One of them a prophet of their own, said, The Cretians are always liars, evil beasts, slothful bellies.

“You possess the commentaries of Leo, and are displeased with our refutations of them; and having in your hands the opinions of Apion concerning the Egyptian gods, you denounce us as most impious. The tomb of Olympian Zeus is shown among you, though some one says that the Cretans are liars. Your assembly of many gods is nothing.”

“What wonder, too, that others, such as Heracles and Perseus, should be called gods on the ground of their strength? And yet others, as Asclepius, on the ground of their skill? Either their subjects accorded them this honor or else the rulers themselves seized it. Some got the title from fear, others from reverence.… And those who lived later accepted these deifications uncritically.The Cretans always lie; for they, O King, Have built your tomb, and you are not yet dead. While you, Callimachus, believe in the birth of Zeus, you disbelieve in his tomb. While you imagine you are hiding the truth, you actually proclaim, even to those who do not realize it, that Zeus is dead.”

“Your Jupiter too, stolen in his infancy, was unworthy of both the home and the nutriment accorded to human beings; and, as he deserved for so bad a child, he had to live in Crete. Afterwards, when full-grown, he dethrones his own father, who, whatever his parental character may have been, was most prosperous in his reign, king as he was of the golden age.”

“But the heretic, though he use scriptural terms, yet, as being equally dangerous and depraved, shall be asked in the words of the Spirit, "Why do you preach my laws and take my covenant in your mouth?" Thus, the devil, though speaking from the Scriptures, is silenced by the Savior. The blessed Paul, though he speaks from profane writers, "The Cretans are always liars," and 'We are his offspring," and "Evil communications corrupt good manners," yet has a religious meaning, as being holy—is "doctor of the nations, in faith and verity," as having "the mind of Christ."”

“There are several questions here. First, who it was that said this? Secondly, why Paul quoted it? Thirdly, why he brings forward a testimony that is not correct? Let us then offer a seasonable solution of these, having premised some other things. For when Paul was discoursing to the Athenians, in the course of his harangue he quoted these words, "To the Unknown God": and again, "For we also are His offspring, as certain also of your own poets have said." (Acts xvii. 23, Acts xvii. 28.) It was Epimenides who said this, himself a Cretan, and whence he was moved to say it is necessary to mention. It is this. The Cretans have a tomb of Jupiter, with this inscription. "Here lieth Zan, whom they call Jove." On account of this inscription, then, the poet ridiculing the Cretans as liars, as he proceeds, introduces, to increase the ridicule, this passage. For even a tomb, O King, of thee They made, who never diedst, but aye shalt be. If then this testimony is true, observe what a difficulty! For if the poet is true who said that they spoke falsely, in asserting that Jupiter could die, as the Apostle says, it is a fearful thing! Attend, beloved, with much exactness. The poet said that the Cretans were liars for saying that Jupiter was dead. The Apostle confirmed his testimony: so, according to the Apostle, Jupiter is immortal: for he says, "this witness is true"! What shall we say then? Or rather how shall we solve this? The Apostle has not said this, but simply and plainly applied this testimony to their habit of falsehood. Else why has he not added, "For even a tomb, O king, of thee, they made"? So that the Apostle has not said this, but only that one had well said, "The Cretans are always liars." But it is not only from hence that we are confident that Jupiter is not a God. From many other arguments we are able to prove this, and not from the testimony of the Cretans. Besides, he has not said, that in this they were liars. Nay and it is more probable that they were deceived as to this point too. For they believed in other gods, on which account the Apostle calls them liars. And as to the question, why does he cite the testimonies of the Greeks? It is because we put them most to confusion when we bring our testimonies and accusations from their own writers, when we make those their accusers, who are admired among themselves.”

