Exegetical and Hermeneutical Commentary of Titus 3:2
To speak evil of no man, to be no brawlers, [but] gentle, showing all meekness unto all men.
2. to speak evil of no man] Cf. 1Ti 1:20; 1Ti 6:1; Tit 2:5. In the first place used absolutely ‘to blaspheme,’ as Act 26:11, ‘I strove to make them blaspheme.’
to be no brawlers, but gentle ] Better, as R.V., not to be contentious; the word only occurs in N. T., 1Ti 3:3, where it is joined, as here, with ‘gentle’ or ‘forbearing’; see note there.
shewing all meekness ] The compound form of the word has occurred 1Ti 6:11, coupled with ‘patience,’ see note. The distinction between ‘gentleness’ above and ‘meekness’ is given by Aquinas (quoted in N. T. Syn. p. 152), as twofold, (1) ‘gentleness,’ clementia, is ‘lenitas superioris ad inferiorem’; meekness, mansuetudo, is ‘cuiuslibet ad quemlibet’: (2) ‘gentleness’ is in outward acts, ‘est moderativa exterioris punitionis’; ‘meekness’ is in the inner spirit, ‘proprie diminuit passionem irae.’ But besides its separateness of force in combination with ‘gentleness,’ the ‘meekness’ here is especially fitted to lead on to the argument of the next verse from its own proper sense. ‘It is an inwrought grace of the soul; and the exercises of it are first and chiefly towards God, when we accept His dealings with us without disputing. He that is meek indeed will know himself a sinner amongst sinners; or if there was One who could not know Himself such, yet He too bore a sinner’s doom and endured therefore the contradiction of sinners, Mat 11:29, “I am meek and lowly of heart;” and this knowledge of his own sin will teach him to endure meekly the provocations with which they may provoke him, and not to withdraw himself from the burdens which their sin may impose upon him (Gal 6:1; 2Ti 2:25).’ N. T. Syn. p. 150.
Fuente: The Cambridge Bible for Schools and Colleges
To speak evil of no man – Greek, to blaspheme ( blasphemein, compare the notes at Mat 9:3) no one. Doddridge renders it, calumniate no one. The idea is, that we are not to slander, revile, or defame anyone. We are not to say anything to anyone, or of anyone, which will do him injury. We are never to utter anything which we know to be false about him or to give such a coloring to his words or conduct as to do him wrong in any way. We should always so speak to him and of him in such a way that he will have no reason to complain that he is an injured man. It may be necessary, when we are called to state what we know of his character, to say things which are not at all in his favor, or things which he has said or done that were wrong; but,
(1)We should never do this for the purpose of doing him injury, or so as to find a pleasure in it; and,
(2)Where it is necessary to make the statement, it should be so as to do him no injustice.
We should give no improper coloring. We should exaggerate no circumstances. We should never attempt to express ourselves about his motives, or charge on him bad motives – for we know not what his motives were. We should state every palliating circumstance of which we have knowledge, and do entire justice to it. We should not make the bad traits of his character prominent, and pass over all that is good. In a word, we should show that we would rather find him to be a good man than a bad man – even if the result should be that we had been mistaken in our opinions. It is better that we should have been mistaken, than that he should be a bad man.
To be no brawlers – See the notes at 1Ti 3:3. The same Greek word occurs in both places. It is not elsewhere found in the New Testament.
But gentle – The word here used is rendered moderation in Phi 4:5, patient in 1Ti 3:3, and elsewhere gentle; see the notes at 1Ti 3:3.
Showing all meekness unto all men – In the reception of injuries; see the Mat 5:5 note; Eph 4:2 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. To speak evil of no man] . To blaspheme no person, to reproach none, to speak nothing to any man’s injury; but, on the contrary, bearing reproach and contumely with patience and meekness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To speak evil of no man; Greek, to blaspheme no man. Blasphemy is a speaking evil, whether it be applied to God or man, though use hath so obtained, that we only in common discourse speak of blaspheming God.
To be no brawlers; to be no fighters, () neither with hands nor tongues.
But gentle; to be modest, fair, equitable men.
Showing all meekness unto all men; forbearing wrath and passion in their converse with all.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. To speak evil of nomanespecially, not of “dignities” and magistrates.
no brawlers“notquarrelsome,” not attacking others.
gentletowards thosewho attack us. Yielding, considerate, not urging one’s rights to theuttermost, but forbearing and kindly (see on Php4:5). Very different from the innate greediness and spiritof aggression towards others which characterized the Cretans.
showingin acts.
allall possible.
meekness(See on 2Co10:1); the opposite of passionate severity.
unto all menThe dutyof Christian conduct towards all men is the proper consequenceof the universality of God’s grace to all men, so often set forth inthe pastoral Epistles.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Mt 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.
