The Canonical Column, Book 56: Titus

We now continue our journey through the Canonical Column with the fifty-sixth book of the biblical canon—Titus. For those unfamiliar with this mystery, the Canonical Column is the name I have given to a divinely embedded framework within Scripture that bears dual witness to the biblical canon through an organized network of witnessing chapters found in three key Old Testament books: Genesis, Leviticus, and Isaiah.¹ For readers new to this series, I recommend first reviewing the introductory article which lays out the foundational context for the insights explored here.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Titus, its two witnesses are Leviticus 17 and Isaiah 56. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the epistle of Titus. To this end, each has been divinely embedded with textual allusions to specific passages within the epistle of Titus and intentionally sequenced as the seventeenth chapter in its branch of the framework, and fifty-sixth of its branch-pair, reflecting Titus’ ordinal position as both the seventeenth book of the New Testament and the fifty-sixth book of the Bible. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of Titus are firmly established.

Table of Contents anchor

The Epistle of Titus

The Epistle of Titus is one of the three so-called Pastoral Epistles of Paul, written alongside 1 Timothy and 2 Timothy. Like those letters, it is addressed to one of Paul’s trusted co-laborers and delegates in ministry—in this case, Titus, a Gentile convert who had proven himself a faithful companion on Paul’s missionary journeys (Gal. 2:1–3; 2 Cor. 8:23). Paul had left Titus on the island of Crete to “set in order the things that are wanting” and to appoint elders in every city (Tit. 1:5). The letter thus serves as both an administrative and pastoral manual, providing instructions concerning church leadership, sound doctrine, and the conduct befitting those redeemed by grace.

Whereas 1 Timothy emphasizes ecclesiastical order within the church of Ephesus, Titus focuses on moral order within the churches of Crete. The Cretans were notoriously characterized in the ancient world as morally lax and undisciplined (Tit. 1:12–13), making the establishment of godly leadership and sound teaching of paramount importance. Paul’s directives to Titus are therefore deeply practical, stressing the need for “sound doctrine” (Tit. 2:1), sober-mindedness, and good works as visible expressions of the transformative power of grace (Tit. 2:11–14; 3:8). The epistle culminates in a concise presentation of salvation by grace through faith, emphasizing that believers are justified not by works of righteousness which they have done, but by God’s mercy through the washing of regeneration and renewal of the Holy Spirit (Tit. 3:5–7).

Despite its brevity—comprising only three chapters—Titus encapsulates the core of Pauline theology in distilled form: sound doctrine, godly living, and the inseparable link between belief and behavior. It is a manual for maintaining purity of faith amid moral corruption, and a call for the church to reflect the character of God through disciplined order and good works. Within the framework of the Canonical Column, its twin witnesses—Leviticus 17 and Isaiah 56—together affirm these same themes of holiness, proper order in worship, and the inclusion of all nations in God’s redemptive plan, thereby confirming Titus’ inspired and divinely appointed place within the biblical canon.

Authorship & Dating

The traditional view, upheld throughout most of church history, attributes the Epistle of Titus to the Apostle Paul. Early Christian writers such as Irenaeus, Clement of Alexandria, Tertullian, and Eusebius all recognized it as authentically Pauline, and it was universally received as canonical by the early Church. The internal evidence also strongly supports this attribution. The letter opens with Paul identifying himself as “a servant of God, and an apostle of Jesus Christ” (Tit. 1:1), and its vocabulary, theological emphases, and pastoral tone closely parallel those of 1 Timothy and 2 Timothy. Collectively, these three epistles form what are commonly referred to as the Pastoral Epistles, unified by their focus on church leadership, moral order, and sound teaching.

Modern-critical scholars, however, have long questioned Pauline authorship of the Pastoral Epistles, including Titus. Their objections generally fall into three categories: linguistic, historical, and ecclesiastical. Linguistically, critics point out that Titus employs numerous words and expressions not found in Paul’s earlier letters. Historically, the setting implied by Titus—with Paul leaving Titus in Crete to organize the churches there—does not easily fit into the framework of Paul’s journeys as recorded in the book of Acts. Ecclesiastically, the epistle’s references to well-developed systems of church governance and its emphasis on appointing elders in every city (Tit. 1:5) are viewed by some as reflecting a post-Pauline stage in the evolution of church structure.

Nevertheless, these objections are far from insurmountable. The linguistic differences can be readily explained by the fact that the Pastoral Epistles are personal letters written late in Paul’s life to trusted associates, addressing practical administrative concerns rather than theological controversies. The historical questions can likewise be resolved by positing a period of ministry following Paul’s first Roman imprisonment (Acts 28), during which he revisited the Aegean region before his final arrest and martyrdom. This post-Acts period provides a plausible context for Paul’s travels to Crete and Nicopolis (Tit. 3:12). As for the church structure reflected in the letter, it is not inconsistent with the early organization already seen in Acts 14:23 and Philippians 1:1.

