That Titus should twice have been sent as the messenger and representative of St. Paul to a Church in which difficulties of the gravest kind had arisen, gives us a clear indication of the Apostle’s estimate of his character. He must have been a person of firmness, discretion, and tact. There was the monstrous case of incest, the disputes between the rival factions, contentions in public worship and even at the Eucharist, litigation before the heathen, and wild ideas about the resurrection, not to mention other matters which were difficult enough, although of a less burning character. And in all these questions it was the vain, fitful, vivacious, and sensitive Corinthians who had to be managed and induced to take the Apostle’s words (which sometimes were very sharp and severe) patiently. Nor was this all. Besides the difficulties in the Church of Corinth there was the collection for the poor Christians in Judæa, about which St. Paul was deeply interested, and which had not been progressing in Corinth as he wished. St. Paul was doubly anxious that it should be a success; first, because it proved to the Jewish converts that his interest in them was substantial, in spite of his opposition to some of their views; secondly, because it served to counteract the tendency to part asunder, which was manifesting itself between the Jewish and Gentile Christians. And in carrying out St. Paul’s instructions about these matters Titus evidently had to suffer a good deal of opposition; and hence the Apostle writes a strong commendation of him, coupling him with himself in his mission and zeal. “Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward.” “Thanks be to God, which putteth the same earnest care for you into the heart of Titus. For indeed he accepted our exhortation; but being himself very earnest, he went forth unto you of his own accord.” With great delicacy the Apostle takes care that, in making it clear to the Corinthians that Titus has his full authority for what he does, no slight is cast upon Titus’s own zeal and interest in the Corinthians. “He is my representative; but he comes of his own free will out of love to you. His visit to you is his own doing; but he has my entire sanction. He is neither a mechanical delegate, nor an unauthorized volunteer.”
A curtain falls on the career of this valued help-mate of the great Apostle, from the time when he carried the second letter to Corinth to the time when the letter to himself was written. The interval was probably some eight or ten years, about which we know only one thing, that during it, and probably in the second half of it, the Apostle and Titus had been together in Crete, and Titus had been left behind to consolidate the Church there. The Acts tell us nothing. Probably Titus is not mentioned in the book at all. The reading “Titus Justus” in xviii. 7, is possibly correct, but it is far from certain: and even if it were certain, we should still remain in doubt whether Titus and Titus Justus are the same person. And the attempts which have been made to identify Titus with other persons in the Acts, such as Silvanus or Timothy, are scarcely worth considering. Nor has the conjecture that Titus is the author of the Acts (as Krenkel, Jacobsen, and recently Hooykaas in the Bible for Young People have suggested) very much to recommend it. The hypothesis has two facts to support it: (1) the silence of the Acts respecting Titus, and (2) the fact that the writer must have been a companion of St. Paul. But these two facts are equally favourable to the tradition that St. Luke was the author, a tradition for which the evidence is both very early and very abundant. Why should such a tradition yield to a mere conjecture?
One thing, however, we may accept as certain:—that the time when St. Paul was being carried a prisoner to Rome in an Alexandrian corn-ship which touched at Crete, was not the time when the Church in Crete was founded. What opportunity would a prisoner have of doing any such work during so short a stay? Cretans were among those who heard the Apostles at Pentecost preaching in their own tongue the wonderful works of God. Some of these may have returned home and formed the first beginnings of a Christian congregation: and among imperfect converts of this kind we might expect to find the errors of which St. Paul treats in this Epistle. But we can hardly suppose that there was much of Christian organization until St. Paul and Titus came to the island after the Apostle’s first Roman imprisonment. And the necessity of having some one with a calm head and a firm hand on the spot, forced the Apostle to leave his companion behind him. The man who had been so successful in aiding him respecting the difficulties at Corinth was just the man to be entrusted with a somewhat similar but rather more permanent post in Crete. The Cretans were less civilized, but in their own way scarcely less immoral, than the Corinthians; and in both cases the national failings caused serious trouble in the Church. In both cases ecclesiastical authority has to be firmly upheld against those who question and oppose it. In both cases social turbulence has to be kept in check. In both cases there is a tendency to wild theological and philosophical speculations, and (on the part of some) to a bigoted maintenance of Jewish ordinances and superstitions. Against all these Titus will have to contend with decision, and if need be with severity.
