COMMENTARY ON TITUS
LESSON NUMBER 4
“ Tit 1:4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior.” (Titus 1:4)
THE COMMON FAITH AND ITS REQUIREMENTS
INTRODUCTION
Within the framework of the New Covenant, there are personal relationships that are formed. These have to do with ones identity with God, for we have been reconciled to God. They are also through Jesus Christ, who is the great Author and Finisher, implementing and completing the work of salvation in the individual. They are also by the Holy Spirit, who is the Administrator of spiritual life, for we are “born of the Spirit,” and led to spiritual maturity through His work. We also come into this spiritual affiliation through the ministry of Christ’s ambassadors – those who labor together with God. Thus it is written, “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?” (1 Cor 3:5). It ought to be abundantly apparent that salvation is wholly of the Lord. There is no legitimate human response to the Gospel that cannot be traced back to Divine influences. Conviction comes through the Holy Spirit (John 16:8-11), repentance is given (Acts 5:31), it is given to men to believe (Phil 1:29), and no man can say that Jesus Christ is Lord, except by the Holy Spirit (1 Cor 12:3). All of these are accomplished by God working in men, both to will and to do of His own good pleasure (Phil 2:13). Yet, men are not passive in all of this. Their hearts, souls, minds, and strength are integral to the process of salvation. Their will is involved as they aggressively pursue what God has promised. This is confirmation of the nature of the New Covenant, in which God writes His laws upon the hearts and minds of His people (Heb 10:16). They are willing in the day of His power, as the Psalmist prophesied (Psa 110:3). If the people are alive, it is because God has raised them up from death in trespasses and sins (Eph 2:1). If the word of God is in their hearts and their mouths, it is because God has brought it near to them (Rom 10:8). If they are in Christ, it is because God has put them there (1 Cor 1:30). Yet it was all with their hearty consent, and in none of these marvelous relationships were they mere robots, nor were they forced into areas they did not earnestly desire. Paul wrote to Titus with all of these things in mind. That is why there is a demanding tone in what he says, even though it is tempered with gentleness. It will be apparent that God expects results in those in whom He has worked.
THE COMMON FAITH
Titus 1:4a “ To Titus, mine own son after the common faith . . . ”
In the Scriptures, letters to individuals (Theophilus, Timothy, Titus, Philemon, Gaius, and the “elect lady”), have to do primarily with identity in Christ. Impersonal formal introductions are never used, and people are not addressed according to the flesh. Rarely are there any references to social conditions at the time. An exception is a reference Paul made to the Corinthians concerning “the present distress,” which did bear upon the decision to marry (1 Cor 7:26). These personal letters are an excellent example of the kind of communications believers are to culture, living out the truth that from now on, we “know no man after the flesh” (2 Cor 5:16). This is not to be enforced by a religious code, nor does it suggest that there is no practicality in the life of faith. It does confirm there is a higher view of life that is to be nurtured – a view that shapes the very concept of practicality thereby sanctifying the whole of life.
Additionally, the authors of these personal epistles wrote as representatives of Christ, and not merely as a friend or acquaintance. The things of God are primary, and the objective is to bring spiritual clarity, encouragement, and growth to the individuals being addressed. All of this is very apparent in these introductory words to Titus.
MINE OWN SON. Other versions read, “a true son,” NKJV “my true child,” NASB “my loyal child,” NRSV “my beloved son,” DOUAY “my natural son,” GENEVA “a genuine child,” GWN “a real son,” MRD “truly my son,” LIVING and “my one true child,” WEYMOUTH
Paul views Titus as his own genuine son – not in the flesh, but in the spirit, for Paul remained unmarried, having the gift of celibacy (1 Cor 7:7). As with the Corinthians, Paul had evidently begotten him “through the Gospel” (1 Cor 4:15). He did the same with Onesimus, begetting him through the Gospel while he was in prison (Phile 1:10). He also referred to Timothy as “my own son in the faith” (1 Tim 1:2).
