Exegetical and Hermeneutical Commentary of Titus 1:6
If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
6. if any be blameless, the husband of one wife ] ‘Blameless’; the word has occurred 1Ti 3:10, to the same effect as ‘without reproach’ in 1Ti 3:2, that word describing a character ‘such as cannot be laid hold of,’ this denoting a life ‘such as cannot be called in question,’ Vulg. ‘sine crimine.’ For the importance of this primary qualification see note on 1Ti 5:7. It fits exactly with the next, ‘husband of one wife.’ This also was what the ordinands were to be before they were appointed presbyters; hence ‘husband of one wife’ refers to the prevalent polygamy, and has nothing to do with prohibition of a second marriage after ordination. We see in this here as elsewhere in the Pastoral Epistles (see note on 1Ti 3:2) ‘a solemn demand for purity and blamelessness in the marriage relation amid widespread concubinage and licence.’ Dr Reynolds, Expositor, Vol. viii. p. 74. Technically, ‘not a bigamist.’
having faithful children ] ‘Faithful’ is ambiguous, implying either ‘trustworthy’ or ‘believing’; no doubt the latter is intended; the presbyter’s household must not be one where the influence and teaching have been such that the children have still remained heathen; nor yet one where ‘faith’ and ‘duty’ have been severed; for they must also be neither chargeable with riotous living nor unruly, but living ‘in temperance, soberness and chastity,’ and submitting themselves ‘to all that are put in authority.’ ‘Riotous living’ is perhaps better than R.V. ‘riot’ (which is also substituted for the A.V. rendering of the same word ‘excess’ in Eph 5:18), as recalling the typical instance of the character in the ‘ Prodigal Son,’ Luk 15:13. ‘The prodigal is one who cannot save or spare, to use Spenser’s word, ‘scatterling.’ The word forms part of Aristotle’s ethical terminology, the truly liberal man being one who keeps the golden mean between the two extremes, prodigality on one side and stinginess on the other.’ Trench, N.T. Syn. 16.
Fuente: The Cambridge Bible for Schools and Colleges
If any be blameless, the husband of one wife – See the notes at 1Ti 3:2.
Having faithful children – See the notes at 1Ti 3:4-5. That is, having a family well-governed, and well-trained in religion. The word here – pista – applied to the children, and rendered faithful, does not necessarily mean that they should be truly pious, but it is descriptive of those who had been well-trained, and were in due subordination. If a mans family were not of his character – if his children were insubordinate, and opposed to religion – if they were decided infidels or scoffers, it would show that there was such a deficiency in the head of the family that he could not be safely entrusted with the government of the church; compare the notes at 1Ti 3:5. It is probably true, also, that the preachers at that time would be selected, as far as practicable, from those whose families were all Christians. There might be great impropriety in placing a man over a church, a part of whose family were Jews or heathens.
Not accused of riot – That is, whose children were not accused of riot. This explains what is meant by faithful. The word rendered riot – asotia – is translated excess in Eph 5:18, and riot in Tit 1:6; 1Pe 4:4. It does not elsewhere occur in the New Testament, though the word riotous is found in Luk 15:13; see it explained in the notes at Eph 5:18. The meaning here is, that they should not be justly accused of this; this should not be their character. It would, doubtless, be a good reason now why a man should not be ordained to the ministry that he had a dissipated and disorderly family.
Or unruly – Insubordinate; ungoverned; see the notes, 1Ti 1:9; Luk 3:4.
Fuente: Albert Barnes’ Notes on the Bible
Tit 1:6
If any be blameless
Lessons
I.
Character, the primary qualification for office is the church.
II. Domestic and social relationships, conducive, rather than hindrances, to christian service.
III. Good family government, a guarantee for church government. (F. Wagstaff.)
A man of scandalous life is unfit to be a minister
1. Our apostle here first insisteth upon the life of him that is to be chosen, and afterwards requireth his fitness for doctrine: and so in his charge to Timothy that he should lay hand on no man rashly, addeth, that some mens sins go beforehand, and some mens sins follow after judgment: as though he had said more largely, Use all the circumspection thou canst, yet some hypocrites will creep into the ministry. Some are inwardly profane, and such close sinners thou canst not discern, till afterward they manifest themselves. Others are open sinners, of which thou mayest judge aright; these latter thou art to hinder, the former reclaim, or seasonably remove, and so salve up the sore again: for how requisite is it that such a sweet and favourite doctrine should be matched with a sweet and savoury Christian conversation!
2. That such an high calling is to be graced with an unreprovable life was typified in the law sundry ways, as after we shall more clearly see in the positive virtues required, especially in that prohibition that none of Aarons sons, or seed, that had any blemish in him, might once press to offer before the Lord, neither come near the vail, nor stand by the altar.
3. A scandalous and obnoxious person shall never do good in his calling. For although the things of Christ, as the Word, sacraments, and doctrine, depend not upon the person of the minister, but on the ordinance of Christ, neither in themselves are the worse in bad mens hands, no more than a true mans piece of gold in the hands of a thief; yet by our weakness, in such a mans hand, they are weaker to us: and although no man can answer or warrant the refusing of pure doctrine (which is not to be had in respect of persons) for the spotted life of the minister, who, while he sitteth in Mosess chair (be he Pharisee, be he hypocrite) must be heard, yet can it not be but that the wickedness of Elis sons will make the people abhor the offerings of the Lord, which what a grievous sin it was before the Lord (see 1Sa 2:17). Again, how can he benefit his people whose hands are bound, whose mouth is shut, and cannot utter the truth without continual galling and sentencing of himself? and when every scoffer shall be ready to say to him, Art thou become weak like one of us? and the word shall be still returned upon himself, how can it be expected that he should do good amongst them?
4. It is a most dangerous condition to himself to be a good teacher of a bad life, for such a one is in the snare of the devil, that is, when he seeth his life still more and more exprobrated, and himself more despised every day than other (for it is just with God that with the wicked should be reproach), then he begins to grow so bold and impudent, as that he casts off all shame and care, and as one desperate and hardened in sin, prostituteth himself remorselessly unto all lewdness and ungodly conversation. (T. Taylor, D. D.)
Rules to keep a man unreprovable
1. Labour with thy heart to see itself still in the presence of God, and this wilt be a means to keep it in order; whores otherwise an unruly heart will break out one time or other.
2. Have a care of a good name, as well as a good conscience; not so much for thy own as for Gods glory: neither because thyself, but ethers stand much upon it.
3. Avoid occasions of sins, appearances of evil, seeing thy motes become beams.
4. Study to do thy own duty diligently, meddle not with other mens matters.
5. Curb and cover thine own infirmities, buffet thy body, and bring it in subjection (1Co 9:1-27).
6. Daily pray for thyself, with a desire of the prayer and admonition of others. (T. Taylor, D. D.)
Importance of good ministerial character
Personal character is of the utmost moment in the work of admonition. We must not try to remove motes from the eyes of others while we have beams in our own. Quarles reminds us that He who cleanses a blot with blurred fingers, makes a greater blot. Even the candle snuffers of the sanctuary were of pure gold (Exo 37:23). We may not urge others to activity, and lie still like logs ourselves. A quaint old preacher of the sixteenth century has put this truth into homely, pungent words: Beloved in our Lord and Saviour Jesus Christ, it is a very monstrous thing that any man should have more tongues than hands. For God hath given us two hands and but one tongue, that we might do much and say but little. Yet many say so much and do so little, as though they had two tongues and but one hand; nay, three tongues and never a hand. Such as these (which do either worse than they teach, or else less than they teach, teaching others to do well and to do much, but doing no whir themselves) may be resembled to divers things. To a whetstone, which being blunt itself, makes a knife sharp. To a painter, which being deformed himself, makes a fair picture. To a sign, which being weather beaten, and hanging without itself, directs passengers into the inn. To a bell, which being deaf and hearing not itself, calls the people into the church to hear. To a goldsmith, which being beggarly, and having not one piece of plate to use himself, hath stores for others which he shows and sells in his shop. Lastly, to a ridiculous actor in the city of Smyrna, who pronouncing O coelum, O heaven, pointed with his finger toward the ground. Such are all they which talk one thing and do another; which teach well and do ill. (C.H. Spurgeon.)
The secret of a blameless life
Archbishop Beusou, speaking after Earl Granville had unveiled the memorial to his predecessor, adorned the occasion by a reference to the secret of the beautiful life of the late Archbishop Tate. I have heard, he said, and I believe it is true, that on the first day of his wedded life he and his bride pledged themselves to each other that they would never quarrel with any one, and I believe that, with Gods blessing and help, that pledge was kept to the end. Husband of one wife:–In the corrupt facility of divorce allowed both by Greek and Roman law, it was very common for man and wife to separate, and marry other parties during the life of each other. Thus, a man might have three or four living wives, or women who had successively been his wives. An example of this may be found in the English colony of Mauritius, where the French revolutionary law of divorce had been left unrepealed by the English Government; and it is not uncommon to meet in society three or four women who have all been wives of one man, and three or four men who have all been husbands of one woman. Thus, successive rather than simultaneous polygamy is perhaps forbidden here, (Conybeare and Howson.)
The husband of one wife
The family arrangements in the Isle of Crete were the result of heathenism, and, of course, polygamy had prevailed. Many believers had several wives, as is often the case in heathenism at the present time, and one of the most difficult questions of modern missions is how to treat such cases. When a man and his two wives, for example, all at the same time become Christians, and demand baptism and the Lords supper, what am I to do? There is no passage that I know of in the Word of God to guide me in the matter; and I am left to the general rules of Scripture, to the dictates of wisdom and prudence, and to the leadings of Divine Providence. If, however, such a man wished to become an elder, I would say, No, for a bishop must be blameless, the husband of one wife, and not of two wives, according to the decision of the apostle Paul (W. Graham, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. If any be blameless] 1Ti 3:2, c.