Most conservative scholars therefore continue to affirm Pauline authorship, situating the composition of Titus around A.D. 63–65, shortly after 1 Timothy and before 2 Timothy, which was written from Paul’s final imprisonment. From this standpoint, Titus stands as one of Paul’s final inspired communications, written by an aged apostle who had fought the good fight and now sought to secure the spiritual health of the churches he had founded. Even within the framework of modern-critical study, however, the epistle’s theological richness, moral clarity, and deep coherence with Pauline thought remain undeniable—testifying that, regardless of debates surrounding authorship, Titus bears the unmistakable imprint of apostolic authority and divine inspiration.

Witnessing chapters of Titus in the Canonical Column

Having introduced the epistle’s background and authorship, we now turn to its two appointed witnesses within the Canonical Column. As previously stated, the two witnessing chapters of Titus within the Canonical Column are Leviticus 17 and Isaiah 56. Both of these chapters have been deliberately composed and structured to reflect the content of the epistle of Titus. Within each, one can discern divinely embedded allusions to the scenes, imagery, and language of the epistle of Titus—through which they together affirm its divine authorship, canonicity, and its ordained position as both the seventeenth book of the New Testament (within An Holy Priesthood) and the fifty-sixth book of the divinely sanctioned biblical canon overall (within Second Isaiah).⁴

Context of Leviticus 17

Leviticus 17 occupies a pivotal position within the book of Leviticus, standing at the threshold between the laws of sacrifice (chapters 1–16) and the laws of holiness (chapters 18–27). It serves as a transitional bridge that unites the two halves of the book—linking atonement and sanctification—and thereby establishes the governing principle for all subsequent instruction: the sanctity of blood and the necessity of centralized worship. The chapter opens with the Lord’s command that all slaughtered animals be brought to the door of the tabernacle and offered as sacrifices before Him (Lev. 17:3–5). This law was given to prevent Israel from offering sacrifices in open fields or to the “devils” (literally, se‘irim, goat-demons) to whom they had prostituted themselves in Egypt (v. 7). In this way, the Lord sought to guard Israel against idolatry and to preserve the purity of their worship.

The heart of the chapter is found in verses 10–14, which declare that “the life of the flesh is in the blood,” and that the blood has been given upon the altar to make atonement for the soul. This establishes one of the most foundational principles of the Torah—that life belongs to God alone, and that the shedding of blood without divine sanction profanes what is holy. The prohibition against eating blood, reiterated here and elsewhere (Gen. 9:4; Deut. 12:23), signifies reverence for the life that God imparts and the acknowledgment that atonement can only be effected through the life that God provides. The remainder of the chapter extends this principle to all forms of slaughter, ensuring that every act of taking life is performed with recognition of divine ownership and sanctity.

Leviticus 17 -> Titus

As the seventeenth chapter of An Holy Priesthood (which functions within the Canonical Column as a figurative type of the New Testament canon), as well as the fifty-sixth chapter of the Law pair of branches (The Circumcision and An Holy Priesthood), Leviticus 17 has been deliberately designed by God to serve as a figurative type of the epistle of Titus—ordained before the foundation of the world to become the seventeenth book of the New Testament and the fifty-sixth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of Titus. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Leviticus 17	Titus
Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the LORD hath commanded, saying,5 (Leviticus 17:2)	But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour; (Titus 1:3)
What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, and bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:6 (Leviticus 17:3–4)	A man that is an heretick after the first and second admonition reject; (Titus 3:10)
And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.7 (Leviticus 17:7)	For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, (Titus 3:3–4)
For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.8 (Leviticus 17:11)	Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:13–14)
And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean.9 (Leviticus 17:15)	Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5)

Context of Isaiah 56

Isaiah 56 marks the beginning of the final major division of Isaiah’s prophecy (chapters 56–66), often described as the section emphasizing the universal expansion of God’s salvation and the establishment of His everlasting kingdom. Whereas Isaiah 40–55 centers on Israel’s redemption from Babylon and the revelation of the Servant of the LORD, Isaiah 56 inaugurates a shift from redemption to restoration—depicting the moral order and inclusivity of the renewed community that will dwell within God’s covenant. The opening exhortation, “Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed” (Isa. 56:1), sets the tone for this closing section, in which righteousness and holiness are presented as prerequisites for participation in the coming kingdom.

One of the most striking features of Isaiah 56 is its focus on the inclusion of Gentiles and eunuchs within the covenant—a radical expansion of divine grace beyond the ethnic and ceremonial boundaries of ancient Israel. The Lord promises that “the sons of the stranger, that join themselves to the LORD,” who “take hold of my covenant,” will be brought to His holy mountain and made joyful in His house of prayer (Isa. 56:6–7). This declaration anticipates the era of the New Covenant, in which access to God is opened to all nations through faith in Christ, and the true sign of belonging is not circumcision of the flesh, but faith and obedience of the heart. The passage culminates with the divine proclamation: “Mine house shall be called an house of prayer for all people” (v. 7)—a verse later quoted by Jesus when cleansing the temple (Matt. 21:13), affirming its enduring relevance.

