Ark of the Covenant - Bible History Online
Bible History Online

Sub Categories

    Back to Categories

    August 7    Scripture

    More Bible History

    Epistle to Titus in Easton's Bible Dictionary was probably written about the same time as the first epistle to Timothy, with which it has many affinities. "Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are in both letters nearly the same. Timothy and Titus are likewise cautioned against the same prevailing corruptions, and in particular against the same misdirection of their cares and studies. This affinity obtains not only in the subject of the letters, which from the similarity of situation in the persons to whom they were addressed might be expected to be somewhat alike, but extends in a great variety of instances to the phrases and expressions. The writer accosts his two friends with the same salutation, and passes on to the business of his letter by the same transition (comp. 1 Tim. 1:2, 3 with Titus 1:4, 5; 1 Tim.1:4 with Titus 1:13, 14; 3:9; 1 Tim. 4:12 with Titus 2:7, 15).", Paley's Horae Paulinae. The date of its composition may be concluded from the circumstance that it was written after Paul's visit to Crete (Titus 1:5). That visit could not be the one referred to in Acts 27:7, when Paul was on his voyage to Rome as a prisoner, and where he continued a prisoner for two years. We may warrantably suppose that after his release Paul sailed from Rome into Asia and took Crete by the way, and that there he left Titus "to set in order the things that were wanting." Thence he went to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where he wrote First Timothy, and thence to Nicopolis in Epirus, from which place he wrote to Titus, about A.D. 66 or 67. In the subscription to the epistle it is said to have been written from "Nicopolis of Macedonia," but no such place is known. The subscriptions to the epistles are of no authority, as they are not authentic.

    Epistle to Titus in Smiths Bible Dictionary There are no specialties in this epistle which require any very elaborate treatment distinct from the other Pastoral Letters of St. Paul. It was written about the same time and under similar circumstances with the other two i.e., from Ephesus, in the autumn of 67 in the interval between Paul's two Roman imprisonments.

    Epistle to Titus in the Bible Encyclopedia - ISBE TITUS or TITIUS JUSTUS (Titos or Titios Ioustos (Acts 18:7)): Titus or Titius--for the manuscripts vary in regard to the spelling--was the prenomen of a certain Corinthian, a Jewish proselyte (sebomenos ton Theon). See PROSELYTE). His name seems also to indicate that he was a Roman by birth. He is altogether a different person from Titus, Paul's assistant and companion in some of his journeys, to whom also the Epistle to Titus is addressed. Titus or Titius Justus was not the "host of Paul at Corinth" (HDB, article "Justus," p. 511), for Luke has already narrated that, when Paul came to Corinth, "he abode with" Aquila and Priscilla (Acts 18:3). What is said of Titius Justus is that when the Jews in Corinth opposed themselves to Paul and blasphemed when he testified that Jesus was the Christ, then Paul ceased to preach the gospel in the Jewish synagogue as he had formerly done, and "he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue" (Acts 18:7). "Titius Justus was evidently a Roman or a Latin, one of the coloni of the colony Corinth. Like the centurion Cornelius, he had been attracted to the synagogue. His citizenship would afford Paul an opening to the more educated class of the Corinthian population" (Ramsay, Paul the Traveler and the Rom Citizen, 256). Paul's residence in Corinth continued for a year and a half, followed without a break by another period indicated in the words, he "tarried after this yet many days" (Acts 18:11,18), and during the whole of this time he evidently used the house of Titius Justus, for the purposes both of preaching the gospel and of gathering the church together for Christian worship and instruction, "teaching the word of God among them" (Acts 18:11). Titius Justus, therefore, must have been a wealthy man, since he possessed a house in which there was an apartment sufficiently large to be used for both of these purposes; and he himself must have been a most enthusiastic member of the church, when in a period of protracted difficulty and persecution, he welcomed Paul to his house, that he might use it as the meeting-place of the church in Corinth.

    Epistle to Titus in Wikipedia The Epistle of Paul to Titus, usually referred to simply as Titus, is one of the three Pastoral Epistles (with 1 Timothy and 2 Timothy), traditionally attributed to Saint Paul, and is part of the New Testament. It describes the requirements and duties of elders and bishops...

