BAGIAN 10

PAUL’S INSTRUCTION TO TITUS

Titus was one of Paul’s most gifted co-workers. Like Timothy, Titus faithfully devoted himself to
assisting Paul in his apostolic mission of proclaiming the gospel and strengthening the churches. Shortly after
Paul’s release from his Roman imprisonment (AD. 62), Paul and Titus (and probably others) visited the island
of Crete. When he left Crete, Paul left Titus behind to finish organizing and teaching the churches. Titus was
Paul’s special deputy to fulfill a temporary assignment, a role he had filled many times before for Paul. Titus
was soon replaced by Arteman or Tychicus (Titus 3:12). Although it is possible, as some claim, that Paul had
recently planted churches on the island of Crete, there is no compelling evidence to support this view. The
presence of false teachers who infiltrated Christian homes (Titus 1210-16; 329-11) and Paul’s lengthy
introduction regarding his apostleship (Titus 121-3) seem to indicate that the churches on Crete were
established prior to Paul’s arrival. The fact that there were no official elders in these churches doesn’t imply
that Paul founded the churches. Rather, the absence of elders means that the churches were weak and in
urgent need of apostolic direction and care. Perhaps Paul felt the same way about the Cretans as he did
about the Roman Christians: “1 long to see you in order that I may impart some spiritual gift to you, that you
may be established” (Rom. 1:11). Shortly after his departure from Crete, Paul wrote to Titus to restate his
verbal instructions in official, written form. In no sense is the letter to Titus strictly private correspondence
(Titus 3:15c). This letter, as well as his other letters, was a significant part of Paul’s missionary work and
strategy. The letter was meant to authorize Titus, who was not an apostle, to act with apostolic authority:
“These things speak and exhort and reprove with all authority. Let no one disregard you” (Titus 2:15). The
letter was also to provide continual, permanent directives for the churches long after Titus was gone. Paul
fully expected the churches to obey his letter and his personal envoy, Titus.

SET CHURCHES IN ORDER AND APPOINT ELDERS

After his formal introduction stating his apostleship and its purposes (Titus 121-4), Paul reminds Titus that
there is unfinished business to complete. The churches of Crete lack proper organizational structure and
order, so Titus must “set right” what is deficient in these churches: For this reason I left you in Crete, that you
might set in order what remains, and appoint elders in every city as I directed you (Titus 125). The first order
of business and chief priority for Titus was to appoint qualified elders for every church: “appoint elders in
every city as I directed you.” For Paul, setting churches in order meant, among other things, establishing a
council of qualified elders. Churches can exist without elders (see Acts 14:23), but qualified, functioning
elders must be established for the protection and proper ordering of a church. The Greek word for “appoint”
is kathistémi. This verb often is used to express the act of appointing a person to an official position, such as
the appointment of a judge or governor (Acts 7:10). The same verb is used in Acts 6:3 in reference to the
twelve apostles who appointed the Seven to care for the poor in the Jerusalem church. In that situation, the
peOple selected seven men, and the apostles officially placed those men in charge of the administration of
the church’s care for the poor. The verb can also express appointment in an unofficial sense. Either way, as
biblical commentator R.J. Knowling says, “The verb implies at all events an exercise of authority.”l The verb
kathistémi, however, conveys no special religious or clerical connotations. It is the common word used for
appointing judges, governors, or anyone to an official position. Thus to translate the verb as “ordained,”
which some scholars do, communicates wrong concepts. Titus was instructed to designate qualified brothers
from within the local churches as elders, not to ordain sacred priests or clerics. Elders are not priests. They
have no sacred ordination status, such as that of the Old Testament priests (see chapter 14). Moreover,
kathiste'mi suggests nothing about the actual procedures leading up to the installation of elders. The
appointment by Titus was the final act in the process and thus summarizes the whole process. The phrase “in
every city” is another way of saying “in every church.” As the New Testament writers consistently record, the
local church embraced all believers within a particular city (see Acts 20:17). The New Testament never speaks
of churches within a city, only the church. Thus, in each city, that is, each church, Titus was to designate a
plurality of elders. “Thus Titus,” wn'tes F.J.A. Hort, “was in this respect to do what Paul and Barnabas had
done in the cities of Southern Asia Minor on their return from the first missionary joumey.”2 A key point of
emphasis is that Titus is to make his appointments according to Paul’s guidelines: “as I directed you.” The “I”
is emphatic in the original language, so it is an authoritative directive from the apostle himself. The verb
“directed” (diatasso) means “command,” “ordered,” or “charged.” Paul gave specific, apostolic directives on
this vital matter so that neither Titus nor the local Christians could do as they pleased. These apostolic
directives remain universally binding for local churches today.

