For the greater part of this century, evangelical Christianity has been deeply committed to the battle for doctrinal purity. But in many circles in recent years it has not been as committed to moral purity, even among its leaders. Inevitably the church has experienced erosion of its integrity and spiritual power. The Lord requires leaders in His church who are pure, holy, and above reproach. Anything less is unacceptable to Him and should be unacceptable to His people. Moral compromise, like doctrinal compromise, spells disaster for the church. Important as they are, battles to defend the inerrancy and authority of Scripture lose much of their effectiveness if the defenders of those doctrines fail to also defend and uphold God’s equally crucial standards of personal righteousness. And compromisers of the integrity of leadership will much more easily compromise the truth. Unfaithful in the battle for sound living, they are much more likely to fail in the battle for sound doctrine as well.
Paul’s central theme in Titus 1:5–9 is that only a man whose character meets divine standards should be allowed to enter or remain in the ministry. In verse 5 he says: “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you”. Paul states Titus’s mission with a purpose clause (“so that,” hina) containing two verb phrases, then proceeds to explain the “two reasons” for leaving Titus in Crete (Towner, P. H. (2006). The Letters to Timothy and Titus (p. 678). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.). The island of Crete (156 miles long and between 7 and 35 miles wide) forms the southern boundary of the Aegean Sea. The center of the island is formed by a mountain chain rising to the height of 8,193 feet (Mount Ida, birthplace of Zeus) which is fringed by lower valleys along the coast. Jews from Crete were present at Pentecost (Acts 2:11) and may have carried the gospel message back to the island. The culture of these island people was strongly influenced by Cretan myth and legend. Paul’s first visit to the island took place on his voyage to Rome (Acts 27:7–8). He had suggested to the captain of the ship that they spend the winter there. Since he probably had not had the opportunity to evangelize the island during his first visit, he took the opportunity to return to Crete sometime after being released from his first Roman imprisonment (Hughes, R. B., & Laney, J. C. (2001). Tyndale concise Bible commentary (p. 652). Wheaton, IL: Tyndale House Publishers.)
For Titus, Paul, he wanted the young pastor to put/set what remained into order. “What remained/was left unfinished” points to several serious defects that still needed Titus’s attention. The letter points to lack of organization (1:5), unchecked false teachers (1:10, 11; 3:10, 11), and the need for instruction in doctrine and conduct (2:1–10; 3:1, 2). Paul had observed and had begun to correct these matters; Titus must now complete the work. Paul was concerned that the work of grace previously begun in the church should not be left unfinished (Hiebert, D. E. (1981). Titus. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 429). Grand Rapids, MI: Zondervan Publishing House.). The verb epidiorthoō (put/set into order) is comprised of two prepositions, epi (“upon”) and dia (“through”), attached to orthoō (“to make straight”). It is from orthos that we derive orthodontist, a dental specialist who straightens and aligns crooked teeth. In ancient times, the term was used of setting broken bones and straightening bent limbs, a function of the medical specialty that today we call orthopedics. Titus was charged with the task of correcting and setting straight certain doctrines (see, e.g., 1:10–11, 13–14; 2:1) and practices (see, e.g., 1:12, 16; 3:9) in the churches in Crete that had become defective. The qualifying phrase what remained indicates that Paul himself, and perhaps others, had accomplished some of the correcting he now wanted Titus to complete. Judging from the admonitions that followed, the problems were both moral and theological and involved church leaders. There also were problems of attitude and personal responsibility in the churches. Titus’s job therefore was twofold: to complete the organization of the church in Crete and to preserve it from doctrinal contamination, the former being the first step toward the latter (Mounce, W. D. (2000). Pastoral Epistles (Vol. 46, p. 385). Dallas: Word, Incorporated.)
