Exegetical and Hermeneutical Commentary of Titus 1:5
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:
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.
Fuente: The Cambridge Bible for Schools and Colleges
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, epidiorthose, 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 – dietaxamen – This is a different word from the one used in the former part of the verse – and rendered ordain – kathistemi. 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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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, , 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. – . 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. I left thee“I leftthee behind” [ALFORD]when I left the island: not implying permanence ofcommission (compare 1Ti 1:3).
in Cretenow Candia.
set in orderrather asGreek, “that thou mightest follow up (the workbegun by me), setting right the things that are wanting,” whichI was unable to complete by reason of the shortness of my stay inCrete. Christianity, doubtless, had long existed in Crete: there weresome Cretans among those who heard Peter’s preaching on Pentecost (Ac2:11). The number of Jews in Crete was large (Tit1:10), and it is likely that those scattered in the persecutionof Stephen (Ac 11:19) preachedto them, as they did to the Jews of Cyprus, c. Paul also was there onhis voyage to Rome (Ac27:7-12). By all these instrumentalities the Gospel was sure toreach Crete. But until Paul’s later visit, after his firstimprisonment at Rome, the Cretan Christians were without Churchorganization. This Paul began, and had commissioned (before leavingCrete) Titus to go on with, and now reminds him of that commission.
ordainrather,”appoint,” “constitute.”
in every city“fromcity to city.”
as I . . . appointedtheethat is, as I directed thee prescribing as well the actof constituting elders, as also the manner of doing so, whichlatter includes the qualifications required in a presbyter presentlystated. Those called “elders” here are called “bishops”in Tit 1:7. Elder is theterm of dignity in relation to the college of presbyters;bishop points to the duties of his office in relationto the flock. From the unsound state of the Cretan Christiansdescribed here, we see the danger of the want of Church government.The appointment of presbyters was designed to check idle talkand speculation, by setting forth the “faithful word.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For this cause left I thee in Crete,…. Not in his voyage to Rome, Ac 27:7 but rather when he came from Macedonia into Greece, Ac 20:2. Crete is an island in the Mediterranean sea, now called Candy; [See comments on Ac 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, Ac 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, Ac 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.
Fuente: John Gill’s Exposition of the Entire Bible
| Ordination of Elders. | A. D. 66. |
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:
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 (1 Cor. iii. 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 (1 Cor. xvi. 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. Luke xii. 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 (1 Pet. v. 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 presbyterous), 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. iii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
For this cause ( ). In N.T. only here and Eph 3:1; Eph 3:14. Paul may be supplementing oral instruction as in Timothy’s case and may even be replying to a letter from Titus (Zahn).
Left I thee in Crete ( ). This is the imperfect active of , though MSS. give the aorist active also () and some read or . Both are common verbs, though Paul uses only in 1Th 3:1 except two quotations (Rom 11:4; Eph 5:31) and only here and 2Tim 4:13; 2Tim 4:20. Perhaps suggests a more temporary stay than . Paul had apparently stopped in Crete on his return from Spain about A.D. 65.
That thou shouldest set in order ( ). Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with ) of , to set straight () thoroughly () in addition (), a clean job of it.
The things that were wanting ( ). “The things that remain.” See Titus 3:13; Luke 18:22. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it “of present defects” in Cretan character.
And appoint ( ). Final clause still and first aorist active subjunctive of , the word used in Ac 6:13 about the deacons. The word does not preclude the choice by the churches (in every city, , distributive use of ). This is a chief point in the (White).
Elders (). See 1Tim 3:2; 1Tim 4:17.
As I gave thee charge ( ). First aorist (constative) middle imperative of , clear reference to previous personal details given to Titus on previous occasions.
Fuente: Robertson’s Word Pictures in the New Testament
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 [] . 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 [ ] . 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 [] of the churches in the several cities. The eldership was not a distinct church office. See on 1Ti 5:1.
I had appointed [] . Better, I gave thee charge. Mostly in Luke and Acts.
Fuente: Vincent’s Word Studies in the New Testament
1) “For this cause left I thee in Crete.” (toutou apelipon se te krete) “For this cause or reason I let thee remain in Crete.” Titus was left in Crete for two purposes: 1) to instruct the churches of Crete in matters of orderliness of life, and 2) to ordain elders in each congregation.
2) “That thou shouldest set in order.” (hina ta leiponta) “In order that thou should set in order or rank.” Order in leadership and orderliness in personal, family, and church life are necessary for church and Christian growth.
3) “The things that are wanting.” (keiponta) “The things that are wanting or lacking.” Certain things were lacking in the Crete church in leadership and in respect for persons of leadership ‘and behavior in life – things Paul entrusted to the care of Titus.
4) “And ordain elders in every city.” (kai katasteses kata polin presbuterous) “And shouldest appoint, or stand (in) upright order, elders in every city.” Act 15:2; Act 15:4; Act 15:6; Act 15:22.
5) “As I had appointed thee.” (hos ego soi dietaksamen) “As I gave charge to thee.” Act 14:23. It appears that a plural number of mature Christian men were appointed or ordained by Paul as elders in every city or congregation and that from their number there were men elected by the church for the office of deacon and the office of bishop – the only two New Testament church offices.
Fuente: Garner-Howes Baptist Commentary
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, (214) 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. (215)
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 (216) 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 1Ti 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. (Act 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.
(214) “ Mais que les autres estoyent macons ou charpentiers.” — “But that the others were masons and carpenters.”
(215) “Those who are guided by ambition would wish to be thought clever people on the first day; they would wish to enjoy such reputation as to have it thought that they discharged their duty so faithfully that nothing more could be desired. On the contrary, when we have labored during our whole life to edify the Church of God, still we shall not succeed to the full extent. Let us therefore know that we must not presume so far on our industry or our virtues, that he who is endued with more abundant graces can suddenly have edified the Church of God to perfection; but we must assist each other. He who is farthest advanced must know that he cannot do everything, and must bend his shoulders and ask assistance from those whom God has appointed, and must be well pleased that others make progress, provided that all aim at serving God and advancing the kingdom of our Lord Jesus Christ. If we look well to ourselves, there will always be reason to grieve, because we are very far from having performed our duty. And those who make themselves believe this or that, and say, ‘Here is a church so well reformed that nothing more is needed’ — are mistaken; for if they knew what reformation is, they would beware of thinking that there was no room for finding fault. Whatever pains we take in arranging matters, and bringing them into order, there are indeed many things which, when once begun, will follow in a regular train; but as to reaching perfection, we are very far from it.”— Fr. Ser.
(216) “Κατὰ πόλιν, Not ‘in every city,’ but ‘in each city or town,’ (literally, ‘city by city,’) of all those which had Christian congregations. Of such there might be several in this ‘hundred-citied isle;’ though the name πόλις was often given to towns; and there is reason to think that not a few of the Cretan cities were no better.” — Bloomfield
Fuente: Calvin’s Complete Commentary
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 Gods 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 Gods 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 hospitablea necessary virtue in those early daysto 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 Mans 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 Mans Character.
I. He must be willing to share the bounties of Gods 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
I. THE CARE OF THE CHURCH
1:516
1.THE SELECTION AND QUALIFICATIONS OF ELDERS Tit. 1:5-9
Text 1:59
5 For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge; 6 if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly. 7 For the bishop must be blameless, as Gods steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; 8 but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled; 9 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.
Thought Questions 1:59
16.
When had Paul left Titus on the isle of Crete? Can we refer to the Acts account for the time mentioned here?
17.
Did Paul begin the work on Crete? Give a reason for your answer.
18.
Was Titus invested with apostolic authority for straightening out the difficulties in the Cretan churches?
19.
Do we have men today with the same authority and responsibility?
20.
Was Titus to accomplish the selection as well as the appointment? How?
21.
Are we to understand that since Titus was to appoint elders in every city there were several churches in each city over which one set of elders ruled? What are we to understand by the expression every city?
22.
What is a chargeas in Tit. 1:5 b?
23.
Someone is always ready to cast blame upon the elderhow, then, could a man be blameless?
24.
Are the men to be considered all older meni.e., in age? How old?
25.
What if the prospective elder is a widower, does this exclude him?
26.
If the children are grown before a man becomes a Christian and such children fail to become believers, does this eliminate the father from the eldership?
27.
Are we to understand the terms elder and bishop are here used to refer to the same office? Why use two terms?
28.
The elder is also called Gods steward. Show how this is true.
29.
Isnt everyone self-willed? What is meant by this expression?
30.
Wasnt Jesus soon angry at all sin? Explain.
31.
What is a brawler?
32.
There must be some distinction between a brawler and a strikerwhat is it?
33.
How could Titus or the church decide if a man was or was not greedy of filthy lucre?
34.
What are the indications of hospitality?
35.
The elder is to be a lover of gooddoes this refer to persons? i.e., a lover of good men?
36.
What are the indications of the lack of a sober mind? Are we to equate this with wisdom?
37.
In what matters would an elder need to be just?
38.
If the elder met all of the qualifications so far stated, wouldnt he already be holy? Explain,
39.
Show how the qualifications of self-control would be particularly pertinent to the Cretans,
40.
What is the faithful word according to the teaching in Tit. 1:9?
41.
Show the distinction between exhorting in the sound doctrine and convicting the gainsayers.
Paraphrase 1:59
5 For this purpose I left thee in Crete, that thou mightest supply the things wanting in the churches there, and in particular ordain, in every city where there are churches, elders, as I commanded thee. I will, therefore, describe the character and qualifications of the persons thou oughtest to make elders.
6 If anyone be in the eye of the world blameless, the husband of one wife at a time, having children who are Christians, and who are not accused of riotous living, nor are disobedient to their parents; persons of this character ordain bishops, that they may assist thee in opposing the Judaizers,
7 For a bishop should be free from blame, as becomes the steward of the mysteries of God. He should not be headstrong nor ready to fall into a passion, nor addicted to wine; not a striker of those who displease him; not one who loves money so much that he makes gain by base methods;
8 But, instead of loving money, hospitable, a lover of good men, prudent in conduct, just in his dealings, holy in speech, and temperate in the use of every sensual pleasure.
9 He should hold fast the true Christian doctrine as he hath been taught it by the apostles, that he may be able, by wholesale teaching, both to instruct them who desire instruction, and to confute false teachers who speak against the truth to overturn it.
Comment 1:59
Tit. 1:5. Paul now takes up the burden of the letter. Paul had been on the isle of Crete working for Christ. What he had not completed he now wanted Titus to complete. To set in order means to set straight as a doctor would set a broken bone. This is a general expression having reference to any and all needs of the congregations on the isle of Crete. This verse gives us the historical setting for the Epistle. Titus is working on the island of Crete when Paul writes to him. Crete is one of the largest islands in the Mediterranean, situated almost equidistant from Europe, Asia, and Africa. A high state of civilization once flourished there, but by New Testament times the moral level of its inhabitants was deplorable. Their ferocity and fraud were widely attested; their falsehood was proverbial; the wine of Crete was famous and drunkenness prevailed. (D. Edmond Heibert)
By reading Tit. 3:12 we can know Paul was leaving Titus on a temporary basis. He planned on sending another worker to replace him.
We can not imagine there was anything of an arbitrary nature in the work of Titus. Correction was done by the means of instruction and example. But let us not forget that deficiencies and dislocations were corrected by Titus.
The appointment of elders is a specific work to be carried out in every church in every city on the island. As to the method of appointment, we refer you to our special study on the subject. We are particularly concerned with the qualifications of the elders.
Tit. 1:6. We shall follow the same procedure here as in our study in I Timothyi.e., a consideration of the qualifications in the order given by Paul, with no attempt on our part to group them (not that we have any objection to such groupingsee Special Studies).
blameless: This word means to be unaccused. It will soon be known by those who are concerned in selecting candidates for the office, whether such persons are accused or not. Has the prospective elder conducted himself in such a manner that no ugly stories concerning him are circulating in the community?
the husband of one wife. We have a special study upon this subject; to this study we refer all those who wish to pursue this theme further, Suffice it to say that there are several views on this verse: (1) that the elder must be married; (2) that he must remain a widower if his wife dies; (3) that he must not have more than one wife at a time, We ask you to thoughtfully decide which view is correct. Read 1Ti. 5:14; Rom. 7:2-3; 1Co. 7:39 as to second marriages,
having children that believe. Since elders would be chosen from older men, it would be natural to assume that most of them would have children; and that such children would be old enough to be Christians. It is not right or healthy for the elder to have pagan children. If the prospective elder accepted Christ late in life, he might not be at fault for the unbelief of his children, but he can not ignore his relationship to them. If his children are pagan in their attitude and conduct, it will reflect on him and his service to Christ.
who are not accused of riot or unruly. If the elder can not win his own children to Christ, how could he instruct others? The family is the nursery of the church, and these two act and react upon each other so that a bad or weak father can never be an elder. (Lipscomb)
The word riot means inability to save; the second word suggests insubordination. A father who has a prodigal son under his roof will have a very difficult, yea, impossible time in attempting to lead others into a life of self-discipline and holiness.
