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QUALIFICATIONS OF A GODLY LEADER - I
Titus 1:5-9
Bob Bonner
December 7, 2008
In Jesus Christ’s famous sermon, the Sermon on the Mount, Jesus laid out for all to understand His manifesto for the Kingdom of God. Throughout this sermon, He described those who are presently living on earth who will be future citizens of the Kingdom of God and those who won’t be, the eternally lost. In Matthew 5:13 and 14, Jesus says to those Kingdom citizens now living, “You are the salt of the earth . . . You are the light of the world.” Not “you will be” but “you are.”
Among many things, both salt and light are positive agents of change. They both are preservatives, healers, and a blessing to those who are affected by them. As it concerns Kingdom citizens, they are salt and light in that by their very lives, they act as preservatives, healers, and a blessing to those around them. Genuine followers of Christ, by their lifestyles, positively impact their culture for Christ.
Through many of their writings, the Apostles Paul and John assert that the foundation upon which we Christians can make our claim that Jesus Christ is God is the objective evidence of His transforming our lives so that we live more morally upright lives than before we were saved. Christians indeed live differently than those who don’t know Christ. By that we don’t necessarily mean weird, but that the way genuine followers of Christ live their lives reflects Christ’s righteousness.
However, in some churches today and at different times during the first century, individuals who claimed to be followers of Jesus Christ were not living lives that reflected the righteousness of Christ. They were living as liars, slanderers, thieves, and ones controlled by their sensuality. One such church was Corinth. Many of the Christians there were living in such an ungodly manner that the Apostle Paul exhorted them in 2 Corinthians 13:5 to “Test yourselves to see if you are in the faith; examine yourselves!”
In the immediate context, Paul does not explain how the Corinthians were to test themselves, presumably because they all knew good and well what was to be the basis of their self examination. The examination as to whether or not you are really in the faith is given to us several times throughout the New Testament, indicating that it was common knowledge as well as a common problem. For instance, Jesus, in the same sermon in which He was speaking about true believers being salt and light, later says in Matthew 7:21-23:
Not everyone who says to Me, “Lord, Lord,” will enter the kingdom of
heaven, but he who does the will of My Father who is in heaven will
enter. Many will say to Me on that day, “Lord, Lord, did we not
prophesy in Your name, and in Your name cast out demons, and in
Your name perform many miracles?” And then I will declare to them,
“I never knew you; depart from Me, you who practice lawlessness.”
This idea of “lawlessness” is the same thing as living an unrighteous or ungodly or unChrist-like life. It would be a life in which you were entangled in sin and you made no attempt to untangle yourself. In contrast, those who are salt and light live godly and morally upright lives. When they do sin, they keep short accounts with God through their admission/confession to Him about their sin, and they turn away from their ungodliness.
In Galatians 5 and in Romans 8, Paul describes the difference between the lawless unrighteous life and the godly life in other terms. In both of those letters, Paul speaks of unrighteousness as “walking in the flesh” and righteousness as “walking in the Spirit.” Over in Ephesians 4, Paul describes the difference in unrighteous living and righteous living as “putting off the old man,” the lifestyle we lived before we came to Christ, that of sensuality and greed, to “putting on the new man,” that is, living a godly righteous life.
I believe the Apostle John paints the best picture of what it means to walk in light or in darkness in his first epistle. In 1 John, the Apostle John freely admits that even as Christians, we still sin. But struggling with sin as one grows in Christ and deliberately practicing sin as a way of life are two different things. As he explains in 1 John 2:1-6:
“My little children [believers], I am writing these things to you so that
you may not [continue in as a lifestyle] sin. And if anyone sins [an
action out of the ordinary; an event as compared to a lifestyle], we
have an Advocate with the Father, Jesus Christ the righteous; and
He Himself is the propitiation for our sins; and not for ours only, but
also for those of the whole world. By this we know that we have
come to know Him, if we keep [as a lifestyle or continue in] His
commandments. The one who says, “I have come to know Him,”
and does not keep His commandments [as a lifestyle], is a liar, and
the truth is not in him [that person is not saved]; but whoever keeps
His word, in him the love of God has truly been perfected. By this we
know that we are in Him: the one who says he abides in Him ought
himself to walk in the same manner as He walked.