“If you were to hear, even from one who was profane, the prayer of the priest couched in words suitable to the mysteries of the gospel, can you possibly say to him, "Your prayer is not true," though he himself may be not only a false priest but not a priest at all? The apostle Paul said that certain testimony of a Cretan prophet (he knew not which) was true, though he was not reckoned among the prophets of God.… If, therefore, the apostle himself bore witness to the testimony of some obscure prophet of a foreign race because he found it to be true, why do not we, when we find in any one what belongs to Christ and is true even though the man with whom it may be found is deceitful and perverse? Why do we not in such a case make a distinction between the fault which is found in the man and the truth which he has not of his own but of God?”

“Above he taught what sort of person a bishop ought to be in life; here he shows what sort he ought to be in teaching. And first he shows that diligence of study is required of him; second, he sets down the matter of study; third, its usefulness. As to the first, he says *embracing*. For one who embraces something holds it closely together, and an embrace arises from love. He must cling to knowledge with an embrace, that is, with a firm adherence of mind and a love of heart. Wis. 6:14: *She anticipates those who desire her*. Prov. 4:8: *Take hold of her, and she will exalt you; you will be glorified by her, when you have embraced her.* The matter of study ought not to be fables, nor temporal things, but the faithful word, that is, the true word. Ps. 144:13: *The Lord is faithful*, etc. Or the faithful word, that is, of faith, in which the bishop must be instructed. But some study these things in a twofold way, namely, so that they may only learn and act. But this does not suffice for a bishop; rather he must also instruct others. And therefore he says *who is according to doctrine*. 1 Tim. 4:12 it is said: *Let no one despise your youth, but be an example to the faithful in word, in conduct.* The usefulness is the ability to carry out his office. But the office of a prelate is like that of a shepherd. Jn., last chapter: *Feed my sheep*. Now a shepherd has two things to do: namely, to feed the flock — 1 Pet. 5:2: *Feed the flock of God that is among you* — and likewise to keep off the wolf. So too the bishop must feed through true doctrine. Jer. 3:15: *I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine.* And therefore he says *that he may be able to exhort in doctrine*. He does not say that he should exhort, but that he should be able to exhort. This is when he has exhortations ready at hand for when it is necessary to carry them out. This is figured in Exod. 25:27, by the bars in the rings of the ark, so that the ark could be carried. Lk., last chapter: *powerful in deed and word*. And he says *sound*, that is, without the corruption of falsehood. Below 2:1: *But speak the things that befit sound doctrine.* 1 Thess. 2:3: *Our exhortation was not from error, nor from uncleanness*, etc. Likewise, that they may guard against heretics. And therefore he says *and to refute those who contradict*, that is, to convict them. And this through the study of sacred Scripture. 2 Tim. 3:16: *All Scripture, divinely inspired, is useful for teaching, for refuting.* Job 6:10: *nor will I contradict the holy words.* And these two things, according to the Philosopher, pertain to the work of the wise man: namely, not to lie about the things he knows, as to the first; and to be able to expose one who lies, as to the second. Next, when he says *for there are many*, he sets down the necessity of what has been said. And first on the part of the false teachers; second on the part of the evil hearers, at the words, *a certain one said*. Concerning the first he does two things: first he describes the condition of the false teachers; second, the perversity of their zeal, at the words, *who … entire*. Likewise, first he shows their condition; second he teaches the remedy against them, at the words, *whom it is necessary*. He shows their condition in four ways. And first from their number, when he says *many*. Eccli. 1:15: *The number of fools is infinite.* Second, from the vice of disobedience, when he says *also disobedient*, namely toward God and their superiors. Rom. 1:30: *disobedient to parents.* 1 Kings 15:23: *the sin of disobedience is said to be like idolatry.* Third, from vain talk, when he says *vain talkers*, namely with respect to themselves. Ps. 93:11: *The Lord knows the thoughts of men, that they are vain.* Wis. 13:1: *Vain are men in whom there is no knowledge of God*; and heretics are especially vain; therefore he adds, saying *seducers*, namely with respect to those beneath them. 2 Tim. 3:13: *evil men and seducers*, etc. Fourth, from their place, when he says *especially those of the circumcision*, who were compelling men to judaize. Phil. 3:2: *Beware of dogs, beware of evil workers, beware of the concision.