to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.
Parallel Translations
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to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.
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To Titus his naturall sonne in the commen fayth. Grace mercie and peace from God the father and from the lord Iesu Christ oure saveoure.
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To Titus my naturall sonne according to the common faith, Grace, mercie and peace from God the Father, and from the Lord Iesus Christ our Sauiour.
Cross-references (25)
Passages linked to Titus 1:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Timothy 1:2 to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
- Jude 1:3 Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.
- 2 Corinthians 2:13 I had no relief for my spirit, because I didn’t find Titus, my brother, but taking my leave of them, I went out into Macedonia.
- 2 Peter 1:1 Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:
- 2 Peter 1:11 For thus you will be richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ.
- John 4:42 They said to the woman, “Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world.”
- Romans 1:12 that is, that I with you may be encouraged in you, each of us by the other’s faith, both yours and mine.
- 2 Corinthians 8:23 As for Titus, he is my partner and fellow worker for you. As for our brothers, they are the apostles of the assemblies, the glory of Christ.
- 2 Peter 3:18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
- Luke 2:11 For there is born to you today, in David’s city, a Savior, who is Christ the Lord.
- Romans 1:7 to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
- 2 Corinthians 4:13 But having the same spirit of faith, according to that which is written, “I believed, and therefore I spoke.” We also believe, and therefore we also speak;
- 2 Corinthians 7:6 Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus,
- 2 Corinthians 7:13-14 Therefore we have been comforted. In our comfort we rejoiced the more exceedingly for the joy of Titus, because his spirit has been refreshed by you all. For if in anything I have boasted to him on your behalf, I was not disappointed. But as we spoke all things to you in truth, so our glorying also which I made before Titus was found to be truth.
- 2 Corinthians 8:6 So we urged Titus, that as he had made a beginning before, so he would also complete in you this grace.
- 2 Corinthians 8:16 But thanks be to God, who puts the same earnest care for you into the heart of Titus.
- 2 Corinthians 12:18 I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn’t we walk in the same spirit? Didn’t we walk in the same steps?
- Galatians 2:3 But not even Titus, who was with me, being a Greek, was compelled to be circumcised.
- Ephesians 1:2 Grace to you and peace from God our Father and the Lord Jesus Christ.
- Colossians 1:2 to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father and the Lord Jesus Christ.
- 1 Timothy 1:1-2 Paul, an apostle of Jesus Christ according to the commandment of God our Savior and the Lord Jesus Christ our hope; to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord.
- Titus 1:3 but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior;
- 2 Peter 2:20 For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in it and overcome, the last state has become worse for them than the first.
- 2 Peter 3:2 that you should remember the words which were spoken before by the holy prophets, and the commandment of us, the apostles of the Lord and Savior:
- 1 John 5:14 This is the boldness which we have toward him, that if we ask anything according to his will, he listens to us.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 4 To Titus, my own son, according to the…
4 To Titus, my own son, according to the common faith. Hence it is evident in what sense a minister of the word is said to beget spiritually those whom he brings to the obedience of Christ, that is, so that he himself is also begotten. Paul declares himself to be the father of Titus, with respect to his faith; but immediately adds, that this faith is common to both, so that both of them alike have the same Father in heaven. Accordingly, God does not diminish his own prerogative, when he pronounces those to be spiritual fathers along with himself, by whose ministry he regenerates whom he chooses; for of themselves they do nothing, but only by the efficacy of the Spirit. As to the remainder of the verse, the exposition of it will be found in the Commentaries on the former Epistles, and especially on the First Epistle to Timothy.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain There is but one way of salvation, common both…
There is but one way of salvation, common both to the Pastor and the flock.
The Apostle moveth the Cretans to hear Titus, by setting forth his consent and agreement with him in the faith, and therewithal showeth by what special note we may distinguish true ministers from false.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 4 To Titus, mine own son after the common…
4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.
