(13) This witness is true.--St. Paul emphatically here endorses the very severe judgment which their own great prophet-poet had written on the national Cretan character. He (St. Paul) had lived long enough in their midst to be able to bear his grave testimony to the truth of Epimenides' words. He had witnessed the sad havoc in Christian life which their evil national propensities had caused.

Wherefore rebuke them sharply, that they may be sound in the faith.--Some render, wherefore confute, that is to say, set them right, sharply (apotom?s). The substantive apotomia, translated in the English version "severity," is used in the passage about the "wild olive tree" (Romans 11:22). As a surgeon's knife cuts away the diseased and mortifying flesh, so must the words and discipline of Titus, the Apostle's representative in Crete, sharply rebuke, and, if need be, punish the sinning members of the congregation. Not merely the false teachers--the deceivers--are referred to here, but also the deceived, those whole households mentioned in Titus 1:11; and the object of this severity in words and acts was that the lapsed, the doctrinally and morally sick, among the Cretan Christians, should be restored to health again; and the sound state of faith and practice would, St. Paul proceeded to show, consist in "the rejection of Jewish fables and the commandments of these men."

Verse 13. - Testimony for witness, A.V.; for which cause for wherefore, A.V.; reprove for rebuke, A.V. Sharply (ἀποτομῶς); elsewhere only in 2 Corinthians 13:10 (see also Romans 11:22). That they may be sound (see Titus 2:2). The faithful pastor must use severity when it is necessary to the spiritual health of the flock, just as the skilful surgeon uses the knife to save the patient's life.

1:10-16 False teachers are described. Faithful ministers must oppose such in good time, that their folly being made manifest, they may go no further They had a base end in what they did; serving a worldly interest under pretence of religion: for the love of money is the root of all evil. Such should be resisted, and put to shame, by sound doctrine from the Scriptures. Shameful actions, the reproach of heathens, should be far from Christians; falsehood and lying, envious craft and cruelty, brutal and sensual practices, and idleness and sloth, are sins condemned even by the light of nature. But Christian meekness is as far from cowardly passing over sin and error, as from anger and impatience. And though there may be national differences of character, yet the heart of man in every age and place is deceitful and desperately wicked. But the sharpest reproofs must aim at the good of the reproved; and soundness in the faith is most desirable and necessary. To those who are defiled and unbelieving, nothing is pure; they abuse, and turn things lawful and good into sin. Many profess to know God, yet in their lives deny and reject him. See the miserable state of hypocrites, such as have a form of godliness, but are without the power; yet let us not be so ready to fix this charge on others, as careful that it does not apply to ourselves.This witness is true,.... The apostle confirms what the poet had said; he knew it to be fact from his own experience, and by the observation he had made when in the island: he does not say, that all that Epimenides had said, in the poem referred to, was true; but this character, which he had given of the Cretians, and which he cites, and uses to a good purpose; from whence it may be observed, that the writings of the Heathen poets may be read with profit, and be used to advantage, if carefully and prudently attended to; for what is truth, let it come from whom, or by what means it will, ought to be received.

Wherefore rebuke them sharply: not merely upon the testimony of the poet, but upon the confirmation of it by the apostle; and not because of these general and national characters, but because these things personally and particularly belonged to the persons before described; whom the apostle would have rebuked, both for their bad principles, teaching things that they ought not; and for their immoralities, their lying and deceit, their intemperance, luxury, and idleness, things very unbecoming the Christian name; and therefore since their offences were of an heinous nature, and they lived in them, and were hardened and obstinate, and were like to have a bad influence on others, they must be rebuked "sharply": rebukes ought to be given according to the nature of offences, and the circumstances of them, and the offenders; some are to be given privately, others publicly; some should be reproved with gentleness and meekness, and be used in a tender and compassionate way; others more roughly, though never in a wrathful and passionate manner, yet with some degree of severity, at least with great plainness and faithfulness; laying open the nature of the evils guilty of in all their aggravated circumstances, without sparing them in the least; doing, as surgeons do by wounds, though they take the knife, and use it gently, yet cut deep, to the quick, and go to the bottom of the wound, and lay it open: and so the phrase may be rendered here, "rebuke them cuttingly"; cut them to the quick, and spare them not; deal not with them as Eli with his sons, 1 Samuel 2:23 but speak out, and expose their crimes, severely reprove them, that others may fear: and

that they may be sound in the faith; that they may be recovered from their errors, to the acknowledgment of the truth; that they may receive the sound doctrine of faith, the wholesome words of Christ, and speak the things which become them, and use sound speech, which cannot be condemned; and that they may be turned from their evil practices, and appear to be sound, as in the doctrine, so in the grace of faith; or that that by their works may appear to be genuine, true, and unfeigned; and that they may be strong and robust, hale and healthful, and not weak and sickly in the profession of their faith. Rebukes being to persons infected with bad principles and practices, like physic to sickly constitutions, a means of removing the causes of disorder; and in rebukes, admonitions, and censures, this always ought to be the end proposed, the good of the persons rebuked, admonished, and censured.