Titus
VIEW:28 DATA:01-04-2020
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Hitchcock's Bible Names Dictionary
TITUS.A convert from heathenism (Gal_2:3), probably won by St. Paul himself (Tit_1:4). He is not directly mentioned in Acts, and all that is known of him comes from the Epp. to Gal., 2 Cor., and the Pastorals. Neither his age nor his place of birth is told us. We first hear of him when he accompanies St. Paul on his journey from Antioch to Jerusalema journey undertaken in connexion with the question of the circumcision of Gentile Christians (Gal_2:1). He is thus included in the certain others mentioned in Act_15:2. The Judaistic party within the Church wished to have Titus circumcised (Gal_2:3); but the Apostle and those representing Gentile Christianity strenuously resisted (v. 5), and the decision of the Church was in their favour (Act_15:23; Act_15:29). The case of Titus thus seems to have been the test case in this controversy. From this time we may suppose that Titus continued with St. Paul as one of his missionary companions and assistants, but we have no distinct reference to him until some 10 years after the Council at Jerusalem, namely, when the Apostle wrote 2 Corinthians. In this Epistle Titus is mentioned nine times, and from it we gather that he visited Corinth as the Apostles delegateprobably three times. On the first occasion, which was a year before 2 Cor. was written (2Co_8:10), he came with an unnamed brother (2Co_12:18), and on his arrival set on foot the necessary organization to secure the local contributions towards the collection for the poor Christians of Judæa which the Apostle had inaugurated (1Co_16:1-2). After his departure from Corinth serious trouble vexed the Church there, and he was a second time sent to reduce matters to order. Probably on this occasion he was the bearer of the letter referred to in 2Co_2:3 ff; 2Co_7:8 ff. St. Paul anxiously awaited at Troas the return of Titus (2Co_2:12); but the journey took longer than was expected; and so the Apostle moved on into Macedonia, with a view to meeting him the sooner on his road. Here Titus ultimately reached him, and bringing good news from Corinth refreshed his spirit (2Co_2:14). Titus was then despatched a third time to Corinth, bearing the 2nd Epistle (2Co_8:15-24), and was charged to complete the collectionthe organization for which he had commenced the year before (2Co_8:10).
After these events we do not hear of Titus until St. Paul addressed to him the Pastoral Epistle. From it we gather that he had accompanied the Apostle, after his release from his Roman imprisonment, on a visit to Crete, and had been left there by him to set in order things that were wanting and to ordain elders in every city (Tit_1:5). He is charged to maintain sound doctrine (Tit_2:1), to avoid unprofitable discussions (Tit_3:9), and duly to assert his authority (Tit_2:15). The Apostle tells him of his intention to send Artemas or Tychicus to him, and bids him, when this occurs, to Join him in Nicopolis, where he hopes to winter (Tit_3:12). Whether these plans were ever realized we know not. St. Paul may have been re-arrested before reaching Nicopolis; but we learn from 2Ti_4:10 that Titus was with the Apostle during part of his second imprisonment in Rome, though at the time of the writing of that Epistle he had left for Dalmatia.
Titus and Timothy share the honour of being the most trusted and efficient helpers of St. Paul, and the fact that the former was chosen to deal with so sharp a crisis as presented itself at Corinth shows that prudence, tact, and firmness marked his Christian character.
Charles T. P. Grierson.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Paul's companion in missionary tours. Not mentioned in Acts. A Greek, and therefore a Gentile (Gal_2:1; Gal_2:3); converted through Paul (Tit_1:4), "mine own son after the common faith." Included in the "certain other of them" who accompanied the apostle and Barnabas when they were deputed from the church of Antioch to consult the church at Jerusalem concerning the circumcision of Gentile converts (Act_15:2), and agreeably to the decree of the council there was exempted from circumcision, Paul resisting the attempt to force Titus to be so, for both his parents were Gentile, and Titus represented at the council the church of the uncircumcision (contrast TIMOTHY who was on one side of Jewish parentage: Act_16:3.) He was with Paul at Ephesus (Acts 19), and was sent thence to Corinth to commence the collection for the Jerusalem saints, and to ascertain the effect of the first epistle on the Corinthians (2Co_7:6-9; 2Co_8:6; 2Co_12:18); and there showed an unmercenary spirit.
Next, Titus went to Macedon, where he rejoined Paul who had been eagerly looking for him at Troas (Act_20:1; Act_20:6; 2Co_2:12-13); "Titus my brother" (2Co_7:6; 2Co_8:23), also "my partner and fellow helper concerning you." The history (Acts 20) does not record Paul's passing through Troas in going from Ephesus to Macedon, but it does in coming from that country; also that he had disciples there (Act_20:6-7) which accords with the epistle (2Co_2:12): an undesigned coincidence confirming genuineness. Paul had fixed a time with Titus to meet him at Troas, and had desired him, if detained so as not to be able to be at Troas in time, to proceed at once to Macedon to Philippi, the next stage on his own journey. Hence, though a wide door of usefulness opened to Paul at Troas, his eagerness to hear from Titus about the Corinthian church led him not to stay longer there, when the time fixed was past, but to hasten on to Macedon to meet Titus there.
Titus's favorable report comforted Paul. Then he was employed by Paul to get ready the collection for the poor saints in Judaea, and was bearer of the second epistle to the Corinthians (2Co_8:16-17; 2Co_8:23). Macknight thinks Titus was bearer of the first epistle also: 2Co_12:18; 1Co_16:12, "the brethren" (but see CORINTHIANS, FIRST EPISTLE.) His location as president for a time over the Cretan church (Tit_1:5) was subsequent to Paul's first imprisonment and shortly before the second, about A.D. 67, ten years later than the previous notice of him in 2 Cor., A.D. 57. Probably he met Paul, as the apostle requested, at Nicopolis, for his journey into Dalmatia subsequently would be more probable from Nicopolis than from distant Crete (2Ti_4:10; Tit_3:12). Artemas or Tychicus on arriving in Crete would set Titus free from his episcopal commission to go to Nicopolis.
Titus seems to have been bolder and less timid than Timothy, whose going to Corinth was uncertain (1Co_16:10-11). Hence, he was able so well to execute Paul's delicate commission, and see how the Corinthians were affected by Paul's reproof of their tolerating immorality in his first epistle. Titus enforced his rebukes, and then was not less "comforted in respect to the Corinthians" than Paul himself; "his spirit was refreshed by them all"; "his inward affection" and "joy" were called into exercise, so that we see in Titus much of the sympathizing, and withal bold, disposition of the apostle himself. His energy appeared in his zeal at Paul's request to begin at his former visit to Corinth the collection about which the Corinthians were somewhat remiss (2Co_8:6; 2Co_8:16-17; 2Co_8:18). Trustworthiness and integrity were conspicuous traits in him (2Co_12:18); readiness also to carry out heartily the apostle's wishes. "God put the same earnest care (for the flock) in his heart" as in Paul's.
He needed no exhortation, such as Paul gave him, but "of his own accord," anticipating Paul's wishes, went where the apostle desired. Luke was probably the "brother" sent with him, "whose praise is in the Gospel throughout all the churches." Paul states his latest commission to Titus, Tit_1:5, "for this cause left I thee in Crete, that thou shouldest set in order the things that are wanting (epidiorthosee, 'follow up' the work begun by me, 'setting right the things' which I was unable to complete through the shortness of my stay in Crete) and ordain elders in every city as I had appointed thee" (he does not mention deacons). Paul began the due organization of the Cretan church; Titus followed up the work in every city, as Gortyna, Lasaea, etc. Paul reminds Titus by letter of the commission he had already given him orally. Titus was to "bridle" the mouths of "deceivers" and Judaizing teachers (Tit_1:11, compare Psa_32:9), to urge a becoming Christian walk on all classes, the aged, the young, men, women, slaves, subjects, fulfilling relative duties, and to avoid unprofitable speculations.
A firm and consistent ruler was needed for the lawless, self indulgent, and immoral Cretans, as they are pictured by their own poet Epimenides (Tit_1:12-13) who sarcastically remarked that the absence of "wild beasts" from Crete was supplied by its human inhabitants. Livy, 44:45, brands their avarice; Polybius, 6:46, section 9, their ferocity and fraud; and 6:47, section 5, their mendacity. To Cretanize was proverbial for "to lie", as to "Corinthianize" for "to be licentious". Hence flowed their love of "fables" (Tit_1:14), which even pagan poets ridiculed, as for instance their assertion that they had in their land Jupiter's sepulchre. The one grand remedy which Titus was to apply is (Tit_2:11-15) "the grace of God that bringeth salvation" in Christ, who "gave Himself for us, that He might redeem us from all iniquity." Paul tells Titus to hospitably help forward Zenas the converted Jewish lawyer or scribe and Apollos, with the latter of whom Titus had been already associated in connection with Corinth (1Co_15:12; 2Co_7:6; 2Co_7:9; 2Co_8:6; 2Co_12:18; Act_19:1). A ruined church on the site of Gortyna bears the name of Titus, whom tradition makes bishop of Gortyna. His name was the watchword of the Cretans when invaded by the Venetians.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Ti'tus. Our materials for the biography, of this companion, of St. Paul must be drawn entirely, from the notices of him, in the Second Epistle to the Corinthians, the Galatians, and to Titus himself, combined with the Second Epistle to Timothy. He is not mentioned in the Acts at all. Taking the passages in the Epistles, in the chronological order of the events referred to, we turn first to Gal_2:1; Gal_2:3.
We conceive the journey mentioned here, to be identical with that, (recorded in Acts 15, in which Paul and Barnabas went from Antioch to Jerusalem to the conference which was to decide the question of the necessity of circumcision to the Gentiles. Here we see Titus in close association with Paul and Barnabas at Antioch. He goes with them to Jerusalem. His circumcision was either, not insisted on at Jerusalem, or, if demanded, was firmly resisted. He is very emphatically spoken of as a Gentile, by which is most probably meant, that both his parents were Gentiles.
Titus would seem, on the occasion of the council, to have been specially a representative of the church of the uncircumcision. It is to our purpose to remark that, in the passage cited above, Titus is so mentioned as apparently to imply that, he had become personally known to the Galatian Christians. After leaving Galatia, Act_18:23, and spending a long time at Ephesus, Act_19:1; Act_20:1, the apostle proceeded to Macedonia by way of Troas. Here, he expected to meet Titus, 2Co_2:13, who had been sent on a mission to Corinth. In this hope, he was disappointed, but in Macedonia, Titus joined him. 2Co_7:6-7; 2Co_7:13-15.