Tit. 1:7. The terms bishop and elder are used interchangeably as seen from the use of the word for in this verse. Verse seven is a conclusion to verses five and six. In verse five the term elder is used, then in reference to the same office the term bishop is used in verse seven, The men who hold this office are to be older in the faith and are to exercise oversight for the flock of God. The word blameless appears twice because of its inclusive quality.
Gods steward would seem a bit strange inasmuch as his service is to and for the churchone would imagine the elder would be called the churchs steward. The church is the household of God. The elder serves in this household as a steward. In such a responsible position he must be without blame; moreover, it is required of a steward that he give an account of his stewardship.
In verse seven we have five negative qualifications:
not self-willed: This has reference to pride. The elder must not be arrogant. The self-loving man will have little regard for others, except when they enhance his estimate of himself.
not soon angry: There is no place in the eldership for a hothead. The wrath of man never did work the righteousness of God (Jas. 1:20). In the eldership the wrath of man will work havoc with His saints.
no brawler: Literally, not one who sits along side wine. Of course, the reference here is to the influence of wine. The bishop must leave wine alone.
no striker: The bishop must not be a pugilist. Discussions are never settled when fists are used to settle them. Corporal punishment should be confined to small children who have not reached the age where other types of reasoning can be used. The elder who would resort to physical violence is himself immature, and is using tactics reserved for his younger children.
not greedy of filthy lucre: Not eager of shameful gain. Here is some hint as to the payment of elders for their service. Perhaps we should say that Paul assumed Titus knew that elders would, in their office, have opportunity to mishandle funds and thus included this comment. We should say this quality of greediness should be no part of a Christians life in or out of the office of overseer.
Tit. 1:8. In contrast to the five negative qualifications in verse seven are the six positive qualifications in verse eight:
given to hospitality: The elder is to be generous to guests; to entertain strangers with kindness and without reward. No one sets a stronger example than the overseers of the church. A general friendly and out-going attitude should prevail in the assembly and in the personal contact of each member. Let the elder set the pace in this regard. 1Pe. 4:9 and Gal. 6:10 indicate that such an attitude is the responsibility and privilege of every Christian.
a lover of good: The elder must not only be a lover of strangersas inferred in the preceding qualificationbut also a lover of all that is good and holy. This is a cultivated quality not often found, It is obtained by setting the mind upon those things which are good, and lovely, and just, and of good report (Cf. Php. 4:8), It is a fruit of love which taketh not account of evil, but rejoiceth with the truth (Cf. 1Co. 13:5-6).
sober-minded: The overseer should resist mind intoxication. Balanced judgment is such a needed quality in carrying out the important work of feeding and protecting the flock of God. There are some men who are compulsive drinkers and others who, under the influence of ambition, are compulsive thinkersfrom both may the kingdom be delivered!
just: To be fair at all times with all people is such a commendable quality. How tragic it is when elders are partial and prejudiced instead of just and fair in their judgment. Many a congregation has been split asunder for lack of this important quality.
holy: The steward of God must be unpolluted; no man is worthy of the office who can be corrupted by Satan, The elder is to so keep his heart that no corrupt speech would come from his mouththat no sensual thoughts would stain his mind. When examined by God or man, the elder should be pure in character. There is a wonderful beauty in holiness, such beauty should be seen in the life of the overseer.
self-controlled: This is literally, in control of strength. The elder is a strong manthis is one thingbut to be in control of this strength is quite another. There are many men who possess great capacities, but mastering such and marshaling them into the service of Christ, is the need of the church. Joseph is a good example of self-control. He did not allow men, circumstance or lust, to control himhe controlled them!
Tit. 1:9. This verse has been taken by many to be a commentary of 1Ti. 3:2in which Paul states that the elder is to be apt to teach. There must be some purpose or object in the qualifications. We believe such a purpose is stated here: holding to the faithful word . . . that he may be able both to exhort in the sound doctrine, and to convict the gainsayers.
The expression faithful word is to be understood as a synonym for the gospel or the faith, The elder is to both live and teach the faithful word. He is to hold to it as a pattern for teaching and as a philosophy of life.
How shall we understand the phrase which is according to the teaching? Is this a reference to the teaching of the elderthus meaning that the elder must hold on to the teaching which was imparted to him. Or are we to understand that Paul is saying that the elder must hold to Gods Word which is in accordance with the recognized body of truth taught by the apostles (cf. Act. 2:42)? (Kent) We much prefer the latter interpretation.
In so handling Gods Word he will be prepared to encourage the saints and refute false teachers. To exhort means to encourage or to incite to action. The gainsayers are those who would speak against the truth of God, or in any way oppose the teachings of the Gospel.
Fact Questions 1:59
12.
What is the meaning of the expression set in order?
13.
Give two facts about the isle of Crete.
14.
Why do we say that the stay of Titus on Crete was only of a temporary nature?
15.
What do we mean by saying that we do not believe Titus was arbitrary in his appointing of elders?
16.
Explain in your own words three of the negative qualifications.
17.
What is the meaning of riot or unruly?
18.
Prove that the term bishop and elder refer to the same office.
19.
In what sense is the elder Gods steward?
20.
Explain in your own words four of the positive qualifications.
21.
What is the faithful word of Tit. 1:9?
22.
What is the two-fold task in the teaching of the elder?
Fuente: College Press Bible Study Textbook Series
(5) For this cause left I thee in Crete.The cause is discussed below. Creteover whose Christian population Titus had been placed by St. Paulwas 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 continentsEurope, 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, Titusa tried and well-known Christian leader of the second half of the first centuryto 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 Minorperhaps 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 awayfor 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 islandin 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I left you in Crete for this reason, that you should set in order the things that were wanting, and appoint elders in every city, as I gave you charge.’
Paul begins by pointing out to Titus why he left him in Crete. It was so that he could go among the churches on the island (there would probably be a number of house churches in each city and town) and set things in order, where there was any lack. Especially he had noted that there was not an established body of elders in every city. (Crete had been called ‘the island of a hundred cities’, and to begin with the churches might have been small). Thus on leaving Crete he had charged Titus to appoint such elders, where there were none, and one of the purposes of his letter was in order to give guidance in respect of this.
Eldership was at that time the method of overseeing the churches. Compare here how in Act 14:23 Paul and Barnabas had ‘appointed elders in every church’ while in Act 20:17 Paul called to him the elders of the church at Ephesus when he was passing through the area. Furthermore the synagogues were run by elders, and it had been the natural pattern for the Jewish church to follow, both in Jerusalem (compare Acts 15) and when the church began to separate from the synagogues. It would therefore have been a natural type of organisation for Paul to follow. Thus this letter portrays the system that we would have expected at this comparatively early date.
Fuente: Commentary Series on the Bible by Peter Pett
Titus Is To Appoint Suitable Elders In The Churches ( Tit 1:5-9 ).
The fact that this is a young and growing church comes out in that in many cities there appear to have been no official elders. Cretans had been present at Pentecost (Act 2:11) and no doubt took the Gospel back with them, and we know that Paul visited Crete on the way to Rome (Act 27:8). However, we know nothing more about how the church had become established in Crete, but if no elders had been appointed it is clear that their ministry was informal. That was not, of course, unusual in the early church, and the meetings around the island may well have at first been small. But news of the growth of the church had reached Paul’s ears, and he had paid them a visit along with Titus, and had arranged for Titus to remain there (Tit 1:5) in order to aid them in establishing their life and witness. Paul now gives Titus guidance about the appointment of suitable elders.
Analysis.
a
b If any man is blameless, the husband of one wife, having children who believe, who are not accused of riot or unruly (Tit 1:6).
b For the bishop must be blameless, as God’s steward, 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, self-controlled (Tit 1:7-8).
a Holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers (Tit 1:9).
Note that in ‘a’ he is to set things in order in the churches of Crete, and in the parallel those appointed are to be able to do the same. In ‘b an elder must be blameless, and in the parallel all bishops are to be blameless.
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 1. Titus Must Set The Churches of Crete On The Right Path In the Light Of the False Teachers Who Are There ( Tit 1:5 to Tit 2:8 ).
In this section Titus learns that he must appoint elders, ensure that the church receive sound doctrine, warn them against false teaching, and require of them true Christian living. The fact that elders needed to be appointed points to a church which was growing throughout the island.
Overall Analysis
a
b The moral requirements for elder/bishops (Tit 1:6-8),
c The need to hold to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers (Tit 1:9).
d The false teachers, ‘many unruly men, vain talkers and deceivers, especially they of the circumcision, who are mercenary and whose mouths must be stopped (Tit 1:10-11).
e “Cretans are always liars, evil beasts, idle gluttons”, so that the Christians must purify themselves from such behaviour by being sound in what their faith requires of them and by not being like them (Tit 1:12-13).
f They must not give heed to Jewish fables, and commandments of men who turn away from the truth (Tit 1:14).
e The pure are compared with the impure, the former being pure, the latter defiled (Tit 1:15).
d Some profess to know God, but by their works they deny him and are abominable and disobedient (Tit 1:16).
c Titus is to speak the things which befit the sound doctrine (Tit 2:1).
b The moral requirements for all believers, male and female, young and old (Tit 2:2-6).
a In everything Titus is to show himself an example of good works, showing uncorruptness, gravity, sound speech which cannot be condemned as regards his doctrine so as to shame any detractors (Tit 2:7-8).
Note that in ‘a’ Timothy is to set things right, and appoint elders, and in the parallel he is to show himself a good example in behaviour and words. In ‘b’ we are given the moral requirements for elders/bishops, and in the parallel the moral requirements for the church members (compare the similar pattern in 1 Timothy). In ‘c’ he must ensure that he preaches sound doctrine, and in the parallel the same applies. In ‘d’ he warns against false teachers who are also mercenary, and in the parallel he warns against who reveal themselves to be abominable and disobedient. In ‘e’ the Christians are to purify themselves from the behaviour of ordinary Cretans, and in the parallel the pure are compared with the defiled. In ‘f’ they are not to take heed to false preachers.
Fuente: Commentary Series on the Bible by Peter Pett
The Qualifications of an Elder: Virtues of Leadership – In Tit 1:5-9 Paul lists the required virtues of those who are qualified to serve over the churches of God. It is of utmost importance that strong Christian leaders be appointed over God’s’ flock for several reasons. First, as leaders continue in godliness, they “both save thyself, and then that hear thee.” (1Ti 4:16) However, leaders who do not continue in godliness “subvert their hearers,” causing damnation for the leader and his followers (Tit 1:10-11).
1Ti 4:16, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.”
Tit 1:10-11, “For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.”
For this reason, Paul places much emphasis upon godly character and upholding sound doctrine in the churches, due to the crucial importance of the leaders to maintain the perseverance and establishment of the local church. We see in Luk 1:12-16 how Jesus spent all night in pray or before choosing twelve apostles. This was perhaps the most important decision He made during His earthly ministry.
The Qualifications of an Elder Listed in a Progressive Order – This passage of Scripture in Tit 1:5-9 is similar to 1Ti 3:1-13 in that they both list the qualifications of church leadership. We can see in this passage that Paul follows a logical, progressive order. Note that in Tit 1:6 Paul gives three qualifications for the office of an elder that focus upon his family life. The first qualification refers to the individual, the second to his relationship to his wife and the third to his relationship with his children. Thus, Paul gives these three qualifications in a progressive order that focuses upon the man’s family.
In Tit 1:7 Paul returns to the word “blameless” ( ) (G410), which was used in Tit 1:6 to refer to the individual, and focuses upon him again in a little more detail. In Tit 1:7-8 he focuses upon the “selfwill” of the individual by listing in Tit 1:7 the vices that are the result of a person who lacks self-control and which lead to indulgent behavior. These vices are listed as a person who is “soon angry, given to wine, a striker and given to filthy lucre.” In contrast, Tit 1:8 gives the virtues that result from a person of self-control, which are “a lover of hospitality, a lover of good men, sober, just, holy, temperate.” Paul then deals with the individual’s ability to handle the Word of God in Tit 1:9. Finally, I believe that Paul presents these required qualifications in a progressive order of priority.
