Lexical Summary autokatakritos: Self-condemned Original Word: αὐτοκατάκριτος Strong's Exhaustive Concordance self-condemnedFrom autos and a derivative or katakrino; self-condemned -- condemned of self. see GREEK autos see GREEK katakrino NAS Exhaustive Concordance Word Originfrom autos and katakrinó Definition self-condemned NASB Translation self-condemned (1). Thayer's Greek Lexicon STRONGS NT 843: αὐτοκατάκριτοςαὐτοκατάκριτος, ἀυτοκατακριτον (αὐτός, κατακρίνω), self-condemned: Titus 3:11; (ecclesiastical writings (cf. Winer's Grammar, § 34, 3)). Topical Lexicon Meaning and Conceptual Background αὐτοκατάκριτος depicts a person whose own conduct has already passed sentence upon him. The term emphasizes personal responsibility: the wrongdoer’s words and actions expose him before God and the community, leaving no need for further judicial process. The concept echoes the principle that “by your words you will be justified, and by your words you will be condemned” (Matthew 12:37). Biblical Occurrence and Immediate Context The word appears only in Titus 3:11. Paul has just warned Titus to “avoid foolish controversies, genealogies, arguments, and quarrels about the Law” (Titus 3:9). After a first and second admonition, a factious person who persists in divisiveness is to be rejected, “knowing that such a man is corrupt and sinful; he is self-condemned” (Titus 3:11). The sentence structure joins three descriptions—corrupt, sinful, self-condemned—showing a downward moral spiral that ends with the person bearing his own verdict. Theological Implications 1. Conscience and Witness. Scripture assumes that sin leaves objective evidence in the conscience (Romans 2:14-15). A self-condemned individual has internal testimony matching external behavior. Self-Condemnation and Church Discipline Paul’s directive in Titus parallels Jesus’ pattern in Matthew 18:15-17. Discipline is restorative, not punitive; yet persistent divisiveness threatens gospel unity (Philippians 1:27). By labeling the schismatic “self-condemned,” Paul shields the congregation from misplaced guilt. The final separation is not the church’s arbitrary action but the logical outworking of the offender’s own stance. Parallels and Illustrative Passages • David’s sentence upon the rich man in Nathan’s parable—“the man who did this deserves to die” (2 Samuel 12:5)—turns back upon himself: “You are the man!” (2 Samuel 12:7). Historical Perspective Early Christian writers saw in Titus 3:10-11 a template for handling heresy. Irenaeus appealed to the passage when confronting Gnostic teachers; Cyprian cited it to justify separating from Novatianist schismatics. The verse thus shaped canonical procedures for excommunication, always linked to persistent refusal to repent. Practical Application for Ministry Today • Elders and pastors must give clear, patient warnings, documenting each step so that any eventual separation is recognized as the offender’s own choice. Christological Dimension Jesus Christ, though sinless, accepted condemnation in our place (2 Corinthians 5:21). The self-condemned refuse that substitution and choose to bear their own guilt. Titus 3:11 therefore highlights the urgency of embracing the mercy offered in the gospel. Eschatological Overtones The present self-condemnation anticipates the final judgment seat of Christ (Romans 14:10). Persistent divisiveness foreshadows eternal separation, while repentance secures pardon and fellowship. Summary αὐτοκατάκριτος in Titus 3:11 encapsulates the sober reality that unrepentant divisiveness issues in a verdict already pronounced by the offender’s own life. The term reinforces responsible church discipline, underscores the justice of God, and calls every believer to humble repentance under the grace of Jesus Christ. Forms and Transliterations αυτοκατακριτος αυτοκατάκριτος αὐτοκατάκριτος autokatakritos autokatákritosLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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