1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
4 But after that the kindness and love of God our Saviour toward man appeared,
5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
6 Which he shed on us abundantly through Jesus Christ our Saviour;
7 That being justified by his grace, we should be made heirs according to the hope of eternal life.
8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
10 A man that is an heretick after the first and second admonition reject;
11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.
12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.
13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
14 And let our's also learn to maintain good works for necessary uses, that they be not unfruitful.
15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.
1 Put G5279 them G846 in mind G5279 to be subject G5293 to principalities G746 and G2532 powers, G1849 to obey magistrates, G3980 to be G1511 ready G2092 to G4314 every G3956 good G18 work, G2041
2 To speak evil of G987 no man, G3367 to be G1511 no brawlers, G269 but gentle, G1933 shewing G1731 all G3956 meekness G4236 unto G4314 all G3956 men. G444
3 For G1063 we ourselves G2249 also G2532 were G2258 sometimes G4218 foolish, G453 disobedient, G545 deceived, G4105 serving G1398 divers G4164 lusts G1939 and G2532 pleasures, G2237 living G1236 in G1722 malice G2549 and G2532 envy, G5355 hateful, G4767 and hating G3404 one another. G240
4 But G1161 after G3753 that the kindness G5544 and G2532 love G5363 of God G2316 our G2257 Saviour G4990 toward man G5363 appeared, G2014
5 Not G3756 by G1537 works G2041 of G1722 righteousness G1343 which G3739 we G2249 have done, G4160 but G235 according to G2596 his G846 mercy G1656 he saved G4982 us, G2248 by G1223 the washing G3067 of regeneration, G3824 and G2532 renewing G342 of the Holy G40 Ghost; G4151
6 Which G3739 he shed G1632 on G1909 us G2248 abundantly G4146 through G1223 Jesus G2424 Christ G5547 our G2257 Saviour; G4990
7 That G2443 being justified by G1344 his G1565 grace, G5485 we should be made G1096 heirs G2818 according to G2596 the hope G1680 of eternal G166 life. G2222
8 This is a faithful G4103 saying, G3056 and G2532 these things G4012 G5130 I will G1014 that thou G4571 affirm constantly, G1226 that G2443 they which have believed G4100 in God G2316 might be careful G5431 to maintain G4291 good G2570 works. G2041 These things G5023 are G2076 good G2570 and G2532 profitable G5624 unto men. G444
9 But G1161 avoid G4026 foolish G3474 questions, G2214 and G2532 genealogies, G1076 and G2532 contentions, G2054 and G2532 strivings about G3163 the law; G3544 for G1063 they are G1526 unprofitable G512 and G2532 vain. G3152
10 A man G444 that is an heretick G141 after G3326 the first G3391 and G2532 second G1208 admonition G3559 reject; G3868
11 Knowing G1492 that G3754 he that is such G5108 is subverted, G1612 and G2532 sinneth, G264 being G5607 condemned of himself. G843
12 When G3752 I shall send G3992 Artemas G734 unto G4314 thee, G4571 or G2228 Tychicus, G5190 be diligent G4704 to come G2064 unto G4314 me G3165 to G1519 Nicopolis: G3533 for G1063 I have determined G2919 there G1563 to winter. G3914
13 Bring G4311 Zenas G2211 the lawyer G3544 and G2532 Apollos G625 on their journey G4311 diligently, G4709 that G2443 nothing G3367 be wanting G3007 unto them. G846
14 And G1161 let G3129 ours G2251 also G2532 learn G3129 to maintain G4291 good G2570 works G2041 for G1519 necessary G316 uses, G5532 that G3363 they be G5600 not G3363 unfruitful. G175
15 All G3956 that are with G3326 me G1700 salute G782 thee. G4571 Greet G782 them that love G5368 us G2248 in G1722 the faith. G4102 Grace G5485 be with G3326 you G5216 all. G3956 Amen. G281
1 Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work,
2 to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.
