COMMENTARY ON TITUS
LESSON NUMBER 24 (Final)
“ Tit3:15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.” . . . . . . (Titus 3:15)
A FINAL WORD
INTRODUCTION
The epistle of Titus is a marvelous example of the kind of concern for the church that accompanies faithful involvement in the work of the Lord. In the world, a vocation, by its very nature, is accompanied with a lot of self-interest. It is not unusual to the interests of the individual to actually supercede those of the person or organization by whom one is employed. There is always the possibility of the collapse of an organization, and often opportunities arise to work for a better and more profitable employer. All of this is because of the prominence of self-interests. However, in the Kingdom of God, none of this is true. This is because of the fundamental association that exists between the individual and the Living God. That association is initiated and sustained through the Lord Jesus Christ, and by the Holy Spirit. Further, the revealed will of the Lord is what brings both meaning and satisfaction to the laborer. There is also a meaningful and productive relationship with others who have been joined to the Lord. There is a prevailing desire for their betterment, for that is the will of God, and brings glory to Him. The laborer is not merely engaged in efforts to help his brethren. His aim is to assist them in being what God intends. This is precisely what we have seen in this epistle. There is a godly care for Titus himself (1:4). There is a concern for the brethren in the island of Crete, where Paul had left Titus (1:5). The work there was intended to be an ongoing one, and therefore shepherds were to be ordained in every church (1:5-9). There were corrupting teachers, whose mouth had to be stopped (1:10-16). The teaching of Titus was to be in strict accord with sound doctrine, never obscuring the message of the Lord (2:1-10). The objective of God’s salvation was to be carried out among the people (2:11-15). Conduct toward civil authorities and society in general was to be carried out in strict accord with the nature of the redemption that is in Christ Jesus (3:1-8). There must be an avoidance of any and all unprofitable and heretical teaching (3:9-11). These instructions were not given in order to maintain a religious organization. They all had to do with the purpose of God’s great salvation, which had to do with separating from the world and getting ready for eternity.
A SALUTATION FROM THOSE WITH PAUL
Titus 3:15a “All that are with me salute thee.”
ALL THAT ARE WITH ME. The word “all” is more than a group word. It’s lexical meaning is “individually, each and every one,” as well as “collectively.” THAYER What is said of these people is not a mere formal statement. It will reflect the mind-set of each one for whom Paul speaks, and of the group as a whole. Paul does not share who was with him at the time of writing. When Paul sailed to Syria, Aquila and Priscilla went “with him” (Acts 18:18). Some of his traveling companions are mentioned in Scripture. Gaius and Aristarchus were described as “Paul’s companions in travel” (Acts 19:29). Those who “accompanied him into Asia” were Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus” (Acts 20:4). In writing to the Galatians, Paul referred to “all the brethren which are with me” (Gal 1:2). In his epistle to the Philippians he referred to “the brethren which are with me” (Phil4:21). In his trip to Jerusalem, Paul took Barnabas and Titus (Gal 2:1). In a rare occasion, Paul once said, “only Luke is with me” (2 Tim 4:11).
The Uniqueness of the Situation. Ordinarily, the fact that brethren traveled with a person doing the work of God would not be considered overly significant. However, when it is said that they traveled with Paul, that is entirely another matter. First, Paul was a prodigious laborer, doing extensive work for the Lord – so much so that he confessed, “I labored more abundantly than they all” (1 Cor 15:10). Second, this was a man who was noted for being opposed and going through significant trials and danger (2 Cor 4:8-12; 11:23-33). Third, his doctrine drew all sorts of opposition from the Jews, who aggressively pursued him, seeking to take his life (Acts 9:23-24; 21:31; 23;15; 25:3). Fourth, he was often misrepresented and controversial because his doctrine so contradicted that of Jewish traditionalists (Rom 3:8).
Only Devoted People Would Choose His Companionship. Paul is not the kind of person with whom the faint-hearted sought to be identified. John Mark once left the work in which Paul was engaged (Acts 13:13; 15:38). Demas forsook him (2 Tim 4:10). Once, when giving an answer for the hope that was in him, he said, “all men forsook me” (2 Tim 4:16). The nature of Paul’s ministry, and his total involvement in it, had no attraction to the uncommitted.