And then John adds these words in 2:7-10:
Beloved, I am not writing a new commandment to you, but an old
commandment which you have had from the beginning; the old
commandment is the word which you have heard. On the other
hand, I am writing a new commandment to you, which is true in Him
and in you, because the darkness is passing away [the process of
sanctification] and the true light is already shining. The one who
says he is in the light [saved] and yet hates his brother is in the
darkness [still unsaved] until now. The one who loves his brother
abides in the light, and there is no cause for stumbling in him.
Hence, as ones who consider themselves to be Christians, we ought to take seriously Jesus’ statement that we are the salt of the earth and light of the world. We should, as the Apostle Paul says, examine ourselves. In other words, we should periodically stop to take account of how we are living. Are we walking in the light? Have we repented from this immoral world’s practices and its activities to live for Christ? If so, what differences do people see in our lifestyles as it concerns they way we talk, eat, dress, entertain ourselves, speak of those God has placed as authority figures over us, respect others’ property, etc? Are we being salt and light? Keep in mind, the foundation or the right to be heard concerning Jesus Christ being God comes from the testimony of our lifestyles. And this is the same major point or theme that Paul is communicating to Titus and is wanting Titus to drive home to the Christians in Crete.
This morning, as we continue our study in Titus, God has given us one of those opportunities to stop and examine our own lives. Are we becoming more like Christ? Do our changed lives carry some weight of authority so that when we speak of the reality and power of Christ to transform lives, people believe us? In this short, three-chapter letter, Paul instructs Titus to disciple and set in order the lives of Christians who were living on the island of Crete. He is to teach them just what it means to be salt and light in the world, so that they will fulfill their calling to reach their friends and family with the good news of Jesus Christ.
The Apostle Paul had a deep concern for the Cretan Christians. They were like sheep without a shepherd, living in the midst of false teachers or wolves who were misleading them and using them for their own personal gain. He wanted these brethren to discover who they were in Christ. He wanted them to experience a real change in their lives and to live for Christ and to get a grip on the real purpose for which they were born again. Hence, he instructs Titus, their newly placed “shepherd” who was on the scene, to “set in order” or to “straighten out” what was left undone by Paul when Paul had to depart from Crete to get to Macedonia.
Paul’s instruction to Titus, in 1:5, to “set in order” not only had as its objective to establish a healthy church throughout the island, but also to effect a change in the lifestyles of these individual believers so that they would reflect the godliness that was in line with followers of Jesus. Up until now, these baby Christians’ lifestyle reflected more of the godlessness and lawlessness of the culture than it did of Christ’s righteousness.
In order for this to take place, Paul exhorts Titus to begin by appointing godly leadership in the church with the hope that they, in the long run, would set the example for what it means to be mature godly followers of Christ. Hence, the qualifications for a godly leader and follower of Jesus are spelled out for us in verses 6-9. Although these qualifications specifically refer to elders, they also illustrate the expectation of spiritual maturity which God’s word teaches will be the reality of all those who are truly saved.
Therefore, as we consider each of these qualifications for an elder, keep in mind that God expects each one of us, whether we aspire to be an elder or not, to grow up to the maturity level reflected in each of these standards. So as we look at each of these qualifications, God would have each of us, young and old, male and female, to examine ourselves as to how we need to mature in each of these areas.
Before we begin examining each of the qualifications of an elder, let’s first step back and get the bigger picture of these verses.
This passage deals with the qualifications for a Cretan elder, which is a little different than that of an elder who might be called by God to serve the church in Ephesus. When one studies 1 Timothy 3 and the qualifications specified there and those given here in Titus, there are some noticeable differences. For instance, in Titus there is the omission of not having a neophyte or new believer as an elder. This omission suggests that the Cretan church was younger in its maturity and establishment than the Ephesian church. Besides this, there is no mention of the removal of bad elders in Titus, which is mentioned in 1 Timothy 5:19-25. Again, this omission is a hint of a less mature and new church in which there was no need at this time to speak of how one removes bad elders, for there were no elders yet. However interestingly enough, there are in Titus 3:9-10 instructions to remove any in the church who are divisive or dishonoring to the elders who would be doing their best to establish moral and Biblical order.
