Recently, in discussing the character and omnipotence of God Titus 1:2 was cited to extend the argument that while God may have all power (omnipotence) to do what lends itself to being accomplished, there are certain tensions one must also accept. Namely, there are some things God cannot do or be. Despite having all power God does not tempt people to do evil (Jas 1:13), nor is it possible for God to lie (Heb 6:18). It was argued then that temptation and deception are against his nature despite all of his power.

Is Choice Implied?

There seemed to be some confusion, however, based on the translation of the phrase ho apseudēs theos, “God, who does not lie” (NIV, REB, NAB), “God, never lies” (ESV, NRSV), and the older, “God, who cannot lie” (KJV, NKJV, ASV, NASB95). These are the most common translations of two terms in Titus 1:2, the adjective apseudēs (truthful/deceitless) and God (theos).

It was suggested in a discussion that the translation of the NIV (cf. LEB, REB, NABR, TEV, NIRV, JB, NLT), could lend itself to the notion that it is possible for God to lie but He does not because He chooses not to lie. This would reframe the discussion of the nature and character of God by opening the possibility that God is good by choice rather than being good by nature.

This raises the question of whether the character of God is immutable, that is whether his holy character changes over time or not. The immutability of God means, for example, that God is holy and will always be holy.[1] On this view, there will never be a time when God is not holy. If God’s character is mutable (subject to change), however, then it is possible for God to act in an unholy manner. This view is inconsistent with the overall theme of God’s infinite holy character.

Does Titus 1:2 lend itself as evidence to this point of view? No, for three reasons. First, the term apseudēs is used in various Greek sources as a description (as an adjective) for “gods and divine things.”[2] Second, the adjective is verbless and without action. Third, the context of the letter to Titus contrasts the lying Cretans (1:12) against the truthful God (1:2).

The Adjective

First. Apseudēs is used in various Greek sources as a description (an adjective) for “gods and divine things”; however, Titus 1:2 is its only biblical use. It is also found once in Greek Jewish wisdom literature regarding the “unerring knowledge” given by God (Sirach 7:17 NRSV). Unlike the usual positive word for “truth” in the NT (alétheia), apseudēs is a negative word (non-liar) which means: “without lie and deceit, … sincere, trusty,”[3] “free from all deceit, … trustworthy,”[4] and “pertaining to not speaking falsehood — ‘truthful.’”[5]

The word is a striking description of “divine beings” and God. This use is found between the 5th century BC to the early second century AD.[6] Paul is known to quote ancient Greek sources as in the probable use of the playwright Menander in 1 Corinthians 15:33: “Bad company ruins good morals” (Thais). Paul used the infamous saying of the Cretan teacher named Epimenides (500 BC) in Titus 1:12: “Cretans are always liars, evil beasts, lazy gluttons.”

Plato said, “the divine and the divinity are free from falsehood” and “that Phoebus’ divine mouth could not lie” (Republic 2.382e, 383b). Ignatius, a known disciple of John, spoke of Jesus’ mouth as “the unerring mouth” of revelation (Romans 8.2). In the Martyrdom of Polycarp, Polycarp prays to God at his death “you are the unerring and true God” (14.2). Greeks used the term to describe their gods; meanwhile, Christians used it to describe the true God.[7]

It is important to remember that Paul leans on the thought patterns of the Hebrew Bible (Rom 3:3–4, 2 Tim 2:13).[8] Balaam spoke the Lord’s word when he said, “God is not man, that he should lie” (Num 23:19), and Samuel told King Saul that “the Glory of Israel [i.e. God] will not lie…” (1 Sam 15:29). Likewise, in keeping with these verses are the inspired words, “it is impossible for God to lie” (Heb 6:18).

The Descriptive

Second. The adjective is verbless and without action. In English, adjectives often are said to describe a person, place, thing, or function. For example, “it was a fast train” and “the clock was fast.” In Greek, however, the adjective can function in two technical ways, it either (a) makes an assertion about the noun — the word is good (predicate), or (b) limits or tells what noun we are referring to — the good word (attributive). The adjective, then, “modifies a noun by ascribing a quality to it.”[9]

Here are a couple of examples of how this plays out in other passages with a similar grammatical structure as Titus 1:2:

• “the first day” = “the day — namely the first one” (Phil 1:5)
• “the good shepherd” = “the shepherd — namely the good one” (John 10:11)
• “the good wine” = “the wine — namely the good one” (John 2:10)

In the same way, the adjective here describes God as deceitless, not that God chooses to not lie. He is God — namely the deceitless One. Thus, Titus 1:2 is not a statement of action, but a description of Divine character (God’s attributes). God does not lie because God is void of falseness.

