Difference between revisions of "Titus"

<p> Paul's companion in missionary tours. Not mentioned in Acts. A Greek, and therefore a [[Gentile]] (&nbsp;Galatians 2:1; &nbsp;Galatians 2:3); converted through Paul (&nbsp;Titus 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 (&nbsp;Acts 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: '' &nbsp;Acts 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 (&nbsp;2 Corinthians 7:6-9; &nbsp;2 Corinthians 8:6; &nbsp;2 Corinthians 12:18); and there showed an unmercenary spirit. </p> <p> Next, Titus went to Macedon, where he rejoined Paul who had been eagerly looking for him at [[Troas]] (&nbsp;Acts 20:1; &nbsp;Acts 20:6; &nbsp;2 Corinthians 2:12-13); "Titus my brother" (&nbsp;2 Corinthians 7:6; &nbsp;2 Corinthians 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 (&nbsp;Acts 20:6-7) which accords with the epistle (&nbsp;2 Corinthians 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. </p> <p> 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 (&nbsp;2 Corinthians 8:16-17; &nbsp;2 Corinthians 8:23). Macknight thinks Titus was bearer of the first epistle also: &nbsp;2 Corinthians 12:18; &nbsp;1 Corinthians 16:12, "the brethren" ''(But See Corinthians, First Epistle.)'' His location as president for a time over the Cretan church (&nbsp;Titus 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]] (&nbsp;2 Timothy 4:10; &nbsp;Titus 3:12). [[Artemas]] or [[Tychicus]] on arriving in Crete would set Titus free from his episcopal commission to go to Nicopolis. </p> <p> Titus seems to have been bolder and less timid than Timothy, whose going to Corinth was uncertain (&nbsp;1 Corinthians 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 (&nbsp;2 Corinthians 8:6; &nbsp;2 Corinthians 8:16-17; &nbsp;2 Corinthians 8:18). Trustworthiness and integrity were conspicuous traits in him (&nbsp;2 Corinthians 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. </p> <p> 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, &nbsp;Titus 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 (&nbsp;Titus 1:11, compare &nbsp;Psalms 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. </p> <p> A firm and consistent ruler was needed for the lawless, self indulgent, and immoral Cretans, as they are pictured by their own poet [[Epimenides]] (&nbsp;Titus 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" (&nbsp;Titus 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 (&nbsp;Titus 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 (&nbsp;1 Corinthians 15:12; &nbsp;2 Corinthians 7:6; &nbsp;2 Corinthians 7:9; &nbsp;2 Corinthians 8:6; &nbsp;2 Corinthians 12:18; &nbsp;Acts 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. </p>

<p> 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 (&nbsp;Acts 11:27-30; &nbsp;Galatians 2:1). By nationality he was a Greek (&nbsp;Galatians 2:3). </p> <p> Paul’s representative to Corinth </p> <p> Much of the Bible’s 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 (&nbsp;2 Corinthians 2:3-4; &nbsp;2 Corinthians 2:9; &nbsp;2 Corinthians 7:8; &nbsp;2 Corinthians 12:18). (For map see under [[Timothy]] </p> <p> Paul’s 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 (&nbsp;2 Corinthians 2:12-13). Titus met Paul with the news that the severe letter had produced the desired results (&nbsp;2 Corinthians 7:5-6; &nbsp;2 Corinthians 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 (&nbsp;2 Corinthians 8:16-18). </p> <p> Titus was also Paul’s 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 (&nbsp;2 Corinthians 8:1-6; &nbsp;2 Corinthians 8:16-24). </p> <p> '''Activities in other places''' </p> <p> 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 (&nbsp;Titus 1:5). The book of Titus in our Bible is the letter Paul wrote to Titus at this time (see [[Titus, Letter To]] ) </p> <p> 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 (&nbsp;Titus 3:12), and from there went north to Dalmatia (&nbsp;2 Timothy 4:10). That is the last mention of him in the biblical record. </p>

<p> [[Titus]] ( ''Tî'Tus'' ). A Gentile by descent, and probably converted to Christianity under the preaching of Paul. &nbsp;Titus 1:4. He, however, refused to subject him to the rite of circumcision, though, as some have inferred, he was strongly urged so to do. &nbsp;Galatians 2:3-5. Titus was the companion of Paul in many of his trials and missionary tours, &nbsp;2 Corinthians 8:6; &nbsp;2 Corinthians 8:16; &nbsp;2 Corinthians 8:23, and was entrusted with several important commissions. &nbsp;2 Corinthians 12:18; &nbsp;2 Timothy 4:10; &nbsp;Titus 1:5. </p> <p> Epistle of Paul to, was designed to instruct Titus in the right discharge of his ministerial offices in Crete, a difficult field, owing to the character of the inhabitants, who were noted for lying, idleness, and gluttony. &nbsp;Titus 1:12. The Epistle was probably written from Asia Minor in the year 65, when Paul was on his way to Nicopolis. </p>

