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. "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 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