Tit 1:5 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:
Tit 1:5
Tit 1:5 “left I thee in Crete” – Comments – Crete is one of the larger island in the Mediterranean Sea, located about one hundred miles southeast of Greece, being 156 miles long and 7 to 35 miles broad. It possesses several fertile districts and two good harbors. During ancient times it developed its economy upon agriculture and trade.
Many scholars have identified Crete with the ancient name Caphtor (Gen 10:14, Deu 2:23, Jer 47:4, Amo 9:7). Adam Clarke gives us a concise summary of Crete’s famous cultural history in his preface to the epistle of Titus by saying, “Few places in antiquity have been more celebrated than Crete: it was not only famous for its hundred cities, but for the arrival of Europa on a bull, or in the ship Taurus, from Phoenicia; for the Labyrinth, the work of Daedalus; for the destruction of the Minotaur, by Theseus; for Mount Ida, where Jupiter was preserved from the jealousy of his father Saturn; for Jupiter’s sepulchre; and above all, for its king, Minos, and the laws which he gave to people; the most pure, wholesome, and equal, of which antiquity can boast.” [18]
[18] Adam Clarke, The Epistle of Paul the Apostle to Titus, in The Holy Bible Containing the Old and New Testaments, vol. 2 (London: Thomas Tegg and Son, 1836), 1653.
During New Testament times Crete was a Roman province. We know from Josephus ( Life 76, Antiquities 17.12.1, Wars 2.7.1) and Philo, [19] as well as Act 2:11, that Jews inhabited this island, whom Paul will refer to in his epistle to Titus. [20] Exactly when the Gospel arrived in Crete is unrecorded. He could have been brought by some of the Cretans who were present on the day of Pentecost. It is widely accepted by scholars that Paul founded its first churches after his first Roman imprisonment, which led to the occasion for Paul sending Titus to set these churches in ecclesiastical order. If Paul were not the founder, he probably would not be working with such intensity and authority over these churches to set them in order.
[19] Philo writes, “And not only are the continents full of Jewish colonies, but also all the most celebrated islands are so too; such as Euboea, and Cyprus, and Crete.” ( A Treatise on the Virtues and On the Office of Ambassadors Addressed to Caius) See C. D. Yonge, The Works of Philo Judaeus, The Contemporary of Josephus, Translated from the Greek, vol. 4 (London: Henry G. Bohn, 1855), 161.
[20] J. J. van Oosterzee, The Epistle of Paul to Titus, trans. George E. Day, in Lange’s Commentary on the Holy Scriptures, ed. Philip Schaff (New York: Charles Scribner and Co., 1868), 8.
Tit 1:5 “and ordain elders in every city” – Comments – Why appoint elders? Because elders were the first leaders in the early church, just as elders were appointed leaders over the twelve tribes of Israel during the time of Moses. The word “elder” here appears to be synonymous with the term “bishop” used in verse 7.
Tit 1:5 Comments – Eusebius tells us that Titus became the first bishop of the churches in Crete. He says, “Timothy, so it is recorded, was the first to receive the episcopate of the parish in Ephesus, Titus of the churches in Crete.” ( Ecclesiastical History 3.4.6) However, we have no written evidence of when the churches in Crete were initially founded. It would be stretching too far to say that Paul may have evangelized some of Crete while a prisoner on board an Alexandrian freight ship that was harbored in Crete (Act 27:12-13).
Act 27:12-13, “And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south west and north west. And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete.”
It is more likely that the Gospel was brought to this island another way, perhaps by converted Jews from Jerusalem, for Cretans were present on the day of Pentecost (Act 2:11), or Greek converts from Antioch, or, by the later evangelistic efforts of Paul and Titus after his release from his first Roman imprisonment. Some refer to the fact that Luke makes no mention of Christians on the island of Crete receiving Paul as an indication that churches were not yet established there during Paul’s sea voyage to Rome.
Tit 1:6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
Tit 1:6
Tit 1:6 “the husband of one wife” Comments – The phrase “the husband of one wife” found in 1Ti 3:2 and Tit 1:6 is interpreted two ways. Some scholars interpret this phrase to mean “the husband of one wife in a lifetime”; hence, they conclude that a history and divorce and remarriage are not acceptable for the ordination ministers. Other scholars say, “one wife at a time,” due to the practice of polygamy in Paul’s day.
If we interpret this phrase to mean the husband of one wife with no previous divorce, we must then place it within the context of other passages of Scripture on the topic of marriage and divorce. For example, we see that the Scriptures allow remarriage in the case of fornication, or death of the spouse.
Mat 19:9, “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.”
Another passage of Scripture says that the wife cannot remarry when she chooses to leave a marriage relationship. Here the Holy Bible allows a wife to leave a difficult and dangerous situation, but not to remarry if that choice to depart is made:
1Co 7:10-11, “And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.”
Although divorce and remarriage should not be part of a bishop’s Christian’s lifestyle, there are a few examples of great men and women of God who experienced divorce, and yet became powerful ministers of the Gospel of Jesus Christ, such as Kathryn Kuhlman and Joyce Meyer, and I believe Kenneth Copeland.
Jack Hayford gives much insight into this phrase by explaining that the husband of one wife means more than a physical relationship and a marriage certificate. It involves a dedication to one’s wife and a commitment to love her with all of his affections. A man cannot have a divided or lustful heart and still serve as a competent husband, especially in the ministry. His affections are committed to her and her alone. Thus, this phrase is intended to describe a relationship in which a husband and a wife are of one mind and one accord in the unity of the Spirit of God and in the bond of peace. They are becoming not only one flesh, but as spiritual creatures, they are becoming of one mind and of one spirit in God’s purpose and plan for their lives. [21]
[21] Jack Hayford, The Anatomy of Adultery (Ventura, California: Regal Books, 2004).
If we interpret this phrase “the husband of one wife” to refer to a man who avoids polygamy, then we examine why Paul placed this restriction upon church leaders. In other words, what would be the reason for a Christian leader to be limited to one wife, even in the midst of those cultures that allow polygamy? We do know that is polygamous cultures that the number of wives a man has often determines a man’s status in that society. He is usually a man of wealth and influence. However, Paul’s restrictions mean that a person of influence in the church must come from different factors, rather than from wealth and influence.
One reason that Paul limits a Christian man to one wife in the midst of these polygamous societies is that the original intent of marriage was one man with one woman. God spoke in Gen 2:24 and said, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” This verse says that “a man” or “one man” shall cling unto “his wife”, not “his wives.” However, sin perverts God’s way. In practice, polygamy creates many difficulties. I have listed a number of problems that I have observed while living in a polygamous society in the mission field.
(1) It Creates an Oppressive Environment for Women and Children – Polygamy is found in societies where the women and children are oppressed. But, societies that have been built upon biblical foundations, as much of Western civilization, find that monogamy brings women out of oppressive lifestyles into the freedom to become what God created them to be.
(2) It Creates a Lack of Intimacy Within a Marriage – There is little or no intimacy in a polygamous home. The husband and various wives cannot know real love because of his relationships with other women, because these wives are not able to open their hearts in intimacy to a polygamous man. This is because God did not create man and woman to live in such relationships. No woman can deeply love and respect a man who is sleeping with various other women at the same time. A good example of this problem in the Old Testament found in the book of Esther when King Ahasuerus put away Queen Vashti over one incident. Now, the only way that a man could do such a thing is because there was no true intimacy between the two.
(3) It Creates Sexual Promiscuity Within a Society – It tends to bring a man into sexual promiscuity. Polygamy is found in the lives of King David and King Solomon, and because of it, both men sinned against God in this area. For King David, polygamy created an environment that resulted in adultery and murder. For King Solomon, polygamy led his heart stray into idolatry. Having lived in Africa a number of years, I have seen how polygamy distorts a man’s perception of marriage, and it perverts an entire society so that the majority of people become adulterous, both men and women. This is because polygamy confuses the boundaries of marriage. A man who believes that he can seek additional wives while married to one has no way to define adultery. In these poverty-stricken societies common-law relationships replace traditional marriage ceremonies, which are too expensive for most people. Then how does one distinguish between an adulterous relationship and a common law marriage? It becomes impossible to define. A man with more power in a polygamous society is able to steal another man’s wife. How does one define right and wrong is such situation? Was not this King David’s sin? He thought that he had the power to take possession of another man’s wife.
The issue becomes more complicated when a person of multiple marriages feels called into the ministry. I remember talking to one Bible School director who admitted that he faced a challenge when determining how to qualify an African man for the ministry who has only had one wife. If he has had numerous affairs with women before his conversion, who is to determine whether these relationships were short common-law marriages, or simply adulterous affairs? This director implemented a policy that if a dowry was paid, then it was a legal marriage. Otherwise, it was an adulterous relationship that had to be ended, or a marriage ceremony conducted, before a man could enroll in Bible school.
(4) It Creates Strife Within a Marriage Another reason that Paul limits a man to one wife is because the tendency for strife between wives becomes prevalent in a polygamous household. As I have lived in African, and talked to people who were raised in such a household, I have repeatedly heard the testimony of these children being raised in a home full of strife. I read the local African newspapers and hear of constant displays of public arguments between the wives of one man. A good biblical example of this problem is seen in the strife of Abraham’s household. Once Abraham took Hagar as a second “wife,” Sarah and Hagar fell into strife. This strife did not end until Hagar was driven out. A second Scriptural example is seen in the constant strife between Leah and Rachel, Jacob’s two wives. This strife never ended between these two women. A minister of the Gospel cannot walk with God when strife prevails in his household.
God ordained the family to consist of one man and one woman. A home of polygamy is a home out of God’s divine order. Therefore, a man cannot qualify as a bishop when his home is not in divine order. Else, his prayers will be hindered. Note:
1Pe 3:7, “Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.”
(5) It Creates A Society of Murder – It is interesting to note the fact that Lamech, the first polygamist in the Scriptures (Gen 4:23), also committed an act of murder. We can also note that King David committed an act of murder because of his pursuit of polygamy. We can note that the religion of Islam, which emphasizes polygamy as a part of hits religious tenets of faith is also characterized as a religion of war and terror and murder. We can note that the African nations are known for their polygamy as well as their internal wars. Thus, there seems to be a relationship between polygamy, or adultery, and the spirit of murder. It is interesting to compare David’s sin of adultery and murder and Lamech with the testimony of Jack Hayford when he was a young minister. His testimony includes a temptation towards adultery followed by thoughts of murder. As a young minister working at the headquarters of the Four Square Church, he found himself becoming close friends with a female co-worker, even though he was married. After some time a mature co-worker noticed this unhealthy friendship. Jack Hayford tells of his emotional experience, how he both love his wife and yet, felt affections for this new lady. He tells how he entertained the thoughts of his wife dying. As he struggled with his heart and the Spirit of God, he felt tremendous conviction, but did not know what to do. He was feeling thoughts of adultery, followed by thoughts of leaving his wife, which was a spirit of murder. However, because of the intercession of others and the work on the Holy Spirit, he came to himself, approached his supervisor and arranged for a separation between himself and this female co-worker. At that point he approached his wife and revealed this struggle with her. Years later, he began to share this testimony from the pulpit and found that it was a frequent struggle with many church leaders and laymen. [22] We find these same two spirits at work in the life of David and Lamech; for they both committed adultery, followed by murder.
[22] Jack Hayford, The Anatomy of Adultery (Ventura, California: Regal Books, 2004).
Summary Paul the apostle had to draw some boundaries for the Church to conduct itself in these heathen societies. He had observed these problems within polygamy and was inspired by the Lord to reject it in the life of Church leadership; for no man of God can live a holy lifestyle and participate in polygamy.
Tit 1:6 “having faithful children not accused of riot or unruly” Comments – Paul makes a similar statement to Timothy regarding the qualification of bishops, by saying that they must have children who are in subjection to their parents (1Ti 3:4-5).
1Ti 3:4-5, “One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?)”
This statement about a bishop’s children tells us that they must be faithful. That is, these children must have respect towards their parents and God. God would not require of us something that was impossible to do. This leads us to the unavoidable conclusion that every Christian parent should be able to raise their children to have faith and obedience towards God. This is exactly what Pro 22:6 means when it says, “Train up a child in the way he should go: and when he is old, he will not depart from it.” This verse tells us that a parent’s role is to establish the destiny of their children by instilling within them a reverence and faith in God. Thus, a rebellious and faithless child reflects failed parenting. There is no way to avoid this conclusion.