The mission to Corinth had reference to the immoralities rebuked in the First Epistle, and to the collection at that time in progress, for the poor Christians of Judea. 2Co_8:6. Thus, we are prepared for what the apostle now proceeds to do, after his encouraging conversations with Titus, regarding the Corinthian church. He sends him back from Macedonia to Corinth, in company with two other trustworthy Christians, bearing the Second Epistle, and with an earnest request, 2Co_8:6; 2Co_8:17, that he would see to the completion of the collection. 2Co_8:6.
A considerable interval now elapses, before we come upon the next notices of this disciple. St. Paul's first imprisonment is concluded, and his last trial is impending. In the interval between the two, he and Titus were together in Crete. Tit_1:5. We see Titus remaining in the island, when St. Paul left it, and receiving there, a letter written to him by the apostle. From this letter, we gather the following biographical details.
In the first place, we learn that he was originally converted, through St. Paul's instrumentality. Tit_1:4. Next, we learn the various particulars of the responsible duties, which he had to discharge. In Crete, he is to complete what St. Paul had been obliged to leave unfinished, Tit_1:5, and he is to organize the church, throughout the island, by appointing presbytery in every city. Next, he is to control and bridle, Tit_1:11, the restless and mischievous Judaizers. He is also to look for the arrival in Crete of Artemas and Tychicus, Tit_3:12, and then is to hasten to join St. Paul at Nicopolis, where the apostle purposes to pass the winter.
Zenas and Apollos are in Crete, or expected there; for Titus is to send them on their journey, and to supply them with whatever, they need for it. Whether Titus did join the apostle at Nicopolis, we cannot tell; but we naturally connect the mention of this place, with what St. Paul wrote, at no great interval of time afterward, in the last of the Pastoral Epistles, 2Ti_4:10, for Dalmatia lay to the north of Nicopolis, at no great distance from it.
From the form of the whole sentence, it seems probable that this disciple had been with St. Paul in Rome, during his final imprisonment; but this cannot be asserted confidently. The traditional connection of Titus with Crete is much more specific and constant, though here again, we cannot be certain of the facts. He said to have been permanent bishop in the island, and to have died there, at an advanced age. The modern capital, Candia, appears to claim the honor of being his burial-place. In the fragment by the lawyer Zenas, Titus is called bishop of Gortyna. Lastly, the name of Titus was the watchword of the Cretans, when they were invaded by the Venetians.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
It is remarkable that Titus is not mentioned in the Acts of the Apostles. The few particulars which are known of him, are collected from the epistles of St. Paul. We learn from them that he was a Greek, Gal_2:3; but it is not recorded to what city or country he belonged. From St. Paul's calling him his own son according to the common faith, Tit_1:4, it is concluded that he was converted by him; but we have no account of the time or place of his conversion. He is first mentioned as going from Antioch to the council at Jerusalem, A.D. 49, Gal_2:1, &c; and upon that occasion St. Paul says that he would not allow him to be circumcised, because he was born of Gentile parents. He probably accompanied St. Paul in his second apostolical journey, and from that time he seems to have been constantly employed by him in the propagation of the Gospel; he calls him his partner and fellow-helper, 2Co_8:23. St. Paul sent him from Ephesus with his First Epistle to the Corinthians, and with a commission to inquire into the state of the church at Corinth; and he sent him thither again from Macedonia with his Second Epistle, and to forward the collections for the saints in Judea. From this time we hear nothing of Titus till he was left by St. Paul in Crete, after his first imprisonment at Rome, to set in order the things that were wanting, and to ordain elders in every city, Tit_1:5. It is probable that he went thence to join St. Paul at Nicopolis, Tit_3:12; that they went together to Crete to visit the churches there, and thence to Rome. During St. Paul's second imprisonment at Rome, Titus went into Dalmatia, 2Ti_4:10; and after the apostle's death, he is said to have returned into Crete, and to have died there in the ninety-fourth year of his age; he is often called bishop of Crete by ecclesiastical writers. St. Paul always speaks of Titus in terms of high regard, and intrusted him, as we have seen, with commissions of great importance. It is by no means certain from what place St. Paul wrote this epistle; but as he desires Titus to come to him at Nicopolis, and declares his intention of passing the winter there, some have supposed that, when he wrote it, he was in the neighbourhood of that city, either in Greece or Macedonia; others have imagined that he wrote it from Colosse, but it is difficult to say upon what ground. As it appears that St. Paul, not long before he wrote this epistle, had left Titus in Crete for the purpose of regulating the affairs of the church, and at the time he wrote it had determined to pass the approaching winter at Nicopolis, and as the Acts of the Apostles do not give any account of St. Paul's preaching in that island, or of visiting that city, it is concluded that this epistle was written after his first imprisonment at Rome, and probably in A.D. 64. It may be considered as some confirmation of that opinion, that there is a great similarity between the sentiments and expressions of this epistle and of the First Epistle to Timothy, which was written in that year. It is not known at what time a Christian church was first planted in Crete; but as some Cretans were present at the first effusion of the Holy Ghost at Jerusalem, Act_2:11, it is not improbable that, upon their return home, they might be the means of introducing the Gospel among their countrymen. Crete is said to have abounded with Jews; and from the latter part of the first chapter of this epistle it appears that many of them were persons of very profligate lives, even after they had embraced the Gospel. The principal design of this epistle was to give instructions to Titus concerning the management of the churches in the different cities of the island of Crete, and it was probably intended to be read publicly to the Cretans, that they might know upon what authority Titus acted. St. Paul, after his usual salutation, intimates that he was appointed an apostle by the express command of God, and reminds Titus of the reason of his being left in Crete; he describes the qualifications necessary for bishops, and cautions him against persons of bad principles, especially Judaizing teachers, whom he directs Titus to reprove with severity; he informs him what instructions he should give to people in different situations of life, and exhorts him to be exemplary in his own conduct; he points out the pure and practical nature of the Gospel, and enumerates some particular virtues which he was to inculcate, avoiding foolish questions and frivolous disputes; he instructs him how he is to behave toward heretics, and concludes with salutations.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
It seems that Titus was originally from Antioch in Syria. When Paul and Barnabas took a gift from the Antioch church to the Jerusalem church, Titus went with them (Act_11:27-30; Gal_2:1). By nationality he was a Greek (Gal_2:3).
Pauls representative to Corinth
Much of the Bibles information about Titus has to do with the church in Corinth. From Ephesus Paul had written at least one letter to the Corinthians, and had made a rushed visit to Corinth in an effort to deal with serious problems in the Corinthian church. When he heard that his efforts had only made people more rebellious, he wrote a severe letter and sent it to Corinth with Titus, his special representative (2Co_2:3-4; 2Co_2:9; 2Co_7:8; 2Co_12:18). (For map see under TIMOTHY.)
Pauls plan was for Titus to return from Corinth via Troas. Being eager to hear of the Corinthians response to his letter, Paul went to Troas to meet Titus. Unable to wait patiently, he then went across to Macedonia in the hope of finding Titus there (2Co_2:12-13). Titus met Paul with the news that the severe letter had produced the desired results (2Co_7:5-6; 2Co_7:13-15). Although this letter has not been preserved in the Bible, the letter that Paul wrote in response to Titus good news has. It is called 2 Corinthians and it was taken to Corinth by Titus (2Co_8:16-18).
Titus was also Pauls appointed representative to encourage the Corinthian church to participate enthusiastically in an important project Paul was organizing. Paul was collecting money among the Gentile churches of Asia Minor and Greece to take to the needy Jewish Christians in Jerusalem (2Co_8:1-6; 2Co_8:16-24).
Activities in other places
Many years later, after Paul had been released from his first imprisonment in Rome, Titus went with Paul to Crete to try to correct disorders in the churches there. When Paul left, Titus stayed behind to help the churches further (Tit_1:5). The book of Titus in our Bible is the letter Paul wrote to Titus at this time (see TITUS, LETTER TO).
Titus was such a valued worker that Paul could not leave him in Crete indefinitely. He therefore wrote to advise Titus that soon someone would come to take his place. Titus then apparently went to Nicopolis on the west coast of Greece to meet Paul as planned (Tit_3:12), and from there went north to Dalmatia (2Ti_4:10). That is the last mention of him in the biblical record.
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
tı̄?tus (Τίτος, Tı́tos (2Co_2:13; 2Co_7:6, 2Co_7:13 ff; 2Co_8:6, 2Co_8:16, 2Co_8:23; 2Co_12:18; Gal_2:1, Gal_2:3; 2Ti_4:10; Tit_1:4)):
1. One of Paul's Converts:
A Greek Christian, one of Paul's intimate friends, his companion in some of his apostolic journeys, and one of his assistants in Christian work. His name does not occur in the Acts; and, elsewhere in the New Testament, it is found only in 2 Corinthians, Galatians, 2 Timothy and Titus. As Paul calls him ?my true child after a common faith? (Tit_1:4), it is probable that he was one of the apostle's converts.
2. Paul Refuses to Have Him Circumcised:
The first notice of Titus is in Act_15:2, where we read that after the conclusion of Paul's 1st missionary journey, when he had returned to Antioch, a discussion arose in the church there, in regard to the question whether it was necessary that Gentile Christians should be circumcised and should keep the Jewish Law. It was decided that Paul and Barnabas, ?and certain other of them,? should go up to Jerusalem to the apostles and elders about this question. The ?certain other of them? includes Titus, for in Gal_2:3 it is recorded that Titus was then with Paul. The Judaistic party in the church at Jerusalem desired to have Titus circumcised, but Paul gave no subjection to these persons and to their wishes, ?no, not for an hour; that the truth of the gospel might continue with you? (Gal_2:5). The matter in dispute was decided as recorded in Acts 15:13-29. The decision was in favor of the free promulgation of the gospel, as preached by Paul, and unrestricted by Jewish ordinances. Paul's action therefore in regard to Titus was justified. In fact Titus was a representative or test case.
It is difficult and perhaps impossible to give the true reason why Titus is not mentioned by name in the Acts, but he is certainly referred to in Act_15:2.
