The Reminder to Live as Good Citizens in the World (3:1-2)

3:1 Remind them to subject themselves to rulers and authorities, to be obedient, to be ready for every good work. 3:2 to slander no one, to be non-fighting (peaceable), to be gentle, showing all courtesy (considerateness) to all people (literal translation).

As the above translation demonstrates, the main command here is to remind the Cretans of certain duties that would naturally commend the gospel to those in the world at large. These duties are spelled out by six infinitives (the words in bold) with a sixth infinitive to be understood. This is then followed by a participial phrase (“showing all courtesy”) that could be taken as another command or as pointing to the manner in which all the duties listed are to be carried out or expressed or even to the results that occur when these duties are obeyed. But how are we to understand these duties? Do they all point to the Christian’s responsibilities to government or does “to be prepared for every good work” make a transition from one’s civic responsibilities to government to one’s duties as a good citizen within the world? As Fee suggests, “More likely this is a generalizing imperative that prepares the way for the rest of the list. It could include civic duty, but need not be so limiting.” In this study, the duties of verses 1-2 will be divided between responsibilities to government (vs. 1) and those to all people as good citizens (vs. 2).

Responsibilities to Government (3:1)

3:1 Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work.

As other New Testament passages do, this verse clearly points to the God-ordained place of human government in the affairs of men (cf. Rom. 13:1-7; 1 Tim. 2:1-7;1 Pet. 2:13). Here the apostle simply summarizes three key responsibilities—submission, obedience, and preparation—that promote good government and aid the work of governmental officials as keepers of law and order, which is their God-ordained task. But being faithful to these duties to government is often difficult because, being sinful men and also part of Satan’s world system, rulers are very often corrupt and unjust and fail to accomplish God’s purpose for government. It is easy, then, for Christians to fall into the pattern of the world and to malign and complain and act in rebellion against the government or to find excuses and seek ways to get around government’s authority or their duties to government. As Barclay points out,

Here there is laid down the public duty of the Christian; and it is advice which was particularly relevant to the people of Crete. The Cretans were notoriously turbulent and quarrelsome and impatient of all authority. Polybius, the Greek historian, said of them that they were constantly involved in “insurrections, murders and internecine wars.”¹⁵⁶

Hendriksen concurs and writes,

Moreover, from the writings of Polybius and of Plutarch it appears that the Cretans were fretting and fuming under the Roman yoke. It is possible, therefore, that this circumstance had something to do with the precise nature of the present “reminder.”¹⁵⁷

So Titus is called on to “remind them” of their duties to government. Because of the historical circumstances just mentioned and because Paul had obviously already taught the Cretan believers on this subject, Titus was to remind them. “Remind” is a present imperative that commands Titus to periodically repeat such teaching to cause them to keep these duties in mind. As those who are responsible to protect and lead the flock of God, church leaders and teachers of the Word often need to remind believers of God’s truth and never apologize for this. Note the following passages.

3:1 Finally, my brothers and sisters, rejoice in the Lord! To write this again is not a bother for me, and it is a safeguard for you (Phil. 3:1).

1:12 Therefore, I intend to remind you constantly of these things even though you know them and are well established in the truth that you now have. 1:13 Indeed, as long as I am in this tabernacle, I consider it right to stir you up by way of a reminder (2 Pet. 1:12-13).

The first duty is “to be subject.” This is hupatasso, “to rank under” and then “to be subject to.” As with 2:5, the voice of the verb should be understood as middle, “subject yourselves to.” The middle voice in place of the passive stresses the willing nature of the submission. Recognizing this as a divine responsibility, it is to be done willingly as an obedience to God (Rom. 13:1f). It will also be made easier if believers keep in mind the purpose of government as outlined in Romans 13 and if they pray for their rulers according to that purpose (1 Tim. 2:1f).

The apostle uses two abstract terms to designate government without pointing to any specific form of government or person.¹⁵⁸ “To rulers” would apply to the Roman emperors, but by further application, it refers to the supreme civil powers in any form of government. “And authorities” takes this to the next level under the supreme commanders’ authority. It refers to deputies of the supreme ruler in the chain of command in any government system. For us, these two designations would refer to everything from the president down to the city government and local police.

“To be obedient” and “ready for every good work” gives further clarification to the meaning and results of “submission” to government as good citizens. “To be obedient” is peitharcheo, which literally means, “to obey authority” and then simply, “to be obedient.” Its use points to the various laws established by government. Significantly, it is used only four times in the New Testament (Acts 5:29, 32; 27:21 and Tit. 3:1) and in two of the places (Acts 5:29, 32), its use points us to the exception and the rule that holds true whenever human government clearly contradicts the higher authority of God and the clear commands of His Word. A classic illustration can be seen in Daniel 3:16-18.

The practical outworking of obedience would include things like paying taxes, being orderly in behavior, displaying honesty in business, and in general, obeying the laws of the land. But submission to government and being a good citizen does not stop with just obedience. It should also include being “ready (hetoimos, “ready, prepared”) for every good work.” Because of the context, this clause should not be limited to good works in the Christian community, but understood as broadening the believer’s responsibility in the world around him as an influence for good in the community. It would certainly include civic responsibility, but should not be limited to that in view of the context that follows (vs. 2).

There is an important contrast here that we should not miss. The fact that Christians can and should be prepared for every kind of good work stands in sharp contrast to the false teachers and the error they advocate. They are “unfit (unqualified, worthless) for any good work” (1:16) because what they advocate or teach is empty, they themselves become “useless and empty (futile)” (3:9). By contrast, believers who stand firmly on God’s truth in Christ rather than the “arguments” and “quarrels” of the false teacher, can become “ready for every good work.” Paul now begins to elaborate on what is meant by “every good work” in the verses that follow.

Responsibilities to All People (3:2)

3:2 They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people.

The addition of “anyone,” literally, “no one,” which is emphatic by position, suggests that the apostle is broadening this beyond the rulers to include all people. “To slander” is blasphemeo, “to slander, revile, defame, to injure the reputation of by slanderous remarks.” As Hiebert points out, “That does not mean that they are never to talk of and expose the evils of men, for Jesus Himself did so very forcefully. It means that they are not to malign, slander, or speak injuriously of others. Prevailing practices made this a constant snare to believers,…”¹⁵⁹

In view of the degenerate moral behavior of many in our government in recent years, especially at the level of our highest office, it has become more and more difficult to refrain from abusive comments. It is right to hate the sin, to even become angry at the sinfulness that undermines the fiber of our society and that sets such a lousy example (cf. Eph. 4:26), but it is wrong for us to express this in ways that demonstrates hatefulness against the person and disrespect for the office. As verses 3-5 will demonstrate, God hates our sin, but in the coming of Christ, He has shown His kindness and love toward us as sinners. This demonstration of God’s love and kindness must temper our comments and attitudes toward others.

“To be peaceable,” is amachos, which literally means, “not fighting, uncontentious, non-combatant.” While “peaceable” is the dynamic equivalent and the goal in mind, it misses the force of amachos. Paul could have used eirenikos (from eirene, “peace”), which means “peaceable, peaceful.” Mache means “a fight, a quarrel, strife, contention.” So an amachos person is one who is not prone to fighting or starting quarrels. This does not mean that a Christian, as a good citizen, will not be ready to stand up for the principles he believes in and even give reasons for the hope that is in him (1 Pet. 3:15), but he is willing to allow others to hold to their opinions and is not one who is always ready to step into the ring with those who disagree with him. Those who are contentious and quarrelsome with their neighbors not only make poor citizens but poor testimonies for the Savior.

But as usual, the negative is quickly followed up with the positive and it is the next two qualities that give a person the capacity to be uncontentious. The Christian is also “to be gentle.” This is epieikes, “yielding, gentle, kind.”

Aristotle said of this word that it denotes “indulgent consideration of human infirmities.” That it denotes the ability “to consider not only the letter of the law, but also the mind and intention of the legislator.” The man who is epieikes is ever ready to tempter justice with mercy, and to avoid the injustice which often lies in being strictly just.¹⁶⁰

In essence, then, the epieikes person is the opposite of the one who stands up to the very end for his or her legal rights. Behind this is undoubtedly the spirit of grace and mercy we are to show others just as God has done for us. The apostle will appeal to this in verses 4-7.

“Showing complete courtesy to all people” is the final positive quality that describes the good Christian citizen. As mentioned previously, “showing” is a present participle that could be taken as another command or as pointing to the manner in which all the duties listed are to be carried out or expressed or even to the results that occur when the previous duties are obeyed. “Courtesy” is the Greek prautes, “gentleness, meekness, courtesy, considerateness.” After discussing Aristotle’s comments on this word, Barclay describes it as follows.

… We might put it this way—the man who is praus is the man who is always angry at the right time and never angry at the wrong time.

That brings us to the use of praus which really illumines the whole matter. In Greek praus is used in one special sense. It is used—as is mitis in Latin—for a beast which has been tamed. A horse which was once wild but which has become obedient to the bit and to the bridle is praus.

Now herein lies the secret of the meaning of praus. There is a gentleness in praus but behind the gentleness there is the strength of steel, for the supreme characteristic of the man who is praus is that he is the man who is under perfect control. It is not a spineless gentleness, a sentimental fondness, a passive quietism. It is a strength under control. Num. 12.3 tells us that Moses was the ‘meekest’ man upon the earth, but that same Moses was a man who could act with decision and blaze with anger when the occasion arose.

To such a character no man can attain by himself and his own efforts. Proates is strength under control, but it would be wrong to say that the man who is praus is perfectly self-controlled. He is perfectly God-controlled, for only God can give him that perfect mastery. It should be our prayer that God will make us praus, masters of ourselves, for only then can we be the servants of others.¹⁶¹

Biblically and logically, the Christian can experience such qualities only as they walk by the enabling power of the Holy Spirit so that the Savior is free to reign more and more supreme in his or her life.