Tit 1:7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
Tit 1:7
“ For a bishop must be blameless ” Word Study on “blameless” – Strong says the Greek word “blameless” ( ) (G410) means, “unaccused, or irreproachable.” BDAG says it means, “blameless, irreproachable.” Vine says it means, “that which cannot be called to account,” and is a compound of “ ” (negative particle), and “ ” (to call in). He says, “It implies not merely acquittal, but the absence of even a charge or accusation against a person.” Zodhiates says it means, “unaccused, free from any legal charge.” The TDNT says it means, “free from reproach, without sin, guiltless.”
Comments A bishop is to be free from charges of wrong. In other words, a bishop must have a good reputation. One common problem among the churches in Uganda is that people in general do not pay their bills well. This problem is carried into the churches, so that many pastors are not financially responsible with the tithes and offerings given by the people.
“ as the steward of God ” That is, a bishop must learn to be responsible for his actions.
“not selfwilled” Word Study on “selfwilled” – Strong says the Greek word “selfwilled” ( ) (G829) means, “arrogant” or “self-willed.” BDAG says it means, “self-willed, stubborn, arrogant.” Vine says it means, “self-pleasingdenotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will, self-willed.” Zodhiates says it literally means, “One who is pleased with himself and despises others, insolent, surly, the contrast of courteous or affable. A person who obstinately maintains his own opinion or asserts his own rights but is reckless of the rights, feelings, and interests of others. He regulates his life with no respect to others.” The TDNT says it means, “self-satisfied,” and it refers “to human impulse violating obedience to the divine command.”
“not soon angry” Word Study on “soon angry” – Strong says the Greek word “soon angry” ( ) (G3711) means, “soon angry.” BDAG says it means, “inclined to anger, quick-tempered.” Vine says it means, “angry, prone to anger, irascible.” Zodhiates says it means, “prone to anger.” The TDNT says it means, “wrathful, angry.”
“not given to wine” Word Study on “not given to wine” – Strong says the Greek word “given to wine” ( ) (G3943) means, “staying near wine, i.e. tipping (a toper).” BDAG says it means, “drunken, addicted to wine.” Vine says this compound word comes from (at) and (wine), and literally means, “tarrying at the wine, given to wine,” but it “probably has the secondary sense, of the effects of wine bibbing, viz. abusive brawling.” This Greek word is used twice in the New Testament (1Ti 3:3, Tit 1:7).
1Ti 3:3, ‘Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;”
Tit 1:7, “For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;”
Scholars are divided as to whether the word should be translated in its literal or figurative sense in the New Testament. 1. The Wider Use – Those who favor the wider use of the word without a reference to drunkenness base their argument upon the use of this word outside the New Testament, and the immediate context of its passage in the New Testament.
a) Citations Outside the New Testament – The Greek verb is used in the LXX with the figurative meaning of “brawling” (Isa 41:12).
Brenton, “ Thou shalt seek them, and thou shalt not find the men who shall insolently rage against thee: for they shall be as if they were not, and they that war against thee shall not be.
Walter Lock cites several uses of the Greek word outside the New Testament where it has the figurative meaning, “‘blustering,’ ‘abusive,’ like a man who has been drinking.” [23]
[23] Walter Lock cites several uses of the Greek word outside the New Testament Josephus ( Antiquities 4.6.10), Aristides ( Apology 14), and John Chrysostom ( de Sacerdotio 4.1). (Sources for the Greek texts of these ancient authors is cited in the general bibliography at the end of this book.) See Walter Lock, A Critical and Exegetical Commentary on the Pastoral Epistles (I & II Timothy and Titus), in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburgh: T & T. Clark, 1959), 130.
b) The Immediate Context of the Passage – Scholars argue that the context of 1Ti 3:3 places in contrast to (but peaceable). The immediate context of its used in Tit 1:7 deals with anger and brawling as well.
Tit 1:7
2. The Literal Use – In support of the literal meaning of drunkenness, there are a number of strong arguments.
a) The Context of Parallel Verses in the Pastoral Epistles – one notes the parallel qualification of the deacon, which says it is not to be given to “much wine” (Tit 3:8), and the list of virtues of the aged women in Tit 2:3, both of which do not describe a person’s temperament, but rather his consumption of wine.
b) The Ancient Versions – John Gill cites the Syriac version of this text, which says, “who does not transgress over wine,” meaning that he does not “go beyond due bounds in the use of it.” He says the Arabic version reads, “not insolent through wine,” which describes “one that is heated with it is fierce and furious, and wrangling and quarrelsome, and often very mischievous and injurious;” [24]
[24] John Gill, 1 Timothy, 2 Timothy, and Titus, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on 1 Timothy 3:3.
Comments The Greek phrases “ ” (1Ti 3:3, Tit 1:7), “ ” (1Ti 3:8), and “ ” (Tit 2:3) are generally considered to be equivalent in meaning. Thus, the idea is that wine is to be used in moderation among believers.
Paul tells Timothy later in this same epistle to drink a little wine for the sake of his health (1Ti 5:23), and Paul also says that no food or drink is to be refused if it has been received with thanksgiving and the Word of God and prayer (1Ti 4:4-5). Thus, Paul is telling the leaders of the church not to indulge in these areas of his life, but to use wisdom and moderation.
1Ti 5:23, “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.”
1Ti 4:4-5, “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer.”
It should be noted in a similar manner that the Levitical priests were forbidden to not partake of wine or strong drink prior to ministering in their office (Lev 10:9).
Lev 10:9, “Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations:”
“no striker” – Word Study on “striker” – Strong says the Greek word “striker” ( ) (G4131) means, “a smiter, that is, pugnacious (quarrelsome), a striker.” BDAG says it means, “a pugnacious man, a bully.” Vine says it means, “a striker, a brawler.” Zodhiates defines this word to mean, “a striker, a violent person, figuratively a reviler, one who by reproachful and upbraiding language wounds the conscience of his brethren, a contentious person, a quarreler.”
“not given to filthy lucre”
Tit 1:8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
Tit 1:8
Comments – He is friendly towards others.
Word Study on “ a lover of good men ” Strong says the Greek word “a lover of good men” ( ) (G5358) is a compound word, coming from ( ) (G5384) “friend” and ( ) (G18) “good or benevolent.” This could be translated as the neuter “a lover of good (things)” ( Zodhiates), or the masculine adjective “a lover of good men” ( KJV, Strong). BDAG says it means, “loving what is good.” Vine says it means, “loving that which is good.” Zodhiates translates it “loving and practicing what is good.,” and says, “It combines not only the liking to be kind but also the actual doing of good.” This describes a person’s life that is filled with good works. The TDNT says, “According to the interpretation of the early Church it relates to the unwearying activity of love.”
Word Study on “ sober ” Strong says the Greek word “sober” ( ) (G4998) literally means, “safe (sound) in mind, that is, self controlled (moderate as to opinion or passion),” and figuratively, “discreet, sober, temperate.” He says this compound word comes from (4982) “to save,” and (5424) “the mind.” BDAG says it means, “prudent, thoughtful, self-controlled.” Vine says it means, “of sound mind, self-controlled.” Zodhiates translates it to mean, “self-disciplined in one’s freedom, self-restrained in all passions and desires.” The TDNT say it literally means, “of sound ( , , ) mind ( ).”
Comments – This person is sober-minded, sensible, level headed, which is the opposite of continual jesting and foolish talking.
Word Study on “ just ” Strong says the Greek word “just” ( ) (1342) means, “just, meet, right (-eous).” BDAG says it means, “upright, just, righteous.” Vine says it means, “a state of being right, or right conduct, judged whether by the divine standard, or according to human standards, of what is right.” Zodhiates says, “When used in the masc. or fem. adjectivally of persons, it refers to the one who acts conformably to justice and right without any deficiency or failure.”
Comments – This person is fair towards others, not cheating them.
Word Study on “ holy ” Strong says the Greek word “holy” ( ) (3741) means, “undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious.” BDAG says it means, “devout, pious, pleasing to God, holy.” Vine says it literally means, “separated,” thus regarding men, “separated from sin and therefore consecrated to God, sacred.” Zodhiates explains that while ( ) refers to “human laws and duties,” ( ) refers to divine laws and duties towards God. He says this person is “Holy, righteous, unpolluted with wickedness, right as conformed to God and His laws.” The TDNT says it means, “a quality of persons who feel inward awe before the gods and eternal laws, and who act accordingly, pious.”
Comments – This person is reverent towards the things of God.
Word Study on “ temperate ” Strong says the Greek word “temperate” ( ) (G1468) means, “self-control (the virtue of one who masters his desires and passions, esp. his sensual appetites).” He says this compound word comes from ( ) (G1722) “in,” and ( ) (G2904) “power, strength.” BDAG says it means, “self-controlled, disciplined.” Vine says it means, “self-control,” since temperance is only one form of self-control. Zodhiates defines this word to mean, “Having power over, being master of. Used metaphorically, meaning self-control, continence.” The TDNT says it refers to “one who has a status of power or rule, who has power over something, whether this power be factual or spiritual.”
Comments – This person has power over himself. He is self-controlled, or disciplined in his lifestyle. He does not behave in excessive ways, such as a sports addict, over-spending money, or other excesses in one’s lifestyle.
Tit 1:9 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.
Tit 1:9
Paul will make a similar statement regarding exhortation and rebuke later in this Epistle in Tit 2:15.
Tit 2:15, “These things speak, and exhort, and rebuke with all authority. Let no man despise thee.”
Note similar verses in Paul’s first epistle to Timothy regarding exhortation and rebuke. We see in 1Ti 4:2 that Paul uses the same words “exhort and convince (or reprove)” together again.
2Ti 3:16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:”
2Ti 4:2, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Paul’s First Charge to Titus to Appoint Leaders with a Pure Heart: Paul Contrasts Genuine Character with False – In Tit 1:5-16 Paul deals with the issue of church leadership. After the opening salutation (Tit 1:1-4) Paul tells Titus how to identify those church members who qualify for ordination as bishops, or elders, by listing qualifications to look for in their character (Tit 1:5-9). He then explains to him the characteristics of false teachers (Tit 1:10-16).
Outline Here is a proposed outline:
1. The Qualifications of an Elder: Virtues of Leadership Tit 1:5-9
2. Warnings against False Leaders Tit 1:10-16
The Church is Established to Transform Society – The purpose of establishing churches in a non-Christian culture is to transform its society. Thus, God has ordained a plan of transformation for any people. Paul describes this Cretan culture’s present moral fiber as “liars, evil beasts, and lazy gluttons,” which was characteristic of the overwhelming majority of Cretans, and characteristic of practically all non-Judeo-Christian cultures. This passage of Scripture proves that a culture can be transformed by the Word of God. The epistle of Titus emphasizes one aspect of this transformation, which is achieved by teaching sound doctrine to a people. This first generation of converts embraced the Gospel, and will now teach it to their children, bringing about a generation of righteousness.
Fuente: Everett’s Study Notes on the Holy Scriptures
Three Charges – The underlying theme of the epistle of Titus is church order. Paul gives Titus several charges regarding how to set the churches of Crete in biblical order. These charges will emphasize the setting of the church in order by appointing men with a pure heart as church leaders (Tit 1:5-16), teaching sound doctrine to give them with a sound mind (Tit 2:1-15), and establishing godly conduct in their actions (Tit 3:1-7). In Tit 3:8-11 Paul summarizes his three charges to Titus (Tit 3:8) and instructs him on how to deal with those who oppose the things of God.
Outline Here is a proposed outline:
1. First Charge: Appoint Elders: Pure Hearts Tit 1:5-16
2. Second Charge: Speak Sound Doctrine Sound Minds Tit 2:1-15
3. Third Charge: Establish Godly Conduct Tit 3:1-7
4. Summary of Charges Tit 3:8-11
Fuente: Everett’s Study Notes on the Holy Scriptures
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Tit 1:5. Before he proceeds to the principal design of this epistle, the apostle briefly reminds Titus of his leaving him in Crete, to settle the churches which he had planted there, and to ordain elders in every city, to be bishops over the several churches. After this he describes the characters of such as he was to ordain; namely, that they should be men of integrity, and of an unspotted reputation; and particularly such as understood the liberty of the Gentile Christians; and that would oppose the Judaizers; who were bad men, and very industrious in making proselytes, Tit 1:5-16. It is well known that the word , rendered city, frequently signifies a country town only, and sometimes a village. Crete had formerly been famous for having a hundred cities; but Pliny, who wrote not long after the sending of this epistle to Titus, found only forty cities there, and the bare memory of sixty more; and most of these forty called cities, were little better than villages. Strabo says, that Crete had many cities, but only three of any great note.
