In Titus 1:1-4, Paul’s salutation to Titus serves to frame the themes of the epistle: faith, truth, godliness, and service. Paul expresses that the truth of the Gospel and the promises of God are trustworthy. He demonstrates that leaders have been entrusted in proclaiming this truth.
Titus 1:1-4Titus 1:1-4 commentary contains the salutation of Apostle Paul’s letter to Titus. This is one of the most extensive salutations of any of the Pauline letters beginning with: Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness (v. 1).
The salutation contains information about Paul, a bond-servant of God and an apostle of Jesus Christ (v. 1). But it also covers God’s promise of salvation and the hope of eternal life through God and Jesus Christ.
Paul identifies himself by two titles: bond-servant and apostle. The concept of a bond-servant is used by Paul to describe himself on other occasions (Romans 1:1Romans 1:1 commentary, commentaryPhilippians 1:1Philippians 1:1 commentary). He often calls himself a bond-servant of Christ but this is the only occurrence of Paul identifying himself as a bond-servantof God.
The Greek word “doulos” translated here as bond-servant can also be translated as “slave,” as it is in numerous verses in the New Testament (for example Romans 6:16Romans 6:16 commentary, 1717 commentary, 1919 commentary, 2020 commentary, 1 Corinthians 7:211 Corinthians 7:21 commentary, 2222 commentary, 2323 commentary, 12:1312:13 commentary, Colossians 3:11Colossians 3:11 commentary, 2222 commentary, 4:14:1 commentary, 1212 commentary). A “doulos” was someone who owed all their allegiance and service to their master. Paul considered himself as existing to serve God. Although Paul calls himself here a slave of God, he also says he is an apostle of Jesus Christ. Since Jesus is God, being a slave of God and a slave of Christ is synonymous.
By using the term “doulos,” Paul acknowledges his ownership by God and complete dependence on Him. Given Paul’s later admonitions, using the title bond-servant creates an example for others to follow. It also lays the foundation for Paul’s description and discussion later in this letter concerning the stewardship leaders in the church have to be servants of Christ. As servants of Christ, they will serve others as stewards rather than lord over them for their own gain (Titus 1:7-9Titus 1:7-9 commentary).
Just as the term “doulos” was meant to evoke an understanding of Paul’s complete submission to the will of God, the designation as apostle of Jesus Christ was used to express Paul’s authority and specific role in the history of the New Testament church. While Paul characterizes his leadership as one of service, it was essential that he also established his authority and influence as an apostle.
Like “doulos,” the title of apostle, or “apostolos” in Greek, conveys the importance of authority in church leadership. “Apostolos” translates as “the sent one.” So, Paul identifies himself as a bond-servant of God who has been sent to proclaim the gospel of Jesus Christ, particularly to the Gentiles.
Some classify Paul’s letter to Titus as a “mandata principis” which can be roughly translated as the mandate of the principal/ruler. The mandata principis was a type of letter carried by a delegate who served under the authority of the Roman Emperor. The letter contained specific instructions that were to be carried out by those to whom the letter was addressed.
This was similar to Paul’s application as an appointed authority delegating instruction to subordinates. He was appointed by God as an apostle to the Gentiles (Acts 9:15Acts 9:15 commentary, commentaryRomans 11:13Romans 11:13 commentary), so he has authority over this ministry.
By establishing his authority as an apostle and delegating authority to Titus to “appoint elders” (Titus 1:5Titus 1:5 commentary), Paul created a line of authority that flowed all the way from God to local church leaders. Paul operated under the authority of God. Paul appointed Titus. Titus operated under the authority of Paul and God. Church leaders operated under the authority of Titus, Paul, and God.
The salutation continues by expressing the purpose of Paul’s service and apostleship; it is for the faith of those chosen of God and the knowledge of the truth which is according to godliness (v. 1). Paul identifies a threefold progression of thought as it relates to those chosen of God: from faith to knowledge to godliness.
Faith is the starting place for God’s chosen (the transformation of the inner man). It is through faith that we are born again (John 3:3John 3:3 commentary, 14-1514-15 commentary).
The knowledge of the truth is the cognitive side of faith (in the mind).
