target="_blank" rel="nofollow" href="#ulink_3a888cb9-b08c-537b-9f51-1a15194eb15f">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 In the Bible, thērion is used as early as Genesis 1 to refer to animals that were not four-footed animals (cattle) or reptiles or birds.96 They were brought for protection by pairs into the ark (Gen 6:20; 7:14). Some were unclean.97 Sometimes the word referred to all wild animals (Lev 17:13; Jas 3:7). The snake was one example (Gen 3:2; Acts 28:4–5). Thus, thērion generally referred to animals, especially wild animals. The adjective evil limits the type of animal. This would be a harmful animal. God mentions four means of judgment: sword, famine, pestilence, and evil beasts/animals (Ezek 14:21). Thus, an evil beast is an animal harmful to humans or domesticated animals.98 Sometimes, people are described as living like “wild animals,” or being treated as animals.99 Paul’s reference, of course, is clearly a negative metaphor. Probably he would understand “evil beasts” in its Old Testament context, comparing these false teachers to destructive animals who destroy people by attacking them and destroying their healthy faith.
Plato, in his dialogue about the ideal government, mentions how the common meals and gymnasia in Crete (though beneficial in many ways) also could be quite harmful, corrupting “the pleasures of love which are natural not to humans only but also natural to beasts” (thērion). He mentions that these state structures encouraged pleasures “contrary to nature when male mates with male or female with female, and that those first guilty of such enormities were impelled by their slavery to pleasure. And we all accuse the Cretans of concocting the story about Ganymede” (Leg. I.636B–C). In this myth, Zeus, disguised as an eagle, takes Ganymede, a handsome youth, tending his flock, away with him. Plato appears to allude to a Cretan custom where a young man, with the aid of his friends, abducts another young man. He is given presents and taken away where for two months they feast and hunt. The abducted man is honored as “those who were chosen as stand-bys,” the abductor is called “lover.”100 However, not all in the ancient world would see this practice as admirable—certainly Plato did not (at least in this referral). Paul would not.101
The second descriptive phrase would also remind the reader of eating, since gastēr refers to the belly or “paunch,” the belly, especially “as craving food,” or “the womb.”102 Elsewhere in the New Testament, gastēr only refers to the wombs of pregnant women.103 Argē, argos is used in 1 Tim 5:13 for the young widows who do not pray but instead are idle, not having productive ways to spend their time. This is the same adjective that James uses to describe faith without action. It is “fallow” (2:20 vs. 1:21 “implanted”). Jesus uses it for laborers who have no work to do (Matt 20:3). Therefore, the phrase literally refers to “inactive bellies” or “stomachs that do not work” (people who eat but do not use their energy for work) or “wombs that do not bear children.” Consequently, evil beasts, idle bellies could allude to the pleasure-seeking Cretan lifestyle. Polybius describes the Cretan “point of view” to be one of only self-interest (Hist. 8.16.5–8). No wonder these opponents were seeking their own shameful gain (1:7, 11).
How is it possible that those in the circumcision party could be known for pleasure-seeking? Paul apparently thought it possible when he challenged some Jews who thought they were teachers to the ignorant: “Will you not teach yourself? While you preach against stealing, do you steal? You that forbid adultery, do you commit adultery? You that abhor idols, do you rob temples? You that boast in the law, do you dishonor God by breaking the law? For, as it is written, ‘The name of God is blasphemed among the Gentiles because of you’” (Rom 2:21–24; NRSV). He also claimed that those who required circumcision were avoiding persecution for
