if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior.
Parallel Translations
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if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior.
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Yf eny be fautelesse the husbande of one wyfe havynge faythfull childre which are not selandred of royote nether are disobedient.
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If any be vnreproueable, the husband of one wife, hauing faithfull children, which are not slandered of riot, neither are disobedient.
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Cross-references (17)
Passages linked to Titus 1:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Timothy 3:2-7 The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having children in subjection with all reverence; (but how could someone who doesn’t know how to rule one’s own house take care of God’s assembly?) not a new convert, lest being puffed up he fall into the same condemnation as the devil. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.
- 1 Timothy 3:12 Let servants be husbands of one wife, ruling their children and their own houses well.
- Proverbs 28:7 Whoever keeps the law is a wise son; but he who is a companion of gluttons shames his father.
- Titus 1:6-8 if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; but given to hospitality, a lover of good, sober minded, fair, holy, self-controlled,
- Genesis 18:19 For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice; to the end that Yahweh may bring on Abraham that which he has spoken of him.”
- Ephesians 5:18 Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit,
- Leviticus 21:7 “ ‘They shall not marry a woman who is a prostitute, or profane. A priest shall not marry a woman divorced from her husband; for he is holy to his God.
- Leviticus 21:14 He shall not marry a widow, or one divorced, or a woman who has been defiled, or a prostitute. He shall take a virgin of his own people as a wife.
- 1 Samuel 2:11 Elkanah went to Ramah to his house. The child served Yahweh before Eli the priest.
- 1 Samuel 2:22 Now Eli was very old; and he heard all that his sons did to all Israel, and how that they slept with the women who served at the door of the Tent of Meeting.
- 1 Samuel 2:29-30 Why do you kick at my sacrifice and at my offering, which I have commanded in my habitation, and honor your sons above me, to make yourselves fat with the best of all the offerings of Israel my people?’ “Therefore Yahweh, the God of Israel, says, ‘I said indeed that your house and the house of your father should walk before me forever.’ But now Yahweh says, ‘Far be it from me; for those who honor me I will honor, and those who despise me will be cursed.
- 1 Samuel 3:12-13 In that day I will perform against Eli all that I have spoken concerning his house, from the beginning even to the end. For I have told him that I will judge his house forever for the iniquity which he knew, because his sons brought a curse on themselves, and he didn’t restrain them.
- Ezekiel 44:22 They shall not take for their wives a widow, or her who is put away; but they shall take virgins of the offspring of the house of Israel, or a widow who is the widow of a priest.
- Malachi 2:15 Did he not make you one, although he had the residue of the Spirit? Why one? He sought godly offspring. Therefore take heed to your spirit, and let no one deal treacherously against the wife of his youth.
- 1 Thessalonians 5:14 We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all.
- Titus 1:10 For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision,
- Luke 1:5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth.
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John Calvin 1540 · Public Domain 6. If any one is blameless In order that…
6. If any one is blameless In order that no one may be angry with Titus, as if he were too rigorous or severe in rejecting any, Paul takes the whole blame to himself; for he declares that he has expressly commanded, that no one may be admitted, unless he be such a person as is here described. Accordingly, as he testified, a little before, that he had invested Titus with authority to preside in the appointment of pastors, that others might allow to him that right; so he now relates the injunction which he had given, lest the severity of Titus should be exposed to the illwill of the ignorant, or the slanders of wicked men.
As this passage presents to us a lively portrait of a lawful bishop, we ought to observe it carefully; but, on the other hand, as almost everything that is here contained has been explained by me in the Commentary on the First Epistle to Timothy, it will be enough at present to touch on it slightly. When he says, that a bishop must be ἀνέγκληος, blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation.
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The husband of one wife The reason why this rule is laid down — has been explained by us in the Commentary on the First Epistle to Timothy. Polygamy was so common among the Jews, that the wicked custom had nearly passed into a law. If any man had married two wives before he made a profession of Christianity, it would have been cruel to compel him to divorce one of them; and therefore the apostles endured what was in itself faulty, because they could not correct it. Besides, they who had involved themselves by marrying more than one wife at a time, even though they had been prepared to testify their repentance by retaining but one wife, had, nevertheless, given a sign of their incontinence, which might have been a brand on their good name. The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage — had been satisfied with having a single wife, and had forbidden those who had manifested the power of lust by marrying many wives. At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted “the husband of one wife;” for the apostle does not say, that they shall choose him who has been, but him who is, “the husband of one wife.”
Having believing children Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house — be able to govern the church! Besides, not only must the bishop himself be free from reproach, but his whole family ought to be a sort of mirror of chaste and honorable discipline; and, therefore, in the First Epistle to Timothy, he not less strictly enjoins their wives what they ought to be.
