FOR THIS REASON I LEFT YOU IN CRETE: toutou charin apelipon (1SAAI) se en krete: (Acts 2:11; 27:7,12 21)
 

"The reason I left you in Crete was...". (NET)

"The reason I left you behind in Crete was for you to organize everything that still had to be done and appoint elders in every town..." (NJB)

"I left you behind temporarily" (Wuest)

For this reason explains why Paul left Titus in Crete.

Left (620) (apoleipo) means to cause or permit to remain in a place upon going away and thus to leave behind. Writing from prison Paul gave instructions to "bring the cloak which I left (apoleipo) at Troas...". So just as Paul had at one time been in Troas and left his cloak, at some time in the past he had been in Crete with Titus.

Apoleipo implies that the "being left behind" was temporary, rather than permanent.

Wuest makes an interesting, albeit somewhat speculative observation noting that Crete

"was not visited by Paul on any of his first three missionary journeys (Ed note: At least there is no record of such visit in Acts or the Pauline epistles). He touched there on his way to Rome as a prisoner of the Roman Empire, but at that time, Titus was not with him (cf Acts 27:8). This is one of the facts which indicates that Paul was liberated from his first Roman imprisonment and spent some time in missionary work. Here he refers to the time when he the churches they had founded." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

Crete (2914) (click maps below to enlarge) is the fourth largest island (150 long & 6-35 miles wide) in the Mediterranean and the largest Grecian island (population ca 500,000 in 2003) and is situated approximately 60 miles SE of Greece and 110 miles SW of Turkey. A mountain range with peaks up to 9,000 feet (Mt Ida is said to be the "birthplace" of Zeus which gives one a sense of the prevalent influence of myth and legend which in turn was reflected in the behavior and morals of Cretans) runs the length of the island and slopes sharply on the southern coast, so that most of the inhabitants live on the more gradually sloping northern coast. A highly developed civilization (Minoan 3000–1100 bc) once existed in Crete but was suddenly and dramatically destroyed in a mysterious manner about 1700 bc. Crete is roughly equidistant from Europe, Africa and Asia and this strategic location along with its fertile land, made Crete a prize of war and commerce and accordingly Crete was conquered and annexed by Rome in BC 67.  The Cretans were renowned as good sailors, skilled archers, and experts in ambush and lying (Titus 1:12), the latter frequently alluded to in classic writings. The untruthfulness of Cretans was so ingrained that there was even a Greek term (kretizein) meaning “to act the Cretan,” which was a synonym meaning to play the liar.

 Hiebert adds that

"the moral level of its inhabitants was deplorable. Their ferocity and fraud were widely attested; their falsehood was proverbial; the wine of Crete was famous, and drunkenness prevailed." 

Into this ungodly mission field Paul had planted Titus to organize the church ("appoint elders in every city") and to "speak and exhort and reprove with all authority" (Titus 2:15).

Titus must have taken "heed to the ministry which" he had "received in the Lord" (Col 4:17) for even today the name of Titus is honored in many villages, churches, and monasteries in Crete.

THAT YOU WOULD SET IN ORDER WHAT REMAINS: epidiorthoshe (2SAMS) ta leiponta (PAPNPA): (1 Chr 6:32; Eccl 12:9; Isa 44:7; 1 Cor 11:34; 14:40; Col 2:5) (Acts 14:21 22, 23; 2Ti 2:2) 

Paul left Titus that he "might set right what was defective and finish what was left undone" (Amp)

"so that you might set right what remains to be done" (NAB)

"to do what still needed to be done" (GWT)

"so that you could put in order the things that still needed doing" (TEV)

"so that you might do what was necessary to put things in order there," (BBE)

"that you might straighten out what was left unfinished" (NIV)

"that you might amend what was defective," (RSV)

"so that you could finish doing the things that still needed to be done" (ICB)

"that any deficiencies in the organization of the Church should be rectified" (Barclay)

"correcting those things which are still wanting." (Calvin)

That (2443) (hina) is a preposition marking the beginning of a purpose clause as Paul now explains why he had left Titus behind in Crete.

