John Gill's Bible Commentary Ver. 4. To Titus, mine own son after the common faith , etc.] 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, ( Philemon 1:10 Corinthians 4:15) 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 , etc. which is the apostle's usual salutation; (see 1 Timothy 1:2). The word mercy is left out in the Claromontane copy, and in the Vulgate Latin, Syriac, and Ethiopic versions.
Matthew Henry Commentary
Verses 1-4 - All are the servants of God who are not slaves of sin and Satan. All gospel truth is according to godliness, teaching the fear of God. The intent of the gospel is to raise up hope as well as faith; to take of the mind and heart from the world, and to raise them to heaven and the things above. How excellent then is the gospel, which was the matter of Divine promise so early, and what thanks are due for our privileges Faith comes by hearing, and hearing by the word of God; and whoso i appointed and called, must preach the word. Grace is the free favour of God, and acceptance with him. Mercy, the fruits of the favour, in the pardon of sin, and freedom from all miseries both here and hereafter And peace is the effect and fruit of mercy. Peace with God throug Christ who is our Peace, and with the creatures and ourselves. Grace in the fountain of all blessings. Mercy, and peace, and all good, sprin out of this.
Greek Textus Receptus
τιτω 5103 N-DSM γνησιω 1103 A-DSN τεκνω 5043 N-DSN κατα 2596 PREP κοινην 2839 A-ASF πιστιν 4102 N-ASF χαρις 5485 N-NSF ελεος 1656 N-NSM ειρηνη 1515 N-NSF απο 575 PREP θεου 2316 N-GSM πατρος 3962 N-GSM και 2532 CONJ κυριου 2962 N-GSM ιησου 2424 N-GSM χριστου 5547 N-GSM του 3588 T-GSM σωτηρος 4990 N-GSM ημων 2257 P-1GP
Vincent's NT Word Studies
4. Own (gnhsiw). See on 1 Tim. i. 2.According to the common faith (kata koinhn pistin). The phrase N.T.o . Koinov common, usually in contrast with kaqarov pure or agiov holy, as Acts x. 14; xi. 8; Apoc. xxi. 27. In the sense of general as here, Acts ii. 44; iv. 32; Jude 3. Comp. 2 Pet. i. 1. The "catholic" faith. Kata according to, as verse 1.
Robertson's NT Word Studies
1:4 {My true child} (gnesiwi tekn"i). See #1Ti 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke's brother. But one can get a clear picture of him by turning to #2Co 2:13; 7:6-15; 8:6-24; 12:16-18; Ga 2:1-3; Tit 1:4f.; 3:12; 2Ti 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (#Tit 3:12). {After a common faith} (kata koinen pistin). Here kata does mean standard, not aim, but it is a faith (pistin) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (#Jude 1:3). koinos does not here have the notion of unclean as in #Ac 10:14; 11:8.