Having faithful children] Whose family is converted to God. It would have been absurd to employ a man to govern the Church whose children were not in subjection to himself for it is an apostolic maxim, that he who cannot rule his own house, cannot rule the Church of God; 1Ti 3:5.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If any be blameless: the apostle now directs what kind of persons should be made elders or officers in the church. It is an elliptic speech, where must be something understood to perfect the sense. Do not make every one an elder, but if any be , see the notes on 1Ti 3:10, such a one, as though possibly he may be clamoured on by ill men, yet cannot be justly charged with or accused of any notorious crime.
The husband of one wife; one that doth not take the sinful liberty, taken by the Jews and heathens, (but contrary to the rule of Christ), to have at the same time more than one wife: see the notes on 1Ti 3:2.
Having faithful children; having also a religious family, children that are believers, or at least honest in a moral sense (so then ministers in those days might marry).
Not accused of riot; the Greek is, under an accusation of , we translate it by a general word, riot, and undoubtedly our English words, sots and sottishness, comes from this word. The word signifieth any kind of luxury, drunkenness, whoredom, prodigality.
Unruly; sons of Belial, ungoverned, disorderly persons, like soldiers that will not keep their ranks, or rather, like cattle untamed, that will not endure any yoke.
Objection. But why must none be put into the ministry that have such children? The fathers may be good men, though the children be bad.
Solution.
1. Because the honour and repute of the church is more to be regarded than the interest of any private person.
2. Because it is an ill sign that the parents of such children have not ruled their own houses well, keeping their children in all subjection and gravity under authority, and are therefore very unfit to rule the greater society of a church.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. (Compare Notes, see on1Ti 3:2-4.) The thing dwelt on hereas the requisite in a bishop, is a good reputation among those overwhom he is to be set. The immorality of the Cretan professorsrendered this a necessary requisite in one who was to be a reprover:and their unsoundness in doctrine also made needful greatsteadfastness in the faith (Tit 1:9;Tit 1:13).
having faithful childrenthatis, believing children. He who could not bring his children tofaith, how shall he bring others? [BENGEL].ALFORD explains,”established in the faith.”
not accusednot merelynot riotous, but “not (even) accused of riot” (“profligacy”[ALFORD]; “dissolutelife” [WAHL]).
unrulyinsubordinate;opposed to “in subjection” (1Ti3:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If any be blameless,…. In his outward life and conversation, not chargeable with any notorious crime;
[See comments on 1Ti 3:2],
the husband of one wife; [See comments on 1Ti 3:2]:
having faithful children; legitimate ones, born in lawful wedlock, in the same sense as such are called godly and holy, in Mal 2:15 1Co 7:14 for by faithful children cannot be meant converted ones, or true believers in Christ; for it is not in the power of men to make their children such; and their not being so can never be an objection to their being elders, if otherwise qualified; at most the phrase can only intend, that they should be brought up in the faith, in the principles, doctrines, and ways of Christianity, or in the nurture and admonition of the Lord.
Not accused of riot; or chargeable with sins of uncleanness and intemperance, with rioting and drunkenness, chambering and wantonness; or with such crimes as Eli’s sons were guilty of, from which they were not restrained by their father, and therefore the priesthood was removed from the family: “or unruly” not subject, but disobedient to their parents; [See comments on 1Ti 3:4].
[See comments on 1Ti 3:5].
Fuente: John Gill’s Exposition of the Entire Bible
| The Qualifications of a Bishop; The Necessity of Sharp Reproof. | A. D. 66. |
6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7 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; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. 10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. 12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. 13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; 14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth. 15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. 16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.
The apostle here gives Titus directions about ordination, showing whom he should ordain, and whom not.
I. Of those whom he should ordain. He points out their qualifications and virtues; such as respect their life and manners, and such as relate to their doctrine: the former in the Tit 1:6; Tit 1:7; Tit 1:8, and the latter in the ninth.
1. Their qualifications respecting their life and manners are,
(1.) More general: If any be blameless; not absolutely without fault, so none are, for there is none that liveth and sinneth not; nor altogether unblamed, this is rare and difficult. Christ himself and his apostles were blamed, though not worthy of it. In Christ thee was certainly nothing blamable; and his apostles were not such as their enemies charged them to be. But the meaning is, He must be one who lies not under an ill character; but rather must have good report, even from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.
(2.) More particularly.
[1.] There is his relative character. In his own person, he must be of conjugal chastity: The husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession nor calling is a bar. 1 Cor. ix. 5, Have I not power, says Paul, to lead about a sister, a wife, as well as other apostles? Forbidding to marry is one of the erroneous doctrines of the antichristian church, 1 Tim. iv. 3. Not that ministers must be married; this is not meant; but the husband of one wife may be either not having divorced his wife and married another (as was too common among those of the circumcision, even for slight causes), or the husband of one wife, that is, at one and the same time, no bigamist; not that he might not be married to more than one wife successively, but, being married, he must have but one wife at once, not two or more, according to the too common sinful practice of those times, by a perverse imitation of the patriarchs, from which evil custom our Lord taught a reformation. Polygamy is scandalous in any, as also having a harlot or concubine with his lawful wife; such sin, or any wanton libidinous demeanour, must be very remote from such as would enter into so sacred a function. And, as to his children, having faithful children, obedient and good, brought up in the true Christian faith, and living according to it, at least as far as the endeavours of the parents can avail. It is for the honour of ministers that their children be faithful and pious, and such as become their religion. Not accused of riot, nor unruly, not justly so accused, as having given ground and occasion for it, for otherwise the most innocent may be falsely so charged; they must look to it therefore that there be no colour for such censure. Children so faithful, and obedient, and temperate, will be a good sign of faithfulness and diligence in the parent who has so educated and instructed them; and, from his faithfulness in the less, there may be encouragement to commit to him the greater, the rule and government of the church of God. The ground of this qualification is shown from the nature of his office (v. 7): For a bishop must be blameless, as the steward of God. Those before termed presbyters, or elders, are in this verse styled bishops; and such they were, having no ordinary fixed and standing officers above them. Titus’s business here, it is plain, was but occasional, and his stay short, as was before noted. Having ordained elders, and settled in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishops and stewards of God. We read not in the sacred writings of any successor he had in Crete; but to those elders or bishops was committed the full charge of feeding, ruling, and watching over their flock; they wanted not any powers necessary for carrying on religion and the ministry of it among them, and committing it down to succeeding ages. Now, being such bishops and overseers of the flock, who were to be examples to them, and God’s stewards to take care of the affairs of his house, to provide for and dispense to them things needful, there is great reason that their character should be clear and good, that they should be blameless. How else could it be but that religion must suffer, their work be hindered, and souls prejudiced and endangered, whom they were set to save? These are the relative qualifications with the ground of them.
[2.] The more absolute ones are expressed, First, Negatively, showing what an elder or bishop must not be: Not self-willed. The prohibition is of large extent, excluding self-opinion, or overweening conceit of parts and abilities, and abounding in one’s own sense,–self-love, and self-seeking, making self the centre of all,–also self-confidence and trust, and self-pleasing, little regarding or setting by others,–being proud, stubborn, froward, inflexible, set on one’s own will and way, or churlish as Nabal: such is the sense expositors have affixed to the term. A great honour it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming all things to all men, that they may gain some. Not soon angry, me orgilon, not one of a hasty angry temper, soon and easily provoked and inflamed. How unfit are those to govern a church who cannot govern themselves, or their own turbulent and unruly passions! The minister must be meek and gentle, and patient towards all men. Not given to wine; thee is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful. Use a little wine for thy stomach’s sake, and thine often infirmities, said Paul to Timothy, 1 Tim. v. 23. But excess therein is shameful in all, especially in a minister. Wine takes away the heart, turns the man into a brute: here most proper is that exhortation of the apostle (Eph. v. 18), Be not drunk with wine, wherein is excess; but be filled with the Spirit. Here is no exceeding, but in the former too easily there may: take heed therefore of going too near the brink. No striker, in any quarrelsome or contentious manner, not injuriously nor out of revenge, with cruelty or unnecessary roughness. Not given to filthy lucre; not greedy of it (as 1 Tim. iii. 3), whereby is not meant refusing a just return for their labours, in order to their necessary support and comfort; but not making gain their first or chief end, not entering into the ministry nor managing it with base worldly views. Nothing is more unbecoming a minister, who is to direct his own and others’ eyes to another world, than to be too intent upon this. It is called filthy lucre, from its defiling the soul that inordinately affects or greedily looks after it, as if it were any otherwise desirable than for the good and lawful uses of it. Thus of the negative part of the bishop’s character. But, Secondly, Positively: he must be (v. 8) a lover of hospitality, as an evidence that he is not given to filthy lucre, but is willing to use what he has to the best purposes, not laying up for himself, so as to hinder charitable laying out for the good of others; receiving and entertaining strangers (as the word imports), a great and necessary office of love, especially in those times of affliction and distress, when Christians were made to fly and wander for safety from persecution and enemies, or in travelling to and fro where there were not such public houses for reception as in our days, nor, it may be, had many poor saints sufficiency of their own for such uses–then to receive and entertain them was good and pleasing to God. And such a spirit and practice, according to ability and occasion, are very becoming such as should be examples of good works. A lover of good men, or of good things; ministers should be exemplary in both; this will evince their open piety, and likeness to God and their Master Jesus Christ: Do good to all, but especially to those of the household of faith, those who are the excellent of the earth, in whom should be all our delight. Sober, or prudent, as the word signifies; a needful grace in a minister both for his ministerial and personal carriage and management. He should be a wise steward, and one who is not rash, or foolish, or heady; but who can govern well his passions and affections. Just in things belonging to civil life, and moral righteousness, and equity in dealings, giving to all their due. Holy, in what concerns religion; one who reverences and worships God, and is of a spiritual and heavenly conversation. Temperate; it comes from a word that signifies strength, and denotes one who has power over his appetite and affections, or, in things lawful, can, for good ends, restrain and hold them in. Nothing is more becoming a minister than such things as these, sobriety, temperance, justice, and holiness–sober in respect of himself, just and righteous towards all men, and holy towards God. And thus of the qualifications respecting the minister’s life and manners, relative and absolute, negative and positive, what he must not, and what he must, be and do.
