Titus 2

Titus 2:1

Jerome: But you speak what befits sound doctrine. The speaking of sound doctrine is one thing, the teaching of those things that are fitting for sound doctrine is another; in the one there is only the simplicity of instruction, while in the other there is also the correction of life in those who teach. For whoever shall break one of these least commandments, and shall teach men so, shall be called the least in the kingdom of heaven; but he who shall do and teach, he shall be called great in the kingdom of heaven (Matthew 5:19). When the Lord commanded His disciples to labour not only in the meditation of the Scriptures, that they might repeat and lay them up in the treasure-house of their memory, but also that they should first do what was commanded, whoever shall do and teach shall be called great in the kingdom of heaven.

For unless your justice surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven. (Matthew 5) Those who sit in the chair of Moses preach but do not practice. They burden the backs of others with loads that are heavy and difficult to carry, but they themselves will not lift a finger to lighten the load. Therefore, the Apostle now teaches his disciple Titus, a son in Christ, to speak the things that are in accord with sound doctrine, for then there will be spiritual health when the teaching of the doctor and his life agree. — Commentary on Titus

John Chrysostom: ii. 1. “But speak thou the things that become sound doctrine.”

This then is uncleanness. They are themselves unclean. But be not thou silent on that account. Do thy part, although they may not receive thee. Advise and counsel them, though they may not be persuaded. — Homily on Titus 3

Oecumenius: But you speak what accords with sound doctrine.

But you speak what accords with sound doctrine. But although these men are such, Paul said, you should nevertheless not become any less diligent, but do what is your duty and teach, even if no one obeys.

Exhortations which ought to be given to each according to their age. — COMMENTARY ON TITUS

Titus 2:2

Jerome: Older men should be sober, honorable, chaste, sound in faith, love, and patience. Titus, before directing him what he should say to everyone, in what he says, “But you speak what befits sound doctrine,” he explains in detail what is appropriate for each age group. First what is appropriate for older men, then what is appropriate for older women, thirdly what is appropriate for young people, both men and women: although in the commandment of older women he included instructions regarding young women, so that he did not teach young children, but explained what they should be taught by older women. Finally, he fittingly established rules for servants, and for each age and condition, so that his speech becomes a guide to life and morals. Therefore, older men should be sober, or watchful, since “νηφάλιοι” means both in Greek: honorable, so that the gravity of age decorates the gravity of morals: chaste, lest they luxuriate in someone else’s youth, lest they be an example for young people to ruin in their lusts after their own blood has already cooled. Healthy in faith, about which faith’s health we have spoken above. However, not only healthy in faith, but also in charity and in patience, so that when they have obtained the first health of faith, they may hear from the Savior: Your faith has saved you (Mark 10:52). And elsewhere: For I have not found such great faith even in Israel (Matthew 8:10). And by means of the same health of faith, let them become the children of Abraham, concerning whom it is written: Abraham believed God, and it was counted to him for righteousness (Genesis 15:8). And Habakkuk, referring to this health of faith, says: The just lives by my faith (Habakkuk 2:3). Read the Epistle to the Hebrews of the Apostle Paul (or whichever other you think it to be, because it is already recognized among the ecclesiastical), enumerate that whole list of faith, in which it is written: By faith Abel offered to God a greater sacrifice than Cain’s (Hebrews 11:4 ff.). And: Enoch was translated so that he would not see death; and Noah, believing in God, built an ark for the things he had not yet seen. And Abraham went out into a land he did not know. And so that Scripture might not seem to give no example of faith to women, it is written in the same Epistle that Sarah also received strength to conceive seed, even beyond the time of her life, because she considered Him faithful who had promised. There, the faith of Isaac, Jacob, Joseph, Moses, and Rahab, and others who the reader of the Epistle can better know, are praised. So, how is faith the health of the soul? In the same way, this health is also found in charity. And who possesses the health of charity except the one who loves God first with all his heart, with all his soul, and with all his strength? Then, hearing Christ’s commandment to love one’s neighbor as oneself (Matthew 5), he divides charity into two: because all the Law and the Prophets depend on these two commandments. Whoever possesses the health of charity does not envy, does not boast, does not act improperly, does not behave dishonorably, is not easily angered, does not think evil, does not rejoice in wrongdoing, but rejoices in the truth, endures all things, believes all things, hopes all things, and waits for all things (1 Corinthians 13). And because love never fails, whoever is in the health of love, he never fails. For neither tribulation, nor distress, nor hunger, nor persecution, nor nakedness, nor danger, nor sword can separate him from the health of love, which he has in Jesus Christ. What shall I say about the sword and other minor things that cannot divide him who possesses the love of health when neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate him who has the love of health in Jesus Christ? If we understand the health of love, let us take an example from the Scriptures of those who are in the weakness of love. The Savior says about the end times: Because iniquity hath abounded, the love of many shall wax cold (Matthew 24). For love is warm in those who are fervent in spirit, but cooling, freezing, and cold in those who have received the hardest blasts of the North Wind. “For from the north shall an evil break forth upon all the inhabitants of the land” (Jer. 1:14). Ammon too became hot in carnal desire for his sister Thamar because of this coldness of charity (2 Kings 13). Let us, then, fear lest we too are ever overcome by this infirmity of charity. Indeed, it sometimes happens that our first holy love is for a virgin or any other woman, and when our mind has been softened by affection, the healthy state of charity gradually fades away and begins to grow weak, and carries the loving soul to its last breath. Hence the Apostle rightly and prudently charges Timothy to encourage younger women to preserve their chastity in all things (1 Tim. 5). But all chastity is in flesh and spirit and soul, lest our eye be offended, lest we become enchained by the beauty of a woman’s face, lest listening to sweet words delight us, lest our heart be first softened by counterfeit conversation. Therefore let them be careful, as we have said, both young and old, both girls and elderly women, and let them guard their hearts with all diligence: lest through the health of their love, the sickness of charity enters, and through holy love, unholiness becomes love, which draws them towards hell. Let him who is sound in faith, who is sound in charity, also be sound in patience: and patience, which is especially tested in temptations: because it is of no benefit to have the wealth and merchandise enumerated above, unless all the goods and merchandise with which the ship is laden are preserved in the storm, and, being blown hither and thither by winds, the things which have been well acquired are saved without shipwreck. For he who shall have persevered even to the end, he shall be saved (Matthew 24:13). — Commentary on Titus

John Chrysostom: There are some failings which age has, that youth has not. Some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness, an insensibility, and an irritability. For this reason he exhorts old men concerning these matters, “to be vigilant.” For there are many things which at this period make men otherwise than vigilant, especially what I mentioned, their general insensibility, and the difficulty of stirring or exciting them. Wherefore he also adds, “grave, temperate.” Here he means prudent. For temperance is named from the well-tempered mind. For there are, indeed there are, among the old, some who rave and are beside themselves, some from wine, and some from sorrow. For old age makes them narrowminded.

