the Week of Proper 22 / Ordinary 27
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テトスへの手紙 1:1
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Concordances:
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- CondensedBible Verse Review
from Treasury of Scripure Knowledge
a servant: 1 Chronicles 6:49, Romans 1:1, Philippians 1:1
faith: John 10:26, John 10:27, Acts 13:48, Ephesians 2:8, 2 Thessalonians 2:13, 2 Thessalonians 2:14, 1 Timothy 1:5
the acknowledging: Colossians 2:2, 2 Timothy 2:23, 2 Timothy 2:25, 1 John 2:23
after: Titus 2:11, Titus 2:12, 1 Timothy 1:4, 1 Timothy 3:16, 1 Timothy 6:3, 2 Peter 1:3, 2 Peter 3:11
Reciprocal: Joshua 1:1 - the death Psalms 36:1 - servant Mark 11:22 - Have Luke 22:32 - thy faith John 3:33 - hath set Acts 22:14 - hath Acts 27:23 - and Romans 3:3 - faith Romans 6:22 - become Romans 8:33 - of God's 1 Corinthians 9:1 - I not an Ephesians 1:4 - as Ephesians 1:17 - in the knowledge Ephesians 3:5 - in other Ephesians 4:5 - one faith Colossians 3:12 - as 2 Timothy 2:24 - the servant 2 Timothy 3:12 - live Hebrews 11:1 - faith James 1:1 - a servant James 2:1 - the faith 1 Peter 1:2 - Elect 2 Peter 1:1 - have 2 Peter 1:6 - godliness Revelation 14:6 - everlasting
Gill's Notes on the Bible
Paul, a servant of God,.... So James styles himself, James 1:1 and others of the apostles, as Peter and Jude, call themselves the servants of Jesus Christ; and as does the Apostle Paul also; and both seem to be esteemed by them as high characters and titles of honour, by which they chose to be described and known. Paul, before his conversion, was a servant of sin, of divers lusts and pleasures, and which he owns in this epistle, Titus 3:3 but being called by grace, he became free from the vassalage of sin, and became a servant of God, and of righteousness; and henceforward, from a principle of grace, and being constrained by love, served the Lord, and yielded obedience to his commands and ordinances, with all readiness and cheerfulness: though this character belongs to him in a higher sense than it does to believers in common; and respects his ministerial service, or his serving God in the Gospel of his Son; in which he, and others, were eminently the servants of the most high God, whose business greatly lay in showing unto men the way of salvation.
And an apostle of Jesus Christ: constituted, qualified, and sent by him to preach his Gospel; and who had his mission, commission, and doctrine from him; and was an ambassador of his, who represented him, and preached him; and had a power of working miracles to confirm his mission and ministry; and so had all the signs and proofs of an apostle in him; Titus 3:3- :.
