Titus Chapter One

The Text 1-4

1Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, 2in the hope of eternal life, which God, who cannot lie, promised long ages ago, 3but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior, 4To Titus,my true child in a common faith: grace and peace from God the Father and Christ Jesus our Savior.

I. The Salutation

A. The author (1:1) the recipient (1:4a) and special greetings to the recipient (1:4b).

B. As in all his other letters, Paul introduces himself as (Παῦλος) or Paulos.

C. He uses this introduction in all of his letters except where is shared authorship with those who are not apostles (1 and 2 Thessalonians, Phillippians, Philemon). Paul identifies himself as the (ἀπόστολος) of Jesus Christ. This greetings is always a blessing of grace and peace (1 and 2 Timothy add mercy).

D. It is also "from God and the Father and the Lord Jesus Christ" Titus alone refers to Jesus as "Savior."

  1. These salutations specify that Paul's apostleship is directly from God as do those of his other letters by implication.

  2. Titus differs from 1 and 2 Timothy by its expansion of the section on the author. One of the two elements involved in this expansion is a description of his apostleship in terms of its results among those to whom the apostle is sent (1: 1b). The other is a statement concerning eternal life, encompassing God's promise in eternity, his manifestation of His promise in history, and Paul's being trusted with the proclamation of that promise (1:2-3).

3. In 1:4 Paul indicates to whom he is writing this letter. The person is his "true child" according to the common faith. This is almost the same as in 1 Tim. 2, but, given the context of the chapter at hand, Titus being the "true child" in the faith is opposed to the "false teachers" we are about to discuss.

4. The "grace" and "peace" from God the father and Christ Jesus our Lord/Savior is a reminder of what Christians need and from whom those needs are fulfilled.

The Text 5-9

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.

II. Why I am going to all this Trouble!

A. Paul writes not because Titus needs encouragement but he writes to state apostolic authority behind the efforts of Titus (v.5). It is here we are told that the preacher appoints the elders. (πρεσβυτέρους) As mentioned later, each church congrgation was to have a plurality of elders. The term is plural. 

B. He begins with "must be without reproach" for the qualifications. This is repeated twice (v. 6 & v.7). A prospective Elder's family is the proving ground.

C. We also have a switch in terms, to that of overseer (ἐπίσκοπον) (v.7). There is a combination of thought suggested here. The Elder/Overseer/ is also a steward. We have the function of the overseer below. There are five qualities that must not mark the life of the overseer and seven qualities that must be found in the life of the overseer.

D. Paul concludes this section with education. We find that the "overseer" must be one who is faithful to the teachings. Thus, the emphasis of this section of text is to state the primary function of those elders in Crete. Believe it or not, their job was not to buy song books or see that the building was painted. Their job was to "refute false doctrine." (see v.9). A look at the attached article on the elders of ancient Israel shows us that by job description, the elders were to be the best educated people among the congregation given their mission.

III. A closer look at the matter.

A. (v.5) Paul is very clear as to why Titus was left behind. He was left behind to "appoint" elders in every "city."

1. As early as Homer (Iliad 2.649), Crete was known for its many cities. "I left you behind" implies that Paul was once in Crete. This was a usual pattern (see Acts 14:21-23).

2. To "appoint" or even "ordain" is to make official or to set in order.

3. "In every city" is literally "city by city." The word(πόλιν) --polin-is written in the accusative case. That is the case of limitation ((here). The obvious inference is that each polis had to have its own elders and those elders could not be from another polis. Out of town elders therefore are probably not a biblical idea. On the practical level, the local church needs to maintain its authority locally, and not be ruled from someone in a different city.

5. It should also be noted that the word for elders (πρεσβυτέρους, or presbuteros) is plural . We find this same pattern in Phil. 1:1. These are to literally be "older men." There is no where in the New Testament that a church congregation had a single Elder, Pastor, Bishop. It is always plural. For more on these words see
(here ).

6. 1:6, A. Once again we mention that the emphasis is on an elder being "above reproach." The idea is that anyone who has anything in his past that doesn't "look good" ought not be an elder. This does not mean the elder must be perfect but does mean that individual has not left himself exposed to attack, which in turn harms the church.

"If anyone" causes the reader to expect a conclusion. Or we might translate "elect such a person" as an elder. The conclusion to the phrase is not stated probably because Paul wants to list other qualifications and then having done so he considers it unnecessary to make a conclusion. The reader may draw their own conclusion. The clause implies that the above are necessary for anyone seeking to be an elder."

B. Paul list five vices that must not be found in an elder's life. In contrast to those vices, Paul names seven things that must be in an elder's life!

These are the vices an Elder must not have!

1. Not self willed

2. Not quick tempered

3. Not addicted to wine

4. Nor pugnacious

5. Not fond of sorid gain

The Seven Virtues an elder must have

1. hospitable

2. loving what is good

3. sensible

4. just

5. devout

6. self -controled

7. must hold fast the faithful word

For an Expanded look at the definitions on the above concepts, look at expanded list  (Just a click away).