“Sound in faith, in charity [love], in patience.”

He has well added “in patience,” for this quality more especially befits old men. — Homily on Titus 4

Oecumenius: Elders must be sober, honorable, self-controlled, sound in faith, in love, and in patience.

Elders must be sober. For old age is mostly followed by slowness and sluggishness. This, therefore, corrects it.

be [εἶναι]. For the common expression is, “must be” [εἶναι δεῖ].

self-controlled [σωφροσύνη]. He basically says careful [Φρονίμους]. For self-controlled is, as it were, soundness, the salvation of the mind. For self-control would not have been sought after by the aged in matters of immorality, as this is generally acknowledged.

patience. Paul rightly says that they ought to have patience. For irritability clings to old age. — COMMENTARY ON TITUS

Titus 2:3

Clement of Alexandria: Gracefully, therefore, the apostle says in the Epistle to Titus, “that the eider women should be of godly behaviour, should not be slanderers, not enslaved to much wine; that they should counsel the young women to be lovers of their husbands, lovers of their children, discreet, chaste, housekeepers, good, subject to their own husbands; that the word of God be not blasphemed.” — The Stromata Book 4

John Chrysostom: Ver. 3. “The aged women likewise, that they be in behavior as becometh holiness.”

That is, that in their very dress and carriage they exhibit modesty.

“Not false accusers, not given to much wine.”

For this was particularly the vice of women and of old age. For from their natural coldness at that period of life arises the desire of wine, therefore he directs his exhortation to that point, to cut off all occasion of drunkenness, wishing them to be far removed from that vice, and to escape the ridicule that attends it. For the fumes mount more easily from beneath, and the membranes (of the brain) receive the mischief from their being impaired by age, and this especially causes intoxication. Yet wine is necessary at this age, because of its weakness, but much is not required. Nor do young women require much, though for a different reason, because it kindles the flame of lust.

“Teachers of good things.”

And yet thou forbiddest a woman to teach; how dost thou command it here, when elsewhere thou sayest, “I suffer not a woman to teach”? (1 Tim. ii. 12.) But mark what he has added, “Nor to usurp authority over the man.” For at the beginning it was permitted to men to teach both men and women. But to women it is allowed to instruct by discourse at home. But they are nowhere permitted to preside, nor to extend their speech to great length, wherefore he adds, “Nor to usurp authority over the man.” — Homily on Titus 4

Oecumenius: likewise, older women must be respectful in behavior, not slanderers, not enslaved to much wine, teachers of what is good.

— [OECUMENIUS] likewise, older women. Paul refers to the deaconesses.

Respectful. From this Paul means clothing. [end of the excerpt by Oecumenius Π f. 173v; A f. 186r anonym; B f. 225r; G f. 314v] —

behavior. From this attire, Paul says, they showed modesty and the fact of engaging in sacred services.

not slanderers. For from wine follows slander: and especially because the violence that comes of wine is hostile to weaker old age.

teachers of what is good. And how does it hinder women from teaching elsewhere? And we say that here it speaks about an exhortative speech addressed to household members, but there it is about sitting in public and speaking in the assembly. And that it has made them participants only of the teaching which is imparted at home is made clear by what follows. — COMMENTARY ON TITUS

Origen of Alexandria: Therefore, he wants those for whom “the Lord is their portion” to be sober, to fast, to be vigilant at all times, but especially when they are present at the altar to pray to the Lord and to offer sacrifices in his presence. These commands preserve their force. They ought to be maintained in strict observance. The apostle confirms these as laws of the new covenant. In the same way, setting up the rules of life for the priests or the chief priests to this, he tells them that they ought not to be enslaved “to much wine” but to be “sober.” Sobriety is the mother of virtues, drunkenness the mother of vices. — HOMILIES ON Leviticus 7.1

Theodore of Mopsuestia: These are elders in age only, though some have taken the position that the women held an office analogous to that of male presbyters. — COMMENTARY ON TITUS

Theodore of Mopsuestia: The women are to be decently adorned, reverent and dignified. — COMMENTARY ON TITUS

Titus 2:4

John Chrysostom: Ver. 4. “That they may teach the young women to be sober.”

Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober.

“To love their husbands.”

This is the chief point of all that is good in a household, “A man and his wife that agree together.” (Ecclus. xxv. 1.) For where this exists, there will be nothing that is unpleasant. For where the head is in harmony with the body, and there is no disagreement between them, how shall not all the other members be at peace? For when the rulers are at peace, who is there to divide and break up concord? as on the other hand, where these are ill disposed to each other, there will be no good order in the house. This then is a point of the highest importance, and of more consequence than wealth, or rank, or power, or aught else. Nor has he said merely to be at peace, but “to love their husbands.” For where love is, no discord will find admittance, far from it, other advantages too spring up.

“To love their children.” This is well added, since she who loves the root, will much more love the fruit.

“To be discreet, chaste, keepers at home, good.” All these spring from love. They become “good, and keepers at home,” from affection to their husbands.

“Obedient to their own husbands, that the word of God be not blasphemed.”

She who despises her husband, neglects also her house; but from love springs great soberness, and all contention is done away. And if he be a Heathen, he will soon be persuaded; and if he be a Christian, he will become a better man. Seest thou the condescension of Paul? He who in everything would withdraw us from worldly concerns, here bestows his consideration upon domestic affairs. For when these are well conducted, there will be room for spiritual things, but otherwise, they too will be marred. For she who keeps at home will be also sober, she that keeps at home will be also a prudent manager, she will have no inclination for luxury, unseasonable expenses, and other such things.

“That the word of God,” he says, “be not blasphemed.”

See how his first concern is for the preaching of the word, not for worldly things; for when he writes to Timothy, he says, “that we may lead a quiet and peaceable life in all godliness and honesty” (1 Tim. ii. 2); and here, “that the word of God,” and the doctrine, “be not blasphemed.” For if it should happen that a believing woman, married to an unbeliever, should not be virtuous, the blasphemy is usually carried on to God; but if she be of good character, the Gospel obtains glory from her, and from her virtuous actions. Let those women hearken who are united to wicked men or unbelievers; let them hear, and learn to lead them to godliness by their own example. For if thou gain nothing else, and do not attract thy husband to embrace right doctrines, yet thou hast stopped his mouth, and dost not allow him to blaspheme Christianity; and this is no mean thing, but great indeed, that the doctrine should be admired through our conversation. — Homily on Titus 4

Oecumenius: so that they may train the young women to love their husbands, to love their children, to be self-controlled, pure, homemakers, kind, submissive to their own husbands, so that the word of God may not be reviled.

so that they may train the young women. Paul is not speaking only about their daughters but of women in general, and for the younger to be subordinate to the older.

to love their husbands. This is the head of all duties that exist in the family, from which the rest arise.

to love their children. For she who loves the root will also love the branches.

homemakers. Paul says “homemaker”, those who manage the household affairs. However, such guardians are concerned neither with their own nourishment nor with untimely departures.

so that the word of God may not be reviled. For if a husband were unfaithful, having a faithful wife, but not submissive and corrupt, the very faith would be slandered which such women have. Do you see that Paul writes this, having especially the care of preaching? — COMMENTARY ON TITUS

Titus 2:5

John Damascene: Not by the domestic nature, but by the will of the one receiving.

