= Baise oe 1s cass De Neh Be He gay iatixtounc ee Aecihny rh dS Wah ib, , rte yee. ae ; =: Bam fi + MY: ; iS mieae SS hl AARY OF PR Ne < 9 Digitized by the Internet Archive in 2022 with funding from Princeton Theological Seminary Library httos://archive.org/details/criticalexegeticOOlock A CRITICAL AND EXEGETICAL COMMENTARY THE PASTORAL EPISTLES (I & II TIMOTHY AND TITUS) BY The Rev. WALTER LOCK, D.D. yet z ee AK Si OS OR at, ” Ke A 1? hal aes i) ny a. ia! ad abi at HN | ray iit a) i i | sar bat ee ¢ i / | 1] * v Fy gid fr =* aa oth ef! j ie Ww THE INTERNATIONAL CRITICAL COMMENTARY A CRITICAL AND EXEGETICAGS PCE COMMENTARY JUL 15 1924 ON Py 7 SOLogigar ser’ THE PASTORAL EPISTLES (i & I TIMOTHY AND TITUS) BY The Rev. WALTER LOCK, D.D. LADY MARGARET PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD AND CANON OF CHRIST CHURCH NEW, YORK CHARLES SCRIBNER’S SONS 1924, The Rights of Translation and of Reproduction are Reserved Printed in the United States of America JOANNI CHRYSOSTOMO HERMANNO VON SODEN MARTINO DIBELIO HARUM EPISTOLARUM INTERPRETIBUS LOCUPLETISSIMIS HOC VOLUMEN QUOD IIS MULTUM ACCEPTUM REFERT GRATUS DEDICO en ne i y iy i sia) a eee ae Lp Mery un Diy ty, Wak t PREFACE, eel acrire eo THE preparation of this volume was promised some years ago, but has been delayed by the many and multiform duties of practical life which have come to the author. If there are still occasional marks of the want of that concentration on one task which is so necessary for a Commentary, there is this compensating advantage: coming back again and again to these Epistles my mind has seemed to feel a truer sense of the proportion of the various parts to each other: I feel more able to “make the salient points salient,” to put the first things first. The first purpose of the writer was, I am sure, ethical: he wanted to build up a high level of character in the Christian communities, such as would attract the outside world to Christ. “You have” (he says to his Churches) “to take your share in the life of the world around you and to attract it to Christ; you have to be good citizens, good neighbours; for this you must embody the natural virtues which the heathen world around you rates most highly, and must add to them the graces of faith, hope, and love: and this you can do, for you have the power of the Incarnate and Risen Christ to help you.” To emphasize the true features of that character and the spiritual dynamic iv PREFACE which would make it possible was his first aim, and should be the first aim of his commentator. Quite subordinate to this, though important for its efficiency, is the ecclesiastical organization. Very little is said about the duties of any grade in it; little about the method of ordination to any of them or about the relation of each grade to the rest; even the problem of the relation of the émicxomos to the mpeoBurepos only admits of a probable solution. Taking the references at their face value and assuming an early and Pauline date for the composition, it is practically certain that they are two different names for one and the same grade of ministry; but assuming a late date, say in the 2nd century, near the time of Ignatius, when the distinction between the two was clearly marked, no_ reader would then have any doubt that they represented distinct grades, any more than a modern reader would have. Subordinate also to this is the problem of the authorship on which so much careful and meticulous scholarship has quite rightly been spent hitherto. I have tried to show (p. xxxi) how truly Pauline in spirit these letters are, whoever was the amanuensis who took them down and whoever the person who dictated them ; but, apart from the special reasons which apply to these Epistles, I cannot but think that by this time in the history of Christianity the question of authorship of almost any book of the Bible has become of only secondary importance. Every century which has borne its witness to the intrinsic value of a book has so far diminished the apologetic importance of knowing its author, and a long line of witnesses, from Ignatius in his letter to Polycarp, through the many Church Orders, PREFACE Vv through Chrysostom and Gregory, through Calvin and George Herbert, down to the latest treatises on pastoral or missionary work! or the last addresses to candidates for Holy Orders, bears witness that, as long as the Church endures, these Epistles will have an abiding value, and the careful study of them will repay the student with fresh insight into their meaning and fresh guidance for building up his own character, be he layman or be he an official minister of the Church.? In conclusion, I have to express my warmest thanks to the Rev. Henry Austin Wilson, Fellow of St. Mary Magdalen College, Oxford, who corrected the proofs of the first half, and to the Rev. Edward Charles Everard Owen, formerly Fellow of New College, Oxford, who continued the work when Mr. Wilson was prevented by illness. To both I owe useful suggestions as well as most careful correction of the proofs. Nor must I end without a special word of thanks 1 Mr, E. F. Brown’s Commentary in the Westminster Commentaries is a great proof of the value attached to these Epistles by missionaries working in India. 2 Since the Introduction was in print a fresh test has been applied to the problem of the Pauline authorship. In the Journal of Theological Studies for Oct. 1923, Professor H. J. Rose has examined and classified carefully the clausule, the rhythms of the endings of the sentences, in the whole Pauline Corpus, and by comparing those in these Epistles with those pre- dominant in the admittedly genuine Epistles, comes to the conclusion that 2 Timothy is in the main genuine, that Titus is doubtful, and that 1 Timothy is definitely non-Pauline. It is striking that this method of approach should lead to a result very similar to that which had been reached by other methods, and it certainly weakens the case for 1 Timothy. But it is very doubtful whether this rhythmical test, however applicable to set speeches, can be trans- ferred with any confidence to informal letters: Mr. Rose has to admit exceptions to its rigid application ; and for it to be conclusive these Epistles should only be compared with the practical sections of the earlier Epistles ; the more argumentative or more poetical and rhetorical sections ought not to be thrown into the scales. vi PREFACE to the patience and good nature of my publishers, and to the carefulness and suggestive thoughtfulness of their compositors. WALTER LOCK. CHRIST CHURCH, January 1924. CONTENTS. Hl A PAGE ABBREVIATIONS - : ° : : ix INTRODUCTION : ‘ ; ; X1li—xliv NAME , : : 2 4 P xiil THE CHRISTIAN CHARACTER : } : Xi THe APOSTOLIC TEACHING . : A ; XV1 ORGANIZATION AND MINISTRY : i REVAL (RHEOLOGY) : ‘ ; ° , <1 DATE AND AUTHORSHIP : : AO 8.5.41 INTEGRITY, |v ; ; . oy Bee: fLEXT): : ‘ : : : ee 9.98, 44) LATER INFLUENCE . ; : ; . XXXVill COMMENTARIES : : : ; t xli COMMENTARY : - ; ; . I-159 ADDITIONAL NoTEs— TlOTLS : ° ° ° ° ° 20 Kad0os, ayabds : . ‘ ; ‘ 22 Tmapabykn . é ; : ‘ , go eyKpaTys, Toppwv . ; . ° TAS INDEXES : ; : ‘ ‘ 161-163 GREEK WorpDs j . ; : : 161 SUBJECTS AND NAMES ; ° P ‘ 162 vii ea Vek Cd.) tier Mee ae al | oe hi ABBREVIATIONS USED IN THE COMMENTARY (Cr. ALSO PP, XLI-XLIV). AY. e @ e Aigypt. K.O. : Ambst. : ° Apost. Ch. Ord. . Eanost. K. Oi. ° B.G.U. ° : Bibl. Antig. (Philo) Blass, 4V.Z. Gr. Brightman, Z.Z. W. Canones Apost.. . Canones Hipp. . Clarom. 4 ; Clem. Hom. . Const. Apost. ° Ovenhes : : Deissmann, 2. Sz. Deissmann, Z.A.£. Dict. Chr. Ant. a Authorized Version of the English Bible. See Lgeypi. C.O. Ambrosiaster. ae pelts aie in TZexte und Aposto lische Kir. Untersuchungen, chen-Ordnung, Wt oe (Berlin) Griechische Urkunden, 1895- The Biblical Antiquities (of Philo), ed. NOS Rey ames; o bh. Crk i1on7: Grammar of New Testament Greek, English translation, 1898. Liturgies Eastern and Western, Oxford, 1896. Canones Apostolorum (from the Afos- tolical Constitutions, viii. 47), ed. F. Lauchert, 1896. Die Canones Hippolyti, ed. Achelis, in Texte und Untersuchungen, Vi. 4. Codex Claromontanus. Clementis Romant Homilia, ed. Dressel, 1853. Constitutiones Apostolorum, ed. P. A. de Lagarde, 1862. Coverdale’s Vew Testament. Biblical Studies, by A. Deissmann, Eng, translation, 1901. Light from the Ancient East, by A. Deissmann, Eng. transln., 1910. Smith and Cheetham, Zhe Dictionary of Christian Antiquities, 1875-80. 