Titus 1:5

(5) For this cause left I thee in Crete.—The “cause” is discussed below. Crete—over whose Christian population Titus had been placed by St. Paul—was a well-known large and populous island in the Mediterranean. It lies geographically further south than any of the European islands, and, roughly speaking, almost at an equal distance from each of the three Old World continents—Europe, Asia, Africa. We identify it with the Caphtor of the Old Testament (Deu_2:23; Jer_47:4; Amo_9:7). In modern times it is known by us as Candia. Very early it was the scene of an advanced civilisation. In the Odyssey it is mentioned as possessing ninety cities; in the Iliad as many as one hundred. Metellus added it, B.C. 69, to the Roman dominion. In the days of Augustus it was united into one province with Cyrene. It abounded with Jews of wealth and influence; this we learn from the testimony of Philo and of Josephus. It probably received the gospel from some of those of “Crete” who we are expressly told were present when the Spirit was poured on the Apostles on the first Pentecost after the Resurrection (Act_2:11). The apparently flourishing state of Christianity on the island at this time was in great measure, no doubt, owing to the residence and labours among them of the Apostle St. Paul, whose work appears to have been mainly directed to preaching the gospel and to increasing the number of the converts, which, from the wording of Tit_1:5, was evidently very great, elders (presbyters) being required in every city.

The task of organising the Church had been left for a season. We are ignorant of the circumstance which summoned the old Apostle from the scene of what seems to have been most successful labours. He left behind him one of the ablest of his disciples, Titus—a tried and well-known Christian leader of the second half of the first century—to organise the church life and to regulate the teaching of the powerful and numerous Christian community of Crete.

The Epistle addressed to Titus contains the formal credentials of his high office, stamping all his acts with the great name and authority of St. Paul; hence the careful and elaborate phraseology of the first four verses. Though addressed to one, they would have to be referred to and read often among the elders (presbyters) and deacons in the various churches. St. Paul wrote the Letter, we are told, when on his way to Nicopolis to winter; we believe, soon after his arrival there he was arrested and sent to Rome to die. The date of this Letter, then, would be A.D. 65 or 66, and was probably written from some place in Asia Minor—perhaps Ephesus.

That thou shouldest set in order the things that are wanting.—These words explain the “cause” of Titus’ appointment in Crete. The “things that are wanting” were what St. Paul meant, no doubt, to have done himself, but was prevented by being hurried away—for him the end was nigh at hand. These “things” were want of church officials, lack of church government, want of cohesion between the churches of the island—in a word, there was plenty of Christian life, but no Christian organisation as yet in Crete. It was rather a number of Christian brotherhoods than one.

And ordain elders in every city.—The number of presbyters in each town or city is not specified, but is left to Titus’ judgment. We know that in some churches there were certainly several of these presbyters (see Act_14:23; Act_15:22). The words “in every city” point to the wide extension of Christianity at that early period in Crete.

As I had appointed thee.—Or better, as I gave thee directions. These presbyters were to be most carefully selected, according to the special instructions Titus must remember St. Paul giving him in this important matter on some previous occasion. The more urgent of these qualifications for the presbyteral rank the Apostle now repeats for Titus’ guidance.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Tit_1:5

Set in order the things that are wanting

Church order

I.

In every christian community there should be the maintenance of order. Confusion in a Church is a calumny of Christ, and obstructive at once to its peace, power, prosperity, and usefulness.

II. The maintenance of church order may require the ministry of special superintendents. The words elder, bishop, pastor, etc., all refer to the same office--that of overseer. Such a one is to maintain order, not by legislating but by loving; not by the assumption of authority, but by a humble devotion to the spiritual interests of all.

III. The superintendents should be men of distinguished excellence. (D. Thomas, D. D.)

Perfecting the order of the Church

1. It noteth what was the special work of an evangelist; namely, that being the companions of the apostles, they were to bring on the work of the Lord to perfection, both by establishing that foundation they had laid, and building on further by their direction where they left off. The office was middle between the apostle and the pastor: the calling was immediate from the apostles, as the apostle was immediate from Christ.

2. Notwithstanding many defects and wants in this Church and those great ones, and that in constitution, for we see their cities were destitute of elders and Church governors; yet was it neither neglected by Paul, nor separated from by Titus as a cage of unclean birds; teaching us not presently to condemn a number and society of men (much less of Churches) for want of some laws or government (for no Church is not wanting in some), if they join together in the profession of truth of doctrine and worship; for so many of the Churches, planted by the apostles themselves, might have been refused for wanting some offices for a time, although they were after supplied.

3. We learn hence, that no Church is hastily brought to any perfection. The apostles themselves, the master builders, with much wisdom and labour, and often in long time, made not such proceedings; but that, had they mot provided labourers to follow them with a diligent hand, all had been lost. Much ado had they to lay the foundation, and prepare matter for the building; and yet this they did, by converting men to the faith and baptizing them; but after this to join them into a public profession of the faith, and constitute visible faces of Churches among them, required more help and labour, and for most part was left to the evangelists. So as the building of Gods house is not unlike to the finishing of other great buildings, with what labour are stones digged out of the earth? with what difficulty depart they from their natural roughness? what sweat and strength is spent ere the mason can smooth them? As it is also with the timber; and yet, after all this, they lie a long time here and there scattered asunder and make no house, till, by the skill of some cunning builder, they be aptly laid, and fastened together in their frame. So every mans heart, in the natural roughness of it, is as hard as a stone; his will and affections, like the crabbed and knotty oaks, invincibly resisting all the pains of Gods masons and carpenters, till the finger of God in the ministry come and make plain, and smooth way, working in their conversion. (T. Taylor, D. D.)

Titus left in Crete

I. The power left to titus. I left thee--I, Paul, an apostle of Christ.

II. The use and exercise of this power.

1. To set in order things that are wanting.

2. To ordain elders in every city.

III. The limitation of these acts. As I had appointed thee. Titus must do nothing but according to commission, and by special direction. (W. Burkitt, M. A.)

Ministers as moral leaders

I. That ministers have special work as well as general. Ii. That the work of the best of us needs revision by others. Set in order, lit., revise, make straight.

III. That every company of christians should have a leader or overseer. Elders in every city, is suggestive of the widespread influence of the gospel in Crete, which was famous for its cities. Homer, in one place mentions, that the island had a hundred cities, and in another ninety. (F. Wagstaff.)

Ordain elders in every city

An embertide sermon

Our Lord Himself is the sole source and origin of all ministerial power. He is the Head of the Church--none can take office in the Church except with His authorisation; He is our great High Priest--none can serve under Him, unless by His appointment; He is our King--none can bear rule in His kingdom, except they hold His commission. This ministerial power our Lord conferred upon His apostles. In the Acts of the Apostles and other parts of the New Testament, we learn how the apostles carried out this commission. Their first act after the Ascension was to admit another to their own ranks. St. Matthias was co-opted into the room of the traitor Judas. After a time the needs of the growing Church required them to appoint subordinate officers, they themselves still retaining the supreme control. These officers were, in the first place, deacons, whose special duty it was to attend to the due distribution of the Churchs alms, but who also, as we learn from the subsequent history of two of them, SS. Stephen and Philip, received authority to preach and to baptize; and in the second place, elders who were appointed to still higher functions, to be pastors of congregations, to feed the flock of God and have the oversight thereof. We read of the elders first in Act_11:30. The word elder, wherever it occur in the New Testament, is a translation of the Greek word presbuteros, from which our words presbyter and priest have come, the latter by contraction. If the word had been left untranslated, as the words bishop, deacon, and apostle were, and appeared as presbyter or priest, the English reader would have been saved from much perplexity, and much danger of erroneous inferences. Thus the apostles, in order to keep pace with the requirements of the Church, shared, by degrees, their functions with others, admitted others by prayer and the laying on of hands into the sacred ministry. But one prerogative they still retained in their own keeping, that was, the power of ordaining others. Yet if the Church was to be continued, if the promise of Christ was to be fulfilled, Lo, I am with you alway, even unto the end of the world, this power also must be transmitted. And so we find that the college of apostles was gradually enlarged. One there was, St. Paul, who had received the apostolate, with all its prerogatives, directly from heaven. Others, such as St. Barnabas, were also admitted to the apostolic ranks and placed on an equal footing with the original Twelve. And, finally, in the Pastoral Epistles we come to the last link of the chain which connects the apostolic rule of the Church with the episcopal superintendence which followed. As the apostles travelled through the whole known world, and established Churches and ordained clergy in every city to which they came, they found at last that the oversight of all these Christians of whom they were the spiritual fathers had become too much for them. It was felt to be a necessity to place over each Church a local superintendent, who, within a fixed district, should be armed with full apostolical authority--with power to rule the Church, to administer discipline, to ordain clergy. When we open the Pastoral Epistles we find that it was to just such an office that SS. Timothy and Titus were appointed. And history informs us that immediately after the apostles times the Christian Church in all parts of the world was governed by bishops, who claimed to be successors of the apostles, and who alone bad the power to ordain, with priests and deacons under them. Why the bishops did not retain for themselves the name of apostles we know not; but probably they thought themselves unworthy to share that title with such eminent saints as those who had been called by Christ to be His original apostles, and therefore they adopted a designation which had less august associations attached to it, having formerly been borne by clergy of the second order. For more than 1,500 years no other form of Church government was known in any part of Christendom. Turn where we will, north or south, east or west, or take any period of history previous to the Reformation, and we can discover no portion of the Church which was not governed by bishops, or where there were not these three orders of ministers. By the good providence of God, in the great crisis of the sixteenth century, we were permitted to retain the ancient organisation of the Christian Church. The Reformation in these islands was the act of the Church itself, which, while it rejected the usurped supremacy of the Bishop of Rome, and returned in other respects to the purer faith of primitive times, carefully maintained unimpaired the three Orders of the Ministry. There was no severing of the link which bound us to the men to whom the Great Head of the Church said, As My Father hath sent Me, even so send I you. What abundant reason have we, clergy and people alike, to be thankful to God for this! We clergy can go about our work with no misgivings as to whether we are indeed ambassadors for Christ or no. We know that in all our ministerial acts He is with us, that He indeed is acting through us, and that our feeble, unworthy efforts to advance His kingdom and glory are backed and supported by an infinite Power which can turn our weakness into strength. And the people, too, should bless and thank God that, through His great goodness towards them, the sixteenth century proved in these islands a true Reformation in religion--not a Revolution, as it did elsewhere; that you belong to the very Church founded by the apostles, and that Church, too, released from medieval corruption, and saved from those debasing modern superstitions into which Roman Christianity has fallen; that you have free access to the means of grace which Christ appointed for His people; that the Sacraments which are generally necessary to salvation are here duly ministered according to Gods ordinance in all those things that of necessity are requisite for the same; that you have a ministry which can speak to you in Christs name, and hear to you His message of reconciliation; for they have been set apart to their office by Himself--by Him to whom alone all power has been committed in heaven and in earth; that you are fellow citizens with the saints and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone. On a valid ministry depends the very existence of a Church. On a faithful ministry depends the well-being of a Church. And how largely does the character of the ministry depends upon the people? How largely is it in the power of the people to assist the bishop in making a choice of fit persons for Holy Orders? I am not now alluding to the direct power the people possess to prevent the ordination of an unworthy man. It is for this express purpose that the Si quis, as it is called, of the candidate is appointed to be read in the parish church previous to the ordination. The name of the candidate is published, and the people are invited to object if they can allege any impediment. And another opportunity of the same kind is given at the ordination itself. I am now alluding specially to your prayers. Brethren, pray for us, was the earnest request of St. Paul to the Christians of his day, and surely the successors of the apostles now need no less the prayers and sympathy of their people. (J. G. Carleton, B. D.)

Directions regarding the appointment of elders

1. It is Titus himself who is to appoint these elders throughout the cities in which congregations exist. It is not the congregations that are to elect the overseers, subject to the approval of the apostles delegate; still less that he is to ordain any one whom they may elect. The full responsibility of each appointment rests with him. Anything like popular election of the ministers is not only not suggested, it is by implication entirely excluded.

2. In making each appointment Titus is to consider the congregation. He is to look carefully to the reputation which the man of his choice bears among his fellow Christians. A man in whom the congregation have no confidence, because of the bad repute which attaches to himself or his family, is not to be appointed. In this way the congregation have an indirect veto; for the man to whom they cannot give a good character may not be taken to be set over them.

3. The appointment of Church officers is regarded as imperative: it is on no account to be omitted. And it is not merely an arrangement that is as a rule desirable: it is to be universal. Titus is to go through the congregations city by city, and take care that each has its elders or body of elders.

4. As the name itself indicates, these elders are to be taken from the older men among the believers. As a rule they are to be heads of families, who have had experience of life in its manifold relations, and especially who have had experience of ruling a Christian household. That will be some guarantee for their capacity for ruling a Christian congregation.

5. It must be remembered that they are not merely delegates, either of Titus, or of the congregation. The essence of their authority is not that they are the representatives of the body of Christian men and women over whom they are placed. It has a far higher origin. They are Gods stewards. It is His household that they direct and administer, and it is from Him that their powers are derived. As Gods agents they have a work to do among their fellow men, through themselves, for Him. As Gods ambassadors they have a message to deliver, good tidings to proclaim, ever the same, and yet ever new. As Gods stewards they have treasures to guard with reverent care, treasures to augment by diligent cultivation, treasures to distribute with prudent liberality. (A. Plummer, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Tit 1:5. For this cause left I thee in Crete — Crete is one of the largest islands in the Mediterranean, being in length, from east to west, about 250 miles, in breadth about 50, and in circuit about 600; and anciently it must have been very populous, being famous for its 100 cities. It is now called Candia, from its chief city, which bears that name. In the year 1204 the Venetians took Canea, the second greatest city in Crete, and with it the whole island. That city they held till the year 1645, when the Turks conquered it, and almost entirely expelled the Venetians from Crete; and they have kept possession of it ever since. After the gospel was planted in Crete by the apostle and his assistant Titus, it took such deep root, and spread itself so widely through the island, that it has subsisted there ever since; and is at present the religion of the natives, who are in general of the Greek Church. These, on payment of a stated tribute to the Turks, are allowed the exercise of their religion without molestation. That thou shouldest set in order the things that are wanting — That is, that thou shouldest perfect what was left unfinished at my departure, or mightest settle the affairs which I had not time to settle myself; and ordain elders — Pastors or teachers, the same with bishops, Tit 1:7; in every city — Where there are churches; as I had appointed — Or commanded thee. The apostle proceeds, in the four next verses, to show what ought to be the character and qualifications of the persons fit to be ordained.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Portraiture of the suitable Eldership in Crete, Tit_1:5-9.

A miniature edition of the fuller picture in 1Ti_3:1-7, the characterization of the deacons being omitted. The reason assigned by Wiesinger for the omission of the deacons is, that deacons are less necessary to the completeness of a Church. And no doubt the eldership is the main trunk of the ministry, practically necessary to a Church, and the deaconship and episcopate are less essential branches; important, but not necessary to a valid Church.

5. Left I thee in Crete—As he left Timothy in Ephesus on departing for Macedonia. 1Ti_1:3.

Set in order—The Greek word implies a supplementary ordering in an incomplete work.

Wanting—Left undone by St. Paul for want of time.

Ordain—Constitute or appoint. Same word is used Act_6:3, where see note, and Luk_12:14. The word itself decides nothing as to the mode; but undoubtedly all St. Paul’s ordinations were performed with the solemn laying on of hands. Adverse criticism has objected that St. Paul’s delineation of the eldership is not very complete or symmetrical, and that it says no more than Titus ought to have known without it. The portraiture consists, we may admit, of rough strokes rather than flowing lines. But it doubtless selects the points which most contrasted with the evil traits of the errorists; and furnished not so much information as reminder to Titus and to the elders.

