COMMENTARY ON TITUS
LESSON NUMBER 16
“ Tit 3:1 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, showing all meekness unto all men.”
(Titus 3:1-2)
CIVIL AND SOCIAL OBLIGATIONS
INTRODUCTION
How are preachers and teachers to address believers in a decadent society. When iniquity abounds, violence covers the face of the earth, intemperance is in vogue, and life in general tends to be raw and uncultured, how should we speak? Are we to assume that all believers will simply adjust their lives to address such circumstances in a godly manner? Are civil and social matters strictly private, with no need to publically address them? Indeed, our text confirms that those who are in Christ are to be reminded of how to conduct themselves in a society in which they appear to be better and more holy than they may actually be. The word Paul delivers on this matter is brief, but pungent. His teaching confirms that a sensuous and unjust society has a neutralizing effect upon the zeal and commitment of believers. It tends to lead them to the conclusion that maintaining a holy attitude and a godly demeanor is of little or no value in an environment that is so filled with unrighteousness. Add to that the notion that the government is by the people, and that their personal pursuits are to be underwritten by the civil law, and you have a circumstance that actually can promote living solely for self, with no regard for the glory and honor of God. We will find that there is no way to sanctify civil disorder. God has made no provision in Christ for men to speak derisively of others, be trouble-makers, and live in an inconsiderate manner. In a few words, Paul will make this quite clear. His words will be remarkably broad, and will require extensive meditation and introspection. Behind his words is the fact of the Lord being the “Governor among the nations” (Psa 22:28). There is also the matter of it being better to obey God than men, so that nothing will be said that justifies living in a manner that contradicts the Word and will of the Lord. There will be no suggestion that civil authorities have a right to require things that God forbids, or that it is right to yield to laws or customs that require such things.
SOMETHING OF WHICH TO BE REMINDED
Tit 3:1a “ Put them in mind to be subject to principalities and powers, to obey magistrates .”
PUT THEM IN MIND. Other versions read, “remind them,” NKJV “make clear to them,” BBE “admonish them,” DOUAY “put them in remembrance,” GENEVA “warn them,” PNT and “constantly remind.” WILLIAMS The words “put in mind” come from a single word that means “to cause one to remember, bring to remembrance, recall to mind.” THAYER
After writing to Timothy concerning the necessity of faithfulness under difficult circumstances, Paul admonished him, “Of these things, put them in remembrance” (2 Tim 2:14). In his second epistle, Peter twice said he was putting the brethren in remembrance of certain things: “I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth . . . to stir you up by putting you in remembrance” (2 Pet 1:12-13). In his epistle, Jude reminded his readers of those who had been blessed by God, then drew back: “I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not” (Jude 1:5). This is a peculiar ministry of the Holy Spirit, whom Jesus said would “bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).
Why is it necessary to “put them in mind?” You do not need to remind people to remember what they have learned by rote. Imagine reminding an adult with all their wits, “Remember that one plus one is two.” Or, “Don’t forget to eat something this week.” However, in a moral and spiritual arena, men do not live by rote, or routine. This is because there are competitive influences all around them, and within them as well. A single decision or deed can alter a person’s condition – like Adam and Eve eating a piece of fruit. It can even alter one’s eternal destiny – like Judas betraying Jesus.
The mind is to be devoted to loving God (Matt 22:37). It is also used to “serve the law of God” (Rom 7:25). There is a transformation that is caused by the “renewing of your mind” (Rom 12:2). That renewal is helped along by putting the saints in mind of things they already know. There is also a full persuasion that can take place in the mind – “fully persuaded in his own mind” (Rom 14:6). Remembrance plays a role in this work. Conditions like a “fervent mind” (2 Cor 7:7), a “willing mind” (2 Cor 8:12), a “ready mind” (2 Cor 8:19), and a “sound mind” (2 Tim 1:7), are more possible when it is stirred by holy remembrance.