3. Sent to Corinth:
There is no further notice of Titus for some years afterward, when he is again mentioned in 2 Corinthians. In this Epistle his name occurs 8 times. From the notices in this Epistle it appears that Titus had been sent by Paul, along with an unnamed ?brother,? to Corinth as the apostle's delegate to the church there (2Co_12:18). His chief business was evidently to deal with the cases of immorality which had occurred there. His mission was largely successful, so that he was able to return to Paul with joy, because his spirit was refreshed by the Corinthians (2Co_7:13). His inward affection was largely drawn out to them, and ?he remembereth the obedience of you all, how with fear and trembling ye received him? (2Co_7:15). At Corinth Titus seems also to have assisted in organizing the weekly collections for the poor saints in Jerusalem. See 1Co_16:1, 1Co_16:2 compared with 2Co_8:6 : ?We exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also.?
After the departure of Titus from Corinth, difficulty had again arisen in the church there, and Titus seems to have been sent by Paul a second time to that city, as the apostle's messenger, carrying a letter from him - referred to in 2Co_2:3 ff; 2Co_7:8 ff.
4. Paul Goes to Meet Him:
The state of the Corinthian church had been causing much anxiety to Paul, so much so that when he had come to Troas to preach Christ's gospel, and a door was opened to him of the Lord, he found no rest in his spirit, because he found not Titus, his brother; so he left Troas, and went thence into Macedonia, in order to meet Titus the sooner, so as to ascertain from him how matters stood in Corinth. In Macedonia accordingly the apostle met Titus, who brought good news regarding the Corinthians. In the unrest and fightings and fears which the troubles at Corinth had caused Paul to experience, his spirit was refreshed when Titus reached him. ?He that comforteth the lowly, even God, comforted us by the coming of Titus ... while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more? (2Co_7:6, 2Co_7:7).
Paul now wrote to the Corinthians again - our Second Epistle to the Corinthians - and dispatched it to its destination by the hand of Titus, into whose heart 'God had put the same earnest care for them' (2Co_8:16-18). Titus was also again entrusted with the work of overseeing the weekly collection in the Corinthian church (2Co_8:10, 2Co_8:24).
5. Travels with Paul to Crete:
There is now a long interval in the history of Titus, for nothing further is recorded of him till we come to the Pastoral Epistles. From Paul's Epistle to him these details are gathered: On Paul's liberation at the conclusion of his first Roman imprisonment he made a number of missionary journeys, and Titus went with him, as his companion and assistant, on one of these - to the island of Crete. From Crete, Paul proceeded onward but he left Titus to ?set in order the things that were wanting, and appoint elders in every city? (Tit_1:5) . Paul reminds him of the character of the people of Crete, and gives him various instructions for his guidance; charges him to maintain sound doctrine, and advises him how to deal with the various classes of persons met with in his pastoral capacity.
6. Paul Sends for Him:
Titus is informed that Artemas or Tychicus will be sent to Crete so that he will be free to leave the island and to rejoin the apostle at Nicopolis, where he has determined to winter. Such were Paul's plans; whether they were carried out is unknown. But this at least is certain, that Titus did rejoin Paul, if not at Nicopolis, then at some other spot; and he was with him in Rome on the occasion of his 2nd imprisonment there, for he is mentioned once again (2Ti_4:10) as having gone to Dalmatia, evidently on an evangelistic errand, as the apostle was in the habit of sending his trusted friends to do such work, when he himself was no longer able to do this, owing to his imprisonment. ?Paul regarded as his own the work done from centers where he labored, by helpers associated with him, considering the churches thus organized as under his jurisdiction. This throws light upon the statement in 2Ti_4:10, that Titus at that time had gone to Dalmatia, and a certain Crescens to Gaul. There is no indication that they, like Demas, had deserted the apostle and sought safety for themselves, or that, like Tychicus, they had been sent by the apostle upon some special errand. In either case it would be a question why they went to these particular countries, with which, so far as we know, Paul, up to this time, had never had anything to do. The probability is that Titus, who had long been associated with Paul (Gal_2:3), who, as his commissioner, had executed difficult offices in Corinth (2 Cor 7-9), and who, not very long before 2 Timothy was written, had completed some missionary work in Crete that had been begun by others, had gone as a missionary and as Paul's representative and helper to Dalmatia.... If by this means, beginnings of church organizations had been made ... in Spain by Paul himself, in Gaul by Crescens, in Dalmatia by Titus, then, in reality, the missionary map had been very much changed since Paul's first defense? (Zahn, Introduction to the New Testament. II, 11).
7. His Character:
Titus was one of Paul's very dear and trusted friends; and the fact that he was chosen by the apostle to act as his delegate to Corinth, to transact difficult and delicate work in the church there, and that he did this oftener than once, and did it thoroughly and successfully, shows that Titus was not merely a good but a most capable man, tactful and resourceful and skillful in the handling of men and of affairs. ?Whether any inquire about Titus, he is my partner and fellow-worker to you-ward? (2Co_8:23).
International Standard Bible Encyclopedia
PRINTER 1915.
Ti?tus, a Christian teacher, and companion and fellow-laborer of St. Paul. He was of Greek origin, but was converted by the apostle, who therefore calls him his own son in the faith (Gal_2:3; Tit_1:4). He was one of the persons sent by the church of Antioch to Jerusalem to consult the apostles, and it was not judged necessary that he should receive circumcision (Act_15:2; Gal_2:1). After a time we find him in company with Paul at Ephesus, whence he was sent to Corinth (2Co_12:18), where he was well received, discharged with discretion the task confided to him, and declined to suffer the church to defray his expenses (2Co_8:13, sq.; 12:18). He then proceeded to Macedonia, and at Philippi rejoined his master, who had vainly been expecting him at Troas (2Co_7:6; 2Co_2:12-13). He was then employed by Paul in preparing the collection for the poor saints in Judaea, and, as an incident of this mission, became the bearer of the second epistle to the Corinthians (2Co_8:16-17; 2Co_8:23). On a subsequent journey, Titus was left by the apostle in Crete, to establish and regulate the churches in that island (Tit_1:5), and he was still there when he received the epistle from St. Paul which bears his name (Tit_3:12). He is therein desired to join the apostle at Nicopolis; and it is presumed that he did so, and afterwards accompanied him in his last journey to Rome, whence he was sent into Dalmatia (2Ti_4:10). Tradition states that Titus eventually returned to Crete, and died there at an advanced age.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
(Graecized Τιτος, a common Latin name, e.g. of the celebrated Roman emperor whose triumphal arch [q.v.] still stands in Rome; once in the Apocrypha [2Ma_11:34] of a Roman ambassador to the Jews, SEE MANLIUS ), a noted Christian teacher, and fellow-laborer of Paul. He was of Greek origin (possibly a native of. Antioch), but was converted by the apostle, who therefore calls him his own son in the faith (Galatians 2, 3; Titus 1, 4). This is all that we know of his early history. The following is an account of his later movements and of the epistle to him. King (Who was St. Titus? [Dublin, 1853,.8vo]) tries to identify him with Timothy.
1. Sources of Information. Our materials for the biography of this companion of Paul must be drawn entirely from the notices of him in the Second Epistle to the Corinthians, the: Galatians, and to Titus himself, combined with the Second Epistle to Timothy. He is not mentioned in the Acts at all. The reading Τίτου Ι᾿ούστου in Act_18:7 is too precarious for any inference to be drawn from it. Wieseler, indeed, lays some slight stress upon it (Chronol. des apost. Zeit. [Gött. 1848], p. 204), but this is in connection with a theory which needs every help. As to a recent hypothesis that Titus and Timothy were the same person (King, Who was St. Titus? [Dublin, 1853]), it is certainly ingenious, but quite untenable (see 2Ti_4:10). The same may be said of the suggestion of Mircker (Meining. 1861),.that Titus of the epistles is the same person with Silvanus, or Silas, of the Acts, although there is nothing that absolutely forbids such an identification.
2. His, Known Journeys. Taking the passages in the epistles in the chronological order of the events referred to, we turn first to Gal_2:1; Gal_2:3. We conceive the journey mentioned here to be identical with that (recorded in Acts 15) in which Paul and Barnabas, went from Antioch to Jerusalem to the conference which was to decide the question of the necessity of circumcision to the Gentiles (A.D. 47). Here we see Titus in close association with Paul and Barnabas at Antioch. He goes with them to Jerusalem. He is, in fact, one of the τινὲς ἄλλοι of Act_15:2, who were deputed to accompany them from Antioch. His circumcision was either not insisted on at Jerusalem, or, if demanded, was firmly resisted (οὐκ ἠναγκάσθη περιτμηθῆναι). He is very emphatically spoken of as a Gentile (῎Ελλην), by which is most probably meant that both his parents were Gentiles. Here is a double contrast from Timothy, who was circumcised by Paul's own directions, and one of whose parents was Jewish (Act_16:1; Act_16:3; 2Ti_1:5; 2Ti_3:15). Titus would seem, on the occasion of the council, to have been specially a representative of the church of the uncircumcision.
It is to our purpose to remark that, in the passage cited above, Titus is so mentioned as apparently to imply that he had become personally known to the Galatian Christians. This, again, we combine with two other circumstances, viz. that the Epistle to the Galatians and the Second Epistle to the Corinthians were probably written within a few months of each other SEE GALATIANS, EPISTLE TO, and both during the same journey. From the latter of these two epistles we obtain fuller notices of Titus in connection with Paul. After leaving Galatia (Act_18:23), and spending a long time at Ephesus (Act_19:1-20; Act_19:1), the apostle proceeded to Macedonia by way of Troas. Here he expected to meet Titus (2Co_2:13), who had been sent on a mission to Corinth. In this hope he was disappointed [see TROAS], but in Macedonia Titus joined him (2Co_7:6-7; 2Co_7:13-15). Here we begin to see not only the above-mentioned fact of the mission of this disciple to Corinth, and the strong personal affection which subsisted between him and Paul (ἔν τῇ παρουσίᾷ αὐτοῦ, 2Co_7:7), but also some part of the purport of the mission itself. It had reference to the immoralities at Corinth rebuked in the first epistle, and to the effect of that first epistle on the offending Church. We learn, further, that the mission was so far successful and satisfactory: ἀναγγέλλων τὴν ὑμῶν ἐπιπόθησιν (2Co_7:7), ἐλυπήθητε εἰς μετάνοιαν (2Co_7:9), τὴν πάντων ὑμῶν ὑπακοήν: (2Co_7:15); and we are enabled also to draw from the chapter a strong conclusion regarding the warm zeal and sympathy of Titus, his grief for what !was evil, his rejoicing over what was good: τῇ παρακλήσει ῃ παρεκλήθη ἐφ᾿ ὑμῖν (2Co_7:7); ἀναπεπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν (2Co_7:13); τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστιν (2Co_7:15).
