Verse
Context
Appointing Elders on Crete
4To Titus, my true child in our common faith: Grace and peace from God the Father and Christ Jesus our Savior.5The reason I left you in Crete was that you would set in order what was unfinished and appoint elders in every town, as I directed you. 6An elder must be blameless, the husband of but one wife, having children who are believers and who are not open to accusation of indiscretion or insubordination.
Sermons
Aaron Hurst
Zac Poonen
Keith MalcomsonZac Poonen
J.H. NewmanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, καταστησῃς, elders - persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place are the same as those termed bishops in Tit 1:7. We have many proofs that bishops and elders were of the same order in the apostolic Church, though afterwards they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject. In every city. - Κατα πολιν. This seems to intimate that the apostle had gone over the whole of the hecatompolis or hundred cities for which this island was celebrated. Indeed it is not likely that he would leave one in which he had not preached Christ crucified.
Jamieson-Fausset-Brown Bible Commentary
I left thee--"I left thee behind" [ALFORD] when I left the island: not implying permanence of commission (compare Ti1 1:3). in Crete--now Candia. set in order--rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Act 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Act 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Act 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission. ordain--rather, "appoint," "constitute." in every city--"from city to city." as I . . . appointed thee--that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word."
John Gill Bible Commentary
For this cause left I thee in Crete,.... Not in his voyage to Rome, Act 27:7 but rather when he came from Macedonia into Greece, Act 20:2. Crete is an island in the Mediterranean sea, now called Candy; See Gill on Act 2:11. Here Paul preached the Gospel to the conversion of many; but not having time to finish what he begun, left Titus here for that purpose: that thou shouldest set in order the things that are wanting; that is, form the young converts into Gospel order, into a regular Gospel church state; settle a proper discipline among them; instruct them more largely into the doctrines of the Gospel; and correct their manners, and direct them in everything, both with respect to faith and practice: and ordain elders in every city: for this island, though it was not above fifty miles in breadth, and two hundred and seventy in length, yet had an hundred cities in it (d); and it seems as if the Gospel had been preached in most, if not all of them, and churches were formed: however, in as many of them as there were churches, the apostle would have Titus see to it, and take care that they had proper officers fixed in them, particularly elders, pastors, or overseers, to preach the Gospel, and administer the ordinances to them, to watch over them in the Lord, and put the laws of Christ's house in execution, and keep up a strict discipline in it, according to the will of God. What Titus was to do in this affair, was to put the churches upon looking out, and choosing from among themselves proper persons for such service, and to direct, assist, and preside at the elections and ordinations of them: for we are not to suppose, that the ordination of elders was the sole act of Titus, or alone resided in him; but in like manner as Paul and Barnabas ordained elders in every church, by the suffrages of the people, signified by the stretching out of their hands; in which they directed, presided, and also assisted in prayer, with fasting, Act 14:23 as I had appointed thee; when he left him at Crete; when he gave him orders and instructions, both with respect to the persons, and their qualifications, whom he would have ordained, and with respect to the manner in which it should be done: the former of these he repeats in the following verses. From all which it clearly appears, that there were churches in Crete, and pastors placed over those churches; very probably the Cretes, who were at Jerusalem on the day of Pentecost, Act 2:11, and heard Peter's sermon, and were converted by him, some of them returning to their own country, might first bring the Gospel to this island, and lay the foundation of a Gospel church state here. It seems by what is said in this text, that the Apostle Paul was in this island himself, and preached the Gospel, and after him Titus, whom he left behind; and if any credit is to be given to the subscription of this epistle, he was the first bishop of the church in it: and it is certain, that in the "second" century there were churches in this island, particularly at Gortyna, and other places, to whom Dionysius (e), bishop of Corinth, wrote letters, in which he greatly extols Philip their bishop; and in another letter of his to the Gnossians, or to the church at Gnossus, another city in Crete, he makes mention of Pinytus as their bishop, and whom he commends for his orthodox faith, great knowledge of divine things, and care of his flock; and both these lived in the times of the Emperors Antoninus Verus and Commodus (f); which churches, no doubt, continued in the "third" century, since in the "fourth" we read of bishops sent from Crete to the synod at Sardica: and in the "fifth" century, a bishop of Gortyna in Crete is reckoned among the bishops in the council of Chalcedon: and in the "sixth" century, Theodorus, bishop of the same place, subscribed in the fifth synod at Constantinople: and in the "seventh" century, Paul archbishop of Crete, Basil bishop of Gortyna, with several other bishops of churches in the island, were present at the sixth synod at Constantinople: and in the "eighth" century, as appears from the acts of the Nicene synod, Helias was bishop of Crete, Anastasius bishop of Gnossus, a city in it, and Melito, Leontins, and Galatas, bishops of other places in the same island: and in the "ninth" century, a bishop of Gortyna, in defence of the cause of Christ, became a martyr (g); so far churches, and bishops, bearing the Christian name, are to be traced in this island. (d) Plin. l. 4. c. 12. Mela, l. 2. c. 14. Solin, c. 16. (e) Apud Euseb. Eccl. Hist. l. 3. c. 24. (f) Sophronius in Hieron. Catalog. Script. Eccl. c. 38. 40. (g) Hist. Eccl. Magdeburg. cent. 4. c. 2. p. 5. c. 9. p. 425. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. c. 10. p. 255. cent. 8. c. 2. p. 6. cent. 9. c. 2. p. 4.