The result of mixing faith with knowledge is godliness—the subsequent behavior of the chosen who choose to walk in obedience to Christ.
Paul’s assignment from God is to serve Him in building up the Christian faith of God’s chosen. Faith is believing something unseen as though it is seen, and something spiritual as though it was tangible and could be held (Hebrews 11:1Hebrews 11:1 commentary). Faith is a choice based on knowledge, so it should not be separated from the intellectual acquisition of the truth.
The heart response of faith coupled with the mental acquisition of truth develops moral character and leads to godliness, part of which is to love others and serve them (2 Peter 1:5-72 Peter 1:5-7 commentary). The Gospel of Jesus Christ—the Truth—transforms the heart and mind of believers and produces godliness (Romans 12:1-2Romans 12:1-2 commentary).
Paul continues by framing the faith of those chosen by God within the greater context of the hope of eternal life. Paul’s service and apostleship was deeply rooted in the hope of eternal life. The hope of eternal life, promised both now and in the future, was promised by God long ages ago (v. 2; Ephesians 1:4Ephesians 1:4 commentary).
This promise of God is what gives Paul and all believers hope of eternal life. Jesus is the source of eternal life through His death and resurrection. The gift of eternal life is given freely to all who believe (John 3:14-15John 3:14-15 commentary). But eternal life is also a reward (Romans 2:7Romans 2:7 commentary). As a reward, eternallife is the full experience of the gift. Paul’s ministry as an apostle is to lead people to godliness, which leads to the experience of eternal life.
The phrase eternal life translates the Greek words “aionios” and “zoe.” “Aionios” means “to see as far as can be seen” and can refer to looking backward or forward. “Zoe” is one of several Greek words rendered “life” by English translators and refers to the quality and quantity rather than the presence of life. We might think of a term like “fulfilling life.”
To gain the gift of eternal life is to receive it by faith, looking to Jesus on the cross in hope that His death and resurrection delivers us from the poisonous venom of sin which separates us from God (John 3:14-15John 3:14-15 commentary). To gain the reward of eternal life is to gain godliness and escape the negative consequences of sin when we walk in the flesh (Romans 1:24Romans 1:24 commentary, 2626 commentary, 2828 commentary). To gain the reward of eternal life is to also gain reward of being a faithful witness, to be fully restored to our design (2 Corinthians 5:102 Corinthians 5:10 commentary, commentaryRevelation 3:21Revelation 3:21 commentary).
In one sentence, Paul extends the promise of life from eternity to eternity, and he doubles down on the truth: which God, who cannot lie, has communicated to humanity. Jesus Christ, who is God in human form, came to earth full of grace and truth (John 1:17John 1:17 commentary).
The Apostle Paul emphasizes that God cannot lie. The Gospel of Jesus Christ is true (v. 1) and the promises associated with it are true (v. 2). While God’s promises are true, He has His own timing for implementing them as He will bring about His promises at the proper time manifested, even His word (v. 2, John 1:1John 1:1 commentary).
Paul extols the trustworthiness of God as it relates to His promises. We can see the pattern of God making and keeping promises in the Old Testament. God made a covenant with Abraham, promising He would make of him a great nation and bless the entire world through that nation (Genesis 12:1-2Genesis 12:1-2 commentary). God renewed the promise and Abraham believed the promise and was reckoned as righteous for his faith (Genesis 15:5-6Genesis 15:5-6 commentary). God honored His promise when He blessed all the earth through Jesus Christ.
Abraham is given to us as an example of faith. He was given the gift of being declared righteous in God’s sight through faith (Genesis 15:6Genesis 15:6 commentary, commentaryRomans 4:3Romans 4:3 commentary). Then Abraham grew in faith and became an example of faith, even being called the friend of God (James 2:23James 2:23 commentary). Paul says of Abraham’s faith in his letter to the Romans:
“with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God,and being fully assured that what God had promised, He was able also to perform.” (Romans 4:20-21Romans 4:20-21 commentary)
If we add the phrase promised long ages ago to the example of God’s promise to Abraham (and by extension its application to us), it extends the promises past the life of Abraham to the beginning of creation. God has determined all things, and yet Paul writes his letters to exhort believers to make good choices, because our choices have real impact on eternity. Paul identifies and comments on this paradox later in Romans, noting that God’s ways are past knowing; our appropriate response to this paradox is worship (Romans 11:33-35Romans 11:33-35 commentary).
