Salvation and Apostleship, Elders and Overseers in the Church
I. Salvation and the Mission of the Apostle (Titus 1:1-4)
Paul opens the book of Titus with a clear statement of his identity and theological foundation, laying the groundwork for the entire letter. He identifies himself as “a servant of God and an apostle of Jesus Christ” (1:1), emphasizing that his mission is not self-appointed but divinely commissioned. His role is to strengthen the faith of God’s elect and to lead them into the knowledge of the truth that accords with godliness. This highlights that faith is not merely intellectual assent but must be rooted in a godly life.
Paul further underscores that this salvation is based on “the hope of eternal life, which God, who does not lie, promised before the beginning of time” (1:2). This reminds us that the plan of salvation is not a recent development but was ordained by God from eternity past. God’s promise is completely trustworthy, and His salvation is revealed at the appointed time “through the preaching entrusted to me by the command of God our Savior” (1:3). This statement affirms that the proclamation of the gospel is not a personal initiative but a divine mandate.
In verse 4, Paul refers to Titus as “my true son in our common faith”, indicating their spiritual bond. This illustrates the importance of discipleship and the transmission of faith from one generation to the next. Titus, though not biologically related to Paul, is his spiritual son, carrying forward the mission of preaching and church leadership. This emphasizes that the growth of the church is not just about institutional structure but also about nurturing and mentoring faithful leaders.
Paul concludes this section with a blessing: “Grace and peace from God the Father and Christ Jesus our Savior” (1:4), reaffirming that true grace and peace come only from God and Christ. This serves as a reminder that our strength for ministry and life must be rooted in divine grace, not human effort.
II. Elders and Overseers in the Church (Titus 1:5-16)
In Titus 1:5, Paul explains that he left Titus in Crete “to put in order what was left unfinished and appoint elders in every town”, demonstrating the necessity of church leadership and governance. While the gospel is the foundation, for the church to thrive, it must have qualified leaders who ensure spiritual health and order.
1. Qualifications of Elders and Overseers (1:6-9)
Paul provides specific qualifications for elders and overseers, which include:
Blamelessness (1:6) – Their character must be above reproach.
Faithfulness in marriage – "Husband of one wife," emphasizing marital fidelity and godly family leadership.
Faithful children – A leader must be able to lead his household well.
Not overbearing, quick-tempered, or addicted to wine (1:7) – Leaders must exhibit self-control and discipline.
Not violent or greedy for gain – They should not use their position for personal advantage.
Hospitable, a lover of good, self-controlled, upright, holy, and disciplined (1:8) – Reflecting Christ-like virtues.
Holding firmly to sound doctrine (1:9) – Elders must not only believe the truth but also be able to “encourage others by sound doctrine and refute those who oppose it.”
This passage makes it clear that church leaders are not merely administrative figures but guardians of doctrine and shepherds of the people. Their role is to defend the truth against false teachings while nurturing the faith of the congregation.
2. Confronting False Teachers (1:10-16)
Paul warns that many “rebellious people, full of meaningless talk and deception” (1:10) have infiltrated the church, particularly among those promoting Jewish myths and legalistic traditions. These false teachers “ruin whole households” (1:11) and are motivated by “dishonest gain”, using their influence for personal profit rather than spiritual edification.
Paul does not hesitate to critique the culture in Crete, quoting one of their own poets: “Cretans are always liars, evil brutes, lazy gluttons” (1:12). While this is a harsh statement, Paul’s intent is to emphasize that cultural influences can infiltrate the church, and leaders must counteract them with sound doctrine.
He concludes with a profound theological truth: “To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure” (1:15). This highlights that external rituals and