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QUALIFICATIONS FOR A GODLY LEADER - III
Titus 1:7-8
Bob Bonner
January 4, 2009
This morning we continue our study of Titus, which has given us a rare chance to take a hard look at our individual lives to see areas for needed growth. For the past two messages, we have been looking at the qualifications of spiritual leadership for those living on the island of Crete during the first century. Specifically, we have been examining those qualifications for an elder. But at the same time, we have noted that these same qualifications are stated elsewhere in Scripture as being character traits that are to be true of all believers. They are indicators of spiritual maturity.
To best understand Paul’s meaning and his intended application of these standards, it is important that we keep in mind the cultural context and the people to whom he was writing. Paul wrote this letter to his own disciple of twelve years, Titus. By this time in his life, Titus was a veteran of the faith who had earned his spurs as a leader.
Titus was left on the island of Crete to complete the organization and establishment of a healthy church. For a place that had proclaimed Christians living there for more than 30 years, Crete remained a spiritually primitive society from a Christian point of view. There was no established, functioning, organized church that reached out to the island for Christ or encouraged fellow believers in their walk with Christ. These Christians lived independently of each other. We have no record of any ongoing fellowship among them. Apparently, all they knew of their faith in Christ is that it guaranteed them forgiveness from their sin and an eternal home with the Lord. As far as their lives were to be lived out on earth, there was little difference between their goals and agendas and those of their fellow island dwellers, a pagan, wild, lawless bunch. The vices Paul lists in 1:7 and elsewhere in this letter would not be necessary to point out to a more mature established church, such as Jerusalem or Ephesus. This morning, we attempt to quickly cover eleven qualifications for an elder, eleven signs of one’s relative spiritual maturity.
As we study these qualifications of leadership, you will notice three specific areas of maturity being considered. In verse 6, Paul focuses on the candidate’s home life. If he is married, how does he relate to his wife? If he has children, how well does he manage them? 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 six virtuous characteristics of a godly follower of Christ. (I emphasize six virtuous characteristics, because for the past several weeks I have been telling you there were only five virtuous characteristics listed. Once again, this past week I realize why I am not a book keeper. I can’t even count to six without making a mistake.) In total, verses 7-8 list eleven characteristics of spiritual maturity, the maturity necessary to be a spiritual leader. In this list, we find four characteristics mentioned that are omitted in Paul’s list of qualifications for an elder, which he gave to Timothy in 1 Timothy 3. I will point them out to you as we come to them. And then finally in verse 9, Titus is called to measure the man’s devotion or commitment to the Word of God.
As we read verses 7-8, you will notice that Paul begins in verse 7 with the negative vices and then ends with the positive virtues in verse 8. Paul wrote, “For 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, but hospitable, loving what is good, sensible, just, devout, self-controlled.”
When one considers the social and moral conditions on Crete, it is obvious that at a minimum, Paul wanted the believers in Crete to live up to at least the moral standards the Christians shared in common with the cultic groups on the island. The cultic groups and the other citizens on the island had their own, unwritten code that held up some of the same high virtues that Christians hold to and admire. Many of these are the ones that Paul highlights in verses 7-8. Also, Paul chooses Greek terms that these Hellenistic Christians would understand.
As we have previously mentioned, the characteristic of being “above reproach,” or as some of your versions translate the Greek term “blameless,” is repeated for emphasis. Whereas in verse 6 “above reproach” pointed to the man’s character at home, here it points to the character of one who would lead the church, which is to be viewed as a “household” or family of another kind, just larger in scale. In verse 7, we have what Paul intends by “above reproach” defined first by five negative vices and then in verse 8 by six positive virtues.
In verse 7, Paul mentions five areas of strong temptation, namely pride (Christ hates this!), temper, drink, power, and money. All five challenge us as Christians to consider self-mastery in these areas. As it concerns being a spiritual leader, it is obvious that if one cannot master these areas, he should not be put in a place to manage or oversee the church family.
The first vice Paul lists is that of not being self -willed. A “self-willed” person is one who asserts his or her own will on others. One commentator describes it as overbearing, autocratic, or domineering. It describes one who operates with utter disregard for how others might be affected. And when I say “with utter disregard,” I mean that a person shows no desire to communicate that he or she has really listened to or cares to understand another’s point of view.
At other times, being self-willed is not so overt and obvious; it can be more subtle. It may describe someone who has to have the last word or someone who selfishly keeps pushing to get his or her own way, not satisfied until their personal agenda is agreed upon. Some would call this being “headstrong.”
A self-willed person is not typically teachable. They may have good reasons to support their point of view, but those good reasons prevent them from hearing others’ equally legitimate reasons for having a different point of view. Arrogance lies at the root of a self-willed attitude, which can lead to one’s riding over others, demanding his way, or simply softly discounting others’ desires for self satisfaction.