The Manner in which Paul Speaks Reveals Several Things About “ALL” that were with him. Because this circumstance reveals much concerning the work of the Lord, and those who are identified with it, thoughtful consideration should be given to these unknown brethren.
They were with him in the work of the Lord. These were not merely personal friends, but were “with” Paul in the work he was doing. Their hands had also been put on the plow with him. Unlike John Mark, there were willing to go “to the work” (Acts 15:35).
They were with him in their hearts as well as bodily. This was not a formal assignment, but a personal commitment. Their hearts were in the work – that is, they preferred being with Paul in his labors, to other alternatives that were available to them. Like Titus, they had “the same care” (1 Cor 12:25) – and, as with Paul, it was “in the sight of God” (2 Cor 7:12).
They were believers, and members of the household of faith. These we members of “the whole family in heaven and earth” (Eph 3:15). They had “one heart” (Acts 4:32), possessed “one mind and one mouth” (Rom 15:6), and were “striving together for the faith of the Gospel” (Phil 1:L27). They had been “joined unto the Lord” (1 Cor 6:17), and consequently to one another.
They had a love for the brethren. This distinguishing mark (John 13:35; 1 John 3:14) is evidenced by their choice to be with Paul, and by them joining in the salutation to Titus and the brethren in Crete. They recognized the Source of faith, as well as those who possessed it.
SALUTE THEE. Other versions read, “greet you,” NKJV “sends you greetings,” NIV “send you their love,” BBE “wish to be remembered to you,” AMPLIFIED The word “salute” carries the idea of wishing well, showing regard to, and receiving joyfully. THAYER A “salute” is to speech what an embrace is in the body. It is an expression denoting respect, preference, and a desire for the betterment of the individual addressed. In Christ, a “salute” has to do with being blessed by the Lord, receiving an abundance of grace, and being made thoroughly adequate for one’s labors in the Lord. In the Lord, there is no attitude that is purely after the flesh, or human. As it is written, in living “unto Him which died for them and rose again,” and from the moment of the commencement of that life, “know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:15-16). That is the Kingdom norm.
The salutation is in the singular – “thee,” or to Titus himself. The other believers will be addressed in a separate statement. This salutation is for Titus alone. It must have been refreshing, for, although he was among brethren, they lacked stability. That is one reason why Titus had been left there, “to set in order the things that are wanting” (Tit 1:9). He was also dealing with intruders that had to be resisted, as well as believers that were yet “babes in Christ” (Tit 1:11; 3:9-11; 1 Cor 3:1). His great heart needed to be encouraged, and this brief salutation has all of the seed of edification in it. The heart of the brethren went along with the salutation, and there was a certain fellowship and unity in the faith that was promoted by it.
A SPECIAL GREETING SENT
3:15b “ Greet them that love us in the faith.”
GREET. The root word for “greet” is the same as for “salute.” Most modern versions employ the word “greet” for the salutations from those with Paul to Titus, and the greeting to be executed from Titus to the brethren in Crete. In this verse, the first salutation, or greeting, was by means of a letter, while with Titus it would be face-to-face.
Although the brethren in Crete were probably not as advanced as those with Paul, yet the same loving care and concern for them was to be exhibited. In the greetings sent to Titus, the enlargement of that word would be developed within the heart of Titus. The kindred spirit between him and them would allow for the extensive development of their desires within Titus’ own self. It ought to be noted that, for the brethren of Jesus, a considerable amount of edification and encouragement come from the implications of what is seen and heard. You have no doubt experienced moments of spiritual exhilaration at the sight of a brother or sister in Christ, or hearing but the mention of their name. I have often encountered a member of the body of Christ from a distance, or under circumstances that did not allow for extensive conversation. Perhaps a mere touch of the hand in a fleeting moment, or a loving embrace. Yet, a staggering amount of strength and encouragement were ministered by that means. Who can dare to imagine the benefit that will result from extended exposure to the saints, and the allowance of prolonged conversation in Christ Jesus.
