Implications of Being a "Titus Man" in Modern Christianity
Titus, a companion and fellow worker of the Apostle Paul, serves as a significant figure in early Christian ministry, embodying principles of steadfastness, discernment, and practical leadership [1, 2]. The New Testament epistles, particularly Paul's letter to Titus, highlight his role in establishing and organizing churches, offering insights into the qualities and responsibilities associated with effective Christian service.
One key aspect of being a "Titus man" involves a commitment to doctrinal purity and the ability to confront false teaching. Paul's instruction to Titus in Crete emphasized the need to appoint elders who could "exhort in sound doctrine and to refute those who contradict" (Titus 1:9). This required Titus to be discerning, recognizing those who were "subverted" and "sinning wilfully" through their false teachings [8]. The apostle John Gill notes that such individuals are "overturned and demolished," indicating the severe spiritual consequences of doctrinal error [8]. Titus's role was not merely to preach but to safeguard the truth of the gospel against those who would distort it for their own gain or through ignorance [6].
Another characteristic evident in Titus's ministry is his flexibility and wisdom in navigating cultural and theological sensitivities. Paul's decision regarding Titus's circumcision illustrates this point. While Paul circumcised Timothy to avoid offending Jewish believers and facilitate ministry among them, he explicitly refused to circumcise Titus [2]. This was because "false brethren" were insisting on circumcision as a requirement for salvation, thereby undermining the gospel of grace [3]. John Calvin highlights this distinction, noting that Paul's actions, though different, shared the same purpose: to serve all people while upholding the truth of the gospel [2]. Titus, therefore, represents a leader who understands when to concede on matters of indifference for the sake of outreach and when to stand firm against demands that compromise core Christian doctrine.
Furthermore, Titus exemplified practical leadership in church administration and pastoral care. Paul entrusted him with the task of setting in order the churches in Crete and appointing elders in every city (Titus 1:5). This involved ensuring that leaders possessed specific moral and spiritual qualifications, such as being blameless, hospitable, and self-controlled (Titus 1:6-8). The letter also instructs Titus to teach believers to be subject to civil authorities, to avoid slander, and to show gentleness to all people, reflecting a comprehensive approach to Christian conduct within society [6, 7]. Augustine of Hippo, in his writings, also acknowledges the "earnest care" of Titus for the churches, noting his willingness to accept exhortation and act proactively [5].
The concept of a "Titus man" also encompasses a deep personal connection to the apostle Paul and the gospel message. Paul refers to Titus as "mine own son after the common faith," indicating a spiritual father-son relationship built on shared belief and ministry [9]. This suggests that a "Titus man" is not merely an administrator but someone deeply invested in the spiritual well-being of others, having been discipled and entrusted with significant responsibilities. John Chrysostom, reflecting on the dangers and demands of church leadership, emphasizes that such a station "requires 'the grace and peace of God'," underscoring the spiritual nature of the work Titus undertook [4].
In essence, being a "Titus man" implies a commitment to sound doctrine, discerning leadership, practical church governance, and a willingness to navigate complex situations with both firmness and flexibility, all rooted in a genuine faith and spiritual mentorship.
Sources
- STEPBible TIPNR “Biblical proper name: [email protected]=G5103 — Man living at the time of the New Testament (refs: #A man living at the time of the New Testament, first mentioned at 2Co.2.13; <br>referred to as <str)”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 74: the greatest danger. But Paul seems to me to have marked out most clearly, as well by example as by doctrine, how far our liberty, in the case of offense, is to be modified or maintained. When he adopts Timothy as his companion, he circumcises him: nothing can induce him to circumcise Titus ( Acts 16:3 ; Gal. 2:3 ). The acts are different, but there is no difference in the purpose or intention; in circumcising Timothy, as he was free from all men, he made himself the servant of all: “Unto the Jews I became as a Jew, that I might ga”
- Galatians (Baptist/Reformed) “John Gill on Galatians 2:4: And that because of false brethren,.... This is the reason why the elders did not insist upon the circumcision of Titus, why he did not submit to it, and why the apostle would not admit of it: had it been left as a thing indifferent, or had it been moved for in order to satisfy some weak minds, it might have been complied with, as in the case of Timothy; but these men insisted upon it as necessary to salvation; they were sly, artful, designing men; could they have gained their point in such an instance; could they have got such a precedent at such a time, when this ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: not causelessly to accuse him, but rather may receive him favorably; as also that if any one desire rule in the Church, seeing the shower of abuse that attends it, he may quench that desire. Great indeed is the danger of such a station, and it requires “the grace and peace of God.” Which that we may have abundantly, do you pray for us, and we for you, that practicing virtue aright we may so obtain the blessings promised, through Jesus Christ, with whom, c. 1444 In the Vulgate, Acts xviii. 7 , there is mention of “Titus, surnamed ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — OF THE WORK OF MONKS. (part 23): namely, that others may have ease, and ye straits. but by an equality, that 513 now at this time your abundance may be a supply for their want, that their abundance also may become a supply for your want: that there may be equality, as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. But thanks be to God, which put the same earnest care for you into the heart of Titus: for indeed he accepted the exhortation; but being more forward, of his own accord he went for”
- Titus (Baptist/Reformed) “John Gill on Titus 3 (introduction): INTRODUCTION TO TITUS 3 In this chapter the apostle exhorts Titus to press various duties incumbent on Christians, with arguments engaging to them; gives him some directions about dealing with heretics, and some instructions about private matters, and particular persons, and closes it with salutations. And first, he charges him to put his hearers in mind of their duty, to be subject to civil magistrates, and readily perform whatever is right and proper for them to do; and to abstain from blaspheming and brawling, and to exercise gentleness and meekness to”
- Titus (Baptist/Reformed) “John Gill on Titus 3:3: For we ourselves also were sometimes foolish,.... Nothing has a greater tendency to promote humility, and check pride in the saints, than to reflect upon their past state and condition, what they themselves once were; and this is a reason why magistrates, though evil men, should be obeyed in things good and lawful, and why no man should be spoken evil of, and why every man should be treated in a gentle manner, and used with mildness and meekness; since the apostle himself, and Titus, and other saints, whom he designed this as an instruction for, were formerly, in their ”
- Titus (Baptist/Reformed) “John Gill on Titus 3:11: Knowing that he that is such is subverted,.... Or overturned and demolished; he is like an edifice, that is not only decaying, and falling, but is entirely everted, and pulled down; so that there is no hopes of a restoration or recovery; he is in a desperate condition, having opposed the person, or office, or sacrifice of Christ; having either trodden the Son of God underfoot, or counted his blood common, or done despite unto the spirit of grace; in either of which cases there is no more sacrifice for sin: and sinneth; not practically, but doctrinally, and wilfully a”
- Titus (Baptist/Reformed) “John Gill on Titus 1:4: To Titus, mine own son after the common faith,.... Not in a natural, but in a spiritual sense; the apostle being the instrument of his conversion, as he was of the conversion of Onesimus, and of many of the Corinthians, and therefore is said to beget them, Plm 1:10 and so was their spiritual father, and they his children: Titus was, in this sense, his "own son", or a true son, a legitimate one; a true convert; one really born again; a sincere believer, an Israelite indeed: and this he was "after the common faith"; either the doctrine of faith, which is but one, and is c”