I have observed over the years that the professed church is weak in the area of the mind – thinking, meditating, determining, and discerning. Thinking is not its strong point.
SUBJECT TO PRINCIPALITIES AND POWERS. Other versions read, “subject to rulers and authorities,” NKJV “submissive to rulers and authorities,” RSV “submit to government and its officials,” CJB and “obedient to the officials in authority.” NJB Peter referred to this same obedience when he wrote, “Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme (rulers); or unto governors (authorities), as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well” (1 Pet 2:14).
It seems to me that this instruction takes into account the seditious nature of the many Jews with whom Christians were closely aligned. Barabbas was an insurrectionist (Mk 15:7). There was also Theudas and Judas, who drew men away after themselves, who were anarchists, promoting obedience to themselves (Acts 5:36-37). Jude spoke of some false teachers who “despise dominion,” and spoke “evil of dignities” (Jude 1:8). Peter said of them, they “despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities” (2 Pet 2:10).
Elsewhere, Paul teaches that government and its officials are ordained of God, referring to them as “higher powers” – not highest! He states that these powers are “ordained of God,” and whoever resists them is resisting “the ordinance of God.” They are encouragers of good, and the appointed means to suppressing evil. He refers to a civil ruler as “the minister of God, a revenger to execute wrath upon him that doth evil” (Rom 13:1-4). This is God’s way of keeping evil from breaking out across the earth as it did in Noah’s day. This is not the Divine answer to all evil, but to the excessive outbreak of it.
Considering that the Roman Empire was in authority at that time, some of the current trends of believers to malign “principalities and powers” are questionable, to say the least. It is no more right to speak evil of dignities today than it was during the time of Titus. To provide us with an even more arresting consideration, Jude reminds of that “Michael the archangel,” when disputing with the devil himself, did not dare to “bring against him a railing accusation” He rather said to him, “the Lord rebuke thee,” deferring to the One who ruled Satan (Jude 1:9).
OBEY MAGISTRATES. “Magistrates” refers to all who have been invested with civil authority – keeping in mind that God Himself is the Author of civil authority. The obedience rendered to them does not allow for disobedience to God – as Daniel ceasing to pray (Dan 6:10), or the three Hebrew children bowing to Nebuchadnezzar’s golden image (Dan 3:18). In honoring the king (1 Pet 2:17), we obey those with authority who have not encroached upon our obedience to the King of kings. Blessed is the person who knows how to do this.
READY TO EVERY GOOD WORK
“ 3:1b . . . to be ready to every good work.” Other versions read, “ready for every good deed,” NASB “ready to do whatever is good,” NIV “ready for any honest work,” RSV “ready to do any honorable kind of work,” CJB “open to every good enterprise,” NAB “ready to do good at every opportunity,” NJB “be prepared for every right action,” WEYMOUTH and“prepared and willing to do any upright and honorable work.” AMPLIFIED
READY. The word “ready” has the following Greek lexical meaning: “prepared to do something,” THAYER and “pertaining to a state of readiness.” LOUW-NIDA In English, the word “ready” means, “ prepared mentally or physically for some experience or action.” WEBSTER In the parable of the ten virgins, only those who “were ready” went in with the bridegroom (Matt 25:10). David’s servants said to him, “Behold, thy servants are ready to do whatsoever my lord the king shall appoint” (2 Sam 15:15). Speaking of His return in glory, Jesus told His disciples, “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matt 24:44). The work of John the Baptist was to “make ready a people prepared for the Lord” – who were prepared to receive Him when He was manifested to Israel (Lk 1:17). Believers who are “rich in this world” are admonished to be “ready to distribute,” or “share” NASB their wealth (1 Tim 6:18). When Paul reached the point when he was going to be martyred he said, “I am ready to be offered” (2 Tim 4:6). Believers are admonished to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pet 3:15).