First, he demands that the children shall be “believers;” whence it is obvious that they have been educated in the sound doctrine of godliness, and in the fear of the Lord. Secondly, that they shall not be devoted to luxury, that they may be known to have been educated to temperance and frugality. Thirdly, that they shall not be disobedient; for he who cannot obtain from his children any reverence or subjection — will hardly be able to restrain the people by the bridle of discipline.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain This word is proper to horses and oxen, which…
This word is proper to horses and oxen, which will not abide the yoke.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 6 If any be blameless, the husband of one…
6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
Ver. 6. The husband of one wife] Here the apostle canonizeth, saith Scultetus, the marriage of ministers.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain If any be blameless: the apostle now directs what…
If any be blameless: the apostle now directs what kind of persons should be made elders or officers in the church. It is an elliptic speech, where must be something understood to perfect the sense. Do not make every one an elder, but if any be ανεγκλητος, see the notes on 1Ti 3:10, such a one, as though possibly he may be clamoured on by ill men, yet cannot be justly charged with or accused of any notorious crime.
The husband of one wife; one that doth not take the sinful liberty, taken by the Jews and heathens, (but contrary to the rule of Christ), to have at the same time more than one wife: see the notes on 1Ti 3:2.
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Having faithful children; having also a religious family, children that are believers, or at least honest in a moral sense (so then ministers in those days might marry).
Not accused of riot; the Greek is, under an accusation of ασωτιας, we translate it by a general word, riot, and undoubtedly our English words, sots and sottishness, comes from this word. The word signifieth any kind of luxury, drunkenness, whoredom, prodigality.
Unruly; sons of Belial, ungoverned, disorderly persons, like soldiers that will not keep their ranks, or rather, like cattle untamed, that will not endure any yoke.
Objection. But why must none be put into the ministry that have such children? The fathers may be good men, though the children be bad.
Solution.
1. Because the honour and repute of the church is more to be regarded than the interest of any private person.
2. Because it is an ill sign that the parents of such children have not ruled their own houses well, keeping their children in all subjection and gravity under authority, and are therefore very unfit to rule the greater society of a church.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here St. Paul gave Titus, as he had before…
Here St. Paul gave Titus, as he had before done Timothy, the character of such persons as were to be admitted into the sacred function. The character is twofold, positive and negative; he shows them both what they should be, and what they should not be.
The positive characters of a bishop, yea, of every one that administers to God in holy things, are these: he must be
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blameless, free from scandal, not blameworthy; a minister’s life should be so bright and shining, that all persons who behold it may admire it, and guide their lives by the direction and example of it.
The husband of one wife, that is at once, the apostle’s command doth not forbid successive marriages: for this he elsewhere allows: see the note on 1Ti 3:2. Nor does the command oblige him to marry at all, but it establishes the lawfulness of a bishop’s marriage, if he sees reason for it, no doubt, by these words, the husband of one wife, St. Paul proposes a greater degree of chastity to church governors than to other persons.
Having faithful children, not accused of riot, or unruly; Titus must not only look at the person he is to ordain, but to the family and household of the person ordained, that they be well governed; because the honour of religion, and the reputation of the church suffers exceedingly, when any of the bishop’s family, his children especially, are riotous and unruly; besides, the world will pronounce them unfit to govern the church of God, that cannot command their own families.
As the steward of God; the steward is an appointed and deputed officer, he acts by commission, and distributes his Lord’s allowance according to his Lord’s command, and is accountable for all he does; and as he is over the inferior servants, so must he be a pattern and precedent for them; a steward must be both wise and faithful.
A lover of hospitality, sober, temperate. Mark, Of hospitality, not of luxury and sensuality; as he commends hospitality, so he regulates it too, a lover of hospitality, yet sober and temperate; riotous housekeeping is not hospitality in St. Paul’s account, but the liberal and free relieving of such as are in necessities and straits.
Holding fast the faithful word, as he hath been taught; he must be a person well instructed, well settled and confirmed in the faith, of ability to defend the faith, and to stop the mouth of gainsayers;--
just, holy, and a lover of good men, a person of strict holiness and piety towards God, of exact righteousness and justice towards men, and a sincere lover of all good men. These are positive characters required in a bishop.
The negatives follow, and they are five:
not self-willed, not so adhering to his own resolutions, that nothing can force him from them; he that is of an inflexible will, had need be of an infallible judgment;
not soon angry, and subject to passion; for he stands in God’s place, and ought to resemble God in long-suffering and patience:
not given to wine, that is, too much wine, no inordinate lover of it; no sitter at wine, either in his own house or elsewhere:
no striker, either with the hand or with the tongue:
not given to filthy lucre, seeking to get wealth by sordid ways and means; the sin of covetousness is not so base in any man as in a minister; many are unjustly charged with it, but where it is really found it is a sordid sin.
How unfit is he to administer in holy things to God, who prefers the world before God! By making a god of the world, we make an idol of God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain The apostle here gives Titus directions about ordination, showing…
The apostle here gives Titus directions about ordination, showing whom he should ordain, and whom not.
I. Of those whom he should ordain. He points out their qualifications and virtues; such as respect their life and manners, and such as relate to their doctrine: the former in the sixth, seventh, and eighth verses, and the latter in the ninth.
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1. Their qualifications respecting their life and manners are,
(1.) More general: If any be blameless; not absolutely without fault, so none are, for there is none that liveth and sinneth not; nor altogether unblamed, this is rare and difficult. Christ himself and his apostles were blamed, though not worthy of it. In Christ thee was certainly nothing blamable; and his apostles were not such as their enemies charged them to be. But the meaning is, He must be one who lies not under an ill character; but rather must have good report, even from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.
(2.) More particularly.