Paul as the "wise master builder (had) laid a foundation, and another (Titus) is building upon it" (1Cor 3:10), carrying forward the building up of the body of Christ in Crete.

As Calvin notes

"Titus held some additional charge, which consisted in giving a form to churches that had not yet been properly arranged, and in appointing a fixed kind of government accompanied by discipline. Having laid the foundation, Paul departed; and then it became the duty of Titus to carry the work higher, that the building might have fair proportions."

Set in order (only here in NT) (1930) (epidiorthoo from epi = upon + dia = through, intensifies meaning + orthos = straight, erect, upright; English = orthodontist - straightens crooked teeth or orthopedist who sets broken bones) means to set right, to set in order, to correct in addition to what has already been corrected, to finish setting in order, to have deficiencies set right also, to complete unfinished reforms.

Epidiorthoo was used by medical writers to describe the setting broken limbs or straightening crooked ones.

The use of the middle voice is "reflexive" and implies that Titus himself (himself is a reflexive pronoun) is personally involved in the process, and not merely giving orders to others. Titus like an "spiritual" orthodontist or orthopedist is to set right again what was still  in a defective state.

Vine says this verb used

"in the sense of setting right again what was defective, a commission to Titus, not to add to what the Apostle himself had done, but to restore what had fallen into disorder since the Apostle had labored in Crete." (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson)

Epidiorthoo conveys the idea of to further set straight and therefore implies that Paul had begun the work of setting in order the things that were defective and that now Titus is to continue that same work. In other words Titus primary task was not to evangelize but to straighten out the churches that were already in existence yet deficient in organization and in need of sound doctrine which produces godly living. He was charged with the task of correcting and setting straight certain doctrines (e.g., Titus 1:10-11, 13-14; 2:1) and practices (e.g., Titus 1:12, 16; 3:9) that had become defective. There were false teachers to be silenced, and there was the pressing need for recognized spiritual leadership in the assemblies. He left Titus to handle these matters.

Hiebert quoting Greene explains that

"Setting in order churches that have gone wrong is a delicate and large task-more difficult in many ways than evangelizing new fields. False teachings are hard to correct, and when sin gets into a church, it is difficult to dislodge it."

As Wiersbe quipped...

The church is a body, and the pastor must occasionally be a “spiritual physician” and set some bones. (Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books)

Remains (3007) (leipo) as alluded to above refers to those things in the organization of the churches which were left unfinished or "wanting". We can see Paul's heart is not to leave and forget about those he has spent time with but as in this case leaving Titus to tend to their needs.

Calvin calls us to

observe the modesty of Paul who willingly permits another person to complete the work which he had begun. And, indeed, although Titus is greatly inferior to him, he does not refuse to have him for a “corrector,” to give the finishing hand to his work. Such ought to be the dispositions of godly teachers; not that every one should. labor to make everything bend to his own ambitious views, but that they should strive to assist each other, and that, when any one has labored more successfully, he should be congratulated and not envied by all the rest.

AND APPOINT ELDERS IN EVERY CITY AS I DIRECTED YOU: kai katasteses (2SAAS) kata polin presbuterous os ego soi dietaxamen (1SAMI):

appoint presbyters in every town" (NAB)

appointing spiritual leaders in every city " (GWT)

placing men in authority over the churches in every town, as I said to you;" (BBE)

I left you there also so that you could choose men to be elders in every town" (ICB)

and that you might appoint elders and set them over the churches (assemblies) in every city as I directed you." (Amp)

And (kai) introduces an emphatic, specific detail that required the attention of Titus. The point is that the assemblies of Christians in the various cities did not have sufficient organization or spiritual leadership.

Jamieson, Fausset and Brown add that

"The appointment of presbyters was designed to check idle talk and speculation, by setting forth the “faithful word.” 