2. As to doctrine,
(1.) Here is his duty: Holding fast the faithful word, as he has been taught, keeping close to the doctrine of Christ, the word of his grace, adhering thereto according to the instructions he has received–holding it fast in his own belief and profession, and in teaching others. Observe, [1.] The word of God, revealed in the scripture, is a true and infallible word; the word of him that is the amen, the true and faithful witness, and whose Spirit guided the penmen of it. Holy men of God spoke as they were moved by the Holy Ghost. [2.] Ministers must hold fast, and hold forth, the faithful word in their teaching and life. I have kept the faith, was Paul’s comfort (2 Tim. iv. 7), and not shunned to declare the whole counsel of God; there was his faithfulness, Acts xx. 27.
(2.) Here is the end: That he may be able, by sound doctrine, both to exhort, and to convince the gainsayers, to persuade and draw others to the true faith, and to convince the contrary-minded. How should he do this if he himself were uncertain or unsteady, not holding fast that faithful word and sound doctrine which should be the matter of this teaching, and the means and ground of convincing those that oppose the truth? We see here summarily the great work of the ministry–to exhort those who are willing to know and do their duty, and to convince those that contradict, both which are to be done by sound doctrine, that is, in a rational instructive way, by scripture-arguments and testimonies, which are the infallible words of truth, what all may and should rest and be satisfied in and determined by. And thus of the qualifications of the elders whom Titus was to ordain.
II. The apostle’s directory shows whom he should reject or avoid–men of another character, the mention of whom is brought in as a reason of the care he had recommended about the qualifications of ministers, why they should be such, and only such, as he had described. The reasons he takes both from bad teachers and hearers among them, v. 10, to the end.
1. From bad teachers. (1.) Those false teachers are described. They were unruly, headstrong and ambitious of power, refractory and untractable (as some render it), and such as would not bear nor submit themselves to the discipline and necessary order in the church, impatient of good government and of sound doctrine. And vain talkers and deceivers, conceiting themselves to be wise, but really foolish, and thence great talkers, falling into errors and mistakes, and fond of them, and studious and industrious to draw others into the same. Many such there were, especially those of the circumcision, converts as they pretended, at least, from the Jews, who yet were for mingling Judaism and Christianity together, and so making a corrupt medley. These were the false teachers. (2.) Here is the apostle’s direction how to deal with them (v. 11): Their mouths must be stopped; not by outward force (Titus had no such power, nor was this the gospel method), but by confutation and conviction, showing them their error, not giving place to them even for an hour. In case of obstinacy indeed, breaking the peace of the church, and corrupting other churches, censures are to have place, the last means for recovering the faulty and preventing the hurt of many. Observe, Faithful ministers must oppose seducers in good time, that, their folly being made manifest, they may proceed no further. (3.) The reasons are given for this. [1.] From the pernicious effects of their errors: They subvert whole houses, teaching things which they ought not (namely, the necessity of circumcision, and of keeping the law of Moses, c.), so subverting the gospel and the souls of men not some few only, but whole families. It was unjustly charged on the apostles that they turned the world upside down; but justly on these false teachers that they drew many from the true faith to their ruin: the mouths of such should be stopped, especially considering, [2.] Their base end in what they do: For filthy lucre’s sake, serving a worldly interest under pretence of religion. Love of money is the root of all evil. Most fit it is that such should be resisted, confuted, and put to shame, by sound doctrine, and reasons from the scriptures. Thus of the grounds respecting the bad teachers.
II. In reference to their people or hearers, who are described from ancient testimony given of them.
1. Here is the witness (v. 12): One of themselves, even a prophet of their own, that is, one of the Cretans, not of the Jews, Epimenides a Greek poet, likely to know and unlikely to slander them. A prophet of their own; so their poets were accounted, writers of divine oracles; these often witnessed against the vices of the people: Aratus, Epimenides, and others among the Greeks; Horace, Juvenal, and Persius, among the Latins: much smartness did they use against divers vices.
2. Here is the matter of his testimony: Kretes aei pseustai, kaka theria, gasteres argai—The Cretans are always liars, evil beasts, slow bellies. Even to a proverb, they were infamous for falsehood and lying; kretizein, to play the Cretan, or to lie, is the same; and they were compared to evil beasts for their sly hurtfulness and savage nature, and called slow bellies for their laziness and sensuality, more inclined to eat than to work and live by some honest employment. Observe, Such scandalous vices as were the reproach of heathens should be far from Christians: falsehood and lying, invidious craft and cruelty, all beastly and sensual practices, with idleness and sloth, are sins condemned by the light of nature. For these were the Cretans taxed by their own poets.
3. Here is the verification of this by the apostle himself: v. 13. This witness is true, The apostle saw too much ground for that character. The temper of some nations is more inclined to some vices than others. The Cretans were too generally such as here described, slothful and ill-natured, false and perfidious, as the apostle himself vouches. And thence,
4. He instructs Titus how to deal with them: Wherefore rebuke them sharply. When Paul wrote to Timothy he bade him instruct with meekness; but now, when he writes to Titus, he bids him rebuke them sharply. The reason of the difference may be taken from the different temper of Timothy and Titus; the former might have more keenness in his disposition, and be apt to be warm in reproving, whom therefore he bids to rebuke with meekness; and the latter might be one of more mildness, therefore he quickens him, and bids him rebuke sharply. Or rather it was from the difference of the case and people: Timothy had a more polite people to deal with, and therefore he must rebuke them with meekness; and Titus had to do with those who were more rough and uncultivated, and therefore he must rebuke them sharply; their corruptions were many and gross, and committed without shame or modesty, and therefore should be dealt with accordingly. There must in reproving be a distinguishing between sins and sins; some are more gross and heinous in their nature, or in the manner of their commission, with openness and boldness, to the greater dishonour of God and danger and hurt to men: and between sinners and sinners; some are of a more tender and tractable temper, apter to be wrought on by gentleness, and to be sunk and discouraged by too much roughness and severity; others are more hardy and stubborn, and need more cutting language to beget in them remorse and shame. Wisdom therefore is requisite to temper and manage reproofs aright, as may be most likely to do good. Jud 1:22; Jud 1:23, Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. The Cretans’ sins and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued,
5. Here is the end of it noted: That they may be sound in the faith (v. 14), not giving heed to Jewish fables, and commandments of men, that turn from the truth; that is, that they may be and show themselves truly and effectually changed from such evil tempers and manners as those Cretans in their natural state lived in, and may not adhere to nor regard (as some who were converted might be too ready to do) the Jewish traditions and the superstitions of the Pharisees, which would be apt to make them disrelish the gospel, and the sound and wholesome truths of it. Observe, (1.) The sharpest reproofs must aim at the good of the reproved: they must not be of malice, nor hatred, nor ill-will, but of love; not to gratify pride, passion, nor any evil affection in the reprover, but to reclaim and reform the erroneous and the guilty. (2.) Soundness in the faith is most desirable and necessary. This is the soul’s health and vigour, pleasing to God, comfortable to the Christian, and what makes ready to be cheerful and constant in duty. (3.) A special means to soundness in the faith is to turn away the ear from fables and the fancies of men (1 Tim. i. 4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So ch. iv. 7, Refuse profane and old wives’ fables, and exercise thyself rather to godliness. Fancies and devices of men in the worship of God are contrary to truth and piety. Jewish ceremonies and rites, that were at first divine appointments, the substance having come and their season and use being over, are now but unwarranted commands of men, which not only stand not with, but turn from, the truth, the pure gospel truth and spiritual worship, set up by Christ instead of that bodily service under the law. (4.) A fearful judgment it is to be turned away from the truth, to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. Who hath bewitched you (said Paul to the Galatians, Gal 3:1; Gal 3:3) that you should not obey the truth? Having begun in the Spirit, are you made perfect by the flesh? Thus having shown the end of sharply reproving the corrupt and vicious Cretans, that they might be sound in the faith, and not heed Jewish fables and commands of men,
6. He gives the reasons of this, from the liberty we have by the gospel from legal observances, and the evil and mischief of a Jewish spirit under the Christian dispensation in the Tit 1:15; Tit 1:16. To good Christians that are sound in the faith and thereby purified all things are pure. Meats and drinks, and such things as were forbidden under the law (the observances of which some still maintain), in these there is now no such distinction, all are pure (lawful and free in their use), but to those that are defiled and unbelieving nothing is pure; things lawful and good they abuse and turn to sin; they suck poison out of that from which others draw sweetness; their mind and conscience, those leading faculties, being defiled, a taint is communicated to all they do. The sacrifice of the wicked is an abomination to the Lord, Prov. xv. 8. And ch. xxi. 4, The ploughing of the wicked is sin, not in itself, but as done by him; the carnality of the mind and heart mars all the labour of the hand.
Objection. But are not these judaizers (as you call them) men who profess religion, and speak well of God, and Christ, and righteousness of life, and should they be so severely taxed? Answer, They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate, v. 16. There are many who in word and tongue profess to know God, and yet in their lives and conversations deny and reject him; their practice is a contradiction to their profession. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: with their mouth they show much love, but their heart goeth after their covetousness, Ezek. xxxiii. 31. Being abominable, and disobedient, and to every good work reprobate. The apostle, instructing Titus to rebuke sharply, does himself rebuke sharply; he gives them very hard words, yet doubtless no harder than their case warranted and their need required. Being abominable—bdelyktoi, deserving that God and good men should turn away their eyes from them as nauseous and offensive. And disobedient—apeitheis, unpersuadable and unbelieving. They might do divers things; but it was not the obedience of faith, nor what was commanded, or short of the command. To every good work reprobate, without skill or judgment to do any thing aright. See the miserable condition of hypocrites, such as have a form of godliness, but without the power; yet let us not be so ready to fix this charge on others as careful that it agree not to ourselves, that there be not in us an evil heart of unbelief, in departing from the living God; but that we be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God,Phi 1:10; Phi 1:11.
Fuente: Matthew Henry’s Whole Bible Commentary
Blameless (). In a condition of first class. Used in 1Ti 3:10 of deacons which see.
That believe (). Added to what is in 1Ti 3:4. “Believing children.”