1x x ABBREVIATIONS USED IN THE COMMENTARY Dittenberger, Sy//. LLPRINCLO.. Encycl. Brit. Fuld. Geneva TIVO ER Sd Geanes : Ill. Bible Dicin. Inscr., Cagnat UA IO) K: OS MANE Mi Mien McGiffert, 4.A. Moffatt, 2.4. Z. Moulton, Gr WV.T. NV.T. in Apost. Fathers . Nageli. . OG Ste EMT BAIN, : Orelli, Zzscr. Orelli, Henz. Beene Pap. Eleph. . LOR ATh as Sylloge Inscriptionum Gracarum, ed. W. Dittenberger, 1838. Egyptian Church Order, ed. Connolly, in Zexts and Studies, Vill. 4. Lncyclopedia Britannica, 1899-1903. Codex Fuldensts. The Geneva New Testament, 1557. Hand Commentar zum NV.T., vol. iii., Freiburg, 1891. Dictionary of the Bible, ed. J. Hastings, 1898-1904. International Critical Commentary. LInscriptiones Grece, Berlin, 1873- Murray’s Lélustrated Bible Dictionary, ecu. Cl Piercy, "1000. Lnscriptiones Grece,ad res Romanas pertinentes, ed. R. Cagnat, Paris, IQII- The Journal of Theological Studies, London, 1910— Kirchen-Ordnung. See Apostol K.O. The Vocabulary of the Greek Testament, by J. H. Moulton and G. Milligan, IQ14- Listory of Christianity tn the Apostoliz Age, by A. C. McGiffert, 1897. Lntroduction to the Literature of the LV.T., by J. Moffatt, rgrt. A Grammar of N.T. Greek, by J. H. Moulton, 1906— The New Testament in the Apostolic Fathers, Oxford, 1905. Das Wortschatz des Apostel’s Paulus, von T. Nageli, 1905. Orientis Grect Inscriptiones Selecta, ed. W. Dittenberger, 1903-5. Old Latin Version. Lnscriptiones Latine Selecta, 1. I1., ed. J. E. Orelli, 1828. LInscriptiones Latine Selecte, IXI., ed. W. Henzen, 1856. Die Pastoral Briefe. Elephantine Papyri,ed. C. Rubensohn, Berlin, 1907. The Oxyrhynchus Papyrt, ed. Grenfell and Hunt, vols. 1.-xv., London, 1898— ABBREVIATIONS Pap Earls | « ° Laperd Ol.) . ° Pirke Aboth . ° Pss.-Sol : ; oN : . S.-H. e ° e eeuuter,j02./s2.- tO ee rs : Souter . ; : Taunda Us. F ceunaUIV AE. Test. Dom. Nostri Test. XII Patrum Texts and Studies . Tischdf. ‘ . Trench, Syz. ; Zahn, Lindi. . ° USED IN THE COMMENTARY x1 Faris Papyri, ed. Brunet de Presle, Paris, 1865. The Tebtunis FPapyri, ed. Grenfell, Hunt, and Smyly, London, 1902-7. The Sayings of the Jewish Fathers, ed. C. Taylor, 1911. The Psalms of Solomon, ed. Ryle and James, 1891. Revised Version of the English Bible. The Epistle to the Romans, by Sanday and Headlam, in the 7.C.C. A Fiistory of the Jewish People in the time of Jesus Christ, Eng. tr. 1890. st vera lectio. LVovum Testamentum Greece. Textut a f£etractoribus Anglcis adhibtto brevem adnotationem criticam sub- jecit, A. Souter, Oxford, 1910. Texte und Untersuchungen zur Gesch- ichte der Altchristlichen Literatur, von Gebhart und Harnack, Leipzig, 1882-95. Texte und Untersuchungen Neue Folge, 1896-— The Testament of Our Lord, ed. Cooper and Maclean, 1902. The Testaments of the Twelve Patri- archs (Greek Version), ed. Charles, 1908. Ed. J. Armitage Robinson, Cambridge, 18gI- LVovum Testamentum Grace, ed. C. Tischendorf and C. R. Gregory, ed. octava, 1894. Synonyms of the New Testament, by Archbishop Trench, 8th edition, 1876. Tyndale’s ew Testament, 1534. The New Testament in Greek, with Introduction and Appendix, by Westcott and Hort, Cambridge, 1881. Linlettung in das Neue Testament, von Theodor Zahn, 1897—q9. Leitschr. N.T. Wissenschaft Zettschrift fiir die neutestamentliche Wissenschaft, Giessen, 1900- \ ‘3 ey es S| ' vi Ay Pye an ; = WES) od Tee! Bre Oe , atl ey ‘1 fant ; ] ut i CA i Sif ; y See may t ‘ f ' 1 ; : ort 2 , y P se A s A, iS s( ie, . t } oh : v * 1 on ?. ; es | { ‘ v vi i Vy ‘ cy i : " Yi N if t “\ { ( tek ' ‘J i I ; i : 4 i ; ‘ ’ j to) ; en ( i} | fj +e i \ Li 1 t ips i ’ } { } * i , , ’ { : x ( ; 1 } ; ) 1 [ l Ld vi i i i ate r oy ‘ , tr U 1 ~ ¢ ‘ f rf us as put Pi , ty BALM ; Cy) t 1 ey; “eh bl Y "4 | PALS at m 7 § i i Li A i ‘ ‘ ? fe te . ’ ¥ i 1 ; ) = INTRODUCTION. | Name.—These Epistles were from the first separated from the letters to the churches as part of a group of private letters to friends, written “ pro affectu et dilectione”: as such they are, in the Muratorian Canon and in all MSS., classed with Philemon. But they were soon separated from it, as having a bearing on church life (Canon Mur. “ in honore tamen ecclesiz catholicze in ordina- tionem ecclesiasticz disciplinz sanctificate sunt.” Tert. adv. Marc. v.21 ‘‘ad Timotheum duas et unam ad Titum de ecclesias- tico statu compositas””); and Marcion, while accepting Philemon, rejected them. The earliest reference to a common name for them is found in the 17th century, ‘‘quze Pontijfictae vocari solent ” (Cosmas Magalianus, Lugduni, 1609) ; and from the 18th century the title “ Pastoral,” suggested first by P. Anton in 1726, soon became a recognized title in Germany ; cf. Michaelis, Zzndectung, 1777, “die so-genannien Pastoral-briefe” (cf. Wohlenberg, p. 68; Zahn, Lin/eitung, 1. 4443; Harrison, pp. 13-16), and has since gained universal currency. Unity of purpose.—This title well describes them, though in rather different degrees: 1 Tiis entirely pastoral, and perhaps intended to be of universal application ; ‘Titus is mainly pastoral, but also a letter of commendation and a letter of recall; 2 Ti is mainly personal, a letter of recall, and only incidentally pas- toral; yet all may be for many purposes treated as a unity. For the main purpose of them all is the same; it may be summed up in the words of I 3, ws det ev olkw Geod dvacrpéder Oar, to build up a high standard of Christian character and intercourse in the Church as the family of God, or in those of Tit 21-18 (of the purpose of the Incarnation and Atonement), to enable men to live cwhpdvus kat duxaiws Kal etoeB@s : and the two instruments which are to achieve this aim are the same in all—a high standard of character and loyalty to the Apostolic teaching. THE CHRISTIAN CHARACTER.—The secret of the character is a personal relation to Christ as one who had lived a human life, and is now a Risen and Ascended Lord (I 3'*), a constant xii XIV THE PASTORAL EPISTLES remembrance of Him as a Risen Lord able to help (II 2°): a constant expectation, nay, a whole-hearted desire (dydzm) for His Returning Presence (Tit 2!%, II 48, I 6'4): for He is the mediator between man and a God of life (I 41°), a God who has made all creation good (I 4‘), and who wishes all men to be saved (I 2°) ; who of His grace saves the worst sinners from sin (I 11’), and brings them back to share His own glory (I 114). Man’s attitude towards God is expressed in the Pauline triad, faith (I 1* 14 2 4”, Tit 315), love (I 1°14), and hope (I 11 41° 5° 617, II 4°, Tit 1? 3"). His ideal is to live a quiet and peaceable life in a religious and serious spirit (I 22, cf. II 222): his essential characteristics are sincerity, a good conscience, a pure heart ; he models himself on the Divine qualities of goodness and loving-kindness (Tit 3*); he receives power from Christ: hence he holds himself well in hand (éyxpdrns): he has his passions under control (cwdper): he is content with little (I 678): he is sober-minded (vyfdAuos: cf. vynpev, II 4°; dvavypev, II 26): his virtues are kept healthy, free from any feverish excitement (tyiaivew, Tit 22; cf. I 64): he avoids profitless discussion and speculations (I 1* 6°). Hence he is prepared for every good work, ready to be used by his Master at a moment’s notice (evypyaros): he lives a life useful to his fellow-men (adéAtpos, I 48, Tit 38; cf. Tit 3!4 note) : he is generous, if he has wealth (I 671%): he is careful of justice to others (Suxatoovvn), gentle and forbearing in the face of opposition: he is not content with merely good works, he aims at excellence (kia épya: cf. special note, p. 22). Hence there is an orderly beauty about all his actions (kéopuos): they adorn the teaching he has received (Tit 2!°): nay, there is a religious dignity (ceuvdrns) that marks him out: he moves through life as though it were a great religious service (cf. iepompereis, Tit 2°) conducted in the sight of God and of Christ (I 52+ 618, II 215 41), with the hope that his life may attract outsiders to share the joy of the pro- cession. This type of character is to be exhibited in family life (for the family is the type of the Church, I 3° 51): in a high conception of marriage (I 2! 