One the other hand, a person who is not self-willed demonstrates that he or she takes other people's criticisms and suggestions to heart. It points to someone who is flexible in his or her own opinions, considerate of others’ viewpoints, amiable enough to agree to disagree, and if necessary, able to graciously explain why one must continue to move in a particular, controversial direction. Much damage has been done in marriages, families, and churches by ones who want to force their wills on others without first demonstrating that they respected the other party’s point of view and showing themselves to having truly listened.
In one church, I witnessed an elder attempt to force his desires on the other elders, bringing discord to a unified board. In another church I watched as elders forced their way on the congregation, refusing to listen to and genuinely consider the voice of others in matters not substantiated by scripture. Elsewhere in Scripture, that kind of action is called “lording it over others.”
In contrast to lording it over others, what an elder is to be is one who is ready to serve, prepared to spend and be spent for the sake of God’s people. This trait of not being “self-willed” is one of the four not found in 1 Timothy 3.
The second measuring stick of spiritual maturity is not being quick-tempered. “Quick-tempered” literally means one who is quick to get angry and easily “flies off the handle” or “loses his cool.” It pictures one who demonstrates explosive lack of control. It does not refer to the occasional outbursts, bad as those are, but to a propensity to anger, to a short fuse have been easily provoked over and over. Such a person does not deal with the ordinary functions and frustrations of life with emotional stability and so is unfit for leadership. Not being “quick-tempered” does not preclude an individual’s right to hold strong convictions; but it does prevent one from becoming divisive over convictions that are not Biblically black or white.
This character trait is not only not found in Paul’s list in 1 Timothy 3 but it also exclusively appears here in the New Testament, although its root word “wrath” is frequently found elsewhere. Together with “self-willed,” this reflects the coarser Cretan environment and people who were typically selfish and pugnacious, lawless, unruly, and always ready for a good fight.
The Bible also speaks of the benefits of not being quick-tempered. Allow me to point to two. One of those benefits is stated in Proverbs 14:29, which says, “He who is slow to anger has great understanding.” In other words, when we don't fly off the handle, we have the opportunity to get the whole story. We get all the facts and can make a rational decision.
A second advantage of being slow to anger is that rather than stirring up problems, we have the ability to calm things down. Proverbs 15:18 says, “A hot-tempered man stirs up strife, but the one who is slow to anger calms a dispute.” Being slow-tempered gives you the power to pacify a situation instead of intensifying it.
The third characteristic is that an elder should be “not addicted to wine,” or as some translations put it, “not given to drunkenness.” The qualification is self explanatory. Elders often attend social functions at which alcoholic beverages are served. Not all elders are total abstainers from alcohol, nor does the Bible demand that they be. But all elders are called to temperance, moderation, and at times abstinence.
The next vice listed is that of not being “pugnacious.” To be pugnacious is to be someone who is a “bully,” a “striker,” a “brawler,” who tends to enjoy a fight. This person could be a bully verbally as well as physically, striking others with words, running roughshod over other people’s sensitivities. Proverbs 18:6 says, “A fool’s lips bring strife, and his mouth calls for blows.” Proverbs 20:3 instructs, “Keeping away from strife is an honor for a man, but any fool will quarrel.” It is common knowledge that these last two traits, being addicted to wine and being pugnacious often go hand in hand. Drunkenness often leads to violence.
The last vice mentioned in verse 7 is that of not being “fond of sordid gain.” This vice points to one who seeks wealth at any cost. It does not refer to those who are legitimately paid for the work of the ministry. Rather, it points to those who see and use the ministry as a way to get rich. Paul writes in 1 Timothy 6:5 about “men of depraved mind and deprived of the truth who supposed that godliness is a means of gain.” Today we see such exhibition in some Christian leaders taking funds raised in ministry to support their private use of jets, yachts, and limos under the guise that it is necessary for ministry.
This character trait calls for complete honesty in financial matters and an attitude of detachment toward wealth so that it leads one to be generous with possessions. This is not a statement in support of Christians giving away all their monies and then leaving their own family’s needs unmet. Rather, it describes someone who pays close attention to their budget to look for ways to be more generous toward others. In Ephesians 4:28, Paul says that one sign of someone who lives as a new creation in Christ is the following: “He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need.”
Does that describe Christians in America today? I think not. The last survey I read said that in this country Christians give less than 3% of their income to charitable entities.
Not being addicted to money or being greedy is a sign of spiritual maturity and a sign of a leader who will be able to model faithfulness in money matters as it concerns the church family. In 1 Timothy 6:6-8 and 17-19 we read this concerning the godliness of all believers:
But godliness actually is a means of great gain when
accompanied by contentment. For we have brought
nothing into the world, so we cannot take anything out of it
either. If we have food and covering, with these we shall be
content. . . . Instruct those who are rich in this present
world not to be conceited or to fix their hope on the
uncertainty of riches, but on God, who richly supplies us
with all things to enjoy. Instruct them to do good, to be
rich in good works, to be generous and ready to share,
storing up for themselves the treasure of a good foundation
for the future, so that they may take hold of that which is
life indeed.