Matthew Henry Bible Commentary
Here is the end expressed, I. More generally: For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting. This was the business of evangelists (in which office Titus was), to water where the apostles had planted (Co1 3:6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. Observe, 1. The apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the barbarians, and laboured to spread the gospel as far as he could among them all. And, 2. His faithfulness and prudence. He neglected not the places that he went from; but left some to cultivate the young plantation, and carry on what was begun. 3. His humility; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospel might be furthered and the good of souls promoted, he willingly used the hands of others in it: a fit example for exciting zeal and industry, and engaging to faithfulness and care of the flock, and present or absent, living and dying, for ministers, as much as in them lies, to provide for the spiritual edification and comfort of their people. We may here also observe, 4. That Titus, though inferior to an apostle, was yet above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first state and form, and then to pass to other places for like service as there might be need. Titus was not only a minister of the catholic church (as all others also are), but a catholic minister. Others had power habitual, and in actu primo, to minister any where, upon call and opportunity; but evangelists, such as Titus was, had power in actu secundo et exercito, and could exercise their ministry wherever they came, and claim maintenance of the churches. They were every where actually in their diocese or province, and had a right to direct and preside among the ordinary pastors and ministers. Where an apostle could act as an apostle an evangelist could act as an evangelist; for they worked the work of the Lord as they did (Co1 16:10), in a like unfixed and itinerant manner. Here at Crete Titus was but occasionally, and for a short time; Paul willed him to despatch the business he was left for, and come to him at Nicopolis, where he purposed to winter; after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him in scripture, so that from scripture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luk 12:14, Who made me a judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weakening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the king and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had himself been here labouring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they are set therein, to hold and keep them so. The best are apt to decay and to go out of order. Ministers are to help against this, to get what is amiss rectified, and what is wanting supplied. This in general was Titus's work in Crete: and, II. In special: To ordain elders in every city, that is, ministers, who were mostly out of the elder and most understanding and experienced Christians; or, if younger in years, yet such as were grave and solid in their deportment and manners. These were to be set where there was any fit number of Christians, as in larger towns and cities was usually the case; though villages, too, might have them where there were Christians enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches; to feed and govern them, and perform all pastoral work and duty in and towards them. The word is used sometimes more largely for any who bear ecclesiastical function in the church, and so the apostles were presbyters or elders (Pe1 5:1); but here it is meant of ordinary fixed pastors, who laboured in the word and doctrine, and were over the churches in the Lord; such as are described here throughout the chapter. This word presbyter some use in the same sense as sacerdos, and translate it priest, a term not given to gospel ministers, unless in a figurative or allusive way, as all God's people are said to be made kings and priests unto God (hiereis, not presbuterous), to offer up spiritual sacrifices of prayers, praises, and alms. But properly we have no priest under the gospel, except Christ alone, the high priest of our profession (Heb 3:1), who offered up himself a sacrifice to God for us, and ever lives, in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel ministers, to dispense Christ's ordinances, and to feed the church of God, over which the Holy Ghost has made them overseers. Observe, 1. A church without a fixed and standing ministry in it is imperfect and wanting. 2. Where a fit number of believers is, presbyters or elders must be set; their continuance in churches is as necessary as their first appointment, for perfecting the saints, and edifying the body of Christ, till all come to a perfect man in Christ, till the whole number of God's chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph 4:12, Eph 4:13. This is work that must and will be doing to the world's end, to which therefore the necessary and appointed means for it must last. What praise is due to God for such an institution! What thankfulness from those that enjoy the benefits of it! What pity and prayer for such as want it! Pray the Lord of the harvest that he will send forth labourers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching and quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were wanting, and to ordain elders in every city; but this he was to do, not ad libitum, or according to his own will or fancy, but according to apostolic direction. III. The rule of his proceeding: As I had appointed thee, probably when he was going from him, and in the presence and hearing of others, to which he may now refer, not so much for Titus's own sake as for the people's, that they might the more readily yield obedience to Titus, knowing and observing that in what he did he was warranted and supported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shown to Moses in the mount; so under the gospel all must be ordered and managed according to the direction of Christ, and of his chief ministers, who were infallibly guided by him. Human traditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ's appointments, according to the general rules of the word, there may, yea, must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist might not do any thing but by appointment, much less may others. The church is the house of God, and to him it belongs to appoint the officers and orders of it, as he pleases: the as here refers to the qualifications and character of the elders that he was to ordain: "Ordain elders in every city, as I appointed thee, such as I then described and shall now again more particularly point out to thee," which he does from the sixth verse to the ninth inclusive.
