ทิตัส 3:2 วิจารณ์

The apostle here directs Titus about the faithful discharge of his own office generally (Tit 2:1), and particularly as to several sorts of persons (Tit 2:2-10) and gives the grounds of these and of other following directions (Tit 2:11-14), with a summary direction in the close (Tit 2:15).

INTRODUCTION TO TITUS 3 In this chapter the apostle exhorts Titus to press various duties incumbent on Christians, with arguments engaging to them; gives him some directions about dealing with heretics, and some instructions about private matters, and particular persons, and closes it with salutations. And first, he charges him to put his hearers in mind of their duty, to be subject to civil magistrates, and readily perform whatever is right and proper for them to do; and to abstain from blaspheming and brawling, and to exercise gentleness and meekness to all men, Tit 3:1. The arguments inducing thereunto are taken partly from their former state and condition, while unregenerate: when they were as ignorant and as wicked as other men, they are exhorted to behave well to; and partly from the consideration of the salvation they were now partakers of, Tit 3:3 which leads on the apostle to give an account of its causes and means: the moving cause of it is the love and mercy of God; the way and means in which it is brought about, are not works of righteousness done by men, but the regenerating and renewing grace of the Spirit, which is plentifully bestowed through Jesus Christ the Saviour, and justification by the free grace of God, by virtue of which men become heirs unto, and have an hope of eternal life, Tit 3:4 which several blessings of grace should be constantly insisted on in the ministry of the word, in order to engage believers carefully to perform good works; and because such doctrines are good in themselves, and profitable to men; whereas questions, genealogies, contentions, and strivings about the law, are foolish, vain, and unprofitable, and to be avoided, Tit 3:8, wherefore an heretical man should be rejected from all Christian conversation and communion, after he has been admonished at least twice, seeing he is off of the foundation, has sinned, and is self-condemned, Tit 3:10. Next the apostle desires Titus to meet him at Nicopolis, where his design was to pass the winter, upon sending two ministering brethren to Crete, who are mentioned by name, Tit 3:12 and that he would accommodate two others, who are also named, with everything convenient for their journey, Tit 3:13 and charges him to exhort the brethren under his care to learn to be diligent and industrious in the performance of good works, which have their necessary uses, and prevent unfruitfulness, Tit 3:13. And the epistle is concluded with salutations, and the apostle's usual benediction, Tit 3:15.

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 Mat 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.

That we must not use detraction. In Solomon, in the Proverbs: "Love not to detract, lest thou be taken away." Also in the forty-ninth Psalm: "Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block." Also in the Epistle of Paul to the Colossians: "To speak ill of no man, nor to be litigious."

Chap. iii. 1. "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers." What then? even when men do evil, may we not revile them? nay, but "to be ready to every good work, to speak evil of no man." Hear the exhortation, "To speak evil of no man." Our lips should be pure from reviling. For if our reproaches are true, it is not for us to utter them, but for the Judge to enquire into the matter. "For why," he says, "dost thou judge thy brother?" (Rom. xiv. 10.) But if they are not true, how great the fire. Hear what the thief says to his fellow-thief. "For we are also in the same condemnation." (Luke xxiii. 40.) We are running the same hazard. If thou revilest others, thou wilt soon fall into the same sins. Therefore the blessed Paul admonishes us: "Let him that standeth, take heed lest he fall." (1 Cor. x. 12.) "To be no brawlers, but gentle, showing all meekness unto all men." Unto Greeks and Jews, to the wicked and the evil. For when he says, "Let him that standeth take heed lest he fall," he wakens their fears from the future; but here, on the contrary, he exhorts them from the consideration of the past, and the same in what follows;