But if we proceed further we discern another part of the mission with which he was entrusted. This had reference to the collection, at that time in progress, for the poor Christians of Judaea καθὼς προενήρχατο, 2Co_8:6, a phrase which shows that he had been active and zealous in the matter, while the Corinthians themselves seem to have been rather remiss. This connection of his mission with the gathering of these charitable funds is also proved by another passage, which contains, moreover, an implied assertion of his integrity in the business (μή τι ἐπλεονέκτησεν ὑμᾶς Τίτος, 2Co_12:18), and a statement that Paul himself had sent him on the errand (παρεκάλεσα Τίτον, ibid.). Thus we are prepared for what the apostle now proceeds to do after his encouraging conversations with Titus regarding the Corinthian Church. He sends him back from Macedonia to Corinth, in company with two other trustworthy Christians, SEE TROPHIMUS; SEE TYCHICUS, bearing the second epistle, and with an earnest request (παρακαλέσαι 1Co_8:6; τὴν παράκλησιν, 2Co_8:17) that he would see, to the completion of the collection; which he had zealously promoted on his late visit (ἵνα καθὼς προενήρξατο, οὕτως καὶ ἐπιτελέσῃ, 2Co_7:6), Titus himself being in nowise backward in undertaking the commission. On a review of all these passages, elucidating as they do the characteristics of the man, the duties he discharged, and his close and faithful co-operation with Paul, we see how much meaning there is in. the apostle's short and forcible description of him (Εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός, 2Co_8:23).
All that has preceded is drawn from direct statements in the epistles; but by indirect though fair inference we can arrive at something further, which gives coherence to the rest, with additional elucidations of the close connection of Titus with Paul and the Corinthian Church. It has generally been considered doubtful who the ἀδελφοί were (1Co_16:11-12) that took the first epistle to Corinth. Timothy, who had been recently sent thither from Ephesus (Act_19:22), could not have been one of them (ἐὰν ἔλθῃ Τιμοτηψ 1Co_16:10), and Apollos declined the commission (1Co_16:12). There can be little doubt that the messengers who took that first letter were Titus and his companion, whoever that might be, who is mentioned with him in the second letter (Παρεκάλεσα Τίτου, καὶ συναπέστειλα τὸν ἀδελφόν, 2Co_12:18). This view was held by Macknight, and very clearly set forth by him (Transl. of the Apostolical Epistles, with Comm. [Edinb. 1829], 1, 451, 674; 2, 2, 7,124). It has been more recently given by Prof. Stanley (Corinthians, 2nd ed. p. 348, 492), but it has been, worked out by no one so elaborately as by Prof. Lightfoot (Camb. Journal of Classical and Sacred Philology, 2, 201, 202). There is some danger of confusing Titus and the brother (2Co_12:18), i.e. the brethren of 1Co_16:11-12, who (according to this view) took the first letter, with Titus and the brethren (2Co_8:16-24) who took the second letter. As to the connection between the two contemporaneous missions of Titus and Timotheus; this observation may be made here, that the difference of the two errands may have had some connection with a difference in the characters of the two agents. If Titus was the firmer and more energetic of the two men, it was natural to give him the task of enforcing the apostle's rebukes, and urging on the flagging business of the collection.
A considerable interval now elapses before we come upon the next notices of this disciple. Paul's first imprisonment is concluded, and his last trial is impending. In; the interval between the two, he and Titus were together in Crete (ἀπέλιπόν σε ἐν Κρήτῃ, Titus, 5). We see Titus remaining in the island when Paul left it, and receiving there a letter written to him by the apostle. From this letter we gather the following biographical details: In the first place, we learn that he, was originally converted through Paul's instrumentality; this must be the meaning of the phrase γνήσιον τέκνον, which occurs so emphatically in the opening of the epistle (Tit_1:4). Next we learn the various particulars of the responsible duties, which he had to discharge in Crete. He is to complete what Paul had been obliged to leave unfinished (ἵνα τὰ λείποντα ἐπιδιορθώσῃ, Tit_1:5), and he is to organize the Church throughout the island by appointing presbyters in every city. SEE GORTYNA; SEE LASEA.
Instructions are given as to the suitable character of such presbyters (Tit_1:6-9); and we learn, further, that we have here the repetition of instructions previously furnished by word of mouth (ὡς ἐγώ σοι διεταξάμην, Tit_1:5). Next he is to control and bridle (ἐπιστομιζειν, Tit_1:11) the restless and mischievous Judaizers, and he is to be peremptory in so doing (ἔλεγχε αὐτοὺς ἀποτόμως, Tit_1:13 ). In;junctions in the same spirit are reiterated (Tit_2:1; Tit_2:15; Tit_3:8). He is to urge the duties of a decorous and Christian life upon the women (Tit_2:3-5), some of whom (πρεσβύτιδας, Tit_2:3), possibly, had something of an official character (καλοδιδασκάλους, ἵνα σωφρονίζωσι τὰς νέας, Tit_2:3-4). He is to be watchful over his own conduct (Tit_2:7); he is to impress upon the slaves the peculiar duties of their position (Tit_2:9-10); he is to check all social and political turbulence (3:1), and also all wild theological speculations (Tit_2:9); and to exercise discipline on the heretical (Tit_2:10). When we consider all these particulars of his duties, we see not only the confidence reposed in him by the apostle, but the need there was of determination and strength of purpose, and therefore the probability that this was his character; and all this is enhanced if we bear in mind his isolated and unsupported position in Crete, and the lawless and immoral character of the Cretans themselves, as testified by their own writers (1, 12, 13). SEE CRETE.
The notices which remain are more strictly personal. Titus is to look for the arrival in Crete of Artenmas and Tychicus (Tit_3:12), and then he is to hasten (σπούδασον) to join Paul at Nicopolis, where the apostle is proposing to pass the winter (ibid.). Zenas and Apollos are in Crete, or expected there; for Titus is to send them on their journey, and supply them with whatever they need for it (Tit_2:13). It is observable that Titus and Apollos are brought into juxtaposition here, as they were before in the discussion of the mission from Ephesus to Corinth. The movements of Paul, with which these later instructions to Titus are connected, are considered elsewhere. SEE PAUL; SEE TIMOTHY.
We need only observe here that there would be great difficulty in inserting the visits to Crete and Nicopolis in any of the journeys recorded in the Acts, to say nothing of the other objections to giving the epistle any date anterior to the voyage to Rome. SEE TITUS, EPISTLE TO.
On the other hand, there is no difficulty in arranging these circumstances, if we suppose Paul to have traveled and written after being liberated from Rome, while thus we gain the further advantage of an explanation of what Paley has well called the affinity of this epistle and the first to Timothy. Whether Titus did join the apostle at Nicopolis we cannot tell. But we naturally connect the mention of this place with what Paul wrote at no great interval of time afterwards, in the last of the Pastoral Epistles (Τίτος εἰς Δαλματίαν, 2Ti_4:10); for Dalmatia lay to the north of Nicopolis, at no great distance from it. SEE NICOPOLIS.
From the form of the whole sentence, it seems probable that this disciple had been with Paul in Rome during his final imprisonment: but this cannot be asserted confidently. The touching words of the apostle in this passage might seem to imply some reproach, and we might draw from them the conclusion that Titus became a second Demas: but, on the whole, this seems a harsh and unnecessary judgment.
3. Traditionary Close of his Career. Whatever else remains is legendary, though it may contain elements of truth. Titus is connected by tradition with Dalmatia, and he is said to have been an object of much reverence in that region. This, however, may simply be a result of the passage quoted immediately above: and it is observable that of all the churches in modern Dalmatia (Neale, Ecclesiological Notes on Dalm. p. 175) not one is dedicated to him. The traditional connection of Titus with Crete is much more specific and constant, though here again we cannot be certain of the facts. . He is said to have been permanent bishop in the island, and to have died there at an advanced age (Eusebius, Hist. Ecclesiastes 3, 4, 2; Theodoret, Ad 1 Timothy 3, 1; Const. Aost. 7:46; Jerome, Ad Titus 2, 7; Isidore, Vit. Sanct. 87). The modern capital, Candia, appears to claim the honor, of being his burial-place (Cave, Apostolici, 1716, p. 42). In the fragment De ita et Actis Titi, by the lawyer Zenas (Fabricius, Cod. Apoc. N.T. 2, 831, 832), Titus is called bishop of Gortyna; and on the old site of Gortyna is a ruined church, of ancient and solid masonry, which bears the name of St. Titus, and where service is occasionally celebrated by priests from the neighboring hamlet of Metropolis (Falkener. Remacins in Crete,fronz a MSS. History of Candia, by Onorio Belli, p. 23). The cathedral of Megalo Castron, in the north of the island, is also dedicated to this saint. Lastly, the name of Titus was the watchword of the Cretans when they were invaded by the Venetians; and the Venetians themselves; after their conquest of the island, adopted him to some of the honors of a patron saint; for as the response after the prayer for the Doge of Venice was Sancte Marce, tu nos adjuva, so the response after that for the duke of Candia was Sancte Tite, tu nos adjuva (Pashley, Travels in Crete, 1, 6. 175). The day on which Titus is commemorated is Jan. 4 in the Latin calendar, and Aug. 25 in the Greek.
We must not leave unnoticed the striking though extravagant panegyric of Titus by his successor in the see of Crete, Andreas Cretensis (published, with Amphilochius and Methodins, by Combefis, Paris, 1644). This panegyric has many excellent points, e.g. it incorporates well the more important passages from the Second Epistle to the Corinthians. The following are stated as facts. Titus is related to the proconsul of the island: among his ancestors are Minos and Rhadamanthus (οἱ ἐκ Διός). Early in life he obtains a copy of the Jewish Scriptures, and learns Hebrew in a short. time. He goes to Judaea, and is present on the occasion mentioned in Acts 1, 15. His conversion takes place before that of Paul himself, but afterwards he attaches himself closely to the apostle. Whatever the value of these statements may be, the following description of Titus (p. 156) is worthy of quotation: ὁ πρῶτος τῆς Κρήτων ἐκκλησίας θεμέλιος· τῆς ἀληθείας ὁ στῦλος· τὸ τῆς πίστεως ἔρεισμα· τῶν εὐαγγελικῶν κηρυγμάτων ἡ ἀσίγητος σάλπιγξ· τὸ ὑψηλὸν τῆς Παύλου γλώττης ἀπήχημα.
