From Titus 1:5 we learn that Paul and Titus worked together in Crete, but when Paul had to leave, he left Titus behind and wrote this letter to him, probably with the intent that the brethren in Crete read it. His instructions contained in the letter was given as an apostle who spoke the truth which accords with godliness or godlikeness in hope of eternal life, which God, who cannot life, promised before time began. This hope is not founded on wishful thinking as when someone says, “I hope so.” Rather, it includes the elements of desire and expectation that is grounded on the promise made by God. God manifested His word through the preaching of the gospel by the apostle Paul and others who were directed by the Holy Spirit. Given the peace under the pax Romana, the time was perfect for God to make known the message of salvation through Christ.
This letter was written to Titus, an associate of Paul, during the historical events as told by Luke in Acts. Yet, we know of him from Paul’s second letter to Corinth ( 2 Cor. 2:13, 8:23, 12:18). Paul described him as a faithful brother, partner, and fellow worker, and one who walked in the same spirit as Paul. Consequently, Titus could be an example to other believers (Tit. 2:7) as Timothy was told to be (1 Timothy 4:12).
Titus’ purpose given to him by Paul was to set in order the things that were lacking and appoint elders in every city (1:5). This is very specific and implies that once Titus accomplished the task, he would return to Paul or be sent to another place. The appointment of elders was the work of Titus. No doubt, these brethren had already been given gifts of the Spirit. Titus would not have the power to distribute the gifts, anyway. But, Paul’s instructions were sufficient to select a man for the work of overseeing souls. Paul gave Titus a lot of authority to make these selections. They were not chosen by popular vote. This is not “evangelistic oversight” for an extended period but it was for as long as he stayed to set things in order. There was apostolic oversight, evangelistic oversight, and pastoral oversight. Every city of Crete where the called out lived was to have these men in place. It is clear that “city” is used here instead of congregation. These men did not oversee local church organizations. They oversaw individual souls in the cities where they were given the charge of overseeing the souls of the saints. These overseers looked over souls and were elders or men of maturity. No town should be without these overseers. But Titus did not just pick the best one qualified for a leadership position. He chose them because they matched the qualifications given by Paul to oversee souls. This reminds us of the political world in which the American public chooses a man with a “presidential” look. They are expecting a smooth talker who does not hesitate or studer. He stands tall and erect with a pleasant and respectful tone when he talks. Similarly, just because someone owns a business and has shown success in business and use of money does not qualify them for spiritual leadership. Besides the clear qualifications listed, we must not forget another factor that qualified these men that is not mentioned in the text because it is implied that all saints had it — a spiritual gift. Among those so gifted, Paul has Titus choose even more defined qualifications that fit them for the work.
However, the list does not demand perfection, nor is the qualifications too demanding. When it may appear this way, the qualifications point to his ability to oversee well and his impeccable character. Verse six begins, “if a man is blameless…” means that there is nothing to take hold upon. In other words, he has a good reputation and though one may have enemies that accuse him falsely, there is nothing that would hold up. He is a “one-woman man.” He is “a one-woman man” which describes him as one who has his focus upon one woman, his wife. He raised his children well, which demonstrates his ability to “lead” his own family. Additional proof is that his children are “faithful.” It is assumed that this means his children are Christians. But, comparing 1 Timothy 3 relates the faithfulness to children who are not unruly, but submissive. His family cannot be accused of dissipation (Gr. asotia, cf. Lk. 15:13). Faithfulness relates to the children’s relationship to their father, not God. If the fact that his adult children remained pagans questioned the father’s ability to lead, what would an unbelieving spouse whom he could not persuade to be a Christian indicate (cf. 1 Cor. 7)? In addition, the instructions given to children in Ephesians 6 is that they obey their parents. The elder must not be self-willed or set on having his own way or bow to his own will. He is not quick-tempered or bitter (one with simmering anger, holding anger against others) or given to wine. He is not violent (in action or speech) or greedy for money.
Instead, he should be hospitable, a lover of what is good, and sober-minded. This does not prohibit one to have a sense of humor or be jovial. Rather than making a joke of everything and cheapen things of value by treating it lightly, he deals with matters of spiritual importance with solemnity and seriousness. Finally, he is to be “just (fair and right in dealing with fellow men), holy (true to God and His purposes for him), and self-controlled (proper discipline towards himself).
These men are responsible to “hold fast to the word of God”, i.e, stick with it and do not bend to what is popular or use human sophistry to negotiate or water down the word. Second, he must be able to exhort and convict those who contradict. In other words, he must be able to both encourage those on the right path and discourage those on the wrong path. This is done by sound teaching, i.e., words that are spiritually healing and healthy. All of his work revolves around his ability with the word of God. He doesn’t use some position of power where he usurps authority, raises his voice with threatening words, or uses physical force. He doesn’t use coercion and political positioning to ostrcize another or castigate another’s standing among brethren with evil reports. Instead, the power is his skill in the use of the word of God (sound doctrine).
The reason they must be able to demonstrate this skill is the presence of insubordinate, idle talkers and deceivers who subvert whole households for dishonest gain. The mouth’s of these teachers must be stopped (10-11). Again, he stops them by the word of God just as when Jesus finished speaking, no man asked him anymore questions. Silencing false teachers is not done by any other means. In 1 Timothy 1:4, Paul warned Timothy to not give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith.” Some teaching are not sound in that they are speculative and argumentive. Titus was to “rebuke them sharply that they may be sound in the faith” instead of following Jewish fables and commandments of men. Liars and deceivers must be dealt with “sharply.” The things we are at liberty to do are “pure” but forbidden by Jews in an attempt to earn favor with God for having defended the faith (the pretence of standing for the truth). Paul wants Titus to see through their spiritual façade. This probably to all things being “pure” is probably referring to Jewish prohibition of certain foods. The sort of character that Paul is describing is like a counterfeit bill, a disqualified runner, or a rejected stone by the builders. They form the very group that stands opposite the character of men to be chosen as overseers.
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