Titus Chapter 1
In-Depth Introduction to the Epistle of Titus
The Epistle of Titus stands as one of the three Pastoral Epistles—alongside First and Second Timothy—written by the Apostle Paul to individuals tasked with leading and stabilizing fledgling churches in the early first century. While often categorized as "pastoral," the content and theological depth of this letter extend beyond administrative advice. It articulates a robust connection between sound doctrine and practical godliness, especially in contexts rife with moral decay and religious deception.
Paul wrote this epistle to Titus, a Gentile convert and one of his most trusted co-laborers. Titus had proven himself to be a man of courage, maturity, and steadfastness (see 2 Corinthians 8:23), often deployed by Paul as a troubleshooter in delicate and volatile ministry environments (such as Corinth). At the time of this letter, Paul had left Titus in Crete, a Mediterranean island known in antiquity for its immorality, lawlessness, and reputation for deceit. The Cretans were so notorious that Paul quoted one of their own prophets, saying:
“One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons.’” — Titus 1:12, New King James Version.
Historical and Geographical Context
Crete, the fourth-largest island in the Mediterranean, was a hub of commerce, culture, and paganism. Though there were Jewish communities on the island (Acts 2:11 indicates Cretans were present at Pentecost), the church was young and lacked established leadership. False teachers—especially those of the circumcision party, advocating a blend of law and grace—had crept into the church, subverting households and destabilizing faith (Titus 1:10-11).
Paul’s mission to Titus was to “set in order the things that are lacking, and appoint elders in every city” (Titus 1:5, NKJV). The phrase "set in order" (Greek: epidiorthōō) implies correcting what is defective or unfinished—an urgent call to ecclesiastical reform. This establishes Titus not merely as a figure of encouragement but one of authoritative correction and doctrinal enforcement.
Structure and Theological Emphasis
The letter is structured to reflect Paul’s urgent concern for doctrinal integrity and behavioral holiness. The epistle unfolds in three main movements:
Church Order and Leadership (Titus 1:1–16)
Paul begins by emphasizing his apostolic authority and the divine nature of truth:“Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness, in hope of eternal life which God, who cannot lie, promised before time began,” — Titus 1:1–2, NKJV.
Here, Paul roots his authority and message in the eternal promises of God. He charges Titus to appoint elders who meet strict moral and doctrinal qualifications. These men must not only be above reproach in character but also “holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict” (Titus 1:9, NKJV).
The chapter ends with a condemnation of false teachers, who are described as defiled and disqualified:
“They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.” — Titus 1:16, NKJV.
Sound Doctrine and Godly Living (Titus 2:1–15)
Paul transitions from leadership integrity to congregational behavior. He commands Titus:“But as for you, speak the things which are proper for sound doctrine.” — Titus 2:1, NKJV.
Paul then gives specific ethical instructions to various groups: older men, older women, young women, young men, and bondservants. All of these behavioral commands are undergirded by theology—particularly the grace of God that transforms believers. The climax of this section is a theologically rich summary of redemptive purpose:
“For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.” — Titus 2:11–14, NKJV.
This passage connects eschatology (“looking for the blessed hope”) with sanctification and gospel proclamation. In line with a dispensational premillennial view, this “blessed hope” is understood as the imminent rapture of the Church, distinct from the Second Coming and reserved for those in Christ (cf. 1 Thessalonians 4:13–18; Titus 2:13).
Christian Citizenship and Good Works (Titus 3:1–11)
Paul addresses the believer’s relationship to secular authority and civic life:“Remind them to be subject to rulers and authorities, to obey, to be ready for every good work,” — Titus 3:1, NKJV.
He reinforces this call with a reminder of who believers were before salvation—foolish, disobedient, and enslaved by sin (Titus 3:3). But salvation was not earned. Paul writes:
“Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit,” — Titus 3:5, NKJV.
This is one of the clearest declarations of salvation by grace alone, through the regenerating work of the Holy Spirit—a doctrine consistent with soteriological dispensationalism, which distinguishes between Israel under law and the Church under grace (Romans 6:14; Ephesians 2:8–9).
Paul also emphasizes good works, not as a basis of salvation, but as a necessary result of it. He repeats this several times:
“This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works.” — Titus 3:8, NKJV.
Those who persist in heresy and division after multiple warnings are to be rejected:
“Reject a divisive man after the first and second admonition,” — Titus 3:10, NKJV.
Distinctive Doctrines and Themes
Grace as a Teacher: The grace of God not only saves but instructs in holiness (Titus 2:11–12).
Eschatology – The Blessed Hope: A clear reference to the pretribulational rapture and the anticipation of Christ’s appearing (Titus 2:13).
Church Leadership: Focuses on appointing elders who are both doctrinally sound and morally upright (Titus 1:5–9).
Rebuking False Teachers: Pastoral leadership includes sharp rebuke when truth is compromised (Titus 1:13).