The letter, in which directions are given for the carrying out of all this, is evidence of the great confidence which the Apostle reposed in him. One of those who had worked also in Corinth, is either already with him in Crete, or may soon be expected,—Apollos, and with him Zenas. So that the Corinthian experience is doubly represented. Other helpers are coming, viz., Artemas and Tychicus; and, when they arrive, Titus will be free to rejoin the Apostle, and is to lose no time in doing so at Nicopolis.
One commission Titus has in Crete which very naturally was not given to him at Corinth. He is to perfect the organization of the Christian Church in the island by appointing elders in every city. And it is this charge among others which connects this letter so closely with the first to Timothy, which very likely was written about the same time.
Whether Titus was set free from his heavy charge in Crete in time to join St. Paul at Nicopolis, we have no means of knowing. At the time when the second letter to Timothy was written, Titus had gone to Dalmatia; but we are left in doubt as to whether he had gone thither by St. Paul’s desire, or (like Demas in going to Thessalonica) against it. Nor does it appear whether Titus had gone to Dalmatia from Nicopolis, which is not far distant, or had followed the Apostle from Nicopolis to Rome, and thence gone to Illyria. With the journey to Dalmatia our knowledge of him ends. Tradition takes him back to Crete as permanent bishop; and in the Middle Ages the Cretans seem to have regarded him as their patron saint.
The impression left upon our mind by the Acts is that St. Luke knew Timothy and did not know Titus: and hence frequently mentions the one and says nothing about the other. The impression left upon our mind by the mention of both in Paul’s Epistles, and by the letters addressed to each, is that Titus, though less tenderly beloved by the Apostle, was the stronger man of the two. St. Paul seems to be less anxious about the conduct of Titus and about the way in which others will treat him. The directions as to his personal behaviour are much slighter than in the case of Timothy. He seems to credit him with less sensitiveness and more decision and tact; perhaps also with less liability to be carried away by fanatical views and practices than the other.
Titus shares with Timothy the glory of having given up everything in order to throw in his lot with St. Paul, and of being one of his most trusted and efficient helpers. What that meant the Epistles of St. Paul tell us:—ceaseless toil and anxiety, much shame and reproach, and not a little peril to life itself. He also shares with Timothy the glory of being willing, when the cause required such sacrifice, to separate from the master to whom he had surrendered himself, and to work on by himself in isolation and difficulty. The latter was possibly the more trying sacrifice of the two. To give up all his earthly prospects and all the sweetness of home life, in order to work for the spread of the Gospel side by side with St. Paul, was no doubt a sacrifice that must have cost those who made it a great deal. But it had its attractive side. Quite independently of the beauty and majesty of the cause itself, there was the delight of being associated with a leader so able, so sagacious, so invigorating, and so affectionate as the Apostle who “became all things to all men that he might by all means save some.” Hard work became light, and difficulties became smooth, under the inspiriting sympathy of such a colleague. But it was quite another thing to have given up everything for the sake of such companionship and support, or at least in the full expectation of enjoying it, and then to have to undergo the hard work and confront the difficulties without it. The new dispensation in this respect repeats the old. Elisha leaves his home and his inheritance to follow Elijah, and then Elijah is taken from him. Timothy and Titus leave their homes and possessions to follow St. Paul, and then St. Paul sends them away from him. And to this arrangement they consented, Timothy (as we know) with tears, Titus (we may be sure) with much regret. And what it cost the loving Apostle thus to part with them and to pain them we see from the tone of affectionate longing which pervades these letters.
The example set by both master and disciples is one which Christians, and especially Christian ministers, must from time to time need. Christ sent forth both the Twelve and the Seventy “two and two”; and what is true of mankind generally is true also of the ministry—“It is not good for man to be alone.” But cases often arise in which not more than one man can be spared for each post; and then those who have been all in all to one another, in sympathy and counsel and co-operation, have to part. And it is one of the greatest sacrifices that can be required of them. Paul and Timothy and Titus were willing to make this sacrifice; and it is one which Christ’s servants throughout all ages are called upon at times to make. Many men are willing to face, especially in a good cause, what is repulsive to them, if they have the company of others in the trial, especially if they have the presence and support of those whose presence is in itself a refreshment, and their support a redoubling of strength. But to enter upon a long and trying task with the full expectation of such advantages, and then to be called upon to surrender them,—this is, indeed, a trial which might well make the weak-hearted turn back. But their devotion to their Lord’s work, and their confidence in His sustaining power, enabled the Apostle and his two chief disciples to make the venture; and the marvellous success of the Church in the age which immediately succeeded them, shows how their sacrifice was blessed. And we may be sure that even in this world they had their reward. “Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for My sake, and for the Gospel’s sake, but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.”