Fuente: John Gill’s Exposition of the Entire Bible
To speak evil (). See Col 3:8; 1Tim 6:4.
Not to be contentious ( ). “To be non-fighters” (1Ti 3:3), originally “invincible.”
Gentle (). See 1Ti 3:3.
Meekness (). . See Col 3:12.
Fuente: Robertson’s Word Pictures in the New Testament
No brawlers [] . Better as Res., sot to be contentious. See on 1Ti 3:3. Past o.
Fuente: Vincent’s Word Studies in the New Testament
1) “To speak evil of no man.” (medena blaspomein) “To speak evil of or rail at no man.” 1Co 5:11, No company is to be kept with one who is a railer, or one who continually brings evil charges against people and things and ideas of others, Psa 1:1-4.
2) “To be no brawlers.” (amachous einai) “To be uncontentious, or not a continual brawler.” Pro 25:23-24; 1Pe 3:9. One must not return brawling for brawling or railing for railing. It is not the Spirit of Christ who, “when reviled, reviled not” or railed not in return, 1Pe 2:23.
3) “But gentle, showing all meekness unto all men.” (epiekeis pasan endeiknoumenous prauteta pros pantas anthropous) “Forbearing or learning to get along with all kinds of people, continually showing forth meekness toward all people.” Eph 4:2; Gal 6:1.
Fuente: Garner-Howes Baptist Commentary
2 To speak evil of no one He now lays down the method of maintaining peace and friendship with all men. We know that there is nothing to which the disposition of every man is more prone than to despise others in comparison of himself. The consequence is, that many are proud of the gifts of God; and this is accompanied by contempt for their brethren, which is immediately followed by insult. He therefore forbids Christians to glory over others, or to reproach them, whatever may be their own superior excellence. Yet he does not wish them to flatter the vices of wicked men; he only condemns the propensity to slander.
Not given to fighting As if he had said, “Quarrels and contentions must be avoided.” The old translation has therefore rendered it better, Not quarrelsome; for there are other ways of fighting than the sword or the fist. And from what follows it is evident that this is the meaning; for he points out the remedies for the evil, when he enjoins them to be kind, and to shew all meekness towards all men; for “kindness” is contrasted with the utmost rigor of law, and “meekness” with bitterness. If, therefore, we are disposed to avoid every kind of contentions and fighting, let us learn, first, to moderate many things by gentleness, and next to bear with many things; for they who are excessively severe and ill-tempered carry with them a fire to kindle strife.
He says, towards all men, in order to intimate that he should bear with even the lowest and meanest persons. Believers, holding wicked men in contempt, did not think them worthy of any forbearance. Such severity, which arises from nothing else than pride, Paul wished to correct.
Fuente: Calvin’s Complete Commentary
(2) To speak evil of no man.These commands of St. Paul to the Church of Crete breathe throughout the spirit of Christ, who when He was reviled, reviled not again; who said Love your enemies, do good to them that hate you, and pray for them which despitefully use you and persecute you. The Christian in the days of St. Paul, and for many days after St. Paul had borne that gallant witness of his outside the gates of Rome, would indeed often be called in sad earnestness to put in practice these charges of the Apostle. In days of persecution, in times of suspicion, when the Christian profession exposed men to hatred and to sore danger, when all men spoke evil of them, these words of St. Paul were remembered and acted upon, and not only in Crete.
To be no brawlers, but gentle, shewing all meekness unto all men.Or better, not contentious, but, &c. These characteristics were not common virtues in Crete, then the resort and mart of so many different nationalities. Its singular situation in the Mediterranean, midway between Europe, Africa, and Asia, has been noticed, as have been the dispositions and vices of the inhabitants. Surely, St. Paul urges, the professed followers of the Crucified among the Cretans should aim at a nobler standard of life than was common among these rough and often selfish traders. These things charged here by St. Paul were new virtues to men. They are held up to admiration by no heathen moralists. The meekness signifies kindly forbearance. This Christian feeling, which looks lovingly on all sorts and conditions of men, on the stranger and the outcast, even on the vilest sinner, is especially enjoined here. It is the same sweet spirit of love which desires, in 1Ti. 2:1, that prayer and supplication be made in the public Christian assembly for all men.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. The apostle, it must be noted, is not laying down rules for political equity, but of individual Christian demeanour. He is not deciding that it was wrong for orderly Cretan statesmen to organize an equitable revolution for the overthrow of Roman domination, and the establishment of a free, well-regulated self-government of the island. He is simply deciding that Christianity does not abolish civil government, and requiring the Christian man to obey a legitimate law and magistracy in the interests of peace and good morals. Note, Rom 13:1-7.