Continuing with the themes of faith and truth, Paul wrote of His role in spreading the truth—the proclamation with which I was entrusted according to the commandment of God our Savior (v. 2). Paul was entrusted with the gospel directly by an appearance of Jesus (Acts 9:15-16Acts 9:15-16 commentary). He has and is faithfully executing the authority he was given as an apostle according to the commandment of God our Savior.
In saying God our Savior, Paul could be saying Jesus is God, since it was Jesus who commanded him to be His apostle (Acts 9:6Acts 9:6 commentary). He could also be saying that his goal as an apostle is to follow and lead others to follow the commands of God. He could mean both.
Trust is an application of faith. Because God entrusted Paul with the truth, Paul sought to encourage his readers that God communicated truth to him and that they could have faith—they could trust—the truth. It was necessary for Paul to emphasize truth since one of the purposes of his letter to Titus was to correct the deception being taught to believers in Crete by false teachers in the church (Titus 1:10Titus 1:10 commentary).
There is an intriguing progression used by the Apostle Paul as he uses the Greek preposition “kata,” which means “according to,” four times in the preamble: for (“kata”) the faith (v. 1), which is according to (“kata”) godliness (v. 1), according to (“kata”) the commandment (v. 3), and in (“kata”) “a common faith” (v. 4). The preposition “kata” is primarily used to denote the goal or purpose: the mission.
The purpose or mission of Paul’s apostleship was to promote Christian faith and a consistent walk in that faith (godliness). Paul speaks of the faith as well as a common faith, which is faith within and among the community of the local church. Thus, the Christian faith created a community, or family of believers, as in Galatians 6:10Galatians 6:10 commentary which speaks of a “household of the faith.” By extension, church leaders would serve as spiritual fathers in the community. The metaphor of family is continued with Paul’s identification of God as the Father (v. 4).
The mission of faith leading to a community of common faith also includes the mission of gaining godliness which comes through obedience to the commandment of God our Savior. It is through spreading God’s word and leading believers to follow in obedience to the truth that they can gain godliness, which fulfills hope. It leads to the experience of eternal life.
Paul not only reminds the reader of God’s faithfulness and integrity, but also bestows the greatest honor on Jesus: referring to Him as Jesus Christ (v. 1) and Christ Jesus our Savior. Here, Paul emphasizes that Jesus is Christ, which means “anointed” (as does “Messiah”) but also our Savior. Paul uses the term Savior interchangeably for both Jesus and God. This is appropriate since Jesus and God are One (John 10:30John 10:30 commentary). It also ties to the eternality of God the Father, Son and Spirit, who promised salvation from ages long ago.
The use of the title Savior is continued in Titus 2:13Titus 2:13 commentary when Paul refers to “the appearing of the glory of our great God and Savior, Christ Jesus.” Therefore, to trust God is to trust Jesus Christ. Unique to Titus is the author’s use of savior to describe both God and Jesus Christ. By identifying both God and Jesus as Savior, Paul places God as the ultimate source of our salvation with Jesus as the means through which it is accomplished. The Father and the Son are in perfect agreement in their desire for the salvation of mankind. This is according to the promises of God from long ages ago, from verse 1.
In verse 4, Paul finally gets to the direct address: To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior (v. 4).
Titus was not only his true child in a common faith, he was also Paul’s ministry partner. We see in Paul’s last letter that Titus is still working with Paul, having been dispatched to Dalmatia (2 Timothy 4:102 Timothy 4:10 commentary). Titus plays a key role in the epistle of 2 Corinthians. There Paul sent Titus to clean up a controversy, apparently involving false teachers (see commentary on 2 Corinthians 7:5-112 Corinthians 7:5-11 commentary). Perhaps that was Titus’s specialty, as that will also be his task in Crete (Titus 1:5Titus 1:5 commentary).
