αὐτοκατάκριτος

Pronunciation Guide: ow-tok-at-AK-ree-tos

Basic Definition

Strong’s G843: Αὐτοκατάκριτος (autokatakritos) describes someone who is self-condemned, having pronounced judgment against themselves through their own actions or beliefs. The term uniquely conveys the idea of a person whose behavior so clearly contradicts their professed principles that they effectively condemn themselves without requiring external judgment. In Titus 3:11, Paul uses this word to describe those who have turned from sound doctrine and become subverted in sin.

Etymology and Morphology

• Part of speech: Adjective
• Compound word formed from αὐτός (autos, “self”) and κατάκριτος (katakritos, “condemned”)
• κατάκριτος derives from the verb κατακρίνω (katakrino, “to condemn”)
• Appears only once in the New Testament (hapax legomenon)
• Used in contexts of warning and church discipline
• Primarily found in teaching/instructional passages

Αὐτοκατάκριτος Morphology:

• αὐτοκατάκριτος (nominative singular masculine) – self-condemned man
• αὐτοκατάκριτον (accusative singular masculine) – the self-condemned man
• αὐτοκατακρίτου (genitive singular masculine) – of the self-condemned man
• αὐτοκατακρίτῳ (dative singular masculine) – to/for/with the self-condemned man

Origin & History

The term αὐτοκατάκριτος represents a uniquely Christian linguistic formation, not appearing in classical Greek literature prior to the New Testament. This compound word brilliantly combines the reflexive pronoun αὐτός with the verbal adjective κατάκριτος to create a term that powerfully expresses self-inflicted condemnation. The prefix κατα- intensifies the basic meaning of judgment (κρίνω), indicating a decisive, complete condemnation.

While the exact compound does not appear in the Septuagint, the concept finds resonance in passages like Proverbs 27:2, where self-praise (rather than self-condemnation) is discouraged. The early Church Father Clement of Alexandria uses this term in his “Stromata” (Book VII) when discussing those who depart from the faith, clearly following Paul’s usage. Origen later employs it in his homilies to describe heretics whose teachings are so contradictory that they condemn themselves through logical inconsistency.

Expanded Definitions & Translation Options

• One who condemns themselves through contradictory behavior or beliefs
• A person whose actions are incompatible with their professed doctrine
• Someone whose sinful conduct stands in self-evident opposition to known truth
• An individual whose guilt is self-imposed and undeniable
• A person who stands self-refuted through persistent error

Αὐτοκατάκριτος Translation Options:

• “Self-condemned” – Emphasizes the reflexive nature of the judgment that comes from within, not from external sources
• “Self-convicted” – Highlights the evidential aspect, where one’s own actions serve as testimony against oneself
• “Self-judged” – Focuses on the personal nature of the verdict, where external judgment becomes unnecessary
• “Self-refuted” – Accentuates the logical contradiction between one’s claims and actions, particularly relevant in doctrinal contexts
• “Self-doomed” – Captures the ultimate consequence of such self-condemnation, especially in eschatological frameworks

Biblical Usage

The term αὐτοκατάκριτος appears only once in the New Testament, in Titus 3:11, where Paul instructs Titus about dealing with divisive people in the church. This singular usage gives the word significant theological weight in understanding church discipline and apostasy. Paul’s context involves individuals who create divisions through false teaching or sinful behavior, and he indicates that such people should be rejected after appropriate warnings.

The concept, though not the exact term, resonates throughout Scripture. For instance, when Peter denied the Messiah after boasting he would never do so, he became αὐτοκατάκριτος—condemned by his own prior declarations. Similarly, in Romans 2:1, Paul describes those who judge others while practicing the same sins as essentially self-condemned, though he uses different terminology. This thematic connection shows how self-condemnation operates as a consistent biblical principle even beyond the specific term.

• “Knowing that such a man is perverted and is sinning, being self-condemned [αὐτοκατάκριτος].” Titus 3:11

Cultural Insights

In Greco-Roman legal contexts, self-condemnation carried particular weight. Roman law recognized the principle of “confession as the queen of proofs” (confessio est regina probationum), suggesting that a person’s own admission of guilt was the strongest possible evidence. Paul’s choice of αὐτοκατάκριτος would have resonated powerfully with his Greco-Roman audience, invoking this legal understanding to explain why no further evidence or trial was necessary for divisive individuals.

Furthermore, in ancient Jewish jurisprudence, self-incrimination held a complex position. While the Sanhedrin generally did not convict solely on self-testimony, certain exceptions existed for heresy and apostasy. The concept of being self-condemned would have particular significance in a Jewish context when applied to matters of doctrine and faith, precisely the context in which Paul employs the term in Titus. The Jewish audience would have understood this as particularly applicable to those who had knowingly departed from covenant faithfulness—a concept deeply embedded in the Hebrew understanding of justice where truth ultimately emerges through one’s own words and deeds.