Sanctification and Good Works: Although salvation is by grace, it results in a life characterized by good works (Titus 3:8).
Civic Responsibility: Even in pagan societies, believers are to obey rulers and reflect godliness in public life (Titus 3:1–2).
A Mission for Titus
A. Introduction and Greeting (Titus 1:1–3)
Titus 1:1 —
“Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness.”
Paul opens the epistle in the formal Greco-Roman structure by identifying himself first. This approach not only establishes his authorship but sets the tone of apostolic authority with which he writes. Though addressed to Titus, the letter was meant for the broader audience of the churches on the island of Crete, and Paul takes this opportunity to define his position as a slave and apostle of God—titles that reflect both humility and delegated divine authority.
The term translated “bondservant” is the Greek word doulos, denoting a slave by choice—someone who voluntarily submits himself to a master. It is the lowest position socially, but Paul wears it as a badge of honor because he serves the highest Master. Paul’s authority is not self-appointed, but granted by the command of God. He is not freelancing in ministry; he is operating under divine orders.
When Paul refers to “the faith of God’s elect,” he speaks of that collective body of doctrinal truth entrusted to the saints (cf. Jude 1:3), but also of the elect themselves—those chosen in Christ before the foundation of the world (see Ephesians 1:4). These are the ones who have responded in faith to the gospel. He is writing in alignment with that faith, for the building up and correction of the people of God.
The phrase “the acknowledgment of the truth which accords with godliness” highlights that true doctrine is never divorced from personal holiness. The goal of theology is transformation, not mere information. Knowledge of the truth must manifest in godly living. As Paul wrote elsewhere, “And do not be conformed to this world, but be transformed by the renewing of your mind…” (Romans 12:2, NKJV).
Sound doctrine that does not lead to godliness is incomplete. Paul makes it clear that the truth he teaches is not speculative, mystical, or esoteric; it is practical, moral, and sanctifying. This sets the tone for the whole letter, as Titus will be instructed to identify elders who can both teach sound doctrine and live it out (Titus 1:9).
Titus 1:2 —
“In hope of eternal life which God, who cannot lie, promised before time began.”
Paul now introduces the eschatological foundation of his ministry: the hope of eternal life. This is not “hope” in the modern sense of a vague wish or uncertain optimism. Rather, it is a confident expectation grounded in the unchanging character of God. Eternal life is the believer’s present possession and future destiny (see John 17:3), and it is as secure as the God who promised it.
God’s integrity is emphasized in the statement “God, who cannot lie.” This is a reference to His immutable nature (see Numbers 23:19 and Hebrews 6:18). Unlike the Cretans, whose own poets declared them to be “always liars” (Titus 1:12), the God who saves them is truth itself. Paul contrasts the depravity of Cretan culture with the trustworthiness of God.
The promise of eternal life was made “before time began”—literally “before eternal times.” This speaks to the divine plan of redemption that predated creation. This language echoes 2 Timothy 1:9, where Paul states that God “has saved us and called us with a holy calling… according to His own purpose and grace which was given to us in Christ Jesus before time began.”
This again emphasizes the dispensational view that God’s redemptive plan has always included the church, even though the full revelation of the mystery was withheld until the time of Christ (Ephesians 3:3–6). Eternal life is not an afterthought or Plan B. It is part of a divine covenant promise inaugurated in eternity past and revealed in Christ.
Titus 1:3 —
“But has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior.”
Though eternal life was promised in eternity past, it is made manifest in “due time” through the preaching of the gospel. The phrase “in due time” signifies that there was a divinely appointed moment in history when God unveiled the mystery of salvation through the person and work of Jesus Christ (cf. Galatians 4:4–5).
The method God chose to manifest His eternal promise is preaching—the public proclamation of the Word of God. Paul affirms that preaching is not a manmade enterprise, nor is it optional. It is the ordained vehicle through which God reveals His redemptive plan. The Greek word used for “preaching” (kērygma) connotes a herald’s message, authoritative and urgent.
Paul had been divinely entrusted with this preaching ministry “according to the commandment of God our Savior.” This underscores the apostolic commission Paul received, not from men or councils, but directly from God (see Galatians 1:1). The title “God our Savior” is significant—it appears multiple times in this epistle (Titus 1:3; 2:10; 3:4) and connects to the overall theme of God’s intervention in human history for salvation.
Preaching is not only central to Paul’s calling, but also to Titus’s task. The churches in Crete were being infiltrated by false teachers who relied on myths and genealogies (Titus 1:14; 3:9), and it was the authoritative, Spirit-empowered preaching of sound doctrine that would correct them and strengthen the faithful.
Titus 1:4 — Paul Addresses Titus Directly
“To Titus, a true son in our common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.” (Titus 1:4, NKJV)
Paul now shifts from identifying himself to greeting his recipient. Though this is a personal letter, the tone remains formal and apostolic, emphasizing both authority and affection. Titus is not addressed as a mere colleague, but as “a true son in our common faith.” This is more than sentiment; it is a public affirmation of Titus’s sound doctrine, faithful character, and legitimate spiritual authority.
