Толкование К Титу послание ап. Павла 2 глава 7 стих - Экзегет

One should also know that continence is necessary not only in re-spect to deeds of the flesh and desires of the mind but in all affairs. Let us not seek honors we do not deserve. Let us not be set on fire by greed; let us not be overcome by any passion. He says, “offering yourself as a model of good works.” It is not profitable for someone to be trained in teaching, and to have sharpened his tongue for orating unless he teaches more by example than by words. After all, one who is unchaste, even if he is eloquent, if he exhorts his audience to chastity, his speech is infirm and he has no authority to exhort. And on the other hand, though someone may be a rustic and slow of speech, if he is chaste, he can incite men by his example to imitate his life.
Now as for what he says, “in incorruption,” it should be understood as follows: “incorruption” expresses virginity proper. After all, even in public those who are virgins are called the incorrupt; and those who have ceased being virgins are named the corrupt. And we say, she who was once a virgin is corrupt. This is why I think that even Titus, before he was involved with the deeds of the flesh believed in the gospel and received baptism; and he remained a virgin, and now is advised by the apostle to offer himself as a model in respect to incorruption. Now we do not see this incorruption in Timothy. For when he said to him, “Let no one despise your youth, but be a model for the believers in speech, in way of life, in love, faith, and chastity,” he was silent about “incorruption” and recorded only “chastity.”
Now chastity can be understood also of celibacy without virginity. Unless perhaps we take chastity in respect to the mind, but incorruption in respect to the body, in accordance with what is written elsewhere as a definition of a virgin: “so that she may be holy in body and spirit.” And he himself now added in what follows: “in doctrine, in incorruption, in chastity.” We could interpret even chastity as incorruption likewise in respect to the integrity of doctrine, except that what uniquely follows, “in sound and irreproachable speech,” contains its own command for the instruction of doctrine. Now as for his words, “in irreproachable speech,” it is not that anyone is of such great eloquence and prudence that no one reproaches him (for even the apostles and evangelists are reproached by heretics and pagans), but that he should neither say nor do anything worthy of being reproached, even though there are adversaries prepared to reproach.