Appoint (2525) (kathistemi from katá = down + hístēmi = to set or stand)  means literally “to stand or set down". 

Most of the NT uses of kathistemi are figurative and refer to "setting someone down in office" or appointing or assigning a person to a position of authority. To put in charge or to appoint one to administer an office. To set in an elevated position.

In Acts 17:15 kathistemi means to conduct or "bring down" to a certain place.

In Romans 5:19 kathistemi means to "set down", to constitute (to give formal existence to; to make a thing what it is), to cause or show someone to be (either sinner or righteous)

Kathistemi is used 22x in NT: 4x Mt; 3x Lu; 5x Acts; 1x Ro; 1x Titus; 4x Heb; 2x Js; 1x 2Pe)

Matthew 24:45 "Who then is the faithful and sensible slave whom his master put in charge (set you over,  assigning to a position of authority) of his household to give them their food at the proper time?

Matthew 24:47 "Truly I say to you, that he will put him in charge of all his possessions.

Matthew 25:21 (Jesus in the parable of the talents describes the master's declaration) "His master said to him, 'Well done, good and faithful slave; you were faithful with a few things, I will put you in charge of many things, enter into the joy of your master.'

Matthew 25:23 "His master said to him, 'Well done, good and faithful slave; you were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.'

Luke 12:14 But He said to him, "Man, who appointed Me a judge or arbiter over you?"

Luke 12:42 And the Lord said, "Who then is the faithful and sensible steward, whom his master will put in charge of his servants, to give them their rations at the proper time?

Luke 12:44 "Truly I say to you, that he will put him in charge of all his possessions.

Acts 6:3 "But select from among you, brethren, seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.

Acts 7:10 and rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt; and he made him (put him in charge as) governor over Egypt and all his household.

Acts 7:27 "But the one who was injuring his neighbor pushed him away, saying, 'Who made (put you in charge as) you a ruler and judge over us?

Acts 7:35 "This Moses whom they disowned, saying, 'Who made you a ruler and a judge?' is the one whom God sent to be both a ruler and a deliverer with the help of the angel who appeared to him in the thorn bush.

Acts 17:15 Now those who conducted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they departed.

Romans 5:19 (note) For as through the one man's disobedience the many were made (constituted) sinners, even so through the obedience of the One the many will be made (constituted) righteous.

Titus 1:5 (note) 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,

Hebrews 5:1 (note) For every high priest taken from among men is appointed (passive voice = they did not appoint themselves) on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins;

Hebrews 7:28 (note) For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.

Hebrews 8:3 (note) For every high priest is appointed to offer both gifts and sacrifices; hence it is necessary that this high priest also have something to offer.

James 3:6 And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell.

James 4:4 You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes (shows or exhibits himself) himself an enemy of God.

2 Peter 1:8 (note) For if these qualities are yours and are increasing, they render (make or cause you to experience) you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ.

Vincent comments that the primary meaning of kathistemi is

to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate...From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. (Word studies in the New Testament: Vol. 3, Page 1-64)

Kathistemi is used in Acts meaning to bring to a certain place or to conduct, Luke recording

Now those who conducted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they departed. (Acts 17:15)

Kathistemi means to "to make someone something" and is used by Paul explaining that

"as through the one man’s disobedience the many were made (constituted - kathistemi) sinners, even so through the obedience of the One the many will be made (constituted - kathistemi) righteous." (see note Romans 5:19)

William Newell writes that "There is no more direct statement in Scripture concerning justification than we find in" this verse. By the one act of Adam in disobeying God, the human race was constituted sinful, and this by the judicial act of God. Likewise, by the one act of obedience of the Lord Jesus, all who believe are constituted righteous, and this by the judicial act of God.