The phrase “true son” (genuine or legitimate, Greek: gnēsios teknon) reveals the depth of Paul’s confidence in Titus. This is not just a spiritual convert—it is someone Paul regards as a faithful continuation of his own apostolic ministry. Titus was Paul’s spiritual offspring, brought to faith through Paul’s witness, and now deployed in apostolic mission under Paul’s authority.
Though the Book of Acts never mentions Titus, his name appears repeatedly in the epistles, revealing his prominence and reliability. According to 2 Corinthians 8:23, Paul calls him “my partner and fellow worker concerning you.” In 2 Corinthians 2:13, Paul says, “I had no rest in my spirit, because I did not find Titus my brother.” This language shows deep affection, mutual trust, and theological alignment.
Titus is not just Paul's assistant; he is one who walked “in the same spirit” and “in the same steps” as Paul (2 Corinthians 12:18, NKJV). He is also tasked with confronting false teachers and setting things in order in Crete, indicating a high level of doctrinal competence and spiritual maturity. Titus's role exemplifies what Paul says later in the epistle: “In all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility” (Titus 2:7, NKJV).
The phrase “in our common faith” highlights the universality and unity of the Christian message. This is not a private, mystical experience shared only between Paul and Titus, but a shared doctrinal framework recognized by the entire church. It parallels Jude 1:3: “Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.” This “common faith” refers to the body of truth entrusted to the church, which Paul later calls “sound doctrine” (Titus 2:1, NKJV).
Paul then imparts a threefold blessing: “Grace, mercy, and peace.” This is no mere formality. These words were inspired and intentional, rooted in Paul's theology. Grace (charis) is the unmerited favor of God that initiates salvation. Mercy (eleos) is God's compassion in withholding the judgment we deserve. Peace (eirēnē) is the result of being reconciled to God. The order matters—grace leads to mercy, and mercy results in peace. Together they describe the full scope of God’s redemptive provision for His people.
The source of these blessings is “God the Father and the Lord Jesus Christ our Savior.” Here again, the epistle upholds the full deity of Christ and the cooperative roles of Father and Son in salvation. The same title “our Savior” is used of both God (Titus 1:3; 2:10; 3:4) and Jesus Christ (Titus 1:4; 2:13; 3:6), affirming their unity in the work of redemption. This is consistent with John 10:30, where Jesus says, “I and My Father are one.”
This verse, while serving as a formal greeting, is densely packed with theology: ecclesiology (the true son in the faith), soteriology (grace, mercy, and peace), and Christology (the shared role of the Father and Son in salvation). It affirms Titus’s authority to fulfill the mission Paul is about to unfold, and it reminds the reader that all of it flows from the sovereign hand of God.
B. Paul’s Mission for Titus
1. The Challenge Given to Titus (Titus 1:5)
“For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you.” (Titus 1:5, NKJV)
Paul now clarifies the purpose for which Titus was stationed in Crete. This is a pastoral commission of the highest urgency and authority. Titus was left behind on the island not merely as a placeholder, but as an apostolic delegate, tasked with restoring spiritual order and erecting godly leadership structures in the wake of Paul’s evangelistic work.
“For this reason I left you in Crete…”
The language Paul uses here echoes terms used elsewhere to describe logistical ministry deployments (cf. 2 Timothy 4:13, 20), suggesting that Titus remained in Crete at Paul’s direction while the apostle continued his journey. The implication is that Paul trusted Titus implicitly. The assignment was temporary but serious, strategic, and spiritually hazardous.
Crete was a notoriously difficult environment. The island was a well-known center of debauchery, dishonesty, and religious corruption. Paul himself, quoting a local prophet, later remarks, “One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons’” (Titus 1:12, NKJV). In this morally depraved culture, Titus was to bring structure to the church, confront false teachers, and raise up biblically qualified elders. It was not a mission for the faint-hearted. It required a strong, doctrinally sound, and spiritually mature man — which is exactly what Titus had proven himself to be.
This also indicates that not everyone is fit for difficult assignments. Some must be protected from the hardness of a task; others must be sent directly into it. Titus was clearly the kind of man who could be trusted to face overwhelming odds and remain faithful, unwavering, and fruitful.
“…that you should set in order the things that are lacking…”
The phrase “set in order” comes from the Greek verb epidiorthōō, a medical term used for resetting broken bones or straightening what is crooked. The churches in Crete were spiritually out of alignment. The doctrinal bones were fractured. Leadership structures were either non-existent or corrupted. Order had to be restored before growth could happen.
This mission was not about managing personalities or smoothing political friction. It was about realigning the churches under apostolic teaching, clear qualifications, and godly oversight. Titus was tasked with confronting spiritual deformities and disciplining the church into theological and moral health. His work was reformational.