The major factor in such correction was to appoint elders in every city as the apostle had directed—indicating that some of the churches there did not yet have their own qualified local leadership. The term Elders (presbuteros) had come to be used as an official title for leaders in the early church, as evidenced by the facts that the elders were to be appointed and that they were to have the noblest spiritual character and possess the ability to teach. From numerous passages in the New Testament it seems certain that elder, overseer (bishop), and pastor refer to the same office, the different terms indicating various features of ministry, not varying levels of authority, as some churches espouse. The qualifications for an episkopos (lit., an overseer, or, as sometimes translated, bishop) that Paul gives in 1 Timothy 3:1–7 are clearly parallel to those given here for elders. Both in this first chapter of Titus (vv. 5, 7) and in chapter 20 of Acts (vv. 17, 28), the titles of presbuteros and episkopos are used of the same men. In Acts 20:28, Paul uses the verb form of still another title (pastor) for the same group of men. “Be on guard for yourselves and for all the flock,” he says, “among which the Holy Spirit has made you overseers [episkopos], to shepherd [or ‘to pastor,’ poimainō] the church of God which He purchased with His own blood” (v. 28). In Ephesians 4:11, Paul adjoins the divine callings of pastor (poimēn) and teacher (didaskalos) as a single role of ministry, which properly could be called pastor-teacher. Three principles seem to emerge here regarding the nature of leadership roles in the local church. Leadership should be: (1) local, (2) multiple, (3) qualified. The exercise of power and the style of government may differ as long as (1) the leaders are rooted within the church, and therefore accountable to it; (2) power and responsibility are shared by several rather than concentrated in one; and (3) the qualifications of leaders are recognized by those they are leading.( Barton, B. B., Veerman, D., & Wilson, N. S. (1993). 1 Timothy, 2 Timothy, Titus (p. 255). Wheaton, IL: Tyndale House Publishers.)
Although the appointment of elders was one of Titus’s primary assignments in Crete, the choice of those men was not left to his own human judgment and discretion. He was to seek the leading of the Holy Spirit. In the same verse (Acts 20:28) just cited twice above, Paul makes clear that the selection of elders is the divine prerogative of the Holy Spirit (“the Holy Spirit has made you overseers”) (cf. Acts 13:2-3, 14:23). Their divine calling was then affirmed by the church. Paul therefore speaks of placing them in office, having them elected by the congregations and then ordaining them; the former is the main thing.( Lenski, R. C. H. (1937). The interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon (p. 896). Columbus, OH: Lutheran Book Concern.) Every city suggests that much of the island had been evangelized by Paul and that a number of local churches had been established. As I directed you indicates that Paul was reiterating a previous instruction. By this written confirmation of apostolic command, the churches would know that appointments by Titus were made under a divine mandate.
In the next four verses (6–9), Paul mentions the divinely revealed, nonnegotiable qualifications for pastors (or elders or overseers). These church leaders are to have unblemished 1) public reputations (Titus 1:6a) and must qualify in four specific areas: sexual morality (Titus 1:6b), family leadership (Titus1:6c), general character (Titus 1:7–8), and teaching skill (Titus 1:9). A man who is not qualified in all of those ways is not permitted to be an elder. This does not mean that an elder must be perfect, but it may be fairly said that each named characteristic marks his life (Knight, G. W. (1992). The Pastoral Epistles: a commentary on the Greek text (p. 289). Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press.)
Church leaders are to have an unblemished
1) Public Reputation (Titus 1:6a)
Titus 1:6a 6 if anyone is above reproach, (the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination.) (ESV)
Anenklētos (above reproach) is formed from the negative prefix a and the verb enkaleō (“to call into account”) and carries the idea of being completely blameless. In his Expository Dictionary of New Testament Words, W. E. Vine observes that this term “implies not merely acquittal, but the absence of even a charge or accusation against a person.” In other words, an elder, or overseer, should be subject neither to being called to account nor taken into custody, as it were, on any moral or spiritual charge. Paul is not speaking of sinless perfection but is declaring that leaders of Christ’s church must have no sinful defect in their lives that could justly call their virtue, their righteousness, or their godliness into question and indict them. There must be nothing in their lives to disqualify them as models of moral and spiritual character for believers under their care to emulate. They not only must teach and preach rightly but also must live rightly.
Please turn to 1 Timothy 6 (p.992)
Being above reproach is to be a lifelong expectation of the faithful elder, overseer, pastor teacher. In chapter 4, Paul charged Timothy that “in speech, conduct, love, faith and purity” he was to show himself as “an example of those who believe” (1 Tim. 4:12). In chapter 6, after outlining the characteristic of false teachers and their selfishness, Paul outlines for Timothy:
1 Timothy 6:11-14 11 But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. 12 Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses. 13 I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, 14 to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ (ESV)
• The call to fight the good fight of the faith and to take hold of the eternal life involves both fleeing from sin and vigorously pursuing virtue (cf. 2 Tim. 2:22) (Crossway Bibles. (2008). The ESV Study Bible (p. 2334). Wheaton, IL: Crossway Bibles.)