Paul includes a number of co-authors for his letters, including Timothy, Silvanus (Silas), and Sosthenes, but never Titus. We know Paul considered Titus one of his most important partners from 2 Corinthians 2:12-132 Corinthians 2:12-13 commentary. There he expressed extreme concern for not finding Titus, saying there was “no rest for my spirit” out of concern for Titus. But it does seem that Titus’s special gifting and use was to minister apart from Paul, growing and discipling the churches Paul had planted.
Titus was a Gentile, as evidenced by Galatians 2:3Galatians 2:3 commentary. This could explain why Titus was dispatched as an apparent specialist to Greek communities and also why he might not have been included as a coauthor of Paul’s letters, as he would likely not have had as much background in the scriptures as the Hebrews who grew up in them (Romans 3:1-2Romans 3:1-2 commentary).
Paul requests that God the Father and Christ Jesus our Savior bestow upon Titus both grace and peace.
The Greek word translated grace is “charis” which means “favor.” We see this in Luke 2:52Luke 2:52 commentary where “charis” is translated “favor” in reference to Jesus growing in favor with both God and men. To gain favor with God is always a matter of God’s choice, as there is no standard above Him; He favors whom He favors and disfavors whom He disfavors.
God does tell us what He favors. For example, 1 Peter 5:51 Peter 5:5 commentary tells us that God resists the proud but gives “grace” (“charis”) to the humble. It will of course be God who decides who is humble. So, regardless of our choices, it is always God who will decide. And no one can obligate God; it is always a matter of His mercy to grant His favor. So, it is appropriate for Paul to request God’s grace or favor to be given to Titus. Paul likely prays this because he desires the best for Titus, and the greatest possible benefit Titus could receive is grace and peace from God.
In Paul’s final letter, he requests God’s mercy for his fellow minister Onesiphorus. There, context indicates that Paul is actually praying that God will reward Onesiphorus for his faithfulness in ministering to Paul:
“The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains.” (2 Timothy 1:162 Timothy 1:16 commentary)
We see that praying for God’s favor and praying for God’s mercy are basically the same. Paul also speaks a blessing or request that Titus will be granted peace. The Greek word translated peace is also used to translate the Hebrew word “salom” in the Greek translation of the Old Testament. The Hebrew concept of “shalom” (peace) is all things working together harmoniously, according to their design. So, for Paul to wish peace from God upon Titus is to wish for Titus to gain the greatest possible blessing from life.
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Titus 1:1-4 meaning
Titus 1:1-4Titus 1:1-4 commentary contains the salutation of Apostle Paul’s letter to Titus. This is one of the most extensive salutations of any of the Pauline letters beginning with: Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness (v. 1).
The salutation contains information about Paul, a bond-servant of God and an apostle of Jesus Christ (v. 1). But it also covers God’s promise of salvation and the hope of eternal life through God and Jesus Christ.
Paul identifies himself by two titles: bond-servant and apostle. The concept of a bond-servant is used by Paul to describe himself on other occasions (Romans 1:1Romans 1:1 commentary, commentary Philippians 1:1Philippians 1:1 commentary). He often calls himself a bond-servant of Christ but this is the only occurrence of Paul identifying himself as a bond-servant of God.
The Greek word “doulos” translated here as bond-servant can also be translated as “slave,” as it is in numerous verses in the New Testament (for example Romans 6:16Romans 6:16 commentary, 1717 commentary, 1919 commentary, 2020 commentary, 1 Corinthians 7:211 Corinthians 7:21 commentary, 2222 commentary, 2323 commentary, 12:1312:13 commentary, Colossians 3:11Colossians 3:11 commentary, 2222 commentary, 4:14:1 commentary, 1212 commentary). A “doulos” was someone who owed all their allegiance and service to their master. Paul considered himself as existing to serve God. Although Paul calls himself here a slave of God, he also says he is an apostle of Jesus Christ. Since Jesus is God, being a slave of God and a slave of Christ is synonymous.
By using the term “doulos,” Paul acknowledges his ownership by God and complete dependence on Him. Given Paul’s later admonitions, using the title bond-servant creates an example for others to follow. It also lays the foundation for Paul’s description and discussion later in this letter concerning the stewardship leaders in the church have to be servants of Christ. As servants of Christ, they will serve others as stewards rather than lord over them for their own gain (Titus 1:7-9Titus 1:7-9 commentary).