Notably, Paul gave no such direct instruction to Timothy in Ephesus. This suggests the Cretan churches were in more severe disarray. In Ephesus, the church had matured to a point where deacons could be appointed alongside elders (1 Timothy 3); here, only elders are addressed, pointing to a foundational stage of development. The church in Crete needed structure, oversight, and reform — fast.
“…and appoint elders in every city…”
Titus’s most visible task was to appoint elders — presbyteroi — in each city where Christian communities had formed. These were not elected by popular vote. They were not volunteers who simply “felt called.” They were men who would be measured by a divine standard, which Paul outlines in the following verses.
The office of elder (also referred to as bishop in verse 7) refers not to two different positions but to different aspects of the same role. “Elder” emphasizes the man’s spiritual maturity and dignity, while “bishop” (episkopos) focuses on his oversight and leadership responsibilities. These men functioned as pastors, teachers, and overseers of the local congregations. There is no contradiction here — the terms are used interchangeably in the New Testament (cf. Acts 20:17, 28; 1 Peter 5:1–2).
The phrase “in every city” indicates the scope of the task. Crete was densely populated with numerous cities and towns, each needing a properly led, theologically sound church. There was no such thing in Paul’s thinking as a church without qualified leadership. The church is Christ’s body, and that body must be shepherded, fed, and protected (cf. Ephesians 4:11–12).
This verse also affirms a key ecclesiological truth: the local church must not remain disorganized. No matter how passionate or sincere a group of believers may be, they need biblically qualified leaders. Otherwise, the flock is left vulnerable to spiritual wolves, doctrinal drift, and moral compromise.
“…as I commanded you.”
Paul’s instruction carries apostolic weight. This isn’t a suggestion or an experiment in polity. The appointment of qualified elders is a divine mandate. Paul had previously directed Titus in this work, and now he reiterates it in writing to ensure clarity and continuity. The phrase “as I commanded you” also affirms Titus’s delegated authority. He was not acting independently, but under divine commission through Paul.
Some may object to the idea of one man selecting elders, but the pastoral epistles repeatedly show Paul appointing Timothy and Titus as the ones responsible for these critical leadership decisions. There is no hint in the text that the congregations nominated their elders or voted on them. While the body of believers should affirm the character of their leaders, the responsibility for identifying and appointing them falls to those with spiritual authority and discernment.
Summary:
Paul entrusted Titus with a high-stakes, high-authority assignment in one of the hardest mission fields of the first century.
The churches in Crete were spiritually disordered and required urgent reform, doctrinal clarity, and strong leadership.
Titus was not to rely on popularity, gifting, or sentiment when selecting leaders — he was to apply the rigorous qualifications Paul would soon list.
Every church in every city was to have elders. Churches must not remain in leaderless chaos.
The authority Titus exercised was apostolic in nature and necessary for the long-term health of the churches.
This verse launches the primary theme of the epistle: sound doctrine must produce sound leadership, which in turn produces sound living among God’s people.
Titus 1:6–8 — Qualifications for Elders: The Character of Church Leadership
“If a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled.” (Titus 1:6–8, NKJV)
After commissioning Titus to appoint elders in every city, Paul now outlines the qualifications that must govern who is eligible to serve. This list is not rooted in cultural norms, personal charisma, or natural leadership ability. Rather, it is a divine standard grounded in godliness, observable maturity, and tested faithfulness.
This is not an exhaustive list of every conceivable qualification, but it is sufficient to form a portrait of the type of man who is fit to shepherd God’s people. Importantly, these qualifications focus not on giftedness, popularity, or achievement, but on personal character and proven leadership in the home. These standards reflect God’s holiness and are non-negotiable for anyone serving as an elder (also referred to here as “bishop”).
“If a man is blameless…” (Titus 1:6a)
The word “blameless” (anegklētos) means “nothing to take hold upon.” It does not mean sinless perfection, but that there is no legitimate accusation that can be sustained against him. His life is not marred by scandal, inconsistency, or known sin. His moral integrity holds under scrutiny.
This qualification is the foundation upon which the others rest. The elder must live a life above reproach — not just for the sake of his reputation, but for the sake of the church's witness and Christ’s name (cf. 1 Timothy 3:7). If the church is the pillar and ground of the truth (1 Timothy 3:15), then her leaders must reflect that truth in conduct as well as creed.
“The husband of one wife…” (Titus 1:6b)
Literally, “a one-woman man.” This phrase speaks to moral purity, fidelity, and marital faithfulness. It does not require that the man be married, nor does it prohibit remarriage in the case of widowhood or biblically justified divorce (cf. Romans 7:2–3; Matthew 19:9). The point is singular, undivided commitment. His affections, thoughts, and loyalties must be centered on one woman — his wife.
