The apostle first mentions their qualifications in a moral point of view before he speaks of their duties as teachers.

I. BLAMELESSNESS. The minister must be one against whom no charge can be brought. His name must be spotless (1 Corinthians 1:8; Colossians 1:22). The Church must be able to respect him.

1. Because he must be an example to the believers.

2. Because he could not otherwise consistently check or reprove the blameworthy ways of others. (Titus 1:13.) Christian life in Crete was unsound both as to morals and doctrine.

3. Because as "a steward of God he has grave responsibilities, both to God and to the flock. He must be both wise and faithful in relation to the house of God... the Church of the living God" (1 Timothy 3:15), which is entrusted to his keeping.

II. THE HUSBAND OF ONE WIFE. His family relationships are of much moment, for polygamy was the established rule of heathenism.

1. This passage does not make the marriage of ministers compulsory, as it is in the case of priests in the Greek Church.

2. It is totally inconsistent with the principle of the celibacy of ministers in the Church of Rome.

3. It does not prevent the second marriage of a minister, which is sanctioned by Scripture. (Romans 7:1; l Corinthians 7:8, 9, 39.)

4. It simply condemns polygamy.

III. THE CONDUCT OF HIS CHILDREN. "Having believing children, who are not accused of riot or unruly."

1. The bishop will be judged by his family life. The family is the nursery of the Church, and these two societies act and react upon each other reciprocally, so that a bad or weak or injudicious father can never be an efficient or respected minister. If he cannot rule his children, how can he rule the Church of God (1 Timothy 3:5)?

2. His children ought to be:

(1) Believers, adorning the doctrine of the gospel by purity and obedience. There must be evidence that they have been brought up in the nurture and admonition of the Lord.

(2) They ought to be free from the imputation of dissoluteness. There must be no ill reports concerning profligacy.

(3) They must not be unruly, that is, disobedient to parents. Those ministers would be unfit to govern the Church whose authority was disregarded by their own children. The minister's home in Crete was, therefore, to be a pattern of order, purity, and piety.

IV. NOT SELF-WILLED. The elder ought not to cherish:

1. A self-loving spirit, which leads to the disregard of the rights, or claims, or feelings of others.

2. A haughty and imperious temper. One who is both obstinate and proud can have no influence over his flock, he ought to be humble, easy to be entreated, able to rule his own spirit, and considerate to others.

V. NOT SOON ANGRY.

1. He ought to have a temper not quickly provoked by contradiction or evil-speaking. Many tongues will be busy with him, as many eyes will be watchfully turned upon his walk.

2. He ought to remember the temper of his Master, "who, when he was reviled, reviled not again." He ought to be "slow to wrath," and imitate the Divine long-suffering and patience.

VI. NO BRAWLER. The word suggests the conduct of one insolent through wine, quarrelsome and furious. The minister must not only abstain from drunkenness, but avoid the passionate folly of men carried away by this sin.

VII. NO STRIKER. He must never lift his hand against his fellows.

1. He is the peacemaker of his parish.

2. How can he restrain the violence of others if he cannot hold his own hands?

VIII. NOT GIVEN TO FILTHY LUCRE.

1. Covetousness is idolatry in a minister as well as in the members of his flock. It implies the existence of a divided heart.

2. An avaricious temper is condemned by the example of Christ, who, "though he was rich, became poor" to make many rich.

3. It is a peculiarly heinous sin to make a gain of godliness.

4. A covetous minister will seek his own things, not the things of Jesus Christ. - T.C.

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.)

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 men's sins go beforehand, and some men's 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 Aaron's 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 men's hands, no more than a true man's piece of gold in the hands of a thief; yet by our weakness, in such a man's 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 Moses's chair (be he Pharisee, be he hypocrite) must be heard, yet can it not be but that the wickedness of Eli's sons will make the people abhor the offerings of the Lord, which what a grievous sin it was before the Lord (see 1 Samuel 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.)

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 God's 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 men's matters.

5. Curb and cover thine own infirmities, buffet thy body, and bring it in subjection (1 Corinthians 9).

6. Daily pray for thyself, with a desire of the prayer and admonition of others.

(T. Taylor, D. D.)

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" (Exodus 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.)

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 God's 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 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 Lord's 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.)

Cretians, Paul, TitusCreteTRUE, 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, Wild1. Paul greets Titus, who was left to finish the work in Crete.
6. How those chosen as ministers ought to be qualified.
11. The mouths of evil teachers to be stopped;
12. and what manner of men they be.

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

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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