This section has 2 verses.
Titus 3:1-2
1 Put them in mind to be subject to principalities
and powers, to obey magistrates, to be ready to
every good work,
2 To speak evil of no man, to be no brawlers, but
gentle, shewing all meekness unto all men.
We will begin with the Barclay commentary.
CHRISTIAN CITIZENS
First, the paraphrase of verses 1 and 2:
Remind them to be duly subject to those who are in
power and authority, to obey each several command,
to be ready for every work so long as it is good, to
slander no one, not to be aggressive, to be kindly,
to show all gentleness to all men.
HERE is laid down the public duty of all Christians;
and it is advice which was particularly relevant to
the people of Crete. The Cretans were notoriously
turbulent and quarrelsome and impatient of all
authority. Polybius, the Greek historian, said of
them that they were constantly involved in
‘insurrections, murders and internecine wars’. This
passage lays down six qualifications for good
citizens.
Good citizens are law-abiding. They recognize
that, unless the laws are kept, life becomes chaos.
They give a proper respect to those who are set in
authority and carry out whatever command is given to
them. Christianity does not insist that people
should cease to be individuals, but it does insist
that they remember that they are also members of a
group. ‘Man’, said Aristotle, ‘is a political
animal.’ That means that we best express our
personalities not in isolated individualism but
within the framework of the group.
Good citizens are active in service. They are
ready for every work, as long as it is good. The
characteristic modern disease is boredom, and
boredom is the direct result of selfishness. As long
as people live on the principle of ‘Why should I do
it? Let someone else do it’, they are bound to be
bored. The interest of life lies in service.
Good citizens are careful in speech. They
must slander no one. We should never say about other
people what we would not like them to say about us.
Good citizens will be as careful of the words they
speak as they are about their actions.
Good citizens are tolerant. They are not
aggressive. The Greek word is amachos, which means
not a fighter. This does not mean that good citizens
will not stand up for the principles which they
believe to be right, but that they will never be so
opinionated as to believe that no other way than
their own is right. They will allow to others the
same right to have their own convictions as they
claim for themselves.
Good citizens are kind. The word is epieike¯s,
which describes someone who does not stand upon the
letter of the law. Aristotle said of this word that
it denotes ‘indulgent consideration of human
infirmities’ and the ability ‘to consider not only
the letter of the law, but also the mind and
intention of the legislator’. Someone who is
epieike¯s is always ready to avoid the injustice
which often lies in being strictly just.
Good citizens are gentle. The word is praus,
which describes the person whose temper is always
under complete control. Such people know when to be
angry and when not to be angry. They patiently bear
wrongs done to them but are always ready to spring
to the help of others who are wronged.
Qualities like these are possible only for those in
whose hearts Christ reigns supreme. The welfare of
any community depends on the acceptance by the
Christians within it of the duty of demonstrating to
the world the nobility of Christian citizenship.
~Barclay Commentary
Now to the other commentaries. We will begin with
the general and go to the specific.
First with the Matthew Henry Main which covers
verses 1-8. I am giving you what this commentary has
to say about verse 2. The commentary is going
through the duties of firstfruits. The first two
from verse 1 are:
1] Put them in mind to be subject to
principalities and powers, to obey magistrates.
2] To be ready for every good work.
The commentary proceeds into verse 2:
And, 3. To speak evil of no man: mēdena
blasphēmein, to revile, or curse, or blaspheme
none: or (as our
translation more generally) to speak evil
of none, unjustly and falsely, or unnecessarily,
without call, and when it may do hurt but no good to
the person himself or any other. If no good can be
spoken, rather than speak evil unnecessarily, say
nothing. We must never take pleasure in speaking ill
of others, nor make the worst of any thing, but the
best we can. We must not go up and down as
tale-bearers, carrying ill-natured stories, to the
prejudice of our neighbour's good name and the
destruction of brotherly love. Misrepresentations,
or insinuations of bad intentions, or of hypocrisy
in what is done, things out of our reach or
cognizance [kog-nuh-zuh
ns] [knowledge;
awareness] , these come within the reach
of this prohibition. As this evil is too common, so
it is of great malignity [muh-lig-ni-tee]
[intense ill will].