[1.] There is his relative character. In his own person, he must be of conjugal chastity: The husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession nor calling is a bar. Co1 9:5, Have I not power, says Paul, to lead about a sister, a wife, as well as other apostles? Forbidding to marry is one of the erroneous doctrines of the antichristian church, Ti1 4:3. Not that ministers must be married; this is not meant; but the husband of one wife may be either not having divorced his wife and married another (as was too common among those of the circumcision, even for slight causes), or the husband of one wife, that is, at one and the same time, no bigamist; not that he might not be married to more than one wife successively, but, being married, he must have but one wife at once, not two or more, according to the too common sinful practice of those times, by a perverse imitation of the patriarchs, from which evil custom our Lord taught a reformation. Polygamy is scandalous in any, as also having a harlot or concubine with his lawful wife; such sin, or any wanton libidinous demeanour, must be very remote from such as would enter into so sacred a function. And, as to his children, having faithful children, obedient and good, brought up in the true Christian faith, and living according to it, at least as far as the endeavours of the parents can avail. It is for the honour of ministers that their children be faithful and pious, and such as become their religion. Not accused of riot, nor unruly, not justly so accused, as having given ground and occasion for it, for otherwise the most innocent may be falsely so charged; they must look to it therefore that there be no colour for such censure. Children so faithful, and obedient, and temperate, will be a good sign of faithfulness and diligence in the parent who has so educated and instructed them; and, from his faithfulness in the less, there may be encouragement to commit to him the greater, the rule and government of the church of God. The ground of this qualification is shown from the nature of his office (Tit 1:7): For a bishop must be blameless, as the steward of God. Those before termed presbyters, or elders, are in this verse styled bishops; and such they were, having no ordinary fixed and standing officers above them. Titus's business here, it is plain, was but occasional, and his stay short, as was before noted. Having ordained elders, and settled in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishops and stewards of God. We read not in the sacred writings of any successor he had in Crete; but to those elders or bishops was committed the full charge of feeding, ruling, and watching over their flock; they wanted not any powers necessary for carrying on religion and the ministry of it among them, and committing it down to succeeding ages. Now, being such bishops and overseers of the flock, who were to be examples to them, and God's stewards to take care of the affairs of his house, to provide for and dispense to them things needful, there is great reason that their character should be clear and good, that they should be blameless. How else could it be but that religion must suffer, their work be hindered, and souls prejudiced and endangered, whom they were set to save? These are the relative qualifications with the ground of them.
[2.] The more absolute ones are expressed, First, Negatively, showing what an elder or bishop must not be: Not self-willed. The prohibition is of large extent, excluding self-opinion, or overweening conceit of parts and abilities, and abounding in one's own sense, - self-love, and self-seeking, making self the centre of all, - also self-confidence and trust, and self-pleasing, little regarding or setting by others, - being proud, stubborn, froward, inflexible, set on one's own will and way, or churlish as Nabal: such is the sense expositors have affixed to the term. A great honour it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming all things to all men, that they may gain some. Not soon angry, mē orgilon, not one of a hasty angry temper, soon and easily provoked and inflamed. How unfit are those to govern a church who cannot govern themselves, or their own turbulent and unruly passions! The minister must be meek and gentle, and patient towards all men. Not given to wine; thee is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful. Use a little wine for thy stomach's sake, and thine often infirmities, said Paul to Timothy, Ti1 5:23. But excess therein is shameful in all, especially in a minister. Wine takes away the heart, turns the man into a brute: here most proper is that exhortation of the apostle (Eph 5:18), Be not drunk with wine, wherein is excess; but be filled with the Spirit. Here is no exceeding, but in the former too easily there may: take heed therefore of going too near the brink. No striker, in any quarrelsome or contentious manner, not injuriously nor out of revenge, with cruelty or unnecessary roughness. Not given to filthy lucre; not greedy of it (as Ti1 3:3), whereby is not meant refusing a just return for their labours, in order to their necessary support and comfort; but not making gain their first or chief end, not entering into the ministry nor managing it with base worldly views. Nothing is more unbecoming a minister, who is to direct his own and others' eyes to another world, than to be too intent upon this. It is called filthy lucre, from its defiling the soul that inordinately affects or greedily looks after it, as if it were any otherwise desirable than for the good and lawful uses of it. Thus of the negative part of the bishop's character. But, Secondly, Positively: he must be (Tit 1:8) a lover of hospitality, as an evidence that he is not given to filthy lucre, but is willing to use what he has to the best purposes, not laying up for himself, so as to hinder charitable laying out for the good of others; receiving and entertaining strangers (as the word imports), a great and necessary office of love, especially in those times of affliction and distress, when Christians were made to fly and wander for safety from persecution and enemies, or in travelling to and fro where there were not such public houses for reception as in our days, nor, it may be, had many poor saints sufficiency of their own for such uses - then to receive and entertain them was good and pleasing to God. And such a spirit and practice, according to ability and occasion, are very becoming such as should be examples of good works. A lover of good men, or of good things; ministers should be exemplary in both; this will evince their open piety, and likeness to God and their Master Jesus Christ: Do good to all, but especially to those of the household of faith, those who are the excellent of the earth, in whom should be all our delight. Sober, or prudent, as the word signifies; a needful grace in a minister both for his ministerial and personal carriage and management. He should be a wise steward, and one who is not rash, or foolish, or heady; but who can govern well his passions and affections. Just in things belonging to civil life, and moral righteousness, and equity in dealings, giving to all their due. Holy, in what concerns religion; one who reverences and worships God, and is of a spiritual and heavenly conversation. Temperate; it comes from a word that signifies strength, and denotes one who has power over his appetite and affections, or, in things lawful, can, for good ends, restrain and hold them in. Nothing is more becoming a minister than such things as these, sobriety, temperance, justice, and holiness - sober in respect of himself, just and righteous towards all men, and holy towards God. And thus of the qualifications respecting the minister's life and manners, relative and absolute, negative and positive, what he must not, and what he must, be and do.
