This can be understood in different ways: either - that I became an apostle so that the elect would believe through me, or - that I was chosen as an apostle not for my perfections, but because God was pleased to entrust His elect to me. Therefore, everything is a work of grace, and not because I am worthy, but for the sake of the elect. Then, in order to show that we also must contribute something, he added: "And to the knowledge of the truth, that is, since I have known the truth of this doctrine, therefore it is entrusted to me." Or better: even knowledge is not ours, but He is the source of this also. For before we were known, and then we were known. Or that I believed, like; to the rest of the elect, and he knew the truth. Even in contrast to the Jewish rites, he said: truth. For they are not the truth, though not a lie, but an image and a shadow; and calling us chosen, he condemns the Jews. For if they were once chosen, but not now. See: first faith, and then knowledge from it, but not from rational research. Having said, "truth," he added, "pertaining to godliness," because even in worldly affairs there is knowledge of the truth. For example, someone truly knows agriculture, or construction. Thus, we are not talking about this truth, but about the truth according to piety.

In the hope of eternal life.

Having said how much God has blessed us for the present life, he also speaks of what He will give in the future. The very knowledge of the truth is the greatest blessing for us, who are freed from error. But as a reward for this, He will also give us eternal life. Since we have come to know Him, we also hope, he says, for eternal life. Do you see how he immediately, from the very beginning, points to the blessings of God, in order to make both the bishop himself, and even more so his disciples, more ready to please the Benefactor? By words in the hope of eternal life, he overthrows the Jewish ceremonies, for they had real life as their reward.

Which God promised, unchanging in the word before the ages of time.

If He is unchangeable, He will surely give what He promised after His death. From ancient times, he says. He predestined it, not because of repentance. Not because the Jews did not turn to Him, He will give it to us, but because it was predestined from ancient times - and He loved us from eternity. That He loved us from the beginning indicates our nobility.

And in due time He revealed His word in preaching.

Lest anyone say, Why did He hesitate to give that which has been ordained from eternity? He says that out of care for us and in order to do this in a timely manner. The Scriptures call time a convenient time, as, for example, a time for the Lord to act (Psalm 118:126). And so, in its own time, he says, that is, in its proper time. What did He show? The Word, he says, is His own, that is, the Gospel. How? In preaching, that is, openly, with boldness. He who preaches neither adds nor subtracts. In the same way, we preach what we are told, of course, only in the ears of all, just as Christ said: "Preach on the housetops" (Matt. 10:27), signifying in the way and place straightforwardness, impartiality, freedom. Note, the sequence demanded that we say thus: He manifested in his time, that is, eternal life, but he did not bring it in this way, but he revealed His word. Fairly. For the Gospel embraces everything; both that which is now given to us, such as godliness, faith, and truth, and that which is promised in the age to come, that is, eternal life. Some, however, understood His Word to be the Son.

Entrusted to me by the command of our Saviour God.

This sermon, he says, is entrusted to me. Therefore, if it is commissioned, then I must not think that which is unworthy of Him who entrusted me with it, I must not pretend or express displeasure at what has been entrusted to me. Moreover, this is entrusted to me by command, in other words: I am involuntarily compelled to do it. Of what should be done, one is done by command, another by admonition. For example, "Be reconciled to thy brother" (Matt. 5:24) is a commandment, and whoever does not fulfill it is punished; but, Sell thy possessions (Matt. 19:21), if thou wilt, and again, Whosoever is able to bear it, let him bear it – these are exhortations, and he who does not obey them is not punished. And so, he says, I have been entrusted with preaching by commandment, so that I must do it. Woe is me, he says, if I do not preach the gospel (1 Corinthians 9:16), and this is not out of love of power, but out of need. Whose command? The Savior of God. Therefore, if God commanded this, desiring our salvation, then how can I not show my disposition to the work of salvation?

Titus, the true son.

A son may not be true, like a Christian fornicator, or a covetous one: such a son, although regenerated through baptism, is not true, because he is not worthy of his father.

By common faith.

Having called Titus a son, and having appropriated to himself the title of father, the Apostle again diminishes this honor, saying: "In faith I have nothing greater than thee, for it is common, and by it both thou and I have been regenerated." Why does the Apostle call him his son? Either - to show his love for him, or - because he himself baptized Titus. Since both have the same faith, they are brothers to one another. And since Paul baptized Titus, he is his father. Thus, the expression according to common faith means brotherhood.

According to the common faith: grace, mercy and peace from God the Father and the Lord Jesus Christ our Savior.