    The Epistle to Titus in Fausset's Bible Dictionary frontTIMOTHY, EPISTLES TO.) Genuineness. Ignatius (Tralles, 3) uses "behaviour" (katasteema), in the New Testament found only in Titus 2:3. Clement of Rome quotes it, Ep. ad Cor. 2 Irenaeus, i. 16, section 3, calls it Paul's epistle. Theophilus (ad Autol. iii. 14) quotes it as Scripture. Justin Martyr in the second century alludes to Titus 3:4 (Dial. contra Tryph. 47). Compare Clem. Alex. Strom. 1:350, and Tertullian Praescr. Haer. 6. Time and place of writing. Paul wrote this epistle on his way to Nicopolis, where he intended wintering, and where he was arrested shortly before his martyrdom A.D. 67. The tone so closely resembles (See 1 TIMOTHY that if the latter, as appears probable, was written at Corinth the epistle to Titus must have been so too, the epistle to Timothy shortly after Paul's arrival at Corinth, the epistle to Titus afterwards when he resolved on going to Nicopolis. The bearers of his epistles to Ephesus and Crete respectively would have an easy route from Corinth; his own journey to Nicopolis too would be convenient from Corinth. Seeds of Christianity may have been carried to Crete shortly after the first Pentecost by Peter's hearers (Acts 2:11). Paul doubtless furthered the gospel cause during his visit there on his way to the hearing of his appeal to Caesar, before his first imprisonment at Rome (Acts 27:7), etc. He visited Crete again after his first imprisonment, probably on his way to Miletus, Colosse, and Ephesus, from which latter Alford thinks he wrote to Titus; thence by Troas to Macedon and Corinth (2 Timothy 4:20), the more probable place of writing the epistle to Titus; thence to Nicopolis in Epirus. Titus in his missions for Paul to Corinth had probably thence visited Crete, which was within easy reach. He was thus suited to superintend the church there, and carry on Paul's work by completing the church's organization. Paul in this epistle follows up the instructions he had already given by word of mouth. Paul's visit to Crete may possibly also have been from Corinth, to which he in that case would return. Doctrine. The Pauline doctrines of the grace of God providing the atonement in Christ (Titus 2:10-13), free justification (Titus 3:5-7) producing holiness of life by the regenerating and renewing Spirit, and expectancy of Christ's coming in glory, are briefly but emphatically put forward. The abruptness and severity of tone, caused by the Cretan irregularities, are tempered by a loving and gracious recognition of our high privileges which flow from the grace of "God our Saviour." As the Father is nowhere said to "give Himself for us," and as ONE Greek article binds together "the great God" and "our Saviour" (Titus 2:13, "the glorious appearing of Him who is at once the great God ceded our Saviour") Jesus must be God.

    Titus in Easton's Bible Dictionary honourable, was with Paul and Barnabas at Antioch, and accompanied them to the council at Jerusalem (Gal. 2:1-3; Acts 15:2), although his name nowhere occurs in the Acts of the Apostles. He appears to have been a Gentile, and to have been chiefly engaged in ministering to Gentiles; for Paul sternly refused to have him circumcised, inasmuch as in his case the cause of gospel liberty was at stake. We find him, at a later period, with Paul and Timothy at Ephesus, whence he was sent by Paul to Corinth for the purpose of getting the contributions of the church there in behalf of the poor saints at Jerusalem sent forward (2 Cor. 8:6; 12:18). He rejoined the apostle when he was in Macedonia, and cheered him with the tidings he brought from Corinth (7:6-15). After this his name is not mentioned till after Paul's first imprisonment, when we find him engaged in the organization of the church in Crete, where the apostle had left him for this purpose (Titus 1:5). The last notice of him is in 2 Tim. 4:10, where we find him with Paul at Rome during his second imprisonment. From Rome he was sent into Dalmatia, no doubt on some important missionary errand. We have no record of his death. He is not mentioned in the Acts.

    Titus in Fausset's Bible Dictionary Paul's companion in missionary tours. Not mentioned in Acts. A Greek, and therefore a Gentile (Galatians 2:1; Galatians 2:3); converted through Paul (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 (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: 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 (2 Corinthians 7:6-9; 2 Corinthians 8:6; 2 Corinthians 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 (Acts 20:1; Acts 20:6; 2 Corinthians 2:12-13); "Titus my brother" (2 Corinthians 7:6; 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 (Acts 20:6-7) which accords with the epistle (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...

    Titus in Smiths Bible Dictionary 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 Ga 2:1,3 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., Ac 18:23 and spending a long time at Ephesus, Ac 19:1; 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 7:6,7,13-15 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, ibid. 2Co 8:6,17 that he would see to the completion of the collection. ch. 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, ch. 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, ver. 11, the restless and mischievous Judaizers. He is also to look for the arrival in Crete of Artemas and Tychicus, ch. 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.

    Titus in the Bible Encyclopedia - ISBE ti'-tus (Titos (2 Cor 2:13; 7:6,13 ff; 8:6,16,23; 12:18; Ga1:2:1,3; 2 Tim 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 Acts 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 15:2...