Theological Significance

Αὐτοκατάκριτος reveals an important aspect of Yahweh’s justice—His judgment often operates through allowing the natural consequences of sin to manifest in the lives of those who rebel against Him. This demonstrates His righteousness not as arbitrary punishment but as the natural outworking of truth against falsehood. When individuals persist in error despite clear knowledge and warning, they effectively judge themselves, illustrating the perfect wisdom of Yahweh’s law written on human hearts as described in Romans 2:14-15.

The concept also illuminates the Messiah’s redemptive work—Jesus took upon Himself the condemnation that rightfully belonged to humanity. Rather than allowing us to remain αὐτοκατάκριτος, He intervened by bearing our self-inflicted judgment. This perspective deepens our understanding of salvation as rescue from a condition we have brought upon ourselves through sin, not merely from an external punishment imposed by God. The fact that humans are “self-condemned” underscores both the justice of Yahweh’s judgment and the magnitude of His mercy through the Messiah Yeshua, who delivers those who would otherwise stand condemned by their own actions.

Personal Application

When we understand the concept of being αὐτοκατάκριτος, we gain a powerful tool for honest self-examination. Rather than defensively comparing ourselves to others or minimizing our failures, we can ask: “Do my actions contradict my professed beliefs in ways that effectively condemn me?” This reflection invites a level of integrity that transforms our walk with the Messiah from mere religious observance to authentic covenant relationship.

This concept also offers wisdom for handling conflict within messianic communities. When dealing with divisive individuals, Paul’s instruction reminds us to provide clear warnings before separation, but also recognizes when further debate becomes fruitless because someone has become αὐτοκατάκριτος—their contradictions so evident that additional discussion merely enables destructive behavior. This balanced approach prevents both hasty exclusion and endless, unproductive engagement with those who have demonstrated persistent rejection of truth through their actions.

Related Words

• κατάκριμα (katakrima, kat-AK-ree-mah) – condemnation, judgment against, the punishment following condemnation; stronger than simple judgment as it emphasizes the execution of the sentence. Unlike αὐτοκατάκριτος, this term focuses on the punishment itself rather than its self-inflicted nature. See G2631
• κατακρίνω (katakrino, kat-ak-REE-no) – to give judgment against, to condemn; the verbal form from which αὐτοκατάκριτος partially derives. This word emphasizes the act of condemning rather than the state of being self-condemned. See G2632
• αὐτοκατηγορέω (autokatēgoreō, ow-to-kat-ay-gor-EH-o) – to accuse oneself; though not appearing in the New Testament, this related concept appears in later Christian writings to describe self-accusation, which precedes self-condemnation. See related concept to G2725
• ἀκατάκριτος (akatakritos, ak-at-AK-ree-tos) – uncondemned; the opposite concept to αὐτοκατάκριτος, used in Acts to describe how Paul was beaten without proper trial. Highlights the importance of due process, contrasting with those who condemn themselves through their actions. See G178
• ἔνοχος (enochos, EN-okh-os) – liable, guilty, subject to; describes someone who is answerable or bound by obligation to punishment. While related to condemnation, it focuses more on liability to judgment rather than self-pronounced judgment. See G1777

Did you Know?

• The concept of self-condemnation in αὐτοκατάκριτος finds fascinating parallels in modern psychological understanding of cognitive dissonance—the mental discomfort that occurs when actions contradict beliefs. Paul’s first-century insight anticipates what modern psychology would later formalize: that humans experience profound internal conflict when living inconsistently with their professed values, effectively becoming their own judges.
• While αὐτοκατάκριτος appears only once in Scripture, the principle it represents appears throughout Jewish wisdom literature. The Talmud contains numerous discussions about those who “set a snare for themselves with their own words” (b. Sanhedrin 9b), showing how this concept was deeply embedded in Jewish ethical thinking long before Paul’s epistle to Titus formalized it in this particular compound term.
• The rare compound structure of αὐτοκατάκριτος (combining reflexive pronoun + preposition + verbal root) represents a linguistic innovation characteristic of Paul’s sophisticated Greek. This formation demonstrates how the early messianic community creatively expanded Greek vocabulary to express nuanced theological concepts that previously had no single-word equivalent, contributing significantly to the development of theological language.

Remember This

Αὐτοκατάκριτος reminds us that our greatest judgment often comes not from external forces but from the testimony of our own inconsistent lives—yet the Messiah’s mercy extends precisely to those who recognize their self-condemnation and turn to Him for the redemption that transforms self-judgment into gracious restoration.