Titus 1:10

An Exegetical Analysis of Titus 1:10-14: Identity of False Teachers and Nature of Rebuke

This exegetical study of Titus 1:10-14 is based on a b-greek discussion from April 10, 2000. The initial inquiry focused on the grammatical phenomenon of hendiadys within Titus 1:10, specifically questioning whether phrases such as “many and unruly” or “unruly and vain talkers” constitute this rhetorical device. Reference was made to a definition of hendiadys as “two co-ordinate terms representing a single concept in which one of the elements defines the other,” and clarification was sought regarding its application to the given text.

The main exegetical issues central to the subsequent discussion of Titus 1:10-14 revolve around the referential ambiguity of various pronouns and the scope of Paul’s directives. Key questions concern the precise identity of the “many unruly and vain talkers and deceivers,” particularly “those of the circumcision,” and whether this group is synonymous with the Cretans described in the poetic quotation of verse 12. Furthermore, the discussion grapples with the antecedent of the pronouns `αὐτῶν` (v. 12) and `αὐτοὺς` (v. 13), exploring whether they refer to the general populace of Crete, the specific false teachers, or even potentially the elders to be appointed. The nature and intended recipients of the severe rebuke (`ἔλεγχε αὐτοὺς ἀποτόμως`) are also debated, impacting the interpretation of the passage’s overall argument and its continuity within Titus 1.

Titus 1:10-14 (Nestle 1904)

10 Εἰσὶν γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς,

11 οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν.

12 εἶπέν τις ἐξ αὐτῶν ἴδιος αὐτῶν προφήτης· Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί.

13 ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, ἵνα ὑγιαίνωσιν ἐν τῇ πίστει,

14 μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν.

Key differences with SBLGNT (2010):
• The Nestle 1904 text and the SBLGNT 2010 exhibit no significant lexical or morphological differences in Titus 1:10-14. Both texts omit the conjunction `καὶ` after `πολλοὶ` in verse 10, a variant sometimes found in other textual traditions.
• Minor variations in orthography (e.g., breathing marks, accentuation) may exist but do not impact the meaning.

Textual Criticism (NA28) and Lexical Notes

Textual Criticism (NA28): The primary textual variant relevant to this passage, as initially raised in the discussion, concerns the presence or absence of `καὶ` after `πολλοὶ` in v. 10. The Nestle 1904 text, like the NA28 and SBLGNT, omits this conjunction. Manuscripts such as D* and a few minuscules include `καὶ`, leading to the reading `πολλοὶ καὶ ἀνυπότακτοι`. However, the stronger manuscript evidence (P³², א, A, B, C, D¹, F, G, P, Ψ, 33, 81, 104, 326, 365, 1241, 1739, 1881, 2464, Byz, Lect) supports the omission of `καὶ`. The omission is preferred as the more difficult reading, preventing a potential hendiadys construction which might soften the distinct characteristics of the false teachers. The NA28 apparatus notes this variant but adopts the reading without `καὶ` as strongly supported.

Lexical Notes:

• ἀνυπότακτοι (v. 10): From BDAG, this adjective signifies “not subject to authority, unruly, insubordinate.” It denotes a refusal to submit to established order or leadership, whether civil or ecclesiastical. KITTEL (TDNT VIII, 108-109) emphasizes its use in military contexts for insubordination, extended to ethical and religious spheres to describe those who reject divine or apostolic authority.
• ματαιολόγοι (v. 10): BDAG defines this as “speaking empty words, talking nonsense, idle talker.” It refers to those whose speech is devoid of substance, truth, or spiritual benefit, often associated with deceit and error. KITTEL (TDNT IV, 521-523) connects `μάταιος` with futility and vanity, implying speech that is useless and misleading.
• φρεναπάται (v. 10): BDAG translates this as “one who deceives the mind, a deluder, deceiver.” This compound noun highlights the deceptive nature of these individuals, specifically targeting the intellect and judgment (`φρένες`). It indicates a dangerous capacity to mislead others into error.
• ἐπιστομίζειν (v. 11): BDAG provides “to muzzle, silence, stop the mouth.” This verb carries a strong connotation of authoritative silencing, implying that the false teachers’ mouths must be forcibly closed due to their destructive teaching. KITTEL (TDNT VII, 650-651) illustrates its use in curbing unruly behavior, particularly speech.
• ἔλεγχε (v. 13): This is an imperative, “reprove, rebuke.” BDAG offers “to expose, convict, reprove, rebuke.” It denotes a strong corrective action, bringing a fault to light and admonishing for it. KITTEL (TDNT II, 473-476) elaborates on its juridical sense of conviction, but also its ethical use in moral admonition.
• ἀποτόμως (v. 13): BDAG defines this adverb as “in a harsh, severe, peremptory way, severely.” It intensifies the nature of the rebuke, indicating that it should be delivered without leniency or compromise, in a decisive and cutting manner. KITTEL (TDNT I, 397) links it to cutting off, hence severity and harshness.

