A pastor’s children are to be kept “submissive” according to 1 Timothy 3:4. They should obey their father and follow his instruction in the home. Titus 1:6 requires the same of the children, and depending on whether one translates pistos as a noun or an adjective, they must be “believers” or “faithful.” Either way, they must follow the teaching of their father.

Titus 1:6 goes further, however, to describe what must not be characteristic of the behavior of these children. They must not be “open to the charge of debauchery or insubordination” (ESV). This is the kind of behavior by a father’s children that disqualifies him for formal pastoral ministry. What follows below is an attempt to explain exactly what kind of behavior this is.

First, for whatever “debauchery or insubordination” may be, the children are to not be “open to the charge” that they do such things. Literally put, they are “not with accusation” by another in these matters. This behavior is uncharacteristic of their lives, which seems to imply that their friends and close associations are free of the same, leaving them altogether in the clear.

Second, the term debauchery comes from asōtia, a combination of a- (“without”) and sōzō (“to save”). The etymology itself gives the idea that this behavior is reflective of a child without salvation. Debauchery is equated with being “drunk with wine” (Ephesians 5:18), and Peter’s “flood of debauchery” describing unbelievers includes “living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry” (1 Peter 4:3–4). A related word describes the prodigal son in Luke 15: “He squandered his property in reckless (asōtōs) living,” which included having ravenously “devoured” his father’s “property with prostitutes” (Luke 15:13, 30). Of both asōtia and asōtōs, “The original meaning is… ‘incurable’” and thus “denotes… ‘one who by his manner of life… destroys himself’.”1

Third, a pastor’s child cannot be guilty of insubordination. The etymology of this word likewise indicates something lacking in the child, combining a- (“without”) with hupotassō (“to be subject, subordinate”). Whereas 1 Timothy 3:4 requires the child to be “submissive,” Titus 1:6 requires the child not to be the opposite, a child guilty of “insubordination.” The idea is a willful and rebellious refusal by the child to be subject to the rule of the father in the home. This word describes false teachers in Titus 1:10 and is translated “disobedient” in 1 Timothy 1:9, one item in a list of descriptions that are contrasted with someone who is “just” or “righteous” (dikaios). The insubordinate, disobedient child is unjust, unrighteous, and a defiant unbeliever.

If debauchery and insubordination are characteristic of a man’s children, he cannot be a pastor. If he cannot manage his house so that his children are free from this behavior, then neither is he able to care for the household of God (cf. 1 Timothy 3:4–5).

May we as pastors and Christian leaders lead our homes well in order to better care for the church today. And may God be gracious to our children to truly believe the gospel and grow in Christ.

1. Werner Foerster, TDNT, 1:506. [↩]

Two verses describe the children in a pastor’s home, and it is debated whether or not the descriptions in these verses require that a pastor’s children must be saved. This post is a quick look at both sides of the matter and attempt to give my personal answer to the matter.

First, Paul positively states in 1 Timothy 3:4 that a pastor “must manage his own household well, with all dignity keeping his children submissive” (ESV). “With all dignity” could describe how the father managed his household, how the children submitted to their father, or perhaps both.1 If describing the children, this phrase would be similar in construction to Titus 1:6 in which Paul adds a phrase of description to explain how a pastor’s children are “believers” or “faithful” (pistos; see below).2 However, if deacons are described with the similar word “dignified” (semnos) in 1 Timothy 3:8, Paul’s use of Paul uses “dignity” (semnotēs) in 1 Timothy 3:4 could likewise describe how the pastor manages his household in 1 Timothy 3:4–5.3 This being the case, only “submissive” (ὑποταγή) describes the children in 1 Timothy 3:4. This submission is clearly with reference to the children’s father, meaning they obey him in the home. Because this submission is to a Christian father in the context of whether or not this man should be a pastor, the child’s personal faith may be assumed,4 but 1 Timothy 3:4 is not altogether conclusive on the matter.

Titus 1:6, however, is more descriptive: “his children are believers and not open to the charge of debauchery or insubordination” (ESV). As one can see from the ESV’s translation of the plural use of pistos as a noun this verse (“believers”), many conclude that this verse explicitly requires a pastor’s children to be believers.