Tyndale Open Study Notes
1:5-16 Strong, faithful leadership was needed in the churches of Crete to address the danger of false teachers (1:10-16). This part of Titus’s task dovetails with the larger concern of the letter: to shape a community that bears witness to Christ by embodying God’s grace in its conduct. Cp. 1 Tim 3:1-7. 1:5-9 Titus was directed to appoint leaders in order to complete our work there—i.e., to establish the church (cp. 1 Tim 3:1-13). Deacons are not mentioned, possibly because these were new, small churches. • These leadership qualities might be an accommodation to the newness of these converts and the roughness of their culture. It is assumed that the elders will be male (see 1 Tim 3:4-5). 1:5 Crete was located in the Mediterranean, south of the Aegean Sea. It was an important location for travel and trade by sea, so it had a mix of influences, including a Jewish population. Some from Crete had been at Pentecost (Acts 2:11), but this letter seems to deal with an infant church. • elders in each town: There may have been more than one house church in a given town and possibly more than one elder in a given house church. Clearly, there were churches in at least two towns and the leadership was specific to each town.
Appointing Elders on Crete
4To Titus, my true child in our common faith: Grace and peace from God the Father and Christ Jesus our Savior.5The reason I left you in Crete was that you would set in order what was unfinished and appoint elders in every town, as I directed you. 6An elder must be blameless, the husband of but one wife, having children who are believers and who are not open to accusation of indiscretion or insubordination.
- Scripture
- Sermons
- Commentary
(Titus - Part 7): Qualifications for Church Leadership I
By A.W. Tozer4.2K38:05TitusMAT 6:331TI 3:21TI 3:81TI 3:12TIT 1:5TIT 1:7In this sermon, the preacher emphasizes the importance of the church being a separate and distinct entity from the world. He urges the church to not conform to the moral standards of the society they live in, but rather to be a shining example of meekness, gentleness, kindness, and generosity. The preacher shares a personal story of a backslidden Christian who missed an opportunity to share the gospel with a man seeking salvation because he was ashamed of his own ungodly appearance. The sermon also highlights the importance of church leaders maintaining a righteous and orderly household, as their behavior and the behavior of their children reflect on their leadership abilities.
(Titus - Part 6): Set in Order the Things That Are Wanting
By A.W. Tozer3.9K39:05TitusMAT 6:33ACT 6:4EPH 4:141TI 3:1TIT 1:5HEB 6:11PE 5:2In this sermon, the speaker discusses the importance of organization and structure in the church. He uses the example of a man with a physical disability to illustrate the need for order and organization in the body of Christ. The speaker also emphasizes the role of certain individuals who are called by God to dedicate their time to spiritual activities. He mentions the example of John of the Nedward, who spent 13 hours a day in prayer, Bible study, and writing. The speaker also highlights the importance of recognizing spiritual authority in the church, but cautions against giving any individual dictatorial power. He references the apostle Peter's words about being examples and shepherds to the flock. The sermon concludes with a discussion of the letter to Titus and the importance of setting things in order and appointing elders in every city.
The Qualifications of an Elder
By Aaron Hurst1.2K1:11:30ElderMAT 6:33JHN 10:27EPH 4:111TI 3:2TIT 1:5TIT 1:71PE 5:2In this sermon, Brother Denny emphasizes the importance of a man's ability to teach and shepherd, which is reflected in his family. He discusses the qualities of an elder, including ruling his own house well and having his children in subjection. The sermon also mentions the role of a wife in supporting her husband's ministry, highlighting the qualities of being grave, not slanderous, sober, and faithful. Additionally, Brother Denny emphasizes the importance of an elder being vigilant, holding the mystery of faith in a pure conscience, and being apt to teach. The sermon warns against promoting young converts too quickly, as they may become prideful.
(Through the Bible) Titus & Philemon
By Zac Poonen60455:54TIT 1:5TIT 2:1TIT 3:1PHM 1:10
This sermon delves into Paul's letters to Titus and Philemon, emphasizing the importance of sound doctrine, godliness, and practical Christian living. Paul highlights the need for appointing elders, teaching good works, and addressing false teachings within the church. He also exemplifies humility and love by advocating for Onesimus, a runaway slave, to be accepted as a brother by Philemon, showcasing unity in Christ despite social distinctions.
