Titus 1:6
An elder must be blameless, the husband of but one wife, having children who are believers and who are not open to accusation of indiscretion or insubordination.
An elder
The term "elder" in the Greek is "presbyteros," which refers to a leader or overseer within the early Christian church. Historically, elders were respected members of the community, often older and wiser, tasked with guiding the congregation. This role is deeply rooted in Jewish tradition, where elders were leaders in both civic and religious life. In the New Testament context, elders are seen as shepherds of the church, responsible for teaching, guiding, and protecting the flock.

must be blameless
The Greek word for "blameless" is "anegklētos," meaning not accused or without reproach. This does not imply perfection but rather a life that is above public criticism. In a historical context, this requirement underscores the importance of integrity and moral character in leadership. An elder's life should reflect the teachings of Christ, serving as a model for others in the community.

the husband of but one wife
This phrase, "mias gunaikos anēr" in Greek, has been interpreted to mean that an elder should be faithful and committed in marriage. It emphasizes monogamy and fidelity, reflecting the sanctity of marriage as ordained by God. In the cultural context of the time, where polygamy and divorce were more common, this standard set a high moral bar for church leaders, aligning with the biblical view of marriage as a covenant.

having children who are believers
The Greek term "tekna echōn pista" suggests that an elder's children should be faithful or trustworthy. This requirement highlights the importance of an elder's ability to lead and nurture a family in the faith. It reflects the biblical principle that leadership begins at home, and an elder's household should be a testament to their ability to guide others spiritually.

and are not open to the charge of debauchery or insubordination
The phrase "mē en katēgorian asōtias ē anupotakta" in Greek indicates that an elder's children should not be accused of reckless living or rebellion. "Debauchery" refers to a lifestyle of excess and moral corruption, while "insubordination" denotes a refusal to submit to authority. This requirement underscores the importance of discipline and moral upbringing within the family, as a reflection of the elder's leadership and character. In the early church, the behavior of an elder's family was seen as a direct reflection of their ability to lead the church community effectively.

Persons / Places / Events
1. Paul
- The apostle who wrote the letter to Titus, providing guidance on church leadership and sound doctrine.

2. Titus
- A trusted companion of Paul, tasked with organizing the church in Crete and appointing elders.

3. Elders
- Church leaders who are to be appointed based on specific qualifications, including moral and familial integrity.

4. Crete
- The island where Titus was stationed to establish church order and appoint qualified leaders.

5. Cretan Church
- The early Christian community in Crete, which required strong leadership to combat false teachings and maintain order.
Teaching Points
Blamelessness in Leadership
Elders must be above reproach, demonstrating integrity and moral uprightness in all aspects of life.

Faithful Family Life
The requirement for an elder to be the husband of one wife underscores the importance of marital faithfulness and stability.

Raising Believing Children
An elder's ability to lead his family in faith is a reflection of his capability to lead the church.

Consistency in Character
The character of an elder should be consistent both in private (family life) and public (church leadership) settings.

Role Modeling for the Church
Elders serve as role models for the congregation, exemplifying Christian virtues and family values.
Bible Study Questions
1. How does the requirement for an elder to be "blameless" challenge our understanding of leadership within the church today?

2. In what ways can the principle of being "the husband of but one wife" be applied to modern Christian marriages?

3. How can parents today ensure that their children are "believers and are not open to the charge of being wild or disobedient"?

4. What are some practical steps that church leaders can take to maintain integrity and consistency in both their family and church roles?

5. How do the qualifications for elders in Titus 1:6 compare to those in 1 Timothy 3:1-7, and what does this tell us about the importance of character in church leadership?
Connections to Other Scriptures
1 Timothy 3:1-7
This passage provides a parallel list of qualifications for overseers, emphasizing similar moral and familial standards.

1 Peter 5:1-3
Peter also addresses the role of elders, focusing on shepherding the flock willingly and being examples to the believers.

