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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Tit_1:5-9
5For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, 6namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. 7For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, 8but hospitable, loving what is good, sensible, just, devout, self-controlled, 9holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.
Tit_1:5 "For this reason" Titus' assignment was to (1) set in order the things that were lacking or left undone, and (2) to appoint elders (cf. Act_14:23). The problem was not to reform an existing structure, which proved to be inadequate, but to establish a structure. Here we see a different type of polity structure than 1 Timothy 3, which was addressed to the established church at Ephesus. Notice Titus appoints, not a congregational vote. Notice the phrase "in each town." Remember both Timothy and Titus were apostolic legates, not local pastors or regional leaders.
▣ "Crete" This was the original home of the Philistines and the pre-Greek Minoan culture. Act_27:7-13 states that Paul visited this island on his way to Rome, but it does not record that he preached there then. This is why many commentators (including this author) believe these Pastoral Letters reflect a fourth missionary journey after Paul was released from Roman imprisonment sometime in the early 60's.
▣ "that" This is a hina (purpose clause) so characteristic of Paul's letters (cf. Tit_1:9; Tit_1:13; Tit_2:4-5; Tit_2:8; Tit_2:10; Tit_2:12; Tit_2:14; Tit_3:7-8; Tit_3:13-14).
Paul wanted Titus to
1. set (aorist middle subjunctive) in order what remains
2. appoint (aorist active subjunctive) elders
▣ "appoint" The verb "appoint" means "to put in charge of." The same verb is used of the Apostles "appointing the seven in Act_6:3. It is a delegation of authority.
Paul directs Titus to appoint elders in these new churches as he and Barnabas did in Act_14:23. Paul does not direct Timothy to do the same because the house churches in Ephesus were an established work (cf. 1 Timothy 3).
▣ "elders" The term presbuteroi is synonymous with "overseers" (cf. Tit_1:7) and "pastors" (cf. Act_20:17; Act_20:28; Tit_1:5; Tit_1:7). This term has a Jewish background, while "overseers" has a Greek city-state political-administrative background. Notice the qualification in 1Ti_3:6 that they not be new converts is left out. This implies these were new churches being formed. See hyperlink at 1Ti_5:1.
▣ "as I directed you" This is an aorist middle imperative. Titus was acting as Paul's apostolic surrogate.
Tit_1:6 "if" This is a first class conditional sentence. Paul assumed there would be qualified men in every city.
NASB "is above reproach"
NKJV, NRSV "blameless"
TEV "without fault"
NJB "irreproachable character"
This is the key to all of the qualifications, both positive and negative, of both 1 Timothy and Titus (cf. Tit_1:6-7; 1Ti_3:2; 1Ti_3:7; 1Ti_3:10; 1Ti_5:7; 1Ti_6:14). This is not the exact Greek term found in 1 Timothy 3, but a synonym used in exactly the same way. The minister must be a good witness to those within the believing community and to the unbelievers in the community (cf. Tit_2:5; Tit_2:8; Tit_2:10; Act_2:47; Act_4:4; Act_4:31; Act_5:13; Act_5:42). See Special Topic at 1Ti_3:2.
These qualifications must be interpreted in light of two purposes: (1) the leaders must be acceptable to believers and unbelievers; evangelism is the ultimate goal and (2) the leaders must be observably different from the false teachers. It is difficult to know exactly how to apply these qualifications to different cultures and time periods. Believers must guard against historically conditioned rules, yet be open to God-given principles. My experience with modern western churches has been that:
1. they proof-text one or more of these qualifications, but ignore or depreciate others
2. they add to these guidelines and claim biblical authority for the additions
3. they interpret these rules in light of our day instead of a first century culture, which was disrupted by false teachers
4. they take ambiguous phrases and turn them into dogmatic rules that universally apply
Please consult my more complete discussion on 1 Timothy 3, hyperlink
▣ "the husband of one wife" This phrase has caused much discussion. It is obvious that it was also an important issue to the church at Ephesus (cf. 1Ti_3:1; 1Ti_3:12; 1Ti_5:7). This can refer to
1. polygamy
2. remarriage after divorce
3. second marriage after the death of a spouse
4. a man who is faithful and attentive to his wife and family
The early church put a high value on family relationships, and any problem in this area disqualifies one from leadership positions in the church.
1. The first was not a problem in the Roman Empire but may have been a problem in the Jewish community (Jacob, Elkanah, David, Solomon).
2. The second was a great problem in the Empire as well as a problem within Judaism based on the rabbinical discussions between the conservative school of Shammai and the liberal school of Hillel.
3. The third was a major concern of the Early church, especially Tertullian, and is still a problem in Europe; however in 1Ti_5:9 (cf. Rom_7:1-2; 1 Corinthians 7) widows can remarry with no reproach.
4. The fourth relates to the false teachers' depreciation of marriage (cf. 1Ti_4:3). In this sense it is another way of asserting the need for a strong family life, yet not necessarily excluding unmarried men (remember Jesus and Paul were single).
▣ "having children who believe, not accused of dissipation or rebellion" This is discussed in 1Ti_3:4-5). Leadership qualities can be seen in one's home life. Any kind of difficulty between husband and wife or children or grandparents was a basis for disqualification in this early church setting. "No handle for criticism" is the main concern. How one rules his home shows how he would tend to lead the church. Those of us who are vocational ministers worry about this qualification! Often preacher's kids rebel even in the presence of a godly home and godly parents. Maybe our lack of dogmatism on this point should be reflected toward the others' qualifications as well.