Not accused of riot ( ). See 1Ti 5:19 for and Eph 5:18 for . “Not in accusation of profligacy.”
Unruly (). See 1Ti 1:9. Public disorder, out of doors. See also verse 10.
Fuente: Robertson’s Word Pictures in the New Testament
Faithful children [ ] . Better, believing children; or, as Rev., children that believe. Comp. 1Ti 3:4.
Not accused of riot [ ] . Lit. not in accusation of profigacy. For kathgoria see on 1Ti 5:19. Aswtia, lit. unsavingness; hence, dissoluteness, profigacy. Comp. Luk 14:13, of the prodigal son, who lived unsavingly [] . Only here, Eph 5:18, and 1Pe 4:4 (note).
Fuente: Vincent’s Word Studies in the New Testament
1) “If any be blameless.” (ei tis estin enegkleton) “If any man be unreprovable or blameless” – not having indictable conduct.
2) “The husband of one wife.” Was gunaikis aner) “) “a one-woman kind of man,” not a polygamist, promiscuous, or woman chaser” appears to be a more accurate translation and interpretation of the Greek language and intent of the inspired writer, considering the contextual setting and conditions of the times when polygamy and loose promiscuity abounded among the Greeks and Romans of the area and era.
3) “Having faithful children.” (tekna echon pista) “having believing children or children of fidelity.”
4) “Not accused of riot or unruly.” (me en kategoria asotias he anupotakta) “Not on accusation of low moral behavior or unruly.” The appointed elders were required to have the above qualifications. From these (presbuterois) elders, the bishop or pastor (episcopos) was ordained, elected, or chosen as overseer of the congregation. The bishop’s qualifications were further restricted as follows:
Fuente: Garner-Howes Baptist Commentary
6. If any one is blameless In order that no one may be angry with Titus, as if he were too rigorous or severe in rejecting any, Paul takes the whole blame to himself; (217) for he declares that he has expressly commanded, that no one may be admitted, unless he be such a person as is here described. Accordingly, as he testified, a little before, that he had invested Titus with authority to preside in the appointment of pastors, that others might allow to him that right; so he now relates the injunction which he had given, lest the severity of Titus should be exposed to the illwill of the ignorant, or the slanders of wicked men.
As this passage presents to us a lively portrait of a lawful bishop, we ought to observe it carefully; but, on the other hand, as almost everything that is here contained has been explained by me in the Commentary on the First Epistle to Timothy, it will be enough at present to touch on it slightly. When he says, that a bishop must be ἀνέγκληος , blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation. (218)
The husband of one wife The reason why this rule is laid down — has been explained by us in the Commentary on the First Epistle to Timothy. (219) Polygamy was so common among the Jews, that the wicked custom had nearly passed into a law. If any man had married two wives before he made a profession of Christianity, it would have been cruel to compel him to divorce one of them; and therefore the apostles endured what was in itself faulty, because they could not correct it. Besides, they who had involved themselves by marrying more than one wife at a time, even though they had been prepared to testify their repentance by retaining but one wife, had, nevertheless, given a sign of their incontinence, which might have been a brand on their good name. The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage — had been satisfied with having a single wife, and had forbidden those who had manifested the power of lust by marrying many wives. At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted “the husband of one wife;” for the apostle does not say, that they shall choose him who has been, but him who is, “the husband of one wife.”
Having believing children Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house — be able to govern the church! Besides, not only must the bishop himself be free from reproach, but his whole family ought to be a sort of mirror of chaste and honorable discipline; and, therefore, in the First Epistle to Timothy, he not less strictly enjoins their wives what they ought to be. (220)
First, he demands that the children shall be “believers;” whence it is obvious that they have been educated in the sound doctrine of godliness, and in the fear of the Lord. Secondly, that they shall not be devoted to luxury, that they may be known to have been educated to temperance and frugality. Thirdly, that they shall not be disobedient; for he who cannot obtain from his children any reverence or subjection — will hardly be able to restrain the people by the bridle of discipline.
(217) “ Prend sur soy toute l’envie, voulant qu’on luy impute tout ce que The fera en cest endroit.” — “Takes all the blame on himself, wishing that to him may be imputed all that Titus shall do in this matter.”
(218) “It is true, that the servants of God will never be without blame; as he even says, that they cannot avoid walking amidst disgrace and reproach. It is true, that Paul lived so virtuously that no fault could be found with him, and that too, before he came to the faith of Jesus Christ; so that he lived without reproach, and was a mirror and a jewel of holiness. Indeed he know not what he did, for hitherto he had not been directed by the Spirit of God; but he led a life so good that it was not liable to any reproach. And yet he tells us that he was pointed at with the finger, was mocked at, was reproached, was even accursed among believers, whose ingratitude was such that in his absence he was reviled and loaded with many slanders. So it is with the servants of God. But when Paul demands that they shall be without crime, he means that we should inquire and ascertain if the life of a man be pure and without blame, and if he continues to conduct himself in that manner. Although we cannot shut the mouths of all slanderers, that they shall not revile us, yet we must be without crime; for it is said, that we shall be reviled as evil-doers, but we shall be pure and innocent. And in what way? Before God we shall have this testimony, that he approves of us, and that all the talk against us is a lie.”— Fr. Ser.
(219) See p. 76.
(220) See p. 87.
Fuente: Calvin’s Complete Commentary
(6) If any be blameless.The candidate for the holy office must have naught laid to his charge; he must be of such a character that no one could bring a reasonable accusation against him. Blameless must be his life, spotless his name. As it has been well said, the office of presbyter must never be allowed to cover or condone damaged reputations.
The husband of one wife.See Notes on 1Ti. 3:2.
Having faithful children.Better, believing children. In searching out these presbyters, whose charge would involve so many and such responsible duties, Titus must look for men of ripe age. There were even grave objections to the appointment of the comparatively young to this office. We have seen how anxious St. Paul was for Timothy, his well-known and trusted friend, on account of his want of years. Timothy must have been at least approaching forty years of age when St. Paul warned him so earnestly of his behaviour and his life, Let no man despise thy youth. These presiding Cretan elders should be married men, with children already, so to speak, grown up.
These requirements evidently show that Christianity had been established in Crete for a very considerable period. We must remember some thirty-three years had passed since that memorable Pentecost feast of Jerusalem, when Cretes were among the hearers of those marvellous utterances of the Spirit. Besides the children of the candidates for the presbyters office being professing Christians, they must also be free from all suspicion of profligacy.
Not accused of riot.More accurately rendered, dissoluteness. The Greek word here rendered riot implies a self-indulgent or even a reckless expenditure. Such careless selfishness well-nigh always ends in profligacy. In the case of men whose duties included the superintendence of the Churchs funds, it was imperatively necessary that their homes and families should be free from all suspicion of anything like that reckless waste or extravagance which in so many cases imperceptibly passes into dissoluteness and profligacy.
Or unruly.That is, disobedient to their parents. If the presbyter was incapable of teaching his own children obedience and order, what hope was there that his influence would be of any value with his flock? All these early instructions to the master-builders whose task it was to lay the early storeys of the Christian Temple are very decisive as to the state of St. Pauls mind; and we must not forget whence St. Paul directly drew his wisdom. The Apostles of the Lord never seem to have thought of the Christian priesthood of the future developing into a caste or order. Anything more diametrically opposed to the medival notion of church government than the Pastoral Epistles can hardly be imagined. The writer of the Epistles to Timothy and to Titus never dreamed of building up a priestly order with views, thoughts, hopes, and joys differing from those of the ordinary worker of the world. St. Pauls presbyters were to be chosen, among other qualities, for the white and blameless lives of their families. The presbyters home in Crete and Ephesus must supply a fair pattern for the many other Christian homes in that luxurious, dissolute age in which Titus lived.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. If Perhaps it was a contingency whether many such men could be found in Crete, but the words do not necessarily so imply.
Blameless Possessed of such known innocence of character as makes imputation of wrong at the start improbable.
One wife Note on 1Ti 3:2; 1Ti 4:9.
Children Notes 1Ti 3:4-5.
Accused Refers to children. There is a common but fallacious notion prevalent that ministers’ children, instead of being after Paul’s model, are worse than other people’s children. A modern Greek proverb is, that “the parson’s son is the devil’s grandson.” Impartial statistics, however, show that in this country, at any rate, the reverse is the truth. The fallacy arises from the fact that people demand a ministerial rectitude of ministers’ children. When a minister’s son, therefore, commits a gross fault, it is usually told with the awful addendum, “and a minister’s son, too!” No one thinks of exclaiming, “and a lawyer’s,” or, “a mechanic’s, son, too!” The transgressing minister’s son will be remembered for a quarter of a century as standing proof that ministers’ sons are the worst of young men.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If any man is blameless, the husband of one wife, having children who believe, who are not accused of riot or unruly.’
Compare 1Ti 3:2 for similar instructions concerning the appointment of overseers (bishops), and 1Ti 3:10 for the application of the term ‘blameless’ to deacons. The word means to be beyond reproach, unable to be accused of anything unsatisfactory. Being the husband of one wife excludes polygamists, divorced persons, adulterers, those engaged in sexual misbehaviour and probably, but not necessarily, single men (the point might be not more than one wife). What is required is that the men have exercised sexual restraint successfully within a stable marriage. Their children must also reveal that there is good family discipline. They must be believers, and not open to an accusation of prodigality (literally ‘inability to save’, thus wastefulness or extravagance) or of open misbehaviour. In other words the influence of the proposed elders over their families must be seen to be such that they follow their lead. By this they will have proved their leadership capabilities.
Fuente: Commentary Series on the Bible by Peter Pett
Tit 1:6. Having faithful children Having believing children. This is mentioned with great propriety; for if a man were not careful to instruct his children in the principles of Christianity, there would be great reason to doubt whether he were heartyinthebeliefof it himself; and if a man had only unbelieving children in his house, that is to say, such as were so obstinate that they could not be brought to embrace Christianity, byany of the arguments which could be laid before them, in that age of miracles, it would be a great discouragement, and in some circumstances a great hindrance to him, from pursuing the duties of a Christian elder, or bishop; and those evils into which such obstinate infidel children might fall, would very probably bring a reproach upon the family, which might in a degree hurt the character of him who presided in it. See 2Ti 2:24; 2Ti 2:26 and 1Ti 3:1; 1Ti 3:16.