Isaiah 56 -> Titus

As the seventeenth chapter of Second Isaiah (which functions within the Canonical Column as a figurative type of the New Testament canon), and the fifty-sixth chapter of the Prophets pair of branches (First Isaiah and Second Isaiah), Isaiah 56 has been deliberately designed by God to serve as a figurative type of the epistle of Titus—ordained before the foundation of the world to become both the seventeenth book of the New Testament and the fifty-sixth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of Titus. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 56	Titus
Thus saith the LORD, Keep ye judgment, and do justice: . . . .10 (Isaiah 56:1a)	This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. (Titus 3:8; cf. 3:14)
: . . . . for my salvation is near to come, and my righteousness to be revealed.11 (Isaiah 56:1b)	Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13)
Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.12 (Isaiah 56:2)	Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; (Titus 2:12)
Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves unto the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.13 (Isaiah 56:3-7)	For the grace of God that bringeth salvation hath appeared to all men, (Titus 2:11)
All ye beasts of the field, come to devour, yea, all ye beasts in the forest.14 (Isaiah 56:9)	One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. (Titus 1:12)
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.15 (Isaiah 56:11)	For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. (Titus 1:10-11)
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.16 (Isaiah 56:12)	For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; But a lover of hospitality, a lover of good men, sober, just, holy, temperate; (Titus 1:7-8)

Group Chat

The table below documents one particular instance of triadic structural and theological alignment between the book of Titus and its two witnessing chapters in the Canonical Column. Here we can very clearly see all three parallel branches of the framework engaged in a unified three-way prophetic dialogue–a phenomenon I refer to as “Group Chat.”

Leviticus 17	Isaiah 56	Titus
And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.17 (Leviticus 17:10)	Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. (Isaiah 56:3-5)	A man that is an heretick after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself. (Titus 3:10-11)

As explained in previous installments of this series, triadic alignments such as this are common within the Canonical Column, and are one of the strongest forms of evidence which prove its existence–testifying to the extraordinary complexity and mind-boggling symmetry of the framework.

Conclusion: The Canonical Column affirms the canonicity and ordinal position of the book of Titus as the seventeenth book of the New Testament and the fifty-sixth book of the Bible.

