From personal and domestic duties the apostle turns now to those which are external.
“Put them in mind to be in subjection to principalities, to authorities; to obey, to be ready for every good work, to speak evil of no one, to be uncontentious, gentle, showing all meekness unto all men” (ver. 1, 2).
As the apostle Peter presses similar exhortations on the believing Jews in his First Epistle, so did the apostle very fully in writing to the Roman believers, who were mostly Gentiles. Now he charges Titus, himself a Gentile, to lay similar injunctions habitually on the Cretan brethren, whose countrymen were notorious for their insubordination and many vices to boot. Never was such an exhortation more needed than now, when the lawlessness of the age so rapidly increases as to shock all the right-minded. Lawlessness in the world is no less flagrant than a similar spirit in the church, though no doubt it is specially hateful in the temple of God, where the Holy Ghost dwells; but it is very possible for men to hold a rigid theory of obedience within the church, and to trample under foot and deny a similar responsibility in the world.
Scripture however is plain and decided: it is not enough that it be for wrath's sake, but for conscience. God is concerned in our subjection, for there is no authority but of God, those that be are ordained of God: monarchical, republican, or any mixture of the two, are ordained of God. “Therefore, he that resisteth authority withstandeth the ordinance of God.” Nor does it matter whether it be a supreme ruler or those commissioned by Him, as the apostle Peter lets us know (1 Peter 2:13-1413Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. (1 Peter 2:13‑14)), “For this is the will of God.” It was ordered in His providence that when the apostle wrote to the saints at Rome, one of the most cruel despots reigned: even so let every soul be in subjection to the higher authorities. The worst ruler is better than anarchy. Nevertheless it is not for this reason of utility that the word of God speaks. Whoever he may be, he is the minister of God for good. He beareth not the sword in vain, he is a minister of God, and avenger for wrath to him that doeth evil. If this doctrine is strange in our day, it is the more incumbent on the faithful, not only to believe, but to practice accordingly
Next, Titus was to remind them to be obedient in a general way. That this is the force of the word is plain from the New Testament usage. There is no sufficient reason to translate “to obey magistrates,” as in the A. V. This is to lose an exhortation by making it a mere repetition of the former clause. Do people plead the rights of man? the true place of the saint is “to obey.” Do they abase obedience in order to set aside the authority of God? the answer is, “We ought to obey God rather than man.” But obedience always, and every where is the duty of the saint. If not sure of the will of God, he ought to wait till he learns, if one of the elect in sanctification of the Spirit onto obedience and sprinkling of the blood of Jesus Christ. We are neither Jews under law, nor are we lawless Gentiles. The spirit of obedience Godward, if not always of man, it is therefore of the highest moment to inculcate.
But, further, the apostle would have Titus to press readiness unto every good work. The saint is called not only to be a righteous man practically, but a good man. So our Lord here below went about doing good. If we cannot, like Him, heal those that were oppressed of the devil, we are here exhorted to be ready unto every good work. It is a real and effective testimony to Christ where the truth is held and confessed along with it.
But again, he would have them put in mind “to speak evil of no man.” This is no easy matter in a world where evil abounds on every side, and where so much of it is leveled at the children of God in both word and deed; but God's word to us is plain, “to speak evil of no man.” There may be a duty to bear witness for a godly end. Let us take care that it is only thus we can be charged with it.
Moreover, it is very difficult for those who are in the truth not to seem “contentious” toward such as deny it, or count it unattainable or indifferent. With Christ before us, however, the clear place of the Christian is to be really far from any strife, though charity demands that we should bear our testimony to the truth, and ever to deal faithfully with our brethren. If the Jew was not to allow sin in his neighbor, how much more is the Christian to be watchful in love, and speaking the truth in love! This can only be with God before our eyes as seen in Christ., Then love is used and is never contentious.
Moreover, we are called to be “gentle.” Here again Christ has left us an example that we should follow in His steps. None so withering in His exposure of hypocrisy and self-righteousness; yet none so tender and considerate even to the most faulty against Himself.
Lastly comes, “showing all meekness toward all men.” What self-judgment is called for! what continual walking by faith and not by sight! Christ before our eyes believingly can alone either call it out or sustain it, whatever the circumstances.