TRV
Translation
King James Version
¶ 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:
Complete Jewish Bible
The reason I left you in Crete was so that you might attend to the matters still not in order and appoint congregation leaders in each city — those were my instructions.
Berean Standard Bible
The 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.
American Standard Version
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;
World English Bible Messianic
I left you in Crete for this reason, that you would set in order the things that were lacking, and appoint elders in every city, as I directed you;
Geneva Bible (1599)
For this cause left I thee in Creta, that thou shouldest continue to redresse the thinges that remaine, and shouldest ordeine Elders in euery citie, as I appointed thee,
Young's Literal Translation
For this cause left I thee in Crete, that the things lacking thou mayest arrange, and mayest set down in every city elders, as I did appoint to thee;
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Commentary on Titus 1 verse 5
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 (Co1 3:6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. Observe, 1. The apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the barbarians, and laboured to spread the gospel as far as he could among them all. And, 2. His faithfulness and prudence. He neglected not the places that he went from; but left some to cultivate the young plantation, and carry on what was begun. 3. His humility; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospel might be furthered and the good of souls promoted, he willingly used the hands of others in it: a fit example for exciting zeal and industry, and engaging to faithfulness and care of the flock, and present or absent, living and dying, for ministers, as much as in them lies, to provide for the spiritual edification and comfort of their people. We may here also observe, 4. That Titus, though inferior to an apostle, was yet above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first state and form, and then to pass to other places for like service as there might be need. Titus was not only a minister of the catholic church (as all others also are), but a catholic minister. Others had power habitual, and in actu primo, to minister any where, upon call and opportunity; but evangelists, such as Titus was, had power in actu secundo et exercito, and could exercise their ministry wherever they came, and claim maintenance of the churches. They were every where actually in their diocese or province, and had a right to direct and preside among the ordinary pastors and ministers. Where an apostle could act as an apostle an evangelist could act as an evangelist; for they worked the work of the Lord as they did (Co1 16:10), in a like unfixed and itinerant manner. Here at Crete Titus was but occasionally, and for a short time; Paul willed him to despatch the business he was left for, and come to him at Nicopolis, where he purposed to winter; after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him in scripture, so that from scripture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luk 12:14, Who made me a judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weakening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the king and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had himself been here labouring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they are set therein, to hold and keep them so. The best are apt to decay and to go out of order. Ministers are to help against this, to get what is amiss rectified, and what is wanting supplied. This in general was Titus's work in Crete: and,
II. In special: To ordain elders in every city, that is, ministers, who were mostly out of the elder and most understanding and experienced Christians; or, if younger in years, yet such as were grave and solid in their deportment and manners. These were to be set where there was any fit number of Christians, as in larger towns and cities was usually the case; though villages, too, might have them where there were Christians enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches; to feed and govern them, and perform all pastoral work and duty in and towards them. The word is used sometimes more largely for any who bear ecclesiastical function in the church, and so the apostles were presbyters or elders (Pe1 5:1); but here it is meant of ordinary fixed pastors, who laboured in the word and doctrine, and were over the churches in the Lord; such as are described here throughout the chapter. This word presbyter some use in the same sense as sacerdos, and translate it priest, a term not given to gospel ministers, unless in a figurative or allusive way, as all God's people are said to be made kings and priests unto God (hiereis, not presbuterous), to offer up spiritual sacrifices of prayers, praises, and alms. But properly we have no priest under the gospel, except Christ alone, the high priest of our profession (Heb 3:1), who offered up himself a sacrifice to God for us, and ever lives, in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel ministers, to dispense Christ's ordinances, and to feed the church of God, over which the Holy Ghost has made them overseers. Observe, 1. A church without a fixed and standing ministry in it is imperfect and wanting. 2. Where a fit number of believers is, presbyters or elders must be set; their continuance in churches is as necessary as their first appointment, for perfecting the saints, and edifying the body of Christ, till all come to a perfect man in Christ, till the whole number of God's chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph 4:12, Eph 4:13. This is work that must and will be doing to the world's end, to which therefore the necessary and appointed means for it must last. What praise is due to God for such an institution! What thankfulness from those that enjoy the benefits of it! What pity and prayer for such as want it! Pray the Lord of the harvest that he will send forth labourers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching and quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were wanting, and to ordain elders in every city; but this he was to do, not ad libitum, or according to his own will or fancy, but according to apostolic direction.