THE QUALIFICATIONS FOR ELDERS

What exactly were Paul’s directives for appointing elders? Our translation reads: “Namely, if any man be
above reproach.” In order to better grasp what Paul is saying, we need to expand his words a bit: “Ap- ' point
elders as I had directed you, that is, consider only the kind of man who is above reproach in moral character
for appointment to eldership.” F.F. Bruce’s paraphrase conveys Paul’s meaning quite well: The reason I left
you behind in Crete was this: I wanted you to set right the things that remained to be dealt with, and in
particular to appoint elders in each city, in accordance with my directions. You remember those directions of
mine about the kind of man who is fit to be appointed as an elder—one who is beyond reproach. . .. The man
who exercises pastoral leadership must be beyond reproach because that befits a steward in God’s house.3
As in 1 Timothy 3:1-7, the apostolic qualifications are the basis for appointment to eldership. These
qualifications represent God’s standards that no man or organization has the right to change. Christian elders
must be qualified according to God’s criteria: . . .[5b] appoint elders in every city as I directed you, [6]
namely, if any man be above reproach, the husband of one wife, having children who believe, not accused of
dissipation or rebellion. [7] For the overseer must be above reproach as God’s steward, not self-willed, not
quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, [8] but hospitable, loving
what is good, sensible, just, devout, self-controlled, [9] holding fast the faithful word which is in accordance
with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict.
[10] For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision,
[11] who must be silenced because they are upsetting whole families, teaching things they should not teach,
for the sake of sordid gain (Titus 1:5b-11; verse references added). Note that Paul does not change subjects
in verse 6, although he does change from the plural, “elders” (v. 5), to the singular, “any man [whoever]” (v.
6). So in verse 6, Paul is still speaking about elders, although he uses the singular term “any man.” Paul uses
the same singular construction, “if any man aspires to the office of overseer,” in 1 Timothy 3:1.

1. ABOVE REPROACH: The term “above reproach” (anegklétos, a synonym of anepile'mptos, 1 Tim. 322)
means “unaccused,” that is, one whose character or conduct is free from any damaging moral or
spiritual accusations. This first qualification, as in 1 Timothy, stands out as the fundamental
qualification under which all other qualifications are subsumed. John Calvin’s summary of this
overarching qualification is worth repeating: “By anegkle'ton, blameless, he does not mean someone
who is free from every fault, for no such man could ever be found, but one marred by no disgrace
that could diminish his authority—he should be a man of unblemished reputation.”4 Paul
immediately lists two critical areas of the prospective elder’s life that especially must be above
reproach: the elder’s marital-sexual life and the management of his children.
2. THE HUSBAND OF ONE WIFE: See comments on 1 Timothy 3:2.
3. HAVING CHILDREN WHO BELIEVE: Not only is an elder to be maritally faithful, “a one-woman man,”
he must also have proper control of his children. The translation, “having children who believe,” is
better rendered as “having faithful children,” which is the choice in the Authorized King James
Version. The Greek word for “believe” is pistos, which can be translated either actively as “believing”
(1 Tim. 6:2) or passively as “faithful,” “trustworthy,” or “dutiful” (2 Tim. 222). The contrast made is
not between believing and unbelieving children, but between obedient, respectful children and
lawless, uncontrolled children. The strong terms “dissipation or rebellion” stress the children’s
behavior, not their eternal state. A faithful child is obedient and submissive to the father. The
concept is similar to that of the “faithful servant” who is considered to be faithful because he or she
obeys the Master and does what the Master says (Matt. 24:45-51). The parallel passage in 1 Timothy
324 states that the pro spective elder must keep “his children under control with all dignity.” Since 1
Timothy 3:4 is the clearer passage, it should be allowed to help interpret the ambiguity of Titus 126.