The Contextual Purpose

Third. The context of the letter to Titus contrasts the lying Cretans (1:12) against the truthful God (1:2). The description of God as apseudēs (deceitless) is in contrast to the Cretans who are pseustai — liars. It is the only time both words are used in Titus. The significance of the connection is found in 1:2, speaking of the hope of eternal life established by God who is deceitless in the quality of His character (Heb 6:18). This message and hope are contrasted with the teachers on the island of Crete who are asserted to be deceivers (“liars,” 1:12).

The difference is subtle but the difference is everything.  

Interestingly, Epimenides’ infamous saying is based on the Cretan claim “to possess a tomb of Zeus, who, of course, as a god, cannot have died!”[10] It is said that even in ancient times this was criticized by Callimachus (305–240 BC) as inconceivable that the king of the gods should be dead and buried.[11] The absurdity illustrates the need to reject and silence the false teachers who are equally “liars,” opportunists, and reject the truth (Titus 1:10-16).

Titus, on the other hand, bears a message of hope and salvation, and embraces truth (1:1) because it issues from the “God, whose very nature is the absence of falsehood.”[12]

Conclusion

This short piece only reminds us that human language has limits when we engage “God talk” (i.e., theology), but we can usually find a reasonable understanding.

Does Titus 1:2 suggest that God chooses to be truthful and not lie, or is this a statement about God’s character as being deceitless, a non-liar? The above lines of reasoning suggest that the Greek phrase ho apseudēs theos is a description of God’s character, God — namely the deceitless God.

Unfortunately, to make the thought more natural in English translations supply an action verb, but this is not the sense. Still, it is perhaps best, but not perfect, to translate Titus 1:2 as: “Our God is no liar” (The Voice).

Endnotes

1. R. C. Sproul, What Can We Know About God? (Orlando, FL: Reformation Trust, 2017), 8.
2. Martin Dibelius and Hans Conzelmann, Pastoral Epistles, trans. P. Buttolph and A. Yarbro (Philadelphia: Fortress, 1972), 131.
3. H. G. Liddell, Intermediate Greek-English Lexicon, electronic ed. (1888; repr., Oak Harbor: Logos Research Systems, 1996), 142.
4. BDAG 161.
5. L&N 88.40.
6. Dibelius and Conzelmann, Pastoral Epistles, 131.
7. BDAG 161
8. George W. knight, III. Pastoral Epistles (1992; repr., Grand Rapids: Eerdmans, 2013), 284.
9. James A. Brooks and Carolton L. Winbery, Syntax of New Testament Greek (1979; repr., Lanham: University Press of America, 1988), 70.
10. Gordon D. Fee, 1 and 2 Timothy, Titus (1988; repr., Peabody: Hendrickson, 2000), 179.
11. Ralph P. Martin, “1, 2 Timothy, Titus,” in Harper’s Bible Commentary, ed. James L. Mays (San Francisco: Harper & Row, 1988), 1243.
12. Homer A. Kent, Jr., The Pastoral Epistles: Studies in 1 and 2 Timothy and Titus, rev. ed. (1986; repr., Winona Lake, IN: BMH Books, 2006), 210.

Sources

(BDAG) Bauer, Walter, et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd edition. Chicago: University of Chicago, 2000.

Brooks, J.A., and C.L. Winbery. Syntax of New Testament Greek. 1979. Reprint, Lanham: University Press of America, 1988.

Dibelius, M., and H. Conzelmann. Pastoral Epistles. Trans. P. Buttolph and A. Yarbro. Philadelphia: Fortress, 1972.

Fee, Gordon D. 1 and 2 Timothy, Titus. 1988. Reprint, Peabody: Hendrickson, 2000.

Kent, H.A., Jr. The Pastoral Epistles: Studies in 1 and 2 Timothy and Titus. Revised ed. 1986. Reprint, Winona Lake, IN: BMH Books, 2006.

Knight, George W., III. Pastoral Epistles. 1992. Reprint, Grand Rapids: Eerdmans, 2013.

(L&N) Louw, J.P., and E.A. Nida. A Greek-English Lexicon Based on Semantic Domains. 2d edition. New York: United Bible Societies, 1996.

Liddell, H.G. Intermediate Greek-English Lexicon. 1888. Reprint, Oak Harbor: Logos Research Systems, 1996.

Martin, Ralph P. “1, 2 Timothy, Titus” in Harper’s Bible Commentary, edited by James L. Mays. San Francisco: Harper & Row, 1988.

Sproul, R. C. What Can We Know About God? Orlando, FL: Reformation Trust, 2017.