III. The rule of his proceeding: As I had appointed thee, probably when he was going from him, and in the presence and hearing of others, to which he may now refer, not so much for Titus's own sake as for the people's, that they might the more readily yield obedience to Titus, knowing and observing that in what he did he was warranted and supported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shown to Moses in the mount; so under the gospel all must be ordered and managed according to the direction of Christ, and of his chief ministers, who were infallibly guided by him. Human traditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ's appointments, according to the general rules of the word, there may, yea, must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist might not do any thing but by appointment, much less may others. The church is the house of God, and to him it belongs to appoint the officers and orders of it, as he pleases: the as here refers to the qualifications and character of the elders that he was to ordain: "Ordain elders in every city, as I appointed thee, such as I then described and shall now again more particularly point out to thee," which he does from the sixth verse to the ninth inclusive.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verse 5. Public domain.
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DidacheAD 100
The Didache, Chapter 15
Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers.
TertullianAD 220
On Exhortation to Chastity
Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; which rule is so rigidly observed, that I remember some removed from their office for digamy.
AmbrosiasterAD 384
Whoever loves Christ must demonstrate this in the way he treats his slaves, knowing that the Lord will require of him whatever he expects from them.
John ChrysostomAD 407
Homily on Titus 2
"For this cause left I thee in Crete."
As if the whole world had been one house, they divided it among themselves, administering its affairs everywhere, each taking care of his several portion of it.
"For this cause left I thee in Crete, that thou shouldest set in order the things that are [R. V. were] wanting."
He does not command this in an imperious manner; "that thou shouldest set in order," he says. Here we see a soul free from all envy, seeking everywhere the advantage of his disciples, not curiously solicitous, whether the good was done by himself or by another. For where he in his own person set it in order. But those things which were rather attended with honor and praise he committed to his disciple, as the ordination of Bishops, and such other things as required some farther arrangement, or, so to speak, to be brought to greater perfection. What sayest thou? does he farther set in order thy work? and dost thou not think it a disgrace bringing shame upon thee? By no means; for I look only to the common good, and whether it be done by me, or by another, it makes no difference to me. Thus it becomes him to be affected who presides in the Church, not to seek his own honor, but the common good.
"And ordain elders in every city," here he is speaking of Bishops, as we have before said, "as I had appointed thee. If any is blameless." "In every city," he says, for he did not wish the whole island to be intrusted to one, but that each should have his own charge and care, for thus he would have less labor himself, and those under his rule would receive greater attention, if the Teacher had not to go about to the presidency of many Churches, but was left to be occupied with one only, and to bring that into order.
JeromeAD 420
Commentary on Titus
"For this reason, I left you in Crete, so that you would correct what was lacking." It is the dignity of the apostolic Church to lay the foundation, which no one can lay except the architect. And the foundation is none other than Jesus Christ (1 Cor. 3:11). Those who are lesser artisans can build houses upon the foundation. Therefore, as a wise architect, Paul exerted himself in every labor, not to glory in what had already been prepared, but after he had softened the hard hearts of the Cretans to faith in Christ, and had subdued them by both word and signs, and had taught them to believe in God the Father and in Christ, not in their native Jupiter, he left Titus as his disciple in Crete, to confirm the rudiments of the nascent Church and to correct anything that might appear lacking, while he himself went to other nations, in order to lay again the foundation of Christ in them. But when he says, "so that you would correct what was lacking," it shows that they had not yet attained to the full knowledge of the truth, and even though they had been corrected by the Apostle, they still needed further correction. However, everything that is corrected is imperfect. Moreover, in Greek, the addition of the preposition in the word ἐπιδιορθώσῃ, which means "correct," does not mean exactly the same thing as διορθώσῃ, that is, "to correct," but rather, to over-correct, so that the things that I have corrected, and which have not yet been brought to the full line of truth, may be corrected by you, and receive the rule of equality.
