The reason I left you in Crete was that you might put in order what was left unfinished and appoint elders in every town, as I directed you. An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient.
- Titus 1:5-6
In a time of moral confusion and spiritual chaos, the need for strong, godly leadership in the church is greater than ever. That statement is both true today and back in the 1st century when Paul wrote this letter to Titus. Though brief, these two verses show us what kind of people God entrusts with spiritual authority and why character matters more than charisma.
The first part of verse 5 explains Titus’ mission. Paul had traveled through Crete and preached the gospel there, likely during his post-imprisonment travels. However, the churches in Crete were still young, and proper leadership structures had not yet been fully established. Paul left Titus behind to complete the foundational work.
Titus is not mentioned in Acts, but we know from Paul’s other letters that he was one of Paul’s most dependable co-workers (2 Corinthians 8:23, Galatians 2:1-3). Paul trusted Titus with complex and delicate assignments, like resolving tensions in Corinth and now overseeing multiple churches in Crete.
Paul’s language suggests that the churches were somewhat disorganized, possibly vulnerable to false teachers or moral disorder. His instruction to “put in order” comes from a Greek medical term meaning “to set right” or “correct thoroughly,” much like a doctor setting a broken bone. Titus’s job was not cosmetic or administrative; it was spiritual surgery.
Crete had a reputation for moral laxity and dishonesty. Even one of their own prophets—probably the philosopher Epimenides—said, “Cretans are always liars, evil brutes, lazy gluttons” (Titus 1:12). This cultural backdrop made church leadership all the more critical. Churches don’t exist in a vacuum. Their leaders must model godliness in the face of cultural opposition. Paul knew that if Cretan believers were going to thrive, they needed shepherds who could stand firm in truth and reflect the holiness of God.
Verse 5 goes on to instruct Titus to “appoint elders in every town, as I directed you.” The term elders refers to spiritual leaders or overseers in the local church. Elsewhere in the New Testament, the words elder, overseer, and pastor are used somewhat interchangeably to describe the same office (see Acts 20:17, 28; 1 Peter 5:1-2). Elders were not merely decision-makers or figureheads; they were shepherds of souls (Hebrews 13:17). Their primary roles included teaching sound doctrine, guarding against false teaching, praying for the sick, leading with humility, and serving as examples of mature faith.
Paul instructs Titus to appoint elders “in every town,” suggesting that churches had begun to spring up in multiple Cretan cities. Paul’s strategy was always to establish self-sustaining local churches, and the presence of qualified elders was a mark of maturity and order. The appointment of elders wasn’t a casual task. It required discernment, prayer, and adherence to godly standards.
Titus was not to appoint leaders based on popularity, wealth, or rhetorical skill but based on spiritual maturity and tested character. In verse 6, Paul gives Timothy a short list of these qualifications.
First, “An elder must be blameless.” The Greek word for “blameless” here means “above reproach” or “not open to accusation.” This doesn’t imply perfection, but it does mean there should be no glaring moral or ethical failures in a person’s life that bring disrepute to the gospel or the church. This is a summary term for the rest of the qualifications. It’s a standard of visible integrity. A blameless elder has a consistent, observable walk with God that inspires trust and credibility.
Next, blamelessness includes both public reputation and private life. An elder’s behavior must reflect the gospel not just on Sundays but throughout the week, not only in the pulpit but at home, at work, and in all relationships. Paul knew that in a corrupt culture like Crete, leadership credibility was crucial. An elder must embody the transformation that the gospel produces.
Finally, the family life of an elder was important: “faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient.” The phrase about being faithful goes beyond mere marital status; it implies marital fidelity and sexual purity. In a society where polygamy, adultery, and sexual immorality were common, Christian leaders had to set a radically different example. An elder must be devoted to his wife, not just in appearance but in heart. This qualification doesn’t disqualify unmarried men or those who are widowed. The point is not that an elder must be married, but that if he is, his marriage must be marked by faithfulness and integrity.
The phrase, “a man whose children believe,” has prompted debate. Some translations say “children who believe,” while others render it “children who are faithful” or “trustworthy.” The Greek word can mean either “believing” or “faithful,” depending on the context. Given that no parent can guarantee their children’s salvation, it’s likely that Paul is referring more to general behavior and discipline rather than the certainty of saving faith. In other words, the children of an elder must not be known for open rebellion, immorality, or wild living. This does not mean that a pastor is disqualified if a child goes through a difficult season. But the pattern of the home should reflect spiritual direction, godly nurture, and loving discipline.
Paul connects a man’s ability to lead his home with his ability to lead the church (also in 1 Timothy 3:4-5). The home is the proving ground for leadership. If a man cannot shepherd his own family, how can he shepherd the family of God? The home reveals much about a person’s character—patience, humility, wisdom, and spiritual maturity. An elder must not only know the Word of God but also live it out in his closest relationships.
Notice that Paul doesn’t begin the list of qualifications with education, charisma, or leadership skill. He begins with character, and that remains true today. In a world where talent or credentials are often valued more than integrity, Paul’s words remind us that who a leader is matters more than what they can do. Churches must not compromise on the biblical standards for leadership, even when good candidates are scarce.
Church leadership is a sacred trust, not a career path or popularity contest. God calls elders to reflect His holiness, lead with humility, and model what it means to follow Christ.
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