Gentle (1933) (epieikes from epà = upon, on [intensifies meaning] + eikós = fair, equitable - but see note by Vincent below) is a Greek word that is difficult to translate. This word includes the ideas of gentle (free from harshness, sternness, or violence), forbearing (holding oneself back from especially with an effort; controlling oneself when provoked), yielding, equity (freedom from bias or favoritism), lenient (mild and tolerant disposition, exerting a soothing or easing influence), unassertive, fair, fitting, appropriate, suitable, proper. Epieikes is used 5x in NAS (once each in Phil; 1 Timothy; Titus; James; 1 Peter) Christians who are epieikés do not insist on the letter of the law, but are willing to compromise where no moral issue is at stake. The (epieikés) individual exhibits what Matthew Arnold referred to as "sweet reasonableness," reflected in an attitude that does not hold grudges but always gives others the benefit of any doubt. Epieikés suggests the idea of giving way, of taking wrong rather than of revenging the injuries we receive. Matthew Henry adds that epieikés means not taking words or actions in the worst sense; and for peace sometimes yielding somewhat of strict right. Vincent writes that A common derivation of this word is from eiko, to yield. Hence the meaning, mild, yielding, indulgent. But the true derivation is from eikós, reasonable; and the word implies rather the not being unduly rigorous: “Wherein not strictness of legal right, but consideration for one another, is the rule of practice” (Alford). Compare Phil 4:5, where, for moderation (to epieikes) RSV gives forbearance, with gentleness in margin. According to Aristotle, the word stands in contrast with akribodikaios one who is exactingly just, as one who is epieikés is satisfied with less than his due. (Vincent, M. R. Word studies in the New Testament . Vol. 1, Page 3-647) Epieikés conveys the idea that one is satisfied with less than what is due. Are you convicted? I am! And remember this "sweet reasonableness" is to be lived out in the midst of a society filled with "liars, evil beasts, lazy gluttons"! (see Titus 1:12 - note). Epieikés describes the ability to extend to others kindly consideration we would wish to receive ourselves. This man or woman knows when it is actually wrong to apply the strict letter of the law, knows how to forgive when justice gives the right to condemn, knows how to make allowances, knows when not to stand upon their rights, knows how to temper justice with mercy and remembers there are greater things in world than rules and regulations. In his second letter to the Corinthian church Paul using the related noun form (epieikeia) wrote Now I, Paul, myself urge you by the meekness and gentleness (epieikeia) of Christ—I who am meek when face to face with you, but bold toward you when absent! (2Cor 10:1) Clearly such Christ-like conduct Paul is calling the saints in Crete to exhibit is only possible in the man or woman who is controlled by the Holy Spirit, for only when we "walk by the Spirit... (we) will not carry out the desire of the flesh." (Galatians 5:16-note) Epieikés is used by Paul in his letter to the church at Philippi, where he exhorts the saints Let your forbearing (epieikes) spirit be know to all men. The Lord is near. (Php 4:5-note) James uses epieikes to define godly wisdom recording that the wisdom from above is first pure, then peaceable, gentle (epieikes), reasonable, full of mercy and good fruits, unwavering, without hypocrisy. (James 3:17) Peter instructs servants to be submissive (hupotasso) to your masters with all respect, not only to those who are good and gentle (epieikes), but also to those who are unreasonable. (1Pe 2:18-note) Trench has a note on epieikes writing that “The mere existence of such a word as epieikes, is itself a signal evidence of the highest development of ethics among the Greeks. It expresses exactly that moderation which recognizes the impossibility cleaving to all formal law, of anticipating and providing for all cases that will emerge and present themselves to it for decision; which with this, recognizes the danger that ever waits upon the assertion of legal rights, lest they should be pushed to moral wrongs … which, therefore urges not its own rights to the uttermost, but, going back in part or in the whole from these, rectifies and redresses the injustices of justice. It is thus more truly just than strict justice would have been.” (Trench, R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000) Thayer defines epieikes as mildness, gentleness, fairness, sweet reasonableness. Marvin Vincent says epieikes means “not unduly rigorous, not making a determined stand for one’s just due.” When applied to authorities (epieikes) denotes indulgence, equity, lenience. It also denotes a humble, patient steadfastness which is able to submit to injustice, disgrace, and maltreatment without hatred or malice, trusting God in spite of it all...it is reasonableness in judging." (Linguistic and Exegetical Key to the Greek NT) Barclay says that epieikes describes the man who does not stand upon the letter of the law. Aristotle said of this word that it denotes “indulgent consideration of human infirmities” and 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 avoid the injustice which often lies in being strictly just." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Irregardless of which nuance of meaning you choose for this characteristic, it is abundantly clear that a quality like this is possible only in the man or woman in whose heart Christ reigns as Lord. In the Septuagint (LXX) epieikés is used to describe of God's disposition as King, the psalmist recording that Thou, O Lord, art kind, and gentle (epieikés); and plenteous in mercy to all that call upon thee." (this is the English translation of the LXX). The NASB reads For Thou, Lord, art good, and ready to forgive (translated in LXX as "gentle"), and abundant in lovingkindness to all who call upon Thee." (Ps 86:5). (See Spurgeon's comment) God is gentle and kind, although in reality He has every right to be stern and punitive toward men in their sin. God's people should also to be marked by this godlike quality. Spurgeon writes... Gentleness was not reckoned a virtue among the Greeks; I do not suppose that the people in Crete had ever heard of it before Paul wrote this Epistle to Titus. Among the Romans and the Greeks, it seemed to be a virtue to stand up for your own, to be like a gamecock, who is always ready to fight, and will never miss a chance of fighting; but this Christian virtue of gentleness is a most amiable one, and greatly adorns the doctrine of Christ. The world has run away with this word gentle, and now calls many a person a gentleman who has no right to the name. I wish that every gentleman were indeed a gentleman. It is very significant that Moses, the type of the Lord Jesus under the law, was the meekest of men; should not Christians therefore excel in gentleness under this milder dispensation? SHOWING EVERY CONSIDERATION: pasan endeiknumenous (PMPMPA) prauteta: Other translations - showing all meekness (KJV), showing all humility (NKJV), to show true humility toward all men (NIV), to be...polite to all people (ICB), they should...show courtesy to everyone (GWT), show unqualified courtesy toward everybody (Amplified) As Spurgeon reminds us... Meekness and gentleness are two of the ornaments of our faith. I would that some professed Christians would understand that unholy contentiousness is not after the mind of Christ, it is not according to that gracious command, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart and ye shall find rest unto your souls.” No, the Christian must be willing to suffer wrongfully, and to bear it in patience; he is never to be one who renders evil for evil, or railing for railing. Showing (1731) (endeÃknumi from preposition en = in, to + deÃknumi = to show) means to point out, to demonstrate, to put on display, to prove, to show proof, to show forth, to show oneself, to give visible proof, to show in anything and implies an appeal to facts. The preposition (in) in the compound suggests more than the simplest demonstration. It is like laying the index finger, as it were, on the object. It means to to show something in someone. It can mean to do something to someone, as Alexander the coppersmith did (endeÃknumi) Paul much harm (see 2 Timothy 4:14- note). In the papyri it could have a quasi-legal sense of proving a petition or charge or of proving that a charge was wrong. Josephus used endeÃknumi to describe Herod Agrippa’s display of generosity to those of other nations (Josephus, Antiquities, 19:330). EndeÃknumi -12x in the NT -- Ro 2:15; Ro 9:17, Ro 9:22; 2Co 8:24; Ep 2:7; 1Ti 1:16; 2Ti 4:14; Titus 2:10; Titus 3:2; Heb 6:10, Heb 6:11 NAS = demonstrate, 4; did, 1; show, 4; showing, 2; shown, 1) Here are the uses in the Septuagint - Ge 50:15, 17; Ex 9:16; Joshua 7:15, 16, 17, 18 The verbs is in the present tense which calls for the Cretan saints to continually demonstrate gentleness or power under control (prautes) an essential trait of Christian character. In Romans Paul writes that the Gentiles are guilty before God in that they (present tense = continually) show (endeÃknumi - demonstrate, prove) the work of the Law written in their hearts, their conscience (instinctive sense of right and wrong that produces guilt when violated) bearing witness, and their thoughts alternately accusing or else defending them. (Ro 2:15-note). The work which the Law of Moses was designed to do in the lives of Israel is seen in some measure in the lives of Gentiles. They know that certain acts are basically right and basically wrong. Paul concludes with a warm appeal asking the Corinthians for proof of their love writing that they therefore openly before the churches show them the proof (endeÃknumi - demonstrate, prove) of your love and of our reason for boasting about you. (2Cor 8:24) Phillips translates the verse “So do let them, and all the Churches, see how genuine is your love, and justify all the nice things we have said about you!” In explaining salvation