We come to another positive qualification of church leaders that has to do with overall frame of mind and composure: being “sensible” or “prudent” (sophron — σώφρων). One dictionary describes this in more detail as pertaining to “avoidance of extremes and careful consideration for responsible action” (BDAG). Another dictionary says this: “pertaining to being sensible and moderate in one’s behavior” (Louw-Nida). Having good judgement and, potentially, even being wise may be conjured up, generally, by the adjective. Someone that is sophron is a person who makes good decisions, weighing up the long-term as well as short-term consequences of actions. (We can note that “self-controlled” is a viable translation option. However, because another term that deals with self-control more specifically is also found in one of the lists, we will reserve such a rendering for that term.)

The term, seen just four times in the New Testament, occurs in each of the two lists for qualifications of church leaders. In Paul’s first letter to Timothy comes after “sober minded” (1 Timothy 3:2) —

“Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach…” (ESV)

δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν… (THGNT)

The word sophron (σώφρων), which we will translate as “sensible” or “prudent” or even exercising good judgment, is rendered by the ESV as “self-controlled.” (This is true, too, for the other citations from the ESV translation, below.)

In the other list, being sensible comes here (Titus 1:8) —

“but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.” (ESV)

ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ… (THGNT)

Clearly, it is important for a church leader to be sensible (sophron). But what does this mean, exactly? As with the other single-word descriptors in the lists, we need to go elsewhere to flesh out the meaning more fully. What more can we say? The word appears two more times in Paul’s letter to Titus.

Both cases occur in a section where Paul directs his protégé on how to give explicit ethical instructions to the believers in Crete, based on their age and gender. First we read that older men in a congregation are to be “prudent” (sophron) or sensible (Titus 2:2) —

“Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.” (ESV)

Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. (THGNT)

As in other list of attributes, little more is afforded us here to expand upon the basic meaning. Still, we can note how “sensible” (sophron) appears in close proximity to being “sober-minded.” The relation was seen, as noted, in first Timothy.

Next, we see that younger women are to be “prudent” (Titus 2:5) —

“…to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled.” (ESV)

…σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦθεοῦ βλασφημῆται. (THGNT)

Here again the ESV renders the word in English as self-controlled. In essence, since each of the four instances of this word occur in a list, we have to look elsewhere to get a fuller sense of its meaning.

At the same time, since three of the four instances occur, Titus, it seems fitting for us to take a closer look at that letter, specifically.

Returning to the opening part of chapter two, where Paul instructs Titus on ethical instructions to give to the whole community of God, addressing groups along lines of age and gender, we find two further instances of related terms. The older women are to instruct the younger women on how to be prudent or exercise good judgement (Titus 2:4–5) —

4 …and so train the young women to love their husbands and children, 5 to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. (ESV)

4 …ἵνα σωφρονίζουσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 5 σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. (THGNT)

When the Scriptures say that the older women are to “instruct” (sophronizein – σωφρονίζειν) or “train,” a word related to our adjective “sensible” (sophron) or “prudent,” is used. One dictionary gives the following as a more detailed definition of sophronizein: “to instruct in prudence or behavior that is becoming and shows good judgment” (BDAG). Here we see a profound vision for intergenerational discipleship. Older women befriend and walk alongside younger women, teaching them the wisdom God has given them.

We also get the content of what it means to be “sensible” or “prudent” for younger women (most of whom would have been married). Specifically, younger women will learn how to be loving wives, loving mothers, “sensible” (sophron), pure and more. Conversely, we understand that it is senseless or imprudent for mothers to neglect or not be loving towards their children. (This is the one instance of σωφρονίζειν in the New Testament.)

We already knew that Paul would have Titus instruct younger women to be “sensible.” Now we add to this that older women, too, are to be sensible, and, by way of discipleship, they are to pass on their wisdom regarding sensible behavior, through discipleship, to the next generation of mothers, wives and other female workers in God’s kingdom.