This also excludes womanizers, flirtatious men, and those whose marriage is dysfunctional or compromised. It calls for loyalty and purity, setting an example in a culture (like Crete, and like ours today) where marriage is often dishonored.
“Having faithful children not accused of dissipation or insubordination.” (Titus 1:6c)
The elder’s home is the proving ground of his leadership. He must manage his household well, and his children must be “faithful” — which in the context likely means both believing and obedient. They are not to be “accused of dissipation [asōtia] or insubordination [anupotakta],” meaning they are not known for wild living, rebellion, or unruliness.
Paul emphasizes in 1 Timothy 3:5, “(for if a man does not know how to rule his own house, how will he take care of the church of God?)” (NKJV). Leadership begins at home. If a man cannot instruct, correct, and shepherd his own children, he is unqualified to shepherd God’s household.
Note: This does not mean his children never disobey, but that they are not known for persistent rebellion or discreditable behavior. A man’s inability to win his own family calls into question his ability to disciple others.
“For a bishop must be blameless, as a steward of God…” (Titus 1:7a)
Paul now restates the key trait: blamelessness. This time, it’s tied to the title “bishop” (episkopos)—overseer. The elder is a steward (oikonomos)—a household manager under God’s authority. This reflects the seriousness of his position. The church is not his; it belongs to Christ. He is not a spiritual entrepreneur, but a caretaker of God's people.
Stewardship implies accountability. The elder must manage the spiritual affairs of the church with fidelity and care, knowing he will give an account to the Chief Shepherd (1 Peter 5:4).
“Not self-willed…” (Titus 1:7b)
An elder cannot be arrogant, stubborn, or controlling. A self-willed man is obstinate, demanding, and unteachable — traits that destroy unity and quench the Spirit’s work.
As Proverbs 18:1 says, “A man who isolates himself seeks his own desire; He rages against all wise judgment.” (NKJV) Elders must be collaborative, humble, and servant-minded.
“Not quick-tempered…” (Titus 1:7c)
The elder must not have a short fuse. The word used here (orgilos) refers not to momentary irritation but to a settled disposition of anger — bitterness that simmers just below the surface.
Anger is a disqualifier because it blinds judgment, disrupts relationships, and misrepresents the character of Christ. James 1:20 warns, “For the wrath of man does not produce the righteousness of God.” (NKJV)
“Not given to wine…” (Titus 1:7d)
While Scripture does not demand total abstinence, it forbids drunkenness and the kind of association with alcohol that dulls judgment or causes others to stumble. Leaders must be spiritually alert and above reproach in this area (cf. 1 Timothy 3:3).
“Not violent…” (Titus 1:7e)
Literally “not a striker.” This includes physical aggression and verbal abuse. A leader must not bully, intimidate, or browbeat others into submission. Meekness, not harshness, is the mark of Christlike leadership (see 2 Timothy 2:24–25).
“Not greedy for money…” (Titus 1:7f)
The elder must not be motivated by profit or financial gain. He must steward the resources of God’s people with integrity, never exploiting his position. Paul frequently warns about those who “suppose that godliness is a means of gain” (1 Timothy 6:5, NKJV). The love of money disqualifies a man from spiritual leadership.
“But hospitable…” (Titus 1:8a)
The elder must be open-hearted and generous. He opens his home, shares his table, and invites others into his life. Hospitality is not optional; it is a reflection of pastoral care (cf. Romans 12:13; 1 Peter 4:9). A cold, private, or isolated man cannot effectively shepherd a flock.
“A lover of what is good…” (Titus 1:8b)
He must delight in righteousness, truth, and what builds up others. His affections must be pure. A man who is fascinated by immoral, perverse, or worldly things is not fit to lead God’s people.
“Sober-minded…” (Titus 1:8c)
This describes a man with balanced judgment and mental clarity. He is not a clown or fool. While he may enjoy humor, he understands the weight of the Gospel and the seriousness of his charge.
“Just, holy, self-controlled…” (Titus 1:8d)
These final descriptors round out the elder’s character:
Just — He is righteous in his dealings with others; honest and fair.
Holy — He is reverent and set apart for God, walking in personal purity and devotion.
Self-controlled — He has mastery over his passions, appetites, and emotions.
As Matthew Henry rightly put it, “How unfit are those to govern a church who cannot govern themselves!”
Summary:
Paul presents a profile of a man whose life has been shaped by Christ, proven in the home, and matured in the faith. Leadership in the church is not about talent, education, or ambition. It is about integrity, discipline, humility, and love for what is good. These are not optional ideals — they are Spirit-formed essentials.
These qualifications challenge every man who aspires to leadership and serve as a mirror for the congregation to recognize mature, godly examples. These are not just qualifications for the pulpit — they are goals for every believer who desires to grow into the image of Christ.