Remind them to be subject to the rulers and authorities, to obey; to be prepared for every good work; not to blaspheme anyone, not to be quarrelsome; to be modest, showing all meekness to all people. Such a thing is also written to the Romans: Let every soul be subject to the higher powers. For there is no power but from God (Romans 13:1). And I think this precept was given here and there for this reason, because the doctrine of the Galilean Jews still prevailed at that time and had many followers, and it is mentioned in the Acts of the Apostles in reference to it: for before these days rose up Theodas, saying that he was somebody; to whom a number of men, about four hundred, joined themselves (Acts 5:36); and after him rose up Judas of Galilee in the days of the census, and drew away many people after him: he also perished; and all, even as many as obeyed him, were dispersed (Acts 5:37). The heresy had grown so much that it troubled even the Pharisees and a large part of the people: so that this question was referred also to our Lord: Is it lawful to give tribute to Caesar, or not (Mat. 22:17)? To which the Lord answered wisely and cautiously, saying: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's (Ibid., 21). To which response the Apostle Paul rightly teaches that believers should be subject to principalities and powers. For the beginnings which are read in Greek sound more like principalities than princes: and they indicate power itself, not the men who are in power. But since he had said, Admonish them to be subject to principalities and powers: the opportunity could be given to those who fear torment to deny it: according to the Apostle's saying, they would assert that they were subject to principalities and powers, and do what they commanded; therefore he added: To be obedient to every good work. If it is good, obey the will of the emperor and governor who orders. But if it is evil, and against God: answer him with that from the Acts of the Apostles: We ought to obey God rather than men. (Acts 5:29). Let us understand this also about servants with their masters, and wives with their husbands, and children with their parents, that they should only be subject to masters, husbands, and parents for those things which do not go against God's commands. But what follows, "to be ready", is to be read in two ways, either as if it were implied, to be ready for every good work; or certainly, with the previous statement, obeying for every good work, and with that finished, as though another proper and specific commandment were given, "to be ready," according to what is written in Leviticus: "And the goat that beareth the curse of the people shall be brought before the Lord, ready to be offered." (Lev. 16:21) Therefore, if someone is prepared to take up an escort of dismissal and lead him ((Al.lead him away)) into the desert and scatter him there, and to the extent that he can, eliminate him by the act of a curse, on obeying he will also be ready for every good work. It can also be accepted in another way to be prepared: they should envision everything that could happen to them in their minds, and when they do happen, they should not endure them as if they are new, but instead everything must be prepared for them. Moreover, to blaspheme no one is not simply taken. For he does not say to blaspheme no man: but absolutely no one: not an angel, nor any creature of God. Because everything that was made by God is very good. For when Michael the Archangel disputed with the devil over the body of Moses, he did not dare to bring a judgment of blasphemy, but said, "May God rebuke you” (Jud. 9). If Michael therefore did not have the audacity to bring judgement upon the devil, certainly deserving of a curse, for blasphemy: how much more should we be pure from every curse? The devil deserved a curse: but it should not have come out through the mouth of an archangel. Read the old books, and see what was in the minds of the three appointed on Mount Gerizim to bless the people, and what was in the minds of those on the other mountain to curse them. Reuben, who had defiled his parent's bed, and Zebulun, Leah's youngest son, and the children of the handmaidens, are placed on Mount Ebal ((alias Eliel)), to curse those who are worthy of a curse (Deut. 27). It would take too long to enumerate now how Jacob, who had called his sons for a blessing (Gen. 49:1), saying: "I will bless you," afterwards associates them in a curse, "Their fury is cursed, because it is fierce". And even the Lord speaks in Genesis: "Cursed be the earth in thy work" (Gen. 3:17). It is enough to have said this now, that it is not necessary to blaspheme the disciples of Christ, nor is it necessary to be contentious. For if we are the children of peace, and we wish to rest in peace, and we have approached the heavenly Jerusalem, which has received its name from peace, with those who hate peace, let us have peace: and as much as is within us, let us be at peace with all men: not only with the humble, but also with the quarrelsome; because there is no power in bearing the meek: and we permit the place of anger, displaying all meekness towards all men: not because we ought to show ourselves to be meek towards all men, by the desire of vainglory: but while we bear with all things, and do not repay injuries, these very works may become better known to all. For someone can simulate meekness and feign kindness for the sake of boasting, and for the sake of public favor before certain people. But where there is not true and genuine and solid meekness, I do not know whether he can persuade everyone that he is meek.

to speak evil of no one, to be peaceable, gentle, showing all humility to all people. to speak evil of no one. Even if he acts badly, even if he makes a mistake in something. For our mouth must generally be free from insult. "For you say, 'Why do you judge your brother?" (Rom.:10" Why do you alter the judgment of God? For he calls the insult against his brother blasphemy. showing all humility to all people. Both Jews and Greeks, and friends and enemies, and those who wrong you and those who harass.

