Titus 1:1

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.