C. What Leaders in the Church Are Supposed to Do
1. The Elder Must Hold Fast to the Word of God (Titus 1:9a)
“Holding fast the faithful word as he has been taught,” (Titus 1:9a, NKJV)
After detailing the moral and relational qualifications of elders, Paul turns now to their doctrinal duty. The primary responsibility of an elder is to hold fast (antechomenon) to “the faithful word” — not merely as a concept, but as a resolute grip that refuses compromise. The Greek verb implies active, continual, tenacious adherence. The elder must not be double-minded or vacillating; he must be grounded, immovable, anchored in truth.
This “faithful word” is the apostolic doctrine — the trustworthy, unchanging, revealed Word of God. It is not man’s opinion or religious tradition. It is not trends, strategies, or pragmatic systems. It is the body of truth once for all delivered to the saints (cf. Jude 1:3). The elder is not a theologian by profession, but by necessity. His convictions must be deep enough to withstand opposition and clear enough to guide others.
To “hold fast” means he must first be sure of it himself. The leader cannot bring truth to others if he is unsure of it personally. He must be convinced of its authority, sufficiency, and inerrancy. This excludes theological speculation, cultural accommodation, and doctrinal compromise. He does not entertain doubts as academic sophistication; he proclaims the Word with confidence and clarity. As Paul wrote elsewhere:
“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes…” (Romans 1:16, NKJV).
Furthermore, Paul adds that this holding fast must be “as he has been taught.” This underscores the biblical principle of discipleship and transmission. The elder must not be self-taught in isolation, but must have learned from faithful men who themselves were grounded in the Word. As Paul told Timothy:
“And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also.” (2 Timothy 2:2, NKJV)
While formal seminary training may be beneficial, it is not a biblical requirement. What is required is doctrinal fidelity, spiritual maturity, and tested understanding, all under faithful instruction. The church has always advanced through the faithful teaching of faithful men raising up other faithful men — not through charisma, popularity, or academic prestige.
2. The Elder Must Use the Word Properly (Titus 1:9b)
“…that he may be able, by sound doctrine, both to exhort and convict those who contradict.” (Titus 1:9b, NKJV)
The reason the elder must hold tightly to the faithful Word is now revealed: not merely to preserve it, but to proclaim it. He must be able — that is, competent, equipped, and ready — to fulfill two complementary tasks:
To exhort (Greek: parakalein) — This refers to urging, encouraging, and building up believers in the truth. It includes comforting the fainthearted, strengthening the weak, and teaching the ignorant. The elder must nourish the flock, feeding them from the Word of God with precision and conviction. This is a pastoral function.
To convict those who contradict — This refers to refuting false doctrine and rebuking those who oppose sound teaching. The elder must not merely teach what is right; he must also identify and correct what is wrong. This is a prophetic function. The Greek word for “convict” (elenchein) implies exposing error, bringing correction, and persuading toward truth.
Importantly, both actions — exhorting and convicting — must be grounded “by sound doctrine.” The elder is not to defend the truth with intimidation, manipulation, or personal attacks, but with healthy, doctrinal clarity rooted in Scripture. The term “sound” (hugiainousēs) means “healthy, life-giving.” It is the opposite of corrupt, diseased teaching. False doctrine poisons the soul; sound doctrine nourishes it.
This verse defines pastoral ministry as doctrinal warfare — not against people, but for people. It is love expressed through clarity. The elder is both shepherd and sentry. He defends the church, not with emotionalism or force, but with Scripture rightly divided and skillfully applied. As Paul wrote to Timothy:
“Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching.” (2 Timothy 4:2, NKJV)
There can be no true pastoral care apart from doctrine. A man may be compassionate, eloquent, and winsome — but if he cannot handle the Word faithfully, he is unqualified to lead Christ’s flock.
Summary:
Titus was to appoint men who would:
Cling to the Word — unwavering in conviction, rooted in the apostolic truth.
Proclaim the Word — encouraging the faithful, correcting the deceived.
Defend the Word — confronting error with doctrinal soundness and pastoral courage.
Elders are guardians of the Gospel and shepherds of the flock. They are not entertainers, innovators, or negotiators — they are men under authority, entrusted with a sacred trust. Their ministry rises and falls on their fidelity to the Word of God.
D. Why It Was Important for Titus to Appoint These Qualified Leaders
1. Because of the Presence of False Teachers (Titus 1:10–11)
“For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain.” (Titus 1:10–11, NKJV)
Paul immediately turns to the practical reason why Titus must carefully appoint biblically qualified elders: the church is already under spiritual assault. False teachers had taken root among the believers, and the damage was ongoing. The solution was not to tolerate them, negotiate with them, or quietly correct them behind the scenes. It was to confront them publicly and doctrinally — and to appoint elders who could do the same with conviction and authority.
Paul describes these individuals first as “insubordinate” — a term that literally means “unsubmissive” or “unruly.” It is the negative form of the Greek word hypotassō, which means to submit to proper authority. These men refused to place themselves under God’s appointed structure, especially in the local church. Their rebellion was not political but theological. They were spiritual anarchists, accountable to no one, defiant against God’s Word and His appointed leaders.
