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1 Timothy 3:2-7
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; …

the husband.

Leviticus 21:7,14
They shall not take a wifethat is a whore, or profane; neither shall they take a woman put away from her husband: for heis holy unto his God…

Ezekiel 44:22
Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.

Malachi 2:15
And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.

having.

Genesis 18:19
For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.

1 Samuel 2:11,22,29,30
And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest…

1 Samuel 3:12,13
In that day I will perform against Eli allthings which I have spoken concerning his house: when I begin, I will also make an end…

not.

Proverbs 28:7
Whoso keepeth the lawis a wise son: but he that is a companion of riotousmen shameth his father.

or.

Titus 1:10
For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

1 Thessalonians 5:14
Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward allmen.

the husband of but one wife
This phrase suggests marital faithfulness and commitment, emphasizing monogamy. It reflects the cultural context of the Greco-Roman world, where polygamy was not the norm, but infidelity and divorce were common. The requirement underscores the importance of family stability and fidelity as a reflection of one's ability to lead the church. This mirrors the relationship between Christ and the Church, as described inEphesians 5:25-33, where Christ is depicted as the faithful bridegroom.

having children who are believers
The expectation that an elder's children are believers highlights the leader's ability to manage his household well, as seen in1 Timothy 3:4-5. This requirement suggests that the elder's faith and leadership should be evident in his family life, serving as a microcosm of his potential to lead the church. The spiritual condition of the children reflects the elder's influence and teaching within the home.

and who are not open to accusation of indiscretion or insubordination
This phrase addresses the behavior and reputation of the elder's children, indicating that they should not be known for reckless or rebellious behavior. The cultural context of the time placed significant importance on family honor and reputation. Insubordination, or rebellion, was seen as a serious issue, reflecting poorly on the father's ability to lead. This requirement aligns with the broader biblical theme of obedience and respect for authority, as seen in passages likeEphesians 6:1-4, which instructs children to obey their parents.

The husband of one wife.--See Notes on1Timothy 3:2.

Having faithful children.--Better,believing children. In searching out these presbyters, whose charge would involve so many and such responsible duties, Titus must look for men of ripe age. There were even grave objections to the appointment of the comparatively young to this office. We have seen how anxious St. Paul was for Timothy, his well-known and trusted friend, on account of his want of years. Timothy must have been at least approaching forty years of age when St. Paul warned him so earnestly of his behaviour and his life, "Let no man despise thy youth." These presiding Cretan elders should be married men, with children already, so to speak, grown up.

These requirements evidently show that Christianity had been established in Crete for a very considerable period. We must remember some thirty-three years had passed since that memorable Pentecost feast of Jerusalem, when "Cretes" were among the hearers of those marvellous utterances of the Spirit. Besides the children of the candidates for the presbyter's office being professing Christians, they must also be free from all suspicion of profligacy.

Not accused of riot.--More accurately rendered,dissoluteness. The Greek word here rendered "riot" implies a self-indulgent or even a reckless expenditure. Such careless selfishness well-nigh always ends in profligacy. In the case of men whose duties included the superintendence of the Church's funds, it was imperatively necessary that their homes and families should be free from all suspicion of anything like that reckless waste or extravagance which in so many cases imperceptibly passes into dissoluteness and profligacy.

Or unruly.--That is, disobedient to their parents. If the presbyter was incapable of teaching his own children obedience and order, what hope was there that his influence would be of any value with his flock? All these early instructions to the master-builders whose task it was to lay the early storeys of the Christian Temple are very decisive as to the state of St. Paul's mind; and we must not forgetwhence St. Paul directly drew his wisdom. The Apostles of the Lord never seem to have thought of the Christian priesthood of the futuredeveloping into a caste ororder. Anything more diametrically opposed to the mediaeval notion of church government than the Pastoral Epistles can hardly be imagined. The writer of the Epistles to Timothy and to Titus never dreamed of building up a priestly order with views, thoughts, hopes, and joys differing from those of the ordinary worker of the world. St. Paul's presbyters were to be chosen, among other qualities, for the white and blameless lives of their families. The presbyter's home in Crete and Ephesus must supply a fair pattern for the many other Christian homes in that luxurious, dissolute age in which Titus lived.