Titus Chapter 1:1-6 Titus 1:1 “Paul, a bond-servant of God, and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, 2in the hope of eternal life, which God, who cannot lie, promised long ages ago, 3but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior; 4to Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior. 5For this reason I left you in Crete, that you might set in order what remains, and appoint elders in every city as I directed you, 6namely, if any man be above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion” 1:1 “Paul”: We are not left wondering who wrote this letter. “A bondservant of God”: In some of his other letters Paul calls himself a “servant of Jesus Christ” (Philippians 1:1; Romans 1:1), here only, he calls himself a “servant of God”. This indicates that he obeyed God (Romans 6:17), he served God’s people (2 Corinthians 4:5), and that he was not a man-pleaser (Galatians 1:10). As a servant of God, he had the mind-set demonstrated by Jesus Himself (Philippians 1:27; 2:4ff). Timothy, as well as all other Christians, is expected to view themselves as God’s servants as well (2 Timothy 2:24). Remember, a slave is one who gives himself up wholly to the will of another, and is not just a worker. “And an apostle of Jesus Christ”: Paul is both God’s slave and His apostle. All servants were not apostles; this distinguishes Paul from 1
other servants of God. The term “apostle” means literally “one sent forth”, and Paul had been chosen and sent forth by the Lord Himself (Acts 22:15; 26:16-18). He had been called to be an apostle (Romans 1:1), this was in harmony with God’s will (1 Corinthians 1:1), and man had no say in the matter (Galatians 1:10). The fact that Paul stresses his apostleship would indicate that this is not merely a private letter to Titus (for Titus did not need any convincing), but a public and official document to all Christians as well. Remember, to receive the teachings from an apostle was to receive the words of God (John 13:20; 1 Corinthians 14:37). In addition, Paul could also prove this claim of being an apostle (2 Corinthians 12:12). 1:1 “For the faith of those chosen of God”: “To stimulate faith in God’s chosen people” (Wms). “Charged to strengthen the faith of” (TCNT). The purpose of Paul’s preaching was to strengthen the faith of God’s people. Remember, according to the Scriptures, the “chosen” or “elect” are people who already believe. God calls everyone through the gospel (2 Thessalonians 2:14; Mark 16:15), those who respond to the call become part of the chosen (Matthew 22:14). Few are chosen because few chose to obey (Matthew 7:13). 1:1 “And the knowledge of the truth”: The term rendered here “knowledge” means precise and correct knowledge, full and exact knowledge. Thus Paul’s purpose is to instruct Christians in the full knowledge of the truth (1 Timothy 2:4; Acts 20:27). “Which is according to godliness”: The term “godliness” means reverence, respect, piety, and a God-ward attitude that always does those things pleasing to Him. The knowledge that Paul imparts is the truth and it is knowledge that informs people how to reverence God and serve Him, and it also promotes and encourages such a godly respect. “The Christian is not dependent upon some ‘uncertain, vague, speculative knowledge, like that of the various sects of philosophers’. In Christ he possesses the advanced knowledge of a matured spiritual life. There is 2
an intimate connection between truth and godliness. A vital possession of truth is inconsistent with irreverence. ‘The so-called truths of philosophy and science were then, as they are now, often far removed from reverence and piety’ (Boise). But real truth never deviates from the path of piety. A profession of the truth which allows an individual to live in ungodliness is a spurious profession” (Hiebert p. 21). “The kind of conduct that God tells us He expects---as the ‘theme’ for each of the chapters of Titus” (Reese p. 320). The Christian needs to be impressed that a full knowledge of the truth is available in the Scriptures and we do not need to go looking for the truth in other things such as human philosophy or human religious traditions. 1:2 “In the hope of eternal life”: The word “in” means “on condition of, in a state of” (Alford p. 1419), “resting on” (Vincent p. 331). Paul’s task as an apostle is to bring God’s people to faith, full knowledge of the truth, and to eternal life. The term “hope” shows that eternal life is not a permanent possession in this life (Romans 8:24-25). There is one hope (Ephesians 4:4), thus Christians need to clearly grasp and understand what God is promising them (Ephesians 1:18). This hope involves the resurrection of the dead (Acts 26:6-8; 24:15), and is laid up in heaven (Colossians 1:5; 1 Peter 1:3-4). No other source can give man such a hope. Only the gospel tells one how to get that hope (James 1:21). Eternal life here stands for “salvation in its fullest development, the abundant life in Heaven, compare John 17:24; Romans 8:25” (Reese pp. 320-321). 1:2 “Which God, who cannot lie, promised long ages ago”: God is completely free from falsehood and deception. This same truth is presented in John 17:17; 2 Timothy 2:13; Numbers 23:19 “God is not man, that He should lie”. The promise of eternal life is grounded in the character of God Himself. “Promised ages ago”: Literally, before eternal times or times of ages past. Ages ago, God promised to save man in Christ (Romans 16:25-26; Colossians 1:26; Revelation 18; Ephesians 1:43
