The 3rd Sunday of Epiphany

Timothy appears first in Acts 16:1–5. Paul came to Lystra during his second missionary journey and met 'a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek.' Timothy had a good reputation in Lystra and Iconium. Paul took Timothy as a traveling companion, and 'Paul wanted Timothy to accompany him' (Acts 16:3). Paul circumcised Timothy 'because of the Jews who were in those places, for they all knew that his father was a Greek.' Timothy traveled with Paul on his subsequent journeys (Acts 17:14–15, 18:5, 19:22, 20:4).

The First and Second Letters to Timothy provide further details of Timothy's role. In 1 Timothy, Paul commends Timothy as a 'loyal child in the faith' and delegates to him significant authority over the church at Ephesus: 'I am writing these instructions to you so that, if I am delayed, you may know how one ought to behave in the household of God' (1 Timothy 3:14–15). Paul addresses issues of sound doctrine, the qualifications of bishops and deacons, and the conduct of various groups in the church. In 2 Timothy, written toward the end of Paul's life, Paul reflects on his approaching death and encourages Timothy: 'Share in suffering like a good soldier of Christ Jesus' (2 Timothy 2:3) and 'Guard the good treasure entrusted to you' (2 Timothy 1:14).

Titus appears less frequently in Acts but is prominent in Paul's letters. In Galatians 2:1–3, Paul mentions that he brought Titus (a Greek) to Jerusalem as a test case for whether Gentile converts needed to be circumcised — Titus was not compelled to be circumcised, Paul reports, affirming the freedom of Gentile converts. Paul's letters to the Corinthians reflect Titus's role as Paul's delegate: 2 Corinthians 2:13 mentions Paul's concern about Titus, and 2 Corinthians 7:6–7 notes Titus's arrival and his report on the Corinthian church's response to Paul's severe letter. In 2 Corinthians 8:23, Paul calls Titus 'my partner and co-worker in your service.'

The Letter to Titus presents Titus as Paul's delegate to the church in Crete. Paul directs Titus to 'appoint elders in every town as I directed you' (Titus 1:5) and addresses the qualifications of elders, the conduct of different groups, and sound doctrine. The letter reflects a more developed ecclesiastical structure than Acts, suggesting it was written at a later stage of apostolic development.

Eusebius of Caesarea (Ecclesiastical History III.4) reports that early tradition placed Timothy as the first bishop of Ephesus and Titus as the first bishop of Crete — roles consistent with their portrayal in the Pastoral Epistles. However, these placements rest on tradition rather than on explicit statements in Scripture or early patristic sources.

Traditionally, the early Church identified Timothy as the first bishop of Ephesus and Titus as the first bishop of Crete — a tradition attested in Eusebius of Caesarea's Ecclesiastical History (4th century). This tradition reflects the interpretation of the Pastoral Epistles as commissioning letters establishing apostolic succession. However, the Pastoral Epistles themselves do not explicitly claim that Timothy and Titus were 'bishops' in the later institutional sense; rather, they were Paul's delegates with authority to oversee and structure local churches.

Eusebius also reports that Timothy was martyred in Ephesus, killed by a pagan mob when he opposed the pagan festival of Diana. However, this account is late and unsupported by earlier sources. The date and manner of Timothy's death are unknown from the canonical sources.