The words “be ready” speak of a condition of preparation that exists, not one that is in the making. There are times when men are to “make ready.” On the day of the Passover, Jesus told His disciples to “make ready” for the occasion (Mk 14:15). John the Baptist was to “make ready” a people (Lk 1:17). This, however, is not the kind of activity to which our text refers. This speaks of an existing condition – the preparation has already been made. Examples of such a state have been cited above.
We are living in a time when preparation for future living in this world has been accentuated. There are professions that specialize in establishing goals to be met in the future. We have financial planners, retirement consultants, and an entire educational system that is calculated to prepare people for the future. It is not that such approaches are of themselves wrong. However, they are an adjunct to higher and more certain things. All of them assume the individual will live longer, that the political and social climate will remain static, that no catastrophe will occur, and that the world will continue on as it is. None of them reckon on the coming of the Lord, or death, or the day of judgment.
It is possible for a believer to spend an inordinate amount of time preparing for their future in this world. They must not allow this to happen. There are certain inevitabilities for which we are BE prepared – not get prepared. These include death, the coming of the Lord, and the day of judgment. Preparing as if these could take place tomorrow is not good enough.
EVERY GOOD WORK. Our text applies readiness to another area of life – doing good. In this case, “every good work” applies to any honorable kind of work, CBJ involvement in any good enterprise, NAB or participating in any upright and honorable work. AMPLIFIED It may be a Samaritan who was ready to assist a man left half dead upon a road (Lk 10:30). It could be Paul’s young nephew who overheard the Jews planning to kill him (Acts 23:16). Perhaps it is a young Jewish maiden who served Naaman’s wife, and was knowledgeable that he was a leper (2 Kgs 5:2-4). Ponder the sister of the three month old infant Moses, who was “ready” to speak to the king’s daughter about the care of her brother (Ex 2:7). What of being ready to give an exhortation when asked (Acts 13:15). Who can forget Isaiah who was “ready” when standing before the Lord to say, “Here am I, send me” (Isa 6:8).
In view of this, believers should not allow personal preferences to rule what kind of work they do. Unfortunately, we live in a society that caters to personal preference rather than do what is “good” or “honorable and upright.” Amos was a “gatherer of sycamore fruit” (Amos 7:14). Elisha was plowman (1 Kgs 19:19). Peter, Andrew, James, and John were fishermen (Matt 4:18-22). Matthew was a tax collector (Matt 9:9). None of these men stayed in their original occupation, but were called up higher. This suggests they did well in their occupation, for “he that is faithful in that which is least is faithful also in much” (Luke 16:10). When it comes to being ready to enter into every opportunity to do good, the postulate is that you are currently doing your best for God’s glory, whether you are a slave or a master.
If, in Christ, we are God’s “workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph 2:10), should we not be “ready” to do them? If we have been redeemed from all iniquity to be the people of God who are “zealous of good works” (Tit 2:14), is it really right to be unprepared to do them? See, behind this exhortation is the fact that God sets opportunities to do good before His people. He does not present us with a schedule of such opportunities. Instead, He informs us that He works in us “that which is well pleasing in His sight” (Heb 13:21). Our role is to “be ready” to step into those opportunities, and bring glory to God through our good works (Matt 5:16).
SOCIAL DEMEANOR
3:2 “To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.” This word has to do with our general social demeanor. In Christ, we are not allowed freedom to conduct our lives in a manner that is at variance with our profession of faith.
SPEAK EVIL OF NO MAN. Other versions read, “malign no one,” NASB “slander no one,” NIV “blaspheme no man,” PNT “not to insult anyone,” WEYMOUTH and “slander or abuse or speak evil of no one.” AMPLIFIED For some, this is a hard saying, for they seem to take delight in speaking derogatorily of people. This applies to principalities, powers, and magistrates. As it is written, “Thou shalt not speak evil of the ruler of thy people” (Acts 23:5; Ex 22:28; Eccl 10:20). It also applies to our peers, whether they be masters or servants, male or female, Jew or Gentile.