See Walch, De Tito Viro Apostolic. (Jen. 1741; also in his Miscellan. Sacra [Amst. 1744], p. 708 sq.); Howson, Companions of St. Paul (Lond. 1871), ch. 5.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
TITUS.A convert from heathenism (Gal_2:3), probably won by St. Paul himself (Tit_1:4). He is not directly mentioned in Acts, and all that is known of him comes from the Epp. to Gal., 2 Cor., and the Pastorals. Neither his age nor his place of birth is told us. We first hear of him when he accompanies St. Paul on his journey from Antioch to Jerusalema journey undertaken in connexion with the question of the circumcision of Gentile Christians (Gal_2:1). He is thus included in the certain others mentioned in Act_15:2. The Judaistic party within the Church wished to have Titus circumcised (Gal_2:3); but the Apostle and those representing Gentile Christianity strenuously resisted (v. 5), and the decision of the Church was in their favour (Act_15:23; Act_15:29). The case of Titus thus seems to have been the test case in this controversy. From this time we may suppose that Titus continued with St. Paul as one of his missionary companions and assistants, but we have no distinct reference to him until some 10 years after the Council at Jerusalem, namely, when the Apostle wrote 2 Corinthians. In this Epistle Titus is mentioned nine times, and from it we gather that he visited Corinth as the Apostles delegateprobably three times. On the first occasion, which was a year before 2 Cor. was written (2Co_8:10), he came with an unnamed brother (2Co_12:18), and on his arrival set on foot the necessary organization to secure the local contributions towards the collection for the poor Christians of Judæa which the Apostle had inaugurated (1Co_16:1-2). After his departure from Corinth serious trouble vexed the Church there, and he was a second time sent to reduce matters to order. Probably on this occasion he was the bearer of the letter referred to in 2Co_2:3 ff; 2Co_7:8 ff. St. Paul anxiously awaited at Troas the return of Titus (2Co_2:12); but the journey took longer than was expected; and so the Apostle moved on into Macedonia, with a view to meeting him the sooner on his road. Here Titus ultimately reached him, and bringing good news from Corinth refreshed his spirit (2Co_2:14). Titus was then despatched a third time to Corinth, bearing the 2nd Epistle (2Co_8:15-24), and was charged to complete the collectionthe organization for which he had commenced the year before (2Co_8:10).
After these events we do not hear of Titus until St. Paul addressed to him the Pastoral Epistle. From it we gather that he had accompanied the Apostle, after his release from his Roman imprisonment, on a visit to Crete, and had been left there by him to set in order things that were wanting and to ordain elders in every city (Tit_1:5). He is charged to maintain sound doctrine (Tit_2:1), to avoid unprofitable discussions (Tit_3:9), and duly to assert his authority (Tit_2:15). The Apostle tells him of his intention to send Artemas or Tychicus to him, and bids him, when this occurs, to Join him in Nicopolis, where he hopes to winter (Tit_3:12). Whether these plans were ever realized we know not. St. Paul may have been re-arrested before reaching Nicopolis; but we learn from 2Ti_4:10 that Titus was with the Apostle during part of his second imprisonment in Rome, though at the time of the writing of that Epistle he had left for Dalmatia.
Titus and Timothy share the honour of being the most trusted and efficient helpers of St. Paul, and the fact that the former was chosen to deal with so sharp a crisis as presented itself at Corinth shows that prudence, tact, and firmness marked his Christian character.
Charles T. P. Grierson.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Paul's companion in missionary tours. Not mentioned in Acts. A Greek, and therefore a Gentile (Gal_2:1; Gal_2:3); converted through Paul (Tit_1:4), "mine own son after the common faith." Included in the "certain other of them" who accompanied the apostle and Barnabas when they were deputed from the church of Antioch to consult the church at Jerusalem concerning the circumcision of Gentile converts (Act_15:2), and agreeably to the decree of the council there was exempted from circumcision, Paul resisting the attempt to force Titus to be so, for both his parents were Gentile, and Titus represented at the council the church of the uncircumcision (contrast TIMOTHY who was on one side of Jewish parentage: Act_16:3.) He was with Paul at Ephesus (Acts 19), and was sent thence to Corinth to commence the collection for the Jerusalem saints, and to ascertain the effect of the first epistle on the Corinthians (2Co_7:6-9; 2Co_8:6; 2Co_12:18); and there showed an unmercenary spirit.
Next, Titus went to Macedon, where he rejoined Paul who had been eagerly looking for him at Troas (Act_20:1; Act_20:6; 2Co_2:12-13); "Titus my brother" (2Co_7:6; 2Co_8:23), also "my partner and fellow helper concerning you." The history (Acts 20) does not record Paul's passing through Troas in going from Ephesus to Macedon, but it does in coming from that country; also that he had disciples there (Act_20:6-7) which accords with the epistle (2Co_2:12): an undesigned coincidence confirming genuineness. Paul had fixed a time with Titus to meet him at Troas, and had desired him, if detained so as not to be able to be at Troas in time, to proceed at once to Macedon to Philippi, the next stage on his own journey. Hence, though a wide door of usefulness opened to Paul at Troas, his eagerness to hear from Titus about the Corinthian church led him not to stay longer there, when the time fixed was past, but to hasten on to Macedon to meet Titus there.
Titus's favorable report comforted Paul. Then he was employed by Paul to get ready the collection for the poor saints in Judaea, and was bearer of the second epistle to the Corinthians (2Co_8:16-17; 2Co_8:23). Macknight thinks Titus was bearer of the first epistle also: 2Co_12:18; 1Co_16:12, "the brethren" (but see CORINTHIANS, FIRST EPISTLE.) His location as president for a time over the Cretan church (Tit_1:5) was subsequent to Paul's first imprisonment and shortly before the second, about A.D. 67, ten years later than the previous notice of him in 2 Cor., A.D. 57. Probably he met Paul, as the apostle requested, at Nicopolis, for his journey into Dalmatia subsequently would be more probable from Nicopolis than from distant Crete (2Ti_4:10; Tit_3:12). Artemas or Tychicus on arriving in Crete would set Titus free from his episcopal commission to go to Nicopolis.
Titus seems to have been bolder and less timid than Timothy, whose going to Corinth was uncertain (1Co_16:10-11). Hence, he was able so well to execute Paul's delicate commission, and see how the Corinthians were affected by Paul's reproof of their tolerating immorality in his first epistle. Titus enforced his rebukes, and then was not less "comforted in respect to the Corinthians" than Paul himself; "his spirit was refreshed by them all"; "his inward affection" and "joy" were called into exercise, so that we see in Titus much of the sympathizing, and withal bold, disposition of the apostle himself. His energy appeared in his zeal at Paul's request to begin at his former visit to Corinth the collection about which the Corinthians were somewhat remiss (2Co_8:6; 2Co_8:16-17; 2Co_8:18). Trustworthiness and integrity were conspicuous traits in him (2Co_12:18); readiness also to carry out heartily the apostle's wishes. "God put the same earnest care (for the flock) in his heart" as in Paul's.
He needed no exhortation, such as Paul gave him, but "of his own accord," anticipating Paul's wishes, went where the apostle desired. Luke was probably the "brother" sent with him, "whose praise is in the Gospel throughout all the churches." Paul states his latest commission to Titus, Tit_1:5, "for this cause left I thee in Crete, that thou shouldest set in order the things that are wanting (epidiorthosee, 'follow up' the work begun by me, 'setting right the things' which I was unable to complete through the shortness of my stay in Crete) and ordain elders in every city as I had appointed thee" (he does not mention deacons). Paul began the due organization of the Cretan church; Titus followed up the work in every city, as Gortyna, Lasaea, etc. Paul reminds Titus by letter of the commission he had already given him orally. Titus was to "bridle" the mouths of "deceivers" and Judaizing teachers (Tit_1:11, compare Psa_32:9), to urge a becoming Christian walk on all classes, the aged, the young, men, women, slaves, subjects, fulfilling relative duties, and to avoid unprofitable speculations.
A firm and consistent ruler was needed for the lawless, self indulgent, and immoral Cretans, as they are pictured by their own poet Epimenides (Tit_1:12-13) who sarcastically remarked that the absence of "wild beasts" from Crete was supplied by its human inhabitants. Livy, 44:45, brands their avarice; Polybius, 6:46, section 9, their ferocity and fraud; and 6:47, section 5, their mendacity. To Cretanize was proverbial for "to lie", as to "Corinthianize" for "to be licentious". Hence flowed their love of "fables" (Tit_1:14), which even pagan poets ridiculed, as for instance their assertion that they had in their land Jupiter's sepulchre. The one grand remedy which Titus was to apply is (Tit_2:11-15) "the grace of God that bringeth salvation" in Christ, who "gave Himself for us, that He might redeem us from all iniquity." Paul tells Titus to hospitably help forward Zenas the converted Jewish lawyer or scribe and Apollos, with the latter of whom Titus had been already associated in connection with Corinth (1Co_15:12; 2Co_7:6; 2Co_7:9; 2Co_8:6; 2Co_12:18; Act_19:1). A ruined church on the site of Gortyna bears the name of Titus, whom tradition makes bishop of Gortyna. His name was the watchword of the Cretans when invaded by the Venetians.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Ti'tus. Our materials for the biography, of this companion, of St. Paul must be drawn entirely, from the notices of him, in the Second Epistle to the Corinthians, the Galatians, and to Titus himself, combined with the Second Epistle to Timothy. He is not mentioned in the Acts at all. Taking the passages in the Epistles, in the chronological order of the events referred to, we turn first to Gal_2:1; Gal_2:3.
We conceive the journey mentioned here, to be identical with that, (recorded in Acts 15, in which Paul and Barnabas went from Antioch to Jerusalem to the conference which was to decide the question of the necessity of circumcision to the Gentiles. Here we see Titus in close association with Paul and Barnabas at Antioch. He goes with them to Jerusalem. His circumcision was either, not insisted on at Jerusalem, or, if demanded, was firmly resisted. He is very emphatically spoken of as a Gentile, by which is most probably meant, that both his parents were Gentiles.
Titus would seem, on the occasion of the council, to have been specially a representative of the church of the uncircumcision. It is to our purpose to remark that, in the passage cited above, Titus is so mentioned as apparently to imply that, he had become personally known to the Galatian Christians. After leaving Galatia, Act_18:23, and spending a long time at Ephesus, Act_19:1; Act_20:1, the apostle proceeded to Macedonia by way of Troas. Here, he expected to meet Titus, 2Co_2:13, who had been sent on a mission to Corinth. In this hope, he was disappointed, but in Macedonia, Titus joined him. 2Co_7:6-7; 2Co_7:13-15.
