TO MALIGN NO ONE: medena blasphemein (PAN): (Ps 140:11; Pr 6:19; Acts 23:5; 1Co 6:10; 2Co 12:20; 1Ti 3:11; Ja 4:11; 1Pe 2:1; 3:10; 4:4; 2Pe 2:10; Jude 1:8,10) See Col 3:8; 2Ti 6:4.

These characteristics in the Cretan Christians revealed their radically changed lives and were a dynamic witness to the transforming power of the gospel, making the gospel message attractive to unbelievers. Every Christian needs to ponder this list circumspectly, checking his or her conduct against these traits.

To malign no one (KJV = speak evil of no man) - To which Spurgeon remarks...

Malign (987) (blasphemeo derived from bláx = sluggish, slow, stupid +  phémē = rumor, fame) OR MORE LIKELY (derived from bláptō = to hurt, injure, harm + phémē from phēmí = to speak) means literally to speak to harm and in general therefore means to bring into ill repute and so to slander, to defame (to harm the reputation of by libel or slander), speak evil of, to rail at (revile or scold in harsh, insolent, or abusive language and rail stresses an unrestrained berating), to speak calumny (noun form = a misrepresentation intended to blacken another’s reputation = the act of uttering false charges or misrepresentations maliciously calculated to damage another’s reputation), to calumniate (verb form = to utter maliciously false statements, charges, or imputations about - calumniate imputes malice to the speaker and falsity to the assertions)

Blasphemeo is used 34x in NASB (3x Mt; 4x Mk; 3x Lu; 1x Jn; 4x Acts; 3x Ro; 1x 1Cor; 2x 1Ti; 2x Titus; 1x Js; 1x 1Pe; 3x 2Pe; 2x Jude 4x Rev) and is translated as (be spoken of as evil, 1; blaspheme, 4; blasphemed, 6; blasphemers, 1; blasphemes, 3; blaspheming, 4; dishonored, 1; hurling abuse, 3; malign, 2; maligned, 1; revile, 3; reviling, 1; slandered, 1; slanderously reported, 1; spoken against, 1; utter, 1)

Note that Paul is not saying that we are never to talk of and expose the evils of men but just that we are not to do so with a malicious intent to injure their reputation.

Literally Titus 3:2 reads "no one continually malign". Clearly "no one" refers first to God but also includes men, whether believers are not, even those who contribute most to the assault on biblical standards! Our Lord Jesus has set the example for us to follow in His steps, for even

"while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously." (see note 1 Peter 2:23).

In sum, even while contending against the worst of sins committed by the worst of sinners, we must never stoop to maligning those whose sin we detest.

J. Vernon McGee explains

"malign no one" by adding that "we are to malign no one, and we are not to repeat gossip. It has been said that you can’t believe everything you hear today, but you can repeat it! That is what he is talking about here—we are not to repeat what we hear. Many evil reports are passed from person to person without even a shred of evidence that the report is true. Another old saying is that some people will believe anything if it is whispered to them!" (McGee, J V: Thru the Bible Commentary:  Thomas Nelson)

The Life Application Bible has an interesting note on this gossip, referring to it as

"passive slander" -- "We don’t often call it by its right name, but gossip is passive slander, and it is a massive problem in churches today. It may be even worse than slander due to its dishonesty. A slanderer actively wants to attack and hurt someone, so that person is easily identified. Gossipers don’t care whether or not a person is hurt as they pass along dishonest and harmful information. Churches can save a lot of headaches and heartaches by not allowing gossip (or gossipers) to gain a foothold." (Barton, B, et al: The NIV Life Application Commentary Series: Tyndale)

Matthew Henry comments that we are

"to speak evil of none, unjustly and falsely, or unnecessarily, without call, and when it may do hurt but no good to the person himself or any other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of any thing, but the best we can. We must not go up and down as tale-bearers, carrying ill-natured stories, to the prejudice of our neighbour’s good name and the destruction of brotherly love. Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what is done, things out of our reach or cognizance, these come within the reach of this prohibition. As this evil is too common, so it is of great malignity." (Bolding added) (Matthew Henry's commentary on the whole Bible)

The idea of blasphemeo is that the words spoken hurt or smite the reputation of another. It means to destroy or discredit another's good name by speaking evil against them. In the context of the NT, the "reputation" or "good name" slandered or discredited is usually that of God or of His Truth.

blasphemeo refers to a “malicious misrepresentation”. Note that in several of the New Testament uses of blasphemeo, we see that the actions of professed Christians can speak louder than their words and thus convey "malicious misrepresentation" of God and/or the Gospel to those who observe those actions. In such situations God and His Gospel have in effect been blasphemed. Thus Christians for their part must take care that they do not, by their own conduct, give cause for blasphemy against God or against his word.