Fuente: Commentary on the Holy Bible by Thomas Coke
Tit 1:5 . The epistle begins by the apostle reminding Titus of the commission already given him by word of mouth.
] Regarding the time when this happened, see the Introduction; as to the reading, see the critical remarks.
] : quae ego per temporis brevitatem non potui coram expedire (Bengel).
] The preposition does not serve here to strengthen the meaning (= omni cura corrigere, Wahl), but conveys the notion of something additional: “ still further bring into order .”
] 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: .
] 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 was to receive only one presbyter, see Meyer on Act 14:23 .
] “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 to be regarded not as the object proper, but as something predicated of the object, which object is found by the words . . . This view is refuted by the addition of .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 lucres 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, tolians, &c. Homer mentions, in the Iliad ii. 149, a hundred, in the Odyssey xix. 174, ninety cities, of which Gortyna, Rhytion, Phstus, 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, , scil.,that thou shouldest [further] bring into order () 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, , from city to city, appoint eldersleft 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, , 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;, in opposition both to no Christianity and to merely nominal Christianity (Huther).Not under the charge, &c., . For he who was open to such a charge would not only be offensive to the church, but, by his unrestrained debauchery (, 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 superintendents 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 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,, who presides over the church as the , 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, (Luther: not stubborn), literally, not having pleasure in himself, compounded of and . [Not self-willed; Alford. Describing a self-loving spirit, which, in seeking only to gratify itself, is regardless of others; Ellicott.D.]Not irascible, (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, , 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, , 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 ; but him whom they style , we may denominate pious toward God; Jerome. The last word, , 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 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 () 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 ( = quippe qui) overturn ( = 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 preminence 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: , …a perfect hexameter. [The only other quotations from heathen poets in Pauls 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 . From other sources, likewise, we learn the lying, deceitful character of the Cretians, so that , according to Hesychius, was synonymous with , just as was with scortari. Of course, this is not an affirmation respecting every individual Cretanfor, in that case, the poet would likewise have condemned himself, and his verse would have been only one lie the morebut 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 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, , prcise, 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, , 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 , 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.] ( , 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 () and conscience (). 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 (), of the knowledge of God.But with the works they deny it (), 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 in the sentence appears to confirm the latter view.D].Since they are abominable and disobedient men, (towards whom God has detestation; Luther), abominandi (comp. Luk 16:15), , 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 worthlessthe 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). , 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 servants virtues. Paul calls the ministers of the gospel the stewards of God. A bishops 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 powerhe is not an instrument or a machine; the steward of God is not mens 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 clearthat 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 Calvins 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 preachers 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 Gods 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 preminently 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 Jewsfrom 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 , 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 teachers 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 its 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 in the middle voice, or , 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 of the Recepta is omitted by A. C. D.1 E. F. G., Cod. Sin., &c.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
X
EXPOSITION OF THE BOOK OF TITUS
Tit 1:5-3:15
At the close of our discussion on the historical introduction to the letter to Titus, I gave an elaborate outline of the letter, so inclusive that it practically becomes an exegesis of the letter. Moreover, we need now to consider but three points in the letter, because in the first letter to Timothy we have gone over much of the ground relating to preachers, their ordination, and all the parts relating to their social life.
The historical introduction also expounded the elaborate salutation, so that this section really commences at Tit 1:5 : “For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, and appoint elders in every city, as I gave thee charge.”
“Elders in every city”: there can be no efficient development of church life without pastors. The pastors teach the word and rule according to the word; they oversee the work of the church; they shepherd the flock, feeding, guarding, and healing. Upon the entrance qualification into the office of elder, we need to emphasize one point additional to those considered in the first letter to Timothy. It has been rightly said that the entrance spiritual qualification to church membership should be the simple, trustful acceptance of Christ as Saviour. It is not necessary for one to be a theologian in order to unite with the church. We receive babes in Christ into the church. But it is not true that in ordaining elders we should limit the scope of the examination to entrance qualifications into the church. Let us commence with Tit 1:9 . He is here cautioning Titus about whom to ordain, that the candidate to the ministry must “hold to the faithful word, which is according to the teaching, that he may be able both to exhort in the sound doctrine and convict the gainsayers.”
Then follow the reasons for such high qualifications on entrance into the ministry. He shows the presence of “unruly men, vain talkers, and deceivers, especially they of the circumcision, whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not for filthy lucre’s sake.” The fact that there are capable opponents to the Christian religion, sometimes exceedingly plausible, who can overturn the faith of whole households, makes it necessary that the man to be ordained to the ministry must understand the teaching, the deposit of faith, as enunciated in the New Testament, and summaries of which are given repeatedly by the apostle Paul. We had this thought in part in the first letter to Timothy, where be says, “Lay hands suddenly on no man; not on a novice.”
In order to do the work of a preacher, and especially that of a pastor of a church, one must be able to lead babes in Christ to mature Christian knowledge. That is what he is for, and he must be able to meet the gainsayers, those who stand out against the doctrine. Where the pastor is unable to do either one or the other, his church in all probability will suffer severely, not only in lack of development, but also by in-roads of the opposition. That this point may be clear let the reader study this passage from Ephesians:
“And he gave some to be apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things into him, who is the head, even Christ; from whom all the body fitly framed and knit together through that which every joint supplieth according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love.”
The keynote of the letter to Titus is the practical religion coming from the acceptance of sound doctrine. Paul never conceived of an empty Christian faith. He never dissociated morality from doctrine, but always predicated morality upon doctrine. Doctrine is the fountain and morality is the stream.
While standing as he did with such earnestness for the truth which he had received from Christ, and while exhorting them to keep this truth just as he gave it to them, to preserve it inviolate, to transmit unimpaired, he always insisted that the evidence of one’s acceptance of this truth was a sound religious life. This letter, perhaps more than any other, stresses that point. True, in every letter after he had stated his doctrine, there is an exhortation to practical morality, but in this letter the main thought is in the direction of practical holiness, and the doctrines introduced are for illustration.
With this thought before us, we consider the first great doctrinal statement, which is the second chapter. Throughout that chapter he defines the things becoming sound doctrine: “That the aged be temperate, grave, sober-minded, sound in faith, in love, in patience,” how the aged women, young women, and young men should do.
But when he unveils the fountain from which the stream of moral life flows, and which this good life adorns, we find this doctrinal origin: “For the grace of God hath appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world.” He affirms that this is the teaching of salvation by grace. There is no antinomian fruit in the doctrine of salvation by grace.
From the lips of every expounder of salvation by grace in the New Testament comes the one teaching that sound doctrine concerning the world to come leads us to a sound life in this present world; that here on earth and in time, we should live soberly, righteously, godly, and in denial of worldly lusts. It is a little difficult, in view of the clear statement upon this subject, to understand how antinomianism ever originated. Certainly it is not warranted in the Bible. We may put it down as a fundamental of Christianity, that where there is anything of Christianity in the heart, it will make its subjects better, here and now. It will make a husband a better husband, a wife a better wife, a child a better child, a citizen a better citizen, a slave a better slave. Many times in my life I have felt called upon to preach from this text: What the grace of God which bringeth salvation teaches.
The second thing that it teaches us is to “look for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ.” Wherever there is a genuine acceptance of Jesus as a present Saviour there is an attitude of expectation toward the second advent. We cannot have sound faith in the historical Christ without having an expectant hope of the coming Christ. Baptist churches need to have that ground into them. Whenever we find that a considerable part of our life is elapsing without thought of the final coming of our Lord, then there is something wrong in us.
As the first coming was the highest mountain peak which loomed up on the Old Testament horizon, so is the second advent the highest mountain peak in our future, and we should never lose sight of it.
Here the question arises: “How do you maintain such an attitude toward the final coming of our Lord, with your postmillenial views?” It is easy to answer that question.
1. Having postmillenial views, I have no trouble with the universality in preaching required in “bringing salvation to all men,” since our only hope of saving men is before the final advent, expecting none to be saved after that advent; whereas the premillennial view expects to save only an ever-lessening few before that advent, and looks to postadvent times for saving the bulk of those to be redeemed.
2. To any one individual life it is only a little time until the Lord comes. As soon as we come to death we pass out of time into eternity, where there is no time, no measuring of duration. So the only period in which my looking for the Lord can be beneficial to me is in my lifetime here upon earth. But to the race of man, the succession of individuals, it may be a very long time until the second coming of Christ. All through the New Testament men are addressed not so much with reference to the lapse which must pass in the history of the race before the final advent, as to the individual’s brief stay on earth.
To illustrate: Peter positively knew that Christ would not come before he died, because Christ had told him just how he was to die. He himself makes reference to that. And yet Peter was marvelously stirred in his heart with the thought of the final coming of the Lord. He knew that it would not be in his time, but he knew he was influenced by the thought while he lived. In the great prophecy of our Lord, each steward in his day, whether that day be remote from the second advent, or near to it, is warned not to say in his heart: “My Lord delayeth his coming,” that in such a time as he thinks not the Lord will come and he will be cut down and his portion appointed with hypocrites. Very much in point is a passage in John’s Gospel: “I go to prepare a place for you, and if I go I will come again to receive you unto myself.” This was meant for the men addressed and men ages remote from the final advent.
It is unquestionable that there is a sense in which the advent of the Lord comes to the individual. He meets every one at the depot of death. It is not at all peculiar to postmillennial people to neglect the thought of the second advent of our Lord. While I believe that it is absolutely impossible for that advent to come in my life time, and base my belief upon the clear teachings of preceding things things which must come to pass before the final coming yet the influence of the second advent has been a tremendous power over my life. I have preached from it oftener than from any other one theme in the Bible except the cross of Christ.
To resume our discussion: Paul says that the grace of God which bringeth salvation teaches these things: (1) That in this present world we must live soberly, righteously, and godly; (2) That the heart must be turned toward the final coming of the Lord. These two lessons, and they are both good lessons, are reinforced by the following:
“God gave himself for us that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.” So the teaching is buttressed by the purpose which was in the mind of our Lord Jesus Christ. You recall how that point was emphasized when we recently passed over Ephesians, where it said that Christ loved the church and gave himself for it, that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.
It was once common for preachers, resting on the King James Version, to insist that God’s people must be peculiar, i.e., odd. But that is not the meaning of the word. He gave himself for his people, having in view their complete holiness, and that they were to be a people for his own possession, i. e., peculiar to him and zealous of good works. If one finds himself without that zeal for good works, he may question the Lord’s title to him. First make a tree good, then its fruit will be good.
The other doctrinal passage is much more difficult. Indeed to expound it satisfactorily to myself is to dissent from most Christian scholars. I have tried hard to fall in with their views, but cannot do it.
Tit 3:3 : “For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another, but when the kindness of God, our Saviour, and his love toward man appeared, not by works done in righteousness which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Saviour; that being justified by his grace, we might be made heirs according to the hope of eternal life.”
The only difficulty in the passage is that relating to the washing of regeneration. Most commentators find here an allusion to baptism. To my own mind there is no allusion whatever to baptism. To justify my dissent from the majority of commentators, I submit an exegesis of the passage, and then leave the reader to agree with the author or to follow some other exegesis, as he pleases.
The difficult passage is one of a group, all based on Old Testament imagery, and referring exclusively to the divine side of salvation, and not at all to our responses to divine commands. Neither in this, nor any passage of the group) is’ anything that we do referred to or considered; neither contrition, repentance, faith, baptism, nor anything else.
This passage with its true parallels, is sharply contrasted with another group which does set forth what we do in response to divine commands, e.g., Mar 16:16 : “He that believeth and is baptized shall be saved.” That is something we do. We believe and we are baptized. Act 2:36 : “Repent ye and be baptized every one of you unto the remission of sins.” Here again is something we do. We repent and are baptized. Act 22:16 : “Arise and be baptized and wash away thy sins.” Here is an injunction to human duty. Paul is commanded to be baptized. 1Pe 3:21-22 : “Eight souls were saved through water; which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh … ” Here again is a passage that tells us what baptism does and what it does not.
All of this group of passages must be construed together, whatever the interpretation. They all set forth something that we do, and all discuss the human responses to divine commands; but this expression, “the washing of regeneration,” in the Titus passage is dissociated particularly from anything we do, expressly saying, “Not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly through Christ Jesus our Saviour.”