Fuente: Commentary on the Holy Bible by Thomas Coke
Tit 1:6 . ] This form is not, as Heinrichs and Heydenreich think, selected to express a doubt whether such men could be found among the corrupt Cretans. The meaning is rather: “ only such an one as .”
] see 1Ti 3:10 ; is used in 1Ti 3:2 . The objection which de Wette raises on the ground that Titus is in the first place to have regard to external blamelessness, has been proved by Wiesinger to have no foundation whatever.
. ] see 1Ti 3:2 .
] comp. 1Ti 3:4-5 ; , in contrast to those that were not Christian, or were Christian only in name.
] “qui non sunt obnoxii crimini luxus” (Wolf); is a debauched, sensual mode of life (1Pe 4:4 ; Eph 5:18 ). Chrysostom: , , .
] see 1Ti 3:5 . Comp. the picture of the sons of Eli in 1Sa 2:12 ff. As the bishop is to be an example to the church, his own house must be well conducted.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
Ver. 6. The husband of one wife ] Here the apostle canonizeth, saith Scultetus, the marriage of ministers.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] if any man is blameless (see 1Ti 3:10 . No intimation is conveyed by the , as Heinr. and Heydenr. suppose, that such persons would be rare in Crete: see besides reff. Mat 18:28 ; 2Co 11:20 ), husband of one wife (see note on 1Ti 3:2 ), having believing children (‘nam qui liberos non potuit ad fidem perducere, quomodo alios perducet?’ Beng.: and similarly Chrys., Thl. implies that they were not only ‘ad fidem perducti,’ but ‘in fide stabiliti’), who are not under (involved in) accusation of profligacy (see Eph 5:18 , note) or insubordinate (respecting the reason of these conditions affecting his household, see 1Ti 3:4 . I have treated in the Prolegg. ch. vii. 1., the argument which Baur and De W. have drawn from these descriptions for dating our Epistles in the second century).
Fuente: Henry Alford’s Greek Testament
Tit 1:6 . : See notes on 1Ti 3:2 ; 1Ti 3:10 .
: See on 1Ti 3:2 .
: It must be supposed that a Christian father who has unbelieving children is himself a recent convert, or a very careless Christian. The fact that St. Paul did not think it necessary to warn Timothy that such men were not eligible for the presbyterate is a proof that Christianity was at this time more firmly established in Ephesus than in Crete.
: It is significant that the moral requirements of the pastor’s children are more mildly expressed in 1Ti 3:4-5 ; 1Ti 3:12 . There it is the father’s power to keep order in his own house that is emphasised; here the submission of the children to discipline and restraint.
Fuente: The Expositors Greek Testament by Robertson
If. App-118.
any. App-123.
blameless. Greek. anenkletos. Elsewhere, Tit 1:7. 1Co 1:8. 1Co 1:22; 1Ti 3:10, Compare 1Ti 3:2.
husband, App-123.
faithful. App-150.
children. App-108.
not. App-105. IL
accused. Greek. en (App-104.) kategoria. See Joh 18:29,
unruly. Greek. anupotaktos, Occ, Tit 1:10, and elsewhere, 1Ti 1:9, Heb 2:8.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] if any man is blameless (see 1Ti 3:10. No intimation is conveyed by the , as Heinr. and Heydenr. suppose, that such persons would be rare in Crete: see besides reff. Mat 18:28; 2Co 11:20), husband of one wife (see note on 1Ti 3:2), having believing children (nam qui liberos non potuit ad fidem perducere, quomodo alios perducet? Beng.: and similarly Chrys., Thl. implies that they were not only ad fidem perducti, but in fide stabiliti), who are not under (involved in) accusation of profligacy (see Eph 5:18, note) or insubordinate (respecting the reason of these conditions affecting his household, see 1Ti 3:4. I have treated in the Prolegg. ch. vii. 1., the argument which Baur and De W. have drawn from these descriptions for dating our Epistles in the second century).
Fuente: The Greek Testament
Tit 1:6. , faithful) For he who could not bring his children to the faith, how shall he bring others?-, of luxury, of riot) which would be wrongfully supported at the expense of the church.
Fuente: Gnomon of the New Testament
Tit 1:6
if any man is blameless,-Guilty of no wrong to his fellow men; he must be of such a character that no one can bring a reasonable accusation against him. Blameless must be his life, spotless his name.
the husband of one wife,-Having one wife only and faithful to her-a faithful husband.
having children that believe,-He must so bring up his children in the nurture and the admonition of the Lord that they are believing children.
who are not accused of riot or unruly.-The family is the nursery of the church and these two act and react upon each other so that a bad or weak father can never be an efficient elder. If he cannot rule his own house, how shall he take care of the church of God? (1Ti 3:5.) His children ought to be believers that they may adorn the doctrine of God our Saviour in all things. (Tit 2:10.) There must be evidence that they have been brought up in the nurture and admonition of the Lord.
Fuente: Old and New Testaments Restoration Commentary
any: 1Ti 3:2-7
the husband: Lev 21:7, Lev 21:14, Eze 44:22, Mal 2:15, Luk 1:5, 1Ti 3:12
having: Gen 18:19, 1Sa 2:11, 1Sa 2:22, 1Sa 2:29, 1Sa 2:30, 1Sa 3:12, 1Sa 3:13, 1Ti 3:4, 1Ti 3:5
not: Pro 28:7
or: Tit 1:10, 1Th 5:14
Reciprocal: Lev 21:9 – the daughter 1Co 9:5 – to lead Phi 2:15 – blameless 1Ti 3:10 – being 1Ti 5:1 – an elder 1Ti 5:19 – receive Heb 13:4 – Marriage
Fuente: The Treasury of Scripture Knowledge
Tit 1:6. In order that Titus might know whom to appoint as elders (also called bishops here and elsewhere), the apostle devotes several paragraphs to describing their qualifications and work. Blameless, the husband of one wife. This is fully explained at 1Ti 3:2. Having faithful children. This phrase has raised a question among students of the Bible, and two different views have been maintained. One is that it means children who are faithful to the Lord, or who are believers in Him to the extent of having become members of the church. The other is that it means children who are faithful or obedient to their fathers. I shall first give the reader the benefit of information I have in support of the first position, which is as follows. The word faithful is from the Greek word PISTOS and Thayer defines it, “One who has become convinced that Jesus is the Messiah and the author of salvation.” Robinson defines it, “A believer, Christian.” I have consulted four other lexicons, and they define it virtually the same as the two just quoted. I have consulted also five translations that render it “believing.” I shall now give the other view, and state that I am not fully convinced that it is required that an elder’s children be faithful members of the church, and shall give my reasons for saying so. It is true the lexicons and various translations generally render the word as “believing,” but that would still leave unsettled the question whether the child is to be a believer in Christ or in his father; for if he believes in his father, he is likely to be obedient to him. That would show that the father has control over his child, which is really the point that Paul was making. In 1Ti 3:4 1Ti 3:12, where the same point is under consideration with reference to children of elders and deacons, there is no intimation of their religious relation to the Lord, but that the father is to have control of them. Therefore, my conclusion is that “faithful children” in Tit 1:6 is equivalent to controlled children in 1Ti 3:4 1Ti 3:12, and hence that they are to believe in and be faithful to their father, regardless of whether they are members of the church or not, or even that they are old enough to be members. Not accused of riot or unruly. This is significant in view of the foregoing comments. Riot is from ASOTIA. which Thayer defines, “an abandoned, disso-lute, life; profligacy [wastefulness], prodigality [extravagance in expenditure].” Unruly is from ANUPOTAKTOS, which is defined by Thayer, “that cann-PKZXCV ot be subjected to control, disobedient,” etc. The fact that a son is not a member of the church cannot be blamed upon his father, for a man cannot use his parental authority to bring his children into it. But he does have authority as a father to control his son against the above described conduct.
Fuente: Combined Bible Commentary
Tit 1:6. Blameless, unaccused, as 1Ti 3:10; possibly with allusion to a summons to the people to lay objections against the candidate. In view of the prevailing Cretan immorality, unblemished reputation was wisely made the first qualification.
One wife. Is this against polygamy, or against second marriages, as most early fathers suppose, and as the ancient Church sanctioned by canon law? For the latter view, it is urged(a) polygamy could hardly be forbidden here, since it was then illegal; (b) the expression should in that case be negative (husband of no more than one); (c) 1Ti 5:9, which is a parallel expression, can only refer to a second marriage; (d) the feeling of antiquity was unfavourable to re-marriage. On the other hand, it is answered(a) such a sense is but obscurely expressed by these words, for they have no necessary reference to any past condition of the candidate for eldership; (b) 1Ti 5:9 is not parallel, since it expressly speaks of widows, but this not of widowers; and (c) elsewhere Paul never forbids, but in certain cases (1Ti 5:14) counsels re-marriage. Others conjecture a reference to re-marriage after divorce, or to conjugal infidelity; but these appear far-fetched. It is difficult to decide. Perhaps the safest course is to understand the injunction as simply requiring men to be chosen whose marriage relations had been at every point normal or unexceptionable, a condition not so easily realized in that age.
Faithful (i.e. believing) children shews Christianity had for some time been professed in Crete. The succeeding words, not accused of dissolute-ness, or unruly against parental authority (comp-1Ti 3:4-5), describe the elders children.
Tit 1:7 breaks into details the general word blameless of Tit 1:6 : first giving as a reason for this qualification the nature of the office itself. Therefore he substitutes for the title elder or presbyter the more descriptive synonym bishop, or overseer. The elders function is to superintend the congregation, and be a steward or head servant over the house of God. Therefore he ought to be(1) not stubborn or unconciliatory; (2) not a hot-tempered man; or (3) loud over his cups; and (4) too ready with his fist. The three latter requirements describe one character, and give a low idea of the Cretan Christians. Also (5) not abusing his office for gain (cf. 1Ti 3:8; 1Pe 5:2), as Paul accuses the heretics of doing, see below, Tit 1:11.
