Titus 1:6 kjv

If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

Titus 1:6 nkjv

if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination.

Titus 1:6 niv

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 1:6 esv

if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination.

Titus 1:6 nlt

An elder must live a blameless life. He must be faithful to his wife, and his children must be believers who don't have a reputation for being wild or rebellious.

Titus 1 verses

Titus 1 6 Meaning

Titus 1:6 describes foundational character and domestic qualifications required for a man to be appointed as an elder (overseer) in the church. He must be a person of undeniable moral integrity, demonstrating faithfulness in his marriage, and have children who are responsive to his godly leadership, evidenced by their sound conduct rather than rebellious or dissolute behavior. This verse underscores that effective spiritual leadership in the church stems from proven leadership within one's own household and an exemplary personal life.

Titus 1 6 Context

Titus chapter 1 opens with Paul greeting Titus and explaining the reason for leaving him in Crete: to appoint elders in every town. This immediately sets the context for qualifications needed for these leaders. Crete, as noted in verse 12, was known for its difficult, ungodly, and deceitful culture. Therefore, the appointed elders needed to be men of exceptional character, whose lives, both personal and familial, served as a clear contrast to the prevailing moral decay and a strong example to the local churches. Titus 1:6 specifically lists core domestic and personal integrity requirements that prove a man's readiness and capability to lead the assembly of believers.

Titus 1 6 Word analysis

• If anyone: The Greek word is ei tis (εἴ τις). This conditional phrase indicates a clear requirement or qualification, not merely a suggestion. It signifies that candidates for eldership must meet these standards; it is a selection criterion.
• blameless: From the Greek anenklētos (ἀνέγκλητος), meaning "unaccused, irreproachable, beyond reproach, without a just cause for accusation." It does not mean sinless perfection, but rather that there are no legitimate public charges or justifiable accusations against his character or conduct that would hinder his ministry. This speaks to his reputation within the community and ensures his integrity cannot be easily discredited by unbelievers or gainsayers. This counteracts any potential attacks from outside or within the church regarding the moral standing of its leaders, particularly crucial in the morally compromised Cretan society.
• the husband of one wife: In Greek, mias gynaikos andra (μιᾶς γυναικὸς ἄνδρα), literally "one woman man." This phrase primarily emphasizes faithful, exclusive monogamy. It strictly forbids polygamy, which might have existed culturally but was antithetical to Christian marital principles. It also signifies fidelity within a single marriage, condemning adultery, and speaks against promiscuity. While debate exists regarding remarriage after divorce or the death of a spouse, the primary thrust is a man devoted faithfully to his single wife, embodying marital purity as an example to the flock. This stands in contrast to the frequent marital infidelity prevalent in the Roman-Hellenistic world and potentially even within the Jewish communities of the time.
• having faithful children: The Greek phrase is tekna echōn pista (τέκνα ἔχων πιστά). The term pistos (πιστός), translated "faithful," can mean "believing" (i.e., saved) or "trustworthy/obedient/loyal." Given the context of "not accused of dissipation or insubordination," it points strongly towards children who are either genuine believers, or at the very least, behave in a manner consistent with Christian upbringing, being well-disciplined, respectful, and not engaging in scandalous behavior. An elder’s ability to lead his family well is a vital indicator of his ability to lead God’s church. His home is a proving ground for his leadership.
• not accused of dissipation: From the Greek mē en katēgoria asōtias (μὴ ἐν κατηγορίᾳ ἀσωτίας), meaning "not under accusation of profligacy or reckless living." Asōtia denotes wasteful, reckless, dissolute, or prodigal living, characterized by self-indulgence and squandering of resources (as seen in the parable of the Prodigal Son). This requirement implies the children should not be involved in excessive, immoral, or uncontrolled behavior that brings shame or valid accusation against the family. This was a direct contrast to the noted dissolute tendencies of Cretan society (Titus 1:12-13).
• or insubordination: The Greek term is anypotaktos (ἀνυπότακτος), meaning "unsubmissive, disobedient, unruly, rebellious." This refers to children who are disobedient to parental authority or the moral norms expected in a Christian household. Their submission demonstrates the parents' effective household management and the children's respect for spiritual leadership. This is distinct from innocent childhood antics; it refers to a pattern of defiant and rebellious behavior that reflects poorly on the home's spiritual governance.
• Words-group analysis:
  • "the husband of one wife, having faithful children": This grouping directly connects an elder’s moral standing and leadership capability to his domestic life. The integrity and orderliness of his family unit serve as a microcosm of his ability to lead the church, which is God's household (1 Tim 3:5). It highlights that leadership in the church is not merely about intellectual capacity or charisma but profoundly about proven character and effective, godly household management. The stability and Christian behavior of the family validate the elder's personal spiritual condition and his qualifications for wider ministry.

Titus 1 6 Bonus section

The standards set for elders in Titus 1:6 (and 1 Timothy 3) are not about social status or worldly achievements, but deeply rooted spiritual maturity, character, and practical application of faith within one's closest sphere of influence: the home. This provides a clear contrast to many leadership paradigms of the time, whether pagan (often based on power or rhetorical skill) or even some Jewish (focused on legalistic observance without necessarily inward purity). The emphasis on family integrity directly addresses the broader culture where families were often unstable or lacked clear moral guidance. The consistent application of these criteria would ensure that leaders in the Cretan churches were demonstrably different from the general population, making their teaching credible and their lives a living sermon. These qualifications remain timeless principles for church leadership today, highlighting the vital link between a man's private life and his public ministry.

Titus 1 6 Commentary

Titus 1:6 outlines crucial character prerequisites for elders, demonstrating that private integrity is foundational to public ministry. The qualification "blameless" means he lives without legitimate public scandal or charge against him, essential for maintaining the credibility of the church's leadership in the community, especially one as morally compromised as Crete. His fidelity as "the husband of one wife" underscores a commitment to the sacred, exclusive bond of Christian marriage, which sets a high moral standard against prevalent pagan sexual immorality and Jewish divorce practices. Lastly, the requirement concerning "faithful children not accused of dissipation or insubordination" ensures that the elder has demonstrated competence in managing his own home spiritually and morally. This is not about perfect children, but rather children who, under their father's godly instruction and discipline, exhibit generally upright behavior and responsiveness to authority. If a man cannot guide his own family, he cannot effectively lead the family of God. This holistic qualification structure prevents those whose personal lives are in disarray from positions of spiritual authority, safeguarding the church's witness and internal order.