The mission to Corinth had reference to the immoralities rebuked in the First Epistle, and to the collection at that time in progress, for the poor Christians of Judea. 2Co_8:6. Thus, we are prepared for what the apostle now proceeds to do, after his encouraging conversations with Titus, regarding the Corinthian church. He sends him back from Macedonia to Corinth, in company with two other trustworthy Christians, bearing the Second Epistle, and with an earnest request, 2Co_8:6; 2Co_8:17, that he would see to the completion of the collection. 2Co_8:6.
A considerable interval now elapses, before we come upon the next notices of this disciple. St. Paul's first imprisonment is concluded, and his last trial is impending. In the interval between the two, he and Titus were together in Crete. Tit_1:5. We see Titus remaining in the island, when St. Paul left it, and receiving there, a letter written to him by the apostle. From this letter, we gather the following biographical details.
In the first place, we learn that he was originally converted, through St. Paul's instrumentality. Tit_1:4. Next, we learn the various particulars of the responsible duties, which he had to discharge. In Crete, he is to complete what St. Paul had been obliged to leave unfinished, Tit_1:5, and he is to organize the church, throughout the island, by appointing presbytery in every city. Next, he is to control and bridle, Tit_1:11, the restless and mischievous Judaizers. He is also to look for the arrival in Crete of Artemas and Tychicus, Tit_3:12, and then is to hasten to join St. Paul at Nicopolis, where the apostle purposes to pass the winter.
Zenas and Apollos are in Crete, or expected there; for Titus is to send them on their journey, and to supply them with whatever, they need for it. Whether Titus did join the apostle at Nicopolis, we cannot tell; but we naturally connect the mention of this place, with what St. Paul wrote, at no great interval of time afterward, in the last of the Pastoral Epistles, 2Ti_4:10, for Dalmatia lay to the north of Nicopolis, at no great distance from it.
From the form of the whole sentence, it seems probable that this disciple had been with St. Paul in Rome, during his final imprisonment; but this cannot be asserted confidently. The traditional connection of Titus with Crete is much more specific and constant, though here again, we cannot be certain of the facts. He said to have been permanent bishop in the island, and to have died there, at an advanced age. The modern capital, Candia, appears to claim the honor of being his burial-place. In the fragment by the lawyer Zenas, Titus is called bishop of Gortyna. Lastly, the name of Titus was the watchword of the Cretans, when they were invaded by the Venetians.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
It is remarkable that Titus is not mentioned in the Acts of the Apostles. The few particulars which are known of him, are collected from the epistles of St. Paul. We learn from them that he was a Greek, Gal_2:3; but it is not recorded to what city or country he belonged. From St. Paul's calling him his own son according to the common faith, Tit_1:4, it is concluded that he was converted by him; but we have no account of the time or place of his conversion. He is first mentioned as going from Antioch to the council at Jerusalem, A.D. 49, Gal_2:1, &c; and upon that occasion St. Paul says that he would not allow him to be circumcised, because he was born of Gentile parents. He probably accompanied St. Paul in his second apostolical journey, and from that time he seems to have been constantly employed by him in the propagation of the Gospel; he calls him his partner and fellow-helper, 2Co_8:23. St. Paul sent him from Ephesus with his First Epistle to the Corinthians, and with a commission to inquire into the state of the church at Corinth; and he sent him thither again from Macedonia with his Second Epistle, and to forward the collections for the saints in Judea. From this time we hear nothing of Titus till he was left by St. Paul in Crete, after his first imprisonment at Rome, to set in order the things that were wanting, and to ordain elders in every city, Tit_1:5. It is probable that he went thence to join St. Paul at Nicopolis, Tit_3:12; that they went together to Crete to visit the churches there, and thence to Rome. During St. Paul's second imprisonment at Rome, Titus went into Dalmatia, 2Ti_4:10; and after the apostle's death, he is said to have returned into Crete, and to have died there in the ninety-fourth year of his age; he is often called bishop of Crete by ecclesiastical writers. St. Paul always speaks of Titus in terms of high regard, and intrusted him, as we have seen, with commissions of great importance. It is by no means certain from what place St. Paul wrote this epistle; but as he desires Titus to come to him at Nicopolis, and declares his intention of passing the winter there, some have supposed that, when he wrote it, he was in the neighbourhood of that city, either in Greece or Macedonia; others have imagined that he wrote it from Colosse, but it is difficult to say upon what ground. As it appears that St. Paul, not long before he wrote this epistle, had left Titus in Crete for the purpose of regulating the affairs of the church, and at the time he wrote it had determined to pass the approaching winter at Nicopolis, and as the Acts of the Apostles do not give any account of St. Paul's preaching in that island, or of visiting that city, it is concluded that this epistle was written after his first imprisonment at Rome, and probably in A.D. 64. It may be considered as some confirmation of that opinion, that there is a great similarity between the sentiments and expressions of this epistle and of the First Epistle to Timothy, which was written in that year. It is not known at what time a Christian church was first planted in Crete; but as some Cretans were present at the first effusion of the Holy Ghost at Jerusalem, Act_2:11, it is not improbable that, upon their return home, they might be the means of introducing the Gospel among their countrymen. Crete is said to have abounded with Jews; and from the latter part of the first chapter of this epistle it appears that many of them were persons of very profligate lives, even after they had embraced the Gospel. The principal design of this epistle was to give instructions to Titus concerning the management of the churches in the different cities of the island of Crete, and it was probably intended to be read publicly to the Cretans, that they might know upon what authority Titus acted. St. Paul, after his usual salutation, intimates that he was appointed an apostle by the express command of God, and reminds Titus of the reason of his being left in Crete; he describes the qualifications necessary for bishops, and cautions him against persons of bad principles, especially Judaizing teachers, whom he directs Titus to reprove with severity; he informs him what instructions he should give to people in different situations of life, and exhorts him to be exemplary in his own conduct; he points out the pure and practical nature of the Gospel, and enumerates some particular virtues which he was to inculcate, avoiding foolish questions and frivolous disputes; he instructs him how he is to behave toward heretics, and concludes with salutations.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
It seems that Titus was originally from Antioch in Syria. When Paul and Barnabas took a gift from the Antioch church to the Jerusalem church, Titus went with them (Act_11:27-30; Gal_2:1). By nationality he was a Greek (Gal_2:3).
Pauls representative to Corinth
Much of the Bibles information about Titus has to do with the church in Corinth. From Ephesus Paul had written at least one letter to the Corinthians, and had made a rushed visit to Corinth in an effort to deal with serious problems in the Corinthian church. When he heard that his efforts had only made people more rebellious, he wrote a severe letter and sent it to Corinth with Titus, his special representative (2Co_2:3-4; 2Co_2:9; 2Co_7:8; 2Co_12:18). (For map see under TIMOTHY.)
Pauls plan was for Titus to return from Corinth via Troas. Being eager to hear of the Corinthians response to his letter, Paul went to Troas to meet Titus. Unable to wait patiently, he then went across to Macedonia in the hope of finding Titus there (2Co_2:12-13). Titus met Paul with the news that the severe letter had produced the desired results (2Co_7:5-6; 2Co_7:13-15). Although this letter has not been preserved in the Bible, the letter that Paul wrote in response to Titus good news has. It is called 2 Corinthians and it was taken to Corinth by Titus (2Co_8:16-18).
Titus was also Pauls appointed representative to encourage the Corinthian church to participate enthusiastically in an important project Paul was organizing. Paul was collecting money among the Gentile churches of Asia Minor and Greece to take to the needy Jewish Christians in Jerusalem (2Co_8:1-6; 2Co_8:16-24).
Activities in other places
Many years later, after Paul had been released from his first imprisonment in Rome, Titus went with Paul to Crete to try to correct disorders in the churches there. When Paul left, Titus stayed behind to help the churches further (Tit_1:5). The book of Titus in our Bible is the letter Paul wrote to Titus at this time (see TITUS, LETTER TO).
Titus was such a valued worker that Paul could not leave him in Crete indefinitely. He therefore wrote to advise Titus that soon someone would come to take his place. Titus then apparently went to Nicopolis on the west coast of Greece to meet Paul as planned (Tit_3:12), and from there went north to Dalmatia (2Ti_4:10). That is the last mention of him in the biblical record.
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
tı̄?tus (Τίτος, Tı́tos (2Co_2:13; 2Co_7:6, 2Co_7:13 ff; 2Co_8:6, 2Co_8:16, 2Co_8:23; 2Co_12:18; Gal_2:1, Gal_2:3; 2Ti_4:10; Tit_1:4)):
1. One of Paul's Converts:
A Greek Christian, one of Paul's intimate friends, his companion in some of his apostolic journeys, and one of his assistants in Christian work. His name does not occur in the Acts; and, elsewhere in the New Testament, it is found only in 2 Corinthians, Galatians, 2 Timothy and Titus. As Paul calls him ?my true child after a common faith? (Tit_1:4), it is probable that he was one of the apostle's converts.
2. Paul Refuses to Have Him Circumcised:
The first notice of Titus is in Act_15:2, where we read that after the conclusion of Paul's 1st missionary journey, when he had returned to Antioch, a discussion arose in the church there, in regard to the question whether it was necessary that Gentile Christians should be circumcised and should keep the Jewish Law. It was decided that Paul and Barnabas, ?and certain other of them,? should go up to Jerusalem to the apostles and elders about this question. The ?certain other of them? includes Titus, for in Gal_2:3 it is recorded that Titus was then with Paul. The Judaistic party in the church at Jerusalem desired to have Titus circumcised, but Paul gave no subjection to these persons and to their wishes, ?no, not for an hour; that the truth of the gospel might continue with you? (Gal_2:5). The matter in dispute was decided as recorded in Acts 15:13-29. The decision was in favor of the free promulgation of the gospel, as preached by Paul, and unrestricted by Jewish ordinances. Paul's action therefore in regard to Titus was justified. In fact Titus was a representative or test case.
It is difficult and perhaps impossible to give the true reason why Titus is not mentioned by name in the Acts, but he is certainly referred to in Act_15:2.
3. Sent to Corinth:
There is no further notice of Titus for some years afterward, when he is again mentioned in 2 Corinthians. In this Epistle his name occurs 8 times. From the notices in this Epistle it appears that Titus had been sent by Paul, along with an unnamed ?brother,? to Corinth as the apostle's delegate to the church there (2Co_12:18). His chief business was evidently to deal with the cases of immorality which had occurred there. His mission was largely successful, so that he was able to return to Paul with joy, because his spirit was refreshed by the Corinthians (2Co_7:13). His inward affection was largely drawn out to them, and ?he remembereth the obedience of you all, how with fear and trembling ye received him? (2Co_7:15). At Corinth Titus seems also to have assisted in organizing the weekly collections for the poor saints in Jerusalem. See 1Co_16:1, 1Co_16:2 compared with 2Co_8:6 : ?We exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also.?