4° 514), in fidelity of husband to wife and wife to husband, in the control of and provision for children by parents, and in the obedience of children to parents, in the training of the young by the old, in the care for widowed relations, in the kindness of master to slave and faithfulness of slave to master, in a more willing service to Christian masters: it is to be exhibited in civic life, for the Christian is to pray for his rulers (I 27), to be obedient to authority (Tit 31), to join in any good civic work, to be occupied in any trade that is respectable, and not to incur the charge of being a useless citizen (Tit 31% 14 notes). It is to be exhibited in Church life: for the character of the ministers is to be the model for all, and their life INTRODUCTION XV is to be under supervision and discipline, their work duly rewarded, their sins duly punished. The whole life is being disciplined, educated in righteousness, under the grace of God (radevovoa, Tit 212; cf. II 2% 31°). Two things may be noted about this type of character: (a) it denotes a second stage in the Christian life; that life has passed through the excitement of conversion; there is none of the restlessness which St. Paul had to rebuke in the Corinthian Church ; none of the upsettal of ordinary duties and family life which resulted from the expectation of a speedy coming of the Returning Lord ; there are only slight hints of the controversy between law and grace (I 18, Tit 3°): the true purpose of law is seen in due proportion, and the ‘‘sound teaching” of the Christian Church is felt to incorporate, while it transcends, the commands of the decalogue (I 1%! notes). Another cause operated to effect the same result. The sense of the speedy Parousia of the Lord had passed away: we have no longer a *‘ crisis-ethic” ; the more abiding relation of the Church to this world is being defined. In a sense Christian Teachers are necessarily falling back on the Rabbinic effort to regulate exactly the duties of daily life, but the teaching is quite free from meticulous scrupulousness ; the central religious motives are kept central. The ideal is the same as that described in Clement of Rome (c. 1) and Justin, as that which Tertullian pointed to as realized in his time as marked by ‘gravitas honesta,” and Eusebius as 76 cepvov kal eiAuxpives Kal éAevfépiov TO Te THdpov kal kabapov tHs evOeov moditeias.! Hence missionaries have turned to these Epistles for guidance in dealing with a second generation of converted heathen.? (4) While it stands in striking contrast to the past heathen life of the converts and to the general standard around them (Tit 31°), yet it shows how close the Christian character comes to the best ideal found in Greek and especially in Stoic Ethics. St. Paul had bidden the Philippians note well, wherever they might be found, all things aArnOn, vepva, Sikora, ayva (Phil 48), and all these words are embodied in these Epistles: the writer gives a warning against falling short of a heathen standard (I 5%): ocwdpocvwy and éykpareta are as central in Plato and Epictetus as here: etoeBeia (I 2? note) and deooeBeia (I 21°) are common terms in Greek religion: atrapkeia is a special note of Stoicism: many of the qualities required for Christian men and women are found already on Pagan Inscriptions; the illustrations quoted in the 1Clem. Rom. i. 1; Justin, Apol. i. 10; Tert. de Prescr. Her. c. 43. Eusebius, 7. £. iv. 7, quoted by Bright, Some Aspects of Primitive Church Life, pp. 140-52, an excellent account of the early Christian ideal. 2 Cf, Brown, Zhe Pastoral Epistles, passim. XVI THE PASTORAL EPISTLES notes of Wetstein and Dibelius are illuminating in this respect ; the qualities required for a ruler in the Church have many points of contact with those of the Stoic wise man or those of a Greek general (I 3? note) ; the ideal of Marcus Aurelius is very similar: for him man acts as priest and servant of the gods (iil. 4), his conduct is serious and dignified (cepvds, 1. 9, li. 5): with him goodness is beautiful (ii. 1) : man—even an emperor—should be abrapkys and need little for happiness (i. 16, il. 5, ill. 4, v1. 30, oACyous dpKovpevos, olov oikyoel, oTpwpvy, €oO7TL, Tpopy, Urnpeoia): hence he is éyxparys (i. 15), sober-minded (vor év racr, 1. 16, iv. 26, vi. 31); sound in judgment (tyins, iv. 51, x. 35), of ordered beauty (xdopuos, iii. 7); he is an athlete in the noblest contest (ili. 4); he has the same dislike for profitless speculations (i. 7). The lists of moral virtues found in him correspond very much with those of these Epistles (ili. 6, dicacoovvy, ddAnOeia, coppoctvy, avdpeia: V. 5, TO cepvov ... TO adtAydovov ... TO 6Avyodeés, TO eEipevés, TO adAvapov: cf. v. 12, Vil. 68). The writer wishes to say to his churches: You are settling down to join in the life of the Empire, to hold your own with your Pagan neighbours; therefore you must not fall short of their moral standard: your life must incorporate the highest virtues on which their teachers lay stress; nay more, it must aim at a standard of excellence which shall adorn the doctrine of your Saviour, because the Christian life is one of the chief means which will attract Pagans to Christ (I 6!, Tit 25-*19 and Cav P rateneia ys ‘“‘ The true ecclesiastical life and the true Christian life and the true human life are all one and the same;”! but there lies behind the two former a motive in the relation to a personal Saviour from sin, which enabled Christianity to win its way to all classes of men to a degree which Stoic Ethics never touched.? THE APosToLic TEACHING.—One means for securing this high level of character is loyalty to the Apostolic teaching. This is based upon “‘ the words of the Lord Jesus Christ” (I 6%, cf. 518), on the Gospel of St. Paul (I 2’, II 118 28 31°), on the inspired Scriptures of the O.T. (I 518, II 31%). It is expressed in stereo- typed phrases: it is 4 didackadia (I 61): Kady 8id. (I 48): 7 byvatvovea (I 11°, IT 43, Tit 19 21): 4 kar’ etoeBetav (I 6%, Tit 11): » Tov awrypos (Tit 2!) : 6 Adyos Tov Geod (II 29, Tit 25): ris aAy- Geias (II 21°): 9) dAnjGera (I 315 43, IT 218 38 44 Tit 114): cf. ériyvwors dAnGetas (I 24, IT 275 37): 4 wiores (I 129 (?) 3° (P) 4h § 610-21, TT 28, 1 Hort, The Christian Ecclesta, p. 200. * For a full account of the treatment of the Greek cardinal virtues by Philo and by the earliest Christian teachers, cf. Strong, Chréstdan Ethics, Note on Lectures III. and IV, INTRODUCTION XVil Tit 118 2? (?)): 70 evayyéAvoy ris Sdéys Tod pakaptov Geod (I 111) : » mapayyeAta (I 1°). It is already embodied in hymns (I 3?°), in faithful sayings (I 115 31 4°, II 211, Tit 38), and the germs of a creed seem to be implied in I 61°, IT 41. In contrast to this there are false teachers and false teaching, but the allusions to their exact doctrines are not clear. They are teachers within the Church (cf. Acts 20°°, Rev 22, which both show the existence of false teachers at Ephesus), some of whom have already been handed over to Satan (I 119: 9, II 21", cf. Tit 3°); they lay great stress on the importance of their teaching (I 17, diaBe- Bavotvrar), and make great efforts to attract followers (II 3°, Tit 141), Some of them are Jews, others are not (Tit 11°): there is no reason for supposing all the allusions to be to one set; there were many varieties of false teaching in Ephesus (Acts 19!-* 9 18 and 2079 8), and there seem two distinct tendencies. (i) Jewish.—This is clearly marked in Titus (11° of é« trys mepitouns, 114 “Tovdaikots pots, 3° paxas vourxds): the references. to ‘‘myths and genealogies” in I 1+” (where the teachers claim to be vopodiddoxado) 4", II 44 would most naturally be explained by the passages in Titus and probably do refer to Jewish Haggada, though they certainly are capable of adaptation to the Gnostic sons and genealogies and the Gnostic stress on know- ledge as the method of salvation (vzd. notes ad /oc.). The falsely- called knowledge (I 67°) will in this case refer to Rabbinical pride in knowledge of the law. (ii) Guostic.