Ver. 4. Common faith] Common to the communion of saints, Tit 1:1, and to them proper and peculiar; for all men have not faith, 2Th 3:2. Or common, that is, Symbolo Apostolico comprehensum, saith one, contained in the Apostle’s Creed.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Mine own son after the common faith; from hence…
Mine own son after the common faith; from hence we learn that Titus was converted to Christianity by Paul. Timothy was so called, 1Ti 1:2. The salutation is the same with that to Timothy, 1Ti 1:2; 2Ti 1:2, and in most of the Epistles, with small variation: See Poole on "1Ti 1:2", See Poole on "2Ti 1:2", and in the beginning of most of the Epistles.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain To Titus, mine own son after the common faith,....…
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 common to all the saints; or the grace of faith, which though different in degrees, yet is alike precious faith in all; the same for nature, kind, object, operation, and effects: and this phrase is used to show in what sense Titus was son to the apostle; as he was a believer, and no otherwise.
Grace, mercy, and peace, &c. which is the apostle's usual salutation; see Ti1 1:2. The word "mercy" is left out in the Claromontane copy, and in the Vulgate Latin, Syriac, and Ethiopic versions.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain My own son - Begot in the same image…
My own son - Begot in the same image of God, and repaying a paternal with a filial affection. The common faith - Common to me and all my spiritual children.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. To Titus, mine own son] Him whom…
Verse 4. To Titus, mine own son] Him whom I have been the instrument of converting to the Christian faith; and in whom, in this respect, I have the same right as any man can have in his own begotten son. See the preface; and 1Ti 1:2.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain To Titus - See the Introduction, Section 1.
To Titus - See the Introduction, Section 1.
Mine own son - Notes, 1Ti 1:2.
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After the common faith - The faith of all Christians; - equivalent to saying “my son in the gospel.” That is, Paul had been the means of converting him by preaching that gospel which was received by all who were Christians.
Grace, mercy, and peace ... - See the notes at Rom 1:7.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain To Titus, my beloved, (in the Greek, my true…
To Titus, my beloved, (in the Greek, my true and[3] genuine son,...grace and peace. In the present ordinary Greek copies is added mercy, which the Protestant translators followed; but it is judiciously omitted by Dr. Wells, as not found in the best manuscripts nor in St. John Chrysostom’s Greek edition, nor in the ancient Greek and Latin Fathers. (Witham)
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[BIBLIOGRAPHY]
Dilecto filio, Greek: gnesio tekno.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Titus, mine own son--Greek, "my genuine child" (Ti1 1:2),…
Titus, mine own son--Greek, "my genuine child" (Ti1 1:2), that is, converted by my instrumentality (Co1 4:17; Plm 1:10).
after the common faith--a genuine son in respect to (in virtue of) the faith common to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (Pe2 1:1; Jde 1:3).
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Grace, mercy, and peace--"mercy" is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare Notes, see on Ti1 1:2; Ti2 1:2). There are many similarities of phrase in the Pastoral Epistles.
the Lord Jesus Christ--The oldest manuscripts read only "Christ Jesus."
our Saviour--found thus added to "Christ" only in Paul's Pastoral Epistles, and in Pe2 1:1, Pe2 1:11; Pe2 2:20; Pe2 3:18.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. Own son—Literal Greek, genuine or legitimate son; son,…
4. Own son—Literal Greek, genuine or legitimate son; son, that is, by regeneration, as Paul does not hesitate to call even the humble Onesimus son, as being under his ministry converted. Genuine son, as being in his own true spiritual likeness; begotten to the Pauline gospel, and competent to represent and establish it in Crete. Extended as is his own style and title, that assigned to Titus is brief and simple. Note, 1Ti_1:2. Yet, as son, Titus seems to be made heir to a very full amount of apostolic authority, as appears in the very strong terms conveying functions in this epistle and in this chapter. Even if it could be supposed that Timothy was appointed pastor of but a single Church in Ephesus, Titus was certainly a super-presbyterial superintendent of several Churches, with their pastors, in Crete. He was, however, more an itinerant bishop than a diocesan.
Common faith—Common to all the elect, Tit_1:1. The sonship of Titus was not after the flesh, but after the faith.