Fuente: A Popular Commentary on the New Testament
Here St. Paul gave Titus, as he had before done Timothy, the character of such persons as were to be admitted into the sacred function. The character is twofold, positive and negative; he shows them both what they should be, and what they should not be.
The positive characters of a bishop, yea, of every one that administers to God in holy things, are these: he must be
blameless, free from scandal, not blameworthy; a minister’s life should be so bright and shining, that all persons who behold it may admire it, and guide their lives by the direction and example of it.
The husband of one wife, that is at once, the apostle’s command doth not forbid successive marriages: for this he elsewhere allows: see the note on 1Ti 3:2. Nor does the command oblige him to marry at all, but it establishes the lawfulness of a bishop’s marriage, if he sees reason for it, no doubt, by these words, the husband of one wife, St. Paul proposes a greater degree of chastity to church governors than to other persons.
Having faithful children, not accused of riot, or unruly; Titus must not only look at the person he is to ordain, but to the family and household of the person ordained, that they be well governed; because the honour of religion, and the reputation of the church suffers exceedingly, when any of the bishop’s family, his children especially, are riotous and unruly; besides, the world will pronounce them unfit to govern the church of God, that cannot command their own families.
As the steward of God; the steward is an appointed and deputed officer, he acts by commission, and distributes his Lord’s allowance according to his Lord’s command, and is accountable for all he does; and as he is over the inferior servants, so must he be a pattern and precedent for them; a steward must be both wise and faithful.
A lover of hospitality, sober, temperate. Mark, Of hospitality, not of luxury and sensuality; as he commends hospitality, so he regulates it too, a lover of hospitality, yet sober and temperate; riotous housekeeping is not hospitality in St. Paul’s account, but the liberal and free relieving of such as are in necessities and straits.
Holding fast the faithful word, as he hath been taught; he must be a person well instructed, well settled and confirmed in the faith, of ability to defend the faith, and to stop the mouth of gainsayers;–
just, holy, and a lover of good men, a person of strict holiness and piety towards God, of exact righteousness and justice towards men, and a sincere lover of all good men. These are positive characters required in a bishop.
The negatives follow, and they are five:
not self-willed, not so adhering to his own resolutions, that nothing can force him from them; he that is of an inflexible will, had need be of an infallible judgment;
not soon angry, and subject to passion; for he stands in God’s place, and ought to resemble God in long-suffering and patience:
not given to wine, that is, too much wine, no inordinate lover of it; no sitter at wine, either in his own house or elsewhere:
no striker, either with the hand or with the tongue:
not given to filthy lucre, seeking to get wealth by sordid ways and means; the sin of covetousness is not so base in any man as in a minister; many are unjustly charged with it, but where it is really found it is a sordid sin.
How unfit is he to administer in holy things to God, who prefers the world before God! By making a god of the world, we make an idol of God.
Fuente: Expository Notes with Practical Observations on the New Testament
Qualifications of Elders
It should be noted that Paul considered the word bishop to be interchangeable with elder. In fact, in Act 20:17 , he called for the elders from Ephesus to meet him at Miletus. Yet, he said it was their job to “oversee” the flock, which comes from the word translated bishop here. These men were overseeing God’s flock, so it was important they faithfully handle their responsibility (compare 1Co 4:1-2 ).
If the church is to go forward, it cannot afford to have a leader who always insists on having his own way ( 2Pe 2:10 ). He must be able to govern himself. Therefore, he must not be quick tempered, a drunkard, violent or greedy for money acquired in dishonest ways ( Tit 1:7 ). Instead, he must exhibit deep concern for the needs of others. His home must always be open to the stranger ( Tit 1:8 ). His goods should be available to help widows and orphans ( Heb 13:2 ; Jas 1:27 ). God’s leader loves good things ( Php 1:10 ). He is a thoughtful man who constantly displays self control.
Elders should be upright in their treatment of their fellow men ( Act 10:22 ). This is certainly appropriate for the one who loves God and strives to imitate his holy nature ( 1Pe 1:15-16 ; 1Jn 4:7-11 ). The elder will be wise and moderate in his use of all things ( 1Co 9:25 ).
Fuente: Gary Hampton Commentary on Selected Books
Tit 1:6-9. If any be blameless As to his conduct, shunning the appearance of evil, and walking in all the ordinances and commandments of God; the husband of one wife See on 1Ti 3:2; having faithful, or believing children As may be properly rendered; that is, not infidels, but such as embrace the Christian faith; not accused of riot of luxury, or intemperance; or unruly , refractory or disobedient. The apostle required that the children of the person who was to be ordained an elder should be believers in Christ, and of a sober, exemplary behaviour, because the infidelity and vices of children never fail to reflect some blame on their parents. And the children of ministers ought certainly, from that consideration, as well as in order to the salvation of their own souls, carefully to avoid every irregularity, and even impropriety of conduct. For a bishop Or elder, as he is called, Tit 1:5; must be blameless In order to his being useful; as the steward of God One intrusted by God with the care of immortal souls, and with the dispensation of the mysteries of the gospel; not self- willed , literally, pleasing himself; but all men for their good to edification; not soon angry Or easily provoked: as means; not given to wine, &c. See on 1Ti 3:2-7; sober Or prudent: as may be properly rendered. It implies, especially, the proper government of our angry passions; so that on all occasions we behave with prudence; temperate In the use of every sensual pleasure; one who has so the command of himself that he keeps all his appetites under due restraint. Holding fast the faithful word That is, the word of the truth of the gospel. There is a great beauty, says Macknight, in the word , as here used. It signifies the holding fast the true doctrine, in opposition to those who would wrest it from us; as he hath been taught , according to the teaching, namely, of the apostles; that by sound, or salutary doctrine, he may be able both to exhort Believers to zeal and diligence in the performance of their duty; and to convince gainsayers Those that oppose the truth, of their errors and sins.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 6
These directions (Titus 1:6-9) correspond very closely with those given to Timothy on the same subject. (Titus 1:6-9; 1 Timothy 3:2-9.)–Riot, dissoluteness of manners, or excess of any kind.
Fuente: Abbott’s Illustrated New Testament
6. If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7 For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
Barnes suggests that not accused and unruly relates to the man’s children; however Gill takes it to relate to the man. I think Gill is the better line of thought.
THE ELDER IS TO FOLLOW SOME DO’S AND DON’TS! This can’t set well to those that preach that we must live by grace, not rules. I have to wonder how they view this list of do’s and don’ts that Paul set forth.
THE ELDER MUST BE IN CONTROL OF HIS OUTWARD LIFE:
He must be blameless. Why? Because he is a steward of God. He is a steward watching over the church’s activities as well as the church’s people. You can’t be a good steward if you aren’t a right living believer!
If any be blameless = not just without blame, but unreproachable, not someone against which any can accuse of blame. In our society this will be hard as churches are not filled with totally honest, upright people. If there is a “beef” between two people it might well come to the surface as a “blame game” – these cases will be hard to sort out, but they need to be worked through.
This requires good ethics in business, in life, and in recreation. Keeping yourself clean of all accusation. This is the same Greek word that Paul used in his list of qualifications in I Timothy three.
The husband of one wife = Now until the last generation this seemed to mean one woman type man, a man that was committed to one woman for life. In recent years we have seen this redefined to include all sorts of ideas including “one woman at a time type man” thus allowing for divorced and remarried men in the position.
Since they are to be blameless and remarriage is adultery I don’t see the thinking – a person living in open sin, must never be placed in a place of leadership.
This does not mean a single person could not be an elder, though there would be a real need of wisdom in how he conducted his ministry. It does not mean that a widower, nor a widower that gets married are to be exempt from the office either.
What Paul wanted were stable men that were blameless.
Having faithful children – this requirement might bring some discussion. Are we talking about “believing” children, or children that appear to be consistent with the family’s standard and way of life?
This is a word that is related to the word that is used of faith unto salvation, so I would suggest that Paul was talking about believing children. Now, this would need to be understood as somewhat variable. A man with a two month old baby should not be barred, nor should a man that has a child that professes salvation. Unless a child has demonstrated a lack of understanding of salvation or a life that is counter to one that is a believer the father should not be removed from consideration. Nor does it bar a man that has no children.
It only refers to men that have children – these children if old enough must be believers.
A number of commentators suggest that the parent can’t make a child come to God and this is true, but it does not change this seeming requirement that Paul sets forth. These suggest only that the father is faithful in his parenting. Now, I don’t know how much of a Greek scholar Paul was but I’d guess he could have figured out how to say that, if that is what he meant. The passage relates faithful to the children not the parent. These commentators call back to the Timothy passage, but then again we are not told that these are the same lists. It is quite probably that they aren’t meant to be exactly the same. If they were to be the same couldn’t, Paul have said, “See my work on Timothy for the list that I gave him – that was tongue in cheek – that is what most modern day commentators do to their readers.
Not accused of riot = Not sure this isn’t closely related to the first qualification. The word used means riot or excess. Riot isn’t an easy thing to get involved in today, but an application might run along the lines of protests that are out of order, or maybe union strike lines that are out of control. Being involved in anything that is out of control? Well if you are into anything that seems to be causing problems for other people, then I would say you should not be involved in it.
Even anti-abortion protests might well be considered riot if they get into shouting/pushing matches with other people.
I guess it comes back to the first qualification – blameless – if you can do something without being accused of something, then you are okay.
Or unruly – this relates to anyone that is not subject to those that are over him. This might be an employer, a church leader, a government official or anyone else that the person is to be subject to.
I once heard a deacon of a church state numerous times that he WOULD NOT obey a simple traffic law (because it was a stupid law). This, in a very minor point, is being unruly.
In 2004 the wise and all consuming government of Oregon decided that all twenty miles an hour speed limits zones at schools that were in normally thirty miles an hour zones would be enforced at the twenty level twenty-four hours a day and seven days a week. Now, if the school zone was in a thirty five miles an hour normally zone the school zone speed of twenty miles an hour would only be enforced if the lights were flashing – normal school hours.