* Against these he sets down a remedy. For they are not to be tolerated, because the people would be corrupted and it would be imputed to the shepherd. Ezek. 13:5: *You have not gone up to face the enemy, nor set up a wall for the house of Israel*, etc. 2 Tim. 4:2: *Reprove, entreat, rebuke, in all patience and doctrine.* And therefore he says *whom it is necessary to rebuke*. Then, when he says *who … entire*, etc., he describes their zeal; and first he describes it from the harm they inflict; second from the falsehood they teach; third from the gain they covet. The harm is that they *subvert entire households*. For Catholic doctrine is set forth publicly in the Church, but heretics teach secretly; and therefore they seek hiding places. Prov. 9:17: *Stolen waters are sweeter, and hidden bread more pleasant.* And therefore they go about through houses, to seduce especially women. 2 Tim. 3:6: *Of these are they who make their way into houses, and lead captive weak women laden with sins.* *Teaching what they ought not*, that is, vain and useless things. Nor do they seek spiritual gain, but temporal; and therefore he adds *for the sake of shameful gain*, namely temporal gain, or their own glory. Wis. 15:12: *but they have esteemed our life to be a game, and the occupation of life to be made for gain, and that one ought to acquire from anywhere, even from evil.* Then, when he says *a certain one said*, he describes the hearers, because these were Cretans, and he refers this work to them. And first he shows their condition; second he gives the remedy, at the words, *for which reason*. Concerning the first, he first describes their condition through a testimony; second he confirms it. He says therefore: such are the teachers, but the hearers also are likewise seducible, according to the testimony of a certain poet of theirs, namely Epimenides, whom Paul here calls their prophet. Here note that someone is called a prophet who is illuminated by God as to his intellect, so as to know certain things above common knowledge. Num. 12:6: *If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him through a dream.* Likewise, one who expounds prophecies in the same spirit, and in the same manner in which they were handed down. Likewise, one who utters something prophetic. Hence something prophetic can be uttered from a certain interior instinct, even apart from one's own understanding. Jn. 11:51: *Caiaphas, since he was high priest, prophesied.* For he did not prophesy according to his own intention, he who said it was expedient that he die, understanding it thus: lest he should mislead the people. Nevertheless, he was moved to say this by the Spirit. And this manner of prophesying is found among those who take the first word of certain persons as an omen, which is also done by demons. And he says *their own*, because he properly described their condition. Then, when he says *Cretans*, he sets forth the testimony, and notes them for three things: namely, for the corruption of the rational faculty, when he says *always liars*. Ps. 54: *You will destroy all who speak a lie.* Likewise, for the corruption of the irascible faculty, when he says *evil beasts*, that is, cruel; they are called beasts, as though vastiae, because they are cruel. Prov. 28:15: *A roaring lion and a hungry bear, a wicked prince over a poor people.* And he says *evil*, because, according to the Philosopher in the Politics, man, when he acts according to reason, is the best of animals; but when he declines to malice, he is the worst; because if he declines on account of cruelty, no beast is as cruel. Hence he says that an evil man is ten thousand times worse than an evil beast. Likewise, for the corruption of the concupiscible faculty, when he says *slow bellies*, that is, having sluggishness from the belly: for they were gluttonous, and such men seek ease. Lk. 12:19: *Soul, you have many goods laid up for many years; rest, eat, drink, feast.* But he confirms the testimony, when he says *testimony*, etc. The Gloss: by this we understand that a teacher of sacred Scripture accepts the testimony of truth, wherever he finds it. Hence the Apostle, in many places, recites the sayings of the Gentiles, as in 1 Cor. 15:33: *Evil conversations corrupt good morals.* Likewise Acts 17:28: *In him we live, and move, and are.* Nor is their whole doctrine approved on account of this; but the good is chosen, because whatever is true, by whomever it is said, is from the Holy Spirit, and the evil is rejected. Hence it is said in Deut. 21:11, as a figure of this, that if anyone sees a girl among the number of captives, he must cut off her nails and hair, that is, the superfluities.”