Translation Variants with Grammatical & Rhetorical Analysis

The primary interpretive challenges in Titus 1:10-14 stem from referential ambiguities and the precise rhetorical function of certain statements. The discussion threads highlight these points:

1. The Hendiadys Question (v. 10): The initial post questioned if `πολλοὶ [καὶ] ἀνυπότακτοι` or `ἀνυπότακτοι [καὶ] ματαιολόγοι` should be understood as a hendiadys. Grammatically, the absence of `καὶ` before `ἀνυπότακτοι` in the preferred text of Nestle 1904 (and NA28/SBLGNT) suggests that `πολλοὶ` functions as an independent adjective, modified by the subsequent descriptive terms. Thus, “many unruly ones, vain talkers, and deceivers” presents three distinct, though overlapping, characteristics, rather than a single concept expressed by two coordinate terms. If `καὶ` were present, a hendiadys like “many and unruly ones” could be argued for “many unruly ones” (where ‘many’ characterizes ‘unruly’), but without it, `πολλοὶ` simply quantifies the subsequent description. The phrase `ματαιολόγοι καὶ φρεναπάται` *does* use `καὶ`, but these are distinct nouns (or substantival adjectives) joined coordinately, describing two separate aspects of the false teachers, not necessarily a single concept where one term defines the other in a hendiadys. Rhetorically, the accumulation of terms (`ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται`) serves to paint a comprehensive and damning portrait of the individuals in question, underscoring the severity of their threat to the Cretan churches.

2. Referential Ambiguity of Pronouns `αὐτῶν` (v. 12) and `αὐτοὺς` (v. 13): This was a central point of contention.

   • In v. 12, `εἶπέν τις ἐξ αὐτῶν ἴδιος αὐτῶν προφήτης`, the immediate antecedent of `αὐτῶν` is the subject of the preceding verse, `οἵτινες` (v. 11), which refers back to the `πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς` (v. 10). The phrase `ἐξ αὐτῶν` (from among them) clearly links the prophet to these troublesome individuals. The second `αὐτῶν` (their own) reinforces this connection, identifying the prophet as one belonging to *this specific group* of false teachers/Jewish-Christian dissenters on Crete. Therefore, the prophet is one of “those of the circumcision” or generally part of the problem group.
   • In v. 13, `ἔλεγχε αὐτοὺς ἀποτόμως`, the pronoun `αὐτοὺς` grammatically refers to the most recent explicit plural referent, which is the implicit subject of the quotation in v. 12, namely the “Cretans.” This creates a rhetorical bridge: the false teachers are among the Cretans, and the Cretan prophet’s words condemn the Cretans generally, thus implicitly condemning the false teachers. A direct reference back to the “many unruly ones” (v. 10) is also viable, as the quotation itself serves to characterize *them*. The suggestion that `αὐτοὺς` refers to the `πρεσβυτέρους` (elders) of v. 5-9 is grammatically difficult given the intervening verses and the strongly negative context. The rebuke is directed at those who are causing problems, not those being appointed to lead.

3. Scope of `ἡ μαρτυρία αὕτη ἐστὶν ἀληθής` (v. 13): Does “This testimony is true” refer solely to the quotation from Epimenides (v. 12) or to Paul’s entire preceding description of the false teachers and Cretans (vv. 10-12)? Grammatically, `αὕτη` typically refers to what immediately precedes it. Thus, the most straightforward reading is that Paul affirms the truth of the Cretan prophet’s statement about Cretan character. Rhetorically, however, this affirmation by Paul serves to validate his broader critique. By agreeing with the local assessment of Cretans as “liars, evil beasts, lazy bellies,” Paul grounds his instruction for Titus to severely rebuke the false teachers, who are both Cretan and exemplify these negative traits. It links the general character of the Cretan society to the specific problems within the church, where false teachers embody these societal failings. Thus, while *grammatically* referring to v. 12, *rhetorically* it buttresses the entire preceding argument of vv. 10-12.