This goes beyond the relationship of a teacher and student, or master and disciple. It involves more than Paul being an example to Timothy, or guiding him in his decisions. The presence of spiritual life in Titus was owing to the work of God through the Holy Spirit, for the people of God are “born of God” (1 John 3:9), and “born of the Spirit” (John 3:6). However, the new birth is accomplished through “ministers,” whom the Lord “gave to every man” (1 Cor 3:5). The means God employed was the message delivered by the minister.
However, in this expression, as well as that in First Timothy 1:2, the emphasis is not on the initiation of spiritual life, but on the confirmation of it in the life of the one addressed. Some versions accent this by using the word “true,” “loyal,” “beloved,” and “real.” By way of comparison, the Corinthians had a legitimate beginning through Paul, but were not conducting themselves as real sons. Therefore Paul wrote, “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me” (1 Cor 4:15-16). That is, their lives were to be a testimony of the genuineness of their birth, not a contradiction of it.
Our text infers that Titus was, in fact, living consistent with the Gospel through which he had been begotten by Paul. He had proved to be a genuine son, walking in newness of life, and not being turned aside by those with a spurious gospel. Let it be clear, there are not differing kinds of sons. The genuineness of the new birth is confirmed in the new life.
AFTER THE COMMON FAITH. Other versions read, “in our common faith,” NKJV “in the faith we share,” NRSV and “the faith common to us.” DARBY The “common faith” in this text equates to the “one faith” of Ephesians 4:5, and “the faith” of Colossians 2:7 and Jude 1:3. Just as there are not different kinds of sons, neither are there different kinds of faith. Faith may be different in measure – from “weak in the faith” (Rom 14:1)to “strong in faith” (Rom 4:20) – but there is only “one faith.” Those with any measure of faith are enjoined to receive one another (Rom 14:1).
Titus had a family resemblance, being of one accord with other believers – striving for the same goal, renouncing the flesh, and cleaving to the Lord with purpose of heart. He had a common faith: he was growing up into Christ (Eph 4;15), being changed from glory unto glory (2 Cor 3:18), and was perfecting holiness in the fear of the Lord (2 Cor 7:1) – “common faith.”
Here the reference is to “common faith” because that is the factor that binds the children of God together, making them one. The children of God are not bound together by their theological position, but by their faith. This does not allow for weak and even flawed theological views, for faith is the means by which we come to understand (Heb 11:3).
It is a serious error to speak of different faiths. The question is often asked in the religious world, “Of what faith are you?” or “What is your faith?” These are really asking about the theological persuasion of the individual, or what denomination they prefer. A person’s “faith” is in God, has to do with their perception of the truth, their spiritual understanding, and their persuasion of the truth God has revealed. If, in our society, “faith” was the basis of fellowship (which it emphatically is in Christ), the ramifications would be staggering.
GRACE
“ 1:4b . . . Grace . . . ”
What we read here is not a mere formal salutation, like “I hope all is well with you.” This is Kingdom-talk, and has to do with the maintenance of spiritual life. In our time the necessity of sustaining spiritual life has been greatly understated, and sometimes left off altogether. Judging from the way some professing Christians live, you might get the idea spiritual life is on some kind of automatic pilot. The average diet that is being served up from the pulpits of the land leaves people with that conclusion also. Too often, it appears that maintaining earthly relationships and status is the emphasis being delivered to the people. This is a serious error in judgment and confirms the near-total absence of spiritual understanding. Paul writes to Titus with the nature of spiritual life in his mind, and what is required to maintain that life. Also, the work of the Lord can only be sustained with these things in mind.
GRACE. Prior to the coming of Christ, the word “grace” was equated with “favor,” and is so translated in modern versions. Occasionally, it did have reference to having favor with God (Gen 6:8; Ex 33:12-13,16-17; 34:9; Judges 6:17; Ezra 9:8; Psa 84:11; Prov 3:34; Jer 31:2; Zech 12:19). Even in these cases, “grace” generally had to do with being exempted from wrath, or with some other form of Divine leniency. Of the other twenty-six times “grace” is used in Moses and the Prophets, it has to do with man’s favor upon man.
