TITUS tī’ təs (Τίτος, G5519). The name Titus appears in the NT only in 2 Corinthians (eight times), Galatians (twice), 2 Timothy (once) and Titus (once). It can be safely assumed that all these references refer to the same individual. The absence of the name from the Acts of the Apostles complicates precise integration into Luke’s account of Paul’s missionary activity. Attempts to read or insert the name Titus into the Acts of the Apostles are not convincing. Likewise, no good explanation has been given to account for the absence of Titus from the Acts of the Apostles. From the references in the Pauline epistles it appears that Titus was an uncircumcised Gr. (Gal 2:3) who was an intimate associate of Paul and an effective pastor (2 Cor 8:23; 12:18). Although disputed and somewhat problematical, the unity of 2 Corinthians is assumed in the following reconstruction.

It is unknown when Titus joined Paul in his mission activity. The earliest reference to Titus is found in Galatians 2:1, 3. Paul reports that on his visit to Jerusalem “after fourteen years” (2:1) Titus accompanied him and Barnabas. Some suggest that this visit is to be identified with the “famine-relief” visit in Acts 11 and 12 (e.g., Bruce); others, with the Jerusalem Council visit in Acts 15 (e.g., Ridderbos). At the time of this visit the issue of circumcision had become crucial, and Paul cites the fact that Titus was not compelled to be circumcised as vindication of his position. If this is the visit of Acts 11 and 12, Titus was then a companion of Paul before the first missionary journey. If it is the visit of Acts 15 (preferable identification in the light of Pauline chronology), Titus’ contact with Paul was at least before the second missionary journey. In any case, nothing is recorded concerning Titus’ mission work until the third missionary journey shortly after Paul’s lengthy stay at Ephesus (Acts 19:1, 17, 26, 35). Whether Titus accompanied Paul during all these journeys cannot be ascertained. However, Titus’ effectiveness with the Corinthians might suggest some prior personal contact with them, although Luke is rather definite in recording Paul’s companions in Greece, and Paul even stresses that he was alone for a time in Athens (1 Thess 3:1).

The Corinthian correspondence indicates that Paul had a number of frustrating experiences with the church at Corinth. These apparently occurred during Paul’s sojourn of over two years in Ephesus during the third missionary journey (Acts 19), although there is not the slightest allusion to these problems in the Acts account. After various attempts to deal with these problems by correspondence and a personal visit, Paul sent Titus to attempt a reconciliation and resolution of the difficulties. Apparently Paul and Titus agreed to meet in Troas. When Paul arrived in Troas, he did not find Titus (2 Cor 2:13). Although there were promising opportunities for mission work in Troas, Paul’s concern about Corinth and Titus led him to proceed to Macedonia (obviously there was a pre-arranged travel route—either by sea or land—to obviate the possibility of by-passing one another). In Macedonia Titus brings to Paul a comforting report about the Corinthians which gives him much joy and peace of mind (2 Cor 7:6-14). Titus seems to have established a good rapport with the Corinthians and Paul exuberantly expresses his gratitude for the happy turn of events.

The offering for the Judaean churches was still pending in Corinth and from Macedonia Paul sent Titus to Corinth to complete this expression of fellowship with the other churches (2 Cor 8:6, 16). Apparently, Titus was successful in this mission (Rom 15:26) and the following spring Paul went to Jerusalem with this offering (Rom 15:25). The subscription to 2 Corinthians in Codex Mosquensis (K—9th or 10th cent.) and Codex Angelicus (L—9th cent.) indicates that the letter was written from Philippi and delivered by (δια) Titus and Luke. This late testimony does fit with the givens of 2 Corinthians.

One of the Pastoral Epistles is addressed to Titus. At this time he was working in Crete. The epistle contains some exhortations to Titus, although none of these reflects negatively on his character or ability. It appears that Titus was dealing with a difficult and somewhat unruly congregation in Crete. Paul suggests (Titus 1:5) that Titus’ pastoral qualifications led to this assignment. He also describes Titus as “my true child in a common faith” (1:4). (Timothy is similarly described in 1 Tim 1:2.) Titus is instructed to come to Nicopolis on the W coast of Greece (Titus 3:12) to spend the winter there with Paul. At the time of the writing of 1 Timothy Titus had departed to Dalmatia, apparently from Rome (2 Tim 4:10). This is the last reference to Titus in the NT.

In many respects Titus appears in the NT as an ideal pastor. Paul reflects very favorably upon Titus’ genuine devotion and pastoral concern (2 Cor 8:16, 17). His earnestness is mentioned as a challenge to the Corinthians. Titus’ joy and devoted concern was an inspiration to Paul in his reconciliation with the Corinthians (7:13-15). Paul substantiates his devotion to the Corinthians by arguing that he was of the same mind and attitude as Titus (12:18). These scattered allusions to the character of Titus indicate his close relationship to Paul and his stellar qualifications as a pastor.

The presence of a letter addressed to Titus in the NT has, among other things, been a great inspiration to ministers of the Gospel throughout the history of the Church. Although the data regarding Titus in the NT is scanty, nevertheless much can be learned from his pastoral activities and the letter addressed to him as a model and manual for a pastor. See Pastoral Epistles.

TITUS tī’ təs (Titus Flavius Vespasianus). Emperor of Rome (a.d. 79-81).

As a young man Titus served as a tribune of the soldiers in Germany and Britain, and later accompanied his father, Vespasian, to Pal. at the time of the Jewish revolt. When the latter was called to Rome and was elevated to the imperial seat, Titus was left in charge of the war, and brought it to an end by the capture and destruction of Jerusalem in a.d. 70. Upon his return to Rome he celebrated a triumph with his father, and from this time was made a virtual partner in the government, clearly designated for the succession. When Vespasian died in 79 Titus became emperor.

In many ways he was a contrast to his father. He was the darling of the populace, good looking, affable to everyone. After the parsimonious policy of Vespasian he spent lavishly, and was always remembered with affection in later years. By expelling the hated informers, and doing away with trials and executions for treason, he gained the favor of the Senate, and thus that body did not oppose his actions.

The brief reign of Titus was noteworthy mainly for two disasters by which it was visited. In August of 79, Mt. Vesuvius erupted and completely destroyed the two towns of Pompeii and Herculaneum, covering the former with a shower of hot ashes and pumice, the latter with a river of lava. An eyewitness account of this event may be found in two letters written by Pliny to his friend Tacitus, the historian (Pliny, Epistulae, VI.16.20). In the year 80 there was a plague and disastrous fire at Rome. Titus generously aided the victims of this disaster, and did a great deal to repair the damage to the city. Among other things he finished the Colosseum (begun by Vespasian), and built the baths which bear his name.

The reign of Titus was looked upon as a time of ideal happiness, and his untimely death in the year 81 caused universal sorrow.

Bibliography Oxford Classical Dictionary.