“Under control with all dignity” is closely parallel with “having trustworthy children.” In the Titus
passage, however, the qualification is stated in a positive forrn—the elder must have children who
are trustworthy and dutiful. Those who interpret this qualification to mean that an elder must have
believing, Christian children place an impossible burden upon a father. Even the best Christian
fathers cannot guarantee that their children will believe. Salvation is a supernatural act of God. God,
not good parents (although they are certainly used of God), ultimately brings salvation (John
1212,13). In striking contrast to faithful children are those who are wild or insubordinate: “not
accused of dissipation or rebellion.” These are very strong words. “Dissipation” means “debauchery,”
“profligacy,” or “wild, disorderly living” (cf. 1 Peter 423,4; Luke 15:13). “Rebellion” means to be
“disobedient,” “unruly,” or “insubordinate.” Wild, insubordinate children are a terrible reflection on
the home, particularly on the father’s ability to guide and care for others. A man who aspires to
eldership but has profligate children is not a viable candidate for church leadership. The
unquestionable necessity for a prospective elder to be above reproach as a husband and father is
reinforced in verse 7a: “For the overseer must be above reproach as God’s steward.” Paul’s
repetition of the idea that an elder must be “above reproach” shows the intensity of his feelings on
this matter. The conjunction “for” in verse 7a shows the close, logical connection in thought with
verse 6. Verse 7a illuminates a profound reason for the necessity of the qualifications that appear in
verse 6: an elder is God’s household manager. Since an elder must manage God’s household, it
logically follows that he must be able to manage his own family. This is the same reasoning Paul uses
in 1 Timothy 3252 “if a man does not know how to manage his own household, how will he take care
of the church of God? In verse 7a, Paul switches to the title “overseer” (episkopos): “For the overseer
must be above reproach.” Some scholars try to assert that the change in terminology indicates a
change of subject. They claim that Paul is no longer talking about the elders but about the church
overseer. They say that the church overseer is selected from among the elders, who comprise an
informal body of senior members. The overseer is then the official leader of the church.5 Thus, they
conclude, Titus was instructed to appoint from among the elders an “overseer” for each city. This
interpretation, however, violates the natural reading of the passage. The text does not say that the
overseer is chosen from the body of elders. Furthermore, if verse 7 begins a list of qualifications for
someone other than the elders of verses 5 and 6—someone superior to the elders—it is a most
confusing and awkward subject change. Such a change makes complete nonsense out of the
transitional word “for” that connects verses 6 and 7. The clear message of verse 5 is that Paul left
Titus in Crete to appoint “elders,” not to appoint elders and an overseer or an overseer from among
the elders. It is best to affirm the standard interpretation that “overseer” is an interchangeable term
for elder, and that there is no change of subject between verses 6 and 7. The term overseer stresses
function more than honor, and in this case is better suited to the image of the household manager
than the term elder. The singular form “overseer” can be explained as a generic singular just as is the
case in 1 Timothy 322. Paul has already switched from the plural “elders” in verse 5 to the singular
“any man” [any elder] in verse 6, so we should not be surprised by his use of the singular “overseer,”
which agrees with the singular “any man” in verse 6 and focuses the reader’s attention on the
individual character of the overseer. An overseer must be above reproach because he is “God’s
steward” (oikonomos). The Greek word oikonomos means house manager (oikos is the Greek word
for “house” or “household”). Thus a steward is a manager, administrator, or trustee of someone
else’s household, property, or business (Luke 12:42; 16:1-8: Gal. 422). A steward acts on behalf of
 another’s interests or possessions. He is accountable and responsible to another for what is
entrusted to his care. “Steward” is an appropriate description for an elder. Since the local church is
called the household of God (1 Tim. 3215), an elder who manages it can be rightfully called a
steward. Paul’s point in using the household steward imagery is simple and profound: since an elder
is God’s household steward, he must be morally and spiritually above reproach. E.F. Scott succinctly
expresses Paul’s logic: “In an ordinary household the most trusty servant was chosen as steward, and
the same rule must obtain in the household of God.”6 We should also note that Paul’s emphasis is on
God as the steward’s Master and owner. The steward is God’s household manager, not the church’s.