In every city—This implies that there were many cities in Crete in which one or more Churches existed. Christianity had been known for some time in the island, and St. Paul’s work had been revival and extension rather than first introduction. It was also Titus’s work to complete the reorganization. His alone was the work of ordaining. If we ask why no old Cretan presbyter or presbyters were authorized to ordain? a reason probably was, that, if there were such elders, not one was fully qualified to maintain Paul’s true apostolic type of Christian faith and order. A second reason may have been that an ordination, and the grade and office it authenticates, are more impressive and authoritative when coming from a higher organic authority.

I had appointed thee—Titus was thus an apostle’s vicar, by an apostle appointed to do apostolic work.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Tit_1:5. That thou shouldest set in order.—St. Paul means that Titus should completely set right, upon a thorough basis, all the affairs of the Cretan Church. It is the important work of organisation and consolidation that is entrusted to him.

Tit_1:6. Blameless.—Not liable to be arraigned by having been found in a fault. Not accused of riot.—Lit. “not in the category of extravagance.” It is a wasteful squandering of means, from which follows a dissolute, debauched manner of living (Trench).

Tit_1:7. For a bishop must be blameless.—He whose office it is to watch over other souls must himself be beyond reproach or suspicion. As God’s steward in the house he must not be accused of wasting (Luk_16:1-2). Not self-willed.—Properly, one who is so pleased with his own ideas and will that nothing pleases him besides: “Qui nisi quod ipse facit nihil rectum putat” (Terence, quoted by Trench). Not soon angry.—“Not irascible.” Is this a note of difference between Timothy and Titus? The former does not need this word in his shrinking gentleness: the capacity for sharp rebuke lies in Titus (Tit_1:13); perhaps it was necessary to guard against the outburst of the latent fire in his nature.

Tit_1:9. By sound doctrine.—Hygienic, wholesome teaching.

MAIN HOMILETICS OF THE PARAGRAPH.—Tit_1:5-9

Qualifications of a Christian Bishop.

I. His domestic life must be irreproachable (Tit_1:5-6).—Titus was left in Crete to establish Church order, and to ordain presbyters, or bishops, over congregations in the different cities. There were many Christians in the island, but Church organisation was very imperfect. The bishop, occupying so prominent a position as overseer, must be blameless in life, and a pattern of consistency and authority in his own family, having his children under thorough Christian control. His governmental power must be evident in his own household.

II. He must possess a high moral character (Tit_1:7-8).—The Church is God’s house, over which the minister is steward. He is to be, not imperious, but temperate, not making his office a means of gain, to be hospitable—a necessary virtue in those early days—to be a lover of all that is good, self-denying, just towards men, and holy towards God.

III. He must be a competent preacher.—

1. Having himself a firm grasp of truth. “Holding fast the faithful word as he hath been taught” (Tit_1:9). Whoever may be on the quicksands of doubt and error, the minister must know and keep his ground. Hesitation in the pulpit means confusion in the pew.

2. Able to present the truth with convincing power. “That he may be able by sound doctrine both to exhort and convince the gainsayers” (Tit_1:9). Not only has the Church to be edified and encouraged, but unbelievers must be reproved, convinced of the error of their ways and brought to Christ. The great function of preaching is to persuade men, and to do this effectively the preacher must himself be sound in doctrine, and fully persuaded of the supreme claims of the truth.

Lessons.—

1. Church government is an important duty.

2. Governors of the Church should possess both grace and gifts.

3. Preaching occupies a prominent place in building up and extending the Church.

GERM NOTES ON THE VERSES

Tit_1:5. Church Order.

I. Ministers have special work as well as general.

II. The work of the best men needs revision by others.

III. Every Church should have a leader or overseer.

Tit_1:6. Church Officers.

I. Character is the primary qualification for office in the Church.

II. Domestic and social relationships are helps rather than hindrances to Christian service.

III. Good family government is a guarantee for efficient Church government.

Tit_1:7. The Negative Side of a Good Man’s Character.

I. He must be without reproach.

II. Must not seek his own pleasure.

III. Must control his temper.

IV. Must be abstinent.

V. Must not be covetous.

Tit_1:8. The Positive Side of a Good Man’s Character.

I. He must be willing to share the bounties of God’s providence with Others.

II. Must be a lover of all that is good.

III. Must be prudent.

IV. Devout.

V. Must hold all his passions under control.

Lessons.—

1. We see the twofold nature of goodness.

2. The unselfishness of goodness.

3. The dependence of a good life on a right spirit.

Tit_1:9. Characteristics of a Successful Preacher.

I. Personal conviction of the truth.

II. Aptness to teach others.

III. Power of persuasion and conviction.—F. W.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

II

Directions in respect to the Selection of Superintendents in the Church, enforced by a reference to local necessities and circumstances

Tit_1:5-16

5For this cause left I thee in Crete, that thou shouldest set in [further bring into] 4 order the things that are wanting [defective], and ordain [appoint] elders 6in every city, as I had appointed [as I prescribed to] thee: If any [one] be blameless, the husband of one wife, having faithful children, [who are] not accused of riot [debauchery], or [nor] unruly. 7For a bishop [the superintendent] must be blameless, as the [a] steward of God; not self-willed [arrogant], not soon angry, not given to wine [no drunkard], no striker, not given to filthy lucre [eager after base gain]; 8But a lover of hospitality, a lover of good men 9[the good], sober [discreet], just, holy, temperate; Holding fast the faithful word as he hath been taught [the trustworthy doctrine according to the teaching], that he may be able by [the] sound doctrine both to exhort and to convince 10[correct] the gainsayers. For there are many [and] 5 unruly vain talkers and deceivers, especially they of the circumcision: 11Whose mouths must be stopped, who [as those who] subvert [overturn] whole houses, teaching [since they teach] things which they ought not [what is not right], for filthy lucre’s sake [on account of shameful gain]. 12One of themselves [them], even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies. 13This witness is true: Wherefore rebuke them sharply [correct them with severity], 14that they may be sound in the faith; Not giving [and not give] heed to Jewish fables, and commandments of men that turn from the truth. 15Unto the pure all things are6 pure; but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. 16They profess that they know God; but in [with the] works they deny him [it], being [since they are] abominable and disobedient [men], and unto every good work reprobate.

EXEGETICAL AND CRITICAL

Tit_1:5. Crete. This is probably the same island which, in the Old Testament, is called Caphtor (Deu_2:23; Jer_47:4; Amo_9:6); by the Greeks in ancient times, Telchinia, and at present Kriti, and by Europeans, Candia. It is the most southern island in Europe, and is situated in the eastern part of the Mediterranean Sea, almost equidistant from the three great divisions of the ancient world. On account of its considerable size and its long and narrow form, it was often anciently styled Makronesus (Great Island). To this “Queen of the Islands,” as it was very early called, Hippocrates sent his patients, on account of its mild and salubrious climate. Its productions were far superior to those of all other lands (Plin. H. N. 25, 8), and its fertility, which since then has been much diminished, was widely celebrated. The population, originally the Caphtorim, who descended from Ham (Gen_10:14), was subsequently increased by the Pelasgi, who, however, were in a great degree supplanted by the Dorians, who were at a later period joined by Achaians, Ætolians, &c. Homer mentions, in the Iliad ii. 149, a hundred, in the Odyssey xix. 174, ninety cities, of which Gortyna, Rhytion, Phœstus, Gnossus, Lyktos, Hierapytna, Kydonia, Pergamum, Tarrha, figure both in mythology and in actual history. Crete was a prominent seat of idol worship, and its government and laws excited the admiration of Plato (De Legg. i. 6). After various internal dissensions, however, the brave islanders were conquered by the Romans under G. Cecilius Metellus, B. C. 69; and under Augustus the island, along with Cyrene, was constituted a Roman province. That, in the time of the Apostle, Jews in the dispersion were dwelling there, is clear not only from Act_2:11, but also from Josephus and Philo. The first knowledge of the gospel may perhaps have been brought by Jews returning to Crete from the first Christian Pentecost. In what year, however, the church, which is here (Tit_1:5) spoken of as having been a considerable time in existence, was founded, history does not in-form us. It is highly probable that the Apostle Paul himself established it: there is also nothing to hinder the supposition that, after his liberation from his first imprisonment at Rome, he spent some time on the island. So much at least is clear, that he could only have made a passing journey, or remained but a short time in Crete. For not only had Christianity obtained a firm foothold, but it was mixed with not a few foreign elements, and the ecclesiastical regulations required still further extension and completeness. The number of believers must have been considerable; and in the cities everywhere churches were established, which could not have been the work of a few days or weeks. We find evidence, accordingly, in these facts, if our view is correct, of the abundant labor and success of the Apostle Paul in the latter period of his life, as well as the former.—For this cause, τούτου χάριν, scil.,that thou shouldest [further] bring into order (ἑπιδιορθώσῃ) the things that are wanting [in respect to ecclesiastical organization.—D.], and [and especially, indicating more particularly the work to be done.—D.], in every city,κατὰ πόλιν, from city to city, appoint elders—left I thee in Crete. These words shed important light upon the condition of things in Crete. Paul had himself laid the foundation there, but (in consequence of want of time; Bengel) had left the special organization of the church to Titus. In this was included the appointment of not only one, but several elders or presbyters in each church (comp. Act_14:23; Act_15:2. On these church offices, see on 1Ti_3:1). “The words sound as if Paul was making Titus acquainted, for the first time, with the reasons why he left him behind in Crete, since otherwise he would only have reminded him of them” (De Wette). True; but the key to this peculiar appearance is given in the words of Calvin, cited in the Introduction, § 2, and it is therefore entirely arbitrary to find here an argument for the spuriousness of the Epistle, and to add: “The author forgot to put himself in the place of both persons.” No; the critic, rather, forgot to penetrate into the true nature of the Epistles.

Tit_1:6. If any one is unaccused,εἰ δέ τις, not an expression of doubt whether, among the Cretians, such an one could be found, but a statement of the requisites to which Titus should attend in the selection of presbyters. On the manifold coincidences with the directions in 1Ti_3:1 sqq., which of course must be expected to occur, see the Notes on that passage.—Husband of one wife, who has believing children;πιατά, “in opposition both to no Christianity and to merely nominal Christianity” (Huther).—Not under the charge, &c., μὴ ἐν κατηγορίᾳ ἀσωτίας. For he who was open to such a charge would not only be offensive to the church, but, by his unrestrained debauchery (ἀσωτία, comp. Eph_5:18; 1Pe_4:4), would waste the church property. [This remark would seem to imply that the author supposed the bishop himself to be here referred to. But the grammatical form and the connection both show that the sentence, “not accused of dissoluteness, nor insubordinate,” relates to the superintendent’s children. If they were profligate or disobedient, it was proof that he had trained them wrongly, and was not fit to guide the church. See 1Ti_3:4.—D.]—Not disobedient, to parents, rulers, and whoever else might be placed over them (Tit_1:10).

Tit_1:7. For the superintendent [“here most plainly identified with the presbyter spoken of before;” Alford. It is to be noted, that here the title ἐπίσκοπος occurs; the presbyter is indicated thereby as the overseer of the church; Huther.] should be blameless (comp. 1Ti_3:2). The Apostle now exhibits the moral necessity of these directions: Steward of God,οἰκονόμος, who presides over the church as the οἶκος θεοῦ, and guides it (comp. on 1Ti_3:15).—[The qualities which are now specified show in what respect a bishop must be blameless, and are undoubtedly mentioned with reference to vices prevalent in Crete.—D.].—Not arrogant,μὴ αὐθάδη (Luther: not stubborn), literally, not having pleasure in himself, compounded of αὐτός and ἥδομαι. [Not self-willed; Alford. “Describing a self-loving spirit, which, in seeking only to gratify itself, is regardless of others;” Ellicott.—D.]—Not irascible, μὴ ὀργίλον (only here in the N. T.), not choleric.—No drunkard, no striker [i.e., not quarrelsome], (see 1Ti_3:3).—Not eager after base gain,μὴ αἰσχροκερδῆ, who acts not like the shepherd, but like the hireling. “Boni pastoris est, tondere pecus, non deglubere.” [Not disposed to make his ministry the means of gain; comp. Tit_1:11. The three leading disqualifications for the ministry mentioned above are pride, passionateness, and avarice; Huther.—D.]

Tit_1:8. But, &c. The negative directions in the preceding verse the Apostle now follows with several which are positive.—Hospitable (see on 1Ti_3:2).—A friend of the good, φιλάγαθον, not merely kind (Luther), but loving everything good in persons, things, and actions.—Discreet (see on 1Ti_3:2). [Sober-minded, descriptive of calmness and self-control, the opposite of the passionateness spoken of in the former verse. Alford renders the word self-restrained, though not quite satisfied with it.—D.]—Just, holy, temperate. It may here be remarked, as in Tit_2:12, that Paul embraces our duties toward God, our neighbor, and ourselves, in three comprehensive terms. “Him whom we call holy, the Greeks call ἅγιον; but him whom they style ὅσιον, we may denominate pious toward God;” Jerome. The last word, ἐγκρατῆ, expresses not only chastity in the strict sense of the word, but also self-control, which overcomes every lust contrary to the will of God.

Tit_1:9. Holding fast the … doctrine. To the moral qualities which the Apostle requires in the superintendent, he now adds the possession of a sound orthodoxy. Holding fast the trustworthy doctrine according to the teaching. The πιστὸς λόγος is the sound apostolic preaching, essentially different from that of the false teachers. The teaching here meant can be no other than that given, whether by Paul or Titus, to the candidates for the office of presbyter. To this instruction they were to hold fast, and to abide in the same (2Ti_3:15); their conformity with it, in distinction from others who permitted themselves to be led astray by false teachers, was the evidence of their qualification for the episcopate (comp. on 1Ti_4:6; 2Ti_1:13; 2Ti_4:3).—That he may be able … to exhort, and to correct the gainsayers [literally, those speaking against, viz., the pure doctrine of the gospel, i.e., the false teachers.—D.]. Unshaken firmness in holding the apostolic type of doctrine, is desirable in two respects: first, in reference to believers, whom he is to exhort and cheer, and next in respect to errorists, whom he is to correct and refute.—[By means of the sound doctrine. As a person is said to be sound or healthy when he is free from disease, so doctrine is sound when free from error, and from everything that impairs its legitimate power. In the Cretian churches the enfeebling element consisted in Jewish fables and commandments of men (Tit_1:11). According to Paul, the true mode of exhorting believers is to instruct them thoroughly in the truths, duties, and privileges of the gospel.—D.] Calvin: “That bishop is truly wise, who holds the right faith; he makes a proper use of his knowledge, when he applies it to the edification of the people. And this is a signal commendation of the word of God, that it should be affirmed to be sufficient, not only for governing the teachable, but for subduing the obstinacy of enemies. And, certainly, such is the power of truth revealed by the Lord, that it easily triumphs over all falsehoods. Let the Popish bishops now go and boast of the Apostolic succession, when a good part of them are so ignorant of all doctrine as to reckon ignorance no small part of their dignity.”

Tit_1:10. For there are many, &c. The necessity of the preceding direction is now brought out and made prominent by a severe description of the character of the gainsayers spoken of (comp. on 1Ti_1:6-7). The different reading (see the critical note) has no influence of importance upon the explanation of the meaning. It is plain that the Apostle characterizes the false teachers in almost exactly the same manner as he often does in the Epistles to Timothy. They are refractory persons, who refuse to submit to the ordering of the apostolic doctrine, which ought to be authority to them.—Vain talkers and deceivers (comp. 2Ti_3:13). [Men who make much of foolish questions, matters of no consequence, and which contribute nothing to Christian edification; such as fables, genealogies, and precepts of human origin; Tit_1:14; Tit_3:9; 1Ti_4:7.—D.]—Especially they of the circumcision (comp. Gal_2:12), Christians, who were originally Jews, although (μάλιστα) they were not exclusively of this class, “champing the bit in their unwillingness to submit to the obedience of faith;” Bengel.

