3:1-7 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, Jas 3:13. And let this text teach us how wrong it is for a Christian to be churlish to the worst, weakest, and most abject. 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 fallen 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 heaven 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 Ghost. 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.

Verse 2. - Not to be contentious for to be no brawlers, A.V.; to be for but, A.V.; toward for unto, A.V. To speak evil of no man (μηδένα βλασφημεῖν). Probably especially pointed in the first place at a natural tendency of oppressed Christians to speak evil of their rulers (2 Peter 2:10; Jude 1:10), but extended into a general precept which might be especially needful for the rough and turbulent Cretans. Not to be contentious (ἀμάχους εἴναι); as 1 Timothy 3:3, note. To be gentle (ἐπιεικεῖς); coupled, as here, with ἀμάχους in 1 Timothy 3:3. Showing (ἐνδεικνυμένους); a word of frequent occurrence in St. Paul's vocabulary (Romans 2:15; Romans 9:17.22; Ephesians 2:7, etc.; see above, Titus 2:10, note). Meekness (πραότητα); another Pauline word (1 Corinthians 4:21; 2 Corinthians 10:1; Galatians 5:23, etc.; 1 Timothy 6:11; 2 Timothy 2:25). The precept is given its widest extension by the double addition of "all" and "to all men." The roughness, or want of courtesy, of others is no excuse for the want of meekness in those who are the disciples of him who was meek and lowly in heart (Matthew 11:29). All men, whatever their station, the highest or the lowest, are to receive meek and gentle treatment from the Christian.

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.

2. To speak evil of no man—especially, not of "dignities" and magistrates.

no brawlers—"not quarrelsome," not attacking others.

gentle—towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on [2534]Php 4:5). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans.

showing—in acts.

all—all possible.

meekness—(See on [2535]2Co 10:1); the opposite of passionate severity.

unto all men—The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.

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