From my observation at least one percent of the traffic decided to obey this new law. I don’t know how many times I was nearly rear ended while slowing for the zone. The city busses seldom abided by the law. In this context, in my mind an unruly man would be one that failed to obey the new law – no matter how ludicrous it was. We are called by God to obey the government placed over us. Glad there was no prohibition to letters to the editor and to the legijesters that made the law.
If a person is not above reproach, they cannot be a proper witness to those around them. The church leader must be even more circumspect in life if he is going to represent Christ and His church in a proper manner.
THE ELDER MUST BE IN CONTROL OF HIS INWARD LIFE:
Not self-willed = I am not sure if this relates to letters to the editor about dumb laws or not – might be close. The elder must be able to control himself and his emotions. This seems to be a state of mind, in that it can have the thought of being arrogant. We all know what an arrogant person is like to deal with so we can imagine what is going on in their mind with themselves – kind of stuck on themselves so to speak.
One of the things I learned while on the faculty of the Bible Institute where I taught was that some were self willed. They were the ones that wanted their own way no matter what they had to do to get their way. The board, after we left, determined what their agenda was going to be, and changed the constitution to allow what they wanted to do – no matter if the constitution was to be changed in those areas or not – indeed, the constitution had a clause stating that it could not be changed, though they did it anyway.
I am not sure what goes on in the minds of men to give them so much self importance as to allow them to feel they are above the rules.
Not soon angry – this is simply what it says, someone that is quick to react in anger is not one that is ready for the office of elder. It does not say that anger is never present, but not soon at it. Someone that is slow to become angry would be a good way to put it.
I think the reason for this one is that if you are quick to anger you go off at most any time, while if you are slow to anger, you will probably be through the trouble before your anger surfaces. Indeed, anger is not a real productive emotion in most cases of life. Anger is not wrong in and of itself, but is wrong when it controls us, consumes our time, or is detrimental to ourselves and/or others.
I might mention that the word “not” is the same word in these verses. It is nothing special, but it does indicate “not” rather than anything else someone might rationalize into use.
I may be coming off as a little cynical, but I have seen men dance around these qualifications for years and find that the qualifications of Paul are being ignored in many cases in the church these days.
Not given to wine = I don’t think this relates to total abstinence since the Old Testament suggests giving drink in some cases, and since the New Testament is clear that we are not to be drunk – as opposed to drinking now and then.
Given to wine in our own society in America should read, DON’T DRINK, not because drink is forbidden in the New Testament, but because of your testimony before the world, because of your example to your children and your example to the church youth/children. A little drink seems impossible to the average American, we do everything up biggy time here so a little drink with our egos usually ends up being a lot drunk rather than a little drink.
If looking for an elder I would look for non-drinkers, so that the witness of the church would not be hindered. I think that, while the qualifications for elder are elsewhere listed as things ALL Christians are to do, with the exception of teach – the elder should have these qualities intact, in their lives on an ongoing basis. I also think the elder should be a cut above, as in above reproach and in most communities that does not include drink.
No striker = When I was in the Navy, I returned home for leave one time. I was out with some of my friends and found myself in an unwanted confrontation with a young man that was bent on trouble. He punched me in the face; I grabbed him by the neck and pounded his face. I left for my ship shortly after. A friend in the Marines arrived home a few days after I left. He heard from many many quarters about the sailor that had put a young punk in the hospital. My fifteen-second fight was the talk of several towns for many days. At least my first and only fight ended well – I guess – glad I wasn’t up for elder. Church leadership should not have this sort of life before the church or the community.
Defending yourself is not wrong, but walking away from disputes is always the preferable. Defense to protect oneself and family is proper. God has placed us in the position of caring for our family and this would be part of that caring.
Not given to filthy lucre – this means not desirous of base gain, not greedy of money. “Given to filthy lucre” is actually only one Greek word. This phrase kind of gives the idea that filthy lucre is okay, you just aren’t given over to it. Not quite the thought of the word. Not greedy or eager for money. You know, that wringing your hands with avarice awaiting your lotto ticket winnings.
Money is not wrong, nor is having money, but the greed, the time consuming want, the I gotta have it attitude seems to be out of place for an elder. Not too good a place for any Christian to be either. To think about money, to plan on how to gain money, to concentrate on money is just a waste of time in reality. God provides all that we have and/or need. He will supply if you are to have riches.
This is a real fly in the ointment of the prosperity gospel people that teach God wants us all rich. I heard a man on television that had bilked Christians out of millions of dollars say that God wanted to bless him, thus what he did was not wrong – that all those complainers and people trying to put him away were of the Devil trying to stop God’s work in his life.
If God wanted all people rich He would have issued pass books at the time of our salvation prayer.
THE ELDER MUST BE IN CONTROL OF HIS SPIRITUAL LIFE:
But a lover of hospitality = Now, this is one that is really missed in the church today. I was holding meetings across the western half of the United States over a five-year period. Only when attending mission conferences was I offered a place to stay. I think I could count on one hand the times I was offered housing.
I will say, though the food was fantastic and the fellowship was great when I was offered meals, which was almost all the time.
I don’t say these things to complain, as it was well with my personality and way of living at the time. However, I say it for all those missionaries that go on trips and have meetings Sundays and Wednesdays, but nothing between. Where do you expect them to hang their hats? I trust you make facilities available to them. I would guess they wouldn’t even mind air mattresses on the church floor.
Consider your hospitality to traveling believers. Consider well your hospitality to your fellow church members. There are churches where we have never been invited into another member’s home. This ought not to be. This is where we will gain the fellowship that we are to have with one another.
A lover of good men – this just has to relate to the company that we keep. When I was a teenager, my folks did not always like the company I kept. This is the Biblical basis for a parent being concerned for the company that his child keeps. This is one of the responsibilities of parenting. The teen-ager probably won’t like it, but it is the way God desires it to be.
How are your friends? Can you say that they are GOOD men? Are you assured of their good intentions toward you, your family and your God? If not, is it not time to make some changes in your friendships?
A man that has good friends, friends that do good because they are good, are the type of men you want in the office of elder. A man that generates friends and “good” for the benefit of the church.
Sober – this means of sound mind, sane in senses, self controlled in all areas, or temperate. Okay, so a flighty sort of guy won’t make the cut, a person that can’t control his feelings is not fit, and a person that struggles to control his feelings/emotions should not serve as elder.
The “leaders” of the church must be stable individuals that can lead the rest of the flock to calm pastures when the need arises. When trouble strikes, one that does not control himself will assist in the congregation loosing control.
I was asked to interim pastor a church years ago in which their founding and long time pastor had just resigned. The congregation was in a minor panic as to whether the church would even survive or not. A few weeks after I started, I was introduced by one of the leader’s wives to another couple as the man that saved their church. My how ego inflating that could have been, but I knew I had done nothing but come on Sunday mornings to speak and met with a couple of prayer groups once a week.
All that I could supply was some stability. The board took over and found me to do the speaking, they had split up most of the pastoral duties among themselves and they found someone to fill the pulpit on a regular basis. This “saved the church” in the woman’s eyes. Adding a stabilizing presence in my own eyes. Stability is key in a strong church life.
Many years ago I did a dissertation on church change. I researched and dug and scrapped for all sorts of ideas as to how you can bring about church change. I found that there were only two real principles that needed to be followed. Preach the Word on a regular basis, and communicate as much as possible with the congregation. These two simple rules will bring good stability in most church change – as long as the change is of sensible principle.
Just = One of the many usages in the Lexicon that I really like is “wholly conformed to the will of God” – now that is rather a stiff standard, but it is the standard set by God via Paul’s letter. God wants – ONLY – righteous, or holy men of God leading His people.
Simple – why would he want someone living in sin leading His people into sin? He would not! He wants holy men leading the rest to holiness of life. Sorry, if I don’t think this is true in many churches today. I don’t think I need to elaborate on the subject to most church goers today.
Holy – this seems to compliment what I have just said about “just.”
Just is the action end of holiness, you might say, when I am just I am doing all that is required of me and not doing any of what I am not supposed to do.
Holy is the result of this just action. Because I am just, I will be holy – without sin – free from sin. Just would be the keeping straight while holy would be the resulting state of being. The two will go together, for you can’t be just and not be holy, nor can you be holy if you aren’t just.
Temperate – this word indicates we are to be in total control of ourselves. It is control over one’s being, one’s mind, and one’s actions. Now, that relates well to the drink issue. They are finding that it takes very little drink to start affecting your driving. When you are affected in your driving you are not in total control.
One of the aspects of this word is “mastering” your being. I’d guess this might relate to all sorts of appetites and habits that we find so easy to pick up now and then. I could list smoking, over eating, over exercising, over indulgent in television, addiction to pornography, alcoholism and probably many more.
God wants men that control themselves in leadership so that they can assist in controlling the church properly.
THE ELDER MUST BE IN CONTROL OF HIS PREACHING LIFE:
Verse nine sets the standard for the elder’s preaching life. “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.”
I have labeled this “preaching life” which may be a little strong as we understand preaching today. This is not the public pulpit ministry, though that would be good for ALL elders, but it relates to any of his interactions with congregation or outsider. These are essentials for him.
To follow up my comment on all elders preaching publicly, I spoke with a pastor that was considering leaving the church he had founded and pastored over many years to plant another church. I asked him jokingly how his board felt about it. He laughed and said “Oh, they wouldn’t care one bit, they all can preach and they would just fill in the hole.” He had discipled his men in such a way that they all were capable preachers, in fact they often filled pulpits for area pastors when that needed to go on vacation or to meetings etc.
Holding fast – this is a broad word but very specific in content – it means to cling to, cleave to, keep oneself directly opposite of another, hold, retain, withstand and endure. We might get the picture that elders are supposed to be the sticky note of all sticky notes. The elder is supposed to be the super glue that holds the steel worker to the girder. The elder is supposed to be the aerodynamic design that glues the race car to the track.
Why? The direct context is what they have been taught and hold to sound doctrine. If we don’t hold to the sound doctrine as a leader, then the congregation will not see the importance of it either.