Proverbs 22:6
This verse highlights the importance of training children in the way they should go, which connects to the requirement for elders to have believing and obedient children.

Ephesians 5:22-33
Discusses the relationship between husbands and wives, which relates to the requirement for an elder to be the husband of one wife.

Deuteronomy 6:6-7
Emphasizes the importance of teaching children God's commandments, relevant to the elder's role in guiding his family.
A Man of Scandalous Life is Unfit to be a MinisterT. Taylor, D. D.Titus 1:6
Importance of Good Ministerial CharacterTitus 1:6
LessonsF. Wagstaff.Titus 1:6
Rules to Keep a Man UnreprovableT. Taylor, D. D.Titus 1:6
The Husband of One WifeW. Graham, D. D.Titus 1:6
The Secret of a Blameless LifeConybeare and Howson.Titus 1:6
Church OrderD. Thomas Titus 1:5-9
The Character of Bishops - Their Negative QualificationsT. Croskery Titus 1:6, 7
People
Cretians, Paul, Titus
Places
Crete
Topics
TRUE, Accused, Anyone, Behavior, Believe, Believers, Believing, Blameless, Charge, Disobedient, Disorderly, Dissipation, Excess, Faith, Faithful, Free, Husband, Husbands, Insubordinate, Loose, Namely, Open, Profligacy, Profligate, Rebellion, Record, Reproach, Riot, Riotous, Self-will, Stedfast, Stubborn, Themselves, Uncontrolled, Unruly, Wherever, Wife, Wild
Dictionary of Bible Themes
Titus 1:6

     5201   accusation
     5218   authority, in home
     5717   monogamy
     6163   faults
     7725   evangelists, identity
     8299   love, in relationships
     8458   peacemakers

Titus 1:5-6

     4065   orderliness

Titus 1:5-9

     5727   old age, attitudes

Titus 1:6-7

     8201   blamelessness

Titus 1:6-9

     8331   reliability

Titus 1:6-11

     8492   watchfulness, leaders

Library
Purity.
Preached August 11, 1850. PURITY. "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."--Titus i. 15. For the evils of this world there are two classes of remedies--one is the world's, the other is God's. The world proposes to remedy evil by adjusting the circumstances of this life to man's desires. The world says, give us a perfect set of circumstances, and then we shall have a set of perfect men.
Frederick W. Robertson—Sermons Preached at Brighton

The Pure in Heart
TITUS i. 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. This seems at first a strange and startling saying: but it is a true one; and the more we think over it, the more we shall find it true. All things are pure in themselves; good in themselves; because God made them. Is it not written, 'God saw all that he had made, and behold, it was very good?' Therefore St. Paul says, that all things
Charles Kingsley—The Good News of God

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Conscience be a Power?
Objection 1: It would seem that conscience is a power; for Origen says [*Commentary on Rom. 2:15] that "conscience is a correcting and guiding spirit accompanying the soul, by which it is led away from evil and made to cling to good." But in the soul, spirit designates a power---either the mind itself, according to the text (Eph. 4:13), "Be ye renewed in the spirit of your mind"---or the imagination, whence imaginary vision is called spiritual, as Augustine says (Gen. ad lit. xii, 7,24). Therefore
Saint Thomas Aquinas—Summa Theologica

Whether Irregularity Attaches to Bigamy?
Objection 1: It would seem that irregularity is not attached to the bigamy that consists in having two wives successively. For multitude and unity are consequent upon being. Since then non-being does not cause plurality, a man who has two wives successively, the one in being, the other in non-being, does not thereby become the husband of more than one wife, so as to be debarred, according to the Apostle (1 Tim. 3:2; Titus 1:6), from the episcopate. Objection 2: Further, a man who commits fornication
Saint Thomas Aquinas—Summa Theologica