Thus the household belongs to God, not to the elders. God demands that those to whom His
precious children are entrusted be morally and spiritually fit. He will not have unfit, untrustworthy
stewards caring for His children and the truth of the gospel. After masterfully demonstrating why an
elder must be above reproach in verse 7a, Paul continues his list of qualifications in verse 7b, where
he enumerates five sinful vices. When any one of these vices controls a person’s life, it renders that
person “reproachful” and disqualifies him from being a steward of God’s household: “self—
willed”;“quick-tempered” ;“addicted to wine” - “pugnacious”; “fond of sordid gain” We would not
want a person who is controlled by any one of these vices to manage our family or our possessions,
and neither does God.
4. SELF-WELED: To be self-willed or arrogant is the opposite of being “gentle” [forbearing], which is one
of the qualifications listed in 1 Timothy 323. A self—willed man wants his own way. He is stubborn,
arrogant, and inconsiderate of others’ opinions, feelings, or desires. A self-willed man is headstrong,
independent, self—assertive, and ungracious, particularly toward those who have a different
opinion. A selfwilled man is not a team player, and the ability to work as a team is essential to
eldership. We must remember that the local congregation belongs to God, not to the overseer. The
overseer is God’s servant, not a master or owner, thus he has no right to be self—willed when caring
for God’s precious people. A self-willed man will scatter God’s sheep because he is un— yielding,
overbearing, and blind to the feelings and opinions of others (2 Peter 2:10).
5. QUICK—TEMPERED: One of God’s attributes is that He is slow to anger, so His stewards must also be
slow to anger. Man’s anger is a hindrance to the work of God, “for the anger of a man does not
achieve the righteousness of God” (James 1220). Since an elder must deal with people and their
problems, a “hothead” will quickly find much material to fuel his anger. Proverbs warns against the
perils of an angry man: “An angry man stirs up strife, And a hot-tempered man abounds in
transgression” (Prov. 29:22). With his ugly, angry words, a quicktempered man will destroy the peace
and unity of God’s family. The fierce looks and harsh words of the quick-tempered man will tear
people apart emotionally, leaving people sick and destroyed in spirit. So a man who desires to be a
church shepherd must be patient and selfcontrolled. Of course, everyone experiences anger, and
leaders who must deal with contentious situations often may experience a great deal of anger.
Hudson Taylor, for example, confessed his own struggle with anger: “My greatest temptation is to
lose my temper over the slackness and inefficiency so disappointing in those on whom I depended. It
is no use to lose my temper—only kindness. But oh, it is such a trial.”7 The issue is whether or not an
individual who aspires to pastoral eldership recognizes and controls his anger. If he isn’t controlled,
he’s a powder keg ready to go off in the midst of the next problem.
6. ADDICTED TO WINE AND PUGNACIOUS: Both of these qualifications are covered in 1 Timothy 3:3.
7. FOND OF SORDID GAIN: The Greek word, aischrokerde’s, used here is very similar in meaning to
aphilargyros (“free from the love of money”) used in 1 Timothy 323. See comments on 1 Timothy
323. After listing five vices, Paul next lists seven virtues. Verse 8 begins with “but,” which contrasts
the five vices of verse 7 with the seven virtues of verses 8 and 9. God requires His stewards to be
characterized by these virtues.
8. HOSPITABLE: See comments on 1 Timothy 3:2.
9. LOVING WHAT IS GOOD: Closely associated with hospitality, “loving what is good” is a positive virtue
that is required of those who seek to help people and live as Christlike examples. The Greek word
 used here is philagathos, which one Greek lexicon defines as “one who willingly and with self-denial
does good, or is kind.”8 William Hendriksen explains the word as “ready to do what is beneficial to
others.”9 The Theological Dictionary of the New Testament states: “According to the interpretation
of the early Church it relates to the unwearying activity of love.”'0 King David was a lover of
goodness. He spared his enemy Saul, who had to reluctantly admit: “And you have declared today
that you have done good to me, that the Lord delivered me into your hand and yet you did not kill
me. For if a man finds his enemy, will he let him go away safely?” (1 Sam. 24218,19a). David sought
to show kindness to his deceased friend Jonathan, Saul’s son, by taking Jonathan’s crippled son,
Mephibosheth, into his own house (2 Sam. 9). Job’s friends had to admit that he was a lover of
goodness: “Behold, you have admonished many, And you have strengthened weak hands. Your
words have helped the tottering to stand, And you have strengthened feeble knees” (Job 423,4). But
the greatest example of one who loved goodness is our Lord Jesus Christ, who “went about doing
good” (Acts 10238b). An elder who loves goodness seeks to do helpful, kind things for people. He will
be loving, generous, and kind toward all and will never sink to evil, retaliatory behavior (Acts 11:24;
Rom. 12:21; 15:2; Gal. 6:10; 1 Thess. 5:15; 1 Peter 3213). In contrast, Paul prophesied that in the last
days more people will be “lovers of self, lovers of money. . .without self-control. . .haters of good.” (2
Tim. 323). A society that is led by lovers of good rather than haters of good is truly blessed.