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Grace—Note 1Ti_1:2.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. to Titus, mine own son] With R.V. render…
4. to Titus, mine own son] With R.V. render my true child, as in 1Ti_1:2, where the force of the phrase is drawn out. On the connexion of Titus with St Paul see Introduction, p. 67 sqq.
after the common faith] The insertion of ‘the’ implies ‘the faith common to the Church, to believers generally’: as the words stand without an article, it is rather the faith common to St Paul and Titus, in a common faith, or ‘in communion of faith;’ see note on 1Ti_1:2.
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Grace, mercy, and peace] The mss. authority is against the insertion of ‘mercy’ here, though occurring in the salutation of both the letters to his other ‘true child’ Timothy. If the reason for the insertion in Timothy’s case suggested on 1Ti_1:2 be true, its absence is appropriate here in the case of Titus. Though true son and trusted colleague, he had not been, like Timothy, the constant companion and the alter ego of one who, while ‘fain to serve the best,’ was ever ‘conscious most of wrong within.’
from God the Father] The later form in these Epistles for ‘our Father,’ cf. 1Ti_1:2; 2Ti_1:2.
For the sense of the ‘Father’ see Bp Westcott, add. note on 1Jn_1:2. ‘St John does not use the Pauline phrase “our Father” in his own writings; in the Epistles he uses uniformly the absolute title “the Father” without any addition; and in the Apocalypse “his (my) Father” but not “the Father.” “The Father” suggests those thoughts which spring from the consideration of the moral connexion of God and man in virtue of the creation of man “in the image of God”; “my Father” points to those which spring from the revelation of the connexion of the Incarnate Son with God and with man, “the Son of God,” “the Christ.” In his latest writings S. John regards the relation of the Divine Fatherhood in its eternal, that is, in its present realisation—“the Father” from its absolute side.’
and the Lord Jesus Christ] This fullest and most emphatic title, according to the true text, occurs only in 1Ti_6:3 (note there and on 1Ti_1:1) and 1Ti_6:14. Read here, Christ Jesus.
our Saviour] See note on 1Ti_1:1 for this title given to Christ in the Pastoral Letters and in St Peter. It occurs not seldom in the Prayer Book, though much less often than ‘Jesus Christ our Lord’; e.g. in the 2nd and 3rd Collects for Evening Prayer, Collect for 2nd S. in Advent, Septuagesima, Easter Even, Prayer of Consecration, &c.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) To Titus.—We know comparatively little of Titus’ earlier…
(4) To Titus.—We know comparatively little of Titus’ earlier career. In the Acts he, singularly enough, is never mentioned; for what knowledge of him we possess we are entirely dependent upon a few casual allusions to him in the Epistles. This presbyter, in charge of the Cretan Church, was a Greek, the son of Gentile parents, and uncircumcised. It has been suggested, but upon very slight grounds, that his family was resident at Antioch in Syria. He owed his conversion to Christianity to St. Paul, with whom ever after he seems to have been connected by ties of intimate friendship, though he was by no means the Apostle’s constant companion, as was Timothy, or Silas, or Luke. He was with St. Paul and Barnabas when they went up together to Jerusalem to plead for Gentile liberty but in no other of the journeys of St. Paul is he directly mentioned as one of the companions of the Apostle. Only during the Apostle’s long residence at Ephesus (nearly three years) Titus appears to have been, for at least part of the time, closely associated with St. Paul, and his confidant in his complicated relations with foreign churches. It is clear that during this long Ephesian residence he was drawn into close and intimate friendship with St. Paul, who then had opportunity of becoming acquainted with Titus’ varied powers and evident skill in administration and in dealing with men and women.