Poem: 4993 I’d Rather See A Sermon
On a reputation, Edgar Guest said: “I’d rather see a sermon than hear one any day, I’d rather one should walk with me than merely show the way. The eye’s a better pupil and more willing than the ear; Fine counsel is confusing, but example always clear; And the best of all the preachers are the men who live their creeds, For to see the good in action is what everybody needs. I can soon learn how to do it if you’ll let me see it done, I can watch your hands in action, but your tongue too fast may run. And the lectures you deliver may be wise and true; But I’d rather get my lesson by observing what you do. For I may misunderstand you and the high advice you give, But there’s no misunderstanding how you act and how you live”. (Edgar A. Guest as recorded in Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times (p. 1136). Garland, TX: Bible Communications, Inc.)
Church leaders must exemplify:
2) Sexual Morality (Titus 1:6b)
Titus 1:6b 6 (if anyone is above reproach), the husband of one wife, (and his children are believers and not open to the charge of debauchery or insubordination.) (ESV)
The first specific qualification of an elder is his being the husband of one wife. Obviously, this phrase would eliminate a bigamist or polygamist from consideration. But Paul is not saying that a single man, or a widower, or a man who has been divorced on biblical grounds, or a man who has no children, or a man who has only one child cannot be an elder; that in order to be an elder a man must be married with children. What Paul is doing here is focussing on the norm. For the most part, the men in the church who would be eligible for eldership would be married men with children. It is this general situation that he has in mind (Campbell, D. (2007). Opening up Titus (pp. 27–28). Leominster: Day One Publications.). The Greek behind that phrase is more literally rendered “a one-woman man,” or “one-woman husband.” Being the husband of one wife refers to the singularity of a man’s faithfulness to the woman who is his wife and implies inner as well as outward sexual purity. This assumes that the church officer is married (the usual situation in life) and thus prescribes fidelity in these terms. By inference it demands the same sexual purity of an unmarried elder, who is no more ruled out by this requirement than is the man with less than two children by the next requirement (cf. 1 Tim. 3:2). (Knight, G. W. (1992). The Pastoral Epistles: a commentary on the Greek text (p. 289). Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press.)
Please turn to 1 Corinthians 9 (p.957)
An elder must have an unsullied, lifelong reputation for devotion to his spouse and to sexual purity. He must be completely free of fornication, adultery, divorce, and remarriage (except after the death of a wife), mistresses, illegitimate children, and all such moral stains that tarnish the reputation of Christ and His church. Much like the fleeing from sin and vigorously pursuing virtue of 1 Timothy 4, ministry demands moral focus. Despite his apostleship and incomparable service to Christ and His church, Paul knew that he himself was not exempt from possible disqualification.
1 Corinthians 9:24-27 24 Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. 25 Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. 26 So I do not run aimlessly; I do not box as one beating the air. 27 But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified. (ESV)
• Like an athlete, Paul has a single-minded goal: to bring as many people as possible, from whatever station in life, to faith in the gospel (vv. 19–23). (Crossway Bibles. (2008). The ESV Study Bible (p. 2204). Wheaton, IL: Crossway Bibles.)
• Paul knew that if he succumbed to sexual temptation he no longer would have a life that was above reproach and no longer would be qualified for leadership.
Illustration: 3344 Martyrdom Of Polycarp
Polycarp, venerable bishop of Smyrna was a personal friend and pupil of John the Apostle. When he was age 86, he was urged by the Roman proconsul to reproach Christ and be set free.
“Eighty and six years have I served Him and He never did me any injury. How then can I blaspheme my King and my Saviour?” The proconsul said: “I have respect for your age. Simply say, “Away with the Atheists” and be set free.” Polycarp solemnly said, “Away with the Atheists”—pointing to the pagan crowd. He joyfully went to the stake (instead of bringing a reproach on the name of Christ)., thanking God for counting him worthy to be numbered among the martyrs. (Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times (p. 787). Garland, TX: Bible Communications, Inc.)