Qualifications for Leadership
By Keith Malcomson0TIT 1:5Keith Malcomson emphasizes the importance of character in New Testament leadership, defining Christian character as Christ-likeness. He delves into the qualifications for local church leaders, focusing on the essential qualities that make them suitable for leadership, such as being blameless, faithful in marriage, abstaining from wine, and having the ability to teach and correct. Malcomson highlights the significance of ruling one's own house well, being tested and proven before assuming leadership roles, and maintaining a good reputation among both believers and unbelievers.
The New-Testament Church
By Zac Poonen0MAT 18:20MAT 28:19JHN 13:35ACT 14:231CO 14:3TIT 1:51PE 2:9Zac Poonen emphasizes the importance of seeking a New Testament church that aligns closely with God's Word, even if it means leaving a current church for spiritual growth. A true church should not be bound by denominational labels but gathered in the Name of Jesus Christ, with the promise of His presence. Believers should be wary of cultistic groups that prioritize human leaders over the authority of the Bible, as true freedom is found in God's Word. In God's church, all believers are priests, and leadership should be in the hands of elders, not a special class of pastors. The focus of a New Testament church should be on preaching God's Word, making disciples, and fostering mutual love among members.
Primitive Episcopacy
By J.H. Newman0ACT 14:23EPH 4:111TI 3:1TIT 1:51PE 5:1J.H. Newman preaches about the early stages of evangelizing heathen countries in primitive times, where the first step was to establish a central city with a Bishop surrounded by clergy, gradually expanding to form an organized Church. The dioceses extended over the heathen country, with the Bishop's mission reaching all who had not heard the Christian faith. The early Church's polity naturally evolved into a Provincial and Patriarchal system, with a tendency towards large dioceses in its infancy and multiple smaller ones as Christianity grew stronger in a region.
The Elders Appointed by the Apostles
By Watchman Nee0Church GovernanceEldershipMAT 28:19ACT 14:23ACT 20:281CO 5:131CO 12:251TI 5:17TIT 1:51PE 5:22JN 1:1Watchman Nee discusses the biblical foundation and significance of appointing elders in the church, emphasizing that elders are chosen from among the local believers based on their spiritual maturity rather than being sent from outside. He highlights that the apostles established elders in every church to ensure local governance and care, allowing the church to function independently while still under the guidance of the Holy Spirit. Nee stresses the importance of mutual responsibility among church members and the need for elders to lead by example rather than authority, ensuring that the church operates as a unified body. He also clarifies the distinction between the roles of apostles and elders, noting that while apostles are responsible for founding churches, elders oversee local church affairs. Ultimately, the appointment of elders is a spiritual matter, requiring divine guidance and a commitment to the local community.
On the Apostolical Succession in the English Church
By J.H. Newman0ACT 20:28EPH 4:112TI 2:2TIT 1:51PE 2:9J.H. Newman preaches on the Apostolical Commission of Ministers in the Christian Church, emphasizing the divine authority given to the Clergy through succession from the Apostles to preach the gospel, administer the Sacraments, and guide the Church. He refutes the objection that Churchmen in England cannot prove their Apostolical Commission without tracing their orders back to the Church of Rome, asserting that the Bishops are the true successors of the Apostles. Newman defends the English Church's separation from Rome during the Reformation, highlighting that the Bishops and Clergy in England and Ireland maintained their ancient rights and reformed the Church from within, not revolting against those with a commission from God. He argues against the authority of the Pope over all Bishops, citing historical examples of disputes and encroachments, and concludes by addressing objections regarding the validity of orders and the actions of the Reformers.
Ordinances of the Apostles
By Clement of Rome0ACT 20:281TI 3:1TIT 1:5HEB 13:171PE 5:2Clement of Rome addresses the importance of maintaining the office of the episcopate and the succession of approved ministers in the Church. He emphasizes the need for those who have served blamelessly and humbly to be respected and not unjustly dismissed from their ministry, warning of the sin that comes from ejecting such faithful servants. Clement praises those who have finished their course well and obtained a fruitful departure, highlighting the security they have in their eternal place. He expresses concern over the removal of men of excellent behavior from the ministry, calling for honor and respect for those who faithfully fulfill their duties.
The Way to Obtain Preachers
By T.M. Allen0MAT 9:37EPH 4:111TI 5:172TI 2:2TIT 1:5T.M. Allen preaches on the necessity of raising up laborers for the great harvest, emphasizing the importance of prayer in seeking out and supporting workers for the Lord's work. He challenges the congregation to prioritize prayer over earthly means of support, highlighting the power of prayer in fulfilling divine purposes. Allen discusses the significance of a ministry in every institution, from schools to churches, and the essential roles of evangelists, pastors, and deacons in the Christian community. He delves into the biblical foundation of the Christian ministry, emphasizing the importance of training and equipping individuals for the work of the ministry.