It may be helpful before we move on to look at the Jewish background for an elder of Israel, since that in fact is where the term "elder" in the New Testament comes from. It should be mentioned that an elder in Israel and a Judge on the Sanhedrin were the same position or function, at least in most matters (see Numbers 11:16).

There are other qualifications not mentioned in specific here but I will mention them. A Elder/ Judge had to be married (see below, here it is only stated that they must have children). Also, they had to be people of handsome physical stature with no defects. A person's looks will command respect. It may also be noticed that the desired age is over 40 for a standing member of the Sanhedrin and the leader needs to be at least 50. As a side note, we want to notice that in order to be a member of the Sanhedrin one must have children. I may need to remind some, the apostle Paul was a member of the Sanhedrin.

In review, we have already discussed how the three terms in the New Testament describes the complete function of the elder-ship. (here)



Also see Elders in the Old Testament

Qualifications for a Jewish judge (Elder) and the operation of the Sanhedrin.



The Sanhedrin was the supreme council of Israel. As long as it stood, it was the supreme court and legislative body in all matters of Torah law. As such, the Sanhedrin was entrusted with keeping and interpreting the Oral Torah.

It is a positive commandment to set up courts to interpret and decide questions of Torah law. It is thus written, "You shall appoint judges and officers in all your gates, which God is giving you" (Deut. 16:18).

The commandment includes the communal responsibility to appoint a duly ordained Sanhedrin. This precedes the establishment of other courts.

The Sanhedrin consisted of 71 judges. God thus commanded Moses, "Gather to Me 70 men of the elders of Israel... and bring them to the Tent of Meeting, so that they should stand there with you" (Numbers 11:16). This was the first Sanhedrin. Counting Moses himself, it consisted of 71 members.

Since the membership of the Sanhedrin is fixed by the Torah, its number cannot be changed.

Nevertheless, it was permitted to allow outside sages to enter into the deliberations of the Sanhedrin without voting privileges. Cases are therefore sometimes found in which a greater number participate in a decision.

The Sanhedrin could not render judgment unless its entire membership was present. If a member was absent, however, a temporary substitute could be appointed.

The leading sage of the Sanhedrin was appointed as its head, taking the place of Moses in the first Sanhedrin. His official title was "Head of the Sitting" (Rosh HaYeshiva). Later, however, he was referred to as the "President" (Nasi).

Any judgment issued by the Sanhedrin in the absence of the Nasi was invalid.

The second-ranking sage of the Sanhedrin was appointed as assistant to the Nasi. He was known as the "Master of the Court" (Av Beit Din). Both he and the Nasi were voting members of the Sanhedrin.

The Sanhedrin would sit in a semicircle, so that all its members would be able to see each other. They would also have an equal view of all witnesses testifying.

Out of respect for the Nasi, the Av Beit Din would sit at the extreme right. He would be followed by the Nasi, and then by the rest of the Sanhedrin in order of their capability.

Qualifications for Membership

Every member of the Sanhedrin had to be distinguished in Torah knowledge, wisdom, humility, fear of God, indifference to monetary gain, love of truth, love of fellow man, and good reputation. It is thus written, "You shall provide out of all the people, able men, who fear God, men of truth, disdaining unjust gain, and place them over [the people]" (Exodus 18:21). It is likewise written, "Take from each of your tribes, wise men, with understanding and full of knowledge, and I will make them your leaders" (Deut. 1:13).

Since the Sanhedrin had to be competent to render judgment in all cases that came before it, all its members had to be expert in all areas of the Torah. They also had to have enough knowledge of science and mathematics to be able to adapt Torah law to all possible problems.

Members of the Sanhedrin likewise had to have knowledge of other religions, as well as the teachings of idolatry and the occult arts, so as to be able to render judgment in cases involving these matters. For this reason, even studies which were normally discouraged or forbidden, were permitted to members of the Sanhedrin when these studies were required for judgment.

The Sanhedrin was required to hear all testimony directly, and not through an interpreter. It is therefore preferable that its members be familiar with all the languages spoken by Jews around the world.

When a foreign language is used in testimony, the Sanhedrin must have at least two members who speak that language to examine the witnesses. There must also be a third member who understands the language. These three members then constitute a minor court (beit din) of three, who can report the testimony to the entire body. Once testimony has been accepted by a minor court, it is no longer considered second-hand testimony.

In order that the Sanhedrin command the utmost respect, its members must be of good appearance, and free of bodily defect. Therefore, a person who is blind, even in one eye, cannot be a member of the Sanhedrin.

Age and Lineage

Similarly, the members of the Sanhedrin must command respect as mature individuals. Therefore, it is preferable that each member be at least 40 years old, unless he is incomparable in wisdom and universally respected. Similarly, it is preferable that the head of the Sanhedrin be at least 50 years old. Under no condition should a person under 18 be appointed to the Sanhedrin.