Unlike Galatians and Romans, this passage does not even consider salvation in its legal aspects justification, redemption, adoption i.e., the salvation done outside of us and for us, but confines itself wholly to the salvation in us, wrought by the Holy Spirit. The “washing” is in us as much as the “renewing,” and both by the Holy Spirit.
The divine side of salvation alone is considered and the washing of regeneration and the renewing of the Holy Spirit refer to the Spirit’s work in contradistinction to the Father’s work or to the Son’s work in salvation, and especially to anything we do. That baptism in water is a work of righteousness done by us is evident from the statement from our Lord to John: “Suffer it to be so now, for thus it becometh us to fulfill all righteousness.” But this passage says that the salvation here discussed is according to mercy, “not by works done in righteousness, which we did ourselves.”
Now the kindred passages with which this passage must be associated in exegesis are to be found in Joh 3:2-8 and Eph 5:25-27 . In these two passages, as in Titus, the divine side of salvation is considered. Christ said to Nicodemus, “Except a man be born from above he cannot see the kingdom of God.” Again he said, expanding the same statement, “Except a man be born of water and Spirit, he cannot enter the kingdom of heaven.”
Note particularly the following: Christ and Nicodemus are discussing two births, one natural, the other spiritual. “That which is born of flesh is flesh, that which is born of the Spirit is spirit.” He is not discussing three births one natural, one figurative, and one spiritual.
Second, his teaching concerning the necessity of this new birth was clearly taught in the Old Testament, for he rebukes Nicodemus, he being a teacher in Israel, for not understanding the new birth. If there had been any reference to baptism in the word ”water,” Nicodemus, as a teacher of the Old Testament, could not have been rebuked, because the Old Testament knew nothing of this New Testament ordinance of baptism. So that whatever “born of water and Spirit” means, it is something unequivocally taught in the Old Testament.
Where, then, in the Old Testament is it so plainly taught? The answer is, first, in Num 19 . God, through Moses, makes provision for the typical purification of his people; a red heifer was killed and burned outside of the camp, her ashes gathered up and mixed with water and this lye of commingled ashes and water was kept for purification, hence the name “water of cleansing and purification.” It was administered by taking a branch of hyssop and sprinkling it upon the one to be cleansed.
In Eze 36 we have a second exceedingly pertinent reference: There the prophet foretells that the dispersed Jews shall one day be gathered together and saved and, as in this Titus passage, he says that it is not on account of anything they have done. Then he describes how they are to be saved: “Then I will sprinkle the water of purification on you and you shall be cleansed from all your filthiness and all your iniquities. I will take away your stony heart and give you a heart of flesh, and put my spirit within you, and then ye shall keep my commandments.” Here we have the first element of regeneration typified, in the water of cleansing; its second element in the renewing by the Holy Spirit. Regeneration always consists of two elements: first, cleansing; second, renewing. The cleansing always comes first.
We have another reference to it in Psa 51 where David says, “Wash me, and I shall be whiter than snow; purify me with hyssop, and I shall be clean. Renew a right spirit within me.” Here are precisely the same thoughts presented by the psalmist, and they are the very thoughts presented by the Titus passage, the “washing of regeneration and renewing of the Holy Spirit,” and it means exactly what it means in Joh 3:5 , “Born of water and Spirit.” What then, does the water of purification, referred to in the Ezekiel and psalmist passages, typify? The answer is to be found in Heb 9:13 :”For if the ashes of a heifer sanctify unto the cleansing of the flesh, how much more shall the blood of our Lord Jesus Christ purify your conscience to serve the true and living God?”
So that this water cleansing in Numbers and in Ezekiel, and in Psa 51 and in Joh 3 refer to the cleansing by the blood of Jesus Christ. When our Lord said to Nicodemus: “Except a man be born of water and Spirit” it was the same as saying “Except a man be cleansed by the Spirit’s application of the blood of Christ, and by the Spirit’s renewal, he cannot see the kingdom of heaven.”
The proof positive of the matter is Christ’s answer to Nicodemus’ second pressing question, “How can these things be?” “The wind bloweth where it listeth and we hear the sound thereof, but cannot tell whence it cometh nor whither it goeth.” Nicodemus kept insisting, “How can these things be?” And Jesus explained in this fashion: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him shall not perish but have eternal life.” That is how these things come about. That is, when Christ is held up before our eyes, in preaching, and we accept him as a Saviour, then the Holy Spirit first applies the blood of Christ to our hearts) purifying them, and then renews us, changing our nature.
The other passage (Eph 5:25-27 ) is perfectly in line. It says, “Christ loved the church and gave himself for it; that having cleansed it by the washing of water through the word, he might sanctify it and present it to himself a glorious church, having neither spot nor wrinkle, nor blemish, nor any such thing.” Here again the work done is all on the divine side. It is Christ that loved us. It is Christ that gave himself for us. It is through the application of Christ’s blood that we are cleansed, washed through the word preached and believed. There is nothing in it that we are to do. We may learn our duty from other passages of Scripture, but not from these three.
The cleansing, mark you, is a washing by the word, not a washing by water. That is, the word of God holds up Christ as the object of our faith, we accept him and the Spirit applies the blood for our cleansing. It is said in the first letter to the Corinthians, “Such were some of you, but ye were washed, ye were sanctified.” Here we have the washing first again. The washing here referred to is not a bodily washing in baptism, but a spiritual cleansing that comes from the application of Christ’s blood by the Spirit, then follows the sanctifying.
It has been objected that the term loutron in Tit 3 and Eph 5 , meaning laver or bath, is too expressive and broad a word to correspond to the sprinkling of the ashes of the red heifer. I meet this criticism squarely by citing a pertinent passage from Zec 13:1 : “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.” This fountain evidently refers to the blood of Christ, and is so embodied in Cowper’s hymn which we often sing: There is a fountain filled with blood Drawn from Immanuel’s veins; And sinners plunged beneath that flood, Lose all their guilty stains.
Certainly if the blood of Christ can be referred to as a fountain into which the bathing or cleansing takes place, loutron in Tit 3 and Eph 5 is not too broad a word to express the fact.
But to put on the crowning proof: In Rev 7 , referring to the great multitude which no man can number, which God brought out of every nation, of all tribes and places, and tongues, standing before the throne of the Lamb, arrayed in white robes, with palms in their hands, this explanation is given: “These are they that came out of the great tribulation, and they washed their robes and made them white in the blood of the Lamb.”
In the last chapter of the book (Rev 22:14 ) it is said) “Blessed are they that wash their robes that they may have the right to come to the tree of life, and may enter in by the gates into the city.” Here is the washing that corresponds to the passage in 1Co 6:11 , “Ye were washed,” and to the passage in Ephesians, “having cleansed them through the washing of water by the word,” and to the passage in John, “born of water.”
If anything more were needed, the added clause in the Titus passage is, “which he poured out upon us richly through Jesus Christ.” That is, the washing of regeneration and the renewing of the Holy Spirit, both come from his out-poured Spirit. Indeed, if it could be maintained that the “washing of regeneration” in Titus, and the “born of water” in John, and the “cleansing by the washing of water through the word,” in Ephesians, refer to baptism, two things would follow like a conqueror: First, that baptism is absolutely essential to salvation; second, it must precede in every case the work of the Holy Spirit in renewing our hearts. The grammatical construction demands as much, and no less.
QUESTIONS
1. Why should every church have an elder or elders?
2. What reason here given for extending the scope of the examination of the elder beyond church entrance qualifications?
3. What passage in Ephesians emphasizes this thought, and what the substance of it?
4. What is the keynote of this letter?
5. What use does Paul make of doctrine in this letter?
6. What is the first great doctrinal statement in the letter?
7. What does the grace that brings salvation teach us?
8. What fundamental of Christianity taught here?
9. What is the relation of the second advent to the life?
10. How may one with postmillennial views maintain such an attitude toward the second advent?
11. How are the lessons of grace reinforced?
12. What is the meaning of “peculiar” in the King James Version?
13. What is the second great doctrinal passage in the letter?
14. What is the difficulty of the passage?
15. What is the meaning of “washing of regeneration,” what its true parallels in Scripture and what their explanation?
16. What hymn contains this truth?
17. If “washing of regeneration” here means baptism, then what must follow?
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. , 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 ; as Thebes had a hundred gates, and was therefore called
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.: . gives the mere fact of leaving behind when Paul left the island; . 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: implying the furtherance, addition of . The middle voice, as so often, carries only so far the subjective sense, that whereas the active would state the mere fact of , the middle implies that the subject uses his own agency: facit per se : see Krger, Griechische Sprachlehre, p. 363, who calls this the dynamic middle. So Polybius, xxx. 5. 13, ) of those things which are defective (‘qu ego per temporis brevitatem non potui expedire,’ Beng.: , , . Theodr-Mops. in Huther), and ( brings out, among the matters to be attended to in the , especially that which follows) mightest appoint city by city (reff.) elders (see 1Ti 4:14 ; note on Act 20:17 . Thl. remarks, , . , , ), as I prescribed (reff.) to thee (“ 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.):
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 . : The force of here will be apparent if we compare 2Ti 4:13 ; 2Ti 4:20 . It means to leave behind temporarily something or someone; 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.
: It is possible that 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 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 is used of the institution of a new order of ministry in Act 6:3 . introduces the chief point in the .
: 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.
: 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.
NASB (UPDATED) TEXT: Tit 1:5-9
5For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, 6namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. 7For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, 8but hospitable, loving what is good, sensible, just, devout, self-controlled, 9holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.
Tit 1:5 “For this reason” Titus’ assignment was to (1) set in order the things that were lacking or left undone, and (2) to appoint elders (cf. Act 14:23). The problem was not to reform an existing structure, which proved to be inadequate, but to establish a structure. Here we see a different type of polity structure than 1 Timothy 3, which was addressed to the established church at Ephesus. Notice Titus appoints, not a congregational vote. Notice the phrase “in each town.” Remember both Timothy and Titus were apostolic legates, not local pastors or regional leaders.
“Crete” This was the original home of the Philistines and the pre-Greek Minoan culture. Act 27:7-13 states that Paul visited this island on his way to Rome, but it does not record that he preached there then. This is why many commentators (including this author) believe these Pastoral Letters reflect a fourth missionary journey after Paul was released from Roman imprisonment sometime in the early 60’s.
“that” This is a hina (purpose clause) so characteristic of Paul’s letters (cf. Tit 1:9; Tit 1:13; Tit 2:4-5; Tit 2:8; Tit 2:10; Tit 2:12; Tit 2:14; Tit 3:7-8; Tit 3:13-14).
Paul wanted Titus to
1. set (aorist middle subjunctive) in order what remains
2. appoint (aorist active subjunctive) elders
“appoint” The verb “appoint” means “to put in charge of.” The same verb is used of the Apostles “appointing the seven in Act 6:3. It is a delegation of authority.
Paul directs Titus to appoint elders in these new churches as he and Barnabas did in Act 14:23. Paul does not direct Timothy to do the same because the house churches in Ephesus were an established work (cf. 1 Timothy 3).
“elders” The term presbuteroi is synonymous with “overseers” (cf. Tit 1:7) and “pastors” (cf. Act 20:17; Act 20:28; Tit 1:5; Tit 1:7). This term has a Jewish background, while “overseers” has a Greek city-state political-administrative background. Notice the qualification in 1Ti 3:6 that they not be new converts is left out. This implies these were new churches being formed. See SPECIAL TOPIC: ELDER at 1Ti 5:1.
“as I directed you” This is an aorist middle imperative. Titus was acting as Paul’s apostolic surrogate.
Tit 1:6 “if” This is a first class conditional sentence. Paul assumed there would be qualified men in every city.
NASB”is above reproach”
NKJV, NRSV”blameless”
TEV”without fault”
NJB”irreproachable character”
This is the key to all of the qualifications, both positive and negative, of both 1 Timothy and Titus (cf. Tit 1:6-7; 1Ti 3:2; 1Ti 3:7; 1Ti 3:10; 1Ti 5:7; 1Ti 6:14). This is not the exact Greek term found in 1 Timothy 3, but a synonym used in exactly the same way. The minister must be a good witness to those within the believing community and to the unbelievers in the community (cf. Tit 2:5; Tit 2:8; Tit 2:10; Act 2:47; Act 4:4; Act 4:31; Act 5:13; Act 5:42). See Special Topic at 1Ti 3:2.