“Grace” is mentioned 131 times from Luke through Revelation – and it is consistently translated “grace” in the various versions. The word is mentioned only four times in the Gospels (Luke 2:40; John 1:14,16,17) – all having to do with Jesus. It is mentioned ten times in the book of Acts (4:33; 11:23; 13:43;14:3,26; 15:11,40; 18:27; 20:24,32) – all having to do with God’s grace upon men: “grace of God,” “word of His grace,” and “grace of the Lord Jesus Christ,” The remaining 116 references to the grace of God are found in Romans through Revelation – which means this is a key point of apostolic doctrine.
While the key thought of “grace” prior to Christ was the withholding of wrath and judgment, after Christ it carries the idea of giving an abundance. It has to do with obtaining, not being excluded from. It deals with possessing, not escaping. In the New Covenant, “grace” always has to do with something that is being done, not something that is not being done.
Lexically, grace means “good-will, loving-kindness, favor,” THAYER and “helpfulness.” FRIBERG Doctrinally, this is favor that springs forth from God’s will – it is something that pleases Him as well as benefits man. The view is that life can only be lived properly when Divine resources are given to men from God, and because He is pleased to give them.
While there is a sense in which God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), there is also a sense in which God “is angry with the wicked every day” (Psa 7:11), and His wrath abides on those who do not believe (John 3:36). This is where the accomplishments of the Lord Jesus Christ are brought into the picture. Grace cannot be given to those toward whom God is not pleasingly inclined – for grace is an expression of His favor – His willing favor. This circumstance required the removal of sin, else “grace,” in the New Covenant sense of the term, could not be given.
When Jesus “put away sin by the sacrifice of Himself” (Heb 9:26), God was “satisfied” (Isa 53:11), and “the throne of grace” (Heb 4:16)was pointed toward mankind. The wrath of God against sin was expended upon Christ Himself, who tasted “death for every man” (Heb 2:9). Therefore, sin being “condemned in the flesh” of Christ (Rom 8:3), Divine favor could be extended toward men – not to tolerate them, but to enrich and enable them!
Strictly speaking, “grace” is not unmerited favor, for in Christ God has “qualified us to be partakers of the inheritance” (Col 1:12). It is said of those who “have not defiled their garments, “they shall walk with Me in white, for they are worthy” (Rev 3:4). It is God’s grace that saved them (Eph 2:5,8) and provided them with what was required to “walk worthy of the Lord” (Col 1:10). Initially they “believed through grace” (Acts 18:27) – that is, God’s favor enabled them to believe. The saved receive “the gift of righteousness” “by grace,” being given it because God was pleased to do it through their faith (Rom 5:15,17). We were given “everlasting consolation and good hope through grace” (2 Thess 2:16), in order that we might possess the assurance required to live unto the Lord.
Grace brings required resources to us from a God who is pleased to give them – please because of what Jesus accomplished, and pleased because we believe – for salvation in all of its marvelous complexities is always “by grace through faith.” Grace enables us to labor extensively (1 Cor 15:10). Grace supplies help in the time of need (Heb 4:16).
When Paul refers to grace coming to Titus, he is speaking of the life-sustaining favor of God. He includes everything that is required to carry out the work of Lord, all the whole resisting the devil, and being conformed to the image of God’s Son. That is what the marvelous grace of God accomplishes! Let no person speak disparagingly of the grace of God!
MERCY, AND PEACE, FROM THE FATHER AND JESUS CHRIST
1:4c “ . . . mercy, and peace from God the Father and the Lord Jesus Christ our Savior.”
These resources – grace, mercy, and peace – are for all who are of the “common faith.” These are household benefits, part and parcel of the salvation that is in Christ Jesus with eternal life. They are not luxuries, but necessities. Spiritual life cannot be maintained without them.
MERCY. This word is omitted in later translations, which read, “Grace and peace.” The same expression “grace, mercy, and peace” is also used in 1 Timothy 1:2, 2 Timothy 1:1, and 2 John 1:3). The versions that omit the phrase in the Titus text, include it in those verses. I take it as a legitimate expression in this text.