Church leaders must exemplify:
3) Family Leadership (Titus 1:6c)
Titus 1:6c 6 (if anyone is above reproach, the husband of one wife), and his children are believers and not open to the charge of debauchery or insubordination. (ESV)
The second specific qualification for eldership mentioned here is that of family leadership. A man who cannot spiritually and morally lead his own family is not qualified to lead an entire congregation. To find out if a man is qualified for leadership in the church, look first at his influence on his own children. If you want to know if he is able to lead the unsaved to faith in Christ and to help them grow in obedience and holiness, simply examine the effectiveness of his efforts with his own children. Children translates teknon and refers to offspring of any age. In cases where candidates are unmarried or childless, before being accepted for a wider ministry, they should have proved themselves in a narrower one, for example in Sunday School or youth club (Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 176). Downers Grove, IL: InterVarsity Press.)
Please turn to 1 Timothy 3 (p.992)
1 Timothy 3 Paul does not give a job description of an elder but instead describes the character of one who would serve in this office. The list of qualities is not intended to be exhaustive but pictures a person of mature Christian character, one whose faith has had tangible impact on his behavior (Crossway Bibles. (2008). The ESV Study Bible (p. 2328). Wheaton, IL: Crossway Bibles.)
1 Timothy 3:1-7 The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. 2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own household well, with all dignity keeping his children submissive, 5 for if someone does not know how to manage his own household, how will he care for God’s church? 6 He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. (ESV)
• The home is the proving ground of Christian character and therefore the preparation field for ministry. This makes further sense in light of the picture of the church as “the household of God” (v. 15). (Crossway Bibles. (2008). The ESV Study Bible (p. 2329). Wheaton, IL: Crossway Bibles.)
• For an elder to function as an overseer in God’s flock, such an individual must first be competent in his own household, showing leadership and effective management
The requirement that “his children are believers” can also be rendered “his children are faithful” (Gk. pistos). No father can guarantee the conversion of his own children, but he can ordinarily ensure that they act in a “faithful” way. The concern in the passage is that the children behave appropriately and are not open to the charge of debauchery or insubordination. What must not characterize the children of an elder is immorality and undisciplined rebelliousness, if the children are still at home and under his authority. Paul is not asking any more of the elder and his children than is expected of every Christian father and his children. However, only if a man exercises such proper control over his children may he be an elder.( Knight, G. W. (1992). The Pastoral Epistles: a commentary on the Greek text (p. 290). Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press.) Asōtia (debauchery/dissipation) carries the ideas of licentiousness, recklessness, and even of rioting (as KJV). It was commonly used of drunken revelry at pagan festivals (cf. Eph. 5:18). Anupotaktos (insubordination/rebellion) does not in this context refer to political or military insurrection but rather to personal unruliness, refusal to recognize or submit to proper authority, of parents or of society. No matter how godly and self-giving a man himself may be in the Lord’s service, children of his who are known for their debauchery/dissipation or insubordination/rebellion distract from the credibility of his leadership. If he cannot bring his own children to godly living, he will not have the confidence of the church in his ability to lead other unbelievers to salvation or to lead his congregation in godly living.
Illustration: Family, Spiritual Decline of
To our forefathers, our faith was an experience. To our fathers, our faith was an inheritance. (If) To us, our faith is a convenience. To our children, our faith is a nuisance. (Green, M. P. (Ed.). (1989). Illustrations for Biblical Preaching: Over 1500 sermon illustrations arranged by topic and indexed exhaustively (Revised edition of: The expositor’s illustration file). Grand Rapids: Baker Book House.)
Church leaders must exemplify:
4) General Character (Titus 1:7–9)
Titus 1:7–9 7 For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, 8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. 9 He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. (ESV)
A third specific category of qualification for eldership is that of general character. In verses seven and eight, Paul lists five negative and six positive attributes that are to mark the elder. An overseer is an alternate title for elder, the term Paul has just used (v. 5) of the same men. Episkopos (overseer) refers literally to one who sees, or watches , over others. In the role of overseer, elders are the spiritual and moral leaders and guardians of the church. They are “to shepherd the church of God which He purchased with His own blood” (Acts 20:28) ( 1 Pt. 2:25; Heb. 13:17). Paul’s casual shift from “elder” to “overseer” shows that he understands the two terms as referring to the same office: “elder” suggesting one’s character (spiritually mature) and “overseer” suggesting one’s task (Acts 20:17, 28).( Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2181). Orlando, FL: Reformation Trust.)