After the departure of Titus from Corinth, difficulty had again arisen in the church there, and Titus seems to have been sent by Paul a second time to that city, as the apostle's messenger, carrying a letter from him - referred to in 2Co_2:3 ff; 2Co_7:8 ff.
4. Paul Goes to Meet Him:
The state of the Corinthian church had been causing much anxiety to Paul, so much so that when he had come to Troas to preach Christ's gospel, and a door was opened to him of the Lord, he found no rest in his spirit, because he found not Titus, his brother; so he left Troas, and went thence into Macedonia, in order to meet Titus the sooner, so as to ascertain from him how matters stood in Corinth. In Macedonia accordingly the apostle met Titus, who brought good news regarding the Corinthians. In the unrest and fightings and fears which the troubles at Corinth had caused Paul to experience, his spirit was refreshed when Titus reached him. ?He that comforteth the lowly, even God, comforted us by the coming of Titus ... while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more? (2Co_7:6, 2Co_7:7).
Paul now wrote to the Corinthians again - our Second Epistle to the Corinthians - and dispatched it to its destination by the hand of Titus, into whose heart 'God had put the same earnest care for them' (2Co_8:16-18). Titus was also again entrusted with the work of overseeing the weekly collection in the Corinthian church (2Co_8:10, 2Co_8:24).
5. Travels with Paul to Crete:
There is now a long interval in the history of Titus, for nothing further is recorded of him till we come to the Pastoral Epistles. From Paul's Epistle to him these details are gathered: On Paul's liberation at the conclusion of his first Roman imprisonment he made a number of missionary journeys, and Titus went with him, as his companion and assistant, on one of these - to the island of Crete. From Crete, Paul proceeded onward but he left Titus to ?set in order the things that were wanting, and appoint elders in every city? (Tit_1:5) . Paul reminds him of the character of the people of Crete, and gives him various instructions for his guidance; charges him to maintain sound doctrine, and advises him how to deal with the various classes of persons met with in his pastoral capacity.
6. Paul Sends for Him:
Titus is informed that Artemas or Tychicus will be sent to Crete so that he will be free to leave the island and to rejoin the apostle at Nicopolis, where he has determined to winter. Such were Paul's plans; whether they were carried out is unknown. But this at least is certain, that Titus did rejoin Paul, if not at Nicopolis, then at some other spot; and he was with him in Rome on the occasion of his 2nd imprisonment there, for he is mentioned once again (2Ti_4:10) as having gone to Dalmatia, evidently on an evangelistic errand, as the apostle was in the habit of sending his trusted friends to do such work, when he himself was no longer able to do this, owing to his imprisonment. ?Paul regarded as his own the work done from centers where he labored, by helpers associated with him, considering the churches thus organized as under his jurisdiction. This throws light upon the statement in 2Ti_4:10, that Titus at that time had gone to Dalmatia, and a certain Crescens to Gaul. There is no indication that they, like Demas, had deserted the apostle and sought safety for themselves, or that, like Tychicus, they had been sent by the apostle upon some special errand. In either case it would be a question why they went to these particular countries, with which, so far as we know, Paul, up to this time, had never had anything to do. The probability is that Titus, who had long been associated with Paul (Gal_2:3), who, as his commissioner, had executed difficult offices in Corinth (2 Cor 7-9), and who, not very long before 2 Timothy was written, had completed some missionary work in Crete that had been begun by others, had gone as a missionary and as Paul's representative and helper to Dalmatia.... If by this means, beginnings of church organizations had been made ... in Spain by Paul himself, in Gaul by Crescens, in Dalmatia by Titus, then, in reality, the missionary map had been very much changed since Paul's first defense? (Zahn, Introduction to the New Testament. II, 11).
7. His Character:
Titus was one of Paul's very dear and trusted friends; and the fact that he was chosen by the apostle to act as his delegate to Corinth, to transact difficult and delicate work in the church there, and that he did this oftener than once, and did it thoroughly and successfully, shows that Titus was not merely a good but a most capable man, tactful and resourceful and skillful in the handling of men and of affairs. ?Whether any inquire about Titus, he is my partner and fellow-worker to you-ward? (2Co_8:23).
International Standard Bible Encyclopedia
PRINTER 1915.
Ti?tus, a Christian teacher, and companion and fellow-laborer of St. Paul. He was of Greek origin, but was converted by the apostle, who therefore calls him his own son in the faith (Gal_2:3; Tit_1:4). He was one of the persons sent by the church of Antioch to Jerusalem to consult the apostles, and it was not judged necessary that he should receive circumcision (Act_15:2; Gal_2:1). After a time we find him in company with Paul at Ephesus, whence he was sent to Corinth (2Co_12:18), where he was well received, discharged with discretion the task confided to him, and declined to suffer the church to defray his expenses (2Co_8:13, sq.; 12:18). He then proceeded to Macedonia, and at Philippi rejoined his master, who had vainly been expecting him at Troas (2Co_7:6; 2Co_2:12-13). He was then employed by Paul in preparing the collection for the poor saints in Judaea, and, as an incident of this mission, became the bearer of the second epistle to the Corinthians (2Co_8:16-17; 2Co_8:23). On a subsequent journey, Titus was left by the apostle in Crete, to establish and regulate the churches in that island (Tit_1:5), and he was still there when he received the epistle from St. Paul which bears his name (Tit_3:12). He is therein desired to join the apostle at Nicopolis; and it is presumed that he did so, and afterwards accompanied him in his last journey to Rome, whence he was sent into Dalmatia (2Ti_4:10). Tradition states that Titus eventually returned to Crete, and died there at an advanced age.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
(Graecized Τιτος, a common Latin name, e.g. of the celebrated Roman emperor whose triumphal arch [q.v.] still stands in Rome; once in the Apocrypha [2Ma_11:34] of a Roman ambassador to the Jews, SEE MANLIUS ), a noted Christian teacher, and fellow-laborer of Paul. He was of Greek origin (possibly a native of. Antioch), but was converted by the apostle, who therefore calls him his own son in the faith (Galatians 2, 3; Titus 1, 4). This is all that we know of his early history. The following is an account of his later movements and of the epistle to him. King (Who was St. Titus? [Dublin, 1853,.8vo]) tries to identify him with Timothy.
1. Sources of Information. Our materials for the biography of this companion of Paul must be drawn entirely from the notices of him in the Second Epistle to the Corinthians, the: Galatians, and to Titus himself, combined with the Second Epistle to Timothy. He is not mentioned in the Acts at all. The reading Τίτου Ι᾿ούστου in Act_18:7 is too precarious for any inference to be drawn from it. Wieseler, indeed, lays some slight stress upon it (Chronol. des apost. Zeit. [Gött. 1848], p. 204), but this is in connection with a theory which needs every help. As to a recent hypothesis that Titus and Timothy were the same person (King, Who was St. Titus? [Dublin, 1853]), it is certainly ingenious, but quite untenable (see 2Ti_4:10). The same may be said of the suggestion of Mircker (Meining. 1861),.that Titus of the epistles is the same person with Silvanus, or Silas, of the Acts, although there is nothing that absolutely forbids such an identification.
2. His, Known Journeys. Taking the passages in the epistles in the chronological order of the events referred to, we turn first to Gal_2:1; Gal_2:3. We conceive the journey mentioned here to be identical with that (recorded in Acts 15) in which Paul and Barnabas, went from Antioch to Jerusalem to the conference which was to decide the question of the necessity of circumcision to the Gentiles (A.D. 47). Here we see Titus in close association with Paul and Barnabas at Antioch. He goes with them to Jerusalem. He is, in fact, one of the τινὲς ἄλλοι of Act_15:2, who were deputed to accompany them from Antioch. His circumcision was either not insisted on at Jerusalem, or, if demanded, was firmly resisted (οὐκ ἠναγκάσθη περιτμηθῆναι). He is very emphatically spoken of as a Gentile (῎Ελλην), by which is most probably meant that both his parents were Gentiles. Here is a double contrast from Timothy, who was circumcised by Paul's own directions, and one of whose parents was Jewish (Act_16:1; Act_16:3; 2Ti_1:5; 2Ti_3:15). Titus would seem, on the occasion of the council, to have been specially a representative of the church of the uncircumcision.
It is to our purpose to remark that, in the passage cited above, Titus is so mentioned as apparently to imply that he had become personally known to the Galatian Christians. This, again, we combine with two other circumstances, viz. that the Epistle to the Galatians and the Second Epistle to the Corinthians were probably written within a few months of each other SEE GALATIANS, EPISTLE TO, and both during the same journey. From the latter of these two epistles we obtain fuller notices of Titus in connection with Paul. After leaving Galatia (Act_18:23), and spending a long time at Ephesus (Act_19:1-20; Act_19:1), the apostle proceeded to Macedonia by way of Troas. Here he expected to meet Titus (2Co_2:13), who had been sent on a mission to Corinth. In this hope he was disappointed [see TROAS], but in Macedonia Titus joined him (2Co_7:6-7; 2Co_7:13-15). Here we begin to see not only the above-mentioned fact of the mission of this disciple to Corinth, and the strong personal affection which subsisted between him and Paul (ἔν τῇ παρουσίᾷ αὐτοῦ, 2Co_7:7), but also some part of the purport of the mission itself. It had reference to the immoralities at Corinth rebuked in the first epistle, and to the effect of that first epistle on the offending Church. We learn, further, that the mission was so far successful and satisfactory: ἀναγγέλλων τὴν ὑμῶν ἐπιπόθησιν (2Co_7:7), ἐλυπήθητε εἰς μετάνοιαν (2Co_7:9), τὴν πάντων ὑμῶν ὑπακοήν: (2Co_7:15); and we are enabled also to draw from the chapter a strong conclusion regarding the warm zeal and sympathy of Titus, his grief for what !was evil, his rejoicing over what was good: τῇ παρακλήσει ῃ παρεκλήθη ἐφ᾿ ὑμῖν (2Co_7:7); ἀναπεπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν (2Co_7:13); τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστιν (2Co_7:15).