As we have been saying all along, it is interesting to keep in mind the cultural context in which Paul is writing to Titus. The pursuit of dishonest gain was pretty stereotypical of the Cretans. These last three qualifications of “not drunken, violent, pursuing dishonest gain” were typical vices in that pirate-like society of Crete. Even one of their own admits, as Paul records in verse 12, “Cretans are always liars, evil beasts, lazy gluttons.”
When we come to verse 8, Paul introduces that verse with the Greek word “but” that reveals a change or strong contrast from negative to positive. This is where Paul begins to enumerate six virtues, some of which were held by even the Cretan culture.
The first virtue was the ability to be “hospitable.” This term comes from the Greek word meaning “lover of strangers,” describing one who gives practical help to anyone who is in need, friend or stranger, believer or not. He freely offers his time, resources, and encouragement to love others in the name of Christ.
Note this is not the type of hospitality that many practice today. Today many practice what I call “payback hospitality.” Someone invites you over to dinner, so now you have to pay them back by having them over to your home. Furthermore, this kind of Biblical hospitality was not limited to those with whom you feel socially, economically, or emotionally comfortable. This was practical reaching out to one and all, friend or stranger, believer or not.
The virtue of being hospitable was something that revealed that the elder really cared about people. Given the dangers of travel at that time in the world, especially all over Crete, and given the economic uncertainties of many Christians, the church depended upon those who would open their homes and share their goods. In the past, opening our homes for most Christians here has been limited to the likes of mission teams that might be driving through town. For instance, those on their way to Mexico would need housing to help them save money so that they could do more in Mexico. But today we are beginning to face more opportunities to truly be hospitable to folks. People are facing times of danger and hardship where they need our help. Singles who can’t get home for the holidays or are away from their families are another example. Do you ever ask the Lord if He would have you host someone in your home? Would others consider you hospitable? Would they say you were a warm and openhearted person whose home is open to people?
The next virtue is that of being a “lover of what is good.” The word used here for “good” refers not to something that is worthwhile so much as to something that is intrinsically and morally good. This virtue describes someone who has a strong affection for that which is intrinsically good. Its parallel would be someone who “shuns evil.” He pays close attention to what he reads, sees, watches, or contemplates.
Closely related to this attribute is the next attribute of being “sensible,” which describes one who has control of his thoughts, is sober-minded, coolheaded, prudent. A sensible person is not an impulsive person. The sensible man is not swayed to extremes by his fluctuating emotions; he doesn’t give in to impulses that would be sinful or harmful. He is level-headed.
“Just” focuses on behavior which is fair, upright, above board, and inherently honest. The elder is not partial to the wealthy and he doesn’t ignore or belittle the poor. If he were a judge, he would be one who is able to weigh the facts of a matter and make impartial decisions based on the evidence. Once again, this was not something that the Cretans were known for. Hence, the reason this virtue of being “just” is listed here but is absent from Paul’s list of the qualifications for an elder in 1 Timothy 3.
The next character trait mentioned here is also missing in 1 Timothy 3. It is that virtue of being “devout.” Some translations use the word “holiness” here, but it is not the typical word we know as “holy” meaning “to be set apart for something.” This term points to the Greek concept of worshipful involvement with their pagan gods. It would be best to understand this term as an expression of the overt spiritual disciplines of regular worship attendance and service for the Lord. It was the outward expression of the inward sincerity and purity of the heart. As a follower of Christ, being an actual participant in church family is a high priority.
Paul saves probably the best virtue for last, considering the Cretan culture. It is that of being “self-controlled.” This has to do with what one eats, how much he sleeps, and how he uses his time and money. It pictures one who has mastery over himself and is not a slave to his appetites, drives, and desires. This would have been a striking virtue in a lawless culture where “anything goes” and people could use the excuse without embarrassment, “I just can’t help myself!” and laugh off their lack of self control. It would have been a fruit-bearing, green hue in a drab desert.
When one looks at these eleven characteristics, it is easily seen that their objective is to project an image of public respectability and good reputation in a culture where such was non-existent. And specifically, the four highlighted in this letter but absent from Paul’s letter to Timothy were: “not self-willed,” “not quick-tempered,” “just,” and “devout.”
Consider the following rating scale as it concerns your life. As you rate yourself, with which one do you feel most satisfied or dissatisfied? As it concerns your relationship with the Lord and His working in your life, how will you respond to Him concerning each of these two areas? For those who are really serious about a spiritual growth target for 2009, ask a friend to score your life on this rating scale and to verify your answers. Then ask your friend to commit to pray for your growth in this area during 2009.
1. Not self willed 1 2 3 4 5 6
2. Not quick-tempered 1 2 3 4 5 6
3. Not addicted to wine 1 2 3 4 5 6
(or other things)
4. Not pugnacious 1 2 3 4 5 6
5. Not fond of sordid gain 1 2 3 4 5 6
6. Hospitable 1 2 3 4 5 6
7. Loving what is good 1 2 3 4 5 6
8. Sensible 1 2 3 4 5 6
9. Just 1 2 3 4 5 6
10. Devout 1 2 3 4 5 6
11. Self controlled 1 2 3 4 5 6
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