“One of themselves, even a prophet of their own,.... This was Epimenides, in whose poems stand the words here cited; the apostle rightly calls him "one of themselves", since he was a Cretian by birth, of the city of Gnossus; it is reported of him, that being sent by his father to his sheep in the field, he by the way, at noon, turned aside into a cave, and slept fifty seven years (m) and he is very properly called a "prophet" of their own; for in Crete Jupiter had his prophets (n), and he might be one of them: the priests among the Heathens were called prophets; so Baal's priests are called the prophets of Baal, and the prophets of the groves, Kg1 18:19. Besides, Epimenides was thought to be inspired by the gods: he is called by Apuleius (o), a famous fortune teller; and is said by Laertius (p) to be very skilful in divination, and to have foretold many things which came to pass; and by the Grecians were supposed to be very dear to the gods; so Balaam, the soothsayer and diviner, is called a prophet, Pe2 2:16. Add to this, that the passage next cited stands in a poem of this writer, entitled, "Concerning Oracles"; and it is easy to observe, that poets in common were usually called "vates", or prophets; so that the apostle speaks here with great propriety. Now concerning the inhabitants of Crete, Epimenides, a native of the place, and a person of great character and repute among them, said, the Cretians are always liars: living is a sin common to human nature, and appears in men as early, or earlier than any other; and all men are guilty of it, at one time or another; but all are not habitually liars, as it seems these Cretians were: lying was a governing vice among them; they were not only guilty of it in some particular instances, but always; not only for saying that Jupiter's sepulchre was with them, when it was the sepulchre of Minos his son, which they had fraudulently obliterated; and for which (q) Callimachus charges them with lying, and uses these very words of Epimenides; though he assigns a different reason from that now given, which is, that Jupiter died not, but always exists, and therefore his sepulchre could not be with them: but this single instance was not sufficient to fasten such a character upon them; it was a sin they were addicted to: some countries are distinguished by their vices; some for pride; some for levity, vanity, and inconstancy; some for boasting and bragging some for covetousness; some for idleness; some for effeminacy; some for hypocrisy and deceit; and others, as the Cretians, it seems, for lying; this was their national sin (r); and this is said by others, as well as Epimenides. Crete is, by Ovid (s), called "mendax Creta", lying Crete. Hence, with the Grecians, to "cretize", is proverbially used for to lie; this is a sin, than which nothing makes a man more like the devil, or more infamous among men, or more abominable to God. The Ethiopic version, instead of Cretes, or Cretians, reads "hypocrites". Other characters of them, from the same Heathen poet, follow, evil beasts: slow bellies; by evil beasts are meant beasts of prey, savage and mischievous ones; see Gen 37:20 and are so called, to distinguish them from other beasts, as sheep, and the like, which are not so; and perhaps Crete might abound with such evil beasts; for the Cretians are said (t) to excel in hunting; and to these they themselves are compared, by one of their own prophets, for their cruelty, and savage disposition: so cruel persecutors are compared to beasts, Co1 15:30 and the false teachers, the apostle has respect to in citing this passage, were cruel, if not to the bodies, yet to the souls of men, whom they poisoned and destroyed. And the Cretians are called, by the poet, slow bellies partly for their intemperance, their gluttony and drunkenness: which suited with the false teachers, whose god was their belly, and which they served, and not the Lord Jesus; and partly for their sloth and idleness, eating the bread of others without working. (m) Laert. l. 1. Vita Epimenidis. (n) Alex. ab Alex. Genial. Dier, l. 4. c. 17. (o) Florida, sect. 15. (p) Ib. (q) Hymn. l. in Jovem, v. 8. (r) Alex. ab Alex. l. 4. c. 13. (s) De Arte Amandi, l. 1. (t) Alex. ab Alex. ib.”