5; 3:10-11; 2 Timothy 1:9). “The gospel message which Paul preaches is no new idea, no recent development with little forethought. It has been planned and pledged by God Himself for long ages. Is this intended as a deliberate contrast to the recently-developed doctrine of the false teachers who have invaded the churches of Crete?” (Reese p. 321). 1:3 “But at the proper time manifested”: “Paul moves from eternity past to the manifestation in contemporary history of God’s promise and purpose” (Reese p. 321). Compare with Galatians 4:4. When the time was right, Jesus came, died, arose and commissioned the apostles to spread the gospel message (Matthew 28:19-20). “In the fullness of time God sent forth His Son. The Jewish nation had spread the teaching of one God. The Greek people had taken their language to the far corners of the earth. The Roman government had established one rule for practically the whole known world, and tied that world together with roads and communication. Man in general had acknowledged as a desperate need for security and for peace in the face of vain and false religions” (Standard Lesson Commentary, Nov. 1964, p. 409). Compare with 1 Timothy 2:6; 6:15. At the right time, God’s plan of salvation was implemented (Romans 5:6). “Manifested”: “Speaks of a clear, public revelation and or proclamation” (Reese p. 322). God’s plan that had been hidden in ages past is now fully revealed and set forth in the gospel message (1 Peter 1:10-12; 2 Timothy 1:10-11). 1:3 “Even His word”: God used the method of preaching and a written word to reveal and spread His message (Romans 16:25; 1 Corinthians 1:21; Acts 10:36). The gospel message, the word of God contains all the information concerning this promise of eternal life. Thus the only way that a person can know anything about eternal life, including the conditions for receiving it, is to obey the gospel message.
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1:3 “In the proclamation with which I was entrusted”: That is, the preaching in which he was entrusted. As the Jewish people in the Old Testament had been entrusted with the oracles of God (Romans 3:2), Paul had been entrusted with the gospel (Galatians 2:7; 1 Thessalonians 2:4; 1 Timothy 1:11; 1 Corinthians 9:17). “God had given him a precious treasure, and Paul was going to guard it faithfully” (Reese p. 322). This is a huge contrast with the false teachers in Crete, whose message was not a treasure but only fools gold. “For Paul the preaching of the gospel was not a self-chosen occupation. It was a trust divinely committed to him that he could not escape. Failure to carry out this trust would have been culpable (1 Corinthians 9:16)” (Hiebert p. 23). 1:3 “According to the commandment of God our Savior”: “It was not less than God Himself who ‘commanded’ that Paul be entrusted with the proclamation of the gospel” (Reese p. 323). Compare with Ephesians 1:1; Colossians 1:1. Paul had been divinely commanded by God to take the gospel to the Gentiles (1 Timothy 2:7; Acts 9:15; 22:1415; 26:16-18). In contrast, who had commanded the false teachers? Who had sent them? “God our Savior”: “Salvation originated in His mind, and He is the one who made the necessary arrangements for our redemption” (Reese p. 323). People need to recognize that God is the only Savior that man has and if we reject Him we are indeed cutting ourselves off from His salvation. 1:4 “To Titus, my true child in a common faith”: These words are very similar to how Paul addressed Timothy (1 Timothy 1:2; 2 Timothy 1:2). The term “child” seems to indicate that Paul had actually converted Titus personally. The word “true” means one legitimately born, genuine, and sincere. Thus Titus was a genuine Christian with true motivation and sincere obedience. “In a common faith”: The word “common” means “belonging to several”. It is a faith common to all Christians, even though Paul was a Jew and Titus was a Greek. The faith of Christianity is a faith that all men can share (Galatians 3:28). We 5
