Tit 3:2, Jam 3:17, 1Pe 2:18 | Barnes | STEP | Verse 2. To speak evil of no man . Gr., "to blaspheme (βλασφημειν, compare ) no one." Doddridge renders it, "Calumniate no one." The idea is, that we are not to slander, revile, or defame any one. We are not to say anything to any one, or of any one, which will do him injury. We are never to utter anything which we know to be false about him, or to give such a colouring 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 favour, 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 colouring. We should exaggerate no circumstance. 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 . . 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 ; patient in , and elsewhere gentle . . Showing all meekness unto all men . In the reception of injuries. . (b) "all meekness"

Titus 3:2

Verse 2. To speak evil of no man. Gr., "to blaspheme (βλασφημειν, compare Mt 9:3) no one." Doddridge renders it, "Calumniate no one." The idea is, that we are not to slander, revile, or defame any one. We are not to say anything to any one, or of any one, which will do him injury. We are never to utter anything which we know to be false about him, or to give such a colouring 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 favour, 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 colouring. We should exaggerate no circumstance. 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. 1Timm 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 Php 4:5; patient in 1Timm 3:3, and elsewhere gentle. 1Timm 3:3.

Showing all meekness unto all men. In the reception of injuries. Mt 5:6, Eph 4:2.

(b) "all meekness" Eph 4:2

James 3:17

Verse 17. But the wisdom that is from above. 1Cor 2:6. The wisdom which has a heavenly origin, or which is from God. The man who is characterized by that wisdom will be pure, peaceable, etc. This does not refer to the doctrines of religion, but to its spirit.

Is first pure. That is, the first effect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used (αγνος) is that which would be applied to one who is innocent, or free from crime or blame. Compare Php 4:8; 1Timm 5:22; 1Jn 3:3, where the word is rendered, as here, pure; 2Cor 7:11, where it is rendered clear, [in this matter;] 2Cor 11:2; Tit 2:5; 1Pet 3:2, where it is rendered chaste. The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace--as if it meant that in doctrine a church should be "first pure, then peaceable;" but it should be applied to the individual consciences of men, as showing the effect of religion on the heart and life. The first thing which it produces is to make the man himself pure and good; then follows the train of blessings which the apostle enumerates as flowing from that. It is true that a church should be pure in doctrinal belief, but that is not the truth taught here. It is not true that the Scripture teaches, here or elsewhere, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisition; this kindled the fires of Smithfield; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than anything else to secure the prevalence of truth.

Then peaceable. The effect of true religion --the wisdom which is from above--will be to dispose a man to live in peace with all others. Rom 14:19; Heb 12:14.

Gentle. Mild, inoffensive, clement. The word here used (επιεικης) is rendered moderation in Php 4:6; patient in 1Timm 3:3; and gentle in Tit 3:2; Jas 3:17; 1Pet 2:18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness--gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion. 2Cor 10:1. It is from this word that we have derived the word gentleman; and the effect of true religion is to make every one, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is that he is a Christian gentleman.

And easy to be entreated. The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the ease of the apostle Paul, in 1Cor 9:20-22. 1Cor 9:20-22.

Full of mercy. Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the "Father of mercies." Mt 5:7.

And good fruits. The fruits of good living; just, benevolent, and kind actions. Php 1:11; 2Cor 9:10. Compare Jas 2:14-26.

Without partiality. Marg., "or wrangling." The word here used (αδιακριτος) occurs nowhere else in the New Testament. It means, properly, not to be distinguished. Here it may mean either of the following things:

(a) not open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;

(b) making no distinction, that is, in the treatment of others, or impartial towards them; or

(c) without strife, from διακρινω, to contend. The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See Jas 2:1-4.

And without hypocrisy. What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the "wisdom which is from above," who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?

(a) "the wisdom that is from above" 1Cor 2:6-7 (b) "pure" Php 4:8 (c) "peaceable" Heb 12:14 (d) "gentle" Gal 5:22 (+) "partiality" or, "wrangling"

1 Peter 2:18

Verse 18. Servants, be subject to your masters. On the duty here enjoined, Eph 6:5, seq. The Greek word here used (οικεται) is not the same which is employed in Ephesians, (δουλοι). The word here means properly domestics--those employed about a house, or living in the same house--from οικος, house. These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were. Those who are hired, and who are under a necessity of "going out to service" for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered masters (δεσποταις) is not the same which is used in Eph 6:5, (κυριοις.) Neither of these words necessarily implies that those who were under them were slaves. The word here used is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσποτης, or master, are slaves. Lk 2:29; Acts 4:24, 2Ti 2:21, 2Pet 2:1, Jude 1:4, Rev 6:10. The word, indeed, is one that "might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs.

With all fear. That is, with all proper reverence and respect. Eph 6:6. Not only to the good and gentle, but also to the froward. The word rendered froward (σκολιοις) means properly crooked, bent; then perverse, wicked, unjust, peevish. Any one who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves, yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers.

(e) "Servants" Eph 6:5