Tit_1:11. Whose mouth must be stopped; literally, muzzled, since otherwise they would incessantly oppose (Tit_1:9). So our Lord silenced the Sadducees (Mat_22:34), when he held the truth before them so decidedly and powerfully, that no farther opposition was possible.—As those who (οἵτινες = quippe qui) overturn (ἁνατρέπω = everto, here, and in 2Ti_2:18, a figure corresponding to the idea of a house) whole houses, not individual persons merely, but even entire families. In what way [they lead astray entire families from the faith.—D.], is stated in what immediately follows: since they teach … for the sake of gain (comp. on 1Ti_6:5; 1Ti_6:10). Selfishness was the spring of the pretended zeal of the false teachers, and the disgracefulness of the gain they acquired consisted mainly in this, that it was obtained by the most contemptible means [viz., the seeking to please men and flatter their prejudices. There were certain topics, such as the perpetual obligation of the Mosaic ritual, the preëminence of those descended from Abraham, and the importance of preserving the Jewish genealogies, which would be sure to make a preacher popular with many, and render them willing to contribute to his support. Such a man Paul describes in 1Ti_6:5-6, as “supposing that gain is godliness,” i.e., regarding godliness as a source or means of gain.—D.] Calvin: “He points out the source of the evil, the desire of dishonest gain; by which he reminds us how destructive in teachers is this plague; for, as soon as they give themselves up to the pursuit of gain, they must needs labor to obtain the favor and countenance of men. This is quickly followed by the corruption of pure doctrine.”

Tit_1:12. Cretians are always liars. That the Apostle, in the preceding verse, has not spoken too strongly, he now maintains by quoting one of their own poets: Κρῆτες ἀεὶ ψεῦσται, κ.τ.λ.—a perfect hexameter. [The only other quotations from heathen poets in Paul’s writings are found in Act_17:28 and 1Co_15:33.—D.] These words are borrowed not from Callimachus, in whom only the two first words are found, but from a work of Epimenides, a philosopher and poet who lived at Gnossus, in Crete, six hundred years before Christ, and gave this description of his countrymen, probably in a work περὶ χρησμῶν. From other sources, likewise, we learn the lying, deceitful character of the Cretians, so that κρητίζειν, according to Hesychius, was synonymous with ψεύδεσθαι καὶ ἀπατᾷν, just as κορινθιάζειν was with scortari. Of course, this is not an affirmation respecting every individual Cretan—for, in that case, the poet would likewise have condemned himself, and his verse would have been only one lie the more—but a general description of the national character, notwithstanding many favorable exceptions. It is plain, also, that Paul styles Epimenides a prophet, not in the literal, but in the improper popular sense in which the original word is often used. Lying, rudeness, sensuality, and idleness, were thus, according to this passage, intimately connected; and this description deserved the greater confidence, since it proceeded from a man to whom the Greeks had already ascribed the gift of prophecy, and whom Cicero himself (De Divinat., L. i.) reckoned among vaticinantes per furorem. It is entirely unnecessary and inappropriate to refer τις ἐξ αὐτῶν to the preceding “many,” or to “they of the circumcision.” As is often the case, the pronoun here anticipates the substantive: Cretians, who indeed were not themselves false teachers, but who yet lent a willing ear to them (see Tit_1:11).—[Evil beasts, i.e., rude and lawless.—Slow bellies, idle and gluttonous.—D.]

Tit_1:13-14. This witness is true. The prophetical authority of Epimenides was of such a nature, that, in order to be here of any value, it must have an apostolic confirmation. It is not impossible that Paul, from his own experience in Crete, was justified in quoting with so much emphasis the unfavorable judgment of the poet; but it is certain that he did not do it with any vindictive, feeling. He puts them to the blush, by setting before them, through Titus, their national character, not to humiliate, but to save them.—Wherefore correct them with severity, ἀποτόμως, prœcise, severe, decisively, rigorously, earnestly. As the surgeon cuts out the proud and diseased flesh, in order, by the painful operation, to restore the patient, so Paul would vigorously take their sins in hand, in order that they might no longer be liars, evil beasts, idle bellies, but rather become holy men; that they may be sound in the faith, ἐν τῇ πίστει, faith being the sphere which constitutes the centre and starting-point of the entire internal and external life, and therefore, if it is to be good, must be the seat of health. In what this health is to be manifested, is indicated by what immediately follows: And not give heed to Jewish fables … of men, that turn from the truth [who turn away from the truth, i.e., reject the gospel.—D.]. (Comp. on 1Ti_1:4; 1Ti_6:20). Here, too, it is evident how intimately theoretical and practical error are connected with each other. [That these precepts related to external things, and were ascetic in their nature, is evident from the next verse.—D.] In the absolute rejection of such human commandments, the teachings of Paul accord entirely with those of our Lord in Mat_15:1-20.

Tit_1:15. To the pure all things are pure. The warning against the false teachers leads the Apostle to express a general thought, which, however, is shortly applied to the particular persons already mentioned. The false teachers held that the moral perfection of man was dependent upon the observance of certain carefully-defined prescriptions; so that he who submitted to their “commandments” had already, in this very act, taken a step forward, while they who neglected these prescriptions must be regarded as unclean to the core. In opposition to this, Paul reminds Titus that all objects in themselves, to which the actions of men are directed [with special reference, however, to meats and drinks.—D.], are pure and innocent, since God has created nothing impure, although they are pure only to the pure. Bengel: “All outward things are pure to those who are pure within.” A similar thought is expressed in Rom_14:20. By nature no one is pure, and they who are here styled καθαροί, are those who have purified their hearts by faith (Act_15:9). As such, they stand in diametrical opposition to those who are next described: But to the polluted [i.e., by sin.—D.] (τοῖς δὲ μεμιαμμένοις, according to the best reading; see Lachmann and Tischendorf) and unbelieving [i.e., those who reject the gospel.—D.] is nothing pure; even that which, in and of itself, is pure and inoffensive, becomes defiled by their perverseness. “The relation in which the sinful subject places himself to the object he possesses or desires, is an impure one;” Matthies. Hence, whatever they may do to obtain moral perfection, as, for instance, the laws they observe in respect to food and purification, brings them no assistance.—But their mind (νοῦς) and conscience (συνείδησις). The distinction between these words may be thus stated: the former denotes not only the intellect, but the whole inner habitus, the mind and bent of a man, the direction of his whole inner life; while the latter denotes the moral consciousness which follows his actions, and pronounces judgment upon them. If, therefore, his inner life, including the activity of his will, is corrupted, it is utterly impossible that anything with which such a man comes into connection should to him remain pure and unsoiled. “By no laws or rules, therefore, will they obtain the cleanness which they desire to have, since, being impure themselves, they will find nothing in the world that is clean to them;” Calvin.—Is defiled; here spoken not in the Levitical, but, as in Heb_12:15, in the moral sense.

Tit_1:16. They profess, &c. A more particular description of the unbelieving and impure in concreto, in which the heaven-wide difference between seeming and being is made prominent, and we are involuntarily reminded of the Pharisees (Matthew 23).—That they know God (“whom to know is the height of wisdom;” Bengel), whether with reason Paul does not decide: it is here simply his aim to point out the fact that they boast, and publicly also (δμολογοῦσιν), of the knowledge of God.—But with the works they deny it (ἀρνοῦνται), namely, that they know God: they manifest by their conduct exactly the opposite of what they testify with their lips. [This is the rendering of Luther, Wiesinger, and some others; but De Wette, Huther, Ellicott, and Alford would supply “Him” (God) as the object of “deny;” comp. 2Ti_2:12. The emphatic position of θεόν in the sentence appears to confirm the latter view.—D].—Since they are abominable and disobedient men, βδελυκτοί (“towards whom God has detestation;” Luther), abominandi (comp. Luk_16:15), ἀπειθεῖς, refractory against everything which stands above them, but especially against the gospel of grace, and therefore abominable in the eyes of God, who is a God of order (1Co_14:34).—Unto every goodwork worthless—the consequence of what has just been stated; from which it is clear, also, that in their case the design of the gospel was defeated (comp. Eph_2:10). Ἀδόκιμοι, literally, not standing the test (comp. on 2Ti_3:8), and hence reprobate in the passive, and not the active signification. Should any one feel that somewhat greater distinctness and fulness might be desirable in this and the preceding description of the false teachers, he should never allow himself to forget that the Apostle is not warning Titus against persons entirely unknown to him, but that the hints he gives are concerning men and circumstances familiar to Titus, and which he could supplement from his own daily observation and experience.

DOCTRINAL AND ETHICAL

1. There are not a few in our days, who, most legitimately, indeed, insist upon personal faith and repentance, but have very little interest in church life as such, and little or no sense of the importance of a good church government. On the other hand, there are those who lay emphasis, in the regulation of the church, upon organic laws and definite rules, but undervalue the maintenance of doctrine, and would abandon the church of the Lord to all the ravages of an unlimited freedom of teaching. This one-sidedness, in either direction alike, is emphatically reproved in this chapter. Church government is, to a certain degree, simply the presentation of a worthy form, in which the life of the church may freely, and at the same time in an orderly way, develop itself. Now the form is of no value, if the spiritual substance is wanting; but, on the other hand, the spirit cannot live without taking on a worthy and adequate form.

2. “The greater the Master is, the greater should be his servant’s virtues. Paul calls the ministers of the gospel the stewards of God. A bishop’s power, therefore, is indeed limited, but not abrogated. He is a steward, and the steward of God; but a steward has certainly some authority and power; something is entrusted to his fidelity and skill; he does not merely use his bodily power—he is not an instrument or a machine; the steward of God is not men’s slave, not a drudge or a sutler; only let him be a true steward. Note this remark in opposition to the false politicians, who desire the ministers of Christ, and the princes whose names they abuse, and believers, and all things, to belong, not to God, but to themselves;” Bengel.

3. On Tit_1:12. We have here one of the three passages which exhibit the familiarity of Paul with the classical literature. The two others are Act_17:28 and 1Co_15:33. To attribute to him, on this ground, a distinctly learned acquaintance with the Greek poets, is undoubtedly to go too far; but so much is clear—that he was sufficiently acquainted with them to be able to quote their sayings when he deemed it necessary, or had before him an audience whom he might regard as likely to be influenced or impressed by such a quotation: a very different use, certainly, from that which is often made in the pulpit of belles-lettres literature, where many a beautiful passage serves only to display the preacher as a man of taste and cultivation. It is easy, however, to make a mistake in either direction; and it is only the Spirit of truth, received through the prayer of faith, that can teach us the right mean, or rather resolve the apparent contradictions in the highest unity. The decided opposers of the use of profane literature in the pulpit should remember Calvin’s truly liberal note on this passage: “From this passage we gather, that those persons are superstitious who do not venture to borrow anything from heathen writers. For, since all truth is from God, if wicked men have said anything that is true and just, it ought not to be rejected, because it has come from God. Besides, since all things are of God, why should it not be lawful to dedicate to His glory everything that can properly be employed for such a purpose?” To those, on the other hand, who, from a well-meant but not well-considered zeal, may be in danger of going too far, we present for consideration a saying of Erasmus: “There is one scruple in my mind, lest, under cover of ancient literature, Pelagianism should seek to lift up its head” (Enchir. Milit. Christ.). Here, too, to confirm our view by a non-biblical quotation, applies the saying of the master-poet of modern times: “It is not all that one thing suits.” In this matter each one must know himself, and especially must keep in view the various wants of his audience, since congregations cannot everywhere and at all times bear the same thing. The only rule for all which can be laid down, is, that regard must be had to way and manner, time, place, and measure; that a citation from a profane author should never be put on the same level with a saying of our Lord or a declaration of His apostles; and finally, that such quotations should never be used to prove to a Christian congregation what would else be doubtful, but merely to impress in a forcible manner the preacher’s view by an argumentum ad hominem. Excellent hints on this subject are given by Tholuck in the preface to the first volume of his Sermons, p. 19 sqq. See also the able lecture of Lange before the Barmen Church Diet, 1860, on the Relation of Secular Literature to Christianity, &c., reprinted in the official edition of the Papers of the Church Diet, Berlin, 1860, p. 29 sqq.

4. The principle, “to the pure all things are pure,” may be sadly abused, unless it is explained and limited by the principle stated by the Apostle in 1Ti_4:4. Since no one is absolutely pure, and even the best men are exposed to various temptations, there are, in the case of every man, things which, although in themselves innocent, had better be avoided by him; hence conscientious, daily self-observation, which is often attended with mortifying experience, is necessary to make us observant of those breakers which specially threaten us.

HOMILETICAL AND PRACTICAL

God is not a God of disorder, “but of peace, as in all churches of the saints” (1Co_14:33).—“Let all things be done decently and in order” (Ib., 1:40).—The importance of an orderly and wise election of elders.—The laborers on the spiritual temple must work with one hand and with the other hold their weapons, like the Jews of old (Neh_4:17).—The dangers to which the free development of church life is exposed from the Jewish leaven.—The enemies of the kingdom of God must sometimes be opposed with their own weapons.—Even sin has its peculiar physiognomy in different nations.—The Cretian character in diametrical opposition to the requirement of the perfect law of freedom (see Tit_2:12).—The power of grace, which is able to make even the worst Cretians sanctified citizens of the kingdom of God.—True love must sometimes be stern, and, while patient with the erring, inexorably severe towards their errors.—“To the pure all things are pure,” use and abuse of this doctrine.—How God’s noblest gifts are abused and ruined by sin.—Threefold acknowledgment of the true God: (1.) By words without deeds; (2.) by deeds without words; (3.) by words and deeds united.—The combination of impurity, hypocrisy, and impotency for good in the false teachers of the early church, both from its shocking and also its instructive side.

Starke: Cramer: It is great stumbling-block, when preachers have godless children. Bette none, than such. They are not always to blame for it. Be ashamed, ye vicious children of ministers, stains upon the sacred office, and reform!—There are two kinds of calling to the sacred office of the ministry: one from God directly, the other through the instrumentality of men, and yet from God (Gal_1:1; Act_14:23; Act_20:28).—Preachers are model persons, set of God to be an example to the flock (1Pe_5:3; 1Ti_4:12).—Goodness, friendliness, moderation, righteousness, chastity, are ornaments to any one, but especially to preachers, in whom they should be preëminently conspicuous.—Never has the Christian profession reached such a point in the Christian Church, that the devil was not able to sow tares (Mat_13:25).—Most errors in doctrine, and even real heresies, have come from the Jews—from those, namely, who, although professing the Christian religion, have not rightly apprehended it, but have mixed and defiled it with Mosaic or Cabalistic, or even heathen elements.—Starke: It is not left with us to choose whether or not to refute the false teachings of errorists. It reads δεῖ, we must do it; we must at once expose and prevent the errors and injurious speeches of the enemies of the truth, before they spread too much, and take possession of many minds.—The sword of the Spirit, the word of God, is mighty and piercing, that the hearers may become so strongly convinced of the truth, that they can no longer give credence to lies, but be compelled to feel ashamed of their wickedness.—Cramer: A true teacher must be no dumb dog (Isa_56:10).—A false teacher can poison and kill whole households. Repel him, and reject his poison (2Jn_1:9-10).—Starke: Lying is a heathen vice; and when their own poets, themselves heathen, have rebuked it, how shall we, Christians, allow it to pass unrebuked ?—We must not only rebuke individuals, but also a whole nation, for the sins which are common among them (Isa_58:1).—Hedinger: The teacher’s office of correction should never be used for evil, or in revenge, but for good, that souls may not be chafed, but rather edified and improved.—Soundness of faith in the heart, and soundness of faith in doctrine, are so connected that one cannot exist without the other.—Starke: Although believers have still many infirmities, they are called pure, and are really so, because they have accepted by faith the sufficient ransom paid for them, the dear blood of Christ, no longer suffer any sin to rule over them, and take no pleasure in the infirmities which still cleave to them, and strive earnestly against them, and through Christ gain one victory after another.—God will have the mouth and heart together; for as the striking of the clock must agree with the pointer on it’s face, our words must agree with our actions: the striking must not be different from the pointing.—Langii Opp.: True illumination and sanctification are always so united, that a man without illumination cannot be sanctified, and without sanctification cannot be enlightened.—Theoretical atheists, who deny God with their lips, are few in number; but there are enough practical atheists.