3 For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.
4 But when the kindness of God our Saviour, and his love toward man, appeared,
5 not by works `done' in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit,
6 which he poured out upon us richly, through Jesus Christ our Saviour;
7 that, being justified by his grace, we might be made heirs according to the hope of eternal life.
8 Faithful is the saying, and concerning these things I desire that thou affirm confidently, to the end that they who have believed God may be careful to maintain good works. These things are good and profitable unto men:
9 but shun foolish questionings, and genealogies, and strifes, and fightings about law; for they are unprofitable and vain.
10 A factious man after a first and second admonition refuse;
11 knowing that such a one is perverted, and sinneth, being self-condemned.
12 When I shall send Artemas unto thee, or Tychicus, give diligence to come unto me to Nicopolis: for there I have determined to winter.
13 Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
14 And let our `people' also learn to maintain good works for necessary uses, that they be not unfruitful.
15 All that are with me salute thee. Salute them that love us in faith. Grace be with you all.
1 Remind them to be subject to principalities and authorities, to obey rule, unto every good work to be ready,
2 of no one to speak evil, not to be quarrelsome -- gentle, showing all meekness to all men,
3 for we were once -- also we -- thoughtless, disobedient, led astray, serving desires and pleasures manifold, in malice and envy living, odious -- hating one another;
4 and when the kindness and the love to men of God our Saviour did appear
5 (not by works that `are' in righteousness that we did but according to His kindness,) He did save us, through a bathing of regeneration, and a renewing of the Holy Spirit,
6 which He poured upon us richly, through Jesus Christ our Saviour,
7 that having been declared righteous by His grace, heirs we may become according to the hope of life age-during.
8 Stedfast `is' the word; and concerning these things I counsel thee to affirm fully, that they may be thoughtful, to be leading in good works -- who have believed God; these are the good and profitable things to men,
9 and foolish questions, and genealogies, and contentions, and strivings about law, stand away from -- for they are unprofitable and vain.
10 A sectarian man, after a first and second admonition be rejecting,
11 having known that he hath been subverted who `is' such, and doth sin, being self-condemned.
12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis, for there to winter I have determined.
13 Zenas the lawyer and Apollos bring diligently on their way, that nothing to them may be lacking,
14 and let them learn -- ours also -- to be leading in good works to the necessary uses, that they may not be unfruitful.
15 Salute thee do all those with me; salute those loving us in faith; the grace `is' with you all!
1 Put them in mind to be subject to rulers, to authorities, to be obedient to rule, to be ready to do every good work,
2 to speak evil of no one, not to be contentious, [to be] mild, shewing all meekness towards all men.
3 For we were once ourselves also without intelligence, disobedient, wandering in error, serving various lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
4 But when the kindness and love to man of our Saviour God appeared,
5 not on the principle of works which [have been done] in righteousness which *we* had done, but according to his own mercy he saved us through [the] washing of regeneration and renewal of [the] Holy Spirit,
6 which he poured out on us richly through Jesus Christ our Saviour;
7 that, having been justified by *his* grace, we should become heirs according to [the] hope of eternal life.
8 The word [is] faithful, and I desire that thou insist strenuously on these things, that they who have believed God may take care to pay diligent attention to good works. These things are good and profitable to men.
9 But foolish questions, and genealogies, and strifes, and contentions about the law, shun; for they are unprofitable and vain.
10 An heretical man after a first and second admonition have done with,
11 knowing that such a one is perverted, and sins, being self-condemned.
12 When I shall send Artemas to thee, or Tychicus, use diligence to come to me to Nicopolis; for I have decided to winter there.
13 Zenas the lawyer and Apollos set forward diligently on their way, that nothing may be lacking to them;
14 and let ours also learn to apply themselves to good works for necessary wants, that they may not be unfruitful.
15 All with me salute thee. Salute those who love us in [the] faith. Grace [be] with you all.
1 Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work,
2 to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men.