4. Nature of `ἔλεγχε` (v. 13) and the Target of `ὑγιαίνωσιν` (v. 13): The verb `ἔλεγχε` (imperative, “reprove”) followed by `ἀποτόμως` (“severely”) strongly indicates a harsh, unsparing rebuke, not merely a positive warning. This directly contradicts the idea of it being a gentle warning to the elders. The phrase `ἵνα ὑγιαίνωσιν ἐν τῇ πίστει` (“so that they may be healthy in faith”) introduces a telic (purpose) clause. The identity of “they” (`ὑγιαίνωσιν`) is crucial. If `αὐτοὺς` (v. 13) refers to the false teachers, then the purpose of the severe rebuke is their correction. However, the discussion raised the possibility that the “hardcore perpetrators” might be beyond rescue, and `ὑγιαίνωσιν` might refer to *those influenced* by them, or the broader church members who hear the rebuke. While `αὐτοὺς` most naturally refers to the same group that is being rebuked (the false teachers/Cretans), the *purpose* (`ἵνα`) could extend to the wider community. The severe rebuke of the leaders serves to protect the flock, bringing health to the faith of those who might otherwise be led astray.

Conclusions and Translation Suggestions

The exegetical analysis of Titus 1:10-14 reveals a complex interplay of grammatical connections and rhetorical strategies. Paul’s intent is to equip Titus with clear instructions for confronting disruptive elements within the Cretan churches. The false teachers are identified as unruly, vain talkers, and deceivers, particularly from a Jewish background, whose deceptive teachings lead to household disruption and financial exploitation. The quotation from Epimenides serves to contextualize and validate Paul’s strong condemnation, linking the specific problem of false teachers to a recognized cultural trait of the Cretans. Titus is therefore commanded to deliver a severe rebuke, not only to correct the immediate wrongdoers but also to protect the wider community and foster sound faith.

Based on this analysis, here are three translation suggestions for Titus 1:10-14, each with a brief explanatory emphasis:

1. For there are many unruly individuals, empty talkers, and deceivers, especially those of the circumcision. They must be silenced, since they overturn entire households by teaching what they should not, for the sake of shameful gain. One of their own prophets said, “Cretans are always liars, evil beasts, lazy gluttons.” This testimony is true. For this reason, rebuke them sharply, so that they may be sound in the faith, no longer paying attention to Jewish myths and the commands of people who reject the truth.

   This translation emphasizes the distinct characteristics of the false teachers and the direct target of the rebuke for the purpose of their own correction and sound faith.

2. Indeed, many are rebellious, given to idle talk, and deluders, particularly those from the Jewish party. These must be muzzled, as they are subverting whole families, teaching things they shouldn’t for dishonest profit. It was one of their own prophets who declared: “Cretans are perpetual liars, vicious beasts, and lazy bellies.” This assertion is true. Therefore, expose them vigorously, in order that the congregation may maintain a healthy faith, disregarding Jewish fables and human precepts from those turning away from the truth.

   This version highlights the severity of the problem and the purpose of the rebuke extending to the health of the wider community (the ‘congregation’). It also uses more vivid synonyms for the false teachers’ traits.

3. Because there are many who are disobedient, uttering empty words, and leading people astray, particularly those from the circumcision. It is necessary to silence them, for they are overthrowing whole households, teaching what is improper for the sake of shameful financial gain. A prophet of their own people once said: “Cretans are always deceptive, dangerous animals, and idle gluttons.” This statement holds true. For this very reason, you must severely admonish them, so that they may become healthy in the faith, no longer adhering to Jewish myths and human regulations by those who turn away from the truth.

   This translation emphasizes the causal link (“Because there are many…”) and the necessity of the silencing action, while maintaining clarity on the target of the rebuke and its ultimate goal for spiritual health.