2. As to doctrine,
(1.) Here is his duty: Holding fast the faithful word, as he has been taught, keeping close to the doctrine of Christ, the word of his grace, adhering thereto according to the instructions he has received - holding it fast in his own belief and profession, and in teaching others. Observe, [1.] The word of God, revealed in the scripture, is a true and infallible word; the word of him that is the amen, the true and faithful witness, and whose Spirit guided the penmen of it. Holy men of God spoke as they were moved by the Holy Ghost. [2.] Ministers must hold fast, and hold forth, the faithful word in their teaching and life. I have kept the faith, was Paul's comfort (Ti2 4:7), and not shunned to declare the whole counsel of God; there was his faithfulness, Act 20:27.
(2.) Here is the end: That he may be able, by sound doctrine, both to exhort, and to convince the gainsayers, to persuade and draw others to the true faith, and to convince the contrary-minded. How should he do this if he himself were uncertain or unsteady, not holding fast that faithful word and sound doctrine which should be the matter of this teaching, and the means and ground of convincing those that oppose the truth? We see here summarily the great work of the ministry - to exhort those who are willing to know and do their duty, and to convince those that contradict, both which are to be done by sound doctrine, that is, in a rational instructive way, by scripture-arguments and testimonies, which are the infallible words of truth, what all may and should rest and be satisfied in and determined by. And thus of the qualifications of the elders whom Titus was to ordain.
II. The apostle's directory shows whom he should reject or avoid - men of another character, the mention of whom is brought in as a reason of the care he had recommended about the qualifications of ministers, why they should be such, and only such, as he had described. The reasons he takes both from bad teachers and hearers among them, Tit 1:10, to the end.
1. From bad teachers. (1.) Those false teachers are described. They were unruly, headstrong and ambitious of power, refractory and untractable (as some render it), and such as would not bear nor submit themselves to the discipline and necessary order in the church, impatient of good government and of sound doctrine. And vain talkers and deceivers, conceiting themselves to be wise, but really foolish, and thence great talkers, falling into errors and mistakes, and fond of them, and studious and industrious to draw others into the same. Many such there were, especially those of the circumcision, converts as they pretended, at least, from the Jews, who yet were for mingling Judaism and Christianity together, and so making a corrupt medley. These were the false teachers. (2.) Here is the apostle's direction how to deal with them (Tit 1:11): Their mouths must be stopped; not by outward force (Titus had no such power, nor was this the gospel method), but by confutation and conviction, showing them their error, not giving place to them even for an hour. In case of obstinacy indeed, breaking the peace of the church, and corrupting other churches, censures are to have place, the last means for recovering the faulty and preventing the hurt of many. Observe, Faithful ministers must oppose seducers in good time, that, their folly being made manifest, they may proceed no further. (3.) The reasons are given for this. [1.] From the pernicious effects of their errors: They subvert whole houses, teaching things which they ought not (namely, the necessity of circumcision, and of keeping the law of Moses, etc.), so subverting the gospel and the souls of men; not some few only, but whole families. It was unjustly charged on the apostles that they turned the world upside down; but justly on these false teachers that they drew many from the true faith to their ruin: the mouths of such should be stopped, especially considering, [2.] Their base end in what they do: For filthy lucre's sake, serving a worldly interest under pretence of religion. Love of money is the root of all evil. Most fit it is that such should be resisted, confuted, and put to shame, by sound doctrine, and reasons from the scriptures. Thus of the grounds respecting the bad teachers.
II. In reference to their people or hearers, who are described from ancient testimony given of them.
1. Here is the witness (Tit 1:12): One of themselves, even a prophet of their own, that is, one of the Cretans, not of the Jews, Epimenides a Greek poet, likely to know and unlikely to slander them. A prophet of their own; so their poets were accounted, writers of divine oracles; these often witnessed against the vices of the people: Aratus, Epimenides, and others among the Greeks; Horace, Juvenal, and Persius, among the Latins: much smartness did they use against divers vices.
2. Here is the matter of his testimony: Krētes aei pseustaî kaka thēriâ gasteres argai - The Cretans are always liars, evil beasts, slow bellies. Even to a proverb, they were infamous for falsehood and lying; kretizein, to play the Cretan, or to lie, is the same; and they were compared to evil beasts for their sly hurtfulness and savage nature, and called slow bellies for their laziness and sensuality, more inclined to eat than to work and live by some honest employment. Observe, Such scandalous vices as were the reproach of heathens should be far from Christians: falsehood and lying, invidious craft and cruelty, all beastly and sensual practices, with idleness and sloth, are sins condemned by the light of nature. For these were the Cretans taxed by their own poets.