If any man seemeth to be religious and bridleth not
his tongue, that man's religion is vain, James 1:26.
Such loose uncharitable talk is displeasing to God,
and hurtful among men. Proverbs 17:9, He that
covereth a transgression seeketh love (that
is, to himself by this tenderness and charity, or
rather to the transgressor); but he that
repeateth a matter (that
blazes and tells the faults of another abroad)
separateth very friends; he raises dissensions and
alienates his friend from himself, and perhaps from
others. This is among the sins to be put off
(Ephesians 4:31); for, if indulged, it unfits for
Christians communion here and the society of the
blessed in [The Kingdom],
1 Corinthians 6:10. Remind them therefore to avoid
this.
Quoted verses:
James 1:26
If any man among you seem to be religious, and
bridleth not his tongue, but deceiveth his own
heart, this man's religion is vain.
Proverbs 17:9
He that covereth a transgression seeketh love; but
he that repeateth a matter separateth very friends.
Ephesians 4:31
Let all bitterness, and wrath, and anger, and
clamour, and evil speaking, be put away from you,
with all malice:
1 Corinthians 6:10
Nor thieves, nor covetous, nor drunkards, nor
revilers, nor extortioners, shall inherit the
kingdom of God.
And, 4. To be no brawlers; amachous einai -
no fighters, either with hand or tongue, no
quarrelsome contentious persons, apt to give or
return ill and provoking language. A holy contending
there is for matters good and important, and in a
manner suitable and becoming, not with wrath nor
injurious violence. Christian must follow the things
that are conducive to peace, and that in a peaceful,
not a rough and boisterous and hurtful way, but as
becomes the servants of the God of peace and love
(Romans 12:19), Dearly beloved, avenge not
yourselves, but rather give place unto wrath; this
is the Christian's wisdom and duty. The glory of a
man is to pass over a transgression; it is the duty
of a reasonable, and therefore certainly of a
Christian man, whose reason is improved and advanced
by religion; such may not, and will not, presently
fall foul on one who has offended him, but, like
God, will be slow to anger, and ready to forgive.
Contention and strife arise from men's lusts, and
exorbitant unruly passions, which must be curbed and
moderated, not indulged; and Christians need to be
reminded of these things, that they do not by a
wrathful contentious spirit and behaviour displease
and dishonour God and discredit religion, promoting
feuds in the places where they live. He that is slow
to anger is better than the mighty, and he that
ruleth his spirit than he that taketh a city.
Quoted verse:
Romans 12:19
Dearly beloved, avenge not yourselves, but rather
give place unto wrath: for it is written, Vengeance
is mine; I will repay, saith the Lord.
Wherefore it follows, 5. But gentle;
epieikeis, equitable and just, or candid and fair in
constructions of things, not taking words or actions
in the worst sense; and for peace sometimes yielding
somewhat of strict right.
And, 6. Showing all meekness to all men. We
must be of a mild disposition, and not only have
meekness in our hearts, but show it in our speech
and conduct. All meekness - meekness in all
instances and occasions, not towards friends only,
but to all men, though still with wisdom, as James
admonishes, James 3:13. “Distinguish the person and
the sin; pity the one and hate the other.
Distinguish between sin and sin; look not on all
alike, there are motes and beams. Distinguish also
between sinner and sinner: of some have compassion,
others save with fear, pulling them out of the fire,
thus making a difference, Jude 1:22-23. Mind these
things; the wisdom that is from above is pure and
peaceable, gentle and easy to be entreated.”
Meekness of spirit and demeanour renders religion
amiable; it is a commanded imitation of Christ the
grand exemplar, and what brings it own reward with
it, in the ease and comfort of the disposition
itself and the blessings accompanying it. These
shall be glad and rejoice, shall be taught and
guided in their way, and satisfied with bread, and
beautified with salvation.
~Matthew Henry Main
Quoted verses:
James 3:13
Who is a wise man and endued with knowledge among
you? let him shew out of a good conversation his
works with meekness of wisdom.
Jude 1:22-23
...a book about apostasy
22 And of some have compassion, making a difference:
23 And others save with fear, pulling them out of
the fire; hating even the garment spotted by the
flesh.