Paul was assigning Titus, "setting him down" (giving him charge) to a position of authority over the believers in the assemblies of Christians in the various cities of Crete.  Now that Paul had gone, Titus was in charge. Appoint is preferable to the KJV rendering ordain, as there is nothing in the context to imply a formal ecclesiastical ordination. This was to an appointment, for the recognition of the local churches, of those who had already been raised up and qualified by the Holy Spirit, and had given evidence of this in their life and service. Similarly , the writer of Hebrews says that

"every high priest taken from among men is appointed (kathistemi) on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins." (see note Hebrews 5:1)

The position of High-Priest in the Levitical system was by appointment only. No man could legitimately appoint himself High-Priest.

Luke used kathistemi to describe the selection of deacons who were to be

men of good reputation, full of the Spirit and of wisdom whom we may put in charge (kathistemi) of this task (of serving tables) (Acts 6:3) 

Elders (4245) (presbuteros the comparative form of présbus = an old man or an ambassador) (Click Vine's discussion)  referred to men who were older or more senior with no negative connotations but rather a sense of venerability.

Presbuteros is transliterated into English as “presbyter” (a leader in one of the Jewish communities--especially a member of the Sanhedrin--or of the early Christian churches) and from which the word “priest” (from Late Latin presbyter) was derived.

Presbuteros is used 67 in NT: 12x Mt; 7x Mk; 5x Lu; 1x Jn; 18x Acts; 4x 1Ti; 1x Titus; 1x Heb; 1x Js; 2x 1Pe; 1x 1Jn; 1x 3Jn; 12x Rev)

The secular practice was for older men with seniority to serve as ambassadors to other states and as advisors within the Greek political community or in the management of public affairs. So these were men of "ripe age" and experience to whom was committed the direction and government of individual churches. It should be emphasized that in the context of its Biblical use the concept of elder had less to do with age per se than with the quality of one's spiritual character (reputation is what others think about you but character is what those most intimately associated know is really true about you) and possession of the ability to teach. Simply being older, including even being older in the faith, does not by itself qualify a man for leadership in the church.

Presbuteros on rare occasion is used to refer to one who is simply older than another (albeit not necessarily advanced in years) as in the story of the prodigal son where Luke records

"Now his older (presbuteros) son was in the field, and when he came and approached the house, he heard music and dancing."  (Lu 15:25 cf Septuagint use in Job 1:13).

In Hebrews presbuteros is used to refer to those men and women in the Old Testament who were genuine believers, the writer recording that

"For by it (faith) the men of old (presbuteros) gained approval." (Heb 11:2)

Presbuteros is used some 145 times in the Septuagint (Greek translation of the Hebrew) usually to translate the Hebrew word "zaqen" (thought to be derived from "beard" or "chin") and used to refer to advanced age (as in Ge 18:11 "Now Abraham and Sarah were old [Hebrew = zaqen, Gk = presbuteros], advanced in age. Sarah was past childbearing."), experience, and authority, as well as specific leadership roles. Refer to the article in Holman's Dictionary (Easton; ISBE-NT ISBE-OT) for more in depth discussion of "elders", as used in the Old and New Testaments. In general, depending on the context, the NT uses presbuteros to refer to several distinct groups:

(1) older persons advanced in years ("Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers" 1Ti 5:1, cf Acts2:17);

(2) Jewish elders - this is the primary idea in the 44 uses of presbuteros in the Gospels and Acts where it usually refer to the Jewish leaders who were opposed to Jesus.

(“The Son of Man must suffer many things, and be rejected by the elders (presbuteros) and chief priests and scribes, and be killed, and be raised up on the third day.” (Lk 9:22).

These elders in the Jewish community were usually associated with the scribes and Pharisees and at the time of Jesus the elders seem to refer especially to those who were members of the Sanhedrin ("council" in most translations, highest ruling body and court of justice among Jews headed by high priest, composed of 71 men including "elders",  and scribes most of whom were Pharisees and granted some authority over religious and judicial matters), the gospel writer Mark recording that

"they led Jesus away to the high priest; and all the chief priests and the elders (presbuteros) and the scribes gathered together." (Mk 14:53).