3. Here is the verification of this by the apostle himself: Tit 1:13. This witness is true, The apostle saw too much ground for that character. The temper of some nations is more inclined to some vices than others. The Cretans were too generally such as here described, slothful and ill-natured, false and perfidious, as the apostle himself vouches. And thence,
4. He instructs Titus how to deal with them: Wherefore rebuke them sharply. When Paul wrote to Timothy he bade him instruct with meekness; but now, when he writes to Titus, he bids him rebuke them sharply. The reason of the difference may be taken from the different temper of Timothy and Titus; the former might have more keenness in his disposition, and be apt to be warm in reproving, whom therefore he bids to rebuke with meekness; and the latter might be one of more mildness, therefore he quickens him, and bids him rebuke sharply. Or rather it was from the difference of the case and people: Timothy had a more polite people to deal with, and therefore he must rebuke them with meekness; and Titus had to do with those who were more rough and uncultivated, and therefore he must rebuke them sharply; their corruptions were many and gross, and committed without shame or modesty, and therefore should be dealt with accordingly. There must in reproving be a distinguishing between sins and sins; some are more gross and heinous in their nature, or in the manner of their commission, with openness and boldness, to the greater dishonour of God and danger and hurt to men: and between sinners and sinners; some are of a more tender and tractable temper, apter to be wrought on by gentleness, and to be sunk and discouraged by too much roughness and severity; others are more hardy and stubborn, and need more cutting language to beget in them remorse and shame. Wisdom therefore is requisite to temper and manage reproofs aright, as may be most likely to do good. Jde 1:22, Jde 1:23, Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. The Cretans' sins and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued,
5. Here is the end of it noted: That they may be sound in the faith (Tit 1:14), not giving heed to Jewish fables, and commandments of men, that turn from the truth; that is, that they may be and show themselves truly and effectually changed from such evil tempers and manners as those Cretans in their natural state lived in, and may not adhere to nor regard (as some who were converted might be too ready to do) the Jewish traditions and the superstitions of the Pharisees, which would be apt to make them disrelish the gospel, and the sound and wholesome truths of it. Observe, (1.) The sharpest reproofs must aim at the good of the reproved: they must not be of malice, nor hatred, nor ill-will, but of love; not to gratify pride, passion, nor any evil affection in the reprover, but to reclaim and reform the erroneous and the guilty. (2.) Soundness in the faith is most desirable and necessary. This is the soul's health and vigour, pleasing to God, comfortable to the Christian, and what makes ready to be cheerful and constant in duty. (3.) A special means to soundness in the faith is to turn away the ear from fables and the fancies of men (Ti1 1:4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So Ti1 4:7, Refuse profane and old wives' fables, and exercise thyself rather to godliness. Fancies and devices of men in the worship of God are contrary to truth and piety. Jewish ceremonies and rites, that were at first divine appointments, the substance having come and their season and use being over, are now but unwarranted commands of men, which not only stand not with, but turn fRom. the truth, the pure gospel truth and spiritual worship, set up by Christ instead of that bodily service under the law. (4.) A fearful judgment it is to be turned away from the truth, to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. Who hath bewitched you (said Paul to the Galatians, Gal 3:1, Gal 3:3) that you should not obey the truth? Having begun in the Spirit, are you made perfect by the flesh? Thus having shown the end of sharply reproving the corrupt and vicious Cretans, that they might be sound in the faith, and not heed Jewish fables and commands of men,
6. He gives the reasons of this, from the liberty we have by the gospel from legal observances, and the evil and mischief of a Jewish spirit under the Christian dispensation in the last two verses. To good Christians that are sound in the faith and thereby purified all things are pure. Meats and drinks, and such things as were forbidden under the law (the observances of which some still maintain), in these there is now no such distinction, all are pure (lawful and free in their use), but to those that are defiled and unbelieving nothing is pure; things lawful and good they abuse and turn to sin; they suck poison out of that from which others draw sweetness; their mind and conscience, those leading faculties, being defiled, a taint is communicated to all they do. The sacrifice of the wicked is an abomination to the Lord, Pro 15:8. And Pro 21:4, The ploughing of the wicked is sin, not in itself, but as done by him; the carnality of the mind and heart mars all the labour of the hand.