Do not speak evil of anyone, even if someone acts badly — that is, do not reproach. Our mouths should be clean from reproach. Whether justly or falsely — it is not for us to judge. Consider what danger there may be. To show all meekness to all men — to both Jews and Greeks, and to those who cause harm, and to the unjust.

Then when he says, speak evil of no man, he shows how Titus should act toward his equals: first, in regard to avoiding evil; second, in regard to doing good, at but gentle. He warns them particularly about words, because in the early Church few sinned in deed. By words one might sin by offending the person of another, if he speaks insultingly; hence he says, speak evil of no man. But blasphemy is charging God with a crime; therefore, there cannot be blasphemy against one's neighbor. I answer that inasmuch as love of neighbor is related to love of God, and honor toward one's neighbor is related to honor toward God, to that extent a reproach directed against our neighbor is also directed against God. Hence blasphemy is used here for any evil word, whether secret or public: "they fear not to bring in sects, blaspheming" (2 Pet 2:10). Second, a person sins against his neighbor on account of external goods; hence he says, not to be quarrelsome. Here it should be noted that there are three sorts of men: the first sort are virtuous, and the other two vicious. For some men never become sad, no matter what they hear: and these are sycophants; others are ready to quarrel, no matter what is said: and these are quarrelsome. It is against these that the Apostle is now speaking. Therefore, he said to Timothy: "the Lord's servant must not be quarrelsome but kindly to every one" (2 Tim 2:24); "it is an honor for a man to keep aloof from strife" (Prov 20:3). But the third sort, the virtuous, hold to a middle course, so that sometimes they are pleased and sometimes saddened by others' words: "for even if I made you sorry with my letter, I do not regret it" (2 Cor 7:8). Then when he says, but gentle, he shows how they should perform a good action: first of all, outward actions, when he says, but gentle. Now gentleness is a virtue which enables a person to be moderate in all his external actions, so as not to offend the gaze of anyone: "let all men know your gentleness" (Phil 4:5); "the reward for gentleness is fear of the Lord, riches and honor and life" (Prov 22:4). For the more impetuous a person is in his inner affections, the more difficult it is to bridle him in his outward actions. And this is especially true of impulses to anger: therefore, as a remedy he proposes meekness, which tempers the emotion of anger; hence he says, showing all mildness towards all men: "learn from me; for I am meek and lowly in heart" (Matt 11:29); "receive with meekness the implanted word, which is able to save your souls" (Jas 1:21).

The necessity of obedience to the civil powers, and of meek and gentle deportment towards all men, is to be diligently enforced, Tit 3:1, Tit 3:2. The wretched state of man, previously to the advent of Christ, Tit 3:3. The wonderful change which the grace of God makes, and the means which it uses to bring men to glory, Tit 3:4-7. The necessity of a holy life, and of avoiding things which produce strifes and contentions, and are unprofitable and vain, Tit 3:8, Tit 3:9. How to deal with those who are heretics, Tit 3:10, Tit 3:11. St. Paul directs Titus to meet him at Nicopolis, and to bring Zenas and Apollos with him, Tit 3:12; 13. Concluding directions and salutations, Tit 3:14, Tit 3:15.

To speak evil of no man - Μηδενα βλασφημειν· 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.

WHAT TITUS IS TO TEACH CONCERNING CHRISTIANS' BEHAVIOR TOWARDS THE WORLD: HOW HE IS TO TREAT HERETICS: WHEN AND WHERE HE IS TO MEET PAUL. SALUTATION. CONCLUSION. (Tit 3:1-15) Put them in mind--as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. DIODORUS SICULUS mentions the tendency of the Cretans to riotous insubordination. to be subject--"willingly" (so the Greek). principalities . . . powers--Greek, "magistracies . . . authorities." to obey--the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare Rom 13:3, as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient" (Tit 3:3).

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 Phi 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 Co2 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.