From the several casual notices in the Second Corinthian Epistle, we gather considerable insight into the character and powers of the Gentile convert. The Church of Corinth was perhaps the largest and most wealthy of all the churches founded by St. Paul. It was soon, however, rent asunder by party divisions, and was ever distracted and disturbed by moral disorders among its members. Yet, in spite of this, the great Greek congregation of believers was full of life and zeal and earnestness, ready evidently to make the greatest sacrifices for its Master’s cause. Delegated apparently by St. Paul to restore order and to introduce a severer discipline in this great and turbulent Christian centre—the example for good or for evil to so many smaller and less important churches—Titus seems to have fulfilled with rare tact, and with admirable prudence and wisdom, his difficult mission. Amongst other works, he apparently completed the collection St. Paul had set on foot in the various Gentile churches for the poor Jewish Christians at Jerusalem. His services, assisting materially to bring this famous work of charity to a successful issue, seem not to have been the least among his titles to St. Paul’s friendship and high esteem. The great importance and difficult nature of this collection for the poor saints at Jerusalem are little understood or thought of now. Three weighty points connected with it deserve mention, as Titus’ special task it probably was to complete and bring it to a successful issue. (1) It seems to have been the first public relief fund ever collected to help a foreign and a strange race—the first of a long line of gallant acts of self-sacrifice men have made for men for Christ’s sake; but when Titus, at St. Paul’s bidding, took charge of it, it was a thing unheard of in the Pagan world. Hence the many obstacles which appear to have cropped up so perpetually during the collection. (2) It was the right hand of fellowship offered by Gentile to Jew. It was the welding together, by an unprecedented act of kindness, of the two opposing and hostile elements of Christendom into one Church. (3) It was the silent yet eloquent protest of St. Paul and his school against the attempted communism of the Church of the very first days—that fatal misunderstanding of some of the Master’s words which had brought ruin and poverty on the Jerusalem Christians. Titus acted as St. Paul’s commissioner in the matter—which he evidently successfully completed. We know nothing of his work and employment from this period, A.D. 57, until the date of this Epistle, A.D. 65-66, early Christian history being silent respecting him. In these nine years of restless activity and burning zeal on the part of the Christian leaders, Titus, no doubt, did his part without falling short of his early promise; as we find him again, in the last years of his old master, occupying in the Christian community a post so high and responsible as that of chief presbyter of the churches of the wealthy and populous island of Crete.
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Mine own son.—Alluding, no doubt, to the relation between them in religion. St. Paul converted Titus to the faith, and ever after Titus stood to St. Paul in the position of a son in the faith, without being to him what Timothy was for so long a time—his constant companion. Titus still evidently (see preceding Note) filled with St. Paul the position of one of his most trusty disciples, of one who knew the inmost thoughts of his master. The tone of the Epistle to Titus is somewhat different from St. Paul’s Letter to Timothy. There was evidently a greater intimacy between St. Paul and Timothy than between the Apostle and Titus.
Grace, mercy, and peace . . .—Many of the older authorities omit “mercy.” (See Notes on 1Ti_1:2.)
Our Saviour.—This expression is a rare one. We find it only in these Pastoral Letters. (See Note above on St. Paul’s using it also of the “Father.”)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain My true child for mine own son, A.V; a…
My true child for mine own son, A.V; a common for the common, A.V; grace and peace for grace, mercy, and peace, A.V and T.R.; Christ Jesus for the Lord Jesus Christ, A.V and T.R. My true child (gnhsiw teknw : 1Ti_1:2) after a common faith (kata kinhstin). In 1Ti_1:2 it is en pistei (where see note). Beyond all doubt, Alford is right in both cases in rendering "the faith". (see his note 1Ti_1:2) The common faith" means the faith of all God"s elect. Grace and peace. So the R.T., omitting eleov , mercy, which is found in 1Ti_1:2 and 2Ti_1:2. But the manuscripts vary, and the critics are divided as to whether eleov ought to be retained here or not.
Believed in everywhere.
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"The common faith." Amid all diversities there is unity. In this sense we know that what is called "Catholic" authority rests on what was believed always, everywhere, and by all." Theories of religion vary, but the great facts and doctrines are the things which cannot be shaken, and still remain. The word "faith" is sometimes used for that experience of the soul which we call trust, and as such is an inward reception of Christ and his cross; but it is also used, and is so used here, as descriptive of the gospel revelation itself.