Lisco (Tit_1:5-9): On the elders of the church.—The necessity of established order in the church.—(At the election or ordination of presbyters): On the necessity of church-elders.—How is a Christian head of a family to regard the general call of all Christians to the priesthood?—(Tit_1:10-16): How should a minister of the gospel conduct towards an unruly church?—That the truth dwells only in pure hearts.—To the pure all things are pure: (1.) Meaning of these words; (2.) that this is true only of the pure.

Footnotes:

[4]Tit_1:5.—[The question, hitherto about evenly balanced, whether the reading should be επιδιορθωση in the middle voice, or επιδιορθωσης, active, the Cod. Sin. decides in favor of the former.—D.]

[5]Tit_1:10.—Of doubtful authority. Lachmann omits, Tischendorf retains it. It is wanting in Cod. Sin.

[6]Tit_1:15.—The μεν of the Recepta is omitted by A. C. D.1 E. F. G., Cod. Sin., &c.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

wanting

It is not at all a question of the presence in the assembly of persons having the qualifications of elders, made overseers by the Holy Spirit Act 20:28 that such persons were in the churches of Crete is assumed; the question is altogether one of the appointment of such persons. These assemblies were not destitute of elders; but were "wanting," in that they were not duly appointed. There is a progress of doctrine in respect of the appointing of elders. Cf. Tit 1:5, note.

elders

Elder (presbuteros) and bishop (episcopos = "overseer") designate the same office (cf Tit 1:7; Act 20:17; Act 20:28 the former referring to the man, the latter to a function of the office. The eldership in the apostolic local churches was always plural. There is no instance of one elder in a local church. The functions of the elders are: to rule; 1Ti 3:4; 1Ti 3:5; 1Ti 5:17 to guard the body of revealed truth from perversion and error Tit 1:9 to "oversee" the church as a shepherd his flock; Act 20:28; Joh 21:16; Heb 13:17. 1Pe 5:2. Elders are made or "set" in the churches by the Holy Spirit Act 20:28 but great stress is laid upon their due appointment; Act 14:23; Tit 1:5. At first they were ordained (Greek - προχειροτονέω ," "to elect," "to designate with the hand,") by an apostle; e).g. Act 14:23 but in Titus and First Timothy the qualifications of an elder become part of the Scriptures for the guidance of the churches in such appointment. 1Ti 3:1-7.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Chapter 19

THE CHURCH IN CRETE AND ITS ORGANISATION THE APOSTLES DIRECTIONS FOR APPOINTING ELDERS. - Tit_1:5-7

THIS passage tells us a great deal about the circumstances which led to the writing of the letter. They have been touched upon in the previous chapter, but may be treated more comprehensively here.

It is quite evident:

(1) that the Gospel had been established in Crete for a considerable time when St. Paul wrote this to his delegate, Titus;

(2) that during the Apostles stay in the island he had been unable to complete the work which he had in view with regard to the full establishment of the Church there; and

(3) that one of the chief things which remained undone, and which St. Paul had been compelled to leave to Titus to accomplish, was a. properly organized ministry. There was a large and scattered flock; but for the most part it was without shepherds.

It is quite possible that the Gospel of Christ was at least known, if not by any one believed, in Crete before St. Paul visited the islands. Cretans were among those who heard the miraculous preaching of the Apostles on the day of Pentecost; and some of these may have returned to their country, if not converts to Christianity, at any rate full of what they had seen and heard of "the mighty works of God," as shown forth in the words spoken on that day, and in their consequences. Certainly there were many Jews in the island; and these, though often the bitterest opponents of the Gospel, were nevertheless the readiest and best converts, when they did not oppose; for they already knew and worshipped the true God, and they were acquainted with the prophecies respecting the Messiah. We may therefore conclude that the way was already prepared for the preaching of Christ, even if He as yet had no worshippers in Crete, before St. Paul began to teach there.

There are three things which tend to show that Christianity had been spreading in Crete for at least some years when the Apostle wrote this letter to Titus. First, the latter is charged to "appoint elders in every city," or "city by city," as we might render the original expression (kataliu). This implies that among the multitude of cities, for which Crete even in Homers day had been famous, not few had a Christian congregation in need of supervision; and it is not improbable that the congregation in some cases was a large one. For the interpretation is certainly an untenable one which forces into the Apostles words a restriction which they do not contain, that each city is to have just one presbyter and no more. St. Paul tells Titus to take care that no city is left without a presbyter. Each Christian community is to have its proper ministry; it is not to be left to its own guidance. But how many elders each congregation is to have is a point to be decided by Titus according to the principles laid down for him by St. Paul. For we must not limit the "as I gave thee charge" to the mere fact of appointing elders. The Apostle had told him, not merely that elders must be appointed, but that they must be appointed in a particular way, and according to a prescribed system. The passage, therefore, tells us that there were a good many cities in which there were Christian congregations, and leaves us quite free to believe that some of these congregations were large enough to require several elders to minister to them and govern them. Secondly, the kind of person to be selected as overseer seems to imply that Christianity has been established for a considerable time among the Cretans. The "elder" or "bishop" (for in this passage, at any rate, the two names indicate one and the same officer) is to be the father of a family, with children who are believers and orderly persons.

The injunction implies that there are cases in which the father is a good Christian, but he has not succeeded in making his children good Christians. Either they have not become believers at all; or, although nominal Christians, they do not conduct themselves as such. They are profligate. riotous, and disobedient. This implies that the children are old enough to think for themselves and reject the Gospel in spite of their parents conversion; or that they are old enough to rebel against its authority. And one does not use such strong words as "profligacy" or "riotous living" of quite young children. The prodigal son, of whom the same expression is used, was no mere child. Cases of this kind, therefore, in which the father had been converted to Christianity, but had been unable to make the influences of Christianity tell upon his own children, were common enough to make it worth St. Pauls while to give injunctions about them. And this implies a condition of things in which Christianity was no newly planted religion. The injunctions are intelligible enough. Such fathers are not to be selected by Titus as elders. A man who has so conspicuously failed in bringing his own household into harmony with the Gospel, is not the man to be promoted to rule the household of the Church. Even if his failure is his misfortune rather than his fault, the condition of his own family cannot fail to be a grave impediment to his usefulness as an overseer of the congregation. Thirdly, there is the fact that heresies already exist among the Cretan Christians. Titus, like Timothy, has to contend with teaching of a seriously erroneous kind. From this also we infer that the faith has long since been introduced into the island. The misbeliefs of the newly converted would be spoken of in far gentler terms. They are errors of ignorance, which will disappear as fuller instruction in the truth is received. They are not erroneous doctrines held and propagated in opposition to the truth. These latter require time for their development. From all these considerations, therefore, we conclude that St. Paul is writing to Titus as his delegate in a country in which the Gospel is no new thing. We are not to suppose that the Apostle left Titus in charge of Christians who had been converted a very short time before to the faith.

The incompleteness of the Apostles own work in the island is spoken of in plain terms. Even in Churches in which he was able to remain for two or three years, he was obliged to leave very much unfinished; and we need not be surprised that such was the case in Crete, where he can hardly have stayed so long. It was this incompleteness in all his work, a defect quite unavoidable in work of such magnitude, that weighed so heavily upon the Apostles mind. It was "that which pressed upon him daily, -anxiety for all the Churches." There was so much that had never been done at all; so much that required to be secured and established; so much that already needed correction. And while he was attending to the wants of one Church, another not less important, not less dear to him, was equally in need of his help and guidance. And here was the comfort of having such disciples as Timothy and Titus, who, like true friends, could be indeed a "second self" to him. They could be carrying on his work in places where he himself could not be. And thus there was no small consolation for the sorrow of parting from them and the loss of their helpful presence. They could still be more helpful elsewhere. "For this cause left I thee in Crete, that thou shouldst set in order the things that were wanting."

There were many things that were wanting in Crete; but one of the chief things which pressed upon the Apostles mind was the lack of a properly organized ministry, without which everything must soon fall into confusion and decay. Hence, as soon as he has concluded his salutation, the fullness and solemnity of which are one of the many evidences of the genuineness of the letter, he at once repeats to Titus the charge which he had previously given to him by word of mouth respecting this pressing need. A due supply of elders or overseers is of the first importance for "setting in order" those things which at present are in so unsatisfactory a state.

There are several points of interest in connection with St. Pauls directions to Titus respecting this need and the best way of meeting it.

First, it is Titus himself who is to appoint these elders throughout the cities in which congregations exist. It is not the congregations that are to elect the overseers, subject to the approval of the Apostles delegate; still less that he is to ordain any one whom they may elect. The full responsibility of each appointment rests with him. Anything like popular election of the ministers is not only not suggested, it is by implication entirely excluded. But, secondly, in making each appointment Titus is to consider the congregation. He is to look carefully to the reputation which the man of his choice bears among his fellow-Christians:-"if any man is blameless having children who are not accused of riot for the bishop must be blameless." A man in whom the congregation have no confidence, because of the bad repute which attaches to himself or his family, is not to be appointed. In this way the congregation have an indirect veto; for the man to whom they cannot give a good character may not be taken to be set over them. Thirdly, the appointment of Church officers is regarded as imperative: it is on no account to be omitted. And it is not merely an arrangement that is as a rule desirable: it is to be universal. Titus is to appoint elders "in every city." He is to go through the congregations "city by city," and take care that each has its elder or body of elders. Fourthly, as the name itself indicates, these elders are to be taken from the older men among the believers. As a rule they are to be heads of families, who have had experience of life in its manifold relations, and especially who have had experience of ruling a Christian household. That will be some guarantee for their capacity for ruling a Christian congregation. Lastly, it must be remembered that they are not merely delegates, either of Titus or of the congregation. The essence of their authority is not that they are the representatives of the body of Christian men and women over whom they are placed. It has a far higher origin. They are "Gods stewards." It is His household that they direct and administer, and it is from Him that their powers are derived. They are His ministers, solemnly appointed to act in His Name. It is on His behalf that they have to speak, as His agents and ambassadors, laboring to advance the interests of His kingdom. They are "stewards of His mysteries," bringing out of what is committed to them "things new and old." As Gods agents they have a work to do among their fellow-men, through themselves for Him. As Gods ambassadors they have a message to deliver, good tidings to proclaim, ever the same, and yet ever new. As "Gods stewards" they have treasures to guard with reverent care, treasures to augment by diligent cultivation, treasures to distribute with prudent liberality. There is the flock, sorely needing, but it may be not greatly craving, Gods spiritual gifts. The longing has to be awakened: the longing, when awakened, has to be cherished and directed: the gifts which will satisfy it have to be dispensed. There is a demand; and there is a supply; a human demand and a Divine supply. It is the business of Gods stewards to see that the one meets the other.

"Gods steward" is the key to all that follows respecting the qualities to be looked for in an elder of overseer of the Church: and, as the order of the words in the Greek shows, the emphasis is on "Gods" rather than on "steward." The point accentuated is, not that in the Church as in his own home he has a household to administer, but that the household to which he has to minister is Gods. That being so, he as "Gods steward" must prove himself worthy of the commission which he holds: "not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; but given to hospitality, a lover of good, sober-minded, just, holy, temperate; holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers."

Such men, wherever he can find them, - and "if any man is blameless" is not meant to hint that among Cretans it may be impossible to find such, - Titus is to "appoint" as elders "in every city." In the A.V. the phrase runs "ordain elders in every city." As we have seen already, {1 Ti. 5} there are several passages in which the Revisers have changed "ordain" into "appoint," Thus in Mar_3:14, "He ordained twelve becomes He appointed twelve." In Joh_15:16, "I have chosen you and ordained you" becomes "I chose you and appointed you." In 1Ti_2:7, "Whereunto I am ordained a preacher, and an apostle" becomes "whereunto I was appointed a preacher and an apostle." In Heb_5:1, and Heb_8:3, "Every high priest is ordained" becomes "every high priest is appointed." In these passages three diferent Greek words (ποιεω τιθομι καθιστημι) are used in the original; but not one of them has the special ecclesiastical meaning which we so frequently associate with the word "ordain"; not one of them implies, as "ordain" in such context almost of necessity implies, a rite of ordination, a special ceremonial, such as the laying on of hands. When in English we say, "He ordained twelve," "I am ordained an apostle," "Every high priest is ordained," the mind almost inevitably thinks of ordination in the common sense of the word; and this is foisting upon the language of the New Testament a meaning which the words there used do not rightly bear. They all three of them refer to the appointment to the office, and not to the rite or ceremony by which the person appointed is admitted to the office. The Revisers, therefore, have done wisely in banishing from all such texts a word which to English readers cannot fail to suggest ideas which are not contained at all in the original Greek.

If we ask in what way Titus admitted the men whom he selected to serve as presbyters to their office, the answer is scarcely a doubtful one. Almost certainly he would admit them, as Timothy himself was admitted, and as he is instructed to admit others, by the laying on of hands. But this is neither expressed nor implied in the injunction to "appoint elders in every city." The appointment is one thing, the ordination another; and even in cases in which we are sure that the appointment involved ordination, we are not justified in saying "ordain" where the Greek says "appoint." The Greek words used in the passages quoted might equally well be used of the appointment of a magistrate or a steward. And as we should avoid speaking of ordaining a magistrate or a steward, we ought to avoid using "ordain" to translate words which would be thoroughly in place in such a connection. The Greek words for "ordain" and "ordination," in the sense of imposition of hands in order to admit to an ecclesiastical office (χειροθετει, χειροθεσια), do not occur in the New Testament at all.

It is worthy of note that there is not a trace here, any more than there is in the similar pasgage in 1 Timothy, of the parallel between the threefold ministry in the Old Testament and a threefold ministry in the Christian Church, high-priest, priests, and Levites, being compared with bishop, presbyters, and deacons. This parallel was a favorite one, and it was made early. The fact, therefore, that we do not find it in any of these Epistles, nor even any material out of which it could be constructed, confirms us in the belief that these letters belong to the first century, and not to the second.

In giving this injunction to Titus, St. Paul assumes that his disciple and delegate is as free as he himself is from all feelings of jealousy, or envy. "Art thou jealous for my sake? would God that all the Lords people were prophets," is the spirit in which these instructions are given, and no doubt were accepted. There is no grasping after power in the great Apostle of the Gentiles; no desire to keep everything in his own hands, that he might have the credit of all that was done. So long as Christ is rightly preached, so long as the Lords work is faithfully done, he cares not who wins the glory. He is more than willing that Timothy and Titus should share in his work and its reward; and he without hesitation applies to them to admit others in like manner to share with them in their work and its reward. This generous willingness to admit others to co-operate is not always found, especially in men of strong character and great energy and decision. They will admit subordinates as a necessary evil to work out details, because they cannot themselves afford time for all these. But they object to anything like colleagues. Whatever of any serious importance is done must be in their own hands and must be recognized as their work. There is nothing of this spirit in St. Paul. He could rejoice when some "preached Christ even of envy and strife," "not sincerely, thinking to raise up affliction for him in his bonds." He rejoiced, not because of their evil temper, but because that at any rate Christ was preached. How much more, therefore, did he rejoice when Christ was preached "of good will" by disciples devoted to himself and his Master. They all had the same end in view; not their own glory, but the glory of God.