THEM. The greeting of Titus to the brethren in Crete will not be by letter, but will be more immediate. He will greet them in the behalf of Paul and those with him, doing so in person. One of the marks of being a “babe in Christ” is that extensive profit often requires extensive elaboration. This is made evident in Paul’s writings to the Corinthian church, which he describes as being “babes in Christ.” For them, this involved retrogression, and therefore Paul also described them in the same breathe with the word “carnal” (1 Cor 3:1-3). He therefore had to reason with them extensively about the presence of immorality in the church (1 Cor 5:1-11), suing one another before courts of men (1 Cor 6:1-7), the various involvements and considerations of marriage (1 Cor 7:1-17), being considerate of weaker brethren (1 Cor 8:1-13), his apostleship (1 Cor 9:1-27), the necessity of holiness (1 Cor 10:1-17), spiritual gifts (1 Cor 12-15), and the resurrection of the dead (1 Cor 15). The need to reestablish these perspectives was owing to the lapse of the people into a state of carnality. It is certainly not that they had never heard these things before. Like the Hebrew believers who had a propensity to the Law, they had to the taught the “first principles of the oracles of God . . . AGAIN” (Heb 5:12). Such a state requires the kind of detailed teaching that is required when a person first believes.
As for the brethren in Crete, they were among those who were in the initial stages of spiritual life. That is why they required extensive teaching concerning proper behavior and what was required to lead the flock of God. This is why Titus’ greeting to them would no doubt be attended by words appropriate for the occasion – for he was giving them greetings from some brethren they had probably never seen before. It would be important that they comprehend something of the nature of spiritual life and its association with kindred spirits.
LOVE US IN THE FAITH. Most versions read “love us in the faith.” Some of the versions reduce the power of the phrase by a rather clumsy representation: i.e. “Greet our faithful friends,” GWN “Please give my greetings to the believers-- all who love us,” NLT and “Please say ‘hello’' to all of the Christian friends there.” LIVING
To love someone “in the faith,” is to love them in view of the “substance of things hoped for,” and “the evidence of things not seen” (Heb 11:1). It is as “the things of the Spirit” (Rom 8:5; 1 Cor 2:14) become clearer to the heart and mind, that the people of God become more precious. In fact, the love of the brethren is the direct result of passing “from death unto life” (1 John 3:14). The absence of a love for the brethren confirms that such an individual “is not of God” (1 John 3:10), “abideth in death” (1 John 3:14), “knoweth not God” (1 John 4:8), and that he does not “love God” (1 John 4:20).
The point of this text is not to determine who does not love Paul and the brethren, but those who possess the evidence of such a love: “love the faith” – i.e. their faith, through the working of the Holy Spirit, is what produced this love. In other letters Paul identified such people as “helpers in Christ Jesus,” “my wellbeloved,” “who bestowed much labor upon us,”“our helper in Christ,” “approved in Christ”(Rom 16:3,5,6,9,10), and those who “love our Lord Jesus Christ in sincerity” (Eph 6:24). Faith is the circumference within which love – discerning love – operates. That is, “love in the faith” functions within the framework of one’s awareness of and fellowship with the God to whom Jesus brings the redeemed (1 Pet 3:18).
Paul does not ask Titus to “greet” everyone for him in order to merely let them know that he cares for them. Rather, his desire for their well being in Christ is to be confirmed to those who have themselves embraced the Lord. This is certainly not intended to be an expression of lifeless legalism. However, it does confirm a level of discretion that is not common today.
GRACE BE WITH YOU ALL
3:15c “Grace be with you all. Amen.”
A FINAL WORD. Paul now leaves a final word with Titus. It is particularly from him, and generally from those who are with him as well. This word is more than a mere formality. It is in strict keeping with the personal affection of Paul, his discernment of the purpose of God, and the commission that was given to him by the Lord Jesus Himself (Acts 26:18). Ponder some of Paul’s marvelous summations. 1– “Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you” (2 Cor 13:11). 2 – “Finally, my brethren, be strong in the Lord, and in the power of his might” (Eph 6:10). 3 – “Finally, my brethren, rejoice in the Lord” (Phil 3:1).
This benediction, or closing word, has directly to do with the sustaining of faith, and the building up of the saints of God. Good instruction must be accompanied by sayings of this kind – words that put the people in mind that the God who saves also keeps, and the One who loves, also works in the justified ones “both to will and to do of His good pleasure” (Phil 2:13).