A person who is very old may not sit on the Sanhedrin, since he is apt to be too severe. The same is true of a man who is sterile, or even childless. A Sanhedrin containing any such member is not validly constituted. Therefore, if a member becomes very old or sexually maimed, he must be replaced.

It is preferable that the members of the Sanhedrin be chosen from people of unbroken descent, as in the case of all positions of authority. It is required, however, that all members of the Sanhedrin be of Jewish parentage...

Every member of the Sanhedrin must be of unblemished family, as was the first Sanhedrin under Moses. Therefore a bastard (mamzer, i.e., the son of an adulterous or incestuous union) is ineligible for membership and renders a Sanhedrin invalid...

It is preferable that the Sanhedrin contain Kohen-priests and Levites as members. It is thus written, "You shall come to the Kohen-priest and Levites, and to the judge who shall be in those days" (Deut. 17:9). Nonetheless, a Sanhedrin is valid even without Kohen-priests and Levites.

Rabbinic Ordination

Every member of the Sanhedrin must be ordained, following a tradition from Moses. It is thus written, "Moses did as God commanded him. He took Joshua... and laid his hands on him, commanding him, as God spoke through Moses" (Numbers 27:22-23). Moses also laid his hands on the other elders, ordaining them as members of the Sanhedrin. These, in turn, ordained others, generation after generation, in an unbroken line of ordination from Moses.

Although Moses ordained the first Sanhedrin with the actual laying of hands, this was a special case, and was only done that one time. All subsequent ordinations were performed orally, granting the subject the title of "Rabbi" and declaring that he is "ordained with the right to judge cases involving fines."

Ordination must be conferred by a court of three, containing at least one ordained member. It can be done either in person, or by messenger or letter. A single court can ordain many individuals at once.

Therefore, as long as a single ordained person is alive, the tradition of ordination can remain unbroken. The ordained person can form a court with two unordained men, and ordain as many others as needed. The unordained members of the court, however, could then never be ordained themselves, since that would give them an interest in the case.

Some authorities maintain that ordination must be performed by day. In this respect, it is no different than any other judgment.

Ordination can only be conferred in the Land of Israel. The entire area included in the First Commonwealth is valid for such ordination. Both the ordaining court and the persons being ordained must be within its borders. If a Sanhedrin was ordained in the Holy Land, however, it can then function in other lands as well.

To qualify for ordination, a man must have all the qualifications necessary for membership in the Sanhedrin. However, if he later becomes disqualified from membership in the Sanhedrin because of age or physical disability, his ordination is still valid.

To qualify for ordination, one must be expert in all areas of Torah law. However, now that the Oral Torah has been committed to writing, it is sufficient that one be familiar enough with all the written authorities to render judgment in all cases.

The greatest Torah scholars of each generation are automatically qualified for ordination. It is thus written, "You shall go to the... judge who shall be in those days" (Deut. 17:9). This indicates that each generation has its own standard.

It is forbidden to appoint a man to the Sanhedrin or any other court if he does not have the necessary qualifications, even if he has other good qualities. To do so is to violate the commandment, "You shall not respect persons in judgment" (Deut. 1:17).

On the Temple Mount

The Sanhedrin originally convened in the Temple area, in the Chamber of Cut Stones (Lishkat HaGazit). This was a chamber built into the north wall of the Temple, half inside the sanctuary and half outside, with doors providing access both to the Temple and to the outside.

The place where the Sanhedrin convened was actually outside the sanctuary area. The Sanhedrin would sit while in judgment, and it is forbidden to sit within the sanctuary area. On the other hand, part of this chamber had to be inside the sanctuary area, since the Sanhedrin judged many things involving priests and the Temple service, and this had to be done within the Temple grounds. Moreover, questions would often arise during the divine service, when it is forbidden for a Kohen-priest to leave the sanctuary area. There was also a requirement that there be direct access from the Great Altar (mizbeach) to the Sanhedrin.

It was only in this chamber that the Sanhedrin could perform all its functions, including the trial of capital offenses.

However, in the year 3788 (28 CE), when the Sanhedrin relinquished its power to try capital offenses, it moved to another room on the Temple Mount, and then into the city itself. When Jerusalem was destroyed in 3828 (68 CE), the Sanhedrin moved to Yavneh. During the ensuing century, the location of the Sanhedrin alternated between Yavneh and Usha. From there it moved consecutively to Shafar'am, Beth She'arim, Sephoris, and Tiberias. It remained functioning in Tiberias until shortly before the completion of the Talmud.

During the persecutions of Constantinius (4097-4121; 337-361 CE), the Sanhedrin had to go into hiding, and it was eventually disbanded. There is a tradition that it will be in Tiberias that the Sanhedrin will be restored.

The traditional ordination (semicha) was thus abolished in the year 4118 (358 CE). The Sanhedrin and other duly constituted courts cannot be established until this ordination is re instituted. (from ex-orthodox Jews for Christ)