Another clue to the newness and immaturity of the church on Crete is that, different than Paul’s words in 1 Timothy, Titus contains no mention of deacons. This reflects the less advanced stage of the Cretan church’s need for organization required of larger and more established ministries, such as those in Ephesus.
As we examine the following qualifications, you will notice that most are simple and straightforward, while others are deliberately ambiguous and therefore susceptible to a variety of interpretations. The reason for that would be that what is acceptable or unacceptable behavior is sometimes culturally determined. One example would be that in Ephesus, a very sophisticated city, what would be considered offensive language certainly may not have been considered offensive in the crude, primitive culture of Crete.
Having said that sometimes acceptable behavior is culturally determined, let’s not presume that there are no clearly stated biblical guidelines on how we are to live. Truth is not relative. For example, the Bible clearly teaches that marriage is not a culturally determined relationship. It has a fixed definition of the joining together of a man and a woman. The culture may redefine it and endorse homosexual marriage, but God does not endorse, encourage, or permit it. To Him, it is just as wrong as any sexual infidelity outside of marriage, which would include any premarital sexual relationship or adultery.
As it concerns the appointing of elders, these men, in their culture, are to be the cream of the crop, the most mature men in the area. Admittedly, some crops in some cities are going to be more mature than others.
One other observation that is true of both this list of qualifications for an elder as well as the list found in 1 Timothy 3 is that none of these qualifications require or speak of needing to have a particular spiritual gift, although both Titus and 1 Timothy do speak of elders having a depth of knowledge of the Word of God and the ability to use it in giving guidance to others. Rather than focusing on one’s spiritual giftings or abilities, God focuses in both lists on a person’s spiritual maturity as revealed by character.
Furthermore, from the format in which these qualifications are listed, we see that they are not regarded as a list of so many individual qualifications to be checked off. Rather, they are to be considered as a whole, together forming an ideal pattern of a life capable of spiritually leading others. After all, you can’t pass on what you don’t possess! This list, as well as the one found in 1 Timothy 3, is a device that asks for leaders to be those who by their reputation are known to be “respectable.”
As we study these qualifications of leadership, you will notice three specific areas of maturity being considered. In verse 6, Paul focuses on a candidate’s home life. If he is married, how does he relate to his wife? If he has children, how well does he manage his children? The second area Paul points to, in verses 7-8, is that of his public and private life. He calls Titus to examine the man’s personal character. How do others perceive him? In these verses, Paul lists five vices and five virtuous characteristics. And then finally in verse 9, Titus is called to measure the man’s devotion or commitment to the Word of God.
Let’s begin our close examination of Paul’s qualifications of an elder by reading
Titus 1:5-9. It states:
5For this reason I left you in Crete, that you would set in order what
remains and appoint elders in every city as I directed you, 6namely, if
any man is above reproach, the husband of one wife, having children
who believe, not accused of dissipation or rebellion. 7For the
overseer must be above reproach as God’s steward, not self-willed,
not quick-tempered, not addicted to wine, not pugnacious, not fond
of sordid gain, 8but hospitable, loving what is good, sensible, just,
devout, self-controlled, 9holding fast the faithful word which is in
accordance with the teaching, so that he will be able both to exhort
in sound doctrine and to refute those who contradict.
Paul begins his list of qualifications for an elder with a qualification that is to be the overall objective for all of the qualifications to follow. We know this because this first qualification, to be “above reproach,” is the only qualification that is repeated twice in these verses. Why repeat this charge? Because ultimately every Christian’s mission, not just the leadership’s, but every Christian’s, is to live in such an appealing way that it will give him or her an opportunity and the authority to share with others the truth of the transforming power of Christ made possible for those who put their trust in Him. After all, who is going to be attracted to our Savior if our lives are not morally attractive to those whom we are trying to reach? This repetition for the elders to be “above reproach” is another indicator of the problems and immaturity at Crete. For in 1 Timothy 3, where “above reproach” is listed, it is only mentioned once.
