Today's reading brings us back to the theme of Gospel poverty, which Jesus regards above all as a spiritual state. The question of unrighteous wealth has been relevant in every age, and the steward in the parable quoted in this passage naturally knew perfectly well that...
Today's reading brings us back to the theme of Gospel poverty, which Jesus regards above all as a spiritual state. The question of unrighteous wealth has been relevant in every age, and the steward in the parable quoted in this passage naturally knew perfectly well what a person who had broken the eighth commandment was required to do: he had to return what he had stolen and add something beyond the amount taken. This is precisely what the thieving steward does. When his master is already prepared to dismiss him (vv. 1–3), he thinks about his future and not only returns everything stolen to his master, but at the same time lightens the burden of his master's debtors in order to earn their gratitude (vv. 4–7). Thus this man not only atones for his own sin, but also does good to his neighbours. It is hardly surprising that such conduct restores his master's trust in him: a person who not only returns what he stole, but also helps his neighbours can be trusted, and such repentance deserves praise (v. 8).
The problem of wealth is thus placed in the context of relationships and priorities. Even when wealth has been acquired dishonestly, or, to put it simply, when it is stolen, the main point is not its redistribution in itself, but helping particular people and thereby establishing (or restoring) relationships with them, without which a person finds that he has nowhere to go. In this case, as in all others, the central question is one of priorities, of what matters more: relationships with God and other people, or wealth. Jesus speaks of this directly at the end of the parable (vv. 9–13).
The same applies to the parable of the rich man and Lazarus (vv. 19–31), but here the question of wealth is considered in the context of the messianic and eschatological perspective. The path of the rich man and the path of the poor man are shown in keeping with the traditional biblical idea of two ways, one of which leads to the Kingdom, “to Abraham's bosom” (v. 22), while the other leads to Sheol, the world of shadows, from which there is no escape and whose inhabitants have no path to the Kingdom (vv. 23–26; Sheol is called “hell” here). The meaning of the parable is perfectly transparent: wealth hid a human being from its owner and, together with that person, the Kingdom as well. For the rich man everything begins and ends in our limited world, where he receives everything, but where neither the Kingdom nor eternal life can be found. And no evidence will persuade someone who is not ready to break through the boundaries of the untransformed world (vv. 27–31), for each person chooses his own path and receives what he has chosen.
1
1:15 To the pure - Those whose hearts are purified by faith this we allow. All things are pure - All kinds of meat; the Mosaic distinction between clean and unclean meats being now taken away. But to the defiled and unbelieving nothing is pure - The apostle joins defiled and unbelieving, to intimate that nothing can be clean without a true faith: for both the understanding and conscience, those leading powers of the soul, are polluted; consequently, so is the man and all he does.
2
2:1 Wholesome - Restoring and preserving spiritual health.
2:2 Vigilant - As veteran soldiers, not easily to be surprised. Patience - A virtue particularly needful for and becoming them. Serious - Not drolling or diverting on the brink of eternity.
2:3 In behaviour - The particulars whereof follow. As becometh holiness - Literally, observing an holy decorum. Not slanderers - Or evil - speakers. Not given to much wine - If they use a little for their often infirmities. Teachers - Age and experience call them so to be. Let them teach good only.
2:4 That they instruct the young women - These Timothy was to instruct himself; Titus, by the elder women. To love their husbands, their children - With a tender, temperate, holy, wise affection. O how hard a lesson.
2:5 Discreet - Particularly in the love of their children.Chaste - Particularly in the love of their husbands. Keepers at home - Whenever they are not called out by works of necessity, piety, and mercy. Good - Well tempered, sweet, soft, obliging.Obedient to their husbands - Whose will, in all things lawful, is a rule to the wife. That the word of God be not blasphemed - Or evil spoken of; particularly by unbelieving husbands, who lay all the blame on the religion of their wives.
2:6 To be discreet - A virtue rarely found in youth.
2:7 Showing thyself a pattern - Titus himself was then young. In the doctrine which thou teachest in public: as to matter, uncorruptness; as to the manner of delivering it, seriousness - Weightiness, solemnity.
2:8 Wholesome speech - In private conversation.
2:9 Please them in all things - Wherein it can be done without sin. Not answering again - Though blamed unjustly. This honest servants are most apt to do. Not stealing - Not taking or giving any thing without their master's leave: this fair - spoken servants are apt to do.
2:10 Showing all good fidelity - Soft, obliging faithfulness That they may adorn the doctrine of God our Saviour - More than St. Paul says of kings. How he raises the lowness of his subject! So may they, the lowness of their condition.