Titus 1:7
As God's steward, an overseer must be above reproach--not self-absorbed, not quick-tempered, not given to drunkenness, not violent, not greedy for money.
As God’s steward
The term "steward" in Greek is "οἰκονόμος" (oikonomos), which refers to a manager or administrator of a household. In the ancient world, a steward was entrusted with the responsibility of managing the affairs of a household on behalf of the owner. This implies a deep trust and accountability. In the context of the church, an overseer is entrusted with the spiritual well-being of the congregation, managing God’s household with integrity and faithfulness. This role requires a profound sense of duty and a commitment to God’s purposes, reflecting the divine order and care.

An overseer
The Greek word for "overseer" is "ἐπίσκοπος" (episkopos), which is often translated as bishop or elder. This term denotes someone who has the responsibility of watching over and guiding the church community. Historically, the role of an overseer was crucial in maintaining doctrinal purity and providing pastoral care. The overseer is called to be a shepherd to the flock, ensuring that the teachings of Christ are upheld and that the community is nurtured in faith.

Must be above reproach
The phrase "above reproach" translates from the Greek "ἀνέγκλητος" (anegklētos), meaning blameless or unaccused. This does not imply perfection but rather a life that is free from scandal or legitimate accusation. An overseer’s character should be such that it does not bring discredit to the gospel or the church. This standard is essential for maintaining the credibility and witness of the church in the world.

Not self-absorbed
The Greek term here is "αὐθάδης" (authadēs), which means self-willed or arrogant. An overseer must not be driven by selfish ambition or personal desires. Instead, they should exhibit humility and a willingness to serve others. This reflects the servant leadership modeled by Christ, who came not to be served but to serve.

Not quick-tempered
The phrase "quick-tempered" comes from the Greek "ὀργίλος" (orgilos), indicating someone prone to anger. An overseer must exercise self-control and patience, especially in challenging situations. Anger can lead to rash decisions and harm relationships within the church. A calm and measured demeanor is essential for effective leadership and conflict resolution.

Not given to drunkenness
The Greek word "πάροινος" (paroinos) means addicted to wine or a drunkard. This highlights the importance of sobriety and self-control. An overseer must not be enslaved to substances that impair judgment or behavior. This requirement underscores the need for a clear mind and a disciplined lifestyle, setting an example for others to follow.

Not violent
The term "πλήκτης" (plēktēs) in Greek refers to a striker or a bully. An overseer must not resort to physical aggression or intimidation. Instead, they should embody gentleness and peace, fostering a safe and nurturing environment within the church. This aligns with the biblical call to be peacemakers and to love one another.

Not greedy for money
The Greek phrase "αἰσχροκερδής" (aischrokerdēs) means shamefully greedy or pursuing dishonest gain. An overseer must not be motivated by financial gain or exploit their position for personal profit. This requirement emphasizes integrity and a focus on spiritual riches rather than material wealth. It calls for a heart that treasures heavenly rewards over earthly possessions, reflecting the values of the kingdom of God.

Persons / Places / Events
1. Titus
A trusted companion of the Apostle Paul, Titus was left in Crete to organize the church and appoint elders.

2. Paul
The Apostle who wrote the letter to Titus, providing guidance on church leadership and conduct.

3. Crete
An island in the Mediterranean where Titus was tasked with establishing church order.

4. Overseer (Episkopos)
A church leader or elder responsible for guiding and managing the church community.

5. God’s Steward
A metaphor for church leaders, emphasizing their role as caretakers of God’s household.
Teaching Points
The Role of a Steward
Church leaders are stewards of God’s household, entrusted with the care and guidance of the congregation. This role requires integrity and accountability.

Character Matters
The qualifications for overseers emphasize character over charisma. Leaders must be above reproach, demonstrating qualities that reflect Christ-like behavior.

Avoiding Pitfalls
The negative traits listed (self-absorbed, quick-tempered, etc.) serve as warnings. Leaders must be vigilant in avoiding these pitfalls to maintain their witness and effectiveness.

Servant Leadership
True leadership in the church is marked by humility and service, not by seeking personal gain or power.

Self-Control and Temperance
Leaders must exhibit self-control, particularly in areas of temper and substance use, to set a positive example for others.
Bible Study Questions
1. How does the role of a steward in the church compare to other forms of leadership you are familiar with?