And this is the end which all Christian ministers have to keep in view, and which they too often exchange for ends that are far lower, and far removed (it may be) from the cause with which we choose to identify them. And as time goes on, and we look less and less with a single eye at the will of God, and have less and less of the single purpose of seeking his glory, our aims become narrower and our ends more selfish, At first it is the triumph of a system, then it is the advancement of a party. Then it becomes the propagation of our own views, and the extension of our own influence. Until at last we find ourselves working, no longer for Gods glory, but simply for our own. While professing to work in His Name and for His honor, we have steadily substituted our own wills for His.

But it is only by forgetting ourselves that we find ourselves; only by losing our life that we find it. "Gods steward" must be ready to sink every personal interest in the interests of the great Employer. He has nothing of his own. He deals with his Masters goods, and must deal with them in his Masters way. He who labors in this spirit will one day be rewarded by the Divine voice of welcome: "Well done, good and faithful servant: thou hast been faithful over a few things; I will set thee over many things; enter thou into the joy of thy Lord."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:5-16 Strong, faithful leadership was needed in the churches of Crete to address the danger of false teachers (1:10-16). This part of Titus’s task dovetails with the larger concern of the letter: to shape a community that bears witness to Christ by embodying God’s grace in its conduct. Cp. 1 Tim 3:1-7.

1:5-9 Titus was directed to appoint leaders in order to complete our work there—i.e., to establish the church (cp. 1 Tim 3:1-13). Deacons are not mentioned, possibly because these were new, small churches. • These leadership qualities might be an accommodation to the newness of these converts and the roughness of their culture. It is assumed that the elders will be male (see 1 Tim 3:4-5).

1:5 Crete was located in the Mediterranean, south of the Aegean Sea. It was an important location for travel and trade by sea, so it had a mix of influences, including a Jewish population. Some from Crete had been at Pentecost (Acts 2:11), but this letter seems to deal with an infant church. • elders in each town: There may have been more than one house church in a given town and possibly more than one elder in a given house church. Clearly, there were churches in at least two towns and the leadership was specific to each town.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Tit 1:5. Τούτου χάριν, for this cause) The divisions of the epistle are four.

I. The Inscription, Tit 1:1-2.

II. The Instructions given to Titus, to this effect:

1) Ordain good presbyters, Tit 1:5-6.

2) Such are needful among the wicked Cretans, Tit 1:10-11.

3) Rebuke them sharply and admonish them, Tit 1:13-14.

4) Teach old men and women, and young men, showing thyself an example of good works, Tit 2:1-2; and also teach servants, Tit 2:9-10; where an excellent motive from the very marrow of the Gospel is introduced, Tit 2:11-15.

5) Admonish them to obey magistrates, and to show gentleness to all men; wherein the same motive is repeated, Tit 3:1-7.

6) Good works should be performed, foolish questions avoided; one that is a heretic should without hesitation be left to himself, Tit 3:8-11.

III. An Invitation to Titus to come to Nicopolis; and an admonition to attend to some necessary directions, Tit 3:12-13.

IV. Conclusion, Tit 3:15.

[2]—ΤᾺ ΛΕΊΠΟΝΤΑ, the things that are wanting) the things which I could not accomplish when I was there, in consequence of the shortness of my time.—ἐπιδιορθώσῃ) Paul ΔΙΟΡΘΏΣΑΤΟ (set in order), Titus ἘΠΙΔΙΟΡΘΟῦΤΑΙ (completes the setting in order).—ὡς, as) Paul had stated the qualifications which the presbyters ought to have; he now repeats them.

[2] Ἐν Κρήτῃ, in Crete) which is now called Candia, a populous island.—V.g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Tit_1:5. The epistle begins by the apostle reminding Titus of the commission already given him by word of mouth.

τούτου χάριν ἀπέλιπόν σε ἐν Κρήτῃ] Regarding the time when this happened, see the Introduction; as to the reading, see the critical remarks.

ἵνα τὰ λείποντα ἐπιδιορθώσῃς] τὰ λείποντα: quae ego per temporis brevitatem non potui coram expedire (Bengel).

ἐπιδιορθώσῃς] The preposition ἐπί does not serve here to strengthen the meaning (= omni cura corrigere, Wahl), but conveys the notion of something additional: still further bring into order.

τὰ λείποντα] means that which is wanting, i.e. here that which was wanting for the complete organization of the church. The apostle himself had already done something, but in many respects the churches were not organized as they ought to be; presbyters had still to be appointed to gather single believers into a firmly-established church. This Titus was now to do, as the next words say: ΚΑῚ ΚΑΤΑΣΤΉΣῌς ΚΑΤᾺ ΠΌΛΙΝ ΠΡΕΣΒΥΤΈΡΟΥς.

ΚΑΤᾺ ΠΌΛΙΝ] For the expression, comp. Luk_8:1; Act_15:21; Act_20:23; and for the fact, Act_14:23. Baur wrongly assumes that each ΠΌΛΙς was to receive only one presbyter, see Meyer on Act_14:23.

ὡς ἐγώ σοι διεταξάμην] relates both to the fact and to the manner of it, the latter being set forth more fully in mentioning the qualities of those to be chosen (de Wette). Hofmann, without sufficient ground, wishes ΠΡΣΒΥΤΈΡΟΥς to be regarded not as the object proper, but as something predicated of the object, which object is found by the words ΕἼ ΤΙς Κ.Τ.Λ. This view is refuted by the addition of ΚΑΤᾺ ΠΌΛΙΝ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Tit 1:5-9 . As I left you in Crete to carry out completely the arrangements for the organisation of the Church there, which I set before you in detail, let me remind you of the necessary qualifications of presbyters [since the presbyter is the basal element in the Church Society].

Tit 1:5 . ἀπέλιπον : The force of ἀπολείπω here will be apparent if we compare 2Ti 4:13 ; 2Ti 4:20 . It means to leave behind temporarily something or someone; καταλείπω is often used of a permanent leaving behind. St. Paul’s language favours the supposition that the commission given to Titus was that of a temporary apostolic legate rather than of a permanent local president.

ἐπιδιορθώσῃ : It is possible that ἐπί has here its original force, so as to imply that St. Paul had begun the correction of deficiencies in the Cretan Church, and that Titus was to carry it still further. (So Bengel.) It seems to have been taken in this sense by A.V.m., which renders τὰ λείποντα things that are left undone . If we may judge from this letter, Christianity was at this time in a very disorganised state in Crete. Titus is to ordain presbyters, as the foundation of a ministry; whereas the task committed to Timothy at Ephesus was to continue the organisation of presbyters ( episcopi ) and deacons which was already in full working order. It is significant that καθίστημι is used of the institution of a new order of ministry in Act 6:3 . καί introduces the chief point in the ἐπιδιόρθωσις .

κατὰ πόλιν : in every city . See reff. The number of presbyters is not specified; the meaning is that the order of presbyters should be established all over the island.

σοι διεταξάμην : disposui tibi (Vulg.), appropriately used of a number of specific directions on one general subject. Compare Act 24:23 , where the verb is used in reference to three distinct instructions given to the centurion in reference to Paul.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The first admonition, to ordain Elders in every city.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Here is the end expressed,

I. More generally: For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting. This was the business of evangelists (in which office Titus was), to water where the apostles had planted (Co1 3:6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. Observe, 1. The apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the barbarians, and laboured to spread the gospel as far as he could among them all. And, 2. His faithfulness and prudence. He neglected not the places that he went from; but left some to cultivate the young plantation, and carry on what was begun. 3. His humility; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospel might be furthered and the good of souls promoted, he willingly used the hands of others in it: a fit example for exciting zeal and industry, and engaging to faithfulness and care of the flock, and present or absent, living and dying, for ministers, as much as in them lies, to provide for the spiritual edification and comfort of their people. We may here also observe, 4. That Titus, though inferior to an apostle, was yet above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first state and form, and then to pass to other places for like service as there might be need. Titus was not only a minister of the catholic church (as all others also are), but a catholic minister. Others had power habitual, and in actu primo, to minister any where, upon call and opportunity; but evangelists, such as Titus was, had power in actu secundo et exercito, and could exercise their ministry wherever they came, and claim maintenance of the churches. They were every where actually in their diocese or province, and had a right to direct and preside among the ordinary pastors and ministers. Where an apostle could act as an apostle an evangelist could act as an evangelist; for they worked the work of the Lord as they did (Co1 16:10), in a like unfixed and itinerant manner. Here at Crete Titus was but occasionally, and for a short time; Paul willed him to despatch the business he was left for, and come to him at Nicopolis, where he purposed to winter; after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him in scripture, so that from scripture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luk 12:14, Who made me a judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weakening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the king and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had himself been here labouring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they are set therein, to hold and keep them so. The best are apt to decay and to go out of order. Ministers are to help against this, to get what is amiss rectified, and what is wanting supplied. This in general was Titus's work in Crete: and,

II. In special: To ordain elders in every city, that is, ministers, who were mostly out of the elder and most understanding and experienced Christians; or, if younger in years, yet such as were grave and solid in their deportment and manners. These were to be set where there was any fit number of Christians, as in larger towns and cities was usually the case; though villages, too, might have them where there were Christians enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches; to feed and govern them, and perform all pastoral work and duty in and towards them. The word is used sometimes more largely for any who bear ecclesiastical function in the church, and so the apostles were presbyters or elders (Pe1 5:1); but here it is meant of ordinary fixed pastors, who laboured in the word and doctrine, and were over the churches in the Lord; such as are described here throughout the chapter. This word presbyter some use in the same sense as sacerdos, and translate it priest, a term not given to gospel ministers, unless in a figurative or allusive way, as all God's people are said to be made kings and priests unto God (hiereis, not presbuterous), to offer up spiritual sacrifices of prayers, praises, and alms. But properly we have no priest under the gospel, except Christ alone, the high priest of our profession (Heb 3:1), who offered up himself a sacrifice to God for us, and ever lives, in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel ministers, to dispense Christ's ordinances, and to feed the church of God, over which the Holy Ghost has made them overseers. Observe, 1. A church without a fixed and standing ministry in it is imperfect and wanting. 2. Where a fit number of believers is, presbyters or elders must be set; their continuance in churches is as necessary as their first appointment, for perfecting the saints, and edifying the body of Christ, till all come to a perfect man in Christ, till the whole number of God's chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph 4:12, Eph 4:13. This is work that must and will be doing to the world's end, to which therefore the necessary and appointed means for it must last. What praise is due to God for such an institution! What thankfulness from those that enjoy the benefits of it! What pity and prayer for such as want it! Pray the Lord of the harvest that he will send forth labourers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching and quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were wanting, and to ordain elders in every city; but this he was to do, not ad libitum, or according to his own will or fancy, but according to apostolic direction.

III. The rule of his proceeding: As I had appointed thee, probably when he was going from him, and in the presence and hearing of others, to which he may now refer, not so much for Titus's own sake as for the people's, that they might the more readily yield obedience to Titus, knowing and observing that in what he did he was warranted and supported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shown to Moses in the mount; so under the gospel all must be ordered and managed according to the direction of Christ, and of his chief ministers, who were infallibly guided by him. Human traditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ's appointments, according to the general rules of the word, there may, yea, must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist might not do any thing but by appointment, much less may others. The church is the house of God, and to him it belongs to appoint the officers and orders of it, as he pleases: the as here refers to the qualifications and character of the elders that he was to ordain: "Ordain elders in every city, as I appointed thee, such as I then described and shall now again more particularly point out to thee," which he does from the sixth verse to the ninth inclusive.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I left thee--"I left thee behind" [ALFORD] when I left the island: not implying permanence of commission (compare Ti1 1:3).

in Crete--now Candia.

set in order--rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Act 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Act 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Act 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission.

ordain--rather, "appoint," "constitute."

in every city--"from city to city."

as I . . . appointed thee--that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. For this cause left I thee in Crete] That St. Paul had been in Crete, though nowhere else intimated, is clear from this passage. That he could not have made such an important visit, and evangelized an island of the first consequence, without its being mentioned by his historian, Luke, had it happened during the period embraced in the Acts of the Apostles, must be evident. That the journey, therefore, must have been performed after the time in which St. Luke ends his history, that is, after St. Paul's first imprisonment at Rome, seems almost certain.

Set in order the things that are wanting] It appears from this that the apostle did not spend much time in Crete, and that he was obliged to leave it before he had got the Church properly organized. The supplying of this defect, he tells Titus, he had confided to him as one whose spiritual views coincided entirely with his own.

Ordain elders in every city] That thou mightest appoint, καταστησης, elders - persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place are the same as those termed bishops in Tit 1:7. We have many proofs that bishops and elders were of the same order in the apostolic Church, though afterwards they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject.

In every city. - κατα πολιν. This seems to intimate that the apostle had gone over the whole of the hecatompolis or hundred cities for which this island was celebrated. Indeed it is not likely that he would leave one in which he had not preached Christ crucified.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. For this reason I left thee in Crete This preface clearly proves, that Titus is not so much admonished on his own account as recommended to others, that no one may hinder him. Paul testifies that he has appointed him in his own room; and on that account all should acknowledge and receive him with reverence as the Apostle’s deputy. The apostles had no fixed place assigned to them, but were charged to spread the gospel through the whole world; and for this reason, when they left one city or district to go to another, they were wont to place fit men as their substitutes, to complete the work which they had begun. Thus Paul affirms that he founded the church of the Corinthians, but that there were other workmen, who must build on his foundation, that is, carry forward the building.

This, indeed, belongs to all pastors; for the churches will always stand in need of increase and progress, as long as the world shall endure. But in addition to the ordinary office of pastors, the care of organizing the church was committed to Titus. Till the churches have been already organized, and reduced to some order, pastors were not usually appointed over them. But Titus held some additional charge, which consisted in giving a form to churches that had not yet been properly arranged, and in appointing a fixed kind of government accompanied by discipline. Having laid the foundation, Paul departed; and then it became the duty of Titus to carry the work higher, that the building might have fair proportions.

This is what he calls correcting those things which are still wanting. The building of the Church is not a work so easy that it can be brought all at once to perfection. How long Paul was in Crete — is uncertain; but he had spent some time there, and had faithfully devoted his labors to erect the kingdom of Christ. He did not lack the most consummate skill that can be found in man; he was unwearied in toil; and yet he acknowledged that he left the work rough and incomplete. Hence we see the difficulty; and, indeed, we find, by experience, in the present day, that it is not the labor of one or two years to restore fallen. churches to a tolerable condition. Accordingly, those who have made diligent progress for many years — must still be attentive to correct many things.

Here it is highly proper to observe the modesty of Paul who willingly permits another person to complete the work which he had begun. And, indeed, although Titus is greatly inferior to him, he does not refuse to have him for ἐπανορθωτήν a “corrector,” to give the finishing hand to his work. Such ought to be the dispositions of godly teachers; not that every one should labor to make everything bend to his own ambitious views, but that they should strive to assist each other, and that, when any one has labored more successfully, he should be congratulated and not envied by all the rest.

And yet we must not imagine that Paul intended that Titus should correct those things which he had left undone, either through ignorance, or forgetfulness, or carelessness, but those things which he could not finish on account of the shortness of the time. In short, he enjoined Titus to make that correction which he would himself have made, if he had remained longer in Crete; not by varying — not by changing anything, but by adding what was wanting; because the difficulty of such a work does not allow every part of it to be done in a single day.

And appoint presbyters in each city In the spiritual building this nearly comes next to doctrine, that pastors be ordained, to take charge of governing the Church; and therefore Paul mentions it here in preference to everything else. It is a point which ought to be carefully observed, that churches cannot safely remain without the ministry of pastors, and that consequently, wherever there is a considerable body of people, a pastor should be appointed over it. And yet he does not say that each town shall have a pastor, so that no place shall have more than one; but he means that no towns shall be destitute of pastors

Presbyters or elders. It is well known, that it was not on account of age, that they received this appellation; for sometimes those who were still young — such as Timothy — were admitted to this rank. But in all languages it has been customary to apply this honorable designation to all rulers. Although we may conclude, from 1 Timothy 5:17, that there were two classes of presbyters, the context will immediately show, that here none other than teachers are meant, that is, those who were ordained to teach; for immediately afterwards, he will call the same persons “bishops.”