Paul again stipulates (as in v. 6), this time with an imperative, that the overseer, as God’s steward, must be above reproach. This qualification is not optional but an absolute necessity, because, as noted several times in the previous chapter, elders not only must teach truth but also must demonstrably lead lives that are godly examples to their flocks. The overseer fulfills his leadership role as God’s steward. He is under divine appointment by the Holy Spirit (Acts 20:28) and typically receives affirmation by the church (see Acts 13:2). Oikonomos (steward) is a compound word, formed from oikos (“house”) and nomos (“law”), or nemō (“to arrange,” or “to order. As God’s stewards, elders are accountable to Him for all that they do or fail to do in directing and serving “the church of God which [Christ] purchased with His own blood” (Acts 20:28).
The first specific negative attribute that should characterize the faithful elder is that he is not arrogant/self-willed. Arrogant/Self-willed translates authadē, an unusually strong adjective that denotes a self-interest that asserts its own will with utter disregard for how others might be affected. Proud self-interest is, in one way or another, the root of all sin, because it not only disregards the interests and welfare of other people but, even more important, disregards God’s will and replaces His purpose and glory with man’s (cf. Matt. 20:25–28).
Please turn to 2 Timothy 2 (p.992)
Second, a qualified elder is not quick-tempered. Orgilos (quick-tempered) does not refer to occasional outbursts, bad as those are, but to a propensity to anger. The quick-tempered person has a “short fuse” and is easily provoked. (cf. 1 Tim. 3:3; James 1:20). One who cannot control his own emotions cannot exercise proper judgment over church matters, especially those issues that inevitably evoke strong feelings. This qualification may not preclude an elder’s strong personal feelings concerning any given issue. It does prohibit an impulsive or divisive reaction that would do more to complicate the problem than to solve it.( Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 283). Nashville: Broadman & Holman Publishers.)
Paul put these qualities together when he explained to Timothy:
2 Timothy 2:22-26 22 So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. 23 Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. 24 And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, 25 correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will. (ESV)
• Instead of being dominated with lust, or anger, the servant of God is to be controlled by the Holy Spirit who produces righteousness, faith, love peace and wisdom. That wisdom will avoid falling into argumentative traps that lead to fights that go nowhere. Instead of returning evil for evil, the Lord’s servant will gently respond with the aim of producing repentance and faith in his attacker.
Third, a qualified elder is not to be a drunkard/addicted to wine. Paroinos (drunkard/addicted to wine) is a compound word, from para (“at”) and oinos (wine), and literally means “to be continually alongside, or in the presence of, wine.” Paul’s prohibition here doubtless referred to any consumption of wine that would cause an elder to lose mental alertness and good judgment. A person in spiritual leadership is to be clearheaded, in control of his senses and judgment at all times. (cf. 1 Tim. 3:3; 5:23 cf. v. 8; Titus 2:3).
Fourth, a qualified elder is not violent/pugnacious. This reflects a person who chooses to settle disputes with violence (cf. 2 Tim. 2:24-25). By extension, violent/pugnacious can refer to verbal as well as physical fighting and quarreling. It is possible to hurt a person more deeply and permanently with cruel words than with a fist or club. An elder should have no part in meanness, abusiveness, or retaliation, no matter how cruelly provoked. When conflicts arise, he must make sure that they are settled peacefully, reasonably, and without animosity. (cf. Rom. 12:18)
Fifth, a qualified elder is not greedy/fond of sordid gain, which translates the single word aischrokerdē, a compound of aischros (“filthy, shameful, base”) and kerdos (“gain, profit, greed”). Paul is referring to a person who, without honesty or integrity, seeks wealth and financial prosperity at any cost. All Christians, including pastors, have a right to make a living for themselves and for their families. Jesus said that “the laborer is worthy of his wages” (Luke 10:7). Paul wrote believers in Corinth, “If we sowed spiritual things in you, is it too much if we should reap material things from you? … So also the Lord directed those who proclaim the gospel to get their living from the gospel” (1 Cor. 9:11, 14). A pastor not only has a right to earn a living but has a right to be paid by those to whom he ministers. “Let the elders who rule well be considered worthy of double honor,” the apostle said, “especially those who work hard at preaching and teaching” (1 Tim. 5:17). The word timē (honor) was used of monetary value as well as esteem and, in this context, doubtless includes the idea of financial remuneration. But the pursuit of money, and the fascination and absorption which it generates, pulls a person’s affections away from legitimate loves and service. Add to that a person whose greed pushes him into dishonesty, and you have a leader controlled by money. Such a person will make decisions not from wisdom but for personal advantage. He will barter away his faith for gain. Obviously, such a person is unqualified as God’s representative in the community of faith (Larson, K. (2000). I & II Thessalonians, I & II Timothy, Titus, Philemon (Vol. 9, p. 344). Nashville, TN: Broadman & Holman Publishers.).