2. In what ways can church leaders today ensure they remain "above reproach" in their personal and public lives?

3. How do the qualifications for overseers in Titus 1:7 challenge our current understanding of leadership within the church?

4. What practical steps can a church community take to support their leaders in avoiding the negative traits listed in this verse?

5. How can the principles of servant leadership, as seen in Titus 1:7 and other scriptures, be applied in your personal life and community involvement?
Connections to Other Scriptures
1 Timothy 3:1-7
This passage provides similar qualifications for overseers, emphasizing the importance of character and reputation.

1 Peter 5:2-3
Peter advises elders to shepherd the flock willingly and eagerly, not for personal gain, which aligns with the qualities listed in Titus 1:7.

Acts 20:28
Paul instructs the Ephesian elders to be vigilant overseers, highlighting the responsibility of church leaders to care for the church.

Proverbs 16:32
This verse praises self-control, contrasting with being quick-tempered, which is discouraged in Titus 1:7.

Matthew 20:25-28
Jesus teaches about servant leadership, which is the opposite of being self-absorbed or greedy.
Church OrderD. Thomas Titus 1:5-9
The Character of Bishops - Their Negative QualificationsT. Croskery Titus 1:6, 7
A Faithful StewardS. Cook, D. D.Titus 1:7-9
An Ideal BishopArchdeacon Farrar.Titus 1:7-9
DrunkennessW. Graham, D. D.Titus 1:7-9
Frowardness Most Dangerous in a MinisterT. Taylor, D. D.Titus 1:7-9
Good CompanionshipW. Graham, D. D.Titus 1:7-9
Good Ministerial QualitiesW. Graham, D. D.Titus 1:7-9
Hastiness to Anger a Great Blot in a MinisterT. Taylor, D. D.Titus 1:7-9
Hospitality in MinistersT. Taylor, D. D.Titus 1:7-9
Means to Repress Rash AngerT. Taylor, D. D.Titus 1:7-9
Ministerial StewardshipT. Taylor, D. D.Titus 1:7-9
No StrikerAdam Clarke.Titus 1:7-9
Qualifications for the EldershipJ. O. Dykes, D. D.Titus 1:7-9
Rules for the Subduing of Covetous DesiresT. Taylor, D. D.Titus 1:7-9
Sound Doctrine and Faithful ExhortationT. Taylor, D. D.Titus 1:7-9
Stewards of GodTitus 1:7-9
The Bible Inflexible in its RequirementsT. Champness.Titus 1:7-9
The Characteristics of a Successful PreacherF. Wagstaff.Titus 1:7-9
The Faithful WordT. Taylor, D. D.Titus 1:7-9
The Faithful Word to be ImprovedT. Taylor, D. D.Titus 1:7-9
The Lover of the GoodA. Raleigh, D. D.Titus 1:7-9
The OverseersW.M. Statham Titus 1:7-9
The True HospitalityW. Graham, D. D.Titus 1:7-9
Victory Through Preaching Sound DoctrineTitus 1:7-9
Why a Minister Should not be Addicted to WineT. Taylor, D. D.Titus 1:7-9
People
Cretians, Paul, Titus
Places
Crete
Topics
Addicted, Angered, Angry, Arrogant, Base, Behoveth, Bishop, Blameless, Blows, Brawler, Charge, Desiring, Dishonest, Disorderly, Drinker, Drunkard, Drunkenness, Easily, Entrusted, Filthy, Fond, Forward, Free, Gain, God's, Greedy, Headstrong, Irascible, Lucre, Minister, Moved, Necessary, Overbearing, Over-fond, Overseer, Passionate, Profit, Pugnacious, Pursuing, Pushing, Quickly, Quick-tempered, Reproach, Seeking, Self-pleased, Self-pleasing, Selfwilled, Self-willed, Servant, Sordid, Steward, Striker, Temper, Violent, Virtue, Wine, Wrath
Dictionary of Bible Themes
Titus 1:7

     4436   drinking, abstention
     5413   money, attitudes
     5434   officer
     5465   profit
     5556   stewardship
     5791   anger, human
     5850   excess
     5871   greed, response to
     5975   violence
     6147   deceit, practice
     7748   overseers
     7789   shepherd, church leader
     8275   honesty
     8354   trustworthiness

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

Titus 1:7-8

     8307   moderation

Titus 1:7-9

     5965   temperament
     7755   preaching, importance
     7944   ministry, qualifications

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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