A second understanding is that, even if pistos is understood to be an adjective, one effectively reaches the same conclusion. When used with reference to a person, pistos never describes unbelievers but instead describes one who is actively believing. The sense of pistos, then, would be “children who believe.”5

Or, a third option, it could be that “faithful” is analogous to “submissive” in 1 Timothy 3:4 and is described further in Titus 1:6 by how the children abstain from “debauchery or insubordination.” “But since the following phrase is assumed to probably reflect unbelieving conduct, we end up nearly at the same point.”6

Given these three options, a pastor’s children are either understood to be believers or, as best as one can tell, it looks very much as if they are. It seems unlikely that the early church in a patriarchal context would have allowed for anything less. A father with an unruly home was incapable of ruling the house of God.7

Being a pastor’s child does not automate the child’s faith. And, as with Judas, Demas, and others, just because a pastor’s child makes a profession of faith does not mean that it is sincere. But, at least to me, what seems to be clear is that a pastor’s children should be believers or at least seem to be so. If children are born into a pastor’s home, it seems there should be grace and patience by the church to let the pastor “bring them up in the discipline and instruction of the Lord” (Ephesians 6:4) without unduly pressuring the children into a false profession or requiring more of them than Scripture. And if a church detects a problem, they should approach the pastor and father first as the requirement is for him to manage his children and not for the children to make sure their father can remain a pastor. At the least, the children should not be able to be accused of flagrant sin (Titus 1:6). At the most, they are submissive in the home and faithful to their father’s instruction, which one would hope stems from saving faith. May God be gracious that all of our children should believe, whether the children of a pastor or anyone else.

1. George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text (NIGTC; Grand Rapids, MI: Eerdmans, 1992), 161. [↩]
2. Ibid. [↩]
3. Ibid., 161–62. [↩]
4. Philip H. Towner, The Letters to Timothy and Titus (NICNT; Grand Rapids, MI: Eerdmans, 2006), 255. [↩]
5. John F. MacArthur, Jr., Titus (MCNT; Chicago: Moody, 1996), 30. [↩]
6. J. C. Laansma, “2 Timothy, Titus,” in Cornerstone Biblical Commentary: 1 Timothy, 2 Timothy, Titus, and Hebrews (Carol Stream, IL: Tyndale, 2009), 236–37. [↩]
7. I. Howard Marshall and Philip H. Towner,  A Critical and Exegetical Commentary on the Pastoral Epistles (ICC; New York: T&T Clark, 2004), 158; Towner, The Letters to Timothy and Titus, 255. [↩]

The pastor is to be an example in all ways to others (1 Pet 5:3; cf. Phil 3:17; 2 Thess 3:9; 1 Tim 4:12; Titus 2:7). So, when Paul requires a certain character of pastors in 1 Tim 3:2–3 and Titus 1:7–8, if a pastor is to have exemplary character for others, this character is in principle a character required for all Christians. What follows below is an explanation for each of the  positive character traits listed in Titus 1:7–8. I hope to follow up later with an explanation of the other positive traits from Tim 3:2–3 that are not listed here.

In both 1 Tim 3:2 and Titus 1:7, pastors are to be “above reproach.” In 1 Tim 3:2, Paul uses the word ἀνεπίλημπτος as a headword or “overarching characteristic”[1] that is further defined by all the character, family, and ability requirements to follow.[2] ἀνεπίλημπτος is a combination of the alpha privative (ἀ-) and ἐπιλαμβάνω (ἐπιλαμβάνομαι), “to grasp,”[3] giving a clue towards its meaning, “irreproachable.”[4] In all the requirements to follow in 1 Tim 3:2–7, others should not be able to grasp upon an obvious flaw in the man’s character so as to demonstrate that he should not be a pastor.