need to reflect upon this terminology for a moment. We live in a society that believes that there need to be different belief systems for different personalities, backgrounds, and cultures. Yet God established a church in which all could be united, whether Jew or Greek, bond or slave, male or female. If Jews and Gentiles could find unity and agreement in the doctrine of Christ, then all men can. The various denominations are not needed to accommodate different points of view or different personalities, God expects all to find agreement in the one body (Ephesians 4:1-6; 1 Corinthians 1:10-12). 1:4 “Grace and peace”: God’s unmerited favor that brings salvation also brings with it peace for the person who accepts it. “From the God the Father and Christ Jesus our Savior”: These spiritual blessings come from both Father and Son. Observe that both the Father and Jesus are spoken of as our Savior (1:3,4). “The body of the Epistle falls into three main divisions, corresponding to our chapter divisions. The first division (1:5-16) is concerned with the proper organization of the churches on Crete, which is necessary because of the presence of numerous false teachers. In chapter two, which forms the second division, Paul deals with the various groups in the congregations and urges upon them a becoming Christian conduct. The third division (3:1-11) is wider in scope and sets forth the duty of believers among men generally” (Hiebert pp. 27-28).
Concerning Elders 1:5 “For this reason I left you in Crete”: Here is the reason why Paul wanted Titus to be in Crete and remain there for a while. The term “left” means to “bid to remain” (Thayer p. 333). This island that was described in the introduction did contain a large Jewish population (1:10). In fact, appeals to Rome by the Jews in Crete eventually had led to Roman annexation in 68-66 B.C. 6
1:5 “That you would set in order”: This expression means, “to set in order besides or further” (Thayer p. 238). “In the sense of setting right again what was defective” (Vine p. 145). “To set right or correct in addition, to what has been already corrected” (Arndt p. 292). The term was used by medical writers of setting broken limbs or straightening crooked ones. To set straight and make a thorough job of it. “What remains”: “What is lacking, the defects” (Arndt p. 470). In this context, what is lacking is the local congregations having elders appointed. A congregation can exist without elders, yet God considers this condition to be imperfect and wanting. Members need to realize the importance of elders, in this context elders are a tremendous deterrent against false teachers getting a foothold. Congregations that have no interest in striving for elders are at cross-purposes with God. A congregation does not have the right to simply decide that elders will not be in its future plans. If men are qualified, they need to be appointed or God’s purpose is being ignored. “Setting in order churches that have gone wrong is a delicate and large task—more difficult in many ways than evangelizing new fields. False teachings are hard to correct, and when sin gets into a church, it is difficult to dislodge it” (Hiebert p. 30). 1:5 “And appoint elders”: The term “appoint” simply means to appoint one to administer in an office. This does not mean that Titus had some special power to ordain elders, rather it means that Titus knows the qualifications and he is to make sure that qualified men are appointed. The evangelist does not have any sort of mystical power to make a man an elder, rather his job is to see that the qualifications are respected and that any qualified men are appointed. The appointment of elders certainly includes congregational involvement (see Acts 6:1ff). As Reese notes, “that you might appoint” is far from Scriptural proof that the evangelist acting alone appoints elders over the congregations. The 7
very list of qualifications given is hardly for Titus’ benefit alone, but surely is intended as a guide for the Christians on the island of Crete” (p. 328). “In every city”: More than one congregation existed on Crete. It looks like Christianity was very widespread on this island and that each congregation was to have their own elders (Acts 14:23; 20:17; Philippians 1:1; 1 Peter 5:1-3). Please note that Titus is not to select elders who will oversee all the churches in Crete, but rather, each congregation is to have their own overseers. The phrase “every city” has a peculiar significance in Crete, which used to be famous for its one hundred cities. Harvey notes, “Here was no diocesan episcopacy, but the church in every city has its own body of elders” (Hiebert p. 31). The people who lived on the island of Crete had definite problems (1:12), yet qualified men did exist. We must never allow ourselves to blame a lack of qualified men on ungodly society that surrounds us. If qualified men could be found in every city in Crete, then men can develop the qualifications in our time as well. Remember, the term “elders” is synonymous with the terms bishop, overseer and pastor or shepherd (see Acts 20:17;28; 1 Peter 5:1-3). 