Whether Sacred Doctrine is a Matter of Argument?
Objection 1: It seems this doctrine is not a matter of argument. For Ambrose says (De Fide 1): "Put arguments aside where faith is sought." But in this doctrine, faith especially is sought: "But these things are written that you may believe" (Jn. 20:31). Therefore sacred doctrine is not a matter of argument. Objection 2: Further, if it is a matter of argument, the argument is either from authority or from reason. If it is from authority, it seems unbefitting its dignity, for the proof from authority
Saint Thomas Aquinas—Summa Theologica

Whether a Religious Order Should be Established for the Purpose of Study?
Objection 1: It would seem that a religious order should not be established for the purpose of study. For it is written (Ps. 70:15,16): "Because I have not known letters [Douay: 'learning'], I will enter into the powers of the Lord," i.e. "Christian virtue," according to a gloss. Now the perfection of Christian virtue, seemingly, pertains especially to religious. Therefore it is not for them to apply themselves to the study of letters. Objection 2: Further, that which is a source of dissent is unbecoming
Saint Thomas Aquinas—Summa Theologica

Whether all Ecclesiastical Prelates are in the State of Perfection?
Objection 1: It would seem that all ecclesiastical prelates are in a state of perfection. For Jerome commenting on Titus 1:5, "Ordain . . . in every city," etc. says: "Formerly priest was the same as bishop," and afterwards he adds: "Just as priests know that by the custom of the Church they are subject to the one who is placed over them, so too, bishops should recognize that, by custom rather than by the very ordinance of our Lord, they are above the priests, and are together the rightful governors
Saint Thomas Aquinas—Summa Theologica

Whether He that is Appointed to the Episcopate Ought to be Better than Others?
Objection 1: It would seem that one who is appointed to the episcopate ought to be better than others. For our Lord, when about to commit the pastoral office to Peter, asked him if he loved Him more than the others. Now a man is the better through loving God the more. Therefore it would seem that one ought not to be appointed to the episcopal office except he be better than others. Objection 2: Further, Pope Symmachus says (can. Vilissimus I, qu. 1): "A man is of very little worth who though excelling
Saint Thomas Aquinas—Summa Theologica

Whether Chastity is a Distinct virtue from Abstinence?
Objection 1: It would seem that chastity is not a distinct virtue from abstinence. Because where the matter is generically the same, one virtue suffices. Now it would seem that things pertaining to the same sense are of one genus. Therefore, since pleasures of the palate which are the matter of abstinence, and venereal pleasures which are the matter of chastity, pertain to the touch, it seems that chastity is not a distinct virtue from abstinence. Objection 2: Further, the Philosopher (Ethic. iii,
Saint Thomas Aquinas—Summa Theologica

Epistle xv. To George, Presbyter.
To George, Presbyter. Gregory to George, Presbyter, and to Theodore, deacon, of the Church of Constantinople. Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to return so soon: but, since I saw you pressing me importunately once and again for leave to go, I considered that it might be a serious matter for your Love to tarry with us longer. But, after I had learnt that you had lingered so long on your journey owing to the winter season, I confess that I was sorry
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of
Andrew Lee et al—Sermons on Various Important Subjects

Evil Habits and Injurious Indulgences.
The Word of the Lord may not denominate in plain terms every particular sin and evil practise man may engage in; however there are general terms and principles of righteousness that prohibit and condemn every possible sinful act man may perform. The words card-parties, picnics, fairs, shows and theaters are not found in the writings of the apostles; however indulgence in these is "revelry," "living in pleasure," "rioting" and worldliness, of which the Scriptures say the participants do not love God
Charles Ebert Orr—The Gospel Day

The Time of the Evening.
The morning was of 270 years' duration. The first form of the apostasy lasted, as we have shown, 1260 years, bringing us to the Lutheran reformation in 1530. Now when we ascertain the duration of the second beast power we will know the time the sun, moon and stars reappear in the evening. One especial text that gives us information on this subject is found in Revelation. In speaking of the two witnesses the Revelator says: "And they that dwell upon the earth shall rejoice over them, and make merry,
Charles Ebert Orr—The Gospel Day