But if we proceed further we discern another part of the mission with which he was entrusted. This had reference to the collection, at that time in progress, for the poor Christians of Judaea καθὼς προενήρχατο, 2Co_8:6, a phrase which shows that he had been active and zealous in the matter, while the Corinthians themselves seem to have been rather remiss. This connection of his mission with the gathering of these charitable funds is also proved by another passage, which contains, moreover, an implied assertion of his integrity in the business (μή τι ἐπλεονέκτησεν ὑμᾶς Τίτος, 2Co_12:18), and a statement that Paul himself had sent him on the errand (παρεκάλεσα Τίτον, ibid.). Thus we are prepared for what the apostle now proceeds to do after his encouraging conversations with Titus regarding the Corinthian Church. He sends him back from Macedonia to Corinth, in company with two other trustworthy Christians, SEE TROPHIMUS; SEE TYCHICUS, bearing the second epistle, and with an earnest request (παρακαλέσαι 1Co_8:6; τὴν παράκλησιν, 2Co_8:17) that he would see, to the completion of the collection; which he had zealously promoted on his late visit (ἵνα καθὼς προενήρξατο, οὕτως καὶ ἐπιτελέσῃ, 2Co_7:6), Titus himself being in nowise backward in undertaking the commission. On a review of all these passages, elucidating as they do the characteristics of the man, the duties he discharged, and his close and faithful co-operation with Paul, we see how much meaning there is in. the apostle's short and forcible description of him (Εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός, 2Co_8:23).
All that has preceded is drawn from direct statements in the epistles; but by indirect though fair inference we can arrive at something further, which gives coherence to the rest, with additional elucidations of the close connection of Titus with Paul and the Corinthian Church. It has generally been considered doubtful who the ἀδελφοί were (1Co_16:11-12) that took the first epistle to Corinth. Timothy, who had been recently sent thither from Ephesus (Act_19:22), could not have been one of them (ἐὰν ἔλθῃ Τιμοτηψ 1Co_16:10), and Apollos declined the commission (1Co_16:12). There can be little doubt that the messengers who took that first letter were Titus and his companion, whoever that might be, who is mentioned with him in the second letter (Παρεκάλεσα Τίτου, καὶ συναπέστειλα τὸν ἀδελφόν, 2Co_12:18). This view was held by Macknight, and very clearly set forth by him (Transl. of the Apostolical Epistles, with Comm. [Edinb. 1829], 1, 451, 674; 2, 2, 7,124). It has been more recently given by Prof. Stanley (Corinthians, 2nd ed. p. 348, 492), but it has been, worked out by no one so elaborately as by Prof. Lightfoot (Camb. Journal of Classical and Sacred Philology, 2, 201, 202). There is some danger of confusing Titus and the brother (2Co_12:18), i.e. the brethren of 1Co_16:11-12, who (according to this view) took the first letter, with Titus and the brethren (2Co_8:16-24) who took the second letter. As to the connection between the two contemporaneous missions of Titus and Timotheus; this observation may be made here, that the difference of the two errands may have had some connection with a difference in the characters of the two agents. If Titus was the firmer and more energetic of the two men, it was natural to give him the task of enforcing the apostle's rebukes, and urging on the flagging business of the collection.
A considerable interval now elapses before we come upon the next notices of this disciple. Paul's first imprisonment is concluded, and his last trial is impending. In; the interval between the two, he and Titus were together in Crete (ἀπέλιπόν σε ἐν Κρήτῃ, Titus, 5). We see Titus remaining in the island when Paul left it, and receiving there a letter written to him by the apostle. From this letter we gather the following biographical details: In the first place, we learn that he, was originally converted through Paul's instrumentality; this must be the meaning of the phrase γνήσιον τέκνον, which occurs so emphatically in the opening of the epistle (Tit_1:4). Next we learn the various particulars of the responsible duties, which he had to discharge in Crete. He is to complete what Paul had been obliged to leave unfinished (ἵνα τὰ λείποντα ἐπιδιορθώσῃ, Tit_1:5), and he is to organize the Church throughout the island by appointing presbyters in every city. SEE GORTYNA; SEE LASEA.
Instructions are given as to the suitable character of such presbyters (Tit_1:6-9); and we learn, further, that we have here the repetition of instructions previously furnished by word of mouth (ὡς ἐγώ σοι διεταξάμην, Tit_1:5). Next he is to control and bridle (ἐπιστομιζειν, Tit_1:11) the restless and mischievous Judaizers, and he is to be peremptory in so doing (ἔλεγχε αὐτοὺς ἀποτόμως, Tit_1:13 ). In;junctions in the same spirit are reiterated (Tit_2:1; Tit_2:15; Tit_3:8). He is to urge the duties of a decorous and Christian life upon the women (Tit_2:3-5), some of whom (πρεσβύτιδας, Tit_2:3), possibly, had something of an official character (καλοδιδασκάλους, ἵνα σωφρονίζωσι τὰς νέας, Tit_2:3-4). He is to be watchful over his own conduct (Tit_2:7); he is to impress upon the slaves the peculiar duties of their position (Tit_2:9-10); he is to check all social and political turbulence (3:1), and also all wild theological speculations (Tit_2:9); and to exercise discipline on the heretical (Tit_2:10). When we consider all these particulars of his duties, we see not only the confidence reposed in him by the apostle, but the need there was of determination and strength of purpose, and therefore the probability that this was his character; and all this is enhanced if we bear in mind his isolated and unsupported position in Crete, and the lawless and immoral character of the Cretans themselves, as testified by their own writers (1, 12, 13). SEE CRETE.
The notices which remain are more strictly personal. Titus is to look for the arrival in Crete of Artenmas and Tychicus (Tit_3:12), and then he is to hasten (σπούδασον) to join Paul at Nicopolis, where the apostle is proposing to pass the winter (ibid.). Zenas and Apollos are in Crete, or expected there; for Titus is to send them on their journey, and supply them with whatever they need for it (Tit_2:13). It is observable that Titus and Apollos are brought into juxtaposition here, as they were before in the discussion of the mission from Ephesus to Corinth. The movements of Paul, with which these later instructions to Titus are connected, are considered elsewhere. SEE PAUL; SEE TIMOTHY.
We need only observe here that there would be great difficulty in inserting the visits to Crete and Nicopolis in any of the journeys recorded in the Acts, to say nothing of the other objections to giving the epistle any date anterior to the voyage to Rome. SEE TITUS, EPISTLE TO.
On the other hand, there is no difficulty in arranging these circumstances, if we suppose Paul to have traveled and written after being liberated from Rome, while thus we gain the further advantage of an explanation of what Paley has well called the affinity of this epistle and the first to Timothy. Whether Titus did join the apostle at Nicopolis we cannot tell. But we naturally connect the mention of this place with what Paul wrote at no great interval of time afterwards, in the last of the Pastoral Epistles (Τίτος εἰς Δαλματίαν, 2Ti_4:10); for Dalmatia lay to the north of Nicopolis, at no great distance from it. SEE NICOPOLIS.
From the form of the whole sentence, it seems probable that this disciple had been with Paul in Rome during his final imprisonment: but this cannot be asserted confidently. The touching words of the apostle in this passage might seem to imply some reproach, and we might draw from them the conclusion that Titus became a second Demas: but, on the whole, this seems a harsh and unnecessary judgment.
3. Traditionary Close of his Career. Whatever else remains is legendary, though it may contain elements of truth. Titus is connected by tradition with Dalmatia, and he is said to have been an object of much reverence in that region. This, however, may simply be a result of the passage quoted immediately above: and it is observable that of all the churches in modern Dalmatia (Neale, Ecclesiological Notes on Dalm. p. 175) not one is dedicated to him. The traditional connection of Titus with Crete is much more specific and constant, though here again we cannot be certain of the facts. . He is said to have been permanent bishop in the island, and to have died there at an advanced age (Eusebius, Hist. Ecclesiastes 3, 4, 2; Theodoret, Ad 1 Timothy 3, 1; Const. Aost. 7:46; Jerome, Ad Titus 2, 7; Isidore, Vit. Sanct. 87). The modern capital, Candia, appears to claim the honor, of being his burial-place (Cave, Apostolici, 1716, p. 42). In the fragment De ita et Actis Titi, by the lawyer Zenas (Fabricius, Cod. Apoc. N.T. 2, 831, 832), Titus is called bishop of Gortyna; and on the old site of Gortyna is a ruined church, of ancient and solid masonry, which bears the name of St. Titus, and where service is occasionally celebrated by priests from the neighboring hamlet of Metropolis (Falkener. Remacins in Crete,fronz a MSS. History of Candia, by Onorio Belli, p. 23). The cathedral of Megalo Castron, in the north of the island, is also dedicated to this saint. Lastly, the name of Titus was the watchword of the Cretans when they were invaded by the Venetians; and the Venetians themselves; after their conquest of the island, adopted him to some of the honors of a patron saint; for as the response after the prayer for the Doge of Venice was Sancte Marce, tu nos adjuva, so the response after that for the duke of Candia was Sancte Tite, tu nos adjuva (Pashley, Travels in Crete, 1, 6. 175). The day on which Titus is commemorated is Jan. 4 in the Latin calendar, and Aug. 25 in the Greek.
We must not leave unnoticed the striking though extravagant panegyric of Titus by his successor in the see of Crete, Andreas Cretensis (published, with Amphilochius and Methodins, by Combefis, Paris, 1644). This panegyric has many excellent points, e.g. it incorporates well the more important passages from the Second Epistle to the Corinthians. The following are stated as facts. Titus is related to the proconsul of the island: among his ancestors are Minos and Rhadamanthus (οἱ ἐκ Διός). Early in life he obtains a copy of the Jewish Scriptures, and learns Hebrew in a short. time. He goes to Judaea, and is present on the occasion mentioned in Acts 1, 15. His conversion takes place before that of Paul himself, but afterwards he attaches himself closely to the apostle. Whatever the value of these statements may be, the following description of Titus (p. 156) is worthy of quotation: ὁ πρῶτος τῆς Κρήτων ἐκκλησίας θεμέλιος· τῆς ἀληθείας ὁ στῦλος· τὸ τῆς πίστεως ἔρεισμα· τῶν εὐαγγελικῶν κηρυγμάτων ἡ ἀσίγητος σάλπιγξ· τὸ ὑψηλὸν τῆς Παύλου γλώττης ἀπήχημα.
See Walch, De Tito Viro Apostolic. (Jen. 1741; also in his Miscellan. Sacra [Amst. 1744], p. 708 sq.); Howson, Companions of St. Paul (Lond. 1871), ch. 5.
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