10. SENSIBLE: For some unexplainable reason, the New American Standard Bible translates the same
Greek term, sophnOn, as “prudent” in 1 Timothy 3:2, and “sensible” in Titus 1:8. Sensible is the
better choice of the two English translations. See comments on the word “prudent” in 1 Timothy 3:2.
11. JUST: “Just” (dikaios) means “righteous” or “upright.” To be righteous is to live in accordance with
God’s righteous standards, to be law-abiding. John writes that “the one who practices righteousness
is righteous, just as He is righteous” (1 John 327). An elder who is righteous can be counted on to be
a principled man and to make fair, just, and righteous decisions for the church (Prov. 2927). Job is a
good example of a just man: There was a man in the land of Uz, whose name was Job, and that man
was blameless, upright, fearing God, and turning away from evil (Job 121). “I put on righteousness,
and it clothed me; My justice was like a robe and a turban. I was eyes to the blind, And feet to the
lame. I was a father to the needy, And I investigated the case which I did not know. And I broke the
jaws of the wicked, And snatched the prey from his teeth” (Job 29:14-17). God’s steward, then, must
be like Job. He must live a morally upright life and be clothed in practical righteousness.
12. DEVOUT: To be “devout” (hosios) is to be firmly committed to God and His Word. It is to be
separated unto God and pleasing to God. Despite the changing winds of culture and circumstances,
the devout person faithfully clings to God and His Word. One of the terrible facts of Israel’s history is
that many of its leaders were not “just” and “devout,” so the people were led astray. An elder must
not lead people astray! He must model godly commitment, character, and conduct, and thereby lead
people in righteousness and devotion to God.
13. SELF-CONTROLLED: God’s steward must be characterized by selfcontrol and self-discipline in every
aspect of life, particularly in his physical desires (Acts 24:25; 1 Cor. 7:9; 9225). An undisciplined man
has little resistance to sexual lust, anger, slothfulness, a critical spirit, or other base desires. He is
easy prey for the devil. Solomon warns against the undisciplined man’s vulnerability to all the
enemies of his soul: “Like a city that is broken into and without walls is a man who has no control
over his spirit” (Prov. 25:28). In Solomon’s time, walls were a strategic part of a city’s defense
system. A strong and secure city fortified its walls. Solomon likens a person’s power of self-control to
the walled fortifications of a city. Without self-control, a person is exposed to attack and becomes
easy prey for any enemy. Self—control is an essential part of the Spirit-controlled life (Gal. 5:23).
Leaders who lack discipline frustrate their fellow workers as well as those they lead. Not only are
they poor examples, but they cannot accomplish what needs to be done. Consequently, their flock is
poorly managed and lacks adequate spiritual care.
14. HOLDING FAST THE FAITHFUL WORD. . .ABLE BOTH TO EXHORT IN SOUND DOCTRINE AND TO
REFUTE THOSE WHO CONTRADICT: Verse 9 presents the final and crucial point in the Pauline catalog
of elder qualifications. This is the heart of Paul’s concern. The verses following this qualification
elaborate on why this qualification is so indispensable to an elder and to the local churches of Crete
(Titus 1210-16). This last requirement is more than just another personal character quality, it is a
specific task the elder must be able to do: to teach correct doctrine and reprove false teachers. In
order for an elder to exhort in sound doctrine and reprove false teachers, he must first be
wholeheartedly committed to sound doctrine. So Paul begins by saying that an elder must “[hold]
fast the faithful word which is in accordance with the teaching.” By “word” (logos), Paul means the
original preaching or oral proclamation of the gospel message which they heard and received. It is
God’s message of salvation and life in Christ. This “wor ” is described as (l) “faithful” (trustworthy)
and as (2) “in accordance with the teaching.” The “word” is “faithful” because it is in full agreement
with “the teaching.” “The teaching” refers to the apostolic message, that is, the authentic,
authoritative, fixed body of doctrine taught by Christ and communicated by His holy apostles. There
is only one apostolic doctrine (Acts 2:42; Eph. 425), one standard, and one teaching, and it is
absolutely “faithful.” Any teaching that contradicts the apostles’ teaching as recorded in the New
Testament is false, untrustworthy, and from the devil (Titus 1210 ff; Gal. 128,9). God requires that an
elder be “holding fast” to His Word. “Holding fast” (antecho) means “cling firmly to,” “be devoted
to,” or “adhere wholeheartedly to.” “Paul. . .calls for the overseer’s firm acceptance of [the faithful
word],”“ writes George Knight. This term implies unshakable, fervent conviction and commitment.
