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Tit_3:1-2. Instructions to give exhortations regarding conduct towards the authorities and towards all men.
ὑπομίμνησκε αὐτούς ] (see 2Ti_2:14) presupposes that they are aware of the duties regarding which the exhortation is given. It is not so certain that Paul is alluding to definite precepts already expressed by him.
αὐτούς ] viz. the members of the church.
ἀρχαῖς ( καὶ ) ἐξουσίαις ὑποτάσσεσθαι ] ἀρχαὶ κ . ἐξουσίαι as a name for human authorities is used also in Luk_12:11 (comp. too, Luk_20:20; ἐξουσίαι , alone in Rom_13:1). The two words are joined together in order to give fuller expression to the notion of authority. It cannot, however, be shown that the one denotes the higher, the other the lower authorities (Heydenreich). It is at least doubtful whether this inculcation of obedience to the authorities had its justification in the rebellious character of the Cretans nationally (Matthies and others). Similar precepts also occur in other epistles of the N. T.; and here the exhortation harmonizes with the injunctions given in chap. 2. The Christians needed the exhortation all the more that the authorities were heathen.
πειθαρχεῖν ] here in its original signification: “obey the superior.” Its meaning in Act_27:21 is more general. The πειθαρχεῖν is the result and actual proof of the ὑποτάσσεσθαι . The want of καί does not prove, as de Wette thinks, that it does not belong to the datives ἀρχαῖς ( κ .) ἐξ . Καί would have been out of place here, since the following words also are to be construed with that dative.
πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι ] not to be taken generally, but in very close connection with ἀρχαῖς : “for the authorities prepared to every good work” (so, too, Wiesinger and van Oosterzee). The ἀγαθόν is not without significance, as it points to the limits within which they are to be ready to obey the will of the authorities. Theodoret: οὐδὲ γὰρ εἰς ἅπαντα δεῖ τοῖς ἄρχουσι πειθαρχεῖν , ἀλλὰ τὸν μὲν δασμὸν καὶ τὸν φόρον εἰσφέρειν , καὶ τὴν προσήκουσαν ἀπονέμειν τιμήν · εἰ δὲ δυσσεβεῖν κελεύσειεν , ἀντικρὺς ἀντιλέγειν ; comp. Act_4:19.
Tit_3:2. μηδένα βλασφημεῖν ] The new object μηδένα shows that from this point he is no longer speaking of special duties towards superiors, but of general duties towards one’s neighbour. Βλασφημεῖν is used specially in reference to what is higher, but it occurs also in the more general sense of “revile.” Theodoret: μηδένα ἀγορεύειν κακῶς .
ἀμάχους εἶναι , ἐπιεικεῖς ] see 1Ti_3:3; the first expresses negatively what the second expresses positively.
πᾶσαν ἐνδεικνυμένους (see Tit_2:10) πραΰτητα πρὸς πάντας ἀνθρώπους ] Chrysostom: καὶ Ἰουδαίους καὶ Ἕλληνας , μοχθήρους κ . πονηρούς .
It is impossible not to see that the apostle is thinking specially of conduct towards those who are not Christian.