And according to the faith of God's elect: which may either denote the agreement there was between the ministry of the apostle, and the faith of the choice and eminent saints of God, under the former dispensation; he saying no other things than what Moses, and the prophets did; and laying no other foundation of salvation than they did, and which is therefore called the foundation of the apostles and prophets; and directing souls to the righteousness, sacrifice, and blood of Christ, the Lamb slain from the foundation of the world, to which the faith of Old Testament saints looked, and by whose grace they were justified, pardoned, and saved, as we are: or else the way and manner in which he became an apostle; it was "by, in, or through the faith of God's elect", as the Syriac version renders it; he was chosen of God, and brought as such to believe in Christ, and then called to be an apostle: or rather this may regard the end of his apostleship, and be rendered, "unto the faith of God's elect"; that is, either he was appointed an apostle, to preach the doctrine of faith, which once he destroyed, and which is but one, and is common to all the elect, and what is commonly received, and embraced by the elect of God, in all ages; or to be a means and instrument of bringing the elect of God to that faith in Christ, which is peculiar to them; see Romans 1:5. There are some persons who are styled the elect of God; these are not all men, some are vessels of wrath fitted to destruction, ungodly men, foreordained to condemnation and given up to believe a lie, that they might be damned; nor the Jews only, nor all of them, for though, as a nation, they were chosen, above all others, to many outward privileges, yet they were not chosen to special grace, and eternal glory; only a remnant, according to the election of grace: but these are some of both, Jews and Gentiles; some of every kindred, tongue, people, and nation; these were chosen in Christ from eternity, and are the peculiar objects of the affection and care of God, whom he calls, justifies, and glorifies: and there is a special "faith" that belongs to these; which is a spiritual looking to Christ, a going to him, a laying hold and leaning on him, and trusting in him for salvation; and this faith is peculiar to the elect of God; all men have it not, and those that have it, have it through the free gift of God; nor is it given to any but to the chosen ones. The reason why the Jews did not believe in Christ, was, because they were not of this number, John 10:26. And this faith is secured and, made sure to them by their election; they are chosen to it, and through it to salvation; they believe in consequence, and by virtue of it; and certainly obtain it in all ages, as well as righteousness, life, and salvation; and it is that by which they are known to be the elect of God: and the apostle mentions it in this form, and manner, to distinguish it from other faith; the faith of devils, and of reprobates, and the historical and temporal faith of hypocrites, and nominal professors.
And the acknowledging of the truth; by which is meant the Gospel, often called the truth, and the word of truth; in distinction from that which was shadowy, the ceremonies of the law; and in opposition to that which is false, it being from the God of truth, concerning Christ, who is the truth; and containing nothing but truth, and what is led into by the Spirit of truth. Now to preach, spread, and defend this, was the apostle constituted in his office as such; and which he did preach with all clearness and faithfulness, to bring souls to a spiritual and experimental knowledge of it, and so to an acknowledgment, a public owning and professing of it:
which is after godliness; the Gospel is a doctrine according to godliness; the truths of it have an influence, both on internal and external godliness; they direct to, and promote the worship and fear of God, and a religious, righteous, sober, and godly life and conversation.
Barnes' Notes on the Bible
Paul, a servant of God, and an apostle of Jesus Christ - See notes at Romans 1:1; compare the notes at 1 Corinthians 9:1-5.
According to the faith of God’s elect - Compare the Romans 8:33 note; Ephesians 1:4 note; 2 Timothy 2:10 note. The meaning of the word rendered here, “according to” - κατὰ kata - is, probably, with reference to; that is, he was appointed to be an apostle with respect to the faith of those whom God had chosen, or, in order that they might be led to believe the gospel. God had chosen them to salvation, but he intended that it should be in connection with their believing, and, in order to that, he had appointed Paul to be an apostle that he might go and make known to them the gospel. It is the purpose of God to save His people, but he does not mean to save them as infidels, or unbelievers. He intends that they shall be believers first - and hence he sends his ministers that they may become such.
And the acknowledging of the truth - In order to secure the acknowledgment or recognition of the truth. The object of the apostleship, as it is of the ministry in general, is to secure the proper acknowledgment of the truth among men.
Which is after godliness - Which tends to promote piety towards God. On the word rendered godliness, see the notes at 1Ti 2:2; 1 Timothy 3:16. - The truth, the acknowledgment of which Paul was appointed to secure, was not scientific, historical, or political truth: it was that of religion - that which was adapted to lead men to a holy life, and to prepare them for a holy heaven.
Clarke's Notes on the Bible
THE EPISTLE OF PAUL THE APOSTLE TO TITUS.
Chronological Notes relative to this Epistle.
-Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, 5573.
-Year of the Alexandrian era of the world, 5567.
-Year of the Antiochian era of the world, 5557.
-Year of the Julian period, 4775.
-Year of the world, according to Archbishop Usher, 4069.
-Year of the world, according to Eusebius, in his Chronicon, 4293.
-Year of the minor Jewish era of the world, or that in common use, 3825.
-Year of the Greater Rabbinical era of the world, 4424.