<p> (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]] [&nbsp;2 [[Maccabees]] 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. </p> <p> '''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 &nbsp;Acts 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.'' [G '''''Ö''''' tt ''.'' 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 &nbsp;2 Timothy 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. </p> <p> '''2.''' ''His, Known Journeys. '''''—''''' '' Taking the passages in the epistles in the chronological order of the events referred to, we turn first to &nbsp;Galatians 2:1; &nbsp;Galatians 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 &nbsp;Acts 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 (&nbsp;Acts 16:1; &nbsp;Acts 16:3; &nbsp;2 Timothy 1:5; &nbsp;2 Timothy 3:15). Titus would seem, on the occasion of the council, ''To'' have been specially a representative of the church of the uncircumcision. </p> <p> 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 [[Epistle To Galatians]]), 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 (&nbsp;Acts 18:23), and spending a long time at Ephesus (&nbsp;Acts 19:1-20; &nbsp;Acts 19:1), the apostle proceeded to Macedonia by way of Troas. Here he expected to meet Titus (&nbsp;2 Corinthians 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 (&nbsp;2 Corinthians 7:6-7; &nbsp;2 Corinthians 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''''' '','' &nbsp;2 Corinthians 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''''' (&nbsp;2 Corinthians 7:7), '''''Ἐλυπήθητε''''' '''''Εἰς''''' '''''Μετάνοιαν''''' (&nbsp;2 Corinthians 7:9), '''''Τὴν''''' '''''Πάντων''''' '''''Ὑμῶν''''' '''''Ὑπακοήν''''' : (&nbsp;2 Corinthians 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''''' (&nbsp;2 Corinthians 7:7); '''''Ἀναπεπαυται''''' '''''Τὸ''''' '''''Πνεῦμα''''' '''''Αὐτοῦ''''' '''''Ἀπὸ''''' '''''Πάντων''''' '''''Ὑμῶν''''' (&nbsp;2 Corinthians 7:13); '''''Τὰ''''' '''''Σπλάγχνα''''' '''''Αὐτοῦ''''' '''''Περισσοτέρως''''' '''''Εἰς''''' '''''Ὑμᾶς''''' '''''Ἐστιν''''' (&nbsp;2 Corinthians 7:15). </p> <p> 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''''' '','' &nbsp;2 Corinthians 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''''' , &nbsp;2 Corinthians 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''''' &nbsp;1 Corinthians 8:6; '''''Τὴν''''' '''''Παράκλησιν''''' , &nbsp;2 Corinthians 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''''' , &nbsp;2 Corinthians 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''''' '','' &nbsp;2 Corinthians 8:23). </p> <p> 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 (&nbsp;1 Corinthians 16:11-12) that took the first epistle to Corinth. Timothy, who had been recently sent thither from Ephesus (&nbsp;Acts 19:22), could not have been one of them ( '''''Ἐὰν''''' '''''Ἔλθῃ''''' '''''Τιμοτηψ''''' &nbsp;1 Corinthians 16:10), and Apollos declined the commission (&nbsp;1 Corinthians 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''''' , &nbsp;2 Corinthians 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 (&nbsp;2 Corinthians 12:18), i.e. ''The Brethren'' of &nbsp;1 Corinthians 16:11-12, who (according to this view) took the first letter, with Titus and the brethren (&nbsp;2 Corinthians 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. </p> <p> 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 (&nbsp;Titus 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''''' , &nbsp;Titus 1:5), and he is to organize the Church throughout the island by appointing presbyters in every city. (See Gortyna); (See [[Lasea]]). </p> <p> Instructions are given as to the suitable character of such presbyters (&nbsp;Titus 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''''' '','' &nbsp;Titus 1:5). Next he is to control and bridle ( '''''Ἐπιστομιζειν''''' , &nbsp;Titus 1:11) the restless and mischievous Judaizers, and he is to be peremptory in so doing ( '''''Ἔλεγχε''''' '''''Αὐτοὺς''''' '''''Ἀποτόμως''''' '','' &nbsp;Titus 1:13 ). In;junctions in the same spirit are reiterated (&nbsp;Titus 2:1; &nbsp;Titus 2:15; &nbsp;Titus 3:8). He is to urge the duties of a decorous and Christian life upon the women (&nbsp;Titus 2:3-5), some of whom ( '''''Πρεσβύτιδας''''' , &nbsp;Titus 2:3), possibly, had something of an official character ( '''''Καλοδιδασκάλους''''' , '''''Ἵνα''''' '''''Σωφρονίζωσι''''' '''''Τὰς''''' '''''Νέας''''' '','' &nbsp;Titus 2:3-4) ''.'' He is to be watchful over his own conduct (&nbsp;Titus 2:7); he is to impress upon the slaves the peculiar duties of their position (&nbsp;Titus 2:9-10); he is to check all social and political turbulence (3:1), and also all wild theological '''''‘''''' speculations (&nbsp;Titus 2:9); and to exercise discipline on the heretical (&nbsp;Titus 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). </p> <p> The notices which remain are more strictly personal. Titus is to look for the arrival in Crete of Artenmas and Tychicus (&nbsp;Titus 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 (&nbsp;Titus 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). </p> <p> 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 [[Epistle To Titus]]). </p> <p> 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''''' '','' &nbsp;2 Timothy 4:10); for Dalmatia lay to the north of Nicopolis, at no great distance from it. (See Nicopolis). </p> <p> 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. </p> <p> '''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. </p> <p> 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''''' . </p> <p> 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. </p>