my true child
The phrase "my true child" indicates a deep spiritual bond between Paul and Titus. The Greek word for "true" (γνήσιος, gnēsios) suggests legitimacy and authenticity, emphasizing that Titus is a genuine product of Paul's ministry. This relationship mirrors the spiritual fatherhood that Paul often expressed towards his converts, highlighting the familial nature of the Christian faith, where believers are united as a family under God.

in our common faith
The term "common faith" underscores the shared beliefs and doctrines that unite Christians. The Greek word for "common" (κοινός, koinos) implies something held in partnership or community. This phrase emphasizes the unity and universality of the Christian faith, transcending cultural and ethnic boundaries, and binding believers together in a shared commitment to the teachings of Christ.

Grace and peace
"Grace" (χάρις, charis) and "peace" (εἰρήνη, eirēnē) are common Pauline greetings, rich with theological significance. "Grace" refers to the unmerited favor and love of God, foundational to the Christian experience of salvation. "Peace" denotes a state of spiritual well-being and reconciliation with God, made possible through Christ. Together, they encapsulate the essence of the Gospel message, offering believers assurance and comfort.

from God the Father
This phrase affirms the source of grace and peace as God the Father, emphasizing His role as the originator of all blessings. The paternal imagery conveys God's care, authority, and provision, reinforcing the intimate relationship between God and His children. It also reflects the Trinitarian understanding of God, foundational to Christian doctrine.

and Christ Jesus our Savior
The title "Christ Jesus our Savior" highlights the redemptive work of Jesus. "Christ" (Χριστός, Christos) means "Anointed One," signifying Jesus as the promised Messiah. "Savior" (σωτήρ, sōtēr) underscores His role in delivering humanity from sin and death. This phrase affirms the divinity and mission of Jesus, central to the Christian faith, and serves as a reminder of the hope and salvation found in Him.

From the several casual notices in the Second Corinthian Epistle, we gather considerable insight into the character and powers of the Gentile convert. The Church of Corinth was perhaps the largest and most wealthy of all the churches founded by St. Paul. It was soon, however, rent asunder by party divisions, and was ever distracted and disturbed by moral disorders among its members. Yet, in spite of this, the great Greek congregation of believers was full of life and zeal and earnestness, ready evidently to make the greatest sacrifices for its Master's cause. Delegated apparently by St. Paul to restore order and to introduce a severer discipline in this great and turbulent Christian centre--the example for good or for evil to so many smaller and less important churches--Titus seems to have fulfilled with rare tact, and with admirable prudence and wisdom, his difficult mission. Amongst other works, he apparently completed the collection St. Paul had set on foot in the various Gentile churches for the poor Jewish Christians at Jerusalem. His services, assisting materially to bring this famous work of charity to a successful issue, seem not to have been the least among his titles to St. Paul's friendship and high esteem. The great importance and difficult nature of this collection for the poor saints at Jerusalem are little understood or thought of now. Three weighty points connected with it deserve mention, as Titus' special task it probably was to complete and bring it to a successful issue. (1) It seems to have been the first public relief fund ever collected to help a foreign and a strange race--the first of a long line of gallant acts of self-sacrifice men have made for men for Christ's sake; but when Titus, at St. Paul's bidding, took charge of it, it was a thing unheard of in the Pagan world. Hence the many obstacles which appear to have cropped up so perpetually during the collection. (2) It was the right hand of fellowship offered by Gentile to Jew. It was the welding together, by an unprecedented act of kindness, of the two opposing and hostile elements of Christendom into one Church. (3) It was the silent yet eloquent protest of St. Paul and his school against the attempted communism of the Church of the very first days--that fatal misunderstanding of some of the Master's words which had brought ruin and poverty on the Jerusalem Christians. Titus acted as St. Paul's commissioner in the matter--which he evidently successfully completed. We know nothing of his work and employment from this period, A.D. 57, until the date of this Epistle, A.D. 65-66, early Christian history being silent respecting him. In these nine years of restless activity and burning zeal on the part of the Christian leaders, Titus, no doubt, did his part without falling short of his early promise; as we find him again, in the last years of his old master, occupying in the Christian community a post so high and responsible as that of chief presbyter of the churches of the wealthy and populous island of Crete.

Mine own son.--Alluding, no doubt, to the relation between them in religion. St. Paul converted Titus to the faith, and ever after Titus stood to St. Paul in the position of a son in the faith, without being to him what Timothy was for so long a time--his constant companion. Titus still evidently (see preceding Note) filled with St. Paul the position of one of his most trusty disciples, of one who knew the inmost thoughts of his master. The tone of the Epistle to Titus is somewhat different from St. Paul's Letter to Timothy. There was evidently a greater intimacy between St. Paul and Timothy than between the Apostle and Titus.

Grace, mercy, and peace . . .--Many of the older authorities omit "mercy." (See Notes on 1Timothy 1:2.)

Our Saviour.--This expression is a rare one. We find it only in these Pastoral Letters. (See Note above on St. Paul's using it also of the "Father.")