Turning to the positive features of general character in verse 8, first, an elder must be hospitable. Philoxenos (hospitable) is a compound of philos (“affection”) and xenos (“stranger”). A person who is hospitable gives practical help to anyone who is in need, friend or stranger, believer or unbeliever. He freely offers his time, his resources, and his encouragement to meet the needs of others. (cf. Lk. 14:12-14). Paul admonished Christians in Galatia: “While we have opportunity, let us do good to all men, and especially to those who are of the household of the faith” (Gal. 6:10). (cf. Rom. 12:13; 1 Tim. 3:2; 1 Pt. 4:9; Heb. 13:2). The inns of Paul’s day were notorious houses of prostitution; therefore, Christians, and especially Christian leadership, had to have their homes open for itinerant missionaries and for the needy of the community (cf. 1 Tim. 5:10; Rom. 12:13; Heb. 13:2; 1 Pet. 4:9; 3 John v. 5). (Utley, R. J. (2000). Paul’s Fourth Missionary Journey: I Timothy, Titus, II Timothy (Vol. Volume 9, p. 100). Marshall, Texas: Bible Lessons International.)
Second, a faithful elder should be characterized as a lover of good. That phrase translates the single Greek word philagathos, which carries the idea of having strong affection for that which is intrinsically good. An. elder should love those things and those people who are genuinely good. “Finally, brethren,” Paul told Philippian believers, “whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things” (Phil. 4:8). Those who lead the church should be known as friends of the godly and virtuous. Therefore, the description of one who is: “a lover of good” is a broad indication of his moral character, shown today by his preference for good people, good books and good works (Milne, D. J. W. (1996). 1 Timothy, 2 Timothy, Titus (p. 202). Scotland; Great Britain: Christian Focus Publications.)
Third, an elder must be self-controlled/sensible. Sōphrōn (self-controlled/sensible) is another compound word, formed from sōzō (“to save”) and phrēn (“mind”) and describes a person who is sober minded and cool-headed. In Paul’s parallel list of pastoral qualifications, the word is translated “prudent” (1 Tim. 3:2). This observable quality is truly a mark of the Spirit’s work in an individual (Gal 5:23).( Towner, P. (1994). 1–2 Timothy & Titus (Vol. 14, Tt 1:5). Downers Grove, IL: InterVarsity Press.) The self-controlled/sensible person is in command of his mind. He has control of the things he thinks about and does. He does not allow circumstances or the immorality or foolishness of others to distract him and gain his attention and interest. He not only does not become involved in things that are outright immoral and unspiritual but also avoids things that are trivial, foolish, and unproductive. He knows his priorities and is devoted to them.
Fourth, an elder must be upright/just, from dikaios, a common word in the New Testament. It denotes that which is proper, right, and fitting, and is frequently rendered “righteous.” Since it could refer to general righteousness, which would make it seem out of place in this list of specifics, it may be best to see it as meaning “fairness,” a commitment to and understanding of that which is just and equitable. The elder who is upright/just, or righteous, is a man who reflects the just and fair character of God Himself. (Jn. 17:25; Rom. 3:26; 1 Jn. 1:9; cf. 2:29, 3:7)
Fifth, an elder is to be holy/devout. Hosios (holy/devout) is not the most common Greek word (hagios) in the New Testament meaning “holy” but is closely related to it and has the same general meaning. It was used to refer to that which was true to divine direction and purpose, to genuine obedience to God’s will. In every area of his life, the elder is to be above reproach. (cf. Acts 2:27; Heb. 7:26; Rev. 15:2, 4; 16:5)
The sixth and last positive qualification is that an elder must be disciplined/self-controlled.
From the Greek: egkratoús, it embodies qualities of power, dominion, strength, government. Put together it represents having power over, being master of something, here specifically of oneself (Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.). Such an individual lives an exemplary life on the outside because he submits to the Holy Spirit’s control on the inside. He should be able to say with Paul, “Our proud confidence is this, the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you” (2 Cor. 1:12).
