The deviation from the truth at Crete has many similarities with the one at Ephesus. What is implied in Ephesus is explicit in Crete: the presence of some people from the circumcision party.
Heterodoxy Compared79
| Titus | 1 Timothy |
| Wild pagan; impure vs. holy, 1:6–8, 15–16; 2:3, 5, 11 | Unholy, impure, demonic, godless, 1:5, 9; 2:10; 4:1, 7; 5:15; 6:6, 20 |
| Disobedience, 1:6, 10, 16; 3:3 | Disobedience, 1:9 |
| Empty talk, 1:10 | Empty talk, 1:6; 5:13; 6:20 |
| Deception, 1:10, 12 | Deception, 2:14; 4:1–2 |
| Shameful gain, 1:11 | Using godliness as a means of gain, 6:5 |
| Myths, 1:14 | Myths, 1:4; 4:7 |
| Mind and conscience defiled, 1:15 | Conscience, 1:19–20; 4:2; corrupted minds, 6:5 |
| Profess to know God, 1:16;turn away from truth, 1:5, 14; 3:3 | Turn away, 1:6; 6:20–21Heterodoxy, 1:3; 2:4; 6:3, 5, 20 |
| Unacceptable for God’s works, 1:16; 3:8, 14 | Acceptable to God, 5:4, 10; 6:18 |
| Controversies (foolish), 3:9 | Controversy, 6:4 |
| Genealogies, 3:9 | Genealogies (endless), 1:4 |
| Contentions and quarrels about law, 3:4, 9–11 | Speculation, disputes, evil conjectures, irritations, misuse of law, 1:8; 2:8; 6:4–5, 20 |
| Slanderers? 2:3; 3:2 | Slander, 1:13, 20; 5:13; 6:4 |
| Necessary needs, 3:14 | Living luxuriously; love of money, 5:6; 6:10, 17 |
| Human commands, 1:14–15 | Ascetic-forbid marriage and foods, 4:3 |
| Idle bellies; passion, 1:12; 2:11; 3:3 | |
| Teach good; harmful, 1:12; 2:3; | Want to teach, 1:7 |
| Jewish myths, 1:14Circumcision party, 1:10 | Old-women’s myths; widow problems, 4:7; 5:3–16 |
In 1 Timothy, Paul discusses the law and the misuse of the law (1:8–10), as he does in Titus (3:9–10). However, in Titus, the circumcision party is explicitly mentioned and the Jewish aspect of the myths (1:10, 14). In contrast, in 1 Timothy, the speculative aspect of the myths is described as “old-women’s myths” (4:7). In Ephesus, difficulties with younger widows are mentioned (1 Tim 5:3–16), but not in Crete. Heterodoxy and the desire to teach are more explicit in Ephesus (1 Tim 1:3, 6–7; 6:3, 5, 20). Nevertheless, both churches are dealing with controversies and quarrels that relate to genealogies and myths (Titus 1:14; 3:9; 1 Tim 1:4; 4:7).
Circumcision (peritomē; 1:10) is a symbol of the old covenant and obedience to Moses’ law.80 It can serve as a synecdoche to refer to Jews in general81 or to Jewish Christians in particular.82 But Paul argues that real circumcision is of the heart, not physical and external (Rom 2:28–29; Col 2:11). He points out that Abraham was circumcised as a symbol of imputed righteousness after he believed in God (Rom 4:11). Thus, when some Jewish believers insisted on circumcision and obedience to all of Moses’ laws and some rabbinic laws, they became a party critical of Paul and Peter.83 Exactly what is the Cretan circumcision party teaching? Are they requiring Gentiles to be circumcised (Gal 5:2–4; 6:12–15; Phil 3:2–5)? Are they requiring Gentiles and Jews to eat only kosher food and celebrate all Old Testament holidays?84 Even non-Jews in ancient times were aware of Jewish food prohibitions.85 Paul does not elaborate, although at Crete and Ephesus the teaching had to do with “Jewish myths and human commandments” that veered followers away from God’s truth (Titus 1:14). Whatever was happening in Crete, however, was motivated by “shameful gain” (1:11). Those in the circumcision party were out to please themselves by shamelessly and deceitfully seeking their own profit (1:7).
To silence (epistomizō; 1:11) has very different connotations from “silence” (hēsychia, hēsychios) in 1 Timothy 2:2, 11–12. Epistomizō literally refers to stopping up or bridling the mouth, a punishment.86 For example, Varus, the ruler of Syria, “punished” or “silenced” some Jews who had revolted against Caesar.87 Likewise, one of the functions of the elders was to reprove opposition (Titus 1:9, 13).
Paul then cites a Cretan as support against the wrong teachings in Crete: Someone said from out of their own, a prophet from among them: Cretans always are liars, evil beasts, idle bellies. This testimony is true (1: 12–13a). Clement of Alexandria (AD 150–212) cites Epimenides’ poem Peri Chrēsmoi in Oracula as the source of the quotation (Strom. 1.14.59). Epimenides, son of Phaestius, who lived 600–500 BC, born in Knossos, Crete, was a legendary seer who was said to have lived 157 or 299 years (Diogenes Laertius 1.10.109, 111). Cicero cites him as an illustration of those who prophesy while in a frenzy (Div. 1.18.34). Ancient writers give him credit, because he had “superhuman foresight,” for a number of miraculous acts, such as stopping pestilence in Athens. Even some Cretans sacrificed to him as a god.88 If indeed Paul is quoting Epimenides, Paul is simply saying that his testimony about the general nature of Cretans (in ancient times) was true and applicable in this case (Titus 1:13).89
The first three words of Paul’s quotation are cited by Callimachus of Cyrene (circa 310 BC), an epic poet and contemporary of Ptolemy Philadelphus, Cretans always are liars (Hymn. Jov. line 8). This idea was so proverbial in ancient times that the Greek krētizō, “to play the Cretan,” for many meant simply “to lie.”90 Even though some ancients might agree with the Cretan myth that many gods had their origin in Crete (Diodorus 5.46. 3), many did not appreciate the Cretan version that Zeus was buried in a tomb in Crete. Callimachus doubts that Zeus was born in Crete rather than Arcadia because the Cretans are known for their lying. He especially doubts their legend that Zeus was buried in Crete because Zeus is “forever” (line 9). Lucian cites Cretans as an illustration of “cities and whole peoples” who tell lies “unanimously and officially”: “The Cretans exhibit the tomb of Zeus and are not ashamed of it” (Philops. 3).91 The Jews who were overturning whole households might have been promoting their Cretan heritage. And, they did have many things to be proud of, as the earlier advanced Minoan civilization. Also, the Cretans were famous for their past laws. In Plato’s dialogue about ideal governments, he includes a representative of Crete (Clinias, along with a representative of Sparta-Megillus of Lacedaemon, and, of course, himself as the “Athenian Stranger”). Cretans claimed that Zeus gave his laws directly to King Minos.92 The laws of the Cretans were held in “superlatively high repute among all the Hellenes.”93 Nevertheless, there was an underside to Crete.
To what is Paul referring when he agrees with the accusation of evil beasts (thērion) and idle bellies (gastēr [1:12])? For ancient Greeks, thēr referred to a beast of prey, such as a lion or a monster.94 A thērion (a “little animal”) often referred to a “wild animal,” including even elephants.95