Now from the Matthew Henry Concise which covers
verses 1-7.
Spiritual privileges do not make void or weaken, but
confirm civil duties. Mere good words and good
meanings are not enough without good works. They
were not to be quarrelsome, but to show meekness on
all occasions, not toward friends only, but to all
men, though with wisdom, James 3:13. And let this
text teach us how wrong it is for a Christian to be
churlish [chur-lish]
[boorish; rude; mean;
difficult to work or deal with] to the
worst, weakest, and most abject.
Quoted verse
James 3:13
Who is a wise man and endued with knowledge among
you? let him shew out of a good conversation his
works with meekness of wisdom.
The servants of sin have many masters, their lusts
hurry them different ways; pride commands one thing,
covetousness another. Thus they are hateful,
deserving to be hated. It is the misery of sinners,
that they hate one another; and it is the duty and
happiness of saints to love one another. And we are
delivered out of our miserable condition, only by
the mercy and free grace of God, the merit and
sufferings of Christ, and the working of his Spirit.
God the Father is God our Saviour. He is the
fountain from which the Holy Spirit flows, to teach,
regenerate, and save his [sinful]
creatures; and this blessing comes to mankind
through Christ. The spring and rise of it, is the
kindness and love of God to man. Love and grace
have, through the Spirit, great power to change and
turn the heart to God. Works must be in the saved,
but are not among the causes of their salvation. A
new principle of grace and holiness is wrought,
which sways, and governs, and makes the man a new
creature. Most pretend they would have [the
Kingdom] at last, yet they care not for
holiness now; they would have the end without the
beginning. Here is the outward sign and seal thereof
in baptism, called therefore the washing of
regeneration. The work is inward and spiritual; this
is outwardly signified and sealed in this ordinance.
Slight not this outward sign and seal; yet rest not
in the outward washing, but look to the answer of a
good conscience, without which the outward washing
will avail nothing. The worker therein is the Spirit
of God; it is the renewing of the Holy [Spirit].
Through him we mortify sin, perform duty, walk in
God's ways; all the working of the Divine life in
us, and the fruits of righteousness without, are
through this blessed and holy Spirit. The Spirit and
his saving gifts and graces, come through Christ, as
a Saviour, whose undertaking and work are to bring
to grace and glory. Justification, in the gospel
sense, is the free forgiveness of a sinner;
accepting him as righteous through the righteousness
of Christ received by faith. God, in justifying a
sinner in the way of the gospel, is gracious to him,
yet just to himself and his law. As forgiveness is
through a perfect righteousness, and satisfaction is
made to justice by Christ, it cannot be merited by
the sinner himself. Eternal life is set before us in
the promise; the Spirit works faith in us, and hope
of that life; faith and hope bring it near, and fill
with joy in expectation of it.
~Matthew Henry Concise with some editing by me
Here is an item from the Biblical Illustrator:
To speak evil of no man
On evil speaking
I. There are several, reasons for which
Christians ought to be exhorted to refrain from evil
speaking.
1. It is not only a mean and shameful, but a
pernicious [per-nish-uh
s] [hurtful]
fault; it produces much harm in society, and is a
cause why many live hateful and hating one another,
and die in the same unfriendly disposition.
2. It is a common and widespread fault, and few,
very few, are entirely free from it. It is not
confined to wicked and profane persons; it is to be
found in some measure even in those who have their
virtues, their good and useful, and amiable
qualities and accomplishments, who live soberly and
honestly, who love their friends and are active to
serve and oblige them, who are not uncharitable to
the poor, who have a sense of religion, and worship
God both in public and in private.
3. They who are addicted to it, either seldom
reflect upon its odious nature, or are not sensible
when and how often they thus offend, or have several
plausible though vain excuses to justify themselves.
II. Evil speaking consists in spreading
reports to the disadvantage of our neighbour; and of
this fault there are three distinct kinds or
degrees.
1. The worst kind of it is to spread lies of our own
invention concerning others.
2. The next is to report things to their
disadvantage, of the truth of which we are not
sufficiently assured.
3. The lowest degree is to say of them that evil
which we know to be true.