A Short Address to His Brethren on the Nature and Constitution of the Church of Christ, and of the Branch of It Established in England
By J.H. Newman0JHN 20:22ACT 20:281CO 1:101CO 12:28EPH 4:111TI 4:14TIT 1:5HEB 13:171PE 5:2J.H. Newman preaches about the importance of understanding the nature and history of the Church, particularly the Church of England, as a branch of the holy Catholic Church. He emphasizes the divine authority and succession of ordained ministers, highlighting the significance of Apostolic succession in the Church's structure and the transmission of spiritual gifts. Newman explains the roles of Bishops, Priests, and Deacons in the Church, detailing the process of ordination and consecration, and the responsibilities each ordained minister carries. He underscores the continuity of the Church's authority and the necessity of revering and upholding the Church's teachings and unity, as well as the importance of avoiding schism and dissent.
Among the Workers
By Watchman Nee0Unity in the Body of ChristEstablishing Local ChurchesACT 13:1ACT 20:341CO 12:282CO 8:6GAL 2:7EPH 4:11PHP 2:251TH 3:12TI 4:9TIT 1:5Watchman Nee emphasizes the importance of local churches and the spiritual unity among workers in the body of Christ. He explains that while churches in Scripture are independent and local, workers are called to associate and collaborate under the guidance of the Holy Spirit, forming groups without official organization. Nee highlights that the work of God should focus on establishing local churches rather than creating denominational branches, as true cooperation among workers is rooted in a shared commitment to the Body of Christ. He warns against the dangers of both individualism and man-made organizations, advocating for a spiritual fellowship that reflects the unity of the Body. Ultimately, the goal is to build up local expressions of the Church, ensuring that all efforts are aligned with God's will and purpose.
The Ignatian Epistles Entirely Spurious - Part 4
By William Dool Killen0ACT 20:281CO 12:28EPH 4:111TI 3:1TIT 1:51PE 5:1William Dool Killen delves into 'The Testimony of Irenaeus and the Genesis of Prelacy,' examining the claims of the Epistles attributed to Ignatius and the development of Episcopacy in the early Christian Church. The evidence from Irenaeus and Polycarp's writings fails to support the authenticity of the Ignatian letters, leading to suspicions of forgery. Dr. Lightfoot's arguments for the early spread of Episcopacy in Asia Minor and Syria are challenged, highlighting the lack of solid foundation for such claims.
The Church
By Marvin Cowan0MAT 7:15MAT 16:18ACT 2:47ACT 11:26ACT 20:29EPH 2:201TI 3:11TI 3:8TIT 1:5HEB 1:1Marvin Cowan preaches about the differences between Mormonism and the New Testament Church, emphasizing the LDS belief in a universal apostasy from the Christian doctrine and the need for a restoration of the Gospel. He challenges the LDS claim of being the one true church and questions the validity of their prophets and apostles. The sermon delves into the discrepancies between the LDS Church's structure and the offices in the New Testament Church, highlighting the importance of aligning with the biblical teachings and qualifications for church leadership.
The Church and the Churches
By C.I. Scofield0ACT 7:38ACT 19:321CO 6:21CO 12:12EPH 1:22EPH 2:19EPH 5:29PHP 1:1TIT 1:5HEB 12:22C.I. Scofield delves into the significance of the word 'church' in the Acts and the Epistles, emphasizing the importance of understanding its various meanings as used by the Holy Spirit. The Greek word 'ecclesia,' translated as 'church,' signifies the 'outcalled assembly,' whether referring to the New Testament church, Israel in the wilderness, or other gatherings. The focus is on the 'church which is His body,' composed of believers baptized into Christ by the Spirit, united with Him as the Head. The sermon explores the formation of the church through the baptism with the Spirit, the relationships of the church to Christ, the world, heavenly inhabitants, and future judgments, as well as the order of the apostolic churches and unbiblical perversions that have arisen.
The Episcopal Church Apostolical
By J.H. Newman0MAT 28:18ACT 1:241CO 4:1EPH 4:111TI 4:142TI 2:2TIT 1:5HEB 13:171PE 5:1JUD 1:3J.H. Newman preaches about the importance of Apostolic Succession in the Church, emphasizing the divine providence in preserving this Succession throughout history. He argues that the doctrine of a Succession is natural and clear from Scripture, as those ordained by the Apostles are the rightful representatives of Christ. Newman highlights the significance of the Ministerial Office being perpetuated through a fixed law of Succession, ensuring the continuity of the Church's authority and spiritual guidance.
