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,In the biblical context, a steward is someone entrusted with managing the affairs of another. This concept is rooted in the parables of Jesus, such as the Parable of the Talents (Matthew 25:14-30), where servants are given responsibilities by their master. The overseer, or elder, is entrusted with the care of God’s church, reflecting the responsibility and accountability to God. This stewardship implies a deep sense of duty and faithfulness, akin to Joseph’s role in managing Potiphar’s household (Genesis 39:4-6). 1Co 4:1-2 So then, men ought to regard us as servants of Christ…
Luk 12:42-43 And the Lord answered, “Who then is the faithful and wise……
1Pe 4:10 As good stewards of the manifold grace of God,…
an overseer must be above reproach— Being above reproach means living a life that is blameless and free from valid criticism. This requirement is echoed in 1 Timothy 3:2, where Paul outlines similar qualifications for church leaders. The cultural context of Crete, where Titus was ministering, was known for its moral laxity, making this standard particularly significant. The overseer’s life should reflect Christ-like integrity, serving as a model for the congregation. 1Ti 3:2 An overseer, then, must be above reproach,…
1Ti 3:7 Furthermore, he must have a good reputation with outsiders,…
Php 2:15 you may be blameless and pure, children of God without fault…
not self-willed, Self-will denotes a stubborn or arrogant insistence on one’s own way. In contrast, biblical leadership is characterized by humility and submission to God’s will, as seen in Jesus’ prayer in Gethsemane (Luke 22:42). Leaders are called to serve others, not to dominate or pursue personal agendas, aligning with the servant leadership model exemplified by Christ (Mark 10:42-45). 2Pe 2:10 Such punishment is specially reserved for those who indulge…
Jas 3:17 But the wisdom from above is first of all pure,…
Rom 12:16 Live in harmony with one another. Do not be proud.…
not quick-tempered, A quick temper can lead to rash decisions and conflict, undermining the unity and peace within the church. Proverbs 14:29 highlights the wisdom of being slow to anger. The cultural backdrop of Crete, known for its volatile nature, underscores the importance of this trait. Leaders are to exhibit the fruit of the Spirit, including patience and self-control (Galatians 5:22-23). Jas 1:19-20 My beloved brothers, understand this: Be quick to listen…
Pro 14:29 A patient man has great understanding, but…
Pro 15:1 A gentle answer turns away wrath, but a harsh word…
not given to drunkenness, Drunkenness is condemned throughout Scripture (Ephesians 5:18) as it impairs judgment and self-control. In the Greco-Roman world, excessive drinking was common, but Christian leaders were to set a different standard. This aligns with the Nazarite vow of abstinence (Numbers 6:1-4) and the call to be sober-minded, reflecting a life dedicated to God’s service. Eph 5:18 Do not get drunk on wine, which leads to…
1Pe 4:3 For you have spent enough time in the past…
Pro 20:1 Wine is a mocker, strong drink is a brawler,…
not violent, Violence, whether physical or verbal, is contrary to the teachings of Christ, who advocated for peace and reconciliation (Matthew 5:9). The early church faced persecution and internal strife, making non-violence a crucial attribute for leaders. This mirrors the prophecy of the Messiah as the Prince of Peace (Isaiah 9:6) and the call to overcome evil with good (Romans 12:21). 1Ti 3:3 not dependent on wine, not violent but gentle, peaceable…
2Ti 2:24 And a servant of the Lord must not be quarrelsome…
Mat 5:39 But I tell you not to resist an evil person.…
not greedy for money. Greed is a form of idolatry (Colossians 3:5) and can lead to corruption and exploitation. The love of money is warned against in 1 Timothy 6:10, as it can distract from spiritual priorities. Leaders are to be content and generous, reflecting the selflessness of Christ, who had no place to lay His head (Matthew 8:20) and taught that one cannot serve both God and money (Matthew 6:24). 1Pe 5:2 Be shepherds of God’s flock that is among you,…