I THE APOSTLES DIE, BUT THE FAITH REMAINS. We are not disciples of Paul, or Barnabas, or Timothy, or Titus, but of Christ. These apostles did not draw men to themselves, but to Christ. They were, as Paul declares, "ministers by whom ye believed." To be in the true succession is to have the spirit of the apostles, and to hold the faith of the apostles. So far as the gospel has been perverted by mediaeval superstition or the earlier traditions of the fathers, it is not the common faith. An inspired revelation of truth enables us in every age to preserve the common faith. As the philosophic Coleridge said, "It is evident that John and Paul held Christ to be Divine." The glorious gospel of the grace of God is preserved to us intact by the holy Gospels and the Epistles, and men true to the Bible harmonize in their acceptance of "the common faith.
II THE LIFE OF THE TRUE CHURCH IS THE SAME IN EVERY AGE. The root must be the same, because the fruit is the same. First truth and then life. The cry for forgiveness, and the peace that comes through the cross. The power of the atonement to crucify selfishness, and to lead men to live as not their own. The consciousness of human impotence, and of the might of the Holy Spirit in the inner man. All these are inward experiences of life, resulting from a common faith. Added to these are the experiences which attest life in conduct. We know the same artist"s touch in the picture, the same sculptor"s hand in the molding of a figure, the same architect"s design in the buildings; and we know Christians by the "life hid with Christ in God," producing those "fruits of the Spirit" which attest, in their beauty and their purity, the energy and the sanctity of the Divine life. It is "the common faith" which gives to Christians, in every land and every age, the same likeness to their Lord. W.M.S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain To Titus, mine own son after the common faith
Tit_1:4
To Titus, mine own son after the common faith
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Lessons
I.
A spiritual relationship (Cf. Act_15:1-41; Gal_2:2; 2Co_2:13; 2Co_7:6, etc.)
II. A threefold blessing.
1. Grace, the source of our redemption.
2. Mercy, displayed in our redemption.
3. Peace, the result of our redemption.
III. The source and medium of the blessing. God the Father from whom it comes, and Christ the Son through whom it comes. (F. Wagstaff.)
Spiritual parentage
I. That ministers are spiritual fathers to beget children to god, appeareth in that the Hebrew phrase not only styleth them by the name of fathers.
1. Who indeed are so properly by the way of blood and natural generation?
2. Neither, only those who are in a right descending line, though never so far off.
3. Neither, only those who adopt others into the room and place of children.
4. But those also that are in the room of fathers, either generally, as all superiors, in age, place, or gifts; or more specially such as by whose counsel, wisdom, tenderness and care, we are directed as by fathers; who in these offices and not in themselves (for sometimes they be inferiors otherwise) become fathers unto us.
Thus was Joseph an inferior, called a father of Pharaoh; that is, a counsellor. Job, for his tenderness and care, called a father of the poor. Scholars of the prophets, called sons of the prophets. Elisha, saith of Elijah, my father, my father; and Jubal was the father of all that play on harps. But much more properly is the minister called the father of such as he converts unto the faith, because they beget men unto God, as Paul did Onesimus in his bonds, in which regeneration the seed is that heavenly grace whereby a Divine nature is framed, the instrument by which it is conveyed, is the Word of God in the ministry of it. Now if any be desirous to carry themselves towards their ministers, as children towards their parents, they must perform unto them these duties.
1. They must give them double honour (1Ti_5:17), reverencing their persons, their places.
2. They must partake in all their goods, as the Levites in the law did; yea, if need be, lay down their necks for their sakes (Rom_16:4) in way of thankfulness.
3. No accusations must be received against them under two or three witnesses; a dutiful child will not hear, much less believe, evil reports of his father.
4. In doubtful cases of conscience resort unto them for counsel, as children to their father.
5. Obey them in all godly precepts, endure their severity, be guided by their godly directions, as those who have the oversight of souls committed unto them, even as the child ingeniously imitateth and obeyeth his father.
II. Faith is one and the same in all the elect, and is therefore called the common faith (Eph_4:5), there is one faith which is true. Which grace is but one, and common to all the elect, notwithstanding there be diverse measures and degrees of it peculiar to some. Hence the apostle Peter calleth it the like precious faith.
1. In respect of the kind of it being a justifying faith, by which all that believe have power to be the sons of God (Joh_1:12; Gal_3:26).