These qualifications must be interpreted in light of two purposes: (1) the leaders must be acceptable to believers and unbelievers; evangelism is the ultimate goal and (2) the leaders must be observably different from the false teachers. It is difficult to know exactly how to apply these qualifications to different cultures and time periods. Believers must guard against historically conditioned rules, yet be open to God-given principles. My experience with modern western churches has been that:
1. they proof-text one or more of these qualifications, but ignore or depreciate others
2. they add to these guidelines and claim biblical authority for the additions
3. they interpret these rules in light of our day instead of a first century culture, which was disrupted by false teachers
4. they take ambiguous phrases and turn them into dogmatic rules that universally apply
Please consult my more complete discussion on 1 Timothy 3, www.freebiblecommentary.org.
“the husband of one wife” This phrase has caused much discussion. It is obvious that it was also an important issue to the church at Ephesus (cf. 1Ti 3:1; 1Ti 3:12; 1Ti 5:7). This can refer to
1. polygamy
2. remarriage after divorce
3. second marriage after the death of a spouse
4. a man who is faithful and attentive to his wife and family
The early church put a high value on family relationships, and any problem in this area disqualifies one from leadership positions in the church.
1. The first was not a problem in the Roman Empire but may have been a problem in the Jewish community (Jacob, Elkanah, David, Solomon).
2. The second was a great problem in the Empire as well as a problem within Judaism based on the rabbinical discussions between the conservative school of Shammai and the liberal school of Hillel.
3. The third was a major concern of the Early church, especially Tertullian, and is still a problem in Europe; however in 1Ti 5:9 (cf. Rom 7:1-2; 1 Corinthians 7) widows can remarry with no reproach.
4. The fourth relates to the false teachers’ depreciation of marriage (cf. 1Ti 4:3). In this sense it is another way of asserting the need for a strong family life, yet not necessarily excluding unmarried men (remember Jesus and Paul were single).
“having children who believe, not accused of dissipation or rebellion” This is discussed in 1Ti 3:4-5). Leadership qualities can be seen in one’s home life. Any kind of difficulty between husband and wife or children or grandparents was a basis for disqualification in this early church setting. “No handle for criticism” is the main concern. How one rules his home shows how he would tend to lead the church. Those of us who are vocational ministers worry about this qualification! Often preacher’s kids rebel even in the presence of a godly home and godly parents. Maybe our lack of dogmatism on this point should be reflected toward the others’ qualifications as well.
Does Tit 1:6 apply to the children of a pastor, or is it two more qualifications for the pastor? Either way it focuses on the family’s lifestyle and attitude toward authority. I think in an extended list of qualifications that it refers to the prospective leader.
Tit 1:7 “the overseer” This term episkopon is usually translated “overseer” or “bishop.” The context shows that they refer to the same person (cf. Tit 1:5; Tit 1:7 and Act 20:17; Act 20:28). This term has a Greek city-state, political-administrative background. See note at 1Ti 3:2.
“as God’s steward” This refers to a household steward (cf. 1Co 4:1; 1Co 9:17). This family term is related to the qualifications of Tit 1:6. The pastor as a family man reflects how he will lead the church. There are five negative characteristics in Tit 1:7 and six positive characteristics in Tit 1:8. See SPECIAL TOPIC: VICES AND VIRTUES in the NT at 1Ti 1:9.
NASB, NKJV”not self-willed”
NRSV, TEV”not arrogant”
NJB”never arrogant”
This is a compound term from autus (one’s self) and edomai (pleasure). It characterizes that person who is willful, obstinate, arrogant, self-pleasing (cf. 2Pe 2:10).
“not quick-tempered” This is the term org, which referred to an outburst of anger. It is the opposite of the terms “gentle” and “peaceful” in the list of qualifications in 1Ti 3:3. This characterizes one prone to anger or drastic mood swings.
NASB, NRSV”addicted to wine”
NKJV”not given to wine”
TEV”or a drunkard”
NJB”nor a heavy drinker”
This seems to be an allusion from the Septuagint of Pro 23:29-35. It must be re-emphasized that the Bible rails against drunkenness but does not teach total abstinence (cf. Gen 27:28; Psa 104:14-15; Ecc 9:7; Pro 31:6-7). Total abstinence comes from an individual believer’s commitment to the Lord Jesus based on the limiting of one’s personal freedoms because of love for others within the culture in which he/she ministers (cf. Rom 14:1 to Rom 15:13; 1 Corinthians 8-9; 1Co 10:23-33). See Special Topic: Biblical Attitudes Toward Alcohol (fermentation) and Alcoholism (addiction) at 1Ti 3:3.
NASB”not pugnacious”
NKJV, NRSV,
TEV, NJB”not violent”
This is literally “not a striker.” This may be related to the overuse of alcohol or certain personality types (cf. 1Ti 3:3).
NASB”not fond of sordid gain”
NKJV”not greedy for money”
NRSV”or greedy for gain”
TEV”or greedy for money”
NJB”nor avaricious”
This same problem is reflected in the false teachers in Tit 1:11. See fuller note at 1Ti 3:8.
Tit 1:8 “hospitable” This is literally “lover of strangers.” The inns of Paul’s day were notorious houses of prostitution, therefore, Christians, and especially Christian leadership, had to have their homes open for itinerant missionaries and for the needy of the community (cf. 1Ti 5:10; Rom 12:13; Heb 13:2; 1Pe 4:9; 3Jn 1:5).
“loving what is good” Both of the first two terms of Tit 1:8 are compounds of phileos and agathos. This phrase was a common phrase of affirmation in the Greco-Roman culture. It has been found often in their inscriptions. Its opposite is found in 2Ti 3:3, which characterizes the false teachers.
NASB, NJB”sensible”
NKJV”sober-minded”
NRSV”prudent”
TEV”disciplined”
This term in its various forms is common in the Pastoral Letters (cf. 1Ti 2:9; 1Ti 2:15; 1Ti 3:2; 2Ti 1:7; Tit 1:8; Tit 2:2; Tit 2:4-6; Tit 2:9; Tit 2:12; Tit 2:15). The term reflects the avoidance of the extremes. It implies a balanced life.
See full note at 1Ti 3:2.
NASB”just, devout”
NKJV”just, holy”
NRSV, NJB”upright, devout”
TEV”upright, holy”
These qualities are not listed in 1 Timothy 3. They were often linked together in Greek culture. They are terms that reflect the relationship between duty toward God and duty toward man.
“self-controlled” This describes Paul’s preaching before Felix and Drusilla in Act 24:24 ff. It is used in connection with one of Paul’s athletic metaphors in 1Co 9:25. It is also used of a quality of Christian maturity in Tit 2:2 and 2Pe 1:6. The noun appears in the list of the fruit of the Spirit in Gal 5:23. It reflects someone who, through the Spirit, has been able to control the passions and pulls of a fallen world system, the temptations of Satan (demonic) and a fallen sin nature. This describes a believer who has become Christ-controlled.
Tit 1:9
NASB, NKJV”holding fast the faithful word”
NRSV”must have a firm grasp of the word that is trustworthy”
TEV”must hold firmly to the message which can be trusted”
NJB”a firm grasp of the unchanging message”
This is a present middle participle. Believers are to be a link in the chain of apostolic, historical Christianity. They must grasp and hold on tenaciously to the Old and New Testaments which are the self-revelation of the one and only true God. It is their, and our, only guide for faith and practice!
NASB, NRSV”which is in accordance with the teaching”
NKJV”as he has been taught”
TEV”which agrees with the doctrine”
NJB”of the tradition”
Church leaders must pass on the Apostolic truths they have been taught without change.
“so that he will be able both to exhort in sound doctrine” The minister, by personal preparation, spiritual giftedness, and love must be able to work with believers and non-believers. His task involves teaching, preaching, and modeling (i.e. living out) the gospel and correcting false teachings (cf. 2Ti 4:2).
For “sound doctrine” see notes at 1Ti 1:10.
“and to refute those who contradict” The next few verses (cf. Tit 1:10-16) describe the attitudes and actions of these false teachers. There was an obvious Jewish element (cf. Tit 1:10; Tit 1:14).
For. . . cause. Greek. charin, occurrence Tit 1:11. See Eph 3:1, Eph 3:14.
left. Greek. kataleipo. The texts read apoleipd, as 2Ti 4:20.
in. App-104.
Crete. The island lying in the Aegean Sea still bears the ancient name. It is about 140 miles long by about 30 wide.
that = in order that, Gr, hina,
set in order. Greek. epidiorthoo. Only here.
the . . . wanting. Literally the loft things. Compare Tit 3:13.
ordain = appoint. Greek. kathistemi. First occurrence Mat 24:45.
elders. See Act 20:17. Compare 1Ti 5:17, App-189.
in every city = city by city, Gr, kata (Ale 104. x. 2) polin.
appointed, Greek. diatasso. Occurs sixteen times, generally “command”.
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.
Tit 1:5. , 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]- , the things that are wanting) the things which I could not accomplish when I was there, in consequence of the shortness of my time.-) Paul (set in order), Titus (completes the setting in order).-, as) Paul had stated the qualifications which the presbyters ought to have; he now repeats them.
[2] , in Crete) which is now called Candia, a populous island.-V.g.
Tit 1:5
For this cause left I thee in Crete,-Paul, clearly from this, had been at some time in the Island of Crete, south of Greece, and had preached the gospel there. Titus was with him, and he had left him to remain in the island for a time.
that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge;-While there were persons from Crete in Jerusalem on the day of Pentecost (Act 2:11), it is likely that up to the time of Pauls visit but little effort had been made to spread the gospel. None among the Gentiles, who chiefly inhabited the island, had heard the gospel till Paul and Titus preached and planted churches there. Just when or how long Paul remained there we do not know, yet it is certain that he labored there for a time and planted churches. After preaching he hastened elsewhere before the Christians had time to develop themselves in the work of the Lord. So he left Titus, no doubt a gifted teacher, to supply the needed teaching, and as the members proved their capacity put them in the lead that were fitted to teach and lead in the work of the Lord.
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 – ,” “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.
I left, 1Ti 1:3
Crete: Act 2:11, Act 27:7, Act 27:12, Act 27:21
set: 1Ch 6:32, Ecc 12:9, Isa 44:7, 1Co 11:34, 1Co 14:40, Col 2:5
wanting: or, left undone
and: Act 14:23, 2Ti 2:2
Reciprocal: Lev 14:42 – General 1Ch 15:16 – chief Ezr 8:17 – ministers Eze 44:9 – General Joh 10:2 – he that Joh 15:16 – ordained Act 11:30 – to the Act 17:14 – but Act 20:17 – the elders Act 28:30 – Paul 1Th 5:12 – and are 1Ti 5:1 – an elder 1Ti 5:22 – suddenly Tit 1:7 – a bishop Jam 5:14 – for 1Pe 5:1 – elders
Tit 1:5. Between the first and second imprisonment of Paul, he traveled among the churches in a few places, and Titus was with him a part of the time. When they came to Crete (a large island off the coast of Greece), they found the churches on the island somewhat out of order and without rulers. Paul went on his journey, but left Titus there as evangelist in charge to bring the work to a scriptural establishment. This consisted in whatever was necessary to bring conditions into line, and then ordain (or appoint) elders. Note that he was to appoint a Plurality of elders and it was to be in every city. The plan of human practice is to have a plurality of churches under one elder, while the scriptural plan is a plurality of elders over one congregation. It was the duty of Titus under the instruction of Paul, to remain in Crete until he had completed this evangelistic work. For more detailed explanation of the work of an evangelist, see the comments at 2Ti 4:5.
Qualifications of the Elders to be appointed, 5-9.
Tit 1:5. Note the importance of organization to preserve pure doctrine in the Church. It was part of the apostolic function to institute Church officers. Paul engaged in this when he left Crete. But the word ordain (used of deacons in Act 6:3) tells nothing of how the elders were selected or appointed.
Eldersprobably more than one in every city. [See Excursus on the Eldership.]
As I had appointed, verbally, before leaving.
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.
Crete and Titus’ Task
Titus was left on the island with the specific mission of setting things right. Several problems are dealt with in the epistle that were likely on Paul’s mind when he wrote these words. Clearly, Paul must have been on Crete with Titus at one time. Likely this occurred after he was released from his first Roman imprisonment. In addition to providing the things they were lacking, Titus was to appoint elders. These were to be in every city, among the hundreds in Crete, where the gospel had spread.