Objection. But are not these judaizers (as you call them) men who profess religion, and speak well of God, and Christ, and righteousness of life, and should they be so severely taxed? Answer, They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate, Tit 1:16. There are many who in word and tongue profess to know God, and yet in their lives and conversations deny and reject him; their practice is a contradiction to their profession. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: with their mouth they show much love, but their heart goeth after their covetousness, Eze 33:31. Being abominable, and disobedient, and to every good work reprobate. The apostle, instructing Titus to rebuke sharply, does himself rebuke sharply; he gives them very hard words, yet doubtless no harder than their case warranted and their need required. Being abominable - bdeluktoi, deserving that God and good men should turn away their eyes from them as nauseous and offensive. And disobedient - apeitheis, unpersuadable and unbelieving. They might do divers things; but it was not the obedience of faith, nor what was commanded, or short of the command. To every good work reprobate, without skill or judgment to do any thing aright. See the miserable condition of hypocrites, such as have a form of godliness, but without the power; yet let us not be so ready to fix this charge on others as careful that it agree not to ourselves, that there be not in us an evil heart of unbelief, in departing from the living God; but that we be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, Phi 1:10, Phi 1:11.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain If any be blameless,.... In his outward life and…
If any be blameless,.... In his outward life and conversation, not chargeable with any notorious crime; See Gill on Ti1 3:2,
the husband of one wife; See Gill on Ti1 3:2,
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having faithful children; legitimate ones, born in lawful wedlock, in the same sense as such are called godly and holy, in Mal 2:15 Co1 7:14 for by faithful children cannot be meant converted ones, or true believers in Christ; for it is not in the power of men to make their children such; and their not being so can never be an objection to their being elders, if otherwise qualified; at most the phrase can only intend, that they should be brought up in the faith, in the principles, doctrines, and ways of Christianity, or in the nurture and admonition of the Lord.
Not accused of riot; or chargeable with sins of uncleanness and intemperance, with rioting and drunkenness, chambering and wantonness; or with such crimes as Eli's sons were guilty of, from which they were not restrained by their father, and therefore the priesthood was removed from the family: "or unruly" not subject, but disobedient to their parents; See Gill on Ti1 3:4. See Gill on Ti1 3:5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The husband of one wife - Surely the Holy…
The husband of one wife - Surely the Holy Ghost, by repeating this so often, designed to leave the Romanists without excuse.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. If any be blameless] 1Ti 3:2, c.
Verse 6. If any be blameless] 1Ti 3:2, c.
Having faithful children] Whose family is converted to God. It would have been absurd to employ a man to govern the Church whose children were not in subjection to himself for it is an apostolic maxim, that he who cannot rule his own house, cannot rule the Church of God; 1Ti 3:5.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Tit 1:6-9. If any be blameless — As to…
Tit 1:6-9. If any be blameless — As to his conduct, shunning the appearance of evil, and walking in all the ordinances and commandments of God; the husband of one wife — See on 1Ti 3:2; having faithful, or believing children — As τεκνα πιστα may be properly rendered; that is, not infidels, but such as embrace the Christian faith; not accused of riot — Ασωτιαστυ of luxury, or intemperance; or unruly — Ανυποτακτα, refractory or disobedient. The apostle required that the children of the person who was to be ordained an elder should be believers in Christ, and of a sober, exemplary behaviour, because the infidelity and vices of children never fail to reflect some blame on their parents. And the children of ministers ought certainly, from that consideration, as well as in order to the salvation of their own souls, carefully to avoid every irregularity, and even impropriety of conduct. For a bishop — Or elder, as he is called, Tit 1:5; must be blameless — In order to his being useful; as the steward of God — One intrusted by God with the care of immortal souls, and with the dispensation of the mysteries of the gospel; not self- willed — Αυθαδη, literally, pleasing himself; but all men for their good to edification; not soon angry — Or easily provoked: as οργιλον means; not given to wine, &c. — See on 1Ti 3:2-7; sober — Or prudent: as σωφρονα may be properly rendered. It implies, especially, the proper government of our angry passions; so that on all occasions we behave with prudence; temperate — In the use of every sensual pleasure; one who has so the command of himself that he keeps all his appetites under due restraint. Holding fast the faithful word — That is, the word of the truth of the gospel. There is a great beauty, says Macknight, in the word αντεχομενον, as here used. It signifies the holding fast the true doctrine, in opposition to those who would wrest it from us; as he hath been taught — Κατα την διδαχην, according to the teaching, namely, of the apostles; that by sound, or salutary doctrine, he may be able both to exhort — Believers to zeal and diligence in the performance of their duty; and to convince gainsayers — Those that oppose the truth, of their errors and sins.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain If any be blameless, the husband of one wife…
If any be blameless, the husband of one wife - See the notes at 1Ti 3:2.
Having faithful children - See the notes at 1Ti 3:4-5. That is, having a family well-governed, and well-trained in religion. The word here - πιστὰ pista - applied to the children, and rendered faithful, does not necessarily mean that they should be truly pious, but it is descriptive of those who had been well-trained, and were in due subordination. If a man’s family were not of his character - if his children were insubordinate, and opposed to religion - if they were decided infidels or scoffers, it would show that there was such a deficiency in the head of the family that he could not be safely entrusted with the government of the church; compare the notes at 1Ti 3:5. It is probably true, also, that the preachers at that time would be selected, as far as practicable, from those whose families were all Christians. There might be great impropriety in placing a man over a church, a part of whose family were Jews or heathens.
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Not accused of riot - That is, whose children were not accused of riot. This explains what is meant by faithful. The word rendered “riot” - ἀσωτία asōtia - is translated excess in Eph 5:18, and riot in Tit 1:6; 1Pe 4:4. It does not elsewhere occur in the New Testament, though the word riotous is found in Luk 15:13; see it explained in the notes at Eph 5:18. The meaning here is, that they should not be justly accused of this; this should not be their character. It would, doubtless, be a good reason now why a man should not be ordained to the ministry that he had a dissipated and disorderly family.