Day 182, Titus 1
By David Servant0TIT 1:1TIT 1:5TIT 1:9David Servant preaches on Paul's letter to Titus, written after his trial before Nero, emphasizing the importance of choosing to repent and believe in Jesus rather than the Calvinist belief of pre-selection. Paul outlines the requirements for elders/overseers/pastors, stressing the need for moral integrity, the ability to refute false teachings, and the avoidance of dissipation and pugnacious behavior. False teachers were infiltrating the church in Crete, causing disruption and leading people astray, prompting Paul to urge Titus to silence them and reprove those who accept false teachings.
Renewal Through Humility
By Colin Anderson0TIT 1:5Colin Anderson preaches on the crucial need for qualified and willing elders in assemblies today, emphasizing the biblical requirement of plurality of elders and the detrimental effects of lacking true leadership. He challenges common excuses for not meeting the high standards set in 1 Timothy 3 and Titus 1, urging a biblical approach of confession, self-assessment, and prayer for God's provision. Anderson warns against expedient solutions that deviate from scriptural principles, advocating for humility, dependence on God, and a commitment to upholding God's standards for church leadership.
Let Nothing Be Done Without the Bishop
By Ignatius of Antioch01CO 11:21TI 3:1TIT 1:5HEB 13:171PE 5:1Ignatius of Antioch emphasizes the importance of following the leadership within the Church hierarchy, comparing it to the relationship between Christ and the Father. He stresses the reverence and obedience towards bishops, presbyters (elders), and deacons, highlighting their roles as appointed by God. Ignatius underscores the necessity of the bishop's presence in Church activities, such as administering the Eucharist, baptizing, offering sacrifices, and leading love-feasts, as everything done under the bishop's authority is pleasing to God.
Holy Orders
By Ian Paisley0JER 6:15ROM 10:14ROM 10:171CO 1:211CO 1:23GAL 1:81TI 3:12TI 4:2TIT 1:51JN 4:6Ian Paisley preaches against the concept of Holy Orders as an institution unknown to the Scriptures, denouncing Popery's elevation of priesthood through claimed divine institution and sacramental significance. He refutes Apostolic Succession, highlighting the distinction between the Apostles and other ministers, emphasizing the lack of scriptural support for this assumption. Paisley challenges the doctrines of Apostolic Succession and Papal Unity, exposing the fallacies and historical corruptions within these systems. He underscores the importance of character and doctrine in appointing bishops, contrasting the Apostolic emphasis on preaching the Gospel with the modern prioritization of sacraments over preaching and Gospel truths.
Keeping the Flock
By Samuel Logan Brengle0Nurturing FaithThe Role of Love in MinistryEXO 18:21JHN 6:66ACT 20:261CO 13:12CO 12:14COL 1:281TH 2:11TH 3:82TI 2:2TIT 1:5Samuel Logan Brengle emphasizes the vital role of soul-winners in nurturing and maintaining the faith of their converts, drawing parallels to Paul's dedication in strengthening believers. He warns against the tendency to focus solely on conversion without ongoing support, likening the care of new believers to the nurturing of a newborn. Brengle stresses the importance of love, prayer, and personal connection in keeping the spiritual fire alive in the hearts of converts, urging soul-winners to actively engage in their growth and development. He highlights the necessity of teaching converts to pray, read the Bible, and work for others, while also fostering a community of love and support among believers. Ultimately, Brengle calls for a ministry characterized by deep love and commitment, ensuring that the converts remain steadfast in their faith.
The Leopard
By Harriet N. Cook0TIT 1:5The preacher discusses the term 'Elders' (presbuteros) in the Bible, referring to men who were older or more senior with a sense of venerability. The term is transliterated as 'presbyter,' a leader in Jewish communities or early Christian churches, and is used extensively in the New Testament and Septuagint. The concept of elder in the Bible is more about spiritual character and teaching ability than age. The sermon emphasizes the importance of elders being above reproach, having a good reputation, and being examples for others to follow.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, καταστησῃς, elders - persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place are the same as those termed bishops in Tit 1:7. We have many proofs that bishops and elders were of the same order in the apostolic Church, though afterwards they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject. In every city. - Κατα πολιν. This seems to intimate that the apostle had gone over the whole of the hecatompolis or hundred cities for which this island was celebrated. Indeed it is not likely that he would leave one in which he had not preached Christ crucified.
Jamieson-Fausset-Brown Bible Commentary
I left thee--"I left thee behind" [ALFORD] when I left the island: not implying permanence of commission (compare Ti1 1:3). in Crete--now Candia. set in order--rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Act 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Act 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Act 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission. ordain--rather, "appoint," "constitute." in every city--"from city to city." as I . . . appointed thee--that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word."