Jews from Crete were present on the day of Pentecost ( Act 2:11 ). Some may have obeyed the gospel and taken the seed home when they returned. On his journey to Rome, Paul spent some time in Fair Havens. The text does not tell us whether he got to go ashore. Because the Fast was already past, we know it was the fall of the year. Paul advised them to winter there. The ship’s owner and helmsman insisted they try to reach Phoenix, a harbor some fifty miles west of the bay. Luke details the tragic choice they made ( Act 27:1-44 ).
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.
Tit 1:5-9. The Appointment of Elders.Paul renews in writing instructions delivered orally to Titus during his recent visit to Crete. As in Asia (1Ti 3:1 ff.), the safeguard against error is a wisely constituted ministry, faithful in conserving the true doctrine. For the elders qualifications cf. 1Ti 3:1-7*. The lists are essentially identical, the chief difference being the addition here of just, holy, etc., and the omission of not a novice.
6. blameless: 1Ti 3:10*.husband, etc.: 1Ti 3:2*.children, etc.: the reason is given in 1Ti 3:4 f.
Tit 1:7. bishop: 1Ti 3:1*. Moffatt regards Tit 1:7-9 as a gloss, breaking the connexion between Tit 1:6 and Tit 1:10. The sequence of Tit 1:9 and Tit 1:10, however is excellent. Equally needless is Clemens and Hesses view that Tit 1:7-11 are interpolated.
Tit 1:9. the teaching: i.e. apostolic doctrines.sound doctrine: 1Ti 1:10*.gainsayers: i.e. the false teachers.
Verse 5
Left I thee in Crete. The ship in which Paul performed his voyage to Rome, as recorded at the close of the Acts, touched repeatedly at the ports of Crete. This is the only case in which any record remains of Paul’s visiting the island. At what time he put Titus in charge there, and when this Epistle was written to him, are both wholly unknown.–Elders; pastors; called bishops in Titus 1:7.
Week 2: Tit 1:5-9 THE JOB
PURPOSE OF THE LETTER:
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:
“Cause” is normally translated as it is here, but it comes from a word relating to “speak reproachfully” built into the word – maybe indicating the mind set of the Apostle at the time – speaking of the Cretans and those things wanting in the church. One must wonder.
Paul tells Titus that he is there to set things in order, ordain elders in every city. Seems to be two items of labor, which most likely are intertwined, but still distinct.
“Set things in order” probably included the need for leaders and the ordination of elders would have been needed, thought I would think there was further order needed. Had Paul only wanted elders, he would have stopped at telling Titus to ordain elders. The training of men to be elders would also have been needed.
What other items might have been on the apostle’s mind in the thought of “order?” I would suggest that he wanted Titus to set up constitutions and doctrinal statements, but that would be pressing today’s standard upon the Cretan church. There probably was a certain amount of sorting out of the believers as to maturity level, of doctrinal correctness, but I’d guess the majority of this thought would have been correcting problems of organization, and people problems.
There may have been some lifestyle issues that needed to be dealt with as well. Certainly today there are within the church. The church life style is not too much removed from that of the world in most cases today.
“Ordain elders” brings us to a topic that many have problems with. Actually, two problems. The first being ordination and the second being elders. Let’s deal with these one at a time.
Ordination: The term used here simply means to set into office, or appoint. It is not some big procedure to bring about a potluck followed by a seven o’clock service where a bunch of old guys “approve” of a young guys schooling.
If you look at the qualifications coming up in the text, little is said of education, but is mostly about life style and character. Today’s ordination is far from what it was in the early church and far from what it should be.
Normally, today a bunch of pastors come together to question the man’s belief system and/or tear it down. There seldom is any checking of the character, nor the lifestyle of the man in question. Seldom are the church leaders involved in this process. In some cases the church leaders are purposely excluded as if they are not related in any way.
In my mind, ordination might run along this line. When you have need of a man to fill a leadership role, you look around your church and see if there are any that would fit the qualifications listed for us in Scripture (I Timothy and Titus). If there is someone that qualifies, has a proper life style and seems to fit, then consider him and have him consider the position. Open the process to the congregation if he is desirous of the office and see if all concur about his qualifications/lifestyle. If all seems appropriate, then ordain him.
Now, just what ordain should entail is the question. It could be as simple as appointing him to the position at a regular service of the church, to a service committed to the ordination, to include challenge, description of the office/qualifications for the congregation, prayer and commitment. It seems open to what the church would desire.
In a case where there is no one in the congregation that is qualified/desirous, then go outside the church. Seek input from other congregations. When it comes to knowing if the person is qualified, have the church leaders interview him, send out letters to his home church, to his employer, to his neighbors and see if he really lives what he believes. If all looks good, install him for a trial period so you can evaluate his qualifications/lifestyle. Then proceed to the ordination when all is confirmed.
I recently watched a thread on an internet board on this subject. I watched for awhile and finally asked for a Biblical basis for ordination. Of course Acts was brought up – when Saul was separated and ordained. I posted back that the text did not mention a council of men questioning/badgering the candidate and that I did notice fasting was a part of the process – I pointed out that most ordinations include pot lucks rather than fasting.
We are far from Biblical in our process of choosing leaders these days even though most deny it and assert how Biblical they are. If you are recognizing the qualifications in a person, if they are called of God, you have prayed and fasted over the subject, then ordain them and kick them out into the ministry they are called to. That process contains nothing about a board of pompous pastors trying to trip up a young man that seriously wants to serve his Master.
Some would ask if I have been to an ordination. My answer would be that I have been in attendance at two. The first was my own, when my church board, which had known me and watched me mature for years, met with me and asked me some questions about the doctrinal statement they had requested. They knew me, they knew what I believed, and they knew my calling, they had been praying about the subject and they ordained me. Now, some would say I am not properly ordained, and that is probably true as far as the “church” is concerned, but I rely on the fact that I was Biblically ordained.
The second ordination I went to was to a minor acquaintance that invited me to be on his board. I arrived and because I wasn’t a pastor or man of renowned I was not asked to sit with the pastors. In fact I was not even recognized by the ordination council as being there or being a part of the council when they were introduced.
The council began the questioning. Many of the questions were sent to the candidate prior to the meeting and his responses were in the hands of the rest of the council. I had not seen them. The council president became infuriated with one point of the man’s doctrine and rather than keep his silence which is the norm as president, he blurted out his disdain for the man’s comments.
All this time the elders of the church were sitting behind me – also not introduced.
The schedule by the way was the council in the afternoon followed by a pot-luck and then the ordination service. Seemed rather obvious the conclusion to the council was totally forgone.
The council finally drew their questioning to a close, though they did not ask the man of his call from God, nor his call to this church nor much of anything about his character or qualifications for the office. The president stood, asked for the elders of the church to leave, and they voted on the man.
It seems in Acts the elders of the church did all the work and did the ordaining.
I am not sure why they did not ask me to leave – the vote was taken and the man was able to enjoy the pot luck.
That was the last ordination I attended and the last I desire to attend if arranged by today’s church. I decided if I wanted to see sanctimonious people playing their silly games, I could go to most any lodge and see similar goings on. Not that there aren’t some good Biblical ordinations going on today, but they are few I would guess.
Elders: I won’t take time to try to prove this point, but I believe that there should be multiple elders in every church. These men should be from the congregation. A paid pastor might be brought in if needed, but he should go through the procedure listed above. He should be evaluated for qualification/lifestyle.
If you list the terms, elder and elders you will find that the plural is used in a majority of cases in the New Testament. There are some cases that might indicate one elder, but the majority of usages are plural, not singular. If you look to the Old Testament you will find that multiple is usually the case as well.
There is a movement today that says that multiple elders are the norm and that all of them should be paid elders – as in from outside the church. I would challenge anyone to give Biblical basis for this concept.
I think if you do a word study on elder/elders you will come to the thought of multiple elders in each church. There is safety of decision when you have multiple people considering an issue. You also have a multiple set of ideas to consider and evaluate.
Now, in the context, we are speaking of selecting, evaluating and ordaining men to the office of elder in each of the churches. In my view Titus was to ordain multiple elders in multiple churches. Others would reject this thought for the idea of ordaining AN elder in multiple churches. Either way Titus was to set himself about setting leadership in the churches of Crete.
“In every city” indicates only that there were more than one church already existing on the island, and all were in need of leadership.
We might take note of Paul’s habit of planting churches and then returning later to set up leadership. I have often wondered if this lapse of time was for the congregations to consider their members and select those they thought fit the qualifications for the office.
Act 14:21 “And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch, 22 Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”
Barnes mentions that Homer told of a hundred cities on Crete. No doubt many were small, but it is possible that there were many churches that needed the assistance of Titus.
I have mentioned that FASTING was a part of this ordination process. We might have to do a word study on that to see what it is before getting into the ordination process. Not many today have a handle on what fasting is.
Be sure to notice that there is no requirement of schooling, ordination council, nor is there a specific age mentioned. The thought is to ordain elders of proper stature to watch over the believers in the different cities.
The fact that he was to ordain elders – plural – in every city indicates the plurality of elders in a church. Paul had evidently started the churches in the different cities and would not have had time to plant multiple churches in every city he visited.
The lack of mention of appointing deacons is of interest. The churches may have already had them in place at the time, or more likely in my mind, Paul was leaving this to be done when the elders were appointed. It would be properly their place to call for deacons as there was a need in the church for them.
Paul must have planted the churches and then moved on as he did in the book of Acts when he planted churches on the way out on his journey and appointed elders on the way back. This would give time for the congregations to see the natural leadership emerging from within the body of believers.
Some might suggest that it was not Paul that planted the churches, to which I would respond, this is quite possible, but why would he feel it his responsibility to see to the needs of leadership by sending Titus?
Before we move on there is an important item to observe. Paul wanted Titus to ordain elders in verse five, while he mentions “bishop” in verse seven. The two terms seem to refer to the same office. The term bishop is “episkopos” and the term elder is “presbuteros” – two completely different words. Episkopos relates to oversight, of seeing to it that what needs to be done is being done. Presbuteros relates to age or elder, one of age. It would seem that the idea of elder would relate to the maturity while the word bishop would relate to the office itself rather than the person. The point being – we don’t have two offices mentioned here.
Gill has a paragraph relating to some historical letters that were sent to churches on Crete in the second century from a bishop in Corinth. It might interest history buffs.
Let’s move onto the qualifications set forth for elder.
1:5 {6} 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:
(6) The first admonition: to ordain elders in every church.
II. INSTRUCTIONS FOR SETTING THE CHURCH IN ORDER 1:5-3:11
As in 1 Timothy, Paul plunged into the business of his letter immediately since he was writing a trusted colleague. This partially explains the absence of a thanksgiving section in these two epistles. The serious threat of false teaching may be another reason. By contrast, 2 Timothy is more personal, and it contains a thanksgiving.
A. The appointment of elders 1:5-9
Paul began his instructions with these directions to emphasize the priority of setting qualified leaders over the affairs of the local churches (cf. Act 6:3).
Titus, like Timothy, served as the agent of an apostle with apostolic authority. He was in a position of authority over the other local Christians.
"Timothy was not the pastor of the church at Ephesus in the modern sense of that term; nor was Titus the bishop of the Cretan churches, as is sometimes thought. Both men are addressed as the personal representatives of the apostle Paul and had been left at their stations to carry out the work assigned to them by the apostle." [Note: D. Edmond Hiebert, Titus and Philemon, p. 7.]
"Titus may have been older, more mature and therefore less prone to depression and the need for encouragement than was Timothy. The Cretan situation was also less serious, and Titus was in less danger." [Note: Mounce, p. 385.]
The public reading of this epistle would have helped the Christians recognize Titus’ authority and submit to Paul’s instructions.
The churches in Crete needed organization. The ones in Ephesus, where Timothy was when Paul wrote 1 Timothy, had been in existence longer and seem to have been better organized. An evidence of this may be that in 1 Timothy Paul wrote about removing bad elders (1Ti 5:19-25). In Titus we see no need for this. Paul prescribed an organizational structure but left it flexible. He did not dictate the details but left these open for local leaders to determine. Consequently the quality of the church’s leaders was very important.
"It is . . . impossible to determine how many elders would have been selected in every town (meaning ’in the house church of each town’); but the general rule would probably have been a plurality of leaders." [Note: Towner, 1-2 Timothy . . ., p. 224. Cf. Philippians 1:1.]
We do not know how many churches there were on Crete, but Homer, who lived in the ninth century B.C., referred to the island as "Crete of the hundred cities." [Note: Cited by Barclay, p. 268.] It was heavily populated.
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, {1Ti 5:1-25} 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 different Greek words ( ) 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 (, ), 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 passage 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.”
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Abbott’s Illustrated New Testament
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary