| Geneva Study Bible To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. People's New Testament Titus 3:2 Gentle. Forbearing and patient. Wesley's Notes 3:2 To speak evil - Neither of them nor any man. Not to be quarrelsome - To assault none. To be gentle - When assaulted. Toward all men - Even those who are such as we were. Jamieson-Fausset-Brown Bible Commentary 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. Matthew Henry's Concise Commentary 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. | 