3 For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
4 But when the kindness of God our Savior and his love toward mankind appeared,
5 not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit,
6 which he poured out on us richly, through Jesus Christ our Savior;
7 that, being justified by his grace, we might be made heirs according to the hope of eternal life.
8 This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;
9 but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain.
10 Avoid a factious man after a first and second warning;
11 knowing that such a one is perverted, and sins, being self-condemned.
12 When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there.
13 Send Zenas, the lawyer, and Apollos on their journey speedily, that nothing may be lacking for them.
14 Let our people also learn to maintain good works for necessary uses, that they may not be unfruitful.
15 All who are with me greet you. Greet those who love us in faith. Grace be with you all. Amen.
1 Make clear to them that they are to put themselves under rulers and authorities, to do what they are ordered, to be ready for every good work,
2 To say no evil of any man, not to be fighters, to give way to others, to be gentle in behaviour to all men.
3 For in the past we were foolish, hard in heart, turned from the true way, servants of evil desires and pleasures, living in bad feeling and envy, hated and hating one another.
4 But when the mercy of God our Saviour, and his love to man was seen,
5 Not by works of righteousness which we did ourselves, but in the measure of his mercy, he gave us salvation, through the washing of the new birth and the giving of new life in the Holy Spirit,
6 Which he gave us freely through Jesus Christ our Saviour;
7 So that, having been given righteousness through grace, we might have a part in the heritage, the hope of eternal life.
8 This is a true saying; and it is my desire that you may give certain witness about these things, so that those who have had faith in God may give attention to good works. These things are good and of profit to men;
9 But have nothing to do with foolish questionings, and lists of generations, and fights and arguments about the law; for they are of no profit and foolish.
10 A man whose opinions are not those of the church, after a first and second protest, is to be kept out of your society;
11 Clearly he is in error and a sinner, being self-judged.
12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis: for it is my purpose to be there for the winter.
13 Send Zenas, the man of law, and Apollos on their journey with all care, so that they may be in need of nothing.
14 And let our people go on with good works for necessary purposes, so that they may not be without fruit.
15 All who are with me send you their love. Give our love to our friends in the faith. Grace be with you all.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Titus 3
Commentary on Titus 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Tit 3:1-15. What Titus Is to Teach Concerning Christians' Behavior towards the World: How He Is to Treat Heretics: When and Where He Is to Meet Paul. Salutation. Conclusion.
1. Put them in mind—as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions the tendency of the Cretans to riotous insubordination.
to be subject—"willingly" (so the Greek).
principalities … powers—Greek, "magistracies … authorities."
to obey—the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare Ro 13:3, as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient" (Tit 3:3).
2. To speak evil of no man—especially, not of "dignities" and magistrates.
no brawlers—"not quarrelsome," not attacking others.
gentle—towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on Php 4:5). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans.
showing—in acts.
all—all possible.
meekness—(See on 2Co 10:1); the opposite of passionate severity.
unto all men—The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.
3. For—Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God … seeing that thou art in the same condemnation."
we—Christians.
were—Contrast Tit 3:4, "But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor.
sometimes—once.
foolish—wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness.
disobedient—to God.
deceived—led astray. The same Greek, "out of the way" (Heb 5:2).
serving—Greek, "in bondage to," serving as slaves."
divers—The cloyed appetite craves constant variety.
pleasures—of the flesh.
malice—malignity.
hateful … hating—correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.
4. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Tit 3:2, 3). It is to the "kindness and love of God," not to their own merits, that they owe salvation.
kindness—Greek, "goodness," "benignity," which manifests His grace.
love … toward man—teaching us to have such "love (benevolence) toward man" (Greek, "philanthropy"), "showing all meekness unto all men" (Tit 3:2), even as God had "toward man" (Tit 2:11); opposed to the "hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's benevolent kindness.
of God our Saviour—Greek, "of our Saviour God," namely, the Father (Tit 1:3), who "saved us" (Tit 3:5) "through Jesus Christ our Saviour" (Tit 3:6).
appeared—Greek, "was made to appear"; was manifested.