1Ti 6:10 For the love of money is the root of all kinds of evil.…
Heb 13:5 Keep your lives free from the love of money and be content…
Persons / Places / Events 1. TitusA trusted companion of the Apostle Paul, Titus was left in Crete to organize the church and appoint elders. 2. PaulThe Apostle who wrote the letter to Titus, providing guidance on church leadership and conduct. 3. CreteAn 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 StewardA metaphor for church leaders, emphasizing their role as caretakers of God’s household. Teaching Points The Role of a StewardChurch leaders are stewards of God’s household, entrusted with the care and guidance of the congregation. This role requires integrity and accountability. Character MattersThe qualifications for overseers emphasize character over charisma. Leaders must be above reproach, demonstrating qualities that reflect Christ-like behavior. Avoiding PitfallsThe 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 LeadershipTrue leadership in the church is marked by humility and service, not by seeking personal gain or power. Self-Control and TemperanceLeaders 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 3:1-7This passage provides similar qualifications for overseers, emphasizing the importance of character and reputation. 1 Peter 5:2-3Peter advises elders to shepherd the flock willingly and eagerly, not for personal gain, which aligns with the qualities listed in Titus 1:7. Acts 20:28Paul instructs the Ephesian elders to be vigilant overseers, highlighting the responsibility of church leaders to care for the church. Proverbs 16:32This verse praises self-control, contrasting with being quick-tempered, which is discouraged in Titus 1:7. Matthew 20:25-28Jesus teaches about servant leadership, which is the opposite of being self-absorbed or greedy. | Church Order | D. Thomas | Titus 1:5-9 | | The Character of Bishops - Their Negative Qualifications | T. Croskery | Titus 1:6, 7 | | A Faithful Steward | S. Cook, D. D. | Titus 1:7-9 | | An Ideal Bishop | Archdeacon Farrar. | Titus 1:7-9 | | Drunkenness | W. Graham, D. D. | Titus 1:7-9 | | Frowardness Most Dangerous in a Minister | T. Taylor, D. D. | Titus 1:7-9 | | Good Companionship | W. Graham, D. D. | Titus 1:7-9 | | Good Ministerial Qualities | W. Graham, D. D. | Titus 1:7-9 | | Hastiness to Anger a Great Blot in a Minister | T. Taylor, D. D. | Titus 1:7-9 | | Hospitality in Ministers | T. Taylor, D. D. | Titus 1:7-9 | | Means to Repress Rash Anger | T. Taylor, D. D. | Titus 1:7-9 | | Ministerial Stewardship | T. Taylor, D. D. | Titus 1:7-9 | | No Striker | Adam Clarke. | Titus 1:7-9 | | Qualifications for the Eldership | J. O. Dykes, D. D. | Titus 1:7-9 | | Rules for the Subduing of Covetous Desires | T. Taylor, D. D. | Titus 1:7-9 | | Sound Doctrine and Faithful Exhortation | T. Taylor, D. D. | Titus 1:7-9 | | Stewards of God | | Titus 1:7-9 | | The Bible Inflexible in its Requirements | T. Champness. | Titus 1:7-9 | | The Characteristics of a Successful Preacher | F. Wagstaff. | Titus 1:7-9 | | The Faithful Word | T. Taylor, D. D. | Titus 1:7-9 | | The Faithful Word to be Improved | T. Taylor, D. D. | Titus 1:7-9 | | The Lover of the Good | A. Raleigh, D. D. | Titus 1:7-9 | | The Overseers | W.M. Statham | Titus 1:7-9 | | The True Hospitality | W. Graham, D. D. | Titus 1:7-9 | | Victory Through Preaching Sound Doctrine | | Titus 1:7-9 | | Why a Minister Should not be Addicted to Wine | T. Taylor, D. D. | Titus 1:7-9 |
People Cretians, Paul, TitusPlaces CreteTopics 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, WrathDictionary 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 BrightonThe 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 Links Titus 1:7 NIVTitus 1:7 NLTTitus 1:7 ESVTitus 1:7 NASBTitus 1:7 KJV
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