Titus 2:8

λέγειν περὶ ἡμῶν φαῦλον. The rec. text has ὑμῶν for ἡμῶν (with A and the Bohairic version), and also places λέγειν directly before φαῦλον (with KL and a considerable number of authorities). But the mass of uncial evidence is overwhelmingly in favour of the text as printed.

8. λόγον ὑγιῆ�, sound discourse that cannot be condemned. The two qualities which the λόγος or ‘discourse’ of one in the position of Titus should have are (1) that it be ὑγιής (see the note on 1 Timothy 1:10), and (2) that it be ἀκατάγνωστος or irreprehensible. The word ἀκατάγνωστος occurs again in the Greek Bible only once, at 2Ma 4:47 where it means ‘uncondemned’; here it means rather ‘not open to just rebuke.’ In fact, every faithful teacher has frequently to declare ‘doctrine’ against which some of his hearers rebel and which they are only too ready to ‘condemn.’ But the true standard of ὑγιεία or soundness is not derived from a comparison of the opinions of the taught, but is the Apostolic deposit of faith, as officially and authoritatively interpreted by the Church.

ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ, in order that he of the contrary part, sc. the ματαιολόγος, may be put to shame, and so his vain talk be silenced. The positive presentation of truth, of the ‘sound doctrine,’ is the best means of combating error; falsehood dreads the light and is—generally—discredited as soon as the light of truth is allowed to play on it, without any direct controversial attack. Chrysostom interprets ὁ ἐξ ἐναντίας of the devil, but this is to introduce an idea quite foreign to the context, as indeed the next clause sufficiently shews.

μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον, having no evil thing to say of us. φαῦλος is in the N.T. always applied to evil deeds rather than evil words; and so the point of this clause is that the opponents of St Paul’s ‘sound doctrine’ have nothing scandalous to report of his conduct or of that of Titus.

v. Slaves