Or unruly - Insubordinate; ungoverned; see the notes, 1Ti 1:9; Luk 3:4.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Without crime. See the like qualifications, 1 Timothy iii.…
Without crime. See the like qualifications, 1 Timothy iii. (Witham) --- These words if taken in their strictest meaning, do not seem to have all the force St. Paul meant them to have. For it is not sufficient that a bishop be free from great crimes; he ought, moreover to lead such a life as to draw others by his example to the practice of virtue. (Calmet) --- If we consult all antiquity we shall find, that if in the early infancy of the Church some who had been once married were ordained to the ministry, we shall find that after their ordination they abstained from the use of marriage. See St. Epiphanius, lib. iii. cont. hær. and lib. iii. hæres. 59.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Compare Notes, see on Ti1 3:2-4.) The thing dwelt…
(Compare Notes, see on Ti1 3:2-4.) The thing dwelt on here as the requisite in a bishop, is a good reputation among those over whom he is to be set. The immorality of the Cretan professors rendered this a necessary requisite in one who was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (Tit 1:9, Tit 1:13).
having faithful children--that is, believing children. He who could not bring his children to faith, how shall he bring others? [BENGEL]. ALFORD explains, "established in the faith."
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not accused--not merely not riotous, but "not (even) accused of riot" ("profligacy" [ALFORD]; "dissolute life" [WAHL]).
unruly--insubordinate; opposed to "in subjection" (Ti1 3:4).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. If—Perhaps it was a contingency whether many such…
6. If—Perhaps it was a contingency whether many such men could be found in Crete, but the words do not necessarily so imply.
Blameless— Possessed of such known innocence of character as makes imputation of wrong at the start improbable.
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One wife—Note on 1Ti_3:2; 1Ti_4:9.
Children—Notes 1Ti_3:4-5.
Accused—Refers to children. There is a common but fallacious notion prevalent that ministers’ children, instead of being after Paul’s model, are worse than other people’s children. A modern Greek proverb is, that “the parson’s son is the devil’s grandson.” Impartial statistics, however, show that in this country, at any rate, the reverse is the truth. The fallacy arises from the fact that people demand a ministerial rectitude of ministers’ children. When a minister’s son, therefore, commits a gross fault, it is usually told with the awful addendum, “and a minister’s son, too!” No one thinks of exclaiming, “and a lawyer’s,” or, “a mechanic’s, son, too!” The transgressing minister’s son will be remembered for a quarter of a century as standing proof that ministers’ sons are the worst of young men.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. if any be blameless, the husband of one…
6. if any be blameless, the husband of one wife] ‘Blameless’; the word has occurred 1Ti_3:10, to the same effect as ‘without reproach’ in 1Ti_3:2, that word describing a character ‘such as cannot be laid hold of,’ this denoting a life ‘such as cannot be called in question,’ Vulg. ‘sine crimine.’ For the importance of this primary qualification see note on 1Ti_5:7. It fits exactly with the next, ‘husband of one wife.’ This also was what the ordinands were to be before they were appointed presbyters; hence ‘husband of one wife’ refers to the prevalent polygamy, and has nothing to do with prohibition of a second marriage after ordination. We see in this here as elsewhere in the Pastoral Epistles (see note on 1Ti_3:2) ‘a solemn demand for purity and blamelessness in the marriage relation amid widespread concubinage and licence.’ Dr Reynolds, Expositor, Vol. viii. p. 74. Technically, ‘not a bigamist.’
having faithful children] ‘Faithful’ is ambiguous, implying either ‘trustworthy’ or ‘believing’; no doubt the latter is intended; the presbyter’s household must not be one where the influence and teaching have been such that the children have still remained heathen; nor yet one where ‘faith’ and ‘duty’ have been severed; for they must also be neither chargeable with riotous living nor unruly, but living ‘in temperance, soberness and chastity,’ and submitting themselves ‘to all that are put in authority.’ ‘Riotous living’ is perhaps better than R.V. ‘riot’ (which is also substituted for the A.V. rendering of the same word ‘excess’ in Eph_5:18), as recalling the typical instance of the character in the ‘Prodigal Son,’ Luk_15:13. ‘The prodigal is one who cannot save or spare, to use Spenser’s word, ‘scatterling.’ The word forms part of Aristotle’s ethical terminology, the truly liberal man being one who keeps the golden mean between the two extremes, prodigality on one side and stinginess on the other.’ Trench, N.T. Syn. § 16.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) If any be blameless.—The candidate for the holy…
(6) If any be blameless.—The candidate for the holy office must have naught laid to his charge; he must be of such a character that no one could bring a reasonable accusation against him. Blameless must be his life, spotless his name. As it has been well said, “the office of presbyter must never be allowed to cover or condone damaged reputations.”
The husband of one wife.—See Notes on 1Ti_3:2.
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Having faithful children.—Better, believing children. In searching out these presbyters, whose charge would involve so many and such responsible duties, Titus must look for men of ripe age. There were even grave objections to the appointment of the comparatively young to this office. We have seen how anxious St. Paul was for Timothy, his well-known and trusted friend, on account of his want of years. Timothy must have been at least approaching forty years of age when St. Paul warned him so earnestly of his behaviour and his life, “Let no man despise thy youth.” These presiding Cretan elders should be married men, with children already, so to speak, grown up.