I had a professor in Bible College that was strongly against divorce/remarriage – well for a number of years – until he met a pretty lady that his self control failed him on – he suddenly found Biblical basis for divorce and remarriage. Not to be surprised, many of his congregation soon followed in his footsteps into sin. The pastor left sound doctrine and what an example he set for his congregation.
The elder is to hold fast the “faithful word” – THE WORD OF GOD is to be adhered to, not rationalized away. God gave the Word to be our guide not our multiple choice guide to life.
Hath been taught – this is the Greek word “didache” which means “that which is taught.” To the church history student the word has a strong meaning. There was an early church document set forth called the “Didache” which spelled out some strong principles of life that were surely to be followed. It was a very strong statement of living for the day.
The leaders of that early church wanted to teach their people how to pattern their life.
Sound doctrine – this should be split into two sections. “Sound” is actually a verb meaning “be sound” or “be wholesome” or be “of good health,” thus the elder is to live their doctrine. They are to teach their proper doctrine.
Doctrine is the normal word for teaching or “that which is taught.” Might we say LIVE WHAT YOU PREACH? I think that is a good turn of the phrase. This “sound” is also a present tense so it means that you are supposed to ALWAYS LIVE WHAT YOU PREACH.
Exhort – this is a word that is related to the word “paraklete” which is used of the Holy Spirit. It relates to comfort, admonish, and exhort another. The idea of the Holy Spirit is someone that is called along side – as to assist.
In the area of doctrine it would relate to using the Word to encourage, or comfort one that has a need and that has come to you for assistance. It might relate to sorrow, or sin or whatever someone might need.
Convince – this word has more the definition that we usually relate to exhort. It means to convince, rebuke, reprove etc. It is using the Word to show that there is something wrong in another’s life. This can be done from the pulpit or the Sunday school lectern or on an individual basis.
Gainsayers – this is an interesting term. It is actually a verb in the present tense. The word has the idea of gainsay, set one self against another, to disobey, to speak against, or contradict. It is translated “shall be spoken against” in Luk 2:34. In our text it would be that the elder is to be able to exhort and convince those that are actively speaking against – the Word would be the assumption or at least speaking against the Christian way.
The Net Bible translates it as follows: “He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.” I think there may be a little interpretation included here with the translation, but it gives the thought of the verse.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:6 If any be blameless, the husband of one wife, having faithful children not accused of riot or {g} unruly.
(g) This word is used of horses and oxen, who will not tolerate the yoke.
Fuente: Geneva Bible Notes
Paul listed 17 qualifications for an elder here. 1 Timothy 3 contains 15, but they are very similar and in some cases identical, though some here are new.
"Since the office of bishop is one of authority and power, the vices named are those to which persons in such positions are tempted." [Note: F. D. Gealy, The First and Second Epistles to Timothy and the Epistle to Titus, in The Interpreter’s Bible, 11:528.]
Social and domestic qualifications
1. "Above reproach" (Tit 1:6), blameless, is the translation of the Greek word used in 1Ti 3:10 (anegkletos) to describe deacons, there translated "beyond reproach." Paul used a synonym as the first qualification of elders in 1Ti 3:2 (anepilempton) translated there "above reproach." The words are virtually the same and mean that the elder must have no obvious flaw in his character or conduct that would bring justifiable criticism on him or the church. Paul gave the reason for this qualification in Tit 1:7 a.
". . . the purpose of this code is identical to that of 1 Timothy 3 in that it is meant to test the candidate’s ’blamelessness.’ The broad standard appears twice at the head of the list (Tit 1:6-7; compare 1Ti 3:2). Then the remainder of the verses place ’blamelessness’ into a concrete framework, treating the domestic, personal and ecclesiastical aspects of the candidate’s life." [Note: Towner, 1-2 Timothy . . ., p. 224.]
2. "Husband of one wife" (Gr. mias gunaikos aner; Tit 1:6; 1Ti 3:2) means he must presently be a moral husband at least. [Note: See my discussion of this qualification in the 1 Timothy notes. See also Patrick Fairbairn, Commentary on the Pastoral Epistles, Appendix B.]
3. "Having children who believe" (Gr. tekna echon pista, Tit 1:6; 1Ti 3:4) adds a factor not present in 1 Timothy. While the churches in Crete appear to have been young, the fathers in them were old enough to have believing children. The elder must have his children under control. [Note: Knight, p. 290.] The context seems to limit the children to those who are still living at home and are not yet adults, assuming the elder had children. [Note: Towner, 1-2 Timothy . . ., p. 255.]
"One view understands Paul to be limiting membership in the office to those whose family members all believe; pista can certainly bear this meaning. [Note: Warren W. Wiersbe, The Bible Exposition Commentary, 2:261; and J. Vernon McGee, Through the Bible with J. Vernon McGee, 5:486, held this view.] Another view is that the term means, more generally, ’faithful’ or ’trustworthy’ (Tit 1:9; Tit 3:8; 1Ti 3:11; compare 1Ti 1:15; 1Ti 3:1), which quality is then delineated in the phrase that follows. While the first view is possible, it seems to place more stringent requirements on the elder than does 1Ti 3:4. Moreover, in view of this parallel, Paul probably means that the elder’s children are to be faithful in obeying the head of the house. In fact, the rest of the verse contrasts ’faithful’ with the charge of being wild and disobedient, which suggests a more general kind of faithfulness." [Note: Towner, 1-2 Timothy . . ., p. 255.]
This second view also seems correct since the decision to believe in Christ is the child’s, and even the best Christian parent cannot guarantee it.
"Too often, new Christians feel a call to the ministry and want to be ordained before they have had a chance to establish their families in the faith. If the children are small, the problem is not too great; but mature children go through a tremendous shock when all of a sudden their household becomes ’religious’! A wise father first wins his own family to Christ and gives them a chance to grow before he pulls up stakes and moves to Bible school. We would have fewer casualties in the ministry if this policy were followed more often." [Note: Wiersbe, 2:261. On the subject of a special "call" to "the ministry," see Edward L. Hayes, "The Call to Ministry," Bibliotheca Sacra 157:625 (January-March 2000):88-98.]
Personal qualifications
Paul next listed five vices (Tit 1:7) and then (strong "but," Gr. alla) seven virtues (Tit 1:8-9).
4. "Not self-willed" (me authade; Tit 1:7), self-pleasing, means he is not arrogant or overbearing. He does not insist on having his own way. Such a person will usually take other people’s criticisms and suggestions. Much damage has been done in churches by elders who force their own wills on the other elders.
"God’s household manager must be a servant, not stubbornly self-willed, since it is God’s household, not his own (cf. Mar 10:41-45; 1Co 3:5-9; 1Co 4:1-2)." [Note: Fee, p. 174.]
5. "Not quick-tempered" (Gr. me orgilon; Tit 1:7), soon angry, is also a negative trait described elsewhere as being uncontentious (1Ti 3:3).
6. "Not addicted to wine" (Gr. me paroinon; Tit 1:7) also appears in 1Ti 3:3.
7. "Not pugnacious" (Gr. me plekten; Tit 1:7) or violent, a striker, is also in 1Ti 3:3.
8. "Not fond of sordid gain" (Gr. me aischrokerde; Tit 1:7) restates "free from the love of money" (1Ti 3:3) with emphasis on "making profit out of Christian service, rather than dishonest gain . . ." [Note: C. K. Barrett, The Pastoral Epistles, p. 129. See René A. López, "A Study of Pauline Passages with Vice Lists," Bibliotheca Sacra 168:671 (July-September 2011):301-16.]
"Complete honesty in financial matters and an attitude of detachment toward wealth (compare 1Ti 6:7-8; 1Ti 6:17-19) that leads to generosity are the signs of a leader who will be able to model faithfulness in these things before the congregation." [Note: Towner, 1-2 Timothy . . ., pp. 226-27.]
9. "Hospitable" (Gr. philoxenon; Tit 1:8) also occurs in 1Ti 3:2.
10. "Loving what is good" (Gr. philagathon; Tit 1:8) is obvious in meaning. Paul did not mention it in 1 Timothy.
11. "Sensible" (Gr. sophrona; Tit 1:8) means sober, sober-minded, self-controlled. The NASB translators rendered the same Greek word "prudent" in 1Ti 3:2.
12. "Just" (Gr. dikaion; Tit 1:8) means upright, fair, equitable.
13. "Devout" (Gr. hosion; Tit 1:8) means holy, set apart to God.
14. "Self-controlled" (Gr. egkrate; Tit 1:8) means disciplined and temperate.
Doctrinal qualifications
15. "Holding fast the faithful word" (Tit 1:9; 1Ti 3:2) means he remains committed to God’s truth and does not depart from it. He conserves it and preserves it from dilution, deletion, and distortion.
16. "Able . . . to exhort in sound doctrine" (Tit 1:9; 1Ti 3:2) means he can encourage others with the Scriptures.
17. "Able . . . to refute those who contradict" (Tit 1:9; 1Ti 3:2) means he can point out the error of false teaching and explain why it is wrong.
"Collectively, then, the force of this ideal profile of leadership, constructed of stereotypical faults to be avoided and positive virtues to be cultivated, is to project an image of public respectability and good reputation for which Paul co-opts the model of the Hellenistic ideals." [Note: Idem, The Letters . . ., p. 690.]
"In admitting a man to the ministry [of an elder] the primary consideration must ever be the integrity of his character rather than his spectacular gifts." [Note: Hiebert, Titus and . . ., p. 37.]
Modern elder boards would do well to study these qualifications and those of deacons (1Ti 3:8-13) to construct a list on which all members of the board agree. I suggest that they should also agree on an "official" interpretation of the qualifications. This will preclude others in the church from causing division by pitting one elder’s personal interpretation against that of another elder.
In contrast to 1 Timothy 3, Titus 1 contains no mention of deacons. This may reflect a less advanced stage of church organization in Crete than what existed in Ephesus, since deacons were the assistants of the elders. [Note: J. N. D. Kelly, A Commentary on the Pastoral Epistles, p. 230. Cf. 1:5.] Another possibility is that the churches in Crete were smaller and so did not need formally recognized deacons.