Lastly, Paul, instructs Titus, on what to say to younger men. Of paramount importance is that they, too, should learn to be sensible. In fact, this is the only instruction Paul gives regarding younger men on this context (Titus 2:6) —

Likewise, urge the younger men to be self-controlled. (ESV)

Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν… (THGNT)

Again, the ESV prefers “self-controlled,” where we will go with “prudent” or “sensible.” The verb used is sophronein (σωφρονεῖν), meaning “to be sensible,” which is closely related to sophron, “sensible.” (One dictionary defines it this way — “to be prudent, with focus on self-control” (BDAG). And we will return to other instances of this verb a little later.) The fact that Paul has only this to say for young men, shows how great the overall value of prudence or being sensible is for Paul – or can be, as in this letter, when he refers to general ethical instruction.

In short, older men and women, as well as younger men and women — all believers — are to be sensible (sophron). And we already have an idea of what shape prudence can take for godly women, specifically. What about the men? Also, what can be said about prudence more generally, from this letter?

It will be helpful to look at the broader themes of the letter and the challenges that Christians faced in Crete. First, though, let’s look at one additional word, related to ours.

Speaking of the Grace that has appeared to us, namely Jesus, Paul describes the work that this Grace does, instructing us (Titus 2:11–12) —

11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age… (ESV)

11 Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις 12 παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι… (THGNT)

The contrast of opposites is fairly clear here. Under instruction of God’s Grace, we may live godly lives by renouncing ungodliness — and prudent and righteous lives, by renouncing worldly passions. The word sphronos (σωφρόνως), meaning “sensibly” or “prudently,” is an adverb, which modifies a verb (here, “to live”). According to the wisdom God has given Paul, in this letter we see that one of the hallmark characteristics of Christian life is living sensibly. (This is the one instance of σωφρόνως in the New Testament.)

Now, what does the sensible life look like? What challenges were Christians facing in Crete? The Cretan Christians, influenced by the surrounding culture on their island, were given to lying, overindulgence on food and drink (gluttony), laziness, rebellion against authorities, empty or meaningless speech, passing on or receiving false teachings, including persistent fascination with certain Jewish myths, and without restraint regarding their passions (see, especially, Titus 1). The sensible life, then, would be one that is marked by diligence, self-control, truthful speech, holding on to the time-tested teachings of the apostles.

This is all helpful. We have gotten a snapshot of prudence, looking at the letter to Titus. But, can more be said? Can we find something more specific, less this all should seem too abstract, drawing on an entire letter to flesh out one term — or one cluster of closely related words?

Perhaps the clearest illustration of being prudent comes from the story of Jesus, restorative work for the man possessed by a legion of demons. Gentle city dwellers having heard the report of the man’s miraculous cure, come out to see him for themselves (Mark 5:15) —

And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid. (ESV)

Καὶ ἔρχονται πρὸς τὸν Ἰησοῦν καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. (THGNT)

The man is “in his right mind” — we are returning to use of the verb sophronein (σωφρονεῖν), of which the New Testament has a total of six instances. Here the word has a slightly different meaning, than what we saw in Titus. One dictionary puts it this way: “to be able to think in a sound or sane manner, be of sound mind” (BDAG). There is a clear connection between the two meanings. Someone who is not of a sound mind will, of necessity, not be prudent.

Formerly, when possessed by the multitude of devils, this man’s behavior was highly imprudent. He lashed out at people, attacking them. He made travel dangerous in the region. He harmed himself, lacerating his body. He wore tattered clothes or, possibly, was partially unclothed. He was driven into isolation, living by alone in an inhospitable location, namely a graveyard. Sounds like anyone you know? Anyone in your city? The imprudence of his behavior had consequences that perhaps he did not wish for or anticipate, namely, a life of loneliness and self-inflicted pain.

But, when Jesus restored him to his sanity, delivering him from the evil spirits, he was able to live a prudent life again. He was in his right mind, listening to Jesus, wearing proper clothes, and able to not only no longer be a harm to himself and others, but also to bring the message of the good news of Jesus to the Gentiles.

Paul references this same notion of being in one’s proper mind, when he writes to the congregation in Corinth. It seems that some think little of Paul’s claim to be an apostle. So he commends himself to the congregation in Corinth, or, rather, he presents to them his credentials, so that they themselves may commend Paul to those who criticize him. Paul describes how he is afflicted in every way, but not crushed, made perplexed by the things that happen to him, but not in despair, struck down, but not destroyed. All of this suffering as an apostle is actually for their benefit, he says: “So death is at work in us, but life in you” (2 Corinthians 4:12, ESV).

