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CHAPTER XIX.

THE CHURCH IN CRETE AND ITS ORGANIZATION.—THE APOSTLE’S DIRECTIONS FOR APPOINTING ELDERS.

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 Apostle’s 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 213 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 (κατὰ πόλιν). This implies that among the multitude of cities, for which Crete even in Homer’s day had been famous, not a 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 Apostle’s 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 214 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 parent’s 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, 215 were common enough to make it worth St. Paul’s 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.⁷²⁷²   It is worth while here to repeat the caution that the Apostle’s language by no means implies that the “elder” or “bishop” must be a married man with children. But it implies that he will generally be such; and in appointing him, the character of his family must be carefully considered. 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 Apostle’s own work in the 216 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 Apostle’s 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 be still more helpful elsewhere. “For this cause left I thee in Crete, that thou shouldest 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 Apostle’s 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 fulness and solemnity of which is 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 217 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 connexion with St. Paul’s 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 Apostle’s 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. 218 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 “God’s 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, labouring 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 God’s agents they have a work to do among their fellow-men, through themselves, for Him. As God’s ambassadors they have a message to deliver, good tidings to proclaim, ever the same, and yet ever new. As “God’s 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, God’s 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 God’s stewards to see that the one meets the other.

219 “God’s steward” is the key to all that follows respecting the qualities to be looked for in an elder or overseer of the Church: and, as the order of the words in the Greek shows, the emphasis is on “God’s” 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 God’s. That being so, he “as God’s 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 (Chap. V.), there are several passages in which the Revisers have changed “ordain” into “appoint.” Thus in Mark iii. 14, “He ordained twelve” becomes “He appointed twelve.” In John xv. 16, “I have chosen you and ordained you” becomes, “I chose you and appointed you.” In 1 Tim. ii. 7, “Whereunto I am ordained a preacher, and an apostle” becomes “whereunto I was appointed a preacher and an apostle.” In Heb. v. 1, and viii. 3, “Every high priest is ordained” becomes “every high priest is appointed.” In these passages three different Greek words (ποιέω, τίθημι, καθίστημι) are used in the original; but not one of them has the special ecclesiastical 220 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 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 connexion. The Greek words for 221 “ordain” and “ordination,” in the sense of imposition of hands in order to admit to an ecclesiastical office (χειροθετεῖ, χειροθεσία), 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 favourite 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 Lord’s 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 Lord’s 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 222 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 God’s glory, but simply for our own. While professing to work in His Name and for His honour, 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. “God’s steward” must be ready to sink every personal 223 interest in the interests of the great Employer. He has nothing of his own. He deals with his Master’s goods, and must deal with them in his Master’s way. He who labours 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.”