Note that Acts also uses presbuteros to describe the spiritually mature leaders of the young, growing church of Jesus Christ (click here for discussion of these "elders");

(3) The 24 elders of Revelation

("And around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders (presbuteros)  sitting, clothed in white garments, and golden crowns on their heads." Rev 4:4);

(4) Spiritually mature leaders of the church, as used here in Titus. Presbuteros meaning church elders is discussed initially in Acts, refined in the "pastoral epistles" (especially 1Timothy and Titus), and briefly mentioned in James and 1 Peter. In first Timothy Paul says

"Let the elders (presbuteros) who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching...Do not receive an accusation against an elder (presbuteros)  except on the basis of two or three witnesses." (1Ti 5:17,19)

Most of the following discussion deals with presbuteros as it refers to the elders in the local body of Christ.

In the book of Acts, Luke has several references to "elders" in the sense of spiritually mature leaders in the church. In a very instructive passage we read

"And when we had come to Jerusalem, the brethren received us gladly. And now the following day Paul went in with us to James, and all the elders were present." (Acts 21:17-18)

John MacArthur has an excellent summary of the evolution of elder rule commenting that

"the mention of James and all the elders marks a significant change in that leadership. When the church at Jerusalem began, it was ruled by the apostles (Acts 2:42; 4:35-37; 5:2). As the church grew, the apostles recognized the need for assistance with the administrative details, and seven men were chosen to serve under them (Acts 6:2-6). Elders are first mentioned in Acts 11:30, and by the time of the Jerusalem Council they had assumed a prominent role ("And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and certain others of them should go up to Jerusalem to the apostles and elders concerning this issue" Acts 15:2, "And when they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them." Acts 15:4, "And the apostles and the elders came together to look into this matter." Acts 15:6, "Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas—Judas called Barsabbas, and Silas, leading men among the brethren, and they sent this letter by them, “The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings." Acts 15:22-23; "Now while they were passing through the cities, they were delivering the decrees, which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe" Acts 16:4). Now Paul and the others found the church led by the elders alone; the apostles are not mentioned. At least one was already dead—James the brother of John (Acts 12:2). The others had turned over the leadership responsibilities to the elders and left the city to engage in missionary work. Elder rule was thus being established as the New Testament pattern of church government (cf. "And when they (Paul and Barnabas) had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed." Acts 14:23; 20:17)."  (MacArthur, J: Acts 1-12;  Acts 13-28 Moody Press)

Relationship of ELDER, OVERSEER, PASTOR

John MacArthur also has an excellent summary of the word "elder" and how it relates to pastor and overseer, writing that elder is

"a general term referring to those who are also called “overseers” in 1Ti 3:1 ("It is a trustworthy statement: if any man aspires to the office of overseer (episkopos), it is a fine work he desires to do"). That the titles elder, pastor, and overseer all describe the same person is made clear by the use of all three words to describe the same men in Acts 20:17, 28. ("And from Miletus he sent to Ephesus and called to him the elders (presbuteros) of the church....Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers (episkopos), to shepherd (poimaino = tend flocks like a shepherd - oversight, protecting, leading, guiding, feeding. Root word poimén = shepherd, one who generally cares for flocks, translated "pastors" in Eph 4:11) the church of God which He purchased with His own blood.") The term “pastor” (English word is from Latin "pastor" = herdsman, from pascere = to feed) emphasizes their shepherding or feeding function, “overseer” their authority and leading function, and “elder” their spiritual maturity. This passage assumes such elders are qualified." (MacArthur, John: 1Timothy Moody Press)

In a similarly instructive passage Peter writes

"Therefore, I exhort the elders (presbuteros) among you, as your fellow elder (sumpresbuteros) and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed" (1Peter 5:1). Then Peter summarizes the function of an elder writing "shepherd (poimaino) the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness." (see note 1 Peter 5:2)

The writer of Hebrews exhorts his readers to