And (as) you should appoint presbyters through cities, just as I arranged for you. Bishops who have the power to appoint presbyters in individual cities should listen, under which law the order of Ecclesiastical constitution is maintained: nor should they think that the words of the apostles are their own, but Christ's, who said to the disciples: He who despises you, despises me; but he who despises me, despises him who sent me (Luke 10:16). So whoever hears you, hears me; and whoever rejects me, rejects him who sent me. From this it is clear that those who wish to confer the Ecclesiastical grade on anyone without merit, but through grace, contrary to the law of the apostles, do so against Christ himself, who through his apostle carried out the appointment of presbyter in the Church. Moses, the friend of God, to whom God spoke face to face (Deut. 5 and 31), could certainly have made his sons his successors in the principality and bequeathed his dignity to his descendants; but Jesus, a stranger from another tribe, was elected so that we would know that the principality must not be conferred on bloodline, but on life. But now we see many doing this as a favor, so that they do not seek to elevate pillars in the Church who can benefit the Church more, but those whom they themselves love, or with whose services they are entangled: or for whom someone of their ancestors begged, and, to not speak of worse things, who obtained the office by gifts. Let us carefully attend to the words of the apostles, saying: That you appoint presbyters in cities, just as I arranged for you. The person speaking about who ought to be ordained as a presbyter says this: "If anyone is without blame, a one-woman man, etc., for it is necessary for the bishop to be blameless, as a dispenser of God." Therefore, the presbyter is the same as the bishop, and before, by the instigation of the devil, competitions arose in religion and it was said among the people, "I am of Paul," "I am of Apollo," "I am of Cephas" (1 Cor. 1:12), the governance of the church was conducted by the joint counsel of the presbyterate. But when each person began to consider those whom he had baptised as his own rather than Christ's, it was decided throughout the world that one chosen from among the presbyters should be placed in charge of the others and have care of the general well-being of the church, so that the seeds of schism might be rooted out. Someone may think that this is not the teaching of the scriptures but our own opinion, that a bishop and a presbyter are the same, that the difference lies only in the age of the office. That person should pay attention to the words of the Apostle to the Philippians, where he addresses his epistle to "Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons; grace to you and peace" (Phil. 1:1–2), and so on. Now, although the city of Philippi is one in Macedonia, it is impossible for there to be several bishops in one city. But because they used to call the same persons bishops then, whom they did "presbyters" also, for this reason he spoke without distinction of bishops and presbyters. Finally, lest this statement by confirmed only by one witness, let it be confirmed by another. In the Acts of the Apostles it is written, that when the Apostle came to Miletus, he sent to Ephesus and called the presbyters of the same Church, to whom afterwards among other things he spoke: 'Take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the Church of God, which he hath purchased with his own blood' (Acts 20:28). And here observe carefully how, calling the Ephesian presbyters to him, he afterwards called the same men bishops. If anyone desires to receive the Epistle which is written to the Hebrews under the name of Paul, and in which the care of the Churches is equally divided, it is read among many. For he writes to the people: 'Obey your prelates, and be subject to them. For they watch as being to render an account of your souls; that they may do this with joy, and not with grief. For this is not expedient for you' (Hebrews 13:17). And Peter, who for the strengthening of the faith received the name of Firm, speaks in his epistle to the elders, saying: 'The ancients therefore that are among you, I beseech, who am myself also an ancient and a witness of the sufferings of Christ: as also a partaker of that glory which is to be revealed in time to come: feed the flock of God which is among you, taking care of it not by constraint, but willingly according to God: not for filthy lucre's sake, but voluntarily' (1 Peter 5:1-2). This we have shown in order to demonstrate that in former times those same people were presbyters whom later on were called bishops; and gradually it was so arranged that the various obligations were entrusted to one person. Therefore just as the presbyters know that by the custom of the Church they are subject to him who has been placed over them as their head, so also let the bishops know that according to the custom of the Church they are greater than the presbyters and ought to regulate the whole church by common council, imitating Moses, who, when he alone had power over the people of Israel, chose seventy others with whom he might judge the people (Numbers 11). Let us see therefore what sort of man ought to be ordained presbyter or bishop.