-Year from the Flood, according to Archbishop Usher, and the English Bible, 2413.
-Year of the Cali yuga, or Indian era of the Deluge, 3167.
-Year of the era of Iphitus, or since the first commencement of the Olympic games, 1005.
-Year of the era of Nabonassar, king of Babylon, 812.
-Year of the CCXIth Olympiad, 1.
-Year from the building of Rome, according to Fabius Pictor, 812.
-Year from the building of Rome, according to Frontinus, 816.
-Year from the building of Rome, according to the Fasti Capitolini, 817.
-Year from the building of Rome, according to Varro, which was that most generally used, 818.
-Year of the era of the Seleucidae, 377.
-Year of the Caesarean era of Antioch, 113.
-Year of the Julian era, 110.
-Year of the Spanish era, 103.
-Year from the birth of Jesus Christ according to Archbishop Usher, 69.
-Year of the vulgar era of Christ's nativity, 65 or 66.
-Year of Gessius Florus, governor of the Jews, 1.
-Year of Vologesus, king of the Parthians, 16.
-Year of L. C. Gallus, governor of Syria, 1.
-Year of Matthias, high priest of the Jews, 3.
-Year of the Dionysian period, or Easter Cycle, 66.
-Year of the Grecian Cycle of nineteen years, or Common Golden Number, 9; or the first after the third embolismic.
-Year of the Jewish Cycle of nineteen years, 6, or the second embolismic.
-Year of the Solar Cycle, 18.
-Dominical Letter, it being the first after the Bissextile, or Leap Year, F.
-Day of the Jewish Passover, according to the Roman computation of time, the VIIth of the ides of April, or, in our common mode of reckoning, the seventh of April, which happened in this year on the day after the Jewish Sabbath.
-Easter Sunday, the day after the ides of April, or the XVIIIth of the Calends of May, named by the Jews the 22d of Nisan or Abib; and by Europeans in general, the 14th of April.
-Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible,) 28.
-Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 5.
-Monthly Epacts, or age of the moon on the Calends of each month respectively, (beginning with January,) 5, 7, 6, 7, 8, 9, 10, 11, 12, 12, 14, 14.
-Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 17.
-Year of the reign of Caius Tiberius Claudius Nero Caesar, the fifth Roman emperor computing from Augustus Caesar, 12.
-Roman Consuls, A. Licinius Nerva Silanus, and M. Vestinius Atticus; the latter of whom was succeeded by Aninius Cerealis, on July 1st.
CHAPTER I.
The apostle's statement of his character, his hope, and his
function, 1-3.
His address to Titus, and the end for which he left him in
Crete, 4,5.
The qualifications requisite in those who should be appointed
elders and bishops in the Church of God, 6-9.
Of false teachers, 10, 11.
The character of the Cretans, and how they were to be dealt
with, 12-14.
Of the pure, the impure, and false professors of religion,
15, 16.
NOTES ON CHAP. I.
Verse Titus 1:1. Paul, a servant of God — In several places of his other epistles St. Paul styles himself the servant of Jesus Christ, but this is the only place where he calls himself the servant of God. Some think that he did this to vindicate himself against the Jews, who supposed he had renounced God when he admitted the Gentiles into his Church. But if thus to vindicate himself was at all necessary, why was it not done in his Epistle to the Romans, the grand object of which was to prove that the Gentiles came legally into the Church on believing in Christ, with out submitting to circumcision, or being laid under obligation to observe the rites and ceremonies of the Jewish law? This reason seems too fanciful. It is very likely that in the use of the phrase the apostle had no particular design; for, according to him, he who is the servant of Christ is the servant of God, and he who is God's servant is also the servant of Christ.
The faith of God's elect — The Christians, who were now chosen in the place of the Jews, who, for their obstinate rejection of the Messiah, were reprobated; i.e. cast out of the Divine favour.
The acknowledging of the truth — For the propagation of that truth, or system of doctrines, which is calculated to promote godliness, or a holy and useful life.