2. Of the object of it, which is one Christ, the same yesterday, and today, and forever; who dwelleth in the hearts of every believer (Eph_3:17), whom, although the fathers of former ages beheld Him to come, and the latter ages already come: yet both rejoice in seeing His day with the same eye of faith: the difference is, that one seeth it somewhat more clearly than the other.
3. Of the same end of it, which is salvation, common to all believers; called therefore by Jude the common salvation. (T. Taylor, D. D.)
Spiritual children
Calvins three children all died in infancy. Of the last he wrote to a friend: The Lord gave me another son, and the Lord hath taken him away; but have I not thousands of children in the faith of Christ?
Grace, mercy, and peace
Grace bringing peace
I. The grace of god is the whole sufficiency of his people. The first, middle, and last cause of every good thing conveyed unto them, or issuing from them: not once did the Lord enforce this point upon His own people, teaching them by things temporal, their spiritual estate and condition (Deu_7:7).
II. Only they that are by grace and mercy accepted of god have their portion in this peace here mentioned.
1. Peace, that is all kind of prosperity, is promised only to the godly. They shall prosper in everything; and the apostle pronounceth it, only upon the Israel of God.
2. It is accordingly bestowed upon those only that are justified by faith; seeing they only have peace with God, which is the principal part of it.
3. To show it to be a fruit of Gods grace, sundry phrases in Scripture might be alleged; as that it is called the peace of God, and that God is called the God of peace; as also that difference which is worthy to be observed between the salutations of the Old and New Testament. In, the Old Testament, grace and peace are never joined. The ordinary form of salutation was, peace be with thee, peace be to this house, go in peace; but the apostles, after the mystery of redemption was revealed and perfected before the ordinary salutation, prefix this word--grace, or mercy, or both; that as they are never joined in the Old Testament, so are they never separated in the New, to show that we cannot look to have one of them alone, or separate them, no more than we can safely sunder the branch from the root, or the stream from the fountain. (T. Taylor, D. D.)
Peace through Christ
A minister was asked to visit a poor dying woman. The messenger being ignorant could give no account of her state, except that she was a very good woman and very happy, and was now at the end of a well-spent life, therefore sure of going to heaven. The minister went, saw that she was very ill, and after a few kindly inquiries about her bodily condition, said: Well, I understand you are in a very peaceful state of mind, depending upon a well-spent life. The dying woman looked hard at him, and said: Yes, I am in the enjoyment of peace. You are quite right; sweet peace, and that from a well-spent life. But it is the well-spent life of Jesus; not my doing, but His; not my merits, but His blood. Yes; only one man has spent a life that has met all the requirements of Gods holy law, and on which we rest before God. (Preachers Lantern.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 4. To Titus, mine own son. Concerning Titus, see…
4. To Titus, mine own son. Concerning Titus, see Introduction. The language here shows that he was one of Paul's converts.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain (See Scofield Rom 1:16).
Saviour
(See Scofield Rom 1:16).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 a true son
a true son
Though Titus was not Paul's biological son, they share a common faith in Christ. Thus, in Christ, Paul considers Titus as his own son. AT: "you are like a son to me" (See: Metaphor)
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our common faith
Paul expresses the same faith in Christ that they both share. AT: "the teachings that we both believe"
Grace and peace
This was a common greeting Paul used. You can state clearly the understood information. AT: "May you experience kindness and peace within" (See: Ellipsis)
Christ Jesus our savior
"Christ Jesus who is our savior"
For this purpose
"This is the reason"
I left you in Crete
"I told you to stay in Crete"
that you might set in order things not yet complete
"so that you would finish arranging things that needed to be done"
ordain elders
"appoint elders" or "designate elders"
elders
In the early Christian churches, Christian elders gave spiritual leadership to the assemblies of believers.
translationWords
Titus
grace
peace
God the Father
Christ
Savior
Crete
elder
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:4 Titus was Paul’s delegate in dealing with the…
1:4 Titus was Paul’s delegate in dealing with the church in Crete. • my true son: The wording authorizes the delegate (as in 1 Tim 1:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.