These requirements evidently show that Christianity had been established in Crete for a very considerable period. We must remember some thirty-three years had passed since that memorable Pentecost feast of Jerusalem, when “Cretes” were among the hearers of those marvellous utterances of the Spirit. Besides the children of the candidates for the presbyter’s office being professing Christians, they must also be free from all suspicion of profligacy.
Not accused of riot.—More accurately rendered, dissoluteness. The Greek word here rendered “riot” implies a self-indulgent or even a reckless expenditure. Such careless selfishness well-nigh always ends in profligacy. In the case of men whose duties included the superintendence of the Church’s funds, it was imperatively necessary that their homes and families should be free from all suspicion of anything like that reckless waste or extravagance which in so many cases imperceptibly passes into dissoluteness and profligacy.
Or unruly.—That is, disobedient to their parents. If the presbyter was incapable of teaching his own children obedience and order, what hope was there that his influence would be of any value with his flock? All these early instructions to the master-builders whose task it was to lay the early storeys of the Christian Temple are very decisive as to the state of St. Paul’s mind; and we must not forget whence St. Paul directly drew his wisdom. The Apostles of the Lord never seem to have thought of the Christian priesthood of the future developing into a caste or order. Anything more diametrically opposed to the mediæval notion of church government than the Pastoral Epistles can hardly be imagined. The writer of the Epistles to Timothy and to Titus never dreamed of building up a priestly order with views, thoughts, hopes, and joys differing from those of the ordinary worker of the world. St. Paul’s presbyters were to be chosen, among other qualities, for the white and blameless lives of their families. The presbyter’s home in Crete and Ephesus must supply a fair pattern for the many other Christian homes in that luxurious, dissolute age in which Titus lived.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Any man is for any be, A.V; children that…
Any man is for any be, A.V; children that believe for faithful children, A.V; who are not for not, A.V Blameless (anegklhtov); see 1Ti_3:10, note. The husband of one wife. (see 1Ti_3:2, note) Having children that believe. (see 1Ti_3:4) Mark the importance given to the "elder"s" family as well as to his personal character. Not accused (mh en kathgoria k.t.l..); literally, not under an accusation. (see 1Ti_5:19) Riot (aswtiav); see Eph_5:18 1Pe_4:4 Luk_15:13. Used in Plato and Aristotle for "debauchery" or "profligacy," with the kindred words aswtov aswteuomai , etc. Unruly (anupotakta); ver. 10 and 1Ti_1:9, note. (comp. 1Ti_3:4, where the children are required to be an upotagh , "under rule," in subjection)
Vers. 6, 7. The character of bishops their negative qualifications.
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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. (1Co_1:8 Col_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. (Tit_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", (1Ti_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. (Rom_7:1 1Co_7:8, 1Co_7:9, 1Co_7:39)
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? (1Ti_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, tie 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain If any be blameless
Tit_1:6
If any be blameless
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Lessons
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.)
A man of scandalous life is unfit to be a minister
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 mens sins go beforehand, and some mens 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 Aarons 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 mens hands, no more than a true mans piece of gold in the hands of a thief; yet by our weakness, in such a mans 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 Mosess chair (be he Pharisee, be he hypocrite) must be heard, yet can it not be but that the wickedness of Elis sons will make the people abhor the offerings of the Lord, which what a grievous sin it was before the Lord (see 1Sa_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.)
Rules to keep a man unreprovable
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 Gods 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 mens matters.
5. Curb and cover thine own infirmities, buffet thy body, and bring it in subjection (1Co_9:1-27).
6. Daily pray for thyself, with a desire of the prayer and admonition of others. (T. Taylor, D. D.)
Importance of good ministerial character
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 (Exo_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.)
The secret of a blameless life
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 Gods 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 husband of one wife
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 Lords 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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. If any be blameless. The appointment is conditioned…
6. If any be blameless. The appointment is conditioned on finding the right kind of men. For a discussion of the qualifications, see notes on 1 Tim. 3:1–6.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Having told Titus to ordain elders in every city on the island of Crete, Paul gives the requirements for elders.
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An elder must be without blame, the husband
To be "without blame" is to be known as a person who does not do bad things. AT: "An elder must not have a bad reputation and must be the husband"
the husband of one wife
This means that he has only one wife, that is, he does not have any other wives or concubines. It may also imply that he does not commit adultery and that he has not divorced a previous wife. AT: "a man who has only one woman" or "a man who is faithful to his wife" (See: Assumed Knowledge and Implicit Information)
faithful children
Possible meanings are 1) children who believe in Jesus or 2) children who are trustworthy.
undisciplined
having no self-control, unable to control themselves
overseer
This is another name for the same position of spiritual leadership that Paul referred to as "elder" in Tit 1:6.
God's household manager
Paul speaks of the church as if it were God's household and the overseer as if he were a servant in charge of managing the household. (See: Metaphor)
not addicted to wine
"not an alcoholic" or "not one who drinks much wine"
not a brawler
"not one who is violent" or "not one who likes to fight"
translationWords
elder
faithful
oversee
house of God
manager
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:6 must be faithful to his wife: See study…
1:6 must be faithful to his wife: See study note on 1 Tim 3:2. • wild or rebellious: This probably reflects Cretan culture with its low moral standards (Titus 1:12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.