But it may be thought that he gives too much power to Titus, when he bids him appoint ministers for all the churches. That would be almost royal power. Besides, this method takes away from each church the right of choosing, and from the College of Pastors the power of judging; and thus the sacred administration of the Church would be almost wholly profaned. The answer is easy. He does not give permission to Titus, that he alone may do everything in this matter, and may place over the churches those whom he thinks fit to appoint to be bishops; but only bids him preside, as moderator, at the elections, which is quite necessary. This mode of expression is very common. In the same manner, a consul, or regent, or dictator is said to have created consuls, on account of having presided over the public assembly in electing them. Thus also Luke relates that Paul and Barnabas ordained elders in every church. (Acts 14:23.) Not that they alone, in an authoritative manner, appointed pastors which the churches had neither approved nor known; but that they ordained fit men, who had been chosen or desired by the people. From this passage we do indeed learn, that there was not at that time such equality among the ministers of Christ but that some one had authority and deliberative voice above others; but this has nothing to do with the tyrannical and profane custom which prevails in Popery as to Collations. The apostles had a widely different mode of procedure.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

5–9. Commission of Titus, generally, and in regard to Bishops or Presbyters

5. The salutation, which has laid down emphatically the principle of apostolical authority, is followed at once by an uncompromising assertion of the authority delegated to Titus, and its chief exercise by him in ordination. Notice how this is strengthened (1) by the right reading, I left thee behind, (2) by the compound that thou mightest further set in order, (3) by the using of the pronoun ego, as I myself gave thee charge ‘I began it all; let none thwart you in continuing my work as my delegate.’

As to the occasion of St Paul’s visit to Crete here referred to, see Introduction, pp. 73–75.

the things that are wanting] Jerome paraphrases ‘rudimenta nascentis Ecclesiae.’ Cf. ‘dispensatio erga credentes ita ut et ad consensum instituerentur per ordinationes ecclesiasticas.’ Theod. Mops. Lat.

ordain elders in every city] On the word ‘elders’ see notes on 1Ti_3:1; ‘in every city,’ i.e. from town to town, in no way implying any direction as to there being one or more than one. R.V. alters ‘ordain’ into ‘appoint’ as the simple meaning of the Greek, without the modern special sense now attaching to ordain. The meaning of ‘ordain’ in English of A.V. date is seen in 1Ki_12:32; Psa_7:13; Dan_2:24, where the O.T. revisers give respectively ‘ordain,’ ‘prepare,’ ‘appoint.’ Cf. Hakluyt, Voyages, ii. 455, ‘He ordeined a boat made of one tree’ (Bible Word-Book, p. 440).

as I had appointed thee] Is misleading, being open to the interpretation ‘do you appoint others as I have appointed you,’ whereas the sense intended was of course, as in the similar use of the same word Act_7:44, ‘as he had appointed speaking unto Moses,’ i.e. ‘appointed for thee to do.’ Cf. also Act_24:23, A.V. ‘he commanded a centurion,’ R.V. ‘he gave order to the centurion.’ In N.T. usage there is little if anything of the sense wished for by Bp Ellicott (after the Vulg. ‘disposui’), ‘not only bid but taught him how to do it.’

The verbs ‘further set in order,’ and ‘gave thee charge,’ are in the middle voice, because the ‘ordering’ and ‘arranging’ is not literal and primary, as of chairs and tables, but secondary and transferred to mental thought, to moral action. Winer distinguishes these meanings as ‘physical’ and ‘metaphysical,’ Gr. Pt. iii. § 38, 2, b. Cf. note on 1Ti_1:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For this cause left I thee in Crete,.... Not in his voyage to Rome, Act 27:7 but rather when he came from Macedonia into Greece, Act 20:2. Crete is an island in the Mediterranean sea, now called Candy; See Gill on Act 2:11. Here Paul preached the Gospel to the conversion of many; but not having time to finish what he begun, left Titus here for that purpose:

that thou shouldest set in order the things that are wanting; that is, form the young converts into Gospel order, into a regular Gospel church state; settle a proper discipline among them; instruct them more largely into the doctrines of the Gospel; and correct their manners, and direct them in everything, both with respect to faith and practice:

and ordain elders in every city: for this island, though it was not above fifty miles in breadth, and two hundred and seventy in length, yet had an hundred cities in it (d); and it seems as if the Gospel had been preached in most, if not all of them, and churches were formed: however, in as many of them as there were churches, the apostle would have Titus see to it, and take care that they had proper officers fixed in them, particularly elders, pastors, or overseers, to preach the Gospel, and administer the ordinances to them, to watch over them in the Lord, and put the laws of Christ's house in execution, and keep up a strict discipline in it, according to the will of God. What Titus was to do in this affair, was to put the churches upon looking out, and choosing from among themselves proper persons for such service, and to direct, assist, and preside at the elections and ordinations of them: for we are not to suppose, that the ordination of elders was the sole act of Titus, or alone resided in him; but in like manner as Paul and Barnabas ordained elders in every church, by the suffrages of the people, signified by the stretching out of their hands; in which they directed, presided, and also assisted in prayer, with fasting, Act 14:23

as I had appointed thee; when he left him at Crete; when he gave him orders and instructions, both with respect to the persons, and their qualifications, whom he would have ordained, and with respect to the manner in which it should be done: the former of these he repeats in the following verses. From all which it clearly appears, that there were churches in Crete, and pastors placed over those churches; very probably the Cretes, who were at Jerusalem on the day of Pentecost, Act 2:11, and heard Peter's sermon, and were converted by him, some of them returning to their own country, might first bring the Gospel to this island, and lay the foundation of a Gospel church state here. It seems by what is said in this text, that the Apostle Paul was in this island himself, and preached the Gospel, and after him Titus, whom he left behind; and if any credit is to be given to the subscription of this epistle, he was the first bishop of the church in it: and it is certain, that in the "second" century there were churches in this island, particularly at Gortyna, and other places, to whom Dionysius (e), bishop of Corinth, wrote letters, in which he greatly extols Philip their bishop; and in another letter of his to the Gnossians, or to the church at Gnossus, another city in Crete, he makes mention of Pinytus as their bishop, and whom he commends for his orthodox faith, great knowledge of divine things, and care of his flock; and both these lived in the times of the Emperors Antoninus Verus and Commodus (f); which churches, no doubt, continued in the "third" century, since in the "fourth" we read of bishops sent from Crete to the synod at Sardica: and in the "fifth" century, a bishop of Gortyna in Crete is reckoned among the bishops in the council of Chalcedon: and in the "sixth" century, Theodorus, bishop of the same place, subscribed in the fifth synod at Constantinople: and in the "seventh" century, Paul archbishop of Crete, Basil bishop of Gortyna, with several other bishops of churches in the island, were present at the sixth synod at Constantinople: and in the "eighth" century, as appears from the acts of the Nicene synod, Helias was bishop of Crete, Anastasius bishop of Gnossus, a city in it, and Melito, Leontins, and Galatas, bishops of other places in the same island: and in the "ninth" century, a bishop of Gortyna, in defence of the cause of Christ, became a martyr (g); so far churches, and bishops, bearing the Christian name, are to be traced in this island.

(d) Plin. l. 4. c. 12. Mela, l. 2. c. 14. Solin, c. 16. (e) Apud Euseb. Eccl. Hist. l. 3. c. 24. (f) Sophronius in Hieron. Catalog. Script. Eccl. c. 38. 40. (g) Hist. Eccl. Magdeburg. cent. 4. c. 2. p. 5. c. 9. p. 425. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. c. 10. p. 255. cent. 8. c. 2. p. 6. cent. 9. c. 2. p. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

Ver. 5. Set in order] Gr. επιδιορθωση, conficias, set straight, or make up the things that I left unfinished. Straighten the things that grow crooked in the Church,

In every city] Crete had a hundred cities, and was therefore called εκατομπολις; as Thebes had a hundred gates, and was therefore called εκατομπυλος

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For this cause left I thee in Crete - Compare the notes, 1Ti 1:3. On the situation of Crete, see the Introduction, Section 2.

That thou shouldest set in order the things that are wanting - Margin, “left undone.” The Greek is: “the things that are left;” that is, those which were left unfinished; referring, doubtless, to arrangements which had been commenced, but which for some cause had been left incomplete. Whether this had occurred because he had been driven away by persecution, or called away by important duties demanding his attention elsewhere, cannot now be determined. The word rendered “set in order”, ἐπιδιορθώσῃ epidiorthōsē, occurs nowhere else in the New Testament. It means, properly, “to make straight upon, and then to put further to rights, to arrange further.” Robinson, Lexicon - There were things left unfinished which he was to complete. One of these things, and perhaps the principal, was to appoint elders in the various cities where the gospel had been preached.

And ordain - The word “ordain” has now acquired a technical signification which it cannot be shown that it has in the New Testament. It means, in common usage, to “invest with a ministerial function or sacerdotal power; to introduce, and establish, and settle in the pastoral office with the customary forms and solemnities” (Webster); and it may be added, with the idea always connected with it, of the imposition of hands. But the word used here does not necessarily convey this meaning, or imply that Titus was to go through what would now be called an ordination service. It means to set, place, or constitute; then, to set over anything, as a steward or other officer (see Mat 24:45; Luk 12:42; Act 6:3), though without reference to any particular mode of investment with an office; see the word, “ordain,” explained in the notes at Act 1:22; Act 14:23. Titus was to appoint or set them over the churches, though with what ceremony is now unknown. There is no reason to suppose that he did this except as the result of the choice of the people; compare the notes at Act 6:3.

Elders - Greek: Presbyters; see the word explained in the notes at Act 14:23. These “elders,” or “Presbyters,” were also called “bishops” (compare the notes at 1Ti 3:1), for Paul immediately, in describing their qualifications, calls them bishops: - “ordain elders in every city - if any be blameless - for a bishop must be blameless,” etc. If the elders and bishops in the times of the apostles were of different ranks, this direction would be wholly unmeaningful. It would be the same as if the following direction were given to one who was authorized to appoint officers over an army: “Appoint captains over each company, who shall be of good character, and acquainted with military tactics, for a Brigadier General must be of good character, and acquainted with the rules of war.” - That the same rank is denoted also by the terms Presbyter and Bishop here, is further apparent because the qualifications which Paul states as requisite for the “bishop” are not those which pertain to a prelate or a diocesan bishop, but to one who was a pastor of a church, or an evangelist. It is clear, from Tit 1:7, that those whom Titus was to appoint were “bishops,” and yet it is absurd to suppose that the apostle meant prelatical bishops, for no one can believe that such bishops were to be appointed in “every city” of the island. According to all modern notions of Episcopacy, one such bishop would have been enough for such an island as Crete, and indeed it has been not infrequently maintained that Titus himself was in fact the Bishop of that Diocese. But if these were not prelates who were to be ordained by Titus, then it is clear that the term “bishop” in the New Testament is given to the Presbyters or elders; that is, to all ministers of the gospel. That usage should never have been departed from.

In every city - Crete was anciently celebrated for the number of its cities. In one passage Homer ascribes to the island 100 cities (Iliad ii. 649), in another, 90 cities (Odyssey xix. 174). It may be presumed that many of these cities were towns of not very considerable size, and yet it would seem probable that each one was large enough to have a church, and to maintain the gospel. Paul, doubtless, expected that Titus would travel over the whole island, and endeavor to introduce the gospel in every important place.

As I had appointed thee - As I commanded thee, or gave thee direction - διεταξάμην dietaxamēn - This is a different word from the one used in the former part of the verse - and rendered “ordain” - καθίστημι kathistēmi. It does not mean that Titus was to ordain elders in the same manner as Paul had ordained him, but that he was to set them over the cities as he had directed him to do. He had, doubtless, given him oral instructions, when he left him, as to the way in which it was to be done.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That thou shouldst,[4] &c. The sense cannot be, that he was to change any thing St. Paul had ordered, but to settle things which St. Paul had not time to do; for example, to establish priests [5] in the cities, that is to say, bishops, as the same are called bishops ver. 7; and, as St. John Chrysostom and others observe, it is evident from this very place, that the word presbyter was then used to signify either priests or bishops. If St. Jerome here meant that bishops were only placed over priests by ecclesiastical and not by divine institution, as some have expounded his words, his singular opinion against so many others is not to be followed. (Witham) --- That the ordaining of priests belongs only to bishops, is evident from the Acts and from St. Paul’s epistles to Timothy and Titus. It is true, St. Jerome seems to express himself as if in the primitive Church there was no great difference between priests and bishops, yet he constantly excepts giving holy orders, (ep. 85) as also confirming the baptized, by giving them the Holy Ghost by imposition of hands and holy chrism; (dial. cont. Lucif. chap. iv.) which pre-eminence he attributes to bishops only. To assert that there is no distinction between a priest and bishop is an old heresy, condemned as such by the Church. See St. Epiphanius, hær. 75.; St Augustine, hær 53.

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[BIBLIOGRAPHY]

Ut corrigas, Greek: epidiorthose, ut supercorrigas.

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[BIBLIOGRAPHY]

Per civitates presbyteros, Greek: presbuterous. St. John Chrysostom, (p. 387) Greek: tous episkopous.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

In Crete; in Candia, as it is now called: see the Argument to this Epistle.

Set in order the things that are wanting; set to rights things which I left undone, being hastened away to other places.

And ordain elders in every city, as I had appointed thee: in this island we are told there were a hundred cities, in how many of them the gospel had taken place we are not told. Paul left Titus in this place for this end, to regulate the churches, and constitute officers for the holy ministry, to execute the office of an evangelist; doing what the apostle should have done there could he have stayed.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Were for are, A.V; appoint for ordain, A.V; gave thee charge for had appointed thee, A.V Left I thee in Crete. We have no account of St. Paul"s visit to Crete, nor do we know how the gospel was first brought to Crete. It may have been by some of those "Cretes" who were at Jerusalem on the Day of Pentecost, and heard the apostles speak in their tongue "the wonderful works of God", (Act_2:11) or by other Christian Jews visiting the Jewish community in Crete (note to ver. 1). If St. Paul was returning from Spain, and travelling by ship eastward, Crete would be on his way. The importance of the island, with which he made some acquaintance on his voyage from Caesarea to Rome, (Act_27:7, Act_27:8) and the large Jewish colony there, may naturally have inclined him to visit it. How long he remained there we do not know, but he did not stay long enough to organize the Church there completely. There were still things "wanting" (ta leiponta), as it follows. This mention of Crete is an important chronological mark. The order of St. Paul"s progress, as gathered from the three pastoral Epistles, is very distinct Crete, Miletus, Troas, Macedonia, Corinth, Nicopolis, Rome. He dropped Titus at Crete, and left Timothy behind at Ephesus. The Epistle to Titus, therefore, is the first of the three pastoral Epistles, and this is borne out by another circumstance. When he wrote to Titus he had not made up his mind whether he should send Artemas or Tychicus to take his place in Crete when he rejoined the apostle. (Tit_3:12) But when he wrote 2 Timothy he had sent Tychicus to Ephesus to replace Timothy, (2Ti_4:12) and Titus had already joined him, and been sent on by him to Dalmatia, presumably from Nicopolis. Set in order (epidiorywsh); only here in the New Testament, and not found in the LXX nor in classical Greek, except as a technical word in the art of rhetoric. But dioryow is very common in classical Greek. (see epanorywsiv , 2Ti_3:16)

The force of epi in the compound here is "further," or "in addition." St. Paul had set the Church in order up to a certain point. But there were still certain things wanting, ta leiponta ; (see Tit_3:13 Luk_18:22) and these Titus was to supply and give the finishing touch to. Appoint (katasthshv). This is a better rendering than the A.V "ordain," because it is a general word for "to appoint, make." Probably the A.V "ordain" was not intended to be taken in a strictly technical sense, but is used as in Heb_5:1 Heb_8:3. The technical word was usually "to order." "The Ordering of Deacons," or "of Priests," is the title of the service in the Book of Common Prayer. "Meet to be ordered," "shall surcease from ordering," occur repeatedly in the rubrics, Elders (presbuterouv); i.e. presbyters, or priests. (comp. Act_14:23; and Act_11:30, note) In every city (kata polin); city by city. The phrase has a peculiar significance in Crete, which used to be famous for its hundred cities. It shows, too, that Christianity was widely spread among the cities of the island. The germ of the episcopal office, one bishop and many presbyters, is here very conspicuous.