JeromeAD 420
LETTERS 146.1
And lest any should in a spirit of contention argue that there must then have been more bishops than one in a single church, there is the following passage which clearly proves a bishop and a presbyter to be the same. Writing to Titus the apostle says: “For this cause I left you in Crete, that you should set in order the things that are wanting, and appoint presbyters in every city, as I had instructed you: if any be blameless, the husband of one wife, having believing children not accused of wantonness or unruly. For a bishop must be blameless as the steward of God.” … When subsequently one was chosen to preside over the rest, this was done to remedy schism and to prevent each individual from rending the church of Christ by drawing it to himself.
Theodore of MopsuestiaAD 428
COMMENTARY ON TITUS
Paul emphasizes that correct teaching must accompany these ordinations. He mentions only presbyters, since theirs is the most general office.
OecumeniusAD 990
COMMENTARY ON TITUS
For this reason I left you in Crete, that you might put in order what was left unfinished, and appoint elders in every city as I directed you.
You see them as distributing the inhabited world like one house, and each doing something; but look at the athlete of Christ. Where there was danger, Paul himself was present; but when some honor was about to come, he sent the disciples. For Paul had left Titus to appoint bishops in each city, since he had first made him a bishop. And see, he is not ashamed to write to the disciple, saying, "put in order what was left unfinished." For Paul was looking to this one thing alone, namely the salvation of all.
elders in every city. For Paul did not wish the entire island of Crete, which was large, to be governed by one bishop, but each city to have its own shepherd. And he calls the bishops elders.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Titus 1:5 serves as a foundational apostolic directive from Paul to his trusted co-worker Titus, outlining the crucial tasks he was left in Crete to accomplish: to bring order to the nascent Christian communities by addressing deficiencies and, most significantly, to establish qualified spiritual leadership through the ordination of elders in every city. This verse underscores Paul's deep concern for the proper structure, spiritual health, and ongoing stability of the early church, ensuring that new congregations were not left without mature and godly oversight.
CONTEXT
Literary Context: This verse immediately follows Paul's opening salutation and a profound theological statement about the nature of God, the hope of eternal life, and the manifestation of His word through apostolic preaching in Titus 1:1-4. Titus 1:5 transitions from the theological grounding to the practical outworking of the gospel in the life of the church. It introduces the primary reason Paul left Titus on Crete, setting the stage for the detailed qualifications of elders that follow in Titus 1:6-9 and the subsequent warnings against false teachers in Titus 1:10-16. Thus, it acts as a pivotal bridge between the epistle's theological introduction and its practical instructions regarding church governance and sound doctrine.
Historical & Cultural Context: Crete was a large, strategically important island in the Mediterranean, known in ancient times for its diverse population and, unfortunately, a reputation for moral laxity, as famously quoted by Paul himself in Titus 1:12-13. The Christian communities there were relatively new and likely lacked established structures and mature leadership. Paul's departure from Crete, leaving Titus behind, suggests a need for immediate, authoritative intervention to stabilize and organize these fledgling churches. The task of "setting in order" implies that these communities were experiencing internal issues, perhaps disorganization, doctrinal drift, or behavioral problems, which were common challenges in new Christian contexts without strong, indigenous leadership. The appointment of elders was a standard practice in the early church, reflecting a Jewish synagogue model of local leadership, adapted for Christian communities.