Fuente: Whedon’s Commentary on the Old and New Testaments
2. Speak evil Literally, blaspheme; that is, revile or insult no one; prohibiting that style of obloquy usually exchanged in the rude Cretan neighbourhood.
All men In order to inspire the tone of a commencing Christian civilization in Crete.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘To speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.’
Furthermore just as the bondslave must not speak against, or contrary to, his master, so must the Cretan Christians not speak evil of anyone. The general principle applies to all (compare Jas 3:1-12). Nor must they be unnecessarily contentious. There would, of course, have been times when they would have had to stand up for a matter of principle or conscience, but it should only be in the interests of all, not just of their own interests. They should rather be gentle and kind. This word carried the meaning of someone who always observed the true spirit of the law. They were to be concerned for what was innately just. And they were to ‘show meekness’ towards all. That is theymust be self-controlled and not always looking to their own interests. Compare the use of the same words in 1Ti 3:3 of elders. They were therefore to show consideration, thoughtfulness and humility towards all men.
u> For Redeemed Man Is A Changed Man Because Of What God Has Wrought In Him And Is Therefore To Live A Changed Life As Paul And Titus Have Themselves Experienced (Tit 3:3-10).
As this short letter comes to its conclusion Paul now draws attention to what God’s salvation means for all who are now Christians. All, without exception, had been utterly sinful in various different ways, but God our Saviour had stepped in His great kindness and love (compare Eph 2:6) and in accordance with His mercy has saved us, giving us new life and the renewal of the Holy Spirit promised in the Prophets, which has been poured out on us richly through Jesus Christ our Saviour. And the result is that we have been accounted righteous through His unmerited favour, and made heirs according to the hope of eternal life. And then he stresses that for all who are involved this must mean being careful to maintain good works, while avoiding all that is foolish and contentious, for these last belong to the old life, so that we should rid ourselves of them.
Analysis.
a
b But when the kindness of God our Saviour, and His love toward man, appeared (Tit 3:4).
c Not by works done in righteousness, which we did ourselves, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit (Tit 3:5).
d Which He poured out on us richly, through Jesus Christ our Saviour (Tit 3:6).
c That, being justified by His grace, we might be made heirs according to the hope of eternal life (Tit 3:7).
b Faithful is the saying, and concerning these things I desire that you affirm confidently, to the end that they who have believed God may be careful to maintain good works. These things are good and profitable to men (Tit 3:8).
a But shun foolish questionings, and genealogies, and strifes, and fightings about law, for they are unprofitable and vain. A factious man (promoter of dissension) after a first and second admonition refuse, knowing that such a one is perverted, and sins, being self-condemned (Tit 3:9-11).
Note that in ‘a’ we were once foolish and deceived, hateful and hating one another, and in the parallel he is to shun what is foolish and deceitful, and especially promoters of dissension and hatred. In ‘b’ God’s kindness and love towards us has appeared, and in the parallel our kindness and love must be shown towards others. In ‘c’ we have not been saved by works of righteousness, but because of His mercy, which has resulted in new life and the renewal of the Holy Spirit, while in the parallel we have been justified by His unmerited favour so that we might be made heirs of eternal life. Centrally in ‘d’ this has all been poured on us through Jesus Christ our Saviour (Mat 3:11).
Fuente: Commentary Series on the Bible by Peter Pett
Tit 3:2. To speak evil, &c. Calumniate no man; not even your Pagan or Jewish neighbour, says good Dr. Barrow, however enormous in their lives, or cruel in their behaviour to you.
Fuente: Commentary on the Holy Bible by Thomas Coke
2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
Ver. 2. To speak evil of no man ] Unless it be in an ordinance, for the reformation of the unruly; pleasing all in that which is good to edifying.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Tit 3:2 . : coupled as qualifications of the episcopus, 1Ti 3:3 .
: the greatest possible meekness . Compare Eph 4:2 ; 1Pe 3:15 .