to the Ephesians Paul wrote that God raised us up with Him (Christ), and seated us with Him in the heavenly places, in Christ Jesus, in order that in the ages to come (literally “in the ages that are coming one upon another”) He might show (endeÃknumi - demonstrate, point out) the surpassing (extraordinary, outstanding) riches of His grace in kindness toward us in Christ Jesus. (see notes Ephesians 2:6; 7) God’s ultimate purpose is to glorify Himself and through all eternity God will use the regeneration of believers to demonstrate the wealth and richness of His grace. Wuest adds that endeÃknumi is in the middle voice, which voice indicates that the subject of the verb acts in his own interest. God will exhibit His kindness to the saints for His own glory, in order that He may be glorified. And the spectators will be the angels. We saints will be the objects of this kindness. We will be on display before the angelic world, basking in the sunshine of God’s smile, enjoying the riches of His blessings, all, in order that He might be glorified by the angelic hosts. (Bolding added) (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) In a very illustrative use of the verb endeÃknumi, Paul in a self testimony writes that even in face of the fact that he was the foremost of sinners yet...I found mercy, in order that in me as the foremost, Jesus Christ might demonstrate His perfect patience, as an example for those who would believe in Him for eternal life. (1Ti 1:16) Paul who had been the chief of sinners, is now the chief display of the untiring mercy and grace of the Lord. It is as if the Lord Jesus demonstrated Paul as “Exhibit A,” so to speak, living proof as William Kelly puts it of “divine love rising above the most active hostility, of divine longsuffering exhausting the most varied and persistent antagonism. Paul gives another useful illustration of endeÃknumi, urging Cretan Christians who were bondslaves to continually (voluntarily) submit themselves to their masters in everything, to be well-pleasing, not argumentative (continually back talking), not pilfering (not constantly stealing by taking things of small value), but (continually) showing (proving they were entirely trustworthy and good) all good faith (that they can be fully trusted) so that they will adorn the doctrine of God our Savior in every respect. (see notes Titus 2:9; 10) When the Christian slaves demonstrated such trustworthy behavior, their action were like "ornaments" testifying of the life changing truth of the gospel and brought credit and verification to the teaching concerning God the Savior of all men. How effective was their demonstration? Although, we cannot answer specifically in regard to the isle of Crete, it is known that many slaves had the privilege of leading their masters to the Lord Jesus their Savior in the early days of Christianity, largely because the difference between pagan slaves and themselves was so glaring. The supreme purpose of a virtuous life is to demonstrate and make attractive (adorn) the teaching that God saves sinners. The writer of Hebrews uses endeÃknumi twice in a short section writing that God is not unjust so as to forget your work and the love which you have shown (endeÃknumi - demonstrated, proved - the following effects reflecting salvation are true of them) toward His name, in having ministered (aorist tense - completed action in past) and in still (present tense - continually) ministering to the saints. (see note Hebrews 6:10) Their coming to the assistance of their brethren was demonstration or proof of their willingness to identify themselves with the stigma associated with the Name of Jesus and their love for His people showed the genuineness of their love for Him. The writer goes on to say And we (have a strong, earnest) desire that each one of you show (endeÃknumi) the same diligence so as to realize the full assurance of hope until the end, so that you will not be sluggish, but imitators of those who through faith and patience inherit the promises. (see notes Hebrews 6:11; 12) The writer wants his readers to go on steadfastly for Christ until the final hope of the Christian is realized in heaven. This is a proof of reality. EndeÃknumi is used 7 times in the Septuagint (LXX = Greek of the Hebrew OT), the following being a verse quoted by Paul in Romans 9:17(see note), But, indeed, for this cause I have allowed you to remain, in order to show (LXX = endeÃknumi) you My power and in order to proclaim My name through all the earth. (Ex 9:16) MacDonald writes that There is no suggestion here that the Egyptian monarch was doomed from the time of his birth. What happened was this. In adult life he proved to be wicked, cruel, and extremely stubborn. In spite of the most solemn warnings he kept hardening his heart. God could have destroyed him instantly, but He didn’t. Instead, God preserved him alive in order that He might display (thus the verb endeÃknumi) His power in him, and that through him God’s name might be known worldwide. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson)