Dissipation (810) (riot, KJV) (indulgent or wasteful living, especially excessive drinking) is asotia related to ásotos or prodigal, which in turn is derived from a = negative + sozo = save which describes something devoid of saving quality) and so strictly, the disposition of an ásotos or prodigal. Literally it is the picture of having no hope of safety, then describing the act of one who has abandoned himself to such reckless behavior. There are 3 uses in the NT -- Eph 5:18; Titus 1:6; 1Pet. 4:4 (one in Lxx = Prov. 28:7) Vincent says that asotia is literally "unsavingness" and describes the "the prodigal son who lived unsavingly [asotia]." Asotia is variously translated as profligacy (state of being completely given up to dissipation and licentiousness), reckless abandon, debauchery (extreme indulgence in sensuality), riotous living, wild, excess, extravagant squandering, dissoluteness, prodigality (quality of being recklessly extravagant with wasteful lavishness threatening to lead to early exhaustion of resources). Asotia describes behavior which shows lack of concern or thought for the consequences of an action as seen with senseless or reckless deeds. Asotia is the characteristic of an abandoned man, denoting a dissolute life and carries the idea even of rioting (as translated in the KJV) and was commonly used to describe drunken revelry at pagan festivals. Asotia portrays the utter recklessness in expenditure on part of those who have lost self-control (or never had it). Paul commanded the Ephesians not to "get drunk with wine, for that is dissipation, (asotia) but be filled with the Spirit" (see note Ephesians 5:18) In the use in 1Peter 4:4, Peter gives us a good sense of the meaning of asotia (read the context), writing to the saints experiencing various trials that "the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousals, drinking parties and abominable idolatries. And in all this, they are surprised that you do not run with them into the same excess of dissipation (asotia), and they malign you; but they shall give account to Him who is ready to judge the living and the dead." (see notes 1 Peter 4 :3; 4 :4; 4 :5). Luke uses the related adverbial form (ásotos) to describe the actions of the prodigal son who "gathered everything together and went on a journey into a distant country and there he squandered his estate with loose living (this phrase is the related Gk adverb - ásotos) (Lk 15:13)." (who squandered his estate profligately, riotously, prodigally) Asotia describes the child who wastes money with the implication of wasting it on pleasures and thus ruining himself or herself. The Septuagint (Greek translation of the Hebrew) uses asotia one time in the following verse (which is Brenton's English translation) "A wise son keeps the law: but he that keeps up debauchery (asotia) dishonors his father." (Pr 28:7) The NASB translates Proverbs 28:7 "He who keeps the law is a discerning son, but he who is a companion of gluttons humiliates his father." Barclay adds the note that The man who is ásotos is incapable of saving (Ed note: this does not mean God can't save him because He can); he is wasteful and extravagant and pours out his substance on personal pleasure; he destroys his substance and in the end ruins himself. One who is ásotos is the old English scatterling , the Scots ne’er-do-well , the modern waster . Aristotle who always described a virtue as the mean between two extremes, declares that on the one hand there is stinginess, on the other there is asotia , reckless and selfish extravagance, and the relevant virtue is liberality. The household of the elder must never be guilty of the bad example of reckless spending on personal pleasure. (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) MacArthur sums up this section observing that if you want to find out if a man is qualified for leadership in the church, look first at his influence on his own children. If you want to know if he is able to lead the unsaved to faith in Christ and to help them grow in obedience and holiness, simply examine the effectiveness of his efforts with his own children. (MacArthur. Titus: Moody Press or Logos) Rebellion (506) (anupotaktos from a = negates what follows + hupotásso = be subject to or sit under in an orderly manner, to subject or arrange [troops] in a military fashion under the command of a leader, sit under in an orderly manner) literally means not subject (to rule or control) and thus disobedient to authority, insubordinate, disorderly, unruly, refractory (resistant to treatment or cure, unresponsive to stimulus), refusing submission to authority, undisciplined, rebellious, outside of one’s control, disregarding restraint, unwilling to submit, headstrong, intractable. They are ungovernable for they refuse to be subject to any control. There are 5 uses in the NT (1Ti; 2x Titus; Heb 2:8) 1Timothy 1:9 realizing the fact that law is not made for a righteous man, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers. (Comment: In this context, anupotaktos refers to unbelievers - lawless, ungodly, sinners, unholy, profane, etc). Titus 1:10 For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, (see note) Hebrews 2:8 (note) Thou hast put all things in subjection under his feet." For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him. (Comment: In this context, anupotaktos means not made subject, unsubjected and thus independent) Calvin says these men "cannot endure to be brought to obey and...throw off the yoke of subjection". They would not submit to God’s Word or to the authority of God’s servant. Vincent says that anupotasso describes "those who will not come into subjection. It is closely allied with lawless. In the one case no legal obligation is recognized; in the other, subjection to law is refused.” (Word studies in the New Testament: Vol. 4, Page 207) Anupotaktos in context obviously does not refer to political or military insurrection but rather to personal unruliness, refusal to recognize or submit to proper authority, of parents or of society. A man whose children are profligate and unruly, even if they are genuine believers, is not qualified for pastoring or for other elders’ duties. Unsubdued children who cannot be subjected to parental control. They are refractory (resisting attempts to manage or mold, resisting subjection to law, control or authority, obstinate in non-compliance, unmanageable, obstinately unyielding), insubordinate, unruly and disorderly. A telling picture is drawn from the secular use of anupotasso which was used to describe horses and oxen that would not tolerate their yoke or soldiers who would not keep their ranks! These children will not be subject to any control and specifically are unwilling to bow to parental authority. The inability to train up one's children and to govern them with authority suggests that the elder candidate lacks the ability to train and govern the members of his local church (1Ti 3:4 3:5). Eli's sons in the OT are a good example of "dissipation" and "rebellion" being described as "worthless (Hebrew is belial used in NT by Paul for Satan 2Cor 6:15; Septuagint translates with Gk word for pestilence or plague picturing Eli's sons as dangerous to public welfare!) men; they did not know the LORD" (1Sa 2:12). So even here we see the association of "children who believe" and how they behave. Scripture records that the spiritual leader "Eli was very old and he heard all that his sons were doing to all Israel, and how they lay with the women who served at the doorway of the tent of meeting". (1Sa 2:22) God judged Eli telling him "I am about to judge his house forever for the iniquity which he knew, because his sons brought a curse on themselves and he did not rebuke them." (1Sa 3:13) Clearly spiritual leaders should be prayerfully chosen for they will be held accountable for the effects of their leadership. On the other hand McGee offers some helpful comforting thoughts to godly men who may have an ungodly child: "Please do not misunderstand me. I recognize that today in many wonderful Christian homes there is a son or daughter who is away from the Lord and who gives no evidence of godly upbringing. A man may be a fine, godly man who has wonderful Christian home, and he may not be guilty of anything that caused that boy or girl to turn from Christ, but he should not be an officer in the church. As an officer in the church, he might be called upon to make a judgment about someone else. That person in turn could point his finger and say, “What about you? What about your son, your daughter? What right have you to talk to me?” For the cause of Christ and for the sake of the office, an officer in the church must have believing, obedient children." I would add parenthetically that many parents have been placed under unnecessary guilt by others who have (in my opinion) misinterpreted a popular, well known proverb, Proverb 22:6, (Train up a child in the way he should go, Even when he is old he will not depart from it. Pr 22:6) as a promise rather than what it really is, a proverb. If one is to accurately interpret the wisdom literature in the OT, one must remember that a proverb is not a promise but is a saying that is generally true. Take one example from the Wycliffe Bible Commentary (a respectable source which I frequently consult) which has a misleading comment on Proverbs 22:6 writing that "the meaning is clear and the promise a rich one." Proverbs 22:6 is certainly generally true but It is absolutely not a promise and this genre of interpretation has resulted in placing of many parents under a false sense of guilt and condemnation. The point is that although it is clear the parent has responsibility to train up a child, the child also has a responsibility. Barclay quoting Falconer writes that Sir Thomas More...controls his family with the same easy hand: no tragedies, no quarrels. If a dispute begins, it is promptly settled. His whole house breathes happiness, and no one enters it who is not the better for the visit.” The true training ground for the eldership is at least as much in the home as it is in the Church. (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) One might summarize this section by saying that an elder must have only one wife and be faithful to her and must be the head of a godly family.