“One of themselves, even a prophet of their own - This was Epimenides, who was born at Gnossus, in Crete, and was reckoned by many the seventh wise man of Greece, instead of Periander, to whom that honor was by them denied. Many fabulous things are related of this poet, which are not proper to be noticed here. He died about 538 years before the Christian era. When St. Paul calls him a prophet of their own, he only intimates that he was, by the Cretans, reputed a prophet. And, according to Plutarch, (in Solone), the Cretans paid him divine honors after his death. Diogenes Laertius mentions some of his prophecies: beholding the fort of Munichia, which guarded the port of Athens, he cried out: "O ignorant men! if they but knew what slaughters this fort shall occasion, they would pull it down with their teeth!" This prophecy was fulfilled several years after, when the king, Antipater, put a garrison in this very fort, to keep the Athenians in subjection. See Diog. Laert., lib. i. p. 73. Plato, De Legibus, lib. ii., says that, on the Athenians expressing great fear of the Persians, Epimenides encouraged them by saying "that they should not come before ten years, and that they should return after having suffered great disasters." This prediction was supposed to have been fulfilled in the defeat of the Persians in the battles of Salamis and Marathon. He predicted to the Lacedemonians and Cretans the captivity to which they should one day be reduced by the Arcadians. This took place under Euricrates, king of Crete, and Archidamus, king of Lacedemon; vide Diog. Laert., lib. i. p. 74, edit. Meibom. It was in consequence of these prophecies, whether true or false, that his countrymen esteemed him a prophet; that he was termed ανηρ αθειος, a divine man, by Plato; and that Cicero, De Divin., lib. i., says he was futura praesciens, et vaticinans per furorem: "He knew future events, and prophesied under a divine influence." These things are sufficient to justify the epithet of prophet, given him here by St. Paul. It may also be remarked that vates and poeta, prophet and poet, were synonymous terms among the Romans. The Cretians are always liars - The words quoted here by the apostle are, according to St. Jerome, Socrates, Nicephorus, and others, taken from a work of Epimenides, now no longer extant, entitled Περι χρησμων· Concerning Oracles. The words form a hexameter verse: - Κρητες αει ψευσται, κακα θηρια, γαστερες αργαι. The Cretans are always liars; destructive wild beasts; sluggish gluttons. That the Cretans were reputed to be egregious liars, several of the ancients declare; insomuch that Κρητιζειν, to act like a Cretan, signifies to lie; and χρησθαι Κρητισμῳ, to deceive. The other Greeks reputed them liars, because they said that among them was the sepulchre of Jupiter, who was the highest object of the Greek and Roman worship. By telling this truth, which all others would have to pass for a lie, the Cretans showed that the object of their highest admiration was only a dead man. Evil beasts - Ferocious and destructive in their manners. Slow bellies - Addicted to voluptuousness, idleness, and gluttony; sluggish or hoggish men.”

“One of them, a prophet of their own. [9] He does not mean a true prophet, but as the pretended prophets of Baal were called prophets. St. Paul understands Epimenides, a poet of Crete, who by some pagan authors was thought to know things to come; but Aristotle says, he knew only things past, not to come. The ill character he gave of the Cretians was, that they were always liars, evil beasts, slothful bellies, addicted to idleness and sensual pleasures. (Witham)”

“One--Epimenides of PhÃ&brvbrstus, or Gnossus, in Crete, about 600. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heathen writers, ARATUS (Act 17:28) and MENANDER (Co1 15:33), but he does not honor them so far as even to mention their names. of themselves . . . their own--which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute. alway liars--not merely at times, as every natural man is. Contrast Tit 1:2, "God that cannot lie." They love "fables" (Tit 1:14); even the heathen poets laughed at their lying assertion that they had in their country the sepulchre of Jupiter. evil beasts--rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts. slow bellies--indolent through pampering their bellies. They themselves are called "bellies," for that is the member for which they live (Rom 16:18; Phi 3:19).”