In both Titus 1:6 and 1:7, Paul uses the word ἀνέγκλητος, a word stems from ἀνεγκλησία (“blamelessness”),[5] which itself is a combination of the alpha privative (ἀ-) and ἐγκαλέω, “accuse.”[6] As ἀνέγκλητος likewise functions as a headword for what follows in Titus 1:6 and 1:7–9,[7] a pastor must be blameless with respect to what is required of him concerning his family and children (Titus 1:6), as well as his character and ability to teach (Titus 1:7–9).

First, a pastor is sober-minded (1 Tim 3:2). Based on the historical use of this word with reference to the absence of wine,[8] “sober-minded” (νηφάλιος) could sit in direct contrast to “not a drunkard” (1 Tim 3:3) and thus mean “being very moderate in the drink of alcoholic beverage.”[9] Or νηφάλιος could generally refer to “being restrained in conduct,” whether in relation to alcohol or anything else.[10] Since Paul already says elsewhere that the pastor is to be “not a drunkard” (1 Tim 3:3; Titus 1:7), the general meaning is preferred,[11] indicating that meaning involves the pastor having “the clarity and self-control necessary for sacred ministry in God’s work.”^[12]

Second, he is self-controlled. “Self-controlled” in 1 Tim 3:2 and Titus 1:8 is translated from σώφρων, a compound word stemming from σῴζω (“to save”)[13] and φρήν (“the process of careful consideration”),[14] placing an emphasis on the mind.[15] Thus, the overseer is one who is given to careful consideration and thus makes sound decisions. Similarly, while “disciplined” (ἐγκρατής) from Titus 1:8 overlaps in meaning with σώφρων to some degree, the word family of ἐγκρατής can be used with reference to sexual desire difference (cf. ἐγκρατεύεσθαι in 1 Cor 7:9).[16] Thus, ἐγκρατής may deal more directly with the baser passions.[17] The pastor is to be “disciplined” in this area as well.

Third, he is respectable (1 Tim 3:2). “Respectable” (κόσμιος) involves a person’s “having characteristics or qualities that evoke admiration or delight.”[18] “Respectable” is used in the NT only elsewhere to describe the apparel of women, further described “with modesty and self-control” (1 Tim 2:9). A pastor, then, behaves in such a way as not to bring undue attention to himself but is “moderate” and “well-ordered.”[19]

Fourth, he is hospitable (1 Tim 3:2; Titus 1:8). “Hospitable” is translated from φιλόξενος, a compound word from φίλος (“loving”) and ξένος (“stranger”).[20] The etymology itself gives the idea of loving strangers, and, in the context of the church, pastors are expected to help and house traveling Christians as need may be, something expected of all Christians (cf. Rom 12:13; Heb 13:2; 1 Pet 4:9; 3 John 5–10).[21]

Fifth, he is gentle (1 Tim 3:3). “Gentle” (ἐπιεικής) immediately follows “violent” and is introduced with the strong adversative “but” (ἀλλά), showing a direct contrast between the two.[22] “Gentle” is likewise contrasted with being “unjust” (1 Pet 2:18) and “quarrelsome” (ἄμαχος; Titus 3:2), the latter of which immediately follows “gentle” in 1 Tim 3:3. A contrast may be intended here as well.[23] “Gentle” is an expression of godly wisdom alongside being “peaceable… open to reason, fully of mercy and good fruits, impartial and sincere” (James 3:17).

Sixth, he is a lover of good (Titus 1:8). “A lover of good” is translated from φιλάγαθος, a compound word combining φίλος (“loving”) and ἀγαθός, “good.” In this case, the etymology of the word matches its meaning. [24] What is “good” should obviously be defined by Scripture (cf. Phil 4:8)[25] and could have reference to both “things and people that are virtuous, inherently good.”[26]

Seventh, he is upright (Titus 1:8). “Upright” (δίκαιος) could be translated “righteous,” but the context indicates the word’s “ethical sense of just behavior” is in view,[27] and “is used here of one who lives in accordance with God’s law.”[28] An “upright” pastor deals fairly with others.[29]

Eighth, he is holy (Titus 1:8). “Holy” (ὅσιος) is used almost seven hundred times in the NT and could also be translated “devout, pious, pleasing to God.”[30] A pastor’s “calling” is “holy” (2 Tim 1:9), and a pastor is an honorable vessel whose use is “set apart as holy” (2 Tim 2:21). Just as Paul place “upright” and “holy” together here in Titus 1:8, they are also joined to describe how believers are to live before God (Luke 1:75), the manner whereby “the new self” was “created after the likeness of God” (Eph 4:24), and Paul’s conduct among the Thessalonians (1 Thess 2:10).[31]

 

 

[1]George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text (NIGTC; Grand Rapids, MI: Eerdmans, 1992), 156.