III. There is no occasion to prove and expose
the folly and dishonesty of the two former kinds. It
would be losing time and words. I shall, therefore,
chiefly discourse of the latter, and show how
blamable even this is for the most part.
1. We should not be too forward to publish the
faults of others, because it is no sufficient excuse
for us, that what we say is true, and that they
against whom we speak deserve such usage.
2. Another argument against censoriousness [sen-sawr-ee-uh
s] [being
severely critical] is contained in this
plain precept of the gospel—“Whatsoever ye would
that men should do unto you, do ye so unto them.”
3. We should not accustom ourselves to discourse
about the faults of our neighbour, because it may
betray us by degrees into a worse kind of evil
speaking.
4. We should not be forward to expose the faults of
others, because by so doing we may bring upon them a
punishment too heavy for the offence.
5. We should be cautious how we censure others,
because we may misrepresent them, and yet say
nothing of them that is not true.
6. To disclose the faults and indiscretions of
others is often very pernicious to society, raises
infinite variances amongst men, and tends to destroy
the slender remains of love and charity which
subsist in the Christian world.
7. Since for the most part we cannot discern the
exact nature and degree of other men’s faults, we
may easily think too hardly and judge too severely
of them. Their faults, when we know not the
circumstances attending them, are like objects seen
by us at a great distance, or at twilight: we see
them neither in shape, nor in size or color, such as
they really are.
8. That we may restrain ourselves from talking of
the faults of others, we should also consider that
such discourse is produced by bad causes, and
proceeds from a corrupted heart; and that all good
and wise persons who hear us will judge of us
accordingly. Speech is the child of thought; and a
child it is which greatly resembles its parent. When
the discourse is censorious and malicious, the mind
which conceives it is no better.
9. Besides, this is an offence which seldom escapes
correction. If human laws cannot chastise it, except
in some few cases, the persons who are ridiculed or
censured will fully supply that defect.
10. Lastly,
we should be cautious not to give way to this
inclination, because if we be once accustomed to it
there is no probability that we shall ever leave it
off. Of all bad habits, those of the tongue are,
perhaps, the hardest to be cured. The reason is
this: We deceive ourselves in thinking that words
can do little or no hurt, and that the guilt of them
is inconsiderably small, and consequently we speak
at random what comes uppermost.
~Biblical Illustrator
Now to one of the specific commentaries. This one
the John Gill:
To speak evil of no man
- As not of one another, so not of the men of the
world, to the prejudice of their names and
characters, which are tender things, and ought to be
gently touched; nor of magistrates, principalities,
and powers, of persons in dignity and authority,
which the false teachers were not afraid to speak
evil of, and by their principles and practices
taught others to do the same:
To be no brawlers - or
"fighters", either by blows or words; not litigious
and quarrelsome, wrangling and striving about things
to no profit, and to the detriment and disturbance
of civil government, churches, neighbourhood, and
families; which is very unbecoming the followers of
Jesus, who strove not, nor cried, nor was his voice
heard in the streets. But gentle, showing all
meekness to all men; yielding and giving way, rather
choosing to suffer wrong than to brawl, contend, and
litigate a point; taking the advice of Christ in
Matthew 5:39, carrying it in a meek and humble
manner to men of all ranks and degrees, whether
superior or inferior, rich or poor, bond or free,
Jews or Gentiles, members of the church, or men of
the world. ~John Gill
Quoted verse:
Matthew 5:39
But I say unto you, That ye resist not evil: but
whosoever shall smite thee on thy right cheek, turn
to him the other also.
Notice the commentary on the phrase, "Turn to him
the other also."
Turn to him the other
also - That is, rather than avenge
thyself, be ready to suffer patiently a
repetition of the same injury. But these
exhortations belong to those principally who
are persecuted for righteousness’ sake. Let
such leave the judgment of their cause to
Him for whose sake they suffer. The Jews
always thought that every outrage should be
resented; and thus the spirit of hatred and
strife was fostered.
~John Gill |
So, let us see to our duties. Speak no evil.
Do not be litigious, quarrelsome or striving about
things to no profit. Be
peaceable, gentle and easy to be
entreated. These are the lessons of verse two. |