1:5 “As I directed you”: “Paul indicates that the commission given to Titus had already been given him by word of mouth” (Hiebert p. 31). “The qualifications of elders in the congregations is found in 1:6-9. It was imperative for the cause of Christianity that the right type of men be placed in positions of leadership in the Cretan churches. Paul’s enumeration of the necessary qualifications falls into three groups: the elder’s social and domestic relationships (1:6), his personal qualifications (1:7-8), and his doctrinal qualifications (1:9)” (Hiebert p. 31). 1:6 “Namely, if”: Note the conditional “if”. Selection of elders is not random, rather they first must meet the following conditions. 8
Therefore, just any person cannot be appointed. As you read these qualifications consider the vast difference between God’s criteria for leaders among His people and those opted by the religious world. “Any man”: The same qualification is given in 1 Timothy 3:2. The elder must be a man, that is, a male adult. This is also brought out by the expression, “husband of one wife”. Various denominations invariably see the word “priest” when they read the word “elder” in the Scriptures. Titus is not a Catholic bishop who is appointing priests. Every Christian is a priest (1 Peter 2:4-9), and the word “priest” is not the same as the word “elder”, rather synonyms for “elder” are bishop and pastor. 1:6 “Is”: That is, presently is. At some point in the past obviously every elder has been a sinner, that is, a non-Christian. Thus this is speaking about what this man is presently and how people presently view him. “Above reproach”: “He must have nothing laid to his charge. He must be a man about whose past or present accusations are not being circulated” (Hiebert p. 31). Literally the term here means, “that cannot be laid hold of”, hence one who by his life gives no ground for accusation. This does not mean that the elder is sinless (1 John 1:8), but rather he is a man who corrects his sins and is no longer held to blame in the sight of God and men. Timothy adds that even among non-Christians, the man being appointed to this office must have a good reputation (1 Timothy 3:7). Reese reminds us that a man who suffers from bad reputation has shown a serious lack of self-control and good judgment in managing his own life. The church will only suffer if this type of man becomes one of the shepherds of the flock. 1:6 “The husband of one wife”: Yes, this would exclude women, but it also equally excludes single men as well. This is the same expression as that found in 1 Timothy 3:2. “A one woman man” (Williams p. 11). This expression is translated as follows: “One wife’s husband” (Ber); “Must have only one wife” (Wms); Faithful to his one wife” (NEB); “He must be 9
married only once” (Mof). This expression can mean, “married only once”, see the Lexicons. Points to Note 1. Clearly to be appointed the elder must be married. 2. The elder cannot be a polygamist, and neither can any Christian for that matter (1 Corinthians 7:1). 3. As far as whether the elder is still qualified if his wife dies, this qualification simply deals with the present. Nothing is said about “having been”, but rather, “the husband of”. When one’s mate dies that marriage is in the sense of “having been” (1 Timothy 5:9). It would seem to me that if one argues that the above expression can mean that the elder can still serve if his wife dies, then seeing that these are the qualifications to be appointed, would not one also have to concede that a single man can be appointed as long as he had been married at some point in the past? 4. Concerning whether a man can be appointed who has been married more than once, compare with 1 Timothy 5:9 where the widow indeed was the wife of one man. In view of the context, that she is someone alone and without any family, that expression means not married to one man at a time, but rather, married to one man. Remember, the Holy Spirit said “one” and not “a” wife. 1:6 “Having children”: Obviously, we cannot appoint a man who does not have any children. The term “children” means “offspring”, and this Greek word TEKNON is used for both the singular “child” and the plural “children”. See my notes on 1 Timothy for all the various thoughts concerning whether the elder must have a plurality of children. The reader should note that here the term is in the plural. The term “having” indicates that the elder when appointed does have children in the following condition. Not that he might have them or did have them, 10