Titus"s commission in Crete.

Its object was principally to supply the deficiencies in the Church organization of the island.

I THE SCENE OF TITUS"S LABORS CRETE.

1. Its situation and history. It lies almost equidistant from Europe, Asia, and Africa; a large and populous island of the Mediterranean; the Caphtor of the Old Testament, and now known as Candia. It was a place of ancient civilization, noted for its hundred cities, and became a Roman possession about seventy years before Christ.

2. The foundation of the Cretan Church. This probably occurred immediately after Pentecost, for it is said that men of Crete were present on that occasion, (Act_2:11) and we know that the island abounded with Jews of wealth and influence. The false teachers in Crete were Judaists. There are several reasons for believing that the Church must have been a considerable time in existence. Time must be allowed for the development of heresy. Time must likewise be allowed for the growth of character and reputation, so that Titus, guided by the Church, might have no difficulty in selecting the right class of office-bearers. The fact, likewise, that the bishops were to "have believing children" affords a strong presumption that the Church must have been in existence at least twenty or thirty years.

3. Its existence without organization. The Church in Crete seems to have had no regular parties, the ordinances were probably in confusion, and though the power of heathenism had been broken in one of its quasi-strongholds, the Christians had not utterly escaped contamination. The state of matters in this interesting island proves

(1) that there may be a true Church where there is no regular ministry. Thus there is no foundation for the theory that the clergy are the Church, or even essential to its existence, though they are necessary to its edification.

(2) It proves also that a regular ministry is necessary. Therefore the arguments of Darbyites go for nothing. A ministry was specially needed to check the unruly and vain talkers in Crete, as well as to apply the sanctifying influence of the gospel, as well as a wholesome Christian discipline to the cure of moral disorders.

II THE SCORE OF TITUS"S LABORS. "For this cause left I thee in Crete, that thou mightest set in order the things that were wanting, and ordain elders in every city." The apostle had himself successfully labored in the island, and the gospel had in consequence spread among many of its cities. But he had been summoned away from the scene before he could do anything to organize the community or regulate its varied Church life. He therefore sent Titus as his delegate to discharge this duty.

1. Titus was to set in order the things that were wanting. As Crete was a most luxurious and corrupt place, as heathenism affected its whole family and public life, as the Church bad got into disorder through its contiguity to paganism, or was unable to organize itself strongly in the face of a hostile world, Titus was left behind to fix the order and circumstances of public worship, including the celebration of Christian ordinances, to establish a godly discipline which would purify family life, to instruct the Cretans more fully in the doctrines of the gospel which were attacked by designing Judaists, and generally to superintend the development of all matters affecting Christian faith and practice.

2. He was to ordain elders in every city.

(1) The elders were the pastors or teachers of congregations, and were so called on account of their age and gravity of manner. They were also called "bishops", (ver. 2 Act_20:17, Act_20:28) on account of their office as overseers of the flock. It is now universally conceded that these names are but different designations of the same office-bearers. We read in Scripture of "bishops and deacons", (Php_1:1) but never of "bishops and elders," simply because bishops and deacons represent two different orders, but bishops and eiders do not. These bishops were simply the pastors of congregations.

(2) There were several elders in each congregation. Titus was "to ordain elders in every city," that is, a plurality of elders for each Church. There was certainly a plurality in several Churches. (Act_14:23 Act_15:22)

(3) These elders were to be ordained or solemnly set apart to their office.

(a) The word "ordain" throws no light on the question whether the appointment took place with or without the co-operation of the Church. But the same word is used in the account of the ordination of the deacons who were chosen by the Christian people. (Act_6:3) In another case (Act_14:23) the ordination of elders did not take place without the co-operation of the Church, which selected by a show of hands, as the word signifies, the candidates for ordination. The directions given by the apostle to Titus with regard to the qualifications of elders imply that the choice lay, not with Titus, who was a complete stranger to Crete, but with the body of the Christian people who were familiarly acquainted with the private work and public gifts of believers.

(b) The ordination was the act of Titus, who was the delegate of the apostle. It is not improbable that Zenas and Apollos, who were then in Crete, were associated with him in the act of ordination. It is now generally admitted that he was net appointed permanent Bishop of Crete, for his stay was designed to be short. (Tit_3:12) This whole passage proves the importance of Church organization, while it presupposes a certain amount of Christian knowledge and feeling, among the members of the Cretan Church. T.C.

Apostolic-preparation.

"Set in order the things that are wanting." Christian life is destined for development and for continuance. To this end the Church is to be the center alike of evangelistic effort and of Christian culture. Here is

I THE JUSTIFICATION OF THE ECCLESIA, OR THE "CHURCH." "And ordain elders in every city." The New Testament gives no sanction to the idea that an unorganized Christianity is the simplest and the best. The precedents of the early Christian Church were to be faithfully adhered to. Whether the organization of the Church was to be a growth conditioned by the circumstance of every age, is a question we do not hero discuss; but that there was to he organization is here settled forever. The expression, "in every city," shows that the life of the Church was not to be spasmodic, but settled.

II THERE MUST BE LIFE AS WELL AS ORGANIZATION. This, too, is manifest here. Christians were enjoying "grace, mercy, and peace;" were "renewed in the spirit of their minds." Divine life comes from faith in Christ alone, and is not dependent upon aught else. The declaration of Paul is there always and everywhere, "Believe on the Lord Jesus Christ, and thou shalt be saved." We are, therefore, to recognize the fruits of the Spirit everywhere, whether the gardens in which they grow be according to our plan and ideal or no. But as all Christian life needs constant care and discipline, as the disciple needs teaching, and the justified need sanctification, so there was to be the "setting in order" of all that we mean by the organized Christian Church; not that every detail is to be binding, or to be reproduced by every Church in every age. W.M.S.

Vers. 5-9. Church order.

"For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting," etc. Titus was now at Crete. "Crete, over whose Christian population Titus had been placed by Paul, was a well-known, large, and populous island in the Mediterranean. It lies geographically further south than any of the European islands, and, roughly speaking, almost at an equal distance from each of the three Old World continents, Europe, Asia, Africa. We identify it with the Caphtor of the Old Testament. (Deu_2:23 Jer_47:4 Amo_9:7) In modern times it is known by us as Candid. Very early it was the scene of an advanced civilization. In the "Odyssey" it is mentioned as possessing ninety cities; in the Iliad" as many as one hundred. Metullus added it, B.C. 69, to the Roman dominion. In the days of Augustus it was united into one province with Cyrene. It abounded with Jews of wealth and influence; this we learn from the testimony of Philo and of Josephus. It probably received the gospel from some of those of Crete who, we are expressly told, were present when the Spirit was poured on the apostles on the first Pentecost after the Resurrection. (Act_2:11) The apparently flourishing state of Christianity on the island at this time was in great measure, no doubt, owing to the residence and labors among them of the Apostle St. Paul, whose work appears to have been mainly directed to preaching the gospel, and to increasing the number of the converts, which, from the wording of ver. 5, was evidently very great, elders being required in every city." The following thoughts are deducible from these words.

I THAT IN EVERY CHRISTIAN COMMUNITY THERE SHOULD BE THE MAINTENANCE OF ORDER. "Thou shouldest set in order the things that are wanting." "The words," says Dean Spence, "explain the cause of Titus"s appointment in Crete. The "things that are wanting" were what Paul meant, no doubt, to have done himself, but was prevented by being hurried away; for him the cud was nigh at hand. These "things" were want of Church officials, lack of Church government, want of cohesion between the Churches of the island; in a word, there was plenty of Christian life, but no Christian organization as yet in Crete. It was rather a number of Christian brotherhoods than one." "Set in order." God is the God of order, as witnessed in the harmonious operations of nature. Disorder, both in the mental and moral domains, is abnormal and pernicious; it implies evermore a deviation from the established law of Almighty love. A disordered body is diseased, so is a disordered soul. A disordered family lacks the condition both of peace and prosperity. A disordered Church, for many reasons, is the greatest of all evils. Confusion in a Church is a calumny of Christ, and obstructive at once to its peace, power, prosperity, and usefulness. "Order," says Southey, "is the sanity of the mind, the health of the body, the peace of the city, the security of the state. As the beams to a house, as the bones to the microcosm of man, so is order to all things.

II THAT THE MAINTENANCE OF CHURCH ORDER MAY REQUIRE THE MINISTRY OF SPECIAL SUPERINTENDENTS. The words "elder," "bishop," "pastor," etc., all refer to the same office, and that office means "superintendent," or "overseer." "These presbyters were to be most carefully selected, according to the instructions Titus must remember Paul had given him on some previous occasion." There was to be some one to overlook all. Such a one is to maintain order, not by legislating but by loving; not by the assumption of authority, but by a humble devotion to the spiritual interests of all. The ministry of such a man is needed because of the many elements of discord that exist, even in the best communities, such as temper, self-will, pride, etc.

III THAT THE SUPERINTENDENTS SHOULD BE MEN OF DISTINGUISHED EXCELLENCE. "Blameless," etc. The highest offices in Church and state should always be filled by the highest characters. The morally small man, elevated to a high office, is an incongruity and a curse; and yet how common is such a sight! Moral serfs on thrones, moral rogues on the bench, moral sycophants in the ecclesiastical world! Here Paul denotes the style of men required to superintend the Church. "If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly," etc. "The expressions," says Dr. Fairbairn, "indicate one possessed of that prudence and self-control, that uprightness of character, that kind, generous, disinterested, gracious disposition, which were fitted to command the respect and secure the confidence and affection of a Christian community one altogether such as might serve for a pattern to a flock over whom he was appointed to preside, and guide their affairs with discretion." The qualifications of this office are here given in:

1. A negative form. "Not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre.

2. A positive form. "The husband of one wife, having faithful children, a lover of hospitality, a lover of good men, sober, just, holy, temperate, holding fast the faithful Word as he hath been taught. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The things which are wanting - Which I had not time to settle myself. Ordain elders - Appoint the most faithful, zealous men to watch over the rest. Their character follows, Tit i, 6-9. These were the elders, or bishops, that Paul approved of;-men that had living faith, a pure conscience, a blameless life.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 5. For this cause I left thee behind in Crete, that thou shouldst further set in order the things which are wanting—general indication of the work which had been assigned to Titus in Crete, which the apostle, for want of time to do it himself, left him behind (ἀπέλιπόν) (The best supported reading being that at first hand of א, A, C, D, F, I,—the received has κατέλιπον.) to carry forward. In the verb ἐπιδιορθώσης, the ἐπί “does not serve the purpose of strengthening = omni cura corrigere, but expresses the idea of addition: still further bring into order” (Huther). Matters had been so far put in a right condition by Paul himself; what further remained to be done was left to the charge of Titus. The kind of rectification meant can only be learned from what follows; but the first, and apparently the most prominent point, concerned the official organization of the churches: and mightest appoint elders in every city, as I directed thee. This was virtually to say that each church or Christian community was to have its governing body of elders; for in the very infancy of the Christian cause in Crete, it is not to be imagined that each town could have more than one such community. Even that, in most cases, must have been comparatively small. Not only was the appointment of elders to each several congregation to be made, but it was to be done in accordance with the instructions which had been given by the apostle—the main part of which are doubtless embodied in the description, which immediately follows, of the qualifications to be sought in the persons who were to receive the appointment.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

The Qualifications of Christian Pastors.

v. 5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee;

v. 6. if any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

v. 7. For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre;

v. 8. but a lover of hospitality, a lover of good men, sober, just, holy, temper ate;

v. 9. holding fast the faithful Word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

See 1Ti 3:1-7. The Lord of the Church wants all things to be done decently and in order, and the precepts which He here lays down should be observed in every well-established congregation. We here find out what special field had been assigned to Timothy at this time: For this reason I left thee in Crete, in order that thou shouldest set in order what remained, and appoint presbyters in every city, as I had given thee directions. The island of Crete, or Candia, is the largest island in the eastern Mediterranean, one which in olden times had had a large population, some ninety to a hundred cities being ascribed to it. It had been conquered by the Romans in 69 B. C. and united with Cyrene as a Roman province. It may be that the first Christian congregations had been founded on the island through the efforts of some of the men that had been converted on the great Day of Pentecost, Act 2:1-47; Act 11:1-30. Paul visited the island after his first Roman imprisonment, and, together with Titus, extended the preaching of the Gospel throughout the length and breadth of it. When his office demanded his presence elsewhere, he left Titus behind, at least temporarily, as his representative, with orders to set matters right, to see to it that a decent order of worship and of conducting the business of the congregations be introduced everywhere. This included, among others, that all the congregations should choose presbyters or bishops under his direction and with his help. Nothing is said of an archbishop or of some supreme presbyter over the entire island; it is clear that every congregation had its own bishop or minister. These directions Paul had given, these things he had explained to Titus. With this letter of the apostle to back up his words, Titus might hope to have success in his efforts. A hierarchy in the Christian Church cannot be defended or upheld on the basis of Scriptures.

The apostle now names some of the qualifications, largely of a moral nature, which should be found in a Christian minister. He should be blameless, beyond the reach of an accusation which would be apt to bring disgrace upon the holy office: no man should be able to prove anything against him which would place the stigma of immorality upon him. This demand holds true especially with regard to the Sixth Commandment, for he should be the husband of only one wife, his married life should be without a blemish. To this end it is good and advisable that the bishop have a wife; for there are comparatively few men that possess the gift of absolute chastity and continence in such a degree as to remain pure without entering into the holy estate of matrimony. But if the pastor be in that holy state, then the apostle assumes, by virtue of the blessing of creation, that he have children, and such children as are believers and cannot come under the suspicion and accusation of being addicted to profligacy or insubordination. Of a man that holds such an important position it is expected that he show his ability in this regard first of all in his own house, in the midst of his own family. True, he cannot work faith in the hearts of his children, but he can and should provide adequate training and instruction in the Christian doctrine for them, that he at least, so far as his own person is concerned, has done his duty in leading them to Christ, in showing them the value of a true Christian life. At any rate, he can hinder any attempt on the part of the children to indulge in luxury, profligacy, and dissipation, and he must be able to quell and quench disobedience and insubordination. If the children are persistently unruly and refractory, this condition of affairs reflects upon the training of the parents, especially of the father.

The apostle gives a reason why he feels obliged to insist upon a pastor’s blameless reputation in this respect: For it is necessary that a bishop be irreprehensible as an administrator of God. As one commentator remarks: "Blameless, not absolutely without fault, or unblamed; but not grossly or scandalously guilty. " The steward of God, that has charge of His affairs in the Church, cannot afford to have the reputation of being guilty of some act that would defame him before men. A feeling of reverence for the holy office is out of the question when the pastor is not beyond the reproach of being guilty of gross sins. For this reason he should not be arrogant, self-assertive, presumptuous; for such a person is apt to think himself better than others, to look down upon those not holding the office as below his dignity. Since this, however, often results in proud obstinacy in insisting upon one’s own opinion, and thus leads to the cultivation of a supercilious temper, the apostle adds that a minister must not be hot-tempered, that he must be able to control himself at all times, even when he meets with foolish opposition, with objections that are positively silly in the light of the Word of God. A pastor that cannot keep his temper may also not be able to observe temperance. Therefore St. Paul writes that he must not be addicted to wine, not be a striker, making use of violence. If a minister has so little control over his own appetites that he becomes a habitual drinker, thus permitting his senses to become muddled with drink, if, in addition, he is always ready to resort to violent measures, even to fisticuffs, in trying to uphold his opinion, then he lacks the firmness of character which is necessary in the holy office. A servant of the Lord must also not be eager for base gain, not desirous of making his ministry a means of making money. The Lord expects, instead, that a pastor be hospitable, not with that false hospitality which encourages loafing, but which is always ready to share with others. There is a hint to all Christian congregations in these words to provide for their pastors in such a way that the latter are not compelled to make the gaining of filthy lucre an object in life, and always have enough to enable them to practice hospitality.