“Mercy” has to do with kindness and compassion that is aroused by the affliction of the dire circumstances of an individual. FRIBERG Lexically, it means “to show kindness or concern for someone in serious need,” LOUW-NIDA It contains the idea of pity, or sympathy for the one in distress. In this sense, Paul said that when Epaphroditus, who was near death, was restored, God “had mercy on him,” and on Paul as well, lest he have “sorrow upon sorrow” (Phil 2:27). Thus, even though God had not promised comfortable circumstances to Paul and Epaphroditus, yet because of their faith and willingness to expend themselves in His service, He had pity upon them. His heart was touched with them suffering for righteousness sake, and therefore He relieved their situation. Strictly speaking, it was not deserved, yet because of the weight of the suffering, their situation was made better, bringing them joyful relief.
There is also the idea of clemency, or the willingness to be lenient and longsuffering toward an offender. An example of this is seen in the publican who prayed, “God be merciful to me a sinner.” Jesus said the man “went down to his house justified” (Lk 18:13-14). Thus, the contrition of heart found in the publican – something of great value before God – moved him to withhold punishment for him being a sinner, and grant him justification, which he did not deserve.
Under the Old Covenant, God’s dealings with the people were primarily merciful – withholding His wrath, and bearing their wayward manners with longsuffering. They did not have new hearts or spirits, and were fundamentally “a stiffnecked people” from the very beginning (Ex 32:9). The word “mercy,” in its varied forms, is used 268 times from Exodus through Malachi – the history of God’s dealings with the Israelites. This accented the fact that it was, as men are prone to say, unmerited favor. That is an appropriate description of “mercy,” not “grace.”
By way of contrast, the Gospels refer to mercy 23 times, once it is mentioned in Acts, and 38 times in the Epistles and Revelation. There are two major applications of mercy.
First, it accounts for us being forgiven of our sins, and accepted in Christ, though formerly alienated from God. This would also account for the forgivness of confessed sin by believers. (Rom 11:30-32; 15:9; Eph 2:4; 1 Tim 1:13,16; Tit 3:5; Heb 8:12; 1 Pet 1:3; 2:10).
Second, it accounts for the Lord being touched with the feeling of infirmities, adverse circumstances, debilitating disadvantages, unwanted weaknesses, and the need for more strength (Rom 12:1; 1 Cor 7:25; 2 Cor 1:3; 2 Cor 4:1; 2 Tim 1:16; Heb 2:17; 4:16; James 5:11; Jude 1:21). Thus the Lord, through His mercy, makes life more bearable for His children.
PEACE. Those who are justified by faith “have peace with God” (Rom 5:1). Here, however, we have a broader meaning of “peace.” Regarding our affiliation with the Lord, it involves an awareness of our reconciliation to Him – i.e. being spiritually minded (Rom 8:6). This is also the “peace” that comes from “believing” (Rom 15:13).
There is also a “perfect peace,” or inward stillness and calm, that comes from keeping our focus upon the Lord. “Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee” (Isa 26:3). This is the peace that will keep our “hearts and minds through Christ Jesus” (Phil 4:7). This is a peace that is conferred upon those who walk by the “rule” of new creatureship (Gal 6:15-16). We are admonished, “let the peace of God rule in your hearts” (Col 3:15), confirming that what is received from God is to be kept and nurtured.
There is also the matter of the maintenance of a tranquil environment, for “the fruit of righteousness is sown in peace of them that make peace” (James 3:18). We are admonished, “if it be possible,” to “live peaceably with all men” (Rom 12:16), and to “follow after the things that make for peace” (Rom 14:19). The “unity of the Spirit” is said to be maintained “in the bond of peace” (Eph 4:3). Thus we are admonished to “be at peace”among ourselves (1 Thess 5:13).
All of these various views of peace postulate that it comes from God. No person can manufacture peace, he can only receive it from God, then faithfully keep it.
FROM GOD THE FATHER AND THE LORD JESUS CHRIST. The meaning of this expression is not that God the Father gives us grace, mercy, and peace, and that Jesus does as well – giving us a kind of double supply. Rather, this refers to the means through which these benefits are conferred. They come through the Lord Jesus Christ, who is the Point at which they are distributed. This further confirms that in the entirety of salvation, God never operates independently of Jesus – either initially, in it being worked out, or in its culmination.