John Gill Bible Commentary
For this cause left I thee in Crete,.... Not in his voyage to Rome, Act 27:7 but rather when he came from Macedonia into Greece, Act 20:2. Crete is an island in the Mediterranean sea, now called Candy; See Gill on Act 2:11. Here Paul preached the Gospel to the conversion of many; but not having time to finish what he begun, left Titus here for that purpose: that thou shouldest set in order the things that are wanting; that is, form the young converts into Gospel order, into a regular Gospel church state; settle a proper discipline among them; instruct them more largely into the doctrines of the Gospel; and correct their manners, and direct them in everything, both with respect to faith and practice: and ordain elders in every city: for this island, though it was not above fifty miles in breadth, and two hundred and seventy in length, yet had an hundred cities in it (d); and it seems as if the Gospel had been preached in most, if not all of them, and churches were formed: however, in as many of them as there were churches, the apostle would have Titus see to it, and take care that they had proper officers fixed in them, particularly elders, pastors, or overseers, to preach the Gospel, and administer the ordinances to them, to watch over them in the Lord, and put the laws of Christ's house in execution, and keep up a strict discipline in it, according to the will of God. What Titus was to do in this affair, was to put the churches upon looking out, and choosing from among themselves proper persons for such service, and to direct, assist, and preside at the elections and ordinations of them: for we are not to suppose, that the ordination of elders was the sole act of Titus, or alone resided in him; but in like manner as Paul and Barnabas ordained elders in every church, by the suffrages of the people, signified by the stretching out of their hands; in which they directed, presided, and also assisted in prayer, with fasting, Act 14:23 as I had appointed thee; when he left him at Crete; when he gave him orders and instructions, both with respect to the persons, and their qualifications, whom he would have ordained, and with respect to the manner in which it should be done: the former of these he repeats in the following verses. From all which it clearly appears, that there were churches in Crete, and pastors placed over those churches; very probably the Cretes, who were at Jerusalem on the day of Pentecost, Act 2:11, and heard Peter's sermon, and were converted by him, some of them returning to their own country, might first bring the Gospel to this island, and lay the foundation of a Gospel church state here. It seems by what is said in this text, that the Apostle Paul was in this island himself, and preached the Gospel, and after him Titus, whom he left behind; and if any credit is to be given to the subscription of this epistle, he was the first bishop of the church in it: and it is certain, that in the "second" century there were churches in this island, particularly at Gortyna, and other places, to whom Dionysius (e), bishop of Corinth, wrote letters, in which he greatly extols Philip their bishop; and in another letter of his to the Gnossians, or to the church at Gnossus, another city in Crete, he makes mention of Pinytus as their bishop, and whom he commends for his orthodox faith, great knowledge of divine things, and care of his flock; and both these lived in the times of the Emperors Antoninus Verus and Commodus (f); which churches, no doubt, continued in the "third" century, since in the "fourth" we read of bishops sent from Crete to the synod at Sardica: and in the "fifth" century, a bishop of Gortyna in Crete is reckoned among the bishops in the council of Chalcedon: and in the "sixth" century, Theodorus, bishop of the same place, subscribed in the fifth synod at Constantinople: and in the "seventh" century, Paul archbishop of Crete, Basil bishop of Gortyna, with several other bishops of churches in the island, were present at the sixth synod at Constantinople: and in the "eighth" century, as appears from the acts of the Nicene synod, Helias was bishop of Crete, Anastasius bishop of Gnossus, a city in it, and Melito, Leontins, and Galatas, bishops of other places in the same island: and in the "ninth" century, a bishop of Gortyna, in defence of the cause of Christ, became a martyr (g); so far churches, and bishops, bearing the Christian name, are to be traced in this island. (d) Plin. l. 4. c. 12. Mela, l. 2. c. 14. Solin, c. 16. (e) Apud Euseb. Eccl. Hist. l. 3. c. 24. (f) Sophronius in Hieron. Catalog. Script. Eccl. c. 38. 40. (g) Hist. Eccl. Magdeburg. cent. 4. c. 2. p. 5. c. 9. p. 425. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. c. 10. p. 255. cent. 8. c. 2. p. 6. cent. 9. c. 2. p. 4.