Titus 2:6

Jerome: Similarly, exhort the youth to be pure in all things, setting yourself as an example of good works in teaching, integrity and chastity, in sound and irreproachable speech, so that the outsider may respect us, having nothing bad to say about us. Just as what he had said previously, “Similarly, with elderly women dressed in a sacred manner,” we said the similitude of elderly women should be referred to as the elderly; and so now with what he introduced: Similarly, exhort the youth to be pure, we think this similitude applies to the youth in relation to the elderly, and through the elderly to the elderly, so that they may have the sobriety of the elderly, and be honorable and pure, and sound in faith, and charity, and patience. But with regard to the elderly, he places them in the sanctity of their attire so that they may not be accusers, not slavishly devoted to much wine, teaching well, and so forth. But this has particular bearing on young men, that they should be pure in all things, namely in mind as well as body, as much in action as in thought, so that there might be no suspicion of indecency in the young man. And although some among the Latins think that it should be read thus: “Likewise exhort young men to be of honourable character, and afterwards to bring forth, in all things showing thyself a pattern of good works”, nevertheless, let us know that, in all things, reference must be made to the higher, that is, to exhort them to be of honourable character in all things. It must also be known that continence is not only necessary in physical works and in the desire of the soul, but in all things, so that we do not seek undue honors, we are not inflamed by avarice, and we are not overcome by any passion. “Showing thyself,” he says, “a pattern of good works.” It is of no use for someone to be practised in speaking and to have learned the language for speaking, if he has more instructed by his example than by his word. Finally, whoever is shameless, although he be eloquent, if he exhorts those who hear him to chastity, his speech is feeble, and he does not have authority to exhort. And, vice versa, although he may be rustic and slow in speaking, if he is chaste, he can impel men to a likeness of life by his example. That which it says, “in incorruption,” must be accepted as meaning that incorruption properly signifies virginity. Finally, those who are virgins are commonly called incorrupt; and those who have ceased to be virgins are called corrupt; and we say, she who was once a virgin, is corrupted. Wherefore I think that Titus, before he was occupied with the work of the flesh, received baptism as a believer of the Gospel, and remained a virgin, and is now reminded by the Apostle to show the form of incorruption; but we do not see this incorruption in Timothy. For when he said to him, Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in faith, in chastity (1 Timothy 4:12), he was silent about incorruption and only mentioned chastity. However, purity even in celibacy can be understood without virginity. Unless we take purity in the mind and incorruption in the body as it is written elsewhere in the definition of a virgin: That she may be holy both in body and in spirit (1 Corinthians 7). He himself then added: in doctrine, in incorruption, in chastity. We might even interpret chastity and incorruption in the integrity of doctrine, but what particularly follows, “with wholesome speech that cannot be condemned,” should have its own precept regarding the instruction of doctrine. However, when he says “speech cannot be condemned,” he does not mean that anyone is so eloquent and wise that no one ever criticizes him (for both apostles and evangelists are criticized by heretics and pagans), but that he does not say or do anything worthy of criticism, though his opponents are ready to condemn him. And since there are many who are disobedient, vain talkers and deceivers of minds, who hate the one admonishing at the gates, and abominate holy discourse, therefore in all things let us set an example of doctrine, in integrity, in chastity, in sound and irreprehensible speech: that the adversaries of our life and doctrine, terrified by our soundness, may not dare to accuse, that is, to fabricate anything likely in accusation. And indeed we see some such today in churches (although this is a rare thing), of such gravity and continence that even from adversaries they have testimony, and it is said, that is a great man, and of holy conversation, and of good and proper behavior, if he were not a heretic. For there is no one of such unrestrained impudence that he can accuse the bright rays of the sun of darkness, and cast the clear light of night into obscurity. Hence also the Apostle, aware of this, says: To take away occasion from them that desire occasion (2 Cor. 11:12). Yet he can be understood to mean he who is an adversary, and that is the devil, who is the accuser of our brethren, as John the Evangelist preaches: who when he has nothing evil to accuse us of, is put to shame, and the accuser cannot accuse. But in the Latin language, devil signifies accuser. — Commentary on Titus

John Chrysostom: Ver. 6. “Young men likewise exhort to be soberminded.”

See how he everywhere recommends the observance of decorum. For he has committed to women the greater part in the instruction of women, having appointed the elder to teach the younger. But the whole instruction of men he assigns to Titus himself. For nothing is so difficult for that age as to overcome unlawful pleasures. For neither the love of wealth, nor the desire of glory, or any other thing so much solicits the young, as fleshly lust. Therefore passing over other things, he directs his admonition to that vital point. Not however that he would have other things neglected; for what says he? — Homily on Titus 4

Oecumenius: He also urged the younger men to be sensible; presenting yourself as a pattern of good works in everything, in teaching, showing incorruptibility, dignity, sound speech, and blamelessness; so that the opponent may be ashamed, having nothing evil to say about us.

Do you see how appropriately Paul arranged it, appointing women as teachers of women and elderly women, and Titus himself to the men?

to be sensible. For nothing is so hostile to youth as the erotic love [ἔρως] of the body.

presenting yourself as a pattern of good works. Let it be, Paul says, that your life is a common teaching and example to all.

in teaching. Providing common understanding. Therefore, offering integrity, familiarity, and a certain humility in teaching.

showing incorruptibility. That is, community and something like straightforwardness.

dignity. That is, not as a ruler, nor as one speaking to subjects, but gently as to children.

sound speech. Clearly, that of the doctrines. For when these are added to the teaching, he who opposes, whether the slanderer or the heretic, will be ashamed, finding no hold at all against us.