Wiersbe explains that

Blasphemy involves much more than taking God’s name in vain, though that is at the heart of it. A person blasphemes God when he takes His Word lightly and even jests about it or when he deliberately defies God to judge Him. (Bolding added) (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

It is used specifically of those who by contemptuous speech intentionally come short of the reverence due to God or to sacred things. For example as the Lord of Glory hung on the Cross

those passing by were hurling abuse (blasphemeo - imperfect tense = pictures over and over they cried out) at Him, wagging their heads (Mt 27:39)

As MacDonald has written

If the cross reveals God’s love, it also reveals man’s depravity. Passers-by paused long enough to jeer at (and blaspheme) the Shepherd as He was dying for the sheep (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson)

Luke records that even

one of the criminals who were hanged there was hurling abuse (blasphemeo - imperfect tense = pictures him doing this over and over) at Him, saying, “Are You not the Christ? Save Yourself and us! (Lu 23:39).

As incredible as the criminal's blasphemy of Jesus was, John records another instance almost as unbelievable, describing the final outpouring of the wrath of God during the seven bowl judgments, writing that even in the face of

huge hailstones, about one hundred pounds each coming down from heaven upon men, rather than repenting, they blasphemed God because of the plague of the hail, because its plague was extremely severe. (see note Revelation 16:21)

In Judaism blasphemeo referred to words or deeds that impugned God’s honor and injured His holiness, such as ascribing to oneself divine powers and the penalty for this sin in the OT was death by stoning!

In the Greek secular literature blasphemeo meant abusive speech, personal mockery or blasphemy.

It is tragic that many Christians speak contemptuously of politicians and other public figures, not realizing that in doing so they hinder the work of redemption. David's prayer is apropos when we are tempted to speak inappropriately and in a malicious, demeaning way of others

Set a guard, O LORD, over my mouth. Keep watch over the door of my lips. (Ps 141:3)  (See Spurgeon's comment)

Regarding the so-called unpardonable sin, Luke records the words of Jesus declaring that

everyone who will speak a word against the Son of Man, it shall be forgiven him; but he who blasphemes (blasphemeo) against the Holy Spirit, it shall not be forgiven him. (Lu 12:10).

This was not a sin of ignorance, but a deliberate, willful, settled hostility toward Christ—exemplified by the Pharisees in Matthew 12:22-32, who attributed to Satan the work of Christ (cf. Lu 11:15). When a man blasphemes with his mouth, that is not the thing that condemns him. It is the attitude of his heart, which is a permanent condition, unless of course he stops resisting. This "unpardonable sin" is to resist the convicting work of the Holy Spirit in the heart and life.

Let's look at an illustration of the meaning of blasphemy as it is used as a malicious misrepresentation which results in hurting or damaging another’s reputation. Paul in addressing the "religious Jew" writes that

the name of God is blasphemed among the Gentiles because of you" (see note Romans 2:24 quoting Isa 52:5 which is one of the 5 OT verses to use blasphemeo in the Septuagint)

Paul's point is that the Gentiles judged the Lord, as men always do, by those who professed to be His followers, in this case the Jews. This is one reason Paul and the early missionaries did not go around preaching against the sinful institution of slavery. Such a practice would have misrepresented and discredited the gospel as a militant message which was trying to undermine the social order and the progress of the Gospel would have been greatly hindered. Applying this truth to all of us, remember that few things hinder the cause of Christ like the bad reputations of professing Christians who are members of orthodox churches! Are you "walking the talk" or is your lifestyle amounting to "blasphemy" of the Name of God?

Earlier in this letter Paul had used the verb blasphemeo in his instruction to older women to so conduct themselves

that the word of God may not be (present tense - continually) dishonored (blasphemed, spoken against, slandered). (see note Titus 2:5) 

Wiersbe comments

That the Word of God be not blasphemed” is a good motive for cooperation and obedience in the home. Wiersbe adds that "It is sad to see the way family problems, and even divorces, among Christians cause unsaved people to sneer at the Bible." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Paul writing instructions to Timothy declares "Let all who are under the yoke as slaves regard their own masters as worthy of all honor so that the name of God and our doctrine may not be spoken against. (blasphemeo)" (1 Ti 6:1)

Wuest writes that this

expression, “the name of God,” refers to all that God is in His matchless Person as deity. Rebellion on the part of these Christian slaves would bring reproach upon all that God is in Himself. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

Paul's point is that they manner in which believers act while under the authority of another affects how people view the message of salvation Christians proclaim. If the pagans could say that Christian slaves were not as dependable as non-Christian slaves, the gospel would be in essence be blasphemed. It is interesting to note that in the early church, Christian slaves generally commanded a higher price on the slave market than unbelievers. If a master knew that a certain slave on the auction block was a Christian, he would generally be willing to pay more for that slave, since he knew that the slave would serve him faithfully and well. This is high tribute to the Christian faith and testimony to the fact that they had heed the warning not to conduct themselves in such a way as to blaspheme the Name or doctrine of God!