Matthew Henry Bible Commentary
Here is the end expressed, I. More generally: For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting. This was the business of evangelists (in which office Titus was), to water where the apostles had planted (Co1 3:6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. Observe, 1. The apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the barbarians, and laboured to spread the gospel as far as he could among them all. And, 2. His faithfulness and prudence. He neglected not the places that he went from; but left some to cultivate the young plantation, and carry on what was begun. 3. His humility; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospel might be furthered and the good of souls promoted, he willingly used the hands of others in it: a fit example for exciting zeal and industry, and engaging to faithfulness and care of the flock, and present or absent, living and dying, for ministers, as much as in them lies, to provide for the spiritual edification and comfort of their people. We may here also observe, 4. That Titus, though inferior to an apostle, was yet above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first state and form, and then to pass to other places for like service as there might be need. Titus was not only a minister of the catholic church (as all others also are), but a catholic minister. Others had power habitual, and in actu primo, to minister any where, upon call and opportunity; but evangelists, such as Titus was, had power in actu secundo et exercito, and could exercise their ministry wherever they came, and claim maintenance of the churches. They were every where actually in their diocese or province, and had a right to direct and preside among the ordinary pastors and ministers. Where an apostle could act as an apostle an evangelist could act as an evangelist; for they worked the work of the Lord as they did (Co1 16:10), in a like unfixed and itinerant manner. Here at Crete Titus was but occasionally, and for a short time; Paul willed him to despatch the business he was left for, and come to him at Nicopolis, where he purposed to winter; after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him in scripture, so that from scripture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luk 12:14, Who made me a judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weakening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the king and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had himself been here labouring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they are set therein, to hold and keep them so. The best are apt to decay and to go out of order. Ministers are to help against this, to get what is amiss rectified, and what is wanting supplied. This in general was Titus's work in Crete: and, II. In special: To ordain elders in every city, that is, ministers, who were mostly out of the elder and most understanding and experienced Christians; or, if younger in years, yet such as were grave and solid in their deportment and manners. These were to be set where there was any fit number of Christians, as in larger towns and cities was usually the case; though villages, too, might have them where there were Christians enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches; to feed and govern them, and perform all pastoral work and duty in and towards them. The word is used sometimes more largely for any who bear ecclesiastical function in the church, and so the apostles were presbyters or elders (Pe1 5:1); but here it is meant of ordinary fixed pastors, who laboured in the word and doctrine, and were over the churches in the Lord; such as are described here throughout the chapter. This word presbyter some use in the same sense as sacerdos, and translate it priest, a term not given to gospel ministers, unless in a figurative or allusive way, as all God's people are said to be made kings and priests unto God (hiereis, not presbuterous), to offer up spiritual sacrifices of prayers, praises, and alms. But properly we have no priest under the gospel, except Christ alone, the high priest of our profession (Heb 3:1), who offered up himself a sacrifice to God for us, and ever lives, in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel ministers, to dispense Christ's ordinances, and to feed the church of God, over which the Holy Ghost has made them overseers. Observe, 1. A church without a fixed and standing ministry in it is imperfect and wanting. 2. Where a fit number of believers is, presbyters or elders must be set; their continuance in churches is as necessary as their first appointment, for perfecting the saints, and edifying the body of Christ, till all come to a perfect man in Christ, till the whole number of God's chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph 4:12, Eph 4:13. This is work that must and will be doing to the world's end, to which therefore the necessary and appointed means for it must last. What praise is due to God for such an institution! What thankfulness from those that enjoy the benefits of it! What pity and prayer for such as want it! Pray the Lord of the harvest that he will send forth labourers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching and quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were wanting, and to ordain elders in every city; but this he was to do, not ad libitum, or according to his own will or fancy, but according to apostolic direction. III. The rule of his proceeding: As I had appointed thee, probably when he was going from him, and in the presence and hearing of others, to which he may now refer, not so much for Titus's own sake as for the people's, that they might the more readily yield obedience to Titus, knowing and observing that in what he did he was warranted and supported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shown to Moses in the mount; so under the gospel all must be ordered and managed according to the direction of Christ, and of his chief ministers, who were infallibly guided by him. Human traditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ's appointments, according to the general rules of the word, there may, yea, must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist might not do any thing but by appointment, much less may others. The church is the house of God, and to him it belongs to appoint the officers and orders of it, as he pleases: the as here refers to the qualifications and character of the elders that he was to ordain: "Ordain elders in every city, as I appointed thee, such as I then described and shall now again more particularly point out to thee," which he does from the sixth verse to the ninth inclusive.
Tyndale Open Study Notes
1:5-16 Strong, faithful leadership was needed in the churches of Crete to address the danger of false teachers (1:10-16). This part of Titus’s task dovetails with the larger concern of the letter: to shape a community that bears witness to Christ by embodying God’s grace in its conduct. Cp. 1 Tim 3:1-7. 1:5-9 Titus was directed to appoint leaders in order to complete our work there—i.e., to establish the church (cp. 1 Tim 3:1-13). Deacons are not mentioned, possibly because these were new, small churches. • These leadership qualities might be an accommodation to the newness of these converts and the roughness of their culture. It is assumed that the elders will be male (see 1 Tim 3:4-5). 1:5 Crete was located in the Mediterranean, south of the Aegean Sea. It was an important location for travel and trade by sea, so it had a mix of influences, including a Jewish population. Some from Crete had been at Pentecost (Acts 2:11), but this letter seems to deal with an infant church. • elders in each town: There may have been more than one house church in a given town and possibly more than one elder in a given house church. Clearly, there were churches in at least two towns and the leadership was specific to each town.