Concerning slaves, so that they themselves may also serve worthily of the grace of Christ. — COMMENTARY ON TITUS

Titus 2:7

Augustine of Hippo: As far as we are concerned, our consciences are all that matters. As far as you are concerned, our reputation among you ought not to be tarnished but influential for good. Mark what I’ve said, and make the distinction. There are two things, conscience and reputation; conscience for yourself, reputation for your neighbor. Those who, being clear in their consciences, neglect their reputations, are being cruel; especially if they find themselves in this position. The apostle writes about this to his disciple: “Showing yourself to all around you as an example of good works.” — Sermons 355.1

Hilary of Poitiers: Finally, Paul instructed Titus, whom he addresses directly about attaining perfection in the practice of the true religion, in this admonition: “Show yourself in all respects a model of good deeds, and in your teaching show integrity, gravity and sound speech that cannot be censured, so that an opponent may be put to shame, having nothing evil to say of us.” This teacher of the Gentiles and the chosen leader of the church, conscious of Christ who spoke and dwelt within him, knew that the plague of a deadly eloquence would rise up against him.… For this reason, he wished the bishop to possess learning, the consciousness of the faith and the knowledge of argument that would withstand godless lying and insane objections. — ON THE TRINITY 8.1

John Chrysostom: Ver. 7. “In all things showing thyself a pattern of good works.”

Let the elder women, he says, teach the younger, but do thou thyself exhort young men to be soberminded. And let the luster of thy life be a common school of instruction, a pattern of virtue to all, publicly exhibited, like some original model, containing in itself all beauties, affording examples whence those who are willing may easily imprint upon themselves any of its excellences.

Ver. 7, 8. “In [thy] doctrine showing uncorruptness, gravity, sincerity, Sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.”

By “him that is of the contrary part,” he means the devil, and every one who ministers to him. For when the life is illustrious, and the discourse corresponds to it, being meek and gentle, and affording no handle to the adversaries, it is of unspeakable advantage. Of great use then is the ministry of the word, not any common word, but that which is approved, and cannot be condemned, affording no pretext to those who are willing to censure it. — Homily on Titus 4

Peter of Alexandria: For considering not his own advantage but the advantage of many, that they might be saved, he judged it more necessary than his own rest to remain with the brethren, and to have a care for them; who also would have him that teacheth to be “in doctrine” — Peter of Alexandria Canonical Epistle

Titus 2:9

Augustine of Hippo: A bishopric necessarily pertains to him who is the head of the household. It is a superintendence of the faith of the members of the household, lest any fall into heresy. It extends to the wife, to a son or a daughter; it extends also to a slave, for he has also been redeemed at so great a price. The apostolic teaching assumes the placement of the master above the slave and the slave beneath the master, but Christ has given the same price for each of them. Do not neglect even the lowliest among your household. — SERMONS 94

Jerome: Slaves should be subject to their masters in all things: pleasing, not contradicting, not stealing; but showing all good faith, so as to adorn the doctrine of our Savior God in all things. For our Lord and Savior, who says in the Gospel: Come to me, all you who labor and are burdened, and I will refresh you (Matt. 11:28), considers no condition, age, sex, or beatitude to be foreign. Therefore, now the apostle establishes precepts for the servants and members of the body of Christ as part of the Church. And just as he taught Titus how he should instruct the old men, old ladies, young girls, and young men above, he now establishes appropriate precepts for the servants. First, that they should be subject to their masters in all things. But in all these things which are not contrary to God: so that if the master commands something which is not adverse to the holy Scriptures, then the servant should be subject to the master. But if he commands something contrary, then the spirit should obey the master rather than the body. Pay careful attention to how he decrees precepts suitable for people. Servants, he says, should be subject to their masters in all things (Ephesians 6:5). In another place, discussing sons, he says: “Children obey your parents” (Colossians 3:20). For it is right for sons to obey their parents, just as servants are subject to their master. Nor should we consider it contradictory that in another letter he says, “Women, be subject to your husbands” (Ephesians 5:22; Colossians 3:18), and in this one he asserts that wives are subject to their husbands, as if he uses the same word for both servants and wives. For in a sense, a husband is the lord of his wife. “He will rule over you,” he says (Genesis 3:16). The Savior himself was subject to his parents (Luke 2), but this was when he was still only twelve years old and not yet of an age to inherit his kingdom. And it is also written elsewhere of him: “When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all” (1 Corinthians 15:28). And all things will be subject to him when he says, “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool ‘” (Psalms 110:1). In subordinate servants the Lord is subject. And just as it is said to be a curse for us when it is not a curse but a true blessing, so it is written for us, either subject or not subject: whether we are subject to God or not. Some read this passage as follows: Let servants be subject to their masters, and after they have distinguished this, they infer, please in all things: whereas in Greek there is a different order of reading, that is, let servants be subject to their masters in all things; so that it follows, to be pleasing: which, though not fully, can still be interpreted in part, as pleasing to themselves: so that the divine sentence does not seem unjust to them on their own terms. But how can a poor person be saved according to their own measure; and a woman in her sexual weakness is not excluded from the kingdom of God, and every condition can receive happiness according to its own order: Thus let slaves be pleased with themselves that they are slaves, and not think that they cannot serve God because they are subject to men; but they will please the will of God more, if they are also subject to their masters in all things, and are content with their condition; and what the Apostle commands to do thereafter, that they should not be contradicted, not stealing. Or the greatest vice of servants is to contradict their masters, and when they have ordered something, to whisper among themselves. Therefore, he admonishes Titus, so that through sound doctrine he may remove such passion from those who are Christian slaves. For if a master commands things, a servant must fulfill: why should he not do this willingly, with goodwill; but also offend the lord, and yet do what is ordered: especially when God is offended by contradiction? And in another place he speaks of grumbling people: Let their murmur cease from me, and they shall not die (Num. XIV). After the contradiction and other vice of the servants let the doctrine of Christ correct them, lest they be thieves. A thief, however, is judged not only in great things, but also in small things. For not only what is taken away by theft is considered, but also the intention of the thief. Likewise in fornication and adultery, fornication or adultery is not different if it is done with a beautiful or wealthy, ugly or poor, prostitute or adulteress: but whatever it is, it is one fornication or adultery. Thus, in theft, however much a servant takes away, he incurs the crime of theft. Therefore, in the law of Moses, thieves are sometimes forced to pay back sevenfold, sometimes fourfold, and sometimes they are put to death, or the thief himself is sold for theft, about which recently I remember having explained to you in Leviticus. But if this is forbidden in regard to a slave, how much more in regard to a free person, so that neither a judge should seize, nor a soldier who is not content with his wages should destroy what belongs to another? A certain very honorable man spoke excellently when the integrity of a certain judge was praised to him, and he who was praising him said, “He is not a thief.” He responded, “He would make an excellent slave if he were not also a fugitive, for suspicion of theft should be far removed from every free person.” Therefore, let slaves be subject to their masters in all things, let them be compliant with their condition, so that they do not bear their servitude bitterly, do not contradict their masters, do not act extravagantly, and after these things show good faith in all things, so that they might adorn the teaching of our God and Savior in all things. For if they have been faithful with earthly masters, they will begin to be entrusted with greater things by God. But the doctrine of the Lord adorns, who does those things which are fitting for his condition. And he confounds from the opposite, who is not subject in all, whose condition displeases him, who shows no good faith as a contradictor and defrauder in nothing. For how can one be faithful in the substance of God, who could not exhibit faith to an earthly master? — Commentary on Titus

John Chrysostom: Ver. 9. “Exhort servants to be obedient to their own masters, and to please them well in all things.”

Dost thou see what he has previously said, “that he that is of the contrary part may be ashamed, having no evil thing to say of you.” He therefore is deserving of condemnation, who under pretense of continence separates wives from their husbands, and he who under any other pretext takes away servants from their masters. This is not “speech that cannot be condemned,” but it gives great handle to the unbelieving, and opens the mouths of all against us.

“Not answering again.”

Ver. 10. “Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.”

Thus he has well said in another place, “Doing service as to the Lord, and not to men.” For if thou servest thy master with good will, yet the occasion of this service proceeds from thy fear, and he who with so great fear renders Him service, shall receive the greater reward. For if he restrain not his hand, or his unruly tongue, how shall the Gentile admire the doctrine that is among us? But if they see their slave, who has been taught the philosophy of Christ, displaying more self-command than their own philosophers, and serving with all meekness and good will, he will in every way admire the power of the Gospel. For the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines. Let women therefore and servants be their instructors by their conversation.

“Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.”

When therefore it is seen that the power of religion, imposing a restraint upon a class naturally so self-willed, has rendered them singularly well behaved and gentle, their masters, however unreasonable they may be, will form a high opinion of our doctrines. For it is manifest, that having previously infixed in their souls a fear of the Resurrection, of the Judgment, and of all those things which we are taught by our philosophy to expect after death, they have been able to resist wickedness, having in their souls a settled principle to counterbalance the pleasures of sin. So that it is not by chance or without reason, that Paul shows so much consideration for this class of men: since the more wicked they are, the more admirable is the power of that preaching which reforms them. For we then most admire a physician, when he restores to a healthy and sane state one who was despaired of, whom nothing benefited, who was unable to command his unreasonable desires, and wallowed in them. And observe what he most requires of them; the qualities which contribute most to their masters’ ease.

“Not answering again, not purloining”; that is, to show all good will in matters intrusted to them, to be particularly faithful in their masters’ concerns, and obedient to their commands. — Homily on Titus 4

Oecumenius: Slaves, be obedient to your own masters with all respect, to please them in everything, not being argumentative or pilfering, but showing all good faith:, so that in everything they may adorn the teaching of our Savior God.

Therefore, it is not proper to take slaves away from their masters under the pretext of virtue.

not being argumentative. Paul urges the observance of obedience and loyalty; for this is what most befits slaves.

they may adorn the teaching of our Savior. Rightly Paul said elsewhere, “As servants of God, not of men.” (1 Corinthians 7: and Ephesians 6:6-7) Indeed, although you serve the master with goodwill, he says, the opportunity nevertheless begins with the fear of God. For if they are wicked, they bring insult to Christianity. “For the name of God is blasphemed because of you," (Isa. 52:; Rom. 2:24) But those who do the things that have been said will fulfill the preaching, faithfully serving. — COMMENTARY ON TITUS

Titus 2:11

Cyril of Alexandria: We say, therefore, that he came forth from a woman, and in the likeness of sinful flesh, he who for our sake became as we are and yet is above us insofar as he is understood as God.… The same was at once God and man. I cannot understand how these people pillage this wonderful and noble economy of the Only-Begotten. They connect a man to him in terms of a relationship adorned with external honors and radiant in a glory which is not his, for then he is not truly God. They treat him as someone who has fellowship and participation with God, and is thus a falsely-named son, a saved savior, a redeemed redeemer; all of which contradicts what the blessed Paul wrote. — ON THE UNITY OF CHRIST

Cyril of Jerusalem: For Paul has also shown us that there are these two comings, in his epistle to Titus where he says, “The grace of God our Savior has appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ.” You note how he acknowledges with thanksgiving the first coming and that we look for a second.… So our Lord Jesus Christ comes from heaven and comes with glory at the last day to bring this world to its close. — Catechetical Lecture 15:2-3

Gregory of Nyssa: Who does not know that the deceit of demons filled every corner of the world and held sway over human life by the madness of idolatry? Who does not realize that every people on earth was accustomed to worship demons under the form of idols, by sacrificing living victims and making foul offerings on their altars? But as the apostle says, from the moment that God’s saving grace appeared among men and dwelt in human nature, all this vanished into nothing, like smoke. — ADDRESS ON RELIGIOUS INSTRUCTION 18

John Chrysostom: Having demanded from servants so great virtue, for it is great virtue to adorn the doctrine of our God and Saviour in all things, and charged them to give no occasion of offense to their masters, even in common matters, he adds the just cause, why servants should be such: “For the grace of God, that bringeth salvation, hath appeared.” Those who have God for their Teacher, may well be such as I have described, seeing their numberless sins have been forgiven to them. For you know that in addition to other considerations, this in no common degree awes and humbles the soul, that when it had innumerable sins to answer for, it received not punishment, but obtained pardon, and infinite favors. For if one, whose servant had committed many offenses, instead of scourging him with thongs, should grant him a pardon for all those, but should require an account of his future conduct, and bid him beware of falling into the same faults again, and should bestow high favors upon him, who do you think would not be overcome at hearing of such kindness? But do not think that grace stops at the pardon of former sins-it secures us against them in future, for this also is of grace. Since if He were never to punish those who still do amiss, this would not be so much grace, as encouragement to evil and wickedness.

“For the grace of God,” he says, “hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice.

“That denying ungodliness,” he says, “and worldly lusts.”

See here the foundation of all virtue. He has not said “avoiding,” but “denying.” Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are useful for the present life are worldly lusts, whatever things perish with the present life are worldly lusts. Let us then have nothing to do with these. Christ came, “that we should deny ungodliness.” Ungodliness relates to doctrines, worldly lusts to a wicked life.

“And should live soberly, righteously, and godly in the present world.”

Dost thou see, what I always affirm, that it is not sobriety only to abstain from fornication, but that we must be free from other passions. So then he who loves wealth is not sober. For as the fornicator loves women, so the other loves money, and even more inordinately, for he is not impelled by so strong a passion. And he is certainly a more powerless charioteer who cannot manage a gentle horse, than he who cannot restrain a wild and unruly one. — Homily on Titus 5

John Chrysostom: You hear that the prophets foretold and predicted that men will no longer be bound to come from all over the earth to offer sacrifice in one city or in one place but that each one will sit in his own home and pay service and honor to God. What time other than the present could you mention as fulfilling these prophecies? At any rate listen to how the Gospels and the apostle Paul agree with Zephaniah. The prophet said: “The Lord shall appear”; Paul said: “The grace of God has appeared for the salvation of all people.” Zephaniah said: “To all nations”; Paul said: “To all people.” Zephaniah said: “He will make their gods waste away”; Paul said: “training us to renounce irreligion and worldly passions and to live sober, upright and godly lives in this world.” — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5.12.9

Leo the Great: It is, therefore, with an unmistakable tenderness that so great a wealth of divine goodness has been poured out on us, dearly beloved. Not only has the usefulness of foregoing examples served for calling us to eternity, but the Truth himself has even “appeared” in a visible body. We ought, then, to celebrate this day of the Lord’s birth with no listless and worldly joy. — SERMONS 23.5

Oecumenius: For the grace of God has appeared, bringing salvation to all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.

Then Paul also gives a reason why slaves ought to be such toward their masters. For he says that the grace of God has appeared, educating us. Therefore, since we have become pupils of God’s discipline, how could we not owe it to act in a manner worthy of His teaching?

training us to renounce. The appearance of our Savior God, that is, the revealing in the flesh, not only freed from former sins, but also made us safer for the future. For, as it says, denying signifies great abstinence.

ungodliness and worldly passions. Paul speaks of ungodliness as the doctrines of the wicked, and of worldly desires as those both of the soul and of the flesh, and all those that simply do not lead us to heaven. And the term “self-controlled” does not only signify abstinence from bodily pleasures and their love, but also from every passion.

in the present age. For this age has the struggle, but the age that is to come has the rewards. — COMMENTARY ON TITUS

Titus 2:12

Augustine of Hippo: But there is a great and general fasting, which is perfect fasting, to abstain from the iniquities and illicit pleasures of the world: “that, denying ungodliness and worldly desires, we may live soberly and justly and godly in this world.” What reward does the apostle add to this fasting? He continues and says, “Looking for that blessed hope and the manifestation of the glory of the blessed God and Savior, Jesus Christ.” Therefore, in this world we celebrate, so to speak, a Lent of abstinence when we live well, when we abstain from iniquities and illicit pleasures. But because this abstinence will not be without a wage, we look for “that blessed hope.” In that hope, when reality shall have come to pass from hope, we shall receive a denarius as a wage. — TRACTATES ON John 17.4

Augustine of Hippo: Paul must receive, embrace and observe, without any reserve, those commandments of the law which help to form the character of the faithful, such as that “denying ungodliness and worldly desires, we should live soberly and justly and godly in this world” and “Thou shalt not covet,” chosen by the apostle as the part of the law worthy of the greatest commendation; and also the commandments about loving God and our neighbor, as set forth in the law without any figure or mystery.… But whatever progress he makes in them he must not attribute it to himself but to “the grace of God by Jesus Christ our Lord.” Letters 196.2.8.Fulgentius of Ruspe: The apostle Paul exclaims in a similar way: “Be imitators of God as his dear children.” What will we reply to these words, brethren, or what excuse will we be able to have? If someone tells you that you should imitate the powers which our Lord exercised, there is a reasonable excuse for you, because not everyone is given the grace to exercise those powers and to work miracles. But to live piously and chastely, to preserve charity with all men, with God’s help is possible for everyone. — SERMONS 223.2

Fulgentius of Ruspe: The apostle Paul exclaims in a similar way: “Be imitators of God as his dear children.” What will we reply to these words, brethren, or what excuse will we be able to have? If someone tells you that you should imitate the powers which our Lord exercised, there is a reasonable excuse for you, because not everyone is given the grace to exercise those powers and to work miracles. But to live piously and chastely, to preserve charity with all men, with God’s help is possible for everyone.

Jerome: For the grace of God our Savior hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. After enumerating what he should teach to Titus - the old men, and old women, and young women and young men, and, lastly, servants, he now accurately declares. For the grace of God our Savior hath appeared to all men. For there is no difference between free and slave, Greek and barbarian, circumcised and uncircumcised, woman and man: but we are all one in Christ, we are all called to the kingdom of God, we are all reconciled to our Father after the offense; not by our merits, but by the grace of the Savior: whether it be that the living and subsisting grace of God the Father himself is Christ or that this is the grace of Christ the God and Savior, and that we are saved not by our own merit, according to what is said in another place: You will save them for nothing (Ps. 55: 8). This grace has shone upon all men in order to instruct us to renounce impiety and worldly desires and to live chastely, justly, and piously in this world. However, to deny impiety and worldly desires, as we have explained above, they confess to knowing God, but deny it by their deeds. I believe that this can be understood through opposing arguments. Therefore, worldly desires are those that are suggested by the prince of this world, and since they belong to this world, they pass through it like a cloud. But we, living in Christ in a chaste and just manner, not only avoid sin with our body and mind, but also live piously in this world. This piety expects a blessed hope and the advent of the glory of the great God, and of our Savior Jesus Christ. Just as impiety fears the advent of the great God, so does piety confidently await it, secure in its works and faith. Where is the snake Arius? Where is the serpent Eunomius? The great God Jesus Christ, is called Savior, not the firstborn of every creature, not the Word of God and wisdom; but Jesus Christ: which words are of a human assumed. Nor indeed do we speak of one Jesus Christ and another Word, as a new heresy calumniates: but the same both before ages, and after ages, and before the world, and after Mary: nay, from Mary, we call Him Jesus Christ, our great God and Savior, who gave Himself for us, that He might redeem us from all iniquity, and might cleanse for Himself a people pleasing (for so it is held in Greek), and might make us zealous of good works. Often considering with myself what the word “pleasing” might mean, and asking of the wise of this world if they had perchance read it anywhere, I have never been able to find anyone who could tell me what it signified. Therefore, compelled, I have returned to the old testament, from which I thought that even the Apostle had taken what he had said; for, as a Hebrew among Hebrews, and as a Pharisee according to the law, he certainly placed in his letter what he knew he had read in the old testament. So in Deuteronomy I found this: “For you are a holy people to the Lord your God, and the Lord your God chose you to be his own possession out of all the nations on the face of the earth.” (Deut. 7:6) And in the 134th Psalm, where we have, “Praise his name, for it is pleasant, for the Lord has chosen Jacob for himself; he has chosen Israel as his own possession” (Ps. 134:3-4): the words “his own possession” are in the Greek text εἰς περιουσιασμὸν, which Aquila and the fifth edition translate as “his own possession,” while the Septuagint and Theodotion translate ἐξουσίασμα as “possession,” changing only the syllable, not the sense. Symmachus therefore, for what is in Greek περιούσιον, in Hebrew, Sgolla, expressed ἐξαίρετον, that is, excellent or outstanding: for which word in another Latin book, he interpreted it as ‘peculiar’. Therefore Jesus Christ, our great God and Savior, rightfully redeemed us with His Blood, so that He would make us a peculiar Christian people to Himself, which could then be peculiar if they were to exist as emulators of good works. Hence that which is written in the Latin Gospel, Give us this day our daily bread (Matt. 6:11), is better expressed in Greek asἐπιούσιον bread, that is, excellent, outstanding, and peculiar, which indeed descending from heaven, says, I am the bread which came down from heaven (John 6:41). For it is inappropriate that we who are forbidden to think about tomorrow, should be commanded to pray to the Lord about that bread which is to be slightly prepared and thrown away. There is little difference between “ἐπιούσιον” and “περιούσιον”; for only the preposition is changed, not the word. Indeed, some think that in the Lord’s Prayer, “ἐπιούσιον” means bread that is above all substances, that is, above all material things. And if this meaning is adopted, it does not differ greatly from the sense we have explained. For whatever is outstanding and exceptional, is outside everything and above everything. — Commentary on Titus

Lucius Caecilius Firmianus Lactantius: Whatever, therefore, wicked princes plan against us, God Himself permits to be done. And yet most unjust persecutors, to whom the name of God was a subject of reproach and mockery, must not think that they will escape with impunity, because they have been, as it were, the ministers of His indignation against us. For they will be punished with the judgment of God, who, having received power, have abused it to an inhuman degree, and have even insulted God in their arrogance, and placed His eternal name beneath their feet, to be impiously and wickedly trampled upon. On this account He promises that He will quickly take vengeance upon them, and exterminate the evil monsters from the earth. But He also, although He is accustomed to avenge the persecutions of His people even in the present world, commands us, however, to await patiently that day of heavenly judgment, in which He Himself will honour or punish every man according to his deserts. Therefore let not the souls of the sacrilegious expect that those whom they thus trample upon will be despised and unavenged. Those ravenous and voracious wolves who have tormented just and innocent souls, without the commission of any crimes, will surely meet with their reward. Only let us labour, that nothing else in us may be punished by men but righteousness alone: let us strive with all our power that we may at once deserve at the hands of God the avenging of our suffering and a reward. — The Divine Institutes Book 5, Chapter XXIV

Titus 2:13

Basil of Caesarea: Therefore, the common Director of our lives, the great Teacher, the Spirit of truth, wisely and cleverly set forth the rewards, in order that, rising above the present labors, we might press on in spirit to the enjoyment of eternal blessings. “Blessed is the man who has not walked in the counsel of the ungodly.” What is most truly good, therefore, is principally and primarily the most blessed. And that is God. So Paul also, when about to make mention of Christ, said: “according to the manifestation of our blessed God and Savior Jesus Christ.” For, truly blessed is Goodness itself toward which all things look, which all things desire, an unchangeable nature, lordly dignity, calm existence; a happy way of life, in which there is no alteration, which no change touches; a flowing fount, abundant grace, inexhaustible treasure. — HOMILIES ON THE Psalms 10.3

Gregory of Nyssa: In fact, the life of virginity seems to be an actual refraction of the blessedness in the world to come, showing as it does in itself so many signs of the presence of those expected blessings which are reserved for us there. That the truth of this statement may be grasped we will verify in this way: It is so, first, because a man who has thus died once for all to sin lives for the future to God. This man brings forth no more fruit unto death. Having so far as in him lies made an end of this life according to the flesh, he awaits the expected blessing of the manifestation of the great God. He refrains from putting any distance between himself and this coming of God by an intervening posterity. The second reason is that he enjoys even in this present life a certain exquisite glory of all the blessed results of our resurrection. For the Lord has announced that the life after our resurrection shall be as that of the angels. — ON VIRGINITY 13

Hippolytus of Rome: These things, then, I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men, “looking for that blessed hope and appearing of our God and Saviour,” when, having raised the saints among us, He will rejoice with them, glorifying the Father. To Him be the glory unto the endless ages of the ages. Amen. — Hippolytus Dogmatical and Historical Fragments

John Chrysostom: And Paul said: “from whom is the Christ according to the flesh, who is over all things, God blessed forever, Amen.” And again: “No fornicator or covetous one has an inheritance in the kingdom of Christ and God.” And still again: “through the appearance of our great God and Savior Jesus Christ.” And John calls him by the same name of God when he says: “In the beginning was the Word, and the Word was with God; and the Word was God.” — ON THE INCOMPREHENSIBLE NATURE OF GOD 5.2

John Chrysostom: “That we should live godly in this present world.”

And what is this hope? what the reward of our labors?

“Looking for the blessed hope and the appearing.”

For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding.

“Looking for the blessed hope and glorious appearing of our great God and Saviour.”

Where are those who say that the Son is inferior to the Father?

“Our great God and Saviour.” He who saved us when we were enemies. What will He not do then when He has us approved?

“The great God.” When he says great with respect to God, he says it not comparatively but absolutely, after Whom no one is great, since it is relative. For if it is relative, He is great by comparison, not great by nature. But now He is incomparably great. — Homily on Titus 5

John Damascene: If a believing woman living with an unbeliever is not actually virtuous, the sacrilege ordinarily becomes an offense against God.

Oecumenius: waiting for the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ.

waiting for the blessed hope. Behold also the rewards. For nothing is truly more blessed than His revealing.

of the glory. For the second coming of Jesus will be with glory, unlike the first which was in humility.

of our great God. Where now are the inventors of impious doctrines, who assert that Christ is not God, or is lesser than the Father? For in this place the Apostle openly professes that Christ is even the great God. Truly great, he does not distinguish against some lesser god: by no means! but absolutely so great that no one greater can be understood by it. — COMMENTARY ON TITUS

Theodoret of Cyrus: Here he says that he who according to the flesh derived his descent from the Jews is eternal God and is praised by the right minded as Lord of all created things. The same teaching is given us in the apostle’s words to the excellent Titus: “Looking for that blessed hope and the glorious appearing of the great God and Savior Jesus Christ.” Here he calls the same one both Savior and great God and Jesus Christ. — LETTERS 146

Titus 2:14

Athanasius of Alexandria: How could he have given himself if he had not worn flesh? He offered his flesh and gave himself for us, in order that undergoing death in it, “He might bring to nothing the one who held the power of death, that is, the devil.” For this reason we continually give thanks in the name of Jesus Christ. We do not bring to nothing the grace which came to us through him. For the coming of the Savior in the flesh has been the ransom and salvation of all creation. — LETTER TO ADELPHUS 60.6

Augustine of Hippo: The faithful who are holy and good may be few in comparison with the larger number of the wicked, but … “many shall come from the east and the west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven.” God shows to himself “a numerous people, zealous for good works.” … Even when sometimes darkened and, as it were, clouded over by a great number of scandals … still this people shines forth in her strongest members. — LETTERS 93.9.30

Clement of Alexandria: For it follows that there is one unchangeable gift of salvation given by one God, through one Lord, benefiting in many ways. For which cause the middle wall which separated the Greek from the Jew is taken away, in order that there might be a peculiar people. And so both meet in the one unity of faith; and the selection out of both is one. — The Stromata Book 6

Clement of Rome: May God, who sees all things, and who is the Ruler of all spirits and the Lord of all flesh — who chose our Lord Jesus Christ and us through Him to be a peculiar [Titus 2:14] people — grant to every soul that calls upon His glorious and holy name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. — Letter to the Corinthians (Clement)

Ignatius of Antioch: And one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as “a peculiar people, and a holy nation,” to perform all things with harmony in Christ. — Epistle of Ignatius to the Philadelphians

John Chrysostom: “That he might purify unto himself a people of his own.” Considering the desperate condition of human nature and the ineffably tender solicitude of Christ, in what he delivered us from and what he freely gave us, and kindled by the yearning of affection towards him, this is a remarkably tender expression. Thus the prophets often appropriate to themselves him who is God of all, as in the words, “O God, you are my God, early will I seek you.” Moreover, this language teaches that each individual justly owes a great debt of gratitude to Christ, as if he had come for that person’s sake alone. For he would not have grudged this his condescension even if it were only for one person. The measure of his love to each is as great as to the whole world. — COMMENTARY ON GALATIANS, Galatians 2:20

John Chrysostom: Ver. 14. “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.”

“Peculiar”: that is, selected from the rest, and having nothing in common with them.

“Zealous of good works.”

Dost thou see that our part is necessary, not merely works, but “zealous”; we should with all alacrity, with a becoming earnestness, go forward in virtue. For when we were weighed down with evils, and incurably diseased, it was of His lovingkindness that we were delivered. But what follows after this is our part as well as His. — Homily on Titus 5

Oecumenius: who gave himself for us to redeem us from all lawlessness and to purify for himself a peculiar people for his own possession, eager to do good works.

a peculiar people. This is, different from others, abundantly beloved, having nothing in common with the remaining peoples.

eager to do good works. Do you see that even in our needs? Eager, Paul says, that is, going towards virtue with much excitement. For it was solely out of his own kindness that he freed us from the sins of old. And he accomplished virtue both for himself and for us. — COMMENTARY ON TITUS

Titus 2:15

Jerome: Speak these things, and exhort, and rebuke with all authority. He has set out three things: speak, exhort, and rebuke. And indeed, in what he says, “speak,” it seems to refer to teaching. But what he introduced, “exhort,” that is, παρακάλει, means something else in Greek than in Latin: for παράκλησις sounds more like comfort than exhortation. This word was also spoken of earlier concerning young people: Likewise, comfort the young, be modest in everything. About this we have expressed it in its place as it is read in Latin, as if it was written to exhort. Therefore, he comforts the listener who says: “For Christ, we beseech you, be reconciled to God” (1 Cor. 5:20), and humbles and submits himself, in order to gain whom he comforts. But as for the third, rebuke, it seems to me contrary to consolation, so that whoever despises consolation is worthy of rebuke and deserves to hear, ‘You have forgotten the consolation that speaks to you as sons.’ To Timothy we also read of one consolation and another rebuke, as the Apostle says, ‘Be urgent in season, out of season; reprove, rebuke, exhort’ [2 Tim. 4:2]. And there rebuke is taken up beforehand, and afterward severity is tempered by consolation. Here, however, he wants to console his disciples beforehand, and if they do not profit by consoling, then to rebuke them, and to rebuke them with all authority. For I interpret this to mean, ‘Rebuke with all authority,’ so that it is referred specially to rebuke, and not to the two preceding points in general. For it is not fitting to say, ‘Console with all authority,’ or ‘Speak with all authority,’ but only ‘rebuke with all authority.’

Let no one despise you. Someone might think that this now written to Titus is the same as what was said to Timothy: Let no one despise your youth (1 Tim. IV, 14). But we, according to the differences of the Greek language, think that one thing signifies περιφρονείτω, which is written here, and another thing καταφρονείτω, which was said to Timothy, and the prepositions περὶ or κατὰ make a different meaning. And that it is not by chance or as he pleases that the Apostle Paul uses not only different names and words, but also different prepositions for the variety of causes, can be made clear from what he says: For the woman is of the man, and man by the woman (2 Cor. XI, 12). Elsewhere: For from him and through him and in him are all things (Rom. XI, 36). Also that, Paul an apostle not of men, neither by man (Galat. I, 1). Therefore, we consider καταφρόνησιν to properly pertain to contempt or when someone, stretched out between a horse and a rack, disregards pain and is not afraid of the judge’s threat or the people’s outcry, but for the confession of martyrdom, despises and disregards all punishments. On the other hand, there is a bad contempt which Habakkuk also testifies, speaking in the Holy Spirit: Look at the contemptuous, and behold, and wonder and perish (Hab. I, 5). According to what we have also written to Timothy: Let no man despise thy youth (1 Tim. IV, 12), that is, I do not want you to be seen such that you could be despised by anyone for merit. However, contempt as it is expressed, as the Stoics assert, who distinguish words subtly, wherein one who trusts himself, thinking himself better than another, despises someone whom he considers inferior and determines that he, that is, more knowledgeable, should be held in contempt. Such a thing, swelling with the vanity of pride and despising even the sky and sun, some Greeks have said in jest: Ἀεροβατῶ καὶ περιφρονῶ τὸν ἥλιον, which can be translated in Latin as, “I walk on air, and I am worth more than the sun.” Therefore, contempt, which is now placed before Titus, has this meaning: No one among those who are in the churches should live this way while you are being idle, thinking that they are better. For what kind of disciple-building will exist if one considers oneself greater than the teacher? Hence, bishops, presbyters, and deacons should not only take great care that they should precede all the people to whom they preside in conduct and speech: indeed, lower ranks, exorcists, readers, doorkeepers, and all in general who serve the House of God. For the idea that the laypeople should be better than the clergy greatly destroys the Church of Christ. — Commentary on Titus

John Chrysostom: Ver. 15. “These things speak and exhort, and rebuke with all authority.”

“These things speak and exhort.” Do you see how he charges Timothy? “Reprove, rebuke, exhort.” But here, “Rebuke with all authority.” For the manners of this people were more stubborn, wherefore he orders them to be rebuked more roughly, and with all authority. For there are some sins, which ought to be prevented by command. We may with persuasion advise men to despise riches, to be meek, and the like. But the adulterer, the fornicator, the defrauder, ought to be brought to a better course by command. And those who are addicted to augury and divination, and the like, should be corrected “with all authority.” Observe how he would have him insist on these things with independence, and with entire freedom.

“Let no man despise thee.” — Homily on Titus 5

Oecumenius: Speak these things and urged, and reproved with all authority. Let no one despise you.

with all authority. That is, with harshness. For since the characters of these men were harsher, therefore they say that they are rebuked sharply.

Let no one despise you, that is, let no one look down on you. Do you see how the bishop is to be both powerful and authoritative? — COMMENTARY ON TITUS