The fact that our "citizenship is in heaven" (see note Philippians 3:20) does not absolve us from our responsibilities in this present evil age and we must still conduct ourselves in a manner worthy of the Lord for all believers are "ambassadors of Christ" (2Cor 5:20) who are "living epistles" the unsaved world is "reading". 

Transformed lives are one of the most eloquent testimonies of the power of the Gospel. When we malign others we give a poor testimony of the saving power of the Gospel. Paul writing to the saints at Ephesus exhorted them to

Let all bitterness and wrath and anger and clamor and slander (blasphemia) be put away from you, along with all malice. (see note Ephesians 4:31).

You are writing a Gospel,
A chapter each day,
By the deeds that you do
And the words that you say.

Men read what you write,
Whether faithful or true:
Just what is the Gospel
According to you?
                        --- Author unknown

Paul dealt severely with blasphemy writing that

Hymenaeus and Alexander...(were) delivered over to Satan, so that they may be taught not to blaspheme. (1Ti 1:20)

Proverbs says that one of the six things God hates is

one who spreads strife among brothers. (Pr 6:19)

Barnes has a lengthy note commenting that

We are not to say anything to anyone, or of anyone, which will do him injury. We are never to utter anything which we know to be false about him or to give such a coloring to his words or conduct as to do him wrong in any way. We should always so speak to him and of him in such a way that he will have no reason to complain that he is an injured man. It may be necessary, when we are called to state what we know of his character, to say things which are not at all in his favor, or things which he has said or done that were wrong; but, (1) we should never do this for the purpose of doing him injury, or so as to find a pleasure in it; and,(2) where it is necessary to make the statement, it should be so as to do him no injustice. We should give no improper coloring. We should exaggerate no circumstances. We should never attempt to express ourselves about his motives, or charge on him bad motives - for we know not what his motives were (Ed note: We never do this do we? Clearly we all do this.). We should state every palliating circumstance of which we have knowledge, and do entire justice to it. We should not make the bad traits of his character prominent, and pass over all that is good. (Titus 3)

Luke records Paul's own testimony that he

punished (Christians) often in all the synagogues...tried to force them to blaspheme and being furiously enraged at them...kept pursuing them even to foreign cities. (Acts 26:11)

Paul himself tried to force Christians to blaspheme either by getting them to say that Jesus was not the Christ or by getting them to recant their belief in Him.

Not Blaspheming God
The Example of Polycarp

Polycarp was the Bishop of Smyrna about the middle of the second century. He was arrested for his faith and threatened with death if he did not recant.

“Eighty and six years have I served Him,” the saintly Bishop replied, “and He never did me any injury. How can I blaspheme my King and my Saviour?”

“I have respect for your age,” said the Roman proconsul Statius Quadratus. “Simply say, ‘Away with the atheists,’ swear by the godhead of Caesar, and blaspheme Christ! and be set free.”

By “the atheists” he meant the Christians who would not acknowledge that Caesar was “lord.”

The old man pointed to the crowd of Roman pagans surrounding him, and cried,

“Away with the atheists!”

The proconsul threatened him with burning, and Polycarp replied:

“You threaten me with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. Why are you waiting? Come, do what you will.”

Polycarp was burned at the stake and in his martyrdom
instead of bringing blasphemy,
brought glory to the name of Jesus Christ.

TO BE UNCONTENTIOUS: amachous einai (PAN):

Be (einai) is present tense calling for an uncontentious spirit to be the Cretan Christian's continual practice or habit of life (only possible for a believer who is filled with/controlled by the Holy Spirit).

Lenski remarks that

people who are ever fighting are wretched citizens and neighbors.

Such a disposition mars the influence of Christian people. Be continually refusing to engage in quarrels and conflicts.

Uncontentious (269) (amachos from a = without + mache = battle) according to Vine originally meant "invincible" (incapable of being conquered, overcome or subdued) but then came to mean a "non fighter", one who is reluctant to fight and who is not always looking for a fight (especially of a verbal nature).