NeWport White says that this requirement for elders suggests “the notion of withstanding
opposition.”12 A man who doesn’t tenaciously adhere to orthodox, biblical doctrine doesn’t qualify
to lead God’s household because he, who is himself in error and unbelief, will mislead God’s people.
Such a man is no match for “deceitful spirits and doctrines of demons” (1 Tim. 4:1). The priests,
kings, and leaders of the Old Testament who did not hold firmly to God’s law were swept away by
the pressures of idolatrous religion. So, too, an elder who rejects or is uncertain about biblical
doctrine will, along with the flock, be devoured by wolves. The reason an elder is required to adhere
firmly to the Word is so that he “may be able,” that is, “equipped” to perform two specific tasks: (1)
exhort believers and (2) refute opponents. “A pastor needs two voices,” writes Calvin, “one for
gathering the sheep and the other for driving away wolves and thieves. The Scripture supplies him
with the means for doing both.”l3 \Mthout question, Paul requires all elders, not just some, to be
able to exhort in sound doctrine and rebuke false teachers. In 1 Timothy 322, Paul requires all elders
to be “able to teach.” Titus 129 expands on 1 Timothy 3:2 by adding that an elder must “be able both
to exhort in sound doctrine and to refute” false teachers. We must require the same from all our
elders. Exhortation is closely associated with teaching (1 Tim. 4213; 622), but while teaching
primarily relates to the intellect, exhortation chiefly influences the conscience, heart, will, and
actions of the bearer. Exhortation urges people to receive and to apply the truth that has been
taught. Specifically, elders are to exhort believers “in sound doctrine.” The word “sound” means
healthy or physically whole (Luke 5:31; 3 John 2). Here it is used metaphorically to describe teaching,
so it means “correct,” “wholesome,” or “sound” teaching. “Sound doctrine” is in direct contrast to
false teaching, which is diseased, corrupted, and defiled. Diseased doctrine ruins the lives of its
adherents (1 Tim. 623-5), while sound doctrine produces godly, clean, wholesome, healthy lives
(Titus 1213; 2:1). The congregation’s health and well-being depends upon elders who continually
“exhort in sound doctrine.” No man qualifies for eldership unless he is able to use God’s Word in
such a manner. As in Acts 20228-31, an elder’s duty is to protect the church from false teachers—
those who speak against “sound doctrine.” Thus an elder must be able “to refute those who
contradict” sound doctrine. A more accurate translation of the word “refute” (elencho) in this
context is “rebuke” or “reprove,” which is used in verse 13. Verse 13 is actually a concrete
application of verse 9, so the purpose of rebuking a false teacher would be “that they may be sound
in the faith.” To qualify for eldership, then, one must be able to detect false teaching and confront it
with sound doctrine. The climactic significance of this last qualification is made clear in verses 10-16:
“For there are many rebellious men, empty talkers and deceivers, especially those of the
circumcision, who must be silenced because they are upsetting whole families, teaching things they
should not teach, for the sake of sordid gain” (Titus 1210,] l). The situation in Crete was alarming.
There were “many rebellious men, empty talkers and deceivers.” In such a threatening environment
the churches’ greatest need was for shepherd elders who maintained unwavering allegiance to God’s
Word and had the ability to exhort, teach, and reprove. Without the appointment of qualified elders,
the churches of Crete were destined to remain weak and disorderly. With Titus’ effort to appoint
qualified elders, however, there was every reason to believe that the churches would flourish despite
the surrounding dangers.