▣ Does Tit_1:6 apply to the children of a pastor, or is it two more qualifications for the pastor? Either way it focuses on the family's lifestyle and attitude toward authority. I think in an extended list of qualifications that it refers to the prospective leader.
Tit_1:7 "the overseer" This term episkopon is usually translated "overseer" or "bishop." The context shows that they refer to the same person (cf. Tit_1:5; Tit_1:7 and Act_20:17; Act_20:28). This term has a Greek city-state, political-administrative background. See note at 1Ti_3:2.
▣ "as God's steward" This refers to a household steward (cf. 1Co_4:1; 1Co_9:17). This family term is related to the qualifications of Tit_1:6. The pastor as a family man reflects how he will lead the church. There are five negative characteristics in Tit_1:7 and six positive characteristics in Tit_1:8. See hyperlink in the NT at 1Ti_1:9.
NASB, NKJV "not self-willed"
NRSV, TEV "not arrogant"
NJB "never arrogant"
This is a compound term from autus (one's self) and edomai (pleasure). It characterizes that person who is willful, obstinate, arrogant, self-pleasing (cf. 2Pe_2:10).
▣ "not quick-tempered" This is the term orgç, which referred to an outburst of anger. It is the opposite of the terms "gentle" and "peaceful" in the list of qualifications in 1Ti_3:3. This characterizes one prone to anger or drastic mood swings.
NASB, NRSV "addicted to wine"
NKJV "not given to wine"
TEV "or a drunkard"
NJB "nor a heavy drinker"
This seems to be an allusion from the Septuagint of Pro_23:29-35. It must be re-emphasized that the Bible rails against drunkenness but does not teach total abstinence (cf. Gen_27:28; Psa_104:14-15; Ecc_9:7; Pro_31:6-7). Total abstinence comes from an individual believer's commitment to the Lord Jesus based on the limiting of one's personal freedoms because of love for others within the culture in which he/she ministers (cf. Rom_14:1 to Rom_15:13; 1 Corinthians 8-9; 1Co_10:23-33). See Special Topic: Biblical Attitudes Toward Alcohol (fermentation) and Alcoholism (addiction) at 1Ti_3:3.
NASB "not pugnacious"
NKJV, NRSV,
TEV, NJB "not violent"
This is literally "not a striker." This may be related to the overuse of alcohol or certain personality types (cf. 1Ti_3:3).
NASB "not fond of sordid gain"
NKJV "not greedy for money"
NRSV "or greedy for gain"
TEV "or greedy for money"
NJB "nor avaricious"
This same problem is reflected in the false teachers in Tit_1:11. See fuller note at 1Ti_3:8.
Tit_1:8 "hospitable" This is literally "lover of strangers." 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. 1Ti_5:10; Rom_12:13; Heb_13:2; 1Pe_4:9; 3Jn_1:5).
▣ "loving what is good" Both of the first two terms of Tit_1:8 are compounds of phileos and agathos. This phrase was a common phrase of affirmation in the Greco-Roman culture. It has been found often in their inscriptions. Its opposite is found in 2Ti_3:3, which characterizes the false teachers.
NASB, NJB "sensible"
NKJV "sober-minded"
NRSV "prudent"
TEV "disciplined"
This term in its various forms is common in the Pastoral Letters (cf. 1Ti_2:9; 1Ti_2:15; 1Ti_3:2; 2Ti_1:7; Tit_1:8; Tit_2:2; Tit_2:4-6; Tit_2:9; Tit_2:12; Tit_2:15). The term reflects the avoidance of the extremes. It implies a balanced life.
See full note at 1Ti_3:2.
NASB "just, devout"
NKJV "just, holy"
NRSV, NJB "upright, devout"
TEV "upright, holy"
These qualities are not listed in 1 Timothy 3. They were often linked together in Greek culture. They are terms that reflect the relationship between duty toward God and duty toward man.
▣ "self-controlled" This describes Paul's preaching before Felix and Drusilla in Act_24:24 ff. It is used in connection with one of Paul's athletic metaphors in 1Co_9:25. It is also used of a quality of Christian maturity in Tit_2:2 and 2Pe_1:6. The noun appears in the list of the fruit of the Spirit in Gal_5:23. It reflects someone who, through the Spirit, has been able to control the passions and pulls of a fallen world system, the temptations of Satan (demonic) and a fallen sin nature. This describes a believer who has become Christ-controlled.
Tit_1:9
NASB, NKJV "holding fast the faithful word"
NRSV "must have a firm grasp of the word that is trustworthy"
TEV "must hold firmly to the message which can be trusted"
NJB "a firm grasp of the unchanging message"
This is a present middle participle. 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!
NASB, NRSV "which is in accordance with the teaching"
NKJV "as he has been taught"
TEV "which agrees with the doctrine"
NJB "of the tradition"
Church leaders must pass on the Apostolic truths they have been taught without change.
▣ "so that he will be able both to exhort in sound doctrine" The minister, by personal preparation, spiritual giftedness, and love must be able to work with believers and non-believers. His task involves teaching, preaching, and modeling (i.e. living out) the gospel and correcting false teachings (cf. 2Ti_4:2).
For "sound doctrine" see notes at 1Ti_1:10.
▣ "and to refute those who contradict" The next few verses (cf. Tit_1:10-16) describe the attitudes and actions of these false teachers. There was an obvious Jewish element (cf. Tit_1:10; Tit_1:14).