The canonicity of the epistle of Titus is affirmed by its two witnessing chapters within the Canonical Column: Leviticus 17 and Isaiah 56. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. As previously stated, each witnessing chapter reflects a different aspect of Titus’ canonical placement—Leviticus 17 signifying its role as the sixteenth book of the New Testament, and Isaiah 56 signifying its position as the fifty-sixth book of the Bible overall. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the epistle of Titus, which was ordained before the foundation of the world to serve as both the seventeenth book of the New Testament and the fifty-sixth book of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the epistle of Titus are established—being witnessed by both the Law and the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Leviticus 17:2, Moses is instructed to speak God’s commandments to Aaron, his sons, and all Israel, serving as a mediator of divine revelation. Within the framework of the Canonical Column, this directly parallels Titus 1:3, where Paul affirms that the Word of God has been manifested “through preaching,” which was “committed unto me according to the commandment of God our Saviour.” Both passages depict the same divine pattern: a chosen messenger entrusted to publicly proclaim the Word of God by explicit command. ↩︎
6. In Leviticus 17:3–4, any Israelite who offered sacrifice outside the appointed sanctuary was guilty of profanation and was to be “cut off from among his people.” Within the Canonical Column, this functions as an allusion to Titus 3:10, where Paul instructs that “a man that is an heretick after the first and second admonition” is to be rejected. Both passages enforce the same divine principle: one who departs from the divinely established order—whether of worship or doctrine—cuts himself off from the covenant community and incurs judgment for rebellion against God’s appointed authority. ↩︎
7. In Leviticus 17:7, Israel is forbidden to “offer their sacrifices unto devils,” marking a permanent separation from idolatrous corruption. Within the Canonical Column, this finds its spiritual counterpart in Titus 3:3–4, where Paul recalls that believers “were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures,” but were redeemed when “the kindness and love of God our Saviour toward man appeared.” Both passages trace the same redemptive arc—from apostasy and self-serving idolatry to restoration through divine mercy—and affirm the transition from impurity to holiness as the defining mark of the covenant people. ↩︎
8. In Leviticus 17:11, the Lord ordains that “the life of the flesh is in the blood,” which He has given upon the altar “to make an atonement for your souls.” Here we encounter one of the clearest messianic prophecies in the entire book of Leviticus—God speaking in the first person of His own sacrificial death upon the cross. Within the Canonical Column, this functions as an unmistakable allusion to Titus 2:13–14, where Paul declares that Christ—“the great God and our Saviour”—“gave Himself for us” to redeem and purify a peculiar people. ↩︎
9. In Leviticus 17:15, one who becomes defiled by contact with death is commanded to wash his clothes, bathe in water, and remain unclean until evening, after which he is restored to purity. Within the framework of the Canonical Column, this serves as an unmistakable allusion to Titus 3:5, where salvation is accomplished “by the washing of regeneration and renewing of the Holy Ghost.” Both passages center on cleansing from defilement—physical in the Law, spiritual in the Gospel—and reveal that restoration to life and fellowship with God is possible only through the divinely appointed washing. ↩︎
10. In Isaiah 56:1, the Lord exhorts His people to “keep judgment, and do justice,” anticipating the imminent revelation of His salvation. Within the Canonical Column, this directly parallels Titus 3:8 (cf. 3:14), where Paul insists that believers “be careful to maintain good works.” Both passages unite divine revelation with moral responsibility—Isaiah announcing righteousness soon to be revealed, and Paul urging the redeemed to walk in that revealed righteousness through continual good works. ↩︎
11. In Isaiah 56:1, the Lord promises that “my salvation is near to come, and my righteousness to be revealed.” Within the Canonical Column, this finds clear fulfillment in Titus 2:13, where believers look “for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Both passages anticipate the unveiling of divine righteousness in visible form—Isaiah foretelling the imminent revelation of salvation, and Paul identifying that revelation as the personal appearing of Christ, the embodiment of God’s righteousness. ↩︎
12. In Isaiah 56:2, the prophet blesses the man who “keepeth the sabbath from polluting it, and keepeth his hand from doing any evil,” defining holiness as abstaining from sin and walking uprightly before God. Within the Canonical Column, this directly corresponds to Titus 2:12, where Paul writes that grace teaches believers to deny ungodliness and worldly lusts, living “soberly, righteously, and godly in this present world.” Both passages express the same divine ideal: holiness demonstrated through disciplined obedience and moral purity as the fruit of covenant faithfulness. ↩︎
13. In Isaiah 56:3–7, the Lord extends His covenant mercy to the eunuch and the foreigner, promising them full inclusion in His “house of prayer for all people.” Within the Canonical Column, this corresponds directly to Titus 2:11, where Paul declares that “the grace of God that bringeth salvation hath appeared to all men.” Both passages proclaim the same universal truth: the redemptive grace of God is no longer limited to Israel, but is now revealed for the salvation and joy of all nations who join themselves to the Lord through faith. ↩︎
14. In Isaiah 56:9, the Lord summons “all ye beasts of the field” to devour, introducing a denunciation of Israel’s corrupt and negligent leaders. Within the Canonical Column, this functions as a clear allusion to Titus 1:12, where Paul quotes a Cretan prophet describing his people as “always liars, evil beasts, slow bellies.” Both employ the imagery of beasts to characterize moral corruption and spiritual decay within the covenant community, warning that unrestrained appetite and falsehood invite divine judgment. ↩︎
15. In Isaiah 56:11, the prophet denounces Israel’s faithless leaders as “greedy dogs which can never have enough,” shepherds who “look to their own way” and pursue gain rather than godliness. Within the Canonical Column, this functions as an obvious allusion to Titus 1:10–11, where Paul describes “many unruly and vain talkers and deceivers… teaching things which they ought not, for filthy lucre’s sake.” Both passages expose the same moral corruption—spiritual leaders driven by greed, ignorance, and self-interest, who exploit the flock for personal gain. ↩︎
16. In Isaiah 56:12, the prophet depicts Israel’s corrupt shepherds as saying, “Come ye, I will fetch wine, and we will fill ourselves with strong drink,” embodying indulgence and complacent self-will. Within the Canonical Column, this functions as an allusion to Titus 1:7-8, where Paul requires that a bishop be “not given to wine… but sober, just, holy, temperate.” ↩︎
17. In Leviticus 17, the LORD decrees that any man—whether Israelite or stranger—who commits acts of irreverence that defile His covenant shall be cut off from among His people. This principle is mirrored in Isaiah 56:3–5, where the LORD declares that the believing stranger who eschews evil and chooses what is right in His sight will be welcomed into His house of prayer for all people, promising to give him “a place and a name better than of sons and of daughters”—a name that shall not be cut off. Both passages function within the Canonical Column as allusions to Titus 3:10–11, where Paul commands that “a man that is an heretick after the first and second admonition” be rejected. Thus, the divisive heretic—once included—is to be cut off from the body of the Church for rebellion against apostolic order. ↩︎

© 2025, Zerubbabel. All rights reserved.