—Springing out of a belief in the evil of matter: this is the probable reference of I 41°, where the reference to the prohibition of marriage and ascription of the source of the teach- ing to “devils” make it almost impossible to trace that source to Judaism. With this may be classed the denial of the literal Resurrection (II 2!”) and the possible allusion to magic (II 3°-}). These are forms which 2nd century Gnosticism took (v7d. notes ad loc.); but similar tendencies were in existence in the 1st century ,(cf. 1 Co.15!2,,Col'2®, Ro. 14, Heb 13°). Of our Epistles, 2 Ti is the least determinate and gives little guidance as to the nature of the teaching: Titus is markedly anti-Jewish ; 1 Ti. has the most definite statements, yet they are ambiguous and are capable of reference either to Jewish or Gnostic teaching ; if it was written after Titus and was intended as a general direction to all the Pauline churches, it may have intentionally widened the allusions in Titus, so as to make the warning applicable in different directions. But the main reason of this ambiguity is that the writer is not so much concerned with the doctrines as with the moral tendency of the rival teachings. On the one hand, the Apostolic teaching tends to produce excellence of character (xaA7): it is sound and healthy b XVili THE PASTORAL EPISTLES (éyiatvovea), it is adapted to a religious standard (xar’ etoePetav), its one aim is “love out of a pure heart” (I 1°), the Lord has placed His own stamp upon it (II 2!°). To remain loyal to it appeals to the deep instinct which regards the care of a deposit as a solemn trust (cf. note on zwapa6yxy, II 112). On the other hand, the false teaching is aimless (I 1°), empty of real substance (I 6%), useless (Tit 3°), ruinous to character (II 21*); it springs out of failure to keep a good conscience (I 11%), and leads to quibbling argumentation, to discord and ill-will (I 1* 64). The writer’s feeling is closely akin to that of Socrates towards the Sophists, of St. Paul towards the Corinthians who placed know- ledge before love (1 Co 8, Col 2), of Marcus Aurelius, who was grateful to Rusticus that he had first learnt from him the need of moral correction and amendment, and renounced sophistic ambitions (i. 7). CHURCH ORGANIZATION AND Ministry.—The Church ad- dressed is one organized community, an ecclesia of a God of life, God’s family (I 3° 15); its members are of ddeAoi (4°), ot mucroé (422, cf. 516 67), dyroe (51°), of Huerepor (Tit 314). There are meetings for worship both evening and morning (I 5° rats mpocevyais vukTos Kat nuépas); at them prayers and thanksgiving are combined (I 21); there is reading of Scripture, exhortation, teaching (I 41°); men and women worship together and the desire of women to teach is checked by the writer: it is not clear whether any man present might lead the prayers, or whether this was confined to a minister (I 2° note). Baptism is the method of salvation and new birth (Tit 3°), and an allusion to a baptismal profession of faith in God and in Christ Jesus is probable in I 61%. There are also meetings for discipline (évériov aavrwv, I 520), though it is not clear whether these would be meetings of the whole Church or only of the presbyters. Ministry.—(a) The Apostle.—The Apostle, as receiving his commission from Jesus Christ, and as in the service of God (Tit 14, I 14, II 11), has the supreme authority. He lays stress on his own Gospel (I 11! 27, IT 110-38 314 Tit 13), solemnly entrusts it to his delegates(I 118), hands over false teachers to Satan (I 1°), and, though contemplating a speedy return, sends to his delegate exact instructions and wishes about his teaching, the details of common worship, the choice of and discipline over the ministers. (4) The Prophets are referred to as having in the past pointed out Timothy to St. Paul for his work I 118 414, but there is no reference to any present action by them. INTRODUCTION XIX (c) Zhe Apostle’s delegates, Timothy and Titus.—No Official title is given to them: Timothy is called an “ Evangelist” (II 4°), aman of God (I 61"), the Lord’s servant (II 224); his task is one of ministry (dtaxoviay, II 4°). No title is given to Titus. They both have power given them to teach themselves, to hand on the Apostle’s Gospel, to control the teaching of others (I 13 IT 214); to ordain ministers, to exercise discipline over them “with all authority” (I 517-25, II 4%, Tit 215 31%), both for reward and for punishment; to remit penalties once inflicted (?) (I 57%); to regulate the roll of widows(I 5°). Each is to be a model of character as well as of teaching (I 4}%, Tit 27). But it is not clear whether they received special consecration for this task. No allusion is made to this in the case of Titus: in the case of Timothy it is probably implied in I 138 4%, II 1®: he has had hands laid upon him by the Apostle and by presbyters at some time, but all these allusions may refer to some earlier event in his life. Nor is it clear what was their exact status. ‘They may have been only temporary delegates sent to deal with temporary emergencies, as they had been sent before to the SOurchmatCOrnth, abd in) lati) trates it rata paint itis way (cf. II 4!° where Titus is sent to Dalmatia) : or they may have received some permanent commission and consecration to act as the Apostle’s delegate at any place to which from time to time he might send them: and II 4!2, Tit 3!2 may imply that, when they were recalled, someone else was put in their places ; or, lastly, it is possible that they had received permanent commission with per- manent localization at Ephesus and Crete, their recall being only temporary. II 4°-6 seems to imply that Timothy would remain at his task after the Apostle’s death, though not necessarily at Ephesus. 1 Timothy and Titus favour the first of these views, 2 Timothy the last, and a change may have been made in Timothy’s position when Paul returned to Ephesus ; but in any case they are ‘‘the instruments of an absent rather than the wielders of an inherent authority ” (Moberly), and it is ordination at some point in their lives which gives them grace and power, to the fact of which the Apostle can appeal. They are Vicars Apostolic rather than monarchical bishops, but they form the transition to the monarchical Episcopate of the 2nd century. (2d) Local ministry—There are grades in the ministry: the émisxorym is already an object of desire: the deacon, if he serves well, may pass toa higher grade (I 311%). But it is not clear whether there are two or three grades. ‘Three titles are given, érioKomos, mpecButepos, dudxovos, but the first two may be different titles for one office. This is probable, as the duties assigned to each, and the requisite character of each, are almost identical ; cf. I 32-7 with Tit 1°° ; and this is confirmed by the xx THE PASTORAL EPISTLES absence of any reference to zpeoBirepx in I 371%, and to éxicxorot in I 517-21, On the other hand, it is noticeable that the bishop is always referred to in the singular with the definite article prefixed (rov ézioxorov, I 3”, Tit 1°). The Bishop’s relation to the Church is like that of a father to a family: his duty is tpoicracOar, émipedeioOat, I 3* *, to preside at meetings, to keep discipline, to take forethought for the whole, to teach (didaxrixdv), to exhort, to rebuke (Tit 19): he represents the Church to the outside world (I 3”), and has to welcome Chris- tians coming from elsewhere (piAdgevov). His is a task, anda noble task (kaAov €pyov, I 31). The Presbyters are a group of elders in each city (Tit 15, 2 Ti 2%, cf. ro zpeoBurépiov, I 414): they are formally appointed (Tit 15, 1 Ti 522 (?) ) and tested before appointment (1 Ti 3! kat ovrot): their duty is to “preside” and to teach (1 Ti 51”): they receive some honorarium, which is increased if their work is well done: they are liable to censure and formal judgment before the whole body (zd. 19-22). They also take their part in laying hands on other ministers (1 Ti 41%). It is then quite possible that these are two different titles for one status; and if so, ‘‘ presbyters” would be the title, springing out of the analogy of the Jewish synagogue, a small group of leading men chosen by the founder of each church to manage its affairs after he had gone: and “bishops” would be a descrip- tion of their function as taking oversight. This is strongly supported by Acts 20!” and %8; cf. Phil 14. But it would be frequently necessary for the church to be represented by some one officer, whether to manage the finances and exercise hospitality to strangers, or to preside at a meeting for exercising discipline, or more frequently still for presiding at the Eucharist (cf. 6 rpoerrus, Justin M. Aol. i. 67), and the title “‘ the overseer ” would naturally be applied to the presbyter so acting, without implying any difference of grade or permanent status. This would explain the constant use of the singular. Deacons.—The existence of the office at Ephesus is assumed, and their duties are not defined. Stress is laid upon their char- acter, both as fitting them for their own work of assisting in church service and administration of charity, and as preparing them for the higher office of the presbyterate to which they may aspire. Their character, perhaps also their soundness in the faith, has to be formally tested before they can enter upon their office. They are not mentioned at all in the churches of Crete. (e) Ministry of women.—(i) The ministry of deaconesses is almost certainly referred to in 1 Ti 314, but no definition of their duties or of the method of their appointment is given. ({i) Widows.—There is already in existence an order of INTRODUCTION xxl Church Widows whose names are kept on a regular list. The writer’s aim is to limit this list. It is possible that those on the list were used for deeds of kindness to others, but this is not clearly stated. ‘The main purpose of the order was eleemosynary. No one is to be placed on it who is under sixty years of age, or who can be supported by her own relations: only excellence of character qualifies for admission. For fuller details cf. the notes on each passage. The follow- ing books should be consulted: Bp. Lightfoot, Zhe Christian Oiinisiry >| Elort, he (|Christzan’' Lcclesia) CC. x10) Xie 3) evatchs The Bampton Lectures, 1880; Lindsay, The Church and the Ministry in the Early Centuries, 1903; Lowrie, Zhe Church and its Organisation (based on Sohm’s Kirchenrecht), 1904 ; Harnack, Constitution and Law of the Church, Eng. tr., 1910; Swete, Zhe Early History of the Church and Ministry, Essay I1., 1918 ; Gore, The Church and the Ministry, c. v., 1919; Headlam, Zze Bampton Lectures, C. il., 1920. For the previous use of the words éxicxoros and rpeoBirepor in connexion with religious officials, cf. Deissmann, 2.S. s.vv., M.M. s.vv.; Gore, ubi sup., ed.2, Note K. Theology.—(i) The conception of God is mainly that of the O.T., with the sense of His Fatherhood deepened by the revelation of Christ, and with more abstract qualities emphasized, perhaps through the influence of Greek philosophy upon Jewish thought. In essence He is One only (I 2° 64): a God of life (I 3 41°): the Happy God ({ 1"): immortal, invisible (I 6116), In manifestation He is creator of all things (I 4*), holding them in life (I 61), giving them bountifully for man’s enjoyment (I 61’). He is father of men, willing all to be saved (I 2+): true to His promises (Tit 12): the King of all the ages (I 11" 616): revealing Himself at His own times (idéors xarpots, Tit 1°): Christians are His elect (II 2!°, Tit 11): He is their saviour in the fullest sense (I 41°): the Church is His family (I 3°, II 21° 1%): its ministers are His slaves (II 274), His stewards (Tit 1’, I 14), His “men” (I 644, II 317?): He issues His commands to them (xar’ éirayny, Lux) Tit '1®): He gives them His) gifts (If)1%"):| Heis the source of grace, mercy, and peace (I 17, II 17, Tit 1*): the giver of repentance to those who have gone astray (II 2?°): the object of hope (I 5°): the future Judge (cf. I 5”). (ii) The conception of Christ is primarily that of the Jewish Messiah—Xprortos Incots almost always, “Incots Xpucros rarely, never “Incots alone or Xpuords alone (cf. Harrison, p. 57)—but the Messiah as one with God in His universal love and work ; perhaps also modified by an intentional contrast with the deified XXxil THE PASTORAL EPISTLES Roman Emperor (Tit 2° note). He is thought of as existing before all time (II 1°): His earthly life was a manifestation (I 31°), a coming into the world (I 11°); yet He was truly man, able to represent all mankind before God (I 2°). His teaching is perhaps referred to (I 6%): His true confession before Pontius Pilate (I 618): His self-sacrifice (1 2°): His atoning death (Tit 21). But He is mainly thought of as the Risen Lord; the mediator between God and man (I 25); the saviour, the source with the Father of grace, mercy, and peace: the giver of wisdom (II 2”): the source of life itself (11.1! 1°): the inspirer of courage (II 2°) : the object of our faith (I 116) and of our hope (I 11): for whose final appearing Christians long (II 48), because He guards safely our deposit (II 1!2), and with the Father will be the righteous Judge, giving the crown of righteousness to the righteous and rewarding the wicked according to their deeds (II 118 4°14). He is called “the glory of our great God and Saviour,” or perhaps ‘‘our great God and Saviour” (Tit 218 note). (iii) To the Holy Spirit there is little allusion ; He may be referred to in I 3!6 as the inspirer of Christ’s perfect life. He is the source of the inspiration of Christian prophets (I 4!): to all Christians He is the source of the renewal given in Baptism (Tit 3°), and the indwelling power which enables them to be loyal to their trust (II 114). Date.—On the assumption of the Pauline authorship the date must be subsequent to St. Paul’s imprisonment at Rome and before his death, and will fall between a.D. 60 and 64. But deferring this problem, the evidence is very uncertain. Any date between 60 and 115 is possible; between 60 and go probable. External evidence.—The surest starting-point is the rejection of their Pauline authorship by Marcion. This implies their exist- ence and their attribution to St. Paul by others before A.D. 140. About the same date they were included in Syriac and Latin versions. Further, there are striking coincidences with their language to be found in the Epistles of Ignatius and Polycarp, which make it probable that they were well known before .p. 115. There are again possible reminiscences of their language and a real sympathy of tone between them and the Epistle of Clement, A.D. 95. (For reference, cf. von Soden, Hac.,p. 151; Zhe New Testament in the Apostolic Fathers, p. 137 ; Harrison, pp. 177, 178; Von der Goltz, Z: und U. xt. iii., pp. 107-18, 186-94.) _Lnternal evidence.—(a) Church organization. — A regular ministry of at least two grades is already in existence: the presbyters are salaried: they are liable to discipline: they form — a higher grade to which deacons may be advanced: the position of émioKomos is already an object of desire; only those who are INTRODUCTION Xxill not newly-converted may be appointed to office. There are many widows, some of more than sixty years of age; some have already been untrue to their profession. This implies a Church of some years’ standing, but is possibly consistent with a period of twelve years, which may have elapsed between the first founda- tion of the Ephesian Church by St. Paul and his imprisonment at Rome. On the other hand, the uncertainty of the exact position held by Timothy and Titus, and the uncertainty of the relation of the érioxomos to the mpeoBirepo, and the need of regulating the worship of men and women, are quite different from the situation implied in the letters of Ignatius, and point to a date not later than the 1st century. The need of the enforcement of prayer for the Empire points to a time before Clement’s letter. (6) Relation to the outside world.—The chief danger of false teaching comes from Judaism ; there are also traces of Gnosticism, but in an incipient form, not nearly so developed as in Marcion. , The Church is settling down to play an active part in the world: | it prays for the Empire; its members are encouraged to loyalty and active service as citizens; the characteristic of Christian life embodies all the virtues of Stoicism: ‘‘The writer is a type of the time when the ethical voice of a noble Hellenism and the Roman instinct for organization are uniting themselves with the Christianity which had sprung as religion out of Judaism” (von Soden): the notes of the Christian character already found in the Corinthian Church in the time of Clement of Rome (c. 1) recall those of these Epistles. Some of the best illustrations of the writer’s meaning are to be found in Ignatius or Tertullian or Cyprian (cf. notes on I 2!5 522, Tit 38): but there is no indica- tion that those imply customs which had arisen in the znd century. Tertullian often adds cautions to guard against dangers which might arise from the language of the Epistles ; cf. Tert. de Idol. c. 8: ‘‘cavere debemus ne quid scientibus nobis ab aliquibus de manibus nostris in rem idolorum postuletur.” J. 12: “ut non usque ad idololatriz affinitates necessitatibus largiamur.” Zé. 15: “subditos magistratibus ... sed intra limites discipline, quousque ab idololatria separamur.” In the same way a com- parison of the advice to slaves in I 6!:? as compared with that in Ignatius and Polycarp points to an earlier date. (c) Literary dependence.—(a) The Gospels.—There is no refer- ence to the existence of written Gospels: in I 5!§ a saying recorded in St. Luke’s Gospel is quoted; possibly as Scripture, though probably not (vzd. note): I 6% possibly implies a collection of the Lord’s discourses, and Q may have been known to the writer; but the coincidences with the Gospel sayings are quite explicable as due to oral tradition. The more striking are: XXIV THE PASTORAL EPISTLES I 26 (=Mk 10%), 48 (=Lk 18°), 55 (= Lk 297), 538 (=Lk 107; Lk agrees verbally, Mt differs), 61719 (=Lk 1270-21), IT 2! (=Mt 728), IT 418 (= Mt o) liter?’ ( == Miki 7?) Skiers (=Jn 3°). The Johannine phrases 7\Gev eis tov xoopov, I 1% epavepwby ev capki, I 31°, are found in quotations from “ faithful sayings” or “hymns.” (6) The Lpistles—There are many coincidences of thought and language with St. Paul’s Epistles, especially with Ro., 1 Co., Eph., Phil. Nearly all the reminiscences of the O.T. are of passages quoted by St.~Paul: I 2%, cf. 1 Co 11°: I 2! ef. 2-Co. 118s) 1 5) cre Coma Selon (ch Ro 12": 11) 2) chee Tit 114, cf. Col 272; Tit 2°, cf. Ro 274. Frequent coincidences occur with St. Paul’s own language: with ) Ro.:) Dir} Me Ror6e sm RO 3 Te RO. eee at oe USK E ES Tl \r? = Rowe 1 Rost inte RO nl? to oe Tse R OIklb oli lbes R olga git Tititt see Ronse r1 ies ROVTAC ts oh Rae with 1 Col?) TD 14-18 11) (Cotgeayrs e242 Si Co ara eee T Coposeiens TU GOMoueys = th On ae Thiet? Say oto Ga lit ear 0 oe with 2 Co. sD a}t=10: Gouge, with Eph); I: 13 = Ephi4g?s\11o1? ph 1412": Dit 2 eee Hite’ = Hohe. with Phil: tas 2P bilson Of these, one or two passages (I 2’, II 4°, Tit 12% 35) suggest the possibility of conscious literary imitation ; but they, like the rest, are consistent with a general acquaintance with the Pauline language. They certainly imply a date when these Epistles were well known, and in II 2!-18 we have a faithful saying formed out of Pauline phrases. For a fuller list of coincidences, cf. Harrison, pp. 167-175; but many are included by him which are probably accidental. The relation to 1 Peter is less clear. x1 Ti and Tit both deal like 1 P with the duties of family life and of obedience to government; I, like 1 P, deals with the dress of women with some linguistic similarity, but not sufficient to suggest depen- dence. Tit has also many points in common with 1 P: “the peculiar people” (Tit 214, 1 P 2%): salvation by baptism (Tit 3), r P 1° 374): the stress on hope, on redemption from lawlessness (Tit 244, 1 P 118). Cf. Dr. Bigg, ZC.C., p. 21, who believes in a conscious connexion between Tit and 1 P; von Soden, Handc., p. 174, who thinks this also true of 1 Ti; and Harrison, pp. 175-6. But it is doubtful whether there is more than the use of current Christian language ; there may be a common dependence of each on some earlier Christian manual of duties; and as between the INTRODUCTION XXV two, there is no clear mark of priority. The only certain indica- tion of date from literary dependence is that the Epistles are later than the second and third groups of Pauline letters. Authorshif.—In face of the many points of connexion with - the Pauline Epistles, the alternative theories of the authorship resolve themselves into two. (a) They were written by St. Paul, after the other letters, all late in his life, 2 Ti in the face of death. ‘These are my last | instructions to my most trusted sons.” This theory is consistent | with the possibility of later additions to the original letter. (6) They were written at the end of the 1st or beginning of the znd century by some Pauline Christian anxious to guard against false tendencies of teaching and a low standard of life; for this purpose writing in Paul’s name in order to strengthen his own authority, and perhaps incorporating genuine fragments of ~ Paul’s letters. This would scarcely have been regarded as a © forgery, but only as equivalent to saying, ‘‘This is what Paul — would say to you, if he were now alive.” The farewell address of St. Paul to the elders of Ephesus Ac 2017-88, has many points of contact with the Past. Epp. They would be a natural sequel to it by St. Paul himself, or it might have been taken by an imitator as a model on which the Epistles were framed: cf. the appeal to his own past sufferings (Ac 201% 23, 2 Ti 3! 4”); his anticipation of future false teachers and apos- tasy (2079, 1 Ti 41, 2 Ti 31); his eagerness to fulfil his course and his ministry (2074, 1 Ti 11? dvaxoviay, 2 Ti 4” dpdpov): his sense of his independence (20**: *4, 1 Ti 6”): his stress on “the church of God,” ‘‘the peculiar people” (2078, 1 Ti 315, Tit 214): the interchange of zpeoBvtepo. and ézicKoror: his deposit with God (20%, 2 Ti 1”): his stress on the true use of money (20°, 1 Ti 6% 10. 17-19), Hither they are genuine “letters” or artificial ‘‘ Epistles ” (like the Avs Poetica of Horace): the nearest analogy to their form is the letter of Ignatius to Polycarp, which strongly favours the first alternative. External evidence.—The evidence of Church writers is the same as for the other letters of St. Paul. They are all quoted as St. Paul’s by Irenzeus (¢. Her. Pref. i. 14. 7,1v. 16. 3 (1 Timothy)): lil. 2. 3, iii. 14. 1 (2 Timothy); 1. 16. 3 (Titus)). They were in- corporated, with St. Paul’s name embodied in them, in Latin and Syriac Versions of the 2nd century: their existence is almost certainly implied by coincidences with their language in Barnabas, Ignatius, Polycarp (cf. WZ. tx Apostolic Fathers, pp. 12-14, 71-73, 95-98), and probably in Clement (ef. Harrison, p. 177), so that it is probably carried back to a 1st XXV1 THE PASTORAL EPISTLES century date, when a mistake about their authorship is unlikely. No other author’s name has ever been suggested. On the other hand, there were doubts from early in the 2nd century. The Pauline authorship of all was denied by Basilides and Marcion (Tert. adv. Marc. v. 21); that of 1 and 2 Timothy by Tatian, who accepted Titus (Jerome, Prol. ad Titum), and by other heretics, ot dro rGv aiperéwv Tas rpos Ty.d8eov aderovow émuatoAds (Clem. Alex. Strom. ii. 11). This may have been due, as Tertullian, Clement, and Jerome assert, to dislike of their teaching ; or to sonie special source of knowledge, such as Marcion seems to have had about the destination of the Epistle to the Ephesians. Dislike of the doctrine would naturally have led Marcion to treat them as he did the other Epistles, erasing sections rather than repudiating the whole. Internal evidence.—The Pauline authorship is not only stated in the Salutation of each letter, but in 1 and 2 Timothy is implied in constant personal references either to St. Paul’s own life (I rll. 1216 27, [] 13 1.121518 310 468.918) or to his relations with Timothy (I 1318 314 46-16 £23 612.20, [J 15.18.18 1 310. 11, 14), These references spring out of the situation; they are natural to | an old man entrusting an important task to a younger; they correspond with the traits of St. Paul’s character as seen in the earlier letters. There is the same practical wisdom, the same sense of the dependence of character on doctrine, the same self- consciousness recalling his own unworthiness, asserting his own commission, bursting out into doxologies, dependent on the affection of others, trusting them with great tasks, very sensitive to any failure in loyalty to himself, very confident of Christ’s protecting grace, with loving eyes fixed on His appearing. The references are equally true to the character of Timothy as known elsewhere ; he is young, not strong in health, timid, needing self- discipline, needing also encouragement and reminder of all that has prepared him for his task, of all his past training and loyalty, yet withal a ‘‘genuine” and “loved” son whom he can trust. Cf. Ro 167! 6 cuvepyds pov: 1 Co 4" réxvov dyamnrov Kal minrov ev kupio : 161° Bremere iva apoBus yevytat mpos buds, TO yap épyov Kupiov épyalerar ws éyw: Phil 22°22. The personal references to Titus are much slighter, 1° 3!% 13: a comparison of 2 pundels cov mepippoveitw With I 4! undets cov tis vedrntos Katadpoveitw, and the absence of €Aeos in the salutation, perhaps imply an older and stronger man ; and this corresponds with the impression con- veyed in t and 2 Co. (For a careful examination of these personal references, cf. Parry, c. 2.) The doctrinal background is essentially Pauline. The “goodness” of all creation (I 44, Tit 115), the universalism of salvation (I 21-7), the Divine initiative in it (II 1%, Tit 3°), the j ' ee an ad INTRODUCTION XXVI1 Divine overruling of the world and its history (I 117 6%, Tit 13), the conception of Christ’s nature and work as the Risen Lord ( I 3!° II 28), the thought of the Church as a family (I 31-5 31) and as the inheritor of the promises made to the Jewish nation (Tit 214), are no longer discussed, but are all implied as the basis of Christian life. There is the same stress as in Col. and Eph. on the importance of a regulated family life: in one respect, indeed, there is a difference ; here younger widows are advised to remarry, in 1 Co 7°% 4° all widows were advised to remain unmarried, but that passage recognized the widow’s freedom, and that advice was given under the expectation of a speedy Parousia of Christ. As we have seen (p. xv), there has been an advance, a change towards a more regulated life, a closer intercourse with the heathen world; but this would be quite natural in one who was a Roman citizen and brought up in Tarsus, a centre of Stoic Teaching. Equally Pauline is the stress upon organization and discipline. He had impressed this upon his churches from the first (1 Th 512-15, 2 Th 3°14): he had called upon the Corinthian Church to join in the severe exercise of discipline (1 Co 5°): in his estimate of spiritual gifts he had ranked those that were organized, regular, that made for edification and for peace, above the more showy and emotional (1 Co 1278 141-88); the ministers were regarded as gifts of the Ascended Lord to the Church (Eph 4"). He is the Apostle of Subordination no less than the Apostle of Christian freedom :1 these Epistles are (as Sir Wm. Ramsay has said) only an expansion of the message sent to Archippus, ‘ Take heed to the ministry which thou hast received in the Lord, that thou fulfil it” (Col 41”): and such stress would naturally increase with the prospect of his own death (cf. Mk 3° 14). The details of the organized ministry correspond with those of Ro 16! (deaconess) : Phil 11 émurkdrous Kat dvaxovois: cf. 1 Co 1615, Col 417, Ac 1423 2017. 28, unless (which is unlikely, cf. p. xx) the single bishop constitutes a separate grade. The position of widows is more defined than in 1 Co 7; but it is apparently being regulated in a very early stage, and Ac 6! 9** bear witness to the eleemosynary care for widows, and to their charitable activities, in the earliest days of the Church. The style raises a more difficult problem. There are slight differences between II and I and Tit., II being more intricate in structure and often less clear in expression; but this is not more than is due to a difference of mood, and is very parallel to the difference between 1 and 2 Th. The style of the three may therefore be treated together, and clearly it is more like 1 é\evOepia and its cognates occur twenty-eight times in the earlier Epistles, vrorayy and its cognates twenty-two, XXVlil THE PASTORAL EPISTLES that of St. Paul than that of any other N.T. writer, if it is compared, as it ought to be compared, not with either the argumentative parts of previous letters (e.g. Ro 1-9, Gal.) or the parts written under strong personal provocation (2 Co 1-7, 10-13), but with the more quiet and practical sections (e.g. Ro ro-15, 2 Co 8. 9). There is the same basing of practice upon doctrine, the same personal touches with references to his own past life, the same sense of his own responsibility, a similar fondness for adapting O.T. language, a similar use of Rabbinical Haggada and of quotations from classical writers (I 44, Tit 11%), the same love of oxymoron (Céca réOvyxev, I 5°: apyat pavOdvovar (6. 18) ért xatractpopy tav axovovrwv, II 2'4), the same play on a word and its cognates (I 1° 6 vouos... vopipwos .. . avopno: I 11116 éricrevOnv, riorov, amiotia, Tic Tews, mioros, murtevew : I 617-18 zNovolois, tAovVTov, tAOVTIws, tAOUTELY év épyows xadots), the same ‘Hellenistic’ idiom rather than that of literary Greek. But the vocabulary offers striking differences. About 850 words are used: of these over 170 are not used in N.T. writers, over 300 (including these 170) | er not in the earlier letters, only about 50 are common to St. — Paul and the writer alone; again, where 1 and 2 Th. show 8 amas Neyopeva to a page, Gal. Ro. 1 and 2 Co. from 11 to 12, Phil. 13, these Epistles show from 19 to 21. St. Paul shows, indeed, always a great choice of vocabulary and fondness for different groups of words at different times: thus of the words that he uses (about 2500), 1257 occur only in some one Epistle ;} and whereas the proportion of dma Neyopueva is 1 for 1°55 verses in these Epistles, in 2 Co. it is 1 for every 3°66, in 1 Co. 1 for 5°53.2 Much is due to a difference of subjects treated, and a somewhat similar but scarcely an equal variety has been shown to exist in Shakespeare (Lxposttory Times, June 1896, p. 418) and in the different parts of Dante’s Divina Commedia (Butler’s Paradise, p. xc). But the difference ex- tends beyond mere words, it includes many stereotyped and technical phrases ; cf. p. xvi, and add “Incot % édris jay (I 1), Thv Kadynv otpatetay (I 1!°), Karpots idiors (I 2°), 4 Texvoyovia (? 21), ro rns eboeBeias pvotypiov (3'°), 7 evepyeoia (2? 62), H rapabykn (67), » rod diuaBdrov mayis (I 3%, II 26), 6 rod Geov dvOpwros (II 31", cf. I 61), cada epya (passim), and formulas of quotation (uo7ds 6 Adyos). Further, the same thought is ex- pressed differently, zapaéyjxn takes the place of zapddoats, trotimwots Of rizros, rupotebat of dvovodcba, & viv aidv of & aidv otros, xdpw éxew Of edxapioretv, Seamorys Of Kpuos, 80 Hv 1 Ueber die Sprache in den Pastoralbriefen, von Dr. F. Torm, Zisch. NT Wissenschaft, 1918, p. 229 sqq. 2 Kolling, af. Wess, p. 51. ae INTRODUCTION XXIX airiav of wore, duo and dpa: there is no use of av, avi, éumpoo ev, éws (prep.), o7ws, ctv (a few compounds of ctv), dozep, all of which are fairly common in St. Paul. This linguistic argument against the Pauline authorship has been greatly strengthened by the proof that the vocabulary shows a much greater approximation to the vocabulary of Christian and other writers of the 2nd century than to that of the earlier letters. Thus of 175 dag Aeyoueva in these Epp., 61 occur in the Apostolic Fathers, 61 in the Apologists, 32 of which are not in the Apostolic Fathers, making 93 in all (Harrison, pp. 68 ff., 150, 151); and 82 words which are not found either in the N.T. or in these Christian writers are found in Pagan writers of the 2nd century (7. p. 161). This though very striking is not quite convincing, as these Epistles may have influenced the Christian writers, and as there is no evidence that the words are not earlier than the 2nd century. The conclusion is difficult. There is no word impossible to St. Paul, no word not natural to him. There are indeed three words which soon acquired a technical ecclesiastical meaning, BaOucs, vedduTos, aiperikds, but it is doubtful whether any of these has that meaning here; they are on the way to it, but have scarcely arrived. Much change of vocabulary, including even particles, is due to the kind of letter, not argumentative or impassioned but full of practical warning and guidance, not written to churches or to private friends but to close intimate fellow-workers (this would explain the use of stereotyped phrases) ; much may be due to lapse of a few years tending to introduce fixity of phrase and formula; something, perhaps, to the freedom used by the amanuensis,—it is a natural suggestion from II 4!