All of the qualifications Paul has mentioned so far (vv. 6–8) have to do with spiritual character and attitudes, with the kind of person a faithful elder is called to be. Finally, in verse 9 he deals with the primary ministry of a faithful elder, namely, that of teacher, what a faithful elder is called to do. Throughout the pastoral epistles (1 & 2 Timothy, and Titus), the apostle repeatedly emphasizes the critical importance of elders, or overseers, carefully and consistently preaching, teaching, and guarding God’s truth. The foundation for effective teaching of the Word is the pastor’s own understanding of and obedience to that revelation. He must be unwaveringly loyal to Scripture. Antechō (hold firm/fast) means “to strongly cling or adhere to something or someone.” Speaking of spiritual allegiance, Jesus said, “No servant can serve two masters; for either he will hate the one, and love the other, or else he will hold to [antechō] one, and despise the other. You cannot serve God and mammon” (Luke 16:13; cf. Matt. 6:24). Believers are to be a link in the chain of apostolic, historical Christianity. They must grasp and hold on tenaciously to the Old and New Testaments which are the self-revelation of the one and only true God. It is their, and our, only guide for faith and practice!( Utley, R. J. (2000). Paul’s Fourth Missionary Journey: I Timothy, Titus, II Timothy (Vol. Volume 9, p. 101). Marshall, Texas: Bible Lessons International.) God’s preachers and teachers are to cling to the trustworthy/faithful word with fervent devotion and unflagging diligence. Word (Logos) is often used as a synonym for Scripture, the written Word of God. Jesus accused the Pharisees of “invalidating the word of God by [their] tradition which [they had] handed down” (Mark 7:13). Paul spoke of Scripture as “the treasure which [had] been entrusted to” Timothy (2 Tim. 1:14) Elders, therefore, are to love the trustworthy/faithful word of God, respect it, study it, believe it, and obey it (1 Tim. 4:6). An elder’s spiritual leadership in the church is not built on his natural abilities, his education, his common sense, or his human wisdom. It is built on his knowledge and understanding of Scripture, his holding firm/fast the trustworthy/faithful word, and on his submission to the Holy Spirit’s applying the truths of that word in his heart and life. A man who is not himself holding firm/fast to God’s trustworthy/faithful word and committed to live it is not prepared to preach it or teach it. This duty to Scripture is in accord with the teaching (didaskalia), which refers to the content of that which is taught, to doctrine, divinely revealed truth (Acts 2:42).
Positively, the elder is to give instruction/exhort believers in sound doctrine. He is to strengthen God’s people in their knowledge of and obedience to the Word. Parakaleō (to give instruction/exhort) means “to urge, beseech, and encourage.” Literally, it means “to call alongside of” for the purpose of giving strength and help. Sound translates hugiainō, from which we derive the English hygienic. It has the basic meaning of being healthy and wholesome, referring to that which protects and preserves life (Acts 6:2-4; Col. 1:25; 2 Tim. 4:2; Heb. 13:17).
The second and final duty, mentioned here, of the elder who teaches faithfully is negative. Not only is he to exhort believers in sound doctrine but he is also to rebuke/refute those —especially those within the church—who contradict healthy, life-protecting, life-preserving doctrine. Elders have an obligation to God to give their people an understanding of the truth that will create the discernment necessary to protect them from the ubiquitous error that incessantly assaults them. Antilegō (to rebuke/refute) means literally “to speak against.” (Titus 1:10), which will be the focus of our message next time (Titus 1:10-16).
God offers eternal life to the world in Jesus Christ. That eternal life comes to us as we hear and respond to the truth about Christ. That truth is therefore precious. It needs to be taught, passed on across the world, and down the generations. But there are so many false ideas around. How can we tell who is a true teacher and who is a deceiver? Whom should we listen to? Paul has given us the answer. You can tell a true Christian leader from a false teacher as you investigate his family life, his personal conduct and his gospel stance. As you look at these areas, you will see that although the man may not be perfect, there is a real Christlikeness about him. In the true teacher’s life, the truth has already led to godliness, and that is the reason you can trust him to teach you (Benton, J. (1997). Straightening Out the Self-Centered Church: The Message of Titus (pp. 56–57). Darlington, England: Evangelical Press.).
(Format Note: Outline & some base commentary from MacArthur, J. F., Jr. (1996). Titus (pp. 16–52). Chicago: Moody Press.)