Not quarrelsome (not apt or disposed to quarrel in an often petty manner = stresses an ill-natured readiness to fight without good cause). This person is not contentious and so does not exhibit an often perverse and wearisome tendency (even a fondness) for arguing, quarreling and disputing. You usually know who these folks are!

Wuest says that amachos

describes a person who does not go about with a chip on his shoulder. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

The only other NT use of amachos is in the list of qualifications of an overseer, where Paul records that a candidate should

"not addicted to wine or pugnacious, but gentle, uncontentious, free from the love of money." (1Ti 3:3)

Amachos refers not so much to physical violence as to a quarrelsome person. To have a contentious person in leadership will result in disunity and disharmony, seriously hindering the effectiveness of that leadership team.

Matthew Henry adds that Christians are to be

no fighters, either with hand or tongue, no quarrelsome contentious persons, apt to give or return ill and provoking language. A holy contending there is for matters good and important, and in a manner suitable and becoming, not with wrath nor injurious violence. Christian must follow the things that are conducive to peace, and that in a peaceful, not a rough and boisterous and hurtful way, but as becomes the servants of the God of peace and love (Ro 12:19). The glory of a man is to pass over a transgression; it is the duty of a reasonable, and therefore certainly of a Christian man, whose reason is improved and advanced by religion; such may not, and will not, presently fall foul on one who has offended him, but, like God, will be slow to anger, and ready to forgive. Contention and strife arise from men’s lusts, and exorbitant unruly passions, which must be curbed and moderated, not indulged; and Christians need to be reminded of these things, that they do not by a wrathful contentious spirit and behaviour displease and dishonour God and discredit religion, promoting feuds in the places where they live." (Matthew Henry's Commentary on the Whole Bible)

Barclay writes that uncontentious

does not mean that the good citizen will not stand for the principles which he believes to be right, but that he will never be so opinionated as to believe that no other way than his own is right. He will allow to others the same right to have their convictions as he claims for himself to have his own.  (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

We are to be men and women who are careful to avoid strife. Believers are to be friendly and peaceful toward the lost rather than quarrelsome and belligerent.

Christians should be conciliators
not agitators!

In an ungodly, immoral society it is easy to become angry with those who corrupt it, condemning them and writing them off as hopeless and beyond the pale of God’s grace. But we have no right to become hostile when unbelievers act like unbelievers!

Paul says we must avoid quarrels, in church as well as in the world. Such behavior validates our witness in a skeptical, sarcastic society.

Morris notes that

"The coarse behavior of the Cretans was difficult to correct, even among those who became Christians. Titus had a real challenge as he sought to plant sound and winsome churches with such people. But when a person becomes a Christian, "old things are passed away; behold, all things are become new" (2Cor 5:17). Missionaries to pagan cultures have faced similar problems throughout the centuries since, but the gospel has time and again proved its power to transform lives. Notice that Paul does not say to try to accommodate Biblical teaching on the behavior of Christians to the customs and culture of their previous environment. The consistent, godly living of the converts may well, in time, transform the environment as well." (Morris, Henry: Defenders Study Bible. World Publishing)

Ryrie writes that

"Quarreling only arouses the hostility of non-Christians. Christian virtues are of an opposite sort." (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers)

GENTLE: epieikeis: (2Sa 22:36; Is 40:11; Mt 11:29; 2Co 10:1; Gal 5:22; 6:1; Ep 4:2; Php 4:5; Col 3:12,13; 1Th 2:7; 2Ti 2:24,25; Js 1:19,20; 3:17; 1Pe 3:8)

Gentle (1933) (epieikes from epí = 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 note Titus 1:12).

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." (Gal 5:16)

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. (see note Philippians 4:5)

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. (Jas 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. (see note 1 Peter 2:18)

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:

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)

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) (endeíknumi from preposition en = in, to + deíknumi = 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 (endeíknumi) Paul much harm (see note 2 Timothy 4:14). 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 endeíknumi to describe Herod Agrippa’s display of generosity to those of other nations (Josephus, Antiquities, 19:330).

Endeíknumi is used12x in the NT (4x Ro; 1x 1Co; 1x Ep; 1x 1Ti; 1x 2Ti; 2x Titus; 2x Heb) and in the NAS is translated (demonstrate, 4; did, 1; show, 4; showing, 2; shown, 1)

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 (endeíknumi - 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. (see note Romans 2:15).

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 (endeíknumi - 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 (endeíknumi - 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 endeíknumi  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 endeíknumi, Paul in a self testimony writes that even in face of the fact that he was the foremost of sinners