Exposition of Paul’s Letter to
TITUS
LESSON 3: SETTING THINGS IN ORDER
Review
Paul’s concern as he writes this letter to Titus, is the
issue of integrity. Is what you say you believe the same as the way you
live? The reason why this is important
(beside the obvious) is that the Gospel that Paul believed and preached is the
only Gospel that promotes
godly living and leads to eternal life.
For one to say that they believe the Gospel and exhibit no concern for
holiness is a major disconnect. And a
gospel that does not transform our lifestyles is not a Gospel that leads to
eternal life.
Paul now
continues his communication to Titus:
Text Titus 1:5–9 (ESV)
5 This is why I left
you in Crete, so that you might put what remained into order, and appoint
elders in every town as I directed you— 6 if anyone is above
reproach, the husband of one wife, and his children are believers and not open
to the charge of debauchery or insubordination. 7 For an overseer,
as God’s steward, must be above reproach. He must not be arrogant or
quick-tempered or a drunkard or violent or greedy for gain, 8 but
hospitable, a lover of good, self-controlled, upright, holy, and disciplined. 9
He must hold firm to the trustworthy word as taught, so that he may be
able to give instruction in sound doctrine and also to rebuke those who
contradict it.
Exposition Titus 1:5-9
(ESV)
The Mission Reminder
“This is
why I left you in Crete.”[1] This phrase affirms their joint efforts,
previously unknown in Crete. We have no
record of Paul’s ministry in Crete, and any suggestions are assumptions. The fact that he and Titus were together is
simply affirmed by this phrase. The tone
of this verse implies a lot more than we might imagine. Suppose two women are shopping and we might see one of them and ask the whereabouts of the other. The answer is, “I left her at the mall”. That is not what Paul is saying here. The context demands us to understand that he
“left” (Greek: ἀπολείπω [pronounced ap·ol·ipe·o]) implies
that is was a deliberate action for a specific purpose. Titus was told this by Paul, now he receives
it in writing.
Titus’
Two-Fold Purpose
There are
either 2 purposes, or in some way they fold into one over-arching purpose. Notice the two-fold statement:
1. “so that you might put what remained
into order, and
2. appoint elders in every town as I
directed you.”[2]
The first of the purposes is literally, “straighten out” what was not straight! The Greek word, ἐπιδιορθόω [pronounced, ep·ee·dee·or·tho·o] builds on an English word we
know as ortho. An orthodontist - straightens crooked teeth or
orthopedist who sets broken bones. Eπιδιορθόω conveys the idea
that Paul and Titus had begun the work but there were still things that were out of place, missing, or defective. He was charged with the task
of correcting and setting straight certain doctrines (e.g., Titus 1:10-14
and 2:1) and practices (e.g., Titus 1:12, 16; 3:9) that had
become defective.
The second of the purposes has to do with the appointment of
elders. “An initial duty was to "appoint elders
in every town," in each place where there was a group of believers.”[3]
An elder is a general term referring to those who are also
called “overseers” in 1Timothy 3:1. The titles elder, pastor, and overseer all
describe the same person is made clear by the use of all three words to describe the
same men in Acts 20:17, 28.
This contributes to our understanding that during the early
Church and onward in history there was a transition from the apostolic
leadership of the Church to one of elders.
Notice how we see that in 1 Peter: “Peter, an apostle of Jesus Christ . . . “So I exhort the
elders among you, as a fellow elder and a witness of the sufferings of Christ,
as well as a partaker in the glory that is going to be revealed:” (1 Peter 1:1a;
5:1, ESV)
The Qualifications of the Elders
Verses 6-9 identify those who are qualified to fill this
task. Paul writes, “if anyone is above reproach, the husband of one wife,
and his children are believers and not open to the charge of debauchery or
insubordination. For an overseer, as God’s steward, must be above reproach. He
must not be arrogant or quick-tempered or a drunkard or violent or greedy for
gain, but hospitable, a lover of good, self-controlled, upright, holy, and
disciplined. He must hold firm to the trustworthy word as taught, so that he
may be able to give instruction in sound doctrine and also to rebuke those who
contradict it.” (Titus 1:6–9, ESV).
Life Application Bible Commentary has an excellent
summary statement on elder qualifications:
"Notice that most of the qualifications involve character, not knowledge or skill. A
person’s life-style and
relationships provide a window into his or her character . . . It is important to
have leaders who can effectively
preach God’s Word; but even more importantly, they must live out God’s Word
and be examples for
others to follow."
Let’s look at each of these character/lifestyle qualities, briefly under
3 categories:
#1.
The Elder’s Family Life
“if anyone is above reproach, the husband of one wife,
and his children are believers and not open to the charge of debauchery or
insubordination.
To be “above
reproach” or “blameless” does not mean sinless. Psalm 32 helps us understand
this idea when we read, “Blessed is the one whose transgression is
forgiven, whose sin is covered. Blessed is the man against whom the Lord counts no iniquity, and in whose
spirit there is no deceit.” (Psalm 32:1–2, ESV). Blamelessness involves
honest admittance of sin and the applied forgiveness of God, in Christ. Above reproach implies responsibility. The Elder
takes responsibility. In this case Paul
is firstly concerned about family.
1.
Faithful to their wife. Some take the phrase “the husband of one
wife” to forbid polygamy. Some take it to mean as never ever having but one
wife, that is, not widowed/divorced and re-married. Some take it to mean that he must be
married. “The phrase literally states, ‘of one woman
[wife] man [husband].’ (1) Many commentators understand the phrase to mean
“having the character of a one-woman man,” that is, “faithful to his wife.” In
support of this view is the fact that a similar phrase is used in 1 Tim. 5:9 as
a qualification for widows (Gk. henos
andros gynē; “one-man woman,” i.e., “wife of one husband”), and in that verse,
it seems to refer to the trait of faithfulness.”[4]
2.