GRACE BE WITH. This is the fourth time that Paul has mentioned “grace” in this epistle. 1 – “Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior” (1:4). 2 – “For the grace of God that bringeth salvation hath appeared to all men, teaching us . . .” (2:11-12). 3 – “ . . .being justified by His grace . . .” (3:7). Thus, prior to this text, “grace” is depicted as bringing salvation, justifying sinners, teaching them to love in a godly manner, and being sent in continual supply from both the Father and the Son. Now, in perfect concert with those representations, Paul leaves the vivid impression of the continual need for and presence of the grace of God. The grace that brought salvation cannot be discarded as though it was no longer required. The grace that justifies can never be abandoned, for salvation is being worked out in hostile territory, where men must contend with “ungodliness and worldly lusts,” and where they must renew their determination to live “soberly, righteously, and godly in this present world.” There is not a single facet of the redemption that is in Christ Jesus that can be accomplished in the wisdom or energy of the flesh. There is no human or external discipline that can enable the believer to come away from sin, or come closer to God. These are things that can only be accomplished through the grace of God. Further, the word of God affirms the giving of grace is discretionary: “He giveth grace to the lowly” (Prov 3:34), “He “giveth grace to the humble” (James 4:6; 1 Pet 5:5), and “Grace be with all them that love our Lord Jesus Christ in sincerity. Amen” (Eph 6:24). Grace is not for the unbelieving and rebellious.
YOU ALL. This expression refers to all who are in Christ Jesus, as it is so used elsewhere. “To all that be in Rome, beloved of God, called to be saints . . . grace to you and peace from God . . . The grace of our Lord Jesus Christ be with you all. Amen” (Rom 1:7; 16:24). “ . . . unto the church of God which is at Corinth, with all the saints which are in all Achaian . . . grace be with you and peace from God . . . The grace of the Lord Jesus Christ . . . be with you all” (2 Cor 1:1,2; 13:14). “. . . to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons . . .Grace be unto you and peace from God . . . The grace of our Lord Jesus Christ be with you all. Amen” (Phil 1:1,2; 4:23). “ . . . unto the church of the Thessalonians in God our Father and the Lord Jesus Christ . . . Grace unto you and peace from God . . . The grace of our Lord Jesus Christ be with you all. Amen” (2 Thess 1:1,2; 3:18). “ . . . to the seven churches which are in Asia . . . Grace be unto you and peace from God . . . The grace of our Lord Jesus Christ be with you all. Amen” (Rev 1:4; 22:21).
This is family language! Grace accounts for our calling (Gal 1:15). We were called into the grace of Christ (Gal 1:6). We were called according to God’s own purpose and grace (2 Tim 1:9). We were justified freely by His grace (Rom 3:24; Tit 3:7). In Christ, we are what we are “by the grace of God” (1 Cor 15:10). In fact, the whole of salvation is “by grace” (Eph 2:5,8). When, therefore, Paul says, “Grace be with you all,” he has specific regard to the working out of salvation within the saints. The focus is not their lives in the flesh, but in the Spirit. This has to do with God performing the good work begun in the saints “until the day of Jesus Christ” (Phil 1:6). It has to do with the saved standing “perfect and complete in all the will of God” (Col 4:12). It relates running, and the patient completion of, the race that has been set before us (Heb 12:1-2). Grace is the appointed means by which we remain turned from idols, maintain our gaze upon the Lord, and remain active in the work of the Lord (1 Thess 1:9). It related to perfecting holiness in the fear of the Lord (2 Cor 7:1), and being ready for the appearing of the Lord (Matt 24:44). The appointed status of strangers and pilgrims in this world is maintained by the grace of God. Those are some of the reasons for committing men to God’s grace.
AMEN. Nearly all versions omit the word “Amen” – with the following exceptions: King James, Douay, Geneva, Murdock, Bishop’s, Webster, Tyndall, International Standard, Amplified. Most of the standard Greek manuscripts conclude with “Amen” (u`mw/n). The word means surely, truly, of a truth, and so be it. THAYER The idea is that what has been written precisely reflects the nature, will, and salvation of God. There is no variance between the mind of Paul and the revelation of God. Further, Paul has accurately expressed his own heart. AMEN!