This includes people like “false accusers” (2 Tim 3:3), those who “sow discord among brethren” (Prov 6:19), “revilers”(1 Cor 6:10), and those who are “not afraid to speak evil of dignities” (2 Pet 2:10). However, lest men imagine that there are some of whom they can speak evil, our text says to speak evil of “no man.” James focuses the attention on the body of Christ itself, affirming “speak not evil one of another, brethren” (James 4:11). Peter admonishes the saints to “lay aside all . . . evil speakings” (1 Pet 2:1). Paul also exhorts men to do this (Eph 4:31). James shows the attempts of the tongue to do something even the realm of the impersonal creation forbids. “But the tongue . . . is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh” (James 3:8-12).
The idea here is that we are not to seek to harm anyone with our words. We may warn others of false teachings, as did Paul concerning Hymenaeus and Alexander (1 Tim 1:20), or alert our brothers to those who will do them harm, as Paul did concerning Alexander the coppersmith (2 Tim 4:14-15). However, we must not engage in derisive and maligning speech against anyone. That is the mandate of the Lord, and we do well to take it seriously.
DO NOT BE A BRAWLER. Other versions read, “be peaceable,” NKJV “uncontentious,” NASB and “avoid quarreling.” NRSV In the English language, “brawler” means “to quarrel or fight noisily: wrangle.” WEBSTER The word “brawler” speaks more of an attitude than of attempting physical harm – although that is included. As used here, a “brawler” is the opposite of a “peacemaker” (Matt 5:9). The transgression exhibited in being a “brawler” is found in the fact that such a person creates an environment in which “the fruit of righteousness” cannot be sown. As it is written, “And the fruit of righteousness is sown in peace of them that make peace” (James 3:18). In that same passage, James refers to the kind of harvest that is produced by the brawler: “For where envying and strife is, there is confusion and every evil work . . . From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?” (James 3:16; 4:1). One of the primary evidences of the sin of sectarianism is the level of brawling that it has produced.
BE GENTLE. Other versions read, “considerate,” NIV “give way to others,” BBE “be friendly,” CJB “be kind,” CSB “be mild,” DARBY “soft,” GENEVA and “ forbearing (yielding, gentle, and conciliatory).” AMPLIFIED Gentleness includes the ideas of being gracious, mild, equitable, patient, forbearing, and considerate. This is the opposite of being a brawler. It is the kind of spirit that will not break a bruised reed, or quench a smoking flax (Matt 12:20). This is what moved Jesus to say of Himself, “I am . . . lowly in heart” (Matt 11:29). It is why the prophet said of Him, “He shall . . . gently lead those that are with young” (Isa 40:11). It is why Paul referred to “the gentleness of Christ” (2 Cor 10:1). Being “gentle” is not being abrasive, or leaping at an opportunity to argue or point out some flaw. It is the trait of someone who seeks the betterment of those with whom he deals. In such a case, harshness is only exhibited when there is obstinance – as confirmed in Jesus’ diatribe against the scribes and Pharisees (Matt 23).
SHOW ALL MEEKNESS TO ALL MEN. Other versions read “showing all humility,” NKJV “showing every consideration,” NASB “show true humility,” NIV “show every courtesy,” NRSV and “show unqualified courtesy.” AMPLIFIED Meekness is mildness or gentleness – but it is exhibited by one who has the strength to react otherwise. This is not a meekness that is exhibited by the weak, who can really do nothing but yield to the whims of others. Meekness is like a voluntary bridle one places on himself, choosing to use his strength to forbear in order that he might show mercy. “ALL meekness” is meekness to the fullest extent possible. If there is an opportunity to show kindness, the meek person will show it. Ponder Jesus saying to Judas when he came to betray Him, “Friend, wherefore art thou come” (Matt 26:50). There is an example of showing “all meekness to all men.”
Believers can fulfill this word knowing that a day has been “appointed” in which all men will receive their just due (Acts 17:31; Heb 9:27). All issues do not have to be settled by us, or in the here and now. There is one “who is able to save and to destroy” – and it is not us (James 4:12).