Later, perhaps, feeling some apprehension about how his readers will receive the fact that he “boasted” of the extraordinary extent of God’s preserving power exhibited in his life and ministry as an apostle, Paul describes himself as having been temporarily out of his mind, while doing that (2 Corinthians 5:13) —

For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. (ESV)

εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν. (THGNT)

The word for “to be insane” (ESV gives “beside ourselves”) is existasthai (ἐξίστασθαι), while the word for being in one’s right mind is sophronein. Sometimes being truly aligned with God’s Word and his values, living a life of self-sacrifice, may bring others to think that we are out of our minds.

Time does not permit study of all the instances of sophronein. In an earlier post, we saw briefly, how this verb is placed alongside a verb for being sober minded (1 Peter 4:7). We need to be governed by prudence and spiritual sobriety, Peter says, in order to pray effectively.

Lastly, we will look at two nouns that refer to soundness of mind or prudence, abstractly, as a characteristic. The first is sophrosune (σωφροσύνη). It can mean either: the state of soundness of mind, in contrast to insanity, or the use of prudence or good judgment. As for the first of definition, one dictionary gives this entry: “gener[al] soundness of mind, reasonableness, rationality” (BDAG).

The word sophrosune (σωφροσύνη) appears but three times in the New Testament. When chained as a criminal and on trial, accused of being insane because of his seemingly outlandish commitment to the truths of Scripture, Paul responds graciously (Acts 26:25) —

But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words. (ESV)

ὁ δὲ Παῦλος· οὐ μαίνομαί φησιν κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι. (THGNT)

Paul asserts boldly, but kindly, while on trial, that what he is saying is both rational and true. He speaks “words” of “rationality” (sofrosunes remata – σωφροσύνης ῥήματα).

Another term, sophronismos (σωφρονισμός), occurring just once in the New Testament, may refer either to the exercise of sensibleness or prudence (in which case it is a synonym for sophrosune) or to the teaching on it. Paul says to Timothy, his protege (2 Timothy 1:7) —

…for God gave us a spirit not of fear but of power and love and self-control. (ESV)

οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. (THGNT)

What the ESV translates here as self-control, maybe perhaps better be rendered as sensibleness or teaching on sensibleness (though certainly self-control is involved, when one is sensible).

What is Paul saying here? The Holy Spirit teaches us how to live lives that are in alignment with a prudent course of action. Operating out of fear actually causes us to run amuck, to run off course. The results can be simply disastrous. There is a spirit of fear, but it is not the Holy Spirit. Those who are driven by fear may end up where they never thought they would go. Remember the man possessed by the Legion of demons?

Returning to our main topic, we know that elders must be sensible, exercising good judgement as a habit, making good decisions. This is not an item to check off a list. Rather, this is something to be firmly forged in the character of a leader in the church of God.

But being sensible does not mean seeing things the way that the world does. Actually, it means the opposite. So, for example, when a witness of Jesus is asked to renounce allegiance to the Messiah, in order to preserve his or her life, it would most certainly be imprudent – senseless – to do this. Jesus says that the one who seeks to preserve his life will, in fact, lose it. But the one who loses his life, for his sake, will gain it. And we are to pick up our crosses daily and follow him.

In fact, a life of true discipleship — and the apostles are key examples — involves speaking and acting in ways that will, to the outside world, at times appear rash, hard-headed, senseless. I will speak now to Church leaders, directly. Brothers, this is why so many of the epistles were actually written while Paul was in prison, chained like a common criminal, all for simply proclaiming the gospel, bringing hope and the wondrous, fragrant knowledge of Christ to a dying world. This is why Festus accused Paul of being insane. But, he replied, the words he was speaking — though, to all outward appearances seemed like those of a criminal in chains without hoping this world — were, in fact, true and reasonable.

Being sensible, then, always means speaking the truth in love, addressing each person, according to their role and status, and as circumstances require. I leave you with this charge. Close to death, Paul said to his protégé (2 Timothy 4:1-3) —

“1 I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. 3 For the time is coming when people will not endure sound teaching….” (ESV)

This is the most sensible thing for a church leader, also today, to do, no matter the consequences.