In any God-ordained sphere — the home, the church, the workplace, or society — God establishes lines of authority. To reject those lines is not just disorderly; it is sin. Paul’s charge to Titus reminds us that the early church, even under apostolic oversight, was not immune to doctrinal insurgency. If there were “many insubordinate” men then, we should expect them now, and we must prepare to confront them just as Titus was commanded to do.
These men are further described as “idle talkers and deceivers.” The first term implies empty, unproductive speech — eloquent but meaningless, doctrinally shallow, and spiritually hollow. The second term, “deceivers,” points to intentional misdirection, seducing the minds of others with cunning but false teaching. Their speech produces confusion, not clarity; disturbance, not edification.
Paul singles out a specific group: “especially those of the circumcision.” These were professing Christians of Jewish background who promoted a distorted gospel — one that added ritual law, genealogies, and man-made commandments to the message of grace. This was the same heresy Paul had confronted in Galatia, a form of Judaizing legalism that taught Christ-plus-Moses, faith-plus-works.
Such teachers did not appear heretical on the surface. They often bore the name “Christian” and spoke of Scripture. But their message, as Paul notes later in Titus 1:14, was rooted not in divine revelation but in “Jewish fables and commandments of men who turn from the truth.”
Paul’s verdict is uncompromising: “whose mouths must be stopped.” These individuals are not merely mistaken — they are dangerous. The Greek verb (epistomizō) can mean “to silence,” “to muzzle,” or “to bridle.” Paul is not calling for physical aggression or ecclesiastical tyranny. He is demanding doctrinal confrontation. Their influence must be shut down with sound teaching and bold leadership. They are not to be tolerated or debated endlessly; they are to be silenced through the clear exposition of biblical truth.
Why? Because they “subvert whole households.” The word “subvert” (anatrepousin) means to overturn or destroy. Their teaching corrodes families, collapses churches, and dismantles sound doctrine at the root. This is not theoretical danger — it is present and destructive. Paul makes it personal and local: “whole households” were being led astray, a likely reference to house churches in Crete.
And what was their motive? “For the sake of dishonest gain.” Some were in it for financial profit. Others perhaps sought status, attention, or influence. Whatever the gain, it was dishonest — because it leveraged spiritual deception for personal advantage. Paul will address this again in Titus 1:16, where he describes such men as denying God in their works. Their doctrine is a cover for corruption.
2. Because the Culture Was Corrupt (Titus 1:12–14)
“One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, not giving heed to Jewish fables and commandments of men who turn from the truth.” (Titus 1:12–14, NKJV)
Paul now exposes why these false teachers had found such fertile ground: the culture of Crete itself was spiritually and morally diseased. To prove his point, Paul cites a famous Cretan poet — widely understood to be Epimenides of Cnossus, a 6th-century B.C. philosopher revered even by his own people. His biting description:
“Cretans are always liars, evil beasts, lazy gluttons.”
Paul affirms the accuracy of the statement, saying, “This testimony is true.” He is not making a racial slur but a sober cultural assessment. The Cretan people were notorious in the Roman world for deceit, sensuality, and self-indulgence. In fact, the Greek word kretizein (“to Cretize”) came to mean “to lie or cheat.” Their entire social structure was marinated in corruption. That made the work of the church — and the leadership of elders — not only necessary, but urgent.
“Therefore rebuke them sharply…” Paul tells Titus to confront such behavior and such teaching with directness and force. The word “sharply” (apotomōs) means abruptly, decisively, even severely. The goal is not to harm, but to heal — “that they may be sound in the faith.” The confrontation is for correction and restoration, not condemnation. Sound faith is the only antidote to cultural decay.
To ignore such patterns or tolerate false teaching would allow these character traits to infect the church. Instead, Titus — and the elders he would appoint — were to draw a clear line between truth and error, between godliness and cultural compromise.
Finally, Paul identifies the ideological disease again:
“Not giving heed to Jewish fables and commandments of men who turn from the truth.”
The problem was not just immoral behavior, but false beliefs feeding it. These fables were myths, legends, and allegories passed down through rabbinic tradition — extra-biblical teachings used to support legalism, elitism, and mystical speculation. The “commandments of men” refer to man-made rules added to God's Word — external regulations masquerading as holiness.
When men turn from the truth, they do not enter neutrality — they substitute it with falsehood. They reject the Word of God and embrace the doctrines of men. That is why doctrinal integrity must be guarded with relentless care.
Summary:
False teachers in Crete were unsubmissive, deceptive, and greedy, undermining families and churches with destructive teaching.
These men had to be silenced, not through force, but by the bold preaching of sound doctrine.
The culture of Crete was infamously corrupt, marked by deceit, self-indulgence, and laziness — which made strong pastoral leadership essential.