Pastoral and Personal
FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and
Henry T. Sell—Bible Studies in the Life of Paul

Whether Sacred Doctrine Proceeds by Argument
Whether Sacred Doctrine Proceeds by Argument We proceed to the eighth article thus: 1. It seems that sacred doctrine does not proceed by argument. For Ambrose says: "where faith is sought, eschew arguments" (De Fid. Cath.), and it is especially faith that is sought in this doctrine. As it is said in John 20:31: "these are written, that ye might believe." It follows that sacred doctrine does not proceed by argument. 2. Again, if sacred doctrine proceeded by argument, it would argue either on the ground
Aquinas—Nature and Grace

Whether a Man May Make Oblations of Whatever He Lawfully Possesses?
Objection 1: It would seem that a man may not make oblations of whatever he lawfully possesses. According to human law [*Dig. xii, v, de Condict. ob. turp. vel iniust. caus. 4] "the whore's is a shameful trade in what she does but not in what she takes," and consequently what she takes she possesses lawfully. Yet it is not lawful for her to make an oblation with her gains, according to Dt. 23:18, "Thou shalt not offer the hire of a strumpet . . . in the house of the Lord thy God." Therefore it is
Saint Thomas Aquinas—Summa Theologica

Whether one Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend not in words, for it is to no profit, but to the subverting of the hearers." But it is impossible to dispute with unbelievers publicly without contending in words. Therefore one ought not to dispute publicly with unbelievers. Objection 2: Further, the law of Martianus Augustus confirmed by the canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus: "It is
Saint Thomas Aquinas—Summa Theologica

Whether Faith Alone is the Cause of Martyrdom?
Objection 1: It seems that faith alone is the cause of martyrdom. For it is written (1 Pet. 4:15,16): "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in this name." Now a man is said to be a Christian because he holds the faith of Christ. Therefore only faith in Christ gives the glory of martyrdom to those who suffer. Objection 2: Further, a martyr is a kind of witness. But witness
Saint Thomas Aquinas—Summa Theologica

Loving Greetings
'Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2. Grace to you and peace from God our Father and the Lord Jesus Christ. 3. I thank my God upon all my remembrance of you, 4. Always in every supplication of mine on behalf of you all making my supplication with joy, 5. For your fellowship in furtherance of the gospel from the first day until now; 6. Being confident of this very thing that He which began a good work
Alexander Maclaren—Expositions of Holy Scripture

"For what the Law could not Do, in that it was Weak Though the Flesh, God Sending his Own Son,"
Rom. viii. 3.--"For what the law could not do, in that it was weak though the flesh, God sending his own Son," &c. Of all the works of God towards man, certainly there is none hath so much wonder in it, as the sending of his Son to become man; and so it requires the exactest attention in us. Let us gather our spirits to consider of this mystery,--not to pry into the secrets of it curiously, as if we had no more to do but to satisfy our understandings; but rather that we may see what this concerns
Hugh Binning—The Works of the Rev. Hugh Binning

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

St. Ignatius (Ad 116)
When our Lord ascended into Heaven, He left the government of His Church to the Apostles. We are told that during the forty days between His rising from the grave and His ascension, He gave commandments unto the Apostles, and spoke of the things belonging to the kingdom of God (Acts i. 2f). Thus they knew what they were to do when their Master should be no longer with them; and one of the first things which they did, even without waiting until His promise of sending the Holy Ghost should be fulfilled,
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Exhortation to Workers and Ministers
In conclusion I feel that the Lord would be pleased for me to say a few words for the encouragement of young ministers and workers. In my work in the ministry I have come through many varied experiences that, I trust, will be helpful to you in the trials through which you will have to pass before you get settled in the Lord's work. The first difficulty met by most young ministers and workers is in regard to their call. Unless the call be clear and definite, they are likely to be in some doubt as
Mary Cole—Trials and Triumphs of Faith

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