Commenting on this term, the great reformer John Calvin makes the point that Paul does not mean that to be above reproach means that someone is to be free from any fault, for nobody is like that. But rather a leader needs to be a person whose authority has not been undermined by some disgraceful action for which he has not shown any repentance.
Dr. Stuart Briscoe says of this term “reproach” that it points to a person whose life is characterized by moral integrity. In other words, he is firmly committed to Christian, Biblical morality in his thinking, acting, and speaking. All of us have personality quirks and aberrations, and this is not saying that an elder is a person who does not have any quirks. But rather, do those quirks or deficiencies mean he is given to mood swings, irrational behavior, and less than adequate control?
Once again, this qualification to be “above reproach” is relative to the community in which one is choosing elders. A Cretan elder typically would have been a little “rougher around the edges” and immature in the faith in comparison to those in Ephesus, who were more sophisticated and spiritually mature.
As it concerns this qualification, I thought John MacArthur made a notable point. He stated that this qualification did not demand that one be perfect or without sin. In fact, he says 1 Timothy 5:19-20 specifies that there be two or witnesses to an elder’s sin or no accusation is to be received. And even if there is sin, if the elder repents and turns away from sin, his sin does not demand he be dismissed as an the elder. But if the elder continues in sin and demonstrates to the other elders that he has no intent on changing, then he is not above reproach and should be dismissed.
From this overarching qualification of being above reproach, Paul now zeroes in on the first area in which a man is to be above reproach, and that is in how he manages his own household. The first indicator that a man is above reproach is how he treats his wife. Is he the “husband of one wife?” Or, more literally, does he treat her and does she feel as though her husband is, literally, a “one woman man,” committed only to her?
In the past, some have wrongly stated that this qualification demands that a man never have been divorced. But that is not the point of this term. There is no past sin or state of being that would once and for all preclude any man from being an elder. The point here is the question of whether, at the present, has this man proven himself to be committed to the one to whom he is married, both in thought and deed. Has he committed physical adultery against her? If so, then he is not a one woman man. Has he been physically faithful, but yet addicted to pornography? Then he is not a one woman man. In Matthew 5:28, Jesus makes clear that every man who in his heart lusts after a woman is guilty of adultery. It is not has the man ever failed in this area, but does the man continually and soberly guard against being controlled by lust. Is he winning the war against lust, even though he may lose a battle once in a while in his mind? Has he been faithful to his wife, but openly flirts with other women, secretly carrying on an affair of the heart with one or more women? Then he has not been faithful to his wife indeed.
If he is not married, the question would not concern the man’s marriage, but how he manages his relationships with other women. Does he treat them honorably as one would treat a sister or even mother? Or, does he treat them as objects to be used? Does he demonstrate that he values the fairer sex?
As we consider this qualification as a measuring stick for all Christians, those who are female or those who are single, the intent would be the same. As a woman, is my heart sold out to my husband? Or do I romantically fantasize about another man or another woman’s husband?
Again, let’s keep the bigger picture in mind. Paul’s purpose in writing about these qualifications is not just to set a standard by which leadership can be appointed. He does not in the rest of the letter speak about living a righteous life simply for righteousness sake. The purpose for which he is stating these moral basics to Titus and ultimately to the church in Crete is that their lifestyles as Christians need to be changed if they are going to impact their communities for Christ.
If you don’t feel there is someone in your ReDi group to whom you can turn and you trust, then ask someone you do trust to be honest with you to help answer the following questions:
As you test yourself to see if you exhibit a lifestyle typical of “salt and light,” is there any specific area in your life in which you see room for improvement, that your light might become brighter and your saltiness more effective? If you had to point to one area in which a non-Christian might judge you as not being “above reproach,” what might that area be? Have you asked the Lord to transform this area of your life, that you might be a better testimony of His grace?
If you are a man, would the women at your school, work, or in your home say that you treated them with respect? How do you think they would describe your attitudes toward women? If you are a married man, would your wife say that she feels secure in your love? Is there no other woman who secretly occupies your thoughts?
If you are a woman, would the men at your school, work, or in your home say that you treated them with respect? How do you think they would describe your attitudes toward men? If you are a married woman, would your husband say that he feels secure in your love? Is there no other man who secretly occupies your thoughts?
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