Faithful to their children. Some interpret the phrase “children are believers” to mean just
that. An elder’s children should, at
least, profess belief in Christ. The
word for 'children' constrains us to think of those presently under the
responsibility and authority of the elder. This I think is the preferred
interpretation.
The Greek word πιστά does mean believe. It can also mean trustworthy or faithful. Those who interpret the word “faithful” as
does the NKJV, argue that no parent can know for sure (at a young age) whether
a child is a believer; and no father can guarantee the conversion of their child. If we follow the maxim that Scripture should
interpret Scripture we find in Paul’s letter to Timothy a parallel verse: “keeping his children submissive.”[5] It seems that in context, Paul is concerned
about a father who might allow his children (those still under his care and
authority) to be open to the charge of debauchery and insubordination, that is
“wild and rebellious” (as per NLT).
This is a highly controversial statement and argued at great length.
There are good and godly theologians who would disagree.
#2.
The
Elder’s Character
For an overseer, as God’s steward, must be above
reproach. He must not be arrogant or quick-tempered or a drunkard or violent or
greedy for gain, but hospitable, a lover of good, self-controlled, upright,
holy, and disciplined.
For the sake of
time, I won’t elaborate greatly on these.
Paul repeats himself in the next category of areas, that an elder should be free
from accusation. These all follow
issues of character and personality. He
is (negatively)[6]:
a. Not to be
"overbearing," arrogantly disregarding the interests of others to
please himself;
b. Not to be
"quick-tempered," readily yielding to anger, for pastoral work
demands much patience;
c. Not "given
to wine"; he must not be an alcoholic.
Some contemporize this by suggesting that the elder should not be one
who seeks to escape his problems with drugs or alcohol, etc.;
d. Not "violent,";
and
e. Not "pursuing
dishonest gain." He must not turn his office into a money-making business.
But positively he
is to be a person who6:
a. Is
"hospitable," literally, "lover of strangers," ready to open
his home to others.
b. Is
"one who loves what is good," an ally and zealous supporter of the
good, including men as well as deeds and things;
c. Is "self-controlled,"
in control of his mind and emotions so that he can act rationally and
discreetly;
d. Is "holy"
seeking to pursue Christ-likeness and practical righteousness; and
e. Is "disciplined,"
in his time and habits.
#3.
The
Elder’s Relationship to the Word
He must hold firm to the trustworthy word as taught, so
that he may be able to give instruction in sound doctrine and also to rebuke
those who contradict it.” (Titus 1:6–9, ESV)
Lastly Paul writes of the Elder’s ability to handle spiritual truth. Doctrinal
precision is critically important for an elder. “The overseer must be known to
"hold firmly to the trustworthy message," clinging to it despite the
winds of false teaching and open opposition.”[7]
An elder should be able to communicate Truth. Practically speaking he may be a leading elder rather than teaching elder[8]. But in either case he is distinguished by
this ability to teach truth – and alongside of that refute error.
Conclusion
Paul does not demand
perfection from the Church Elders. He
does demand family, moral and biblical responsibility. Where there is failure or weakness it behoves
the elder to do what is necessary to remove himself from accusation. Paul instructed the Ephesian elders of one
way they are to do that. Note:
“Pay careful
attention to yourselves and to all the flock, in which the Holy
Spirit has made you overseers, to care for the church of God, which he obtained
with his own blood.” (Acts 20:28, ESV, Emphasis mine)
“Spiritual leaders need first of all to guard their own spiritual and
moral purity.”[9] As Titus seeks to “put in order” what is
necessary in Crete he will need spiritual leaders who model what is required.
The emphasis on knowing the Truth and practicing what you preach – the emphasis
on embodying the Gospel in life resulting in godliness is the type of
leadership required in Crete. It is the
type of spiritual leadership needed everywhere.
Questions
PS: I have attempted to write a more comprehensive
explanation of the call, the role, and constitution of elders. It is posted online at http://elkpointbaptistchurch.blogspot.ca/2008/02/gods-blueprint-for-his-church-guardians.html?m=0.
[3] Expositor's Bible Commentary, The, Pradis CD-ROM:Titus/Exposition
of Titus/II. Concerning Elders and Errorists in Crete (1:5-16)/A. The
Appointment of Qualified Elders (1:5-9)/1. The duties of Titus in Crete (1:5),
Book Version: 4.0.2
[5] The
Holy Bible: English Standard Version.
(2016). (1 Ti 3:4–5). Wheaton: Standard Bible Society.
[6] Adapted from Expositor's Bible Commentary,
The, Pradis CD-ROM:Titus/Exposition of Titus/II.
Concerning Elders and Errorists in Crete (1:5-16)/A. The Appointment of
Qualified Elders (1:5-9)/2. The qualifications of the elders (1:6-9), Book
Version: 4.0.2
[7] Expositor's Bible Commentary, The, Pradis
CD-ROM:Titus/Exposition of Titus/II. Concerning Elders and Errorists in Crete
(1:5-16)/A. The Appointment of Qualified Elders (1:5-9)/2. The qualifications
of the elders (1:6-9), Book Version: 4.0.2
[8] “Let the elders who rule well be considered worthy of
double honor, especially those who labor in preaching and teaching.” (1
Timothy 5:17, ESV)
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