Just as the term “doulos” was meant to evoke an understanding of Paul’s complete submission to the will of God, the designation as apostle of Jesus Christ was used to express Paul’s authority and specific role in the history of the New Testament church. While Paul characterizes his leadership as one of service, it was essential that he also established his authority and influence as an apostle.
Like “doulos,” the title of apostle, or “apostolos” in Greek, conveys the importance of authority in church leadership. “Apostolos” translates as “the sent one.” So, Paul identifies himself as a bond-servant of God who has been sent to proclaim the gospel of Jesus Christ, particularly to the Gentiles.
Some classify Paul’s letter to Titus as a “mandata principis” which can be roughly translated as the mandate of the principal/ruler. The mandata principis was a type of letter carried by a delegate who served under the authority of the Roman Emperor. The letter contained specific instructions that were to be carried out by those to whom the letter was addressed.
This was similar to Paul’s application as an appointed authority delegating instruction to subordinates. He was appointed by God as an apostle to the Gentiles (Acts 9:15Acts 9:15 commentary, commentary Romans 11:13Romans 11:13 commentary), so he has authority over this ministry.
By establishing his authority as an apostle and delegating authority to Titus to “appoint elders” (Titus 1:5Titus 1:5 commentary), Paul created a line of authority that flowed all the way from God to local church leaders. Paul operated under the authority of God. Paul appointed Titus. Titus operated under the authority of Paul and God. Church leaders operated under the authority of Titus, Paul, and God.
The salutation continues by expressing the purpose of Paul’s service and apostleship; it is for the faith of those chosen of God and the knowledge of the truth which is according to godliness (v. 1). Paul identifies a threefold progression of thought as it relates to those chosen of God: from faith to knowledge to godliness.
Paul’s assignment from God is to serve Him in building up the Christian faith of God’s chosen. Faith is believing something unseen as though it is seen, and something spiritual as though it was tangible and could be held (Hebrews 11:1Hebrews 11:1 commentary). Faith is a choice based on knowledge, so it should not be separated from the intellectual acquisition of the truth.
The heart response of faith coupled with the mental acquisition of truth develops moral character and leads to godliness, part of which is to love others and serve them (2 Peter 1:5-72 Peter 1:5-7 commentary). The Gospel of Jesus Christ—the Truth—transforms the heart and mind of believers and produces godliness (Romans 12:1-2Romans 12:1-2 commentary).
Paul continues by framing the faith of those chosen by God within the greater context of the hope of eternal life. Paul’s service and apostleship was deeply rooted in the hope of eternal life. The hope of eternal life, promised both now and in the future, was promised by God long ages ago (v. 2; Ephesians 1:4Ephesians 1:4 commentary).
This promise of God is what gives Paul and all believers hope of eternal life. Jesus is the source of eternal life through His death and resurrection. The gift of eternal life is given freely to all who believe (John 3:14-15John 3:14-15 commentary). But eternal life is also a reward (Romans 2:7Romans 2:7 commentary). As a reward, eternal life is the full experience of the gift. Paul’s ministry as an apostle is to lead people to godliness, which leads to the experience of eternal life.
The phrase eternal life translates the Greek words “aionios” and “zoe.” “Aionios” means “to see as far as can be seen” and can refer to looking backward or forward. “Zoe” is one of several Greek words rendered “life” by English translators and refers to the quality and quantity rather than the presence of life. We might think of a term like “fulfilling life.”
To gain the gift of eternal life is to receive it by faith, looking to Jesus on the cross in hope that His death and resurrection delivers us from the poisonous venom of sin which separates us from God (John 3:14-15John 3:14-15 commentary). To gain the reward of eternal life is to gain godliness and escape the negative consequences of sin when we walk in the flesh (Romans 1:24Romans 1:24 commentary, 2626 commentary, 2828 commentary). To gain the reward of eternal life is to also gain reward of being a faithful witness, to be fully restored to our design (2 Corinthians 5:102 Corinthians 5:10 commentary, commentary Revelation 3:21Revelation 3:21 commentary).