[2]Gerhard Delling, “λαμβάνω, ἀναλαμβάνω, ἀνάλημψις, ἐπιλαμβάνω, ἀνεπίλημπτος, κατα-, μεταλαμβάνω, μετάλημψις, παρα-, προ-, προσλαμβάνω, πρόσλημψις, ὑπολαμβάνω,” TDNT, 4:9.

[3]BDAG, s.v., “ἐπιλαμβάνομαι,” 374.

[4]BDAG, s.v., “ἀνεπίλημπτος,” 77.

[5]BDAG, s.v., “ἀνέγκλητος,” 76.

[6]BDAG, s.v., “ἐγκαλέω,” 273.

[7]William D. Mounce, Pastoral Epistles (WBC 46; Dallas, TX: Word, 2000), 388

[8]Otto Bauernfeind, “νήφω, νηφάλιος, ἐκνήφω,” TDNT, 4:939.

[9]BDAG, s.v., “νηφάλιος,” 672.

[10]Ibid.

[11]George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text (NIGTC; Grand Rapids, MI: Eerdmans, 1992), 159; Philip H. Towner, The Letters to Timothy and Titus (NICNT; Grand Rapids, MI: Eerdmans, 2006), 251.

^[12]Bauernfeind, TDNT, 4:941. Deacons are likewise to be “not addicted to much wine” (1 Tim 3:8, μὴ οἴνῳ πολλῷ προσέχοντας) and to be “sober-minded” (1 Tim 3:11; νηφάλιος). With both pastors and deacons, Paul seems to require a general sobriety in addition to addressing the abuse of alcohol.

[13]John F. MacArthur, Jr. Titus (MNTC; Chicago: Moody Press, 1996), 41.

[14]BDAG, s.v., “φρήν,” 1065.

[15]BDAG, s.v., “σώφρων,” 987, lists “prudent” and “thoughtful” as alternate translations.

[16]Mounce, Pastoral Epistles, 391.

[17]Towner, The Letters to Timothy and Titus, 690. Attempting to find parallels between 1 Tim 3:1–7 and Titus 1:6–9, Knight, The Pastoral Epistles, 292–93, suggests ἐγκρατής is “virtually equivalent to νηφάλιος in 1 Tim. 3:2.”

[18]BDAG, s.v., “κόσμιος,” 561.

[19] L&N, s.v., “κόσμιος,” 1:747. Hermann Sasse, “κοσμέω, κόσμος, κόσμιος, κοσμικός,” TDNT, 3:896, notes that in secular Greek, “The concept always contains the idea of control of the body and its movements and impulses.”

[20]BDAG, s.v., “φίλος,” 1059, and “ξένος” 684.

[21]Mounce, Pastoral Epistles, 173–74.

[22]Ibid., 176

[23]Ibid.; Knight, The Pastoral Epistles, 160.

[24]Mounce, Pastoral Epistles, 391. Knight, The Pastoral Epistles, 292, suggests that φιλάγαθος may be analogous to Paul’s use of κόσμιος (“respectable”) in 1 Tim 3:2. If so, a love for good behavior is in view. See the explanation of “respectable” above.

[25]MacArthur, Titus, 40–41.

[26]Towner, The Letters to Timothy and Titus, 689.

[27]Mounce, Pastoral Epistles, 391

[28]Knight, The Pastoral Epistles, 292.

[29]Towner, The Letters to Timothy and Titus, 689–90; MacArthur, Titus, 41.

[30]BDAG, s.v., “ὅσιος,” 758.

[31] Mounce, Pastoral Epistles, 391.