Key Themes: Titus 1:5 introduces several crucial themes that permeate the entire epistle. First, it highlights the importance of church order and structure, emphasizing that the gospel's impact extends beyond individual conversion to the corporate life of believers. The phrase "set in order the things that are wanting" directly addresses the practical need for proper administration and spiritual health within the local congregation. Second, it underscores the theme of apostolic authority and delegation, as Paul, an apostle, entrusts Titus with significant responsibility, demonstrating the pattern of passing on leadership and oversight. This delegation is vital for the ongoing mission of the church. Third, the verse introduces the central theme of qualified leadership, specifically the ordination of elders. This emphasizes that the stability, doctrinal purity, and spiritual vitality of a church are intrinsically linked to the character, maturity, and teaching ability of its leaders, a theme extensively developed in Titus 1:6-9. Finally, the directive to ordain elders "in every city" points to the missionary expansion and church planting efforts of the early church, indicating that the gospel had spread across the island, necessitating the establishment of self-sustaining, biblically led congregations.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Didactic Language, as it functions as a direct instruction or command from Paul to Titus, outlining specific tasks and responsibilities. The language is clear, concise, and prescriptive, characteristic of an epistle focused on church order and pastoral guidance. There is also an element of Delegation, a literary and theological device where authority and responsibility are formally transferred from a higher authority (Paul, as an apostle) to a subordinate (Titus). This highlights the hierarchical yet collaborative nature of early Christian leadership. Furthermore, the phrase "set in order the things that are wanting" uses Metaphorical Language, likening the church to something that is incomplete or disarranged and needs to be straightened or completed, implying a process of restoration and proper alignment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Titus 1:5 is a foundational text for understanding the early church's structure and the importance of qualified leadership. It reveals God's design for His people to be organized, not chaotic, and for spiritual authority to be vested in godly individuals who can shepherd the flock. This emphasis on order and leadership is not merely for human efficiency but for the preservation of sound doctrine and the promotion of holy living, ensuring that the church accurately reflects the character of God to the world. The appointment of elders in every city demonstrates a commitment to establishing mature, self-sustaining communities of faith, capable of discipling believers and spreading the gospel locally, rather than perpetually relying on external apostolic oversight. This divine mandate for order and leadership continues to shape ecclesiology and pastoral practice in the church today.
REFLECTION AND APPLICATION
Titus 1:5 offers profound insights for believers and churches across all generations. It powerfully reminds us that the health and effectiveness of any Christian community are deeply intertwined with the quality of its leadership and the intentional pursuit of order. For individual believers, this verse calls for a recognition of and submission to the God-ordained leadership within their local church, understanding that elders are appointed for their spiritual welfare and guidance. It also encourages us to pray for our leaders, to support them, and to hold them accountable to biblical standards. For churches, it serves as a perpetual blueprint for establishing and maintaining sound governance, emphasizing that deficiencies must be addressed and that the appointment of biblically qualified elders is not optional but essential. This means prioritizing character and doctrinal integrity over charisma or popularity in leadership selection, and continually striving to bring every aspect of church life into alignment with God's word.
Questions for Reflection
FAQ
Why was Titus left in Crete, specifically, and what does "set in order the things that are wanting" imply about the Cretan churches?
Answer: Titus was left in Crete because Paul, having likely initiated evangelism and church planting there, needed a trusted apostolic delegate to consolidate the work. Crete was known for its challenging moral and cultural environment (as alluded to in Titus 1:12), and the new Christian communities were evidently lacking in structure, maturity, or adherence to sound doctrine. The phrase "set in order the things that are wanting" (Greek: epidiorthóō and leípō) implies that these churches were incomplete, disorganized, or had significant deficiencies that needed thorough correction. This could have included issues with false teaching, immoral behavior, lack of proper administration, or simply the absence of recognized, mature leadership. Titus's mission was to bring stability, rectify errors, and establish the necessary framework for healthy church life.
CHRIST-CENTERED FULFILLMENT
While Titus 1:5 directly addresses the practical administration of the early church, its ultimate fulfillment and significance are deeply rooted in the person and work of Jesus Christ. The very purpose of establishing order and appointing godly leaders is to ensure the purity and propagation of the gospel, which is the good news of Christ's redemptive work. Jesus Himself is the ultimate "Overseer" and "Shepherd of our souls" (1 Peter 2:25), the one who perfectly "sets in order" all things, bringing cosmos out of chaos in creation and redemption. The elders appointed by Titus were to shepherd the flock of God, just as Christ, the Good Shepherd, lays down His life for His sheep (John 10:11). Furthermore, the church's order and the qualifications for its leaders reflect the character of Christ Himself—His holiness, integrity, and faithfulness. The establishment of stable, biblically-led churches in every city was part of God's sovereign plan to build His church, against which the gates of hell would not prevail (Matthew 16:18), ultimately preparing a spotless bride for Christ's return (Ephesians 5:27). Thus, Titus's mission, though practical, served the overarching divine purpose of expanding Christ's kingdom and establishing communities that would bear witness to His saving power and perfect order until His glorious return.