In one sentence, Paul extends the promise of life from eternity to eternity, and he doubles down on the truth: which God, who cannot lie, has communicated to humanity. Jesus Christ, who is God in human form, came to earth full of grace and truth (John 1:17John 1:17 commentary).
The Apostle Paul emphasizes that God cannot lie. The Gospel of Jesus Christ is true (v. 1) and the promises associated with it are true (v. 2). While God’s promises are true, He has His own timing for implementing them as He will bring about His promises at the proper time manifested, even His word (v. 2, John 1:1John 1:1 commentary).
Paul extols the trustworthiness of God as it relates to His promises. We can see the pattern of God making and keeping promises in the Old Testament. God made a covenant with Abraham, promising He would make of him a great nation and bless the entire world through that nation (Genesis 12:1-2Genesis 12:1-2 commentary). God renewed the promise and Abraham believed the promise and was reckoned as righteous for his faith (Genesis 15:5-6Genesis 15:5-6 commentary). God honored His promise when He blessed all the earth through Jesus Christ.
Abraham is given to us as an example of faith. He was given the gift of being declared righteous in God’s sight through faith (Genesis 15:6Genesis 15:6 commentary, commentary Romans 4:3Romans 4:3 commentary). Then Abraham grew in faith and became an example of faith, even being called the friend of God (James 2:23James 2:23 commentary). Paul says of Abraham’s faith in his letter to the Romans:
“with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform.”
(Romans 4:20-21Romans 4:20-21 commentary)
If we add the phrase promised long ages ago to the example of God’s promise to Abraham (and by extension its application to us), it extends the promises past the life of Abraham to the beginning of creation. God has determined all things, and yet Paul writes his letters to exhort believers to make good choices, because our choices have real impact on eternity. Paul identifies and comments on this paradox later in Romans, noting that God’s ways are past knowing; our appropriate response to this paradox is worship (Romans 11:33-35Romans 11:33-35 commentary).
Continuing with the themes of faith and truth, Paul wrote of His role in spreading the truth—the proclamation with which I was entrusted according to the commandment of God our Savior (v. 2). Paul was entrusted with the gospel directly by an appearance of Jesus (Acts 9:15-16Acts 9:15-16 commentary). He has and is faithfully executing the authority he was given as an apostle according to the commandment of God our Savior.
In saying God our Savior, Paul could be saying Jesus is God, since it was Jesus who commanded him to be His apostle (Acts 9:6Acts 9:6 commentary). He could also be saying that his goal as an apostle is to follow and lead others to follow the commands of God. He could mean both.
Trust is an application of faith. Because God entrusted Paul with the truth, Paul sought to encourage his readers that God communicated truth to him and that they could have faith—they could trust—the truth. It was necessary for Paul to emphasize truth since one of the purposes of his letter to Titus was to correct the deception being taught to believers in Crete by false teachers in the church (Titus 1:10Titus 1:10 commentary).
There is an intriguing progression used by the Apostle Paul as he uses the Greek preposition “kata,” which means “according to,” four times in the preamble: for (“kata”) the faith (v. 1), which is according to (“kata”) godliness (v. 1), according to (“kata”) the commandment (v. 3), and in (“kata”) “a common faith” (v. 4). The preposition “kata” is primarily used to denote the goal or purpose: the mission.
The purpose or mission of Paul’s apostleship was to promote Christian faith and a consistent walk in that faith (godliness). Paul speaks of the faith as well as a common faith, which is faith within and among the community of the local church. Thus, the Christian faith created a community, or family of believers, as in Galatians 6:10Galatians 6:10 commentary which speaks of a “household of the faith.” By extension, church leaders would serve as spiritual fathers in the community. The metaphor of family is continued with Paul’s identification of God as the Father (v. 4).
The mission of faith leading to a community of common faith also includes the mission of gaining godliness which comes through obedience to the commandment of God our Savior. It is through spreading God’s word and leading believers to follow in obedience to the truth that they can gain godliness, which fulfills hope. It leads to the experience of eternal life.