Fuente: The Expositors Greek Testament by Robertson
speak evil. See Tit 2:5.
no man = no one. Greek. medeis.
no brawlers. Greek. amachos Only here and 1Ti 3:3.
gentle. Greek. epieikes. See Php 1:4, Php 1:4. Elsewhere, 1Ti 3:3. Jam 3:17. 1Pe 2:18.
shewing. See Tit 2:10.
meekness. Greek. praotes. Compare 2Co 10:1.
unto. Greek. pros, App-104.
men. App-123.
Fuente: Companion Bible Notes, Appendices and Graphics
Tit 3:2. , no brawlers) Such as do not attack.-, gentle) Such as yield to any one attacking them.-, all) Crete was an island much frequented by men engaged in mercantile transactions); and they were generally such as are described, Tit 3:3.
Fuente: Gnomon of the New Testament
Tit 3:2
to speak evil of no man,-They were not to speak evil or contemptuously of these rulers.
not to be contentious,-Not to be guilty of noisy strife in opposing the civil rulers when they are compelled to refuse obedience.
to be gentle,-Their obedience must be in a gentle, kind spirit.
showing all meekness toward all men.-The meekness signifies kindly forbearance, a gentle unresentful spirit under evil treatment unto all men. God’s law is that Christians should submit to the human governments so far as obedience to God will permit, then when loyalty to God demands disobedience to human governments, the refusal to obey is to be accompanied with passive unresisting submission to their penalties.
Fuente: Old and New Testaments Restoration Commentary
speak: Psa 140:11, Pro 6:19, Act 23:5, 1Co 6:10, 2Co 12:20, Eph 4:31, 1Ti 3:11, Jam 4:11, 1Pe 2:1, 1Pe 3:10, 1Pe 4:4, 2Pe 2:10, Jud 1:8, Jud 1:10
no: Pro 19:19, Pro 25:24, 1Ti 3:3, 2Ti 2:24, 2Ti 2:25
gentle: 2Sa 22:36, Isa 40:11, Mat 11:29, 2Co 10:1, Gal 5:22, Gal 6:1, Eph 4:2, Phi 4:5, Col 3:12, Col 3:13, 1Th 2:7, 2Ti 2:24, 2Ti 2:25, Jam 1:19, Jam 1:20, Jam 3:17, 1Pe 3:8
all men: 1Co 9:19, Gal 6:10, 1Th 5:14, 1Th 5:15, 1Pe 2:17
Reciprocal: Exo 22:28 – nor curse Deu 23:16 – shall dwell Psa 15:3 – backbiteth Isa 11:4 – for the meek Mat 5:5 – the meek Mat 5:22 – Whosoever Mat 15:19 – out Rom 13:5 – ye 1Ti 2:1 – all men Jam 3:13 – with meekness 1Pe 2:18 – the good 1Pe 3:4 – a meek
Fuente: The Treasury of Scripture Knowledge
Tit 3:2. Duty to general (heathen) society. The general idea is, for the rude violence customary in Crete to show the gentle and patient and kindly spirit characteristic of the Gospel.
Meekness is the social grace of character that results from religious brokenness of spirit; shows itself in abusing none in words, not being prompt to quarrel (like the low population of Cretan seaports), but rather giving way to the insolence of others.
Fuente: A Popular Commentary on the New Testament
Calumny and evil-speaking has been a reigning vice in all ages, and a greater guilt is contracted by it than men apprehend; every man ought to be as just to his neighbour’s reputation as his own:
if what we report of another we know to be false, it is downright lying;
if what we report of others we believe to be false, it is slander;
if what evil we report of others be really true, and we know it to be so, yet it is defamation, and contrary to that charity and goodness which Christianity requires;
for to divulge the faults of others, though they be really guilty of them, without necessity, is certainly a sin, and included in this apostolic prohibition: to think and speak evil of others, is not only a bad thing, but a sign of a bad man; and in many cases it is as great charity to conceal an evil we hear of our neighbour, as it is to relieve him in his distress.
The next exhortation is, to be no brawlers; in the original, no fighters; that is, neither with tongue nor hand, but meek and gentle, putting up a double wrong, rather than revenge a single injury, using all meekness towards all men. Meekness pacifies wrath, and conquers animosity to a wonder, making him tame and gentle, who by opposition is furious and implacable: the hardest flint is sooner broken upon a pillow or cushion that gently yieldeth, than upon a bar of iron that furiously resisteth.