A further qualification of a true pastor is to love everything that is good, to acknowledge the good qualities of his neighbor whenever and wherever they are in evidence, even if he should thereby renounce some of the honor that might rightfully belong to himself. Over against the lack of self-command the apostle mentions the necessity of self-mastery, according to which a person has full control of all his passions and desires, thus possessing true strength of character. A servant of God will finally he righteous, pious, and temperate, or just, holy, and abstemious; he will exercise the proper righteousness of life toward all men, but at the same time not neglect the demands of sanctification over against the perfect God. As a person consecrated to the service of the Lord he will abstain from all that is unholy and profane, guarding especially against all fleshly lusts which war against the soul. Thus the bishop, in showing himself an example in all Christian virtues before his entire flock, will encourage and stimulate his members to exercise themselves likewise in a life which is well-pleasing to the Lord.

But in addition to such qualities and attributes which should be found in all Christians, the apostle also mentions one that is peculiar to the office of bishop: Firmly holding to the faithful Word according to the doctrine, that he may be able as well to admonish in the wholesome teaching as to refute objectors. Of a Christian teacher it may be expected above all that he be so firmly grounded in the truth as to stand unmoved against all attacks. If this is the case, then such a person will hold firmly to the Word which he knows to be faithful, worthy of absolute trust, concerning which he has the conviction that it is the truth of God and is in full agreement with the doctrine of Christ and the apostles, 2Ti 3:14; he should hold fast the faithful Word as he has been taught. Such a teacher will be able both to defend the truth and to teach. The earnest admonition and exhortation which he practices continually includes a careful and detailed instruction in the wholesome words of divine knowledge as well as the invitation to live a consecrated life in accordance with this doctrine. Only he can control and direct this power properly that is thoroughly familiar with the doctrine. Such a pastor will, however, also be able to show the objectors the errors of their opinion, to convince the gainsayers, a use of the Word which requires the greatest wisdom. In our days, indeed, when teachers of the Church, for the sake of a dubious union, are willing to sacrifice true unity, this passage is not very welcome. But the fact remains that no man should consider himself qualified to teach, nor should he be given the position of a teacher in the Church unless he can satisfy the requirements as here stated.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The erection of a power in the person of Titus: I left thee in Crete to ordain elders; "I, who am an apostle of Christ, and have received a commission from him thus to do, I left thee, thee who wert so dear to me, so useful to me; yet for the church’s service did I deny myself, and part with thee.

Behold here, a blessed pattern of our ministerial imitation. St. Paul did, and could most cheerfully, sacrifice all his private advantages, the tenderest and inmost of his affections, to the benefit of the church, and the interest of religion; let us go and do likewise.

Observe, 2. The end of this institution, or the use and exercise of this power: to order, and to ordain, to correct and constitute;

1. To set in order things that are wanting; the ship of the church is never so well rigged, but something is wanting that might be added; whilst the tabernacle of God sojourns here below, some pin or other will be lacking in it.

2. To ordain elders in every city, such as might govern and teach, and administer to God in holy things; wherever a church is planted, there is an absolute necessity of a settled ministry, and a succession of ministers, without which it is impossible that religion should either prosper or long continue: and care must be taken that such ministers be duly qualified, and regularly ordained. I left thee in Crete to ordain elders.

Observe, 3. The limitation of these acts, according to the apostle’s prescription, As I had appointed thee. Titus must do nothing but according to commission, and by special direction.

Where note, That the ordering and governing of the church was not left arbitrary, no, not to Titus himself; but whatever he did, was done by apostolical direction: For this cause I left thee in Crete, that thou shouldest ordain elders in every city, as I appointed thee.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5, 6. For this cause left I thee. Paul had then been in Crete, attended by Titus, and had left him there to set the churches in order. In Crete. See Introduction. The things that are wanting. Not only in organization, but in instruction and practice. Ordain. “Appoint,” in the Revision. The mode of appointing is not here indicated. Elders. See notes on 1 Tim. 3:1–6. In every city. A plurality were to be appointed wherever there were churches.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

5. ἀπέλιπον. So א*D2*; cp. 2Ti 4:20. WH prefer ἀπέλειπον with ACGI. The rec. text has κατέλιπον with אcD2cEK. κατέλειπον is the reading of LP. See exegetical note, and on ch. Tit 3:13.

ἐπιδιορθώσῃ. This, the rec. reading, is supported by אCD2bEbIKLP; AD2*EG* have ἐπιδιορθώσῃς, which probably arose from assimilation to καταστήσῃς.

5. THE DUTIES OF TITUS IN REFERENCE TO THE APPOINTMENT OF πρεσβύτεροι

5. τούτου χάριν, for this cause, sc. the reason introduced by ἴνα. He reminds Titus of what he had previously explained to him.

ἀπέλιπόν σε. See the crit. note; the aorist seems to give better sense than the imperfect. καταλείπειν is used much oftener in the N.T. than ἀπολείπειν, and may have got into the text as more familiar to scribes; if there is any difference in meaning, καταλείπειν is the stronger verb of the two and indicates a more permanent ‘leaving behind.’

ἐν Κρήτῃ. This cannot have been on the occasion mentioned Act 27:7 ff., which is the only visit of St Paul to Crete of which we have any account; we refer this visit therefore (see Introd. p. xxxii.) to the period of liberty between the Apostle’s two imprisonments at Rome.

ἵνα τὰ λείποντα ἐπιδιορθώση, that thou thyself shouldest further (ἐπί = insuper) set in order the things that are defective; i.e. as Bengel paraphrases “quae ego per temporis brevitatem non potui expedire.” ἐπιδιορθοῦν does not occur again in the Greek Bible; the use of the middle voice here (the true reading, see crit. note) perhaps implies that the needful corrections are to be made by Titus himself, and not through the agency of others.

καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, and appoint presbyters in every city. So it was said of Paul and Barnabas χειροτονήσαντες δὲ αὐτοῖς κατʼ ἐκκλησίαν πρεσβυτέρους (Act 14:23); Clement uses the verb καθιστάναι in a similar context: κατὰ χώρας οὖν καὶ πόλεις κηρύσσοντες καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύματι, εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόντων πιστεύειν (§ 42). For the use of κατὰ cp. Luk 8:1; Act 15:21; Act 20:23. The injunction does not, of course, imply that there is to be only one presbyter in each city, but simply provides for the due establishment and organisation of the presbyterate in the Christian communities. In this work Titus is to take the initiative in Crete; it is his duty.

ὠς ἐγώ σοι διεταξάμην, as I gave thee charge, ὡς including the mode of selection of presbyters as well as the duty of establishing them in every city.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5-9.] Reason stated for Titus being left in Crete—to appoint elders in its cities. Directions what sort of persons to choose for this office.

5.] For this reason I left thee behind (reff.: ἀπέλ. gives the mere fact of leaving behind when Paul left the island;—κατέλ. would convey the idea of more permanence: cf. Act 18:19; Act 24:27. This difference may have occasioned the alteration of the reading from ecclesiastical motives, to represent Titus as permanent bishop of Crete) in Crete (on the island, and the whole matter, see Prolegg.) that thou mightest carry forward the correction (already begun by me: ἐπι implying the furtherance, addition of διορθώματα. The middle voice, as so often, carries only so far the subjective sense, that whereas the active would state the mere fact of διόρθωσις, the middle implies that the subject uses his own agency: facit per se: see Krüger, Griechische Sprachlehre, p. 363, who calls this the dynamic middle. So Polybius, xxx. 5. 13, τὰ μὲν οὖν κατὰ τοὺς Καυνίους … ταχέως οἱ Ῥόδιοι διωρθώσαντο) of those things which are defective (‘quæ ego per temporis brevitatem non potui expedire,’ Beng.: ὁ γὰρ τῆς εὐσεβείας λόγος παρεδίδοτο πᾶσι παρʼ αὐτοῦ, ἐλείπετο δὲ οἰκονομῆσαι τὰ κατὰ τοὺς πεπιστευκότας, καὶ εἰς ἁρμονίαν αὐτοὺς καταστῆσαι ταῖς ἐκκλησιαστικαῖς διατυπώσεσι. Theodr-Mops. in Huther), and (καί brings out, among the matters to be attended to in the ἐπιδιόρθωσις, especially that which follows) mightest appoint city by city (reff.) elders (see 1Ti 4:14: note on Act 20:17. Thl. remarks, τοὺς ἐπισκόπους οὕτως ἐνταῦθά φησιν, ὡς καὶ ἐν τῇ πρὸς Τιμόθεον· κατὰ πόλεις δέ φησιν. οὐ γὰρ ἐβούλετο πᾶσαν τὴν νῆσον ἐπιτετράφθαι ἑνί, ἀλλʼ ἑκάστην πόλιν τὸν ἴδιον ποιμένα ἔχειν· οὕτω γὰρ καὶ ὁ πόνος κουφότερος, καὶ ἡ ἐπιμέλεια ἀκριβεστέρα), as I prescribed (reff.) to thee (“διεταξάμην refers as well to the fact of appointing elders, as to the manner of their appointment,—which last particular is now expanded in directions respecting the characters of those to be chosen.” De W.):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5-9. Paraphrase. Be sure to carry out the purpose for which I left you behind in Crete: there was much left by me incomplete; you were to complete it by appointing a body of elders in each city. I gave you general instructions, but the important point in the choice of them is the character they bear in their own homes. One whom you appoint must not be liable to have any charge brought against him, he must be the husband of one wife, his children must be loyal and trustworthy—not liable to be accused of wasteful extravagance or disorderly life. For it will never do for the presiding officer of a church to be liable to have any charge brought against him; for it is God’s own family that he has to control. So he must not be self-willed, not hot-tempered, not violent in speech, nor given to striking others, nor willing to make money in unworthy: ways he must be ready to welcome Christian passers-by, to give a welcome to every one and everything that is good; self-controlled, just to others, holy in character, having himself well in hand, holding firmly a preaching that is loyal to our doctrine: for he has a twofold duty—both to stir up the faithful by the sound teaching that he gives and to answer those who oppose it.

Cf. 1Ti 3:1-7 and the notes there. The main qualifications for the presbyters are the same in both places, but 1 Ti implies a community of longer standing and completer organization—

(a) in insisting more upon good testimony to character from those without,

(b) in excluding recently-converted Christians (μὴ νεόφυτον),

(c) in laying down rules for deacons and deaconesses as well.

[One cursive, 460, adds here μὴ χειροτονεῖν διγάμους μηδὲ διακόνους αὐτοὺς ποιεῖν μηδὲ γυναῖκας ἔχειν ἐκ διγαμίας.] The method of ordination is left undefined. A free hand seems to be given to Titus (ἵνα . . . καταστήσῃς); but this would be consistent with a previous choice by the community (cf. Act 6:5, 1Ti 1:20 note). The duties are also undefined, but there are implied discipline over the members of the community, teaching, perhaps control of the finances (μὴ αἰσχροκερδῆ), and the duty of hospitality to strangers. The qualifications insisted upon are moral. they are such as have been tested in the family life of the candidate before his appointment, and therefore show, even in points like “the husband of one wife,” the standard expected in a good layman. For the relation of the ἐπίσκοπος to the πρεσβύτεροι, cf. Introd., p. xx; and for the whole section, Hort, The Christian Ecclesia, pp. 190-92.

5. τούτου χάριν] Eph 3:1, Eph 3:14 only in N.T.; cf. οὔ χάριν, Luk 7:47 and the adverbial use of χάριν is very common, e.g., Gal 3:19, 1Jn 3:12.

ἀπέλιπον, 2Ti 4:20; elsewhere not in St. Paul, who uses καταλείπειν (1Th 3:1 only). Both words were in common usage. ἀπολ. perhaps suggests more than καταλ. the thought of intention—I purposely told you off for this work, and left you behind for it.

τὰ λείποντα] in this neuter sense, 3:13, Luk 18:22 only in N.T., but common both in prose and poetry; cf. ἵνʼ ἐπανορθώσηται τὰ ἐλλείποντα, Plut. X. Or. Vitæ, p. 844 E (Wetstein).

ἐπιδιορθώσῃ] complete (ἐπί) setting thoroughly (διά) right; cf. διόρθωσις, Heb 9:10; διορθωτής, Wisd 7:15; ἐπανόρθωσιν, 2Ti 3:16. The middle is not quite so personal as the active “see that things are got right under your guidance.”

καταστήσῃς] cf. Act 6:3 οὓς καταστήσομεν, which shows that it does not exclude a choice by the community, but the change from the middle ἐπιδιορθώσῃ perhaps points to the separate action of Titus.

πρεσβυτέρους κατὰ πόλιν] (Κρήτη ἑκατόμπολις), Il. 2. 649!) a body of “elders” in each city; cf. Act 14:23, Act 20:17, and 1Ti 4:14 τὸ πρεσβυτέριον, which Theophylact substitutes here both in text and commentary.

ὡς ἐγώ σοι διεταξάμην] perhaps with implied antithesis to some opponents at Crete: “as I, Christ’s Apostle (cf. ὃ ἐπιστεύθην ἐγώ, 1:3), laid down to carry out my own ideal (middle; cf. 1Co 7:17 οὕτως ἐν ταῖς ἐκκλ. πάσαις διατάσσομαι) and impressed upon you my son and my delegate.” The instructions may be limited to the following qualifications for the ministry: but more probably they were wider, and included rules for the method of appointment and the duties of the presbyters.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

In Crete. Crete is one of the largest islands in the Mediterranean. By the mythological writers it was called Aeria, Doliche, Idaea, Telchinia. According to tradition, Minos first gave laws to the Cretans, conquered the Aegean pirates, and established a navy. After the Trojan war the principal cities of the island formed themselves into several republics, mostly independent. The chief cities were Cnossus, Cydonia, Gortyna, and Lyctus. Crete was annexed to the Romans Empire B. C. 67. About Paul 's visiting the island we have no information whatever beyond the hints in this Epistle. There is no absolute proof that Paul was ever there before the voyage to Rome. Although on that voyage some time appears to have been spent at Crete, there is no notice of Paul having received any greeting from the members of the Christian churches there. According to this Epistle, Paul and Titus had worked there together. Paul went away, and left Titus to organize the churches founded by himself. He sent this letter by Zenas and Apollos (iii. 13), and announced in it the coming of Artemas or of Tychicus. On their arrival Titus was to join Paul at Nicopolis, where Paul was proposing to winter.

Shouldst set in order [επιδιορθωση] . N. T. o. Lit. to set straight besides or farther; that is, should arrange what remained to be set in order after Paul 's departure. Used by medical writers of setting broken limbs or straightening crooked ones. Diorqwsiv reformation, Heb 9:10 : diorqwma correction, Act 24:3.

Ordain elders [καταστησης πρεσβυτερους] . Kaqistanai appoint or constitute. In Paul only Rom 5:19. For the sense here comp. Mt 24:45, 47; Luk 12:14; Act 6:3. The meaning of the injunction is, that Titus should appoint, out of the number of elderly men of approved Christian reputation, certain ones to be overseers [επισκοποι] of the churches in the several cities. The eldership was not a distinct church office. See on 1Ti 5:1.

I had appointed [διεταξαμην] . Better, I gave thee charge. Mostly in Luke and Acts.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.