Paul not only reminds the reader of God’s faithfulness and integrity, but also bestows the greatest honor on Jesus: referring to Him as Jesus Christ (v. 1) and Christ Jesus our Savior. Here, Paul emphasizes that Jesus is Christ, which means “anointed” (as does “Messiah”) but also our Savior. Paul uses the term Savior interchangeably for both Jesus and God. This is appropriate since Jesus and God are One (John 10:30John 10:30 commentary). It also ties to the eternality of God the Father, Son and Spirit, who promised salvation from ages long ago.
The use of the title Savior is continued in Titus 2:13Titus 2:13 commentary when Paul refers to “the appearing of the glory of our great God and Savior, Christ Jesus.” Therefore, to trust God is to trust Jesus Christ. Unique to Titus is the author’s use of savior to describe both God and Jesus Christ. By identifying both God and Jesus as Savior, Paul places God as the ultimate source of our salvation with Jesus as the means through which it is accomplished. The Father and the Son are in perfect agreement in their desire for the salvation of mankind. This is according to the promises of God from long ages ago, from verse 1.
In verse 4, Paul finally gets to the direct address: To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior (v. 4).
Titus was not only his true child in a common faith, he was also Paul’s ministry partner. We see in Paul’s last letter that Titus is still working with Paul, having been dispatched to Dalmatia (2 Timothy 4:102 Timothy 4:10 commentary). Titus plays a key role in the epistle of 2 Corinthians. There Paul sent Titus to clean up a controversy, apparently involving false teachers (see commentary on 2 Corinthians 7:5-112 Corinthians 7:5-11 commentary). Perhaps that was Titus’s specialty, as that will also be his task in Crete (Titus 1:5Titus 1:5 commentary).
Paul includes a number of co-authors for his letters, including Timothy, Silvanus (Silas), and Sosthenes, but never Titus. We know Paul considered Titus one of his most important partners from 2 Corinthians 2:12-132 Corinthians 2:12-13 commentary. There he expressed extreme concern for not finding Titus, saying there was “no rest for my spirit” out of concern for Titus. But it does seem that Titus’s special gifting and use was to minister apart from Paul, growing and discipling the churches Paul had planted.
Titus was a Gentile, as evidenced by Galatians 2:3Galatians 2:3 commentary. This could explain why Titus was dispatched as an apparent specialist to Greek communities and also why he might not have been included as a coauthor of Paul’s letters, as he would likely not have had as much background in the scriptures as the Hebrews who grew up in them (Romans 3:1-2Romans 3:1-2 commentary).
Paul requests that God the Father and Christ Jesus our Savior bestow upon Titus both grace and peace.
The Greek word translated grace is “charis” which means “favor.” We see this in Luke 2:52Luke 2:52 commentary where “charis” is translated “favor” in reference to Jesus growing in favor with both God and men. To gain favor with God is always a matter of God’s choice, as there is no standard above Him; He favors whom He favors and disfavors whom He disfavors.
God does tell us what He favors. For example, 1 Peter 5:51 Peter 5:5 commentary tells us that God resists the proud but gives “grace” (“charis”) to the humble. It will of course be God who decides who is humble. So, regardless of our choices, it is always God who will decide. And no one can obligate God; it is always a matter of His mercy to grant His favor. So, it is appropriate for Paul to request God’s grace or favor to be given to Titus. Paul likely prays this because he desires the best for Titus, and the greatest possible benefit Titus could receive is grace and peace from God.
In Paul’s final letter, he requests God’s mercy for his fellow minister Onesiphorus. There, context indicates that Paul is actually praying that God will reward Onesiphorus for his faithfulness in ministering to Paul:
“The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains.”
(2 Timothy 1:162 Timothy 1:16 commentary)
We see that praying for God’s favor and praying for God’s mercy are basically the same. Paul also speaks a blessing or request that Titus will be granted peace. The Greek word translated peace is also used to translate the Hebrew word “salom” in the Greek translation of the Old Testament. The Hebrew concept of “shalom” (peace) is all things working together harmoniously, according to their design. So, for Paul to wish peace from God upon Titus is to wish for Titus to gain the greatest possible blessing from life.