Titus was to rebuke such falsehoods sharply, not to alienate, but to restore soundness in the faith.
The doctrinal poison in Crete was rooted in Jewish myths and legalistic teachings, not in the Word of God.
Paul’s solution was not to flee Crete, but to fight for truth — by installing qualified, bold, godly elders who would stand their ground.
3. The Character of These Difficult People (Titus 1:15–16)
“To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled. They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.” (Titus 1:15–16, NKJV)
Paul now summarizes the moral and theological corruption of the false teachers in Crete, and he contrasts their internal defilement with the freedom and purity enjoyed by those who are truly redeemed. These men were not neutral in error—they were active pollutants to the faith community, clothed in the language of religion but rotten in both conscience and conduct.
“To the pure all things are pure…” (Titus 1:15a)
Paul addresses one of the core issues behind the false teaching: a legalistic obsession with external purity. The Judaizers were imposing food laws, ceremonial codes, and human regulations on believers, falsely equating external restraint with inward righteousness. In response, Paul declares that for those who are pure — that is, those made clean by faith in Christ — all things are pure.
This echoes his instruction to Timothy:
“For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the word of God and prayer.” (1 Timothy 4:4–5, NKJV)
Paul is not advocating moral relativism. He is not saying that sin is pure to the pure. He is referring to morally neutral things — food, marriage, recreation, commerce, and other everyday aspects of life — that legalists were labeling as defiling. But these things are not inherently sinful. To the regenerate, Spirit-led believer, such things are governed by a conscience rooted in the Word and guided by grace.
This purity is not ritual or ceremonial — it is spiritual. Jesus taught the same principle:
“But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” (Matthew 15:18–19, NKJV)
In Christ, the believer is cleansed from within. The man who is pure in heart will handle the things of life with purity. But those who are defiled — regardless of how “religious” they appear — will pollute everything they touch.
“But to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled.” (Titus 1:15b, NKJV)
In contrast to the pure, Paul describes the false teachers as defiled and unbelieving. These are not sincere but misguided believers. These are men whose hearts have not been regenerated. Their corruption is not external — it resides deep within: in the mind and conscience.
The mind speaks of their understanding and discernment — their worldview is twisted. The conscience is their internal moral compass — and it too is corrupted, no longer functioning as God intended. They may speak of holiness and law, but their hearts are polluted and their motives are fleshly.
Because of this inner defilement, “nothing is pure” to them. They corrupt everything through their legalistic lens. Their entire spirituality is upside down — calling good things sinful, while excusing genuine sin. This is what Jesus condemned in the Pharisees:
“Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence.” (Matthew 23:25, NKJV)
Paul exposes the root problem: they are unbelieving. Their theology is corrupt because their heart is unconverted.
“They profess to know God, but in works they deny Him…” (Titus 1:16a, NKJV)
This is the core hypocrisy of the false teacher: confession without obedience. They say the right things — they profess faith, speak in religious terms, and present themselves as spiritual authorities. But their lives reveal the truth.
To “deny Him in works” is to contradict the gospel by behavior. Jesus said the same in Matthew 7:
“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven… Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name…?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matthew 7:21–23, NKJV)
Paul understood that doctrinal compromise always leads to moral decay, and in these men it was already evident. The faith they professed had no power to sanctify because it was not true saving faith. They were religious deceivers, using spiritual vocabulary but serving the flesh.
“…being abominable, disobedient, and disqualified for every good work.” (Titus 1:16b, NKJV)
Paul now issues his final evaluation, in unmistakable terms:
Abominable — The word conveys ceremonial uncleanness, and moral revulsion. It is used to describe that which is repulsive to God, as polluted by idolatry or spiritual adultery. These men may have claimed closeness to God, but their very presence was detestable in His sight.
Disobedient — They were not simply passive in error. They were willfully defiant, refusing the truth, rejecting correction, and hardening themselves against God’s commands.
Disqualified — The Greek word adokimos refers to that which has failed the test. It was used of counterfeit coins, rejected stones, and soldiers unfit for battle. These men were unfit for service, useless for any good work, no matter how spiritual they claimed to be.
Their entire ministry was a fraud. They were not building the church — they were undermining it. They were not qualified leaders — they were the very kind Titus was sent to oppose.
Summary:
Titus 1:15–16 closes the chapter with a stark contrast:
The pure in heart, made clean by faith in Christ, walk in freedom and discernment.
The defiled and unbelieving twist the faith into legalism, teaching lies, and corrupting everything they touch.
Though these false teachers profess to know God, their lives deny Him. They are marked by rebellion, hypocrisy, and disqualification. This is why Paul’s charge to Titus is so urgent — the church must not be left in the hands of such men.
The solution is not compromise, appeasement, or silence. The solution is qualified, godly leadership holding fast to the Word of God, confronting error with clarity and conviction, and shepherding the flock in sound doctrine.