5. Not by—Greek, "Out of"; "not as a result springing from works," &c.
of righteousness—Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds … wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [Theophylact].
we—emphatically opposed to "His."
mercy—the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on Tit 3:4).
by—Greek, "through"; by means of.
the washing—rather, "the laver," that is, the baptismal font.
of regeneration—designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [Calvin], (1Pe 3:21). Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so, 1Co 6:11), in which case baptism would be the visible "laver or regeneration" to them, "faith being thereby confirmed, and grace increased, by virtue of prayer to God" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are "a royal priesthood." "Baptism by the Spirit" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Ga 3:27; language holding good only of those in whom the inward living communion and outward baptism coalesce. "Saved us" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mt 19:28, that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation.
and renewing—not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "the laver" would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Ghost" is connected with "shed on us abundantly" (Tit 3:6).
6. Which—the Holy Ghost.
he shed—Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism.
abundantly—Greek, "richly" (Col 3:16).
through Jesus Christ—the channel and Mediator of the gift of the Holy Ghost.
our Saviour—immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.
7. That, &c.—the purpose which He aimed at in having "saved us" (Tit 3:5), namely, "That being (having been) justified (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works, Tit 3:5) we should be made heirs."
his grace—Greek, "the grace of the former," that is, God (Tit 3:4; Ro 5:15).
heirs—(Ga 3:29).
according to the hope of eternal life—Tit 1:2, and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope. Bengel and Ellicott explain it, "heirs of eternal life, in the way of hope," that is, not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.
8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement (Tit 3:4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen."
these things, &c.—Greek, "concerning these things (the truths dwelt on, Tit 3:4-7; not as English Version, what follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for 'believed in God' is different, Joh 14:1. 'They who have learnt to credit God' in what He saith) may be careful ('Solicitously sedulous'; diligence is necessary) to maintain (literally, 'to set before themselves so as to sustain') good works." No longer applying their care to "unprofitable" and unpractical speculations (Tit 3:9).
These things—These results of doctrine ("good works") are "good and profitable unto men," whereas no such practical results flow from "foolish questions." So Grotius and Wiesinger. But Alford, to avoid the tautology, "these (good works) are good unto men," explains, "these truths" (Tit 3:4-7).
9. avoid—stand aloof from. Same Greek, as in 2Ti 2:16; see on 2Ti 2:16.
foolish—Greek, "insipid"; producing no moral fruit. "Vain talkers."
genealogies—akin to the "fables" (see on 1Ti 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, "discussions." Compare "disputer of this world (Greek, 'dispensation')."
strivings about the law—about the authority of the "commandments of men," which they sought to confirm by the law (Tit 1:14; see on 1Ti 1:7), and about the mystical meaning of the various parts of the law in connection with the "genealogies."
10. heretic—Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in Tit 3:9, and immoral in practice.
reject—decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.
11. is … subverted—"is become perverse."
condemned of himself—He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. "He sinneth" wilfully against knowledge.
12. When I shall send—have sent.
Artemas or Tychicus—to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Eph 6:21; and in his second, 2Ti 4:12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia.
Nicopolis—"the city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there "to winter." See my Introduction to the Pastoral Epistles.
13. Bring … on their journey—Enable them to proceed forward by supplying necessaries for their journey.
Zenas—the contracted form of Zenodorus.
lawyer—a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer.
Apollos—with Zenas, probably the bearers of this Epistle. In 1Co 16:12, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. Hippolytus mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.
14. And … also—Greek, "But … also." Not only thou, but let others also of "our" fellow believers (or "whom we have gained over at Crete") with thee.
for necessary uses—to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord's cause. Compare Tit 1:8, "a lover of hospitality."
15. Greet—"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used.
Grace—Greek, "The grace," namely, of God.
with you all—not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.