but at this appointment he actually does have them and they are believers. “Denoting possession of persons to whom one has a close relationship” (BAGD, p. 332). 1:6 “Who believe”: They presently believe. Term “believe” here means that these children are believers. In the true sense of the word, they are Christians (Acts 16:1; 2 Corinthians 6:15; Ephesians 1:1; 1 Timothy 4:3,10,12; 5:16; 6:2). Elsewhere Paul speaks of the elder managing his own household well and keeping his children under control (1 Timothy 3:4). Paul here states to Titus that these children must be believers but does not mention whether or not they are still at home. Remember, in first century culture, children old enough to be on their own and children with their own families were often still in the same household as their parents. 1:6 “Not accused”: Not involved in and thus not under the accusation of being. “Of dissipation”: “An abandoned, dissolute life” (Thayer p. 82). “Wastefulness” (Vine p. 299). “debauchery” (Arndt p. 119). “Luxury of the table, and all intemperance in the enjoyment of sensual pleasure” (Macknight p. 364). Compare with Ephesians 5:18; Luke 15:13; 1 Peter 4:4. “Or rebellion”: Disobedient, not subject to rule, undisciplined, rebellious. “Not accused of reckless living, not wanting in obedience” (Knox); “Not open to charges of reckless living and unwillingness to obey” (Nor). Paul noted to Timothy the reason for this qualification. The inability to convert and rule one’s own family will translate into an inability to influence and rule God’s people (1 Timothy 3:4-5). In addition, “the gospel message” looks incredibly weak and lacks credibility when an elder cannot even convince his own children and even when his own children do not abide in the doctrine of Christ.
Closing Note 11
Do these qualifications only deal with the initial appointment of the elder and can the elder remain qualified if he begins to lack any of these? If these qualifications only are necessary to become appointed and not to remain in office then: 1. Why are they necessary at all? If a man can serve effectively as an elder without a wife or faithful children, then why does he never need those things to serve? For example, if unfaithful children would damage his reputation at the time of this appointment, then why do unfaithful children not damage his reputation years after his appointment? 2. Nothing in the qualifications speaks of “having been”, but rather the language clearly is speaking about not only the past but the present condition of this man (Titus 1:6 “is”, “of”, “having”, 1:7 “must be”). 3. I do not find God dividing up the qualifications into what the elder must continue to be and what he can no longer be or have and yet still be qualified. 4. If these or some of these qualifications are only temporary then we run into the situation in which a man is serving as an elder in one congregation, moves and desires to serve in the same office in another congregation but is now unqualified because he does not meet the qualifications for initial appointment. How can an elder remain qualified when he no longer has some of the initial qualifications that would render him unqualified if he stepped down and then wanted to be re-appointed? It would seem to me if he is qualified to serve then he is always qualified for appointment in any congregation. How can he be disqualified to be appointed somewhere else but still qualified to serve? 12
5. When God gives qualifications that are in the past, the language clearly demonstrates such, as in the case of the widow indeed (1 Timothy 5:9-10). This widow is not longer bringing up children (5:10), but in this case the Holy Spirit is speaking about what she did. I find the qualifications of elders reading differently. 6. The situation with children becoming unfaithful is certainty a tremendous heartache. Allow me to give some thoughts on this matter and the elders’ qualifications. The elder who has a child or children who die in while faithful is a major difference between the man whose children departed from the Lord. In a sense the first man still has faithful children, for they died faithfully. His children may not be on this earth, but they are faithful. Most agree that the elder whose children immediately leave the faith after leaving home demonstrates that the faith of these children was defective. They may have been baptized, and they may have attended, but they were not “faithful” in the sense of having their own genuine faith. It is more difficult with the man whose children depart from God years later. A man who has raised faithful children has demonstrated one aspect of this qualification (1 Timothy 3:4-5), yet there is more to the command to have faithful children than seeing if a man can rule his house. The other side of this qualification is the question of influence in the community (Titus 1:6). Can a child who is 40 or 50 live in such a way as to hurt an elder’s reputation or his influence not only in the congregation but in the surrounding community as well?
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