° (if that is a part of the whole letter) that St. Luke was the amanuensis of 2 Ti, and there is a considerable quantity of Lucan non-Pauline words in all these Epistles (cf. Holtzmann, p. 96, who quotes 34, including &’ Hv airiav, Ov tpdmov, éxt wXelor, Cwoyovety, éripaiverOat, cwppootvy, piravOpwria); but I doubt whether St. Paul would have allowed much freedom to an amanuensis. Some of the draf Aeyoueva are also semi-quota- tions from faithful sayings, from liturgical doxologies and hymns, very possibly from existing manuals on the qualifications for various offices. ‘The argument from style is in favour of the Pauline authorship, that from vocabulary strongly, though not quite conclusively, against it. [For the arguments against, cf. Holtzmann, PB. i. § 7; Nageli, der Wortschatz des Apostels Paulus, pp. 85-88, Gottingen, 1905; Moffatt, Zztrod. to V.T., 1911; Harrison, Ze Problem of the Pastoral Epistles, 1922 (far the most thorough, making previous discussions out of date): for the arguments for, cf. G. G. XXX THE PASTORAL EPISTLES Findlay in Sabatier, Zhe Apostle Paul, 1891; James, Zhe Genuineness and Authorship of the Pauline Epistles, 1906; P. Torm, “‘ Ueber die Sprache in den Pastoral-Briefen,” Zéschr. fur NT Wissenschaft, 1918, p. 225.] | The vocabulary in all the letters, and the impression, especi- ally in 1 Ti, of a comparatively late stage in Church life, favour a late date; on the other hand, the lapse of years since the earlier letters and since the foundation of the Church at Ephesus, combined with the quickness of development which marks the early growth of a religious community, especially when face to face with other organized religious communities, as the Christian Church was face to face with the Jewish synagogue and the Pagan mysteries, make it possible to place these letters within St. Paul’s lifetime, at any rate on the assumption that he was released from the first Roman imprisonment ;! and the personal notes embodied in the substance of the letters, the doctrinal assumptions, the stress on character and ordered life, the in- corporation of the best elements of Stoic morality, are all in favour of St. Paul. In this Commentary the whole of the Epistles are treated as coming direct from St. Paul’s hand; that is what their author intended, whoever he was. But the strength of the case against them, especially as presented by Mr. Harrison, is doubtless very great, and every student should carefully examine his reconstruction of them as represented in his Appendix IV. He will see at once the extent of the non- Pauline vocabulary, the dependence of the author on Pauline phrases, and the possibility of separating genuine fragments from the rest. Yet he will feel also the artificiality of the way in which Pauline phrases are borrowed and often slightly altered, the great improbability of the invention of such a detail as I 528 (unkére BOpordre. . . . doGeveias), and of the separation of IT 418-45 1 The question of the release of St. Paul from the Roman imprisonment of Ac 28 is not of primary importance with regard to the authorship of these letters. For (i) either on the supposition of the Pauline or of a non-Pauline authorship it is possible that 2 Ti 4°?! (for which the release is mainly needed) consists of notes written at a different date and incorporated afterwards, whether intentionally or accidentally, by a later editor or scribe. (ii) The arguments from the state of the ecclesiastical organization and from the vocabulary would still remain. Yet there seems no valid reason for doubting the tradition that St. Paul was released. It is a natural inference from Ac 28* (cf. Parry, p. xv); it is at least a possible, though perhaps not the most probable, inference from Clem. Rom. i. 5, éwi 7d répya rijs ducews éMOwv : it is the natural interpretation of the Muratorian Canon, ‘‘ profectionem Pauli ab urbe ad Spaniam” ; and if Dr. Gifford (Speaker's Comm., Romans, pp. 24-29) is right, as seems very probable, in treating Ro 16 as a letter written by St. Paul to Rome after his release, with messages to the friends whom he had made during the two years’ imprisonment, this supplies first-hand evidence of contemporary date. INTRODUCTION XXX1 from 20. 214 if they were parts of one genuine letter carefully pre- served because it was genuine. Yet neither for problems of | doctrine nor of exegesis is the question of primary importance ; if. they were not written as they stand by St. Paul, they probably in- corporate some earlier notes of his (v. zzfra, p. xxxil) ; the whole was written by one who thought himself a devoted follower of St. Paul, whose mind was steeped in the very language of St. Paul’s letters, who has tried to express his spirit ; and this attempt was accepted by the Church as true to its memory of what St. Paul had been and taught. They may seem to lay more stress on a regulated life and an ordered ministry than the earlier letters ; but those letters showed him from the first conscious of the need of such regulation, and the consciousness grows with | each letter; the regulation of community life in x and 2 Th. is followed by that of citizen life in Ro., of family life in Col. and Eph. (cf. W. Lock, Sz Paul, the Master Builder, c. 4). As the thought of the imminent Parousia recedes before the sense of the work to be done in the world and the sense of the reality of the abiding Presence of Christ in the heart, so the problem of the Christian society to the world around it becomes more pressing. ‘The experience of many a missionary in China or in India in the present day shows how quickly the converting missionary has to organize and regulate his group of converts (cf. T. M. Lindsay, Zhe Church and the Ministry, 1903, p. 139). All the letters are a sufficient proof that the mystic who lives ‘‘ in Christ,” in whom ‘‘ Christ” lives, is also the practical statesman, caring for all the Churches, providing things honest in the sight of men; the chief message of him who was constrained by the love of Christ has been defined as loyalty to the Christian society (cf. Royce, Zhe Problem of Christianity); and this picture of the man and of his message is reproduced in these letters. Integrity.—On the theory of Pauline authorship there is a priori little reason to doubt the integrity. A private letter by an Apostle would naturally be preserved entire; yet when it was first made public and canonica] an editor might add his com- ments and illustrations and bring up to date some of the regula- tions. Thus Professor C. H. Turner (Zzaugural Lecture, Oxford, 1920, p. 21) conjectures that zuords 6 Aoyos, which occurs in all three letters, is an editorial note; so might be the illustrations of individuals introduced by av éorw, I 17°, II 248. It is also quite possible that fragments of other letters should have been com- bined, whether intentionally or accidentally, at the end of the genuine letter. On the theory of the non-Pauline authorship of the letters as they stand, the problem will differ in each, according as the later XXXI1 THE PASTORAL EPISTLES editor has or has not attempted to incorporate earlier Pauline fragments. Each letter must therefore be considered separately. 1 Zimothy.—Assuming the Pauline authorship there is no con- clusive reason for treating any part as a later insertion. Yet the formula zicrds 6 Adyos, 11° 3! 4°, and the illustration introduced by dv éorev, 17°, may be editorial notes: so possibly the additional note about dvaxévor and the reasons alleged for it in 3)? 18 (7.6. Suaxovyncavres and Babudv) 61° (7.5. dremAavyOnoav) ; also the whole section 5916 the regulation of the viduate, the section which more than any other suggests a late date; and the apparent reference to future false teaching in 41°; and the allusion to_ “knowledge falsely so called” in 6”°, Assuming the non-Pauline authorship there is less ground still for doubting the integrity, though it is almost incredible that 117-16 573 are not genuinely Pauline; and von Harnack, who dates the writing of the Epistle between go and too, still regards the sections on the bishops and deacons (c. 3), and the discipline over the presbyters (c. 5), and the last verses (617-1), as additions of a later writer between A.D. 140 and 150 (Chronologie, i. pp. 480- 85). Critics have separated a genuine Pauline letter in 11-10. 18-20 4l-16 63-16. 20f (so Hesse, quoted by Moffatt, Z.V.7:, p. 406), or even two, one written from Corinth (12 18-20 21-10 412 51-3. 4c-6. 11-18. 19-23. 24.) and one from Caesarea (11217 31416 4l-ll. 13-16 g7f. 617-19 po-1l 62-16. 20. 21) (so Knoke af. Moffatt, 2c.). But such re-arrange- ment is most unlikely, and the uniformity of style is almost conclusive against such hypothesis (so Moffatt, c., and Harrison). There are, however, very possibly some dislocations of the text. Ewald would transpose 1°!! and 1171’, and place 344-46 after 6%, but without any necessity. More probably 6!7-!9 should follow or precede 6! 2, 528 might follow 4, 516 after 5% Parry would arrange the section 53-9 in the order 3 * & 7 5. 6. 9, 2 Zimothy.—The Pauline authorship of the whole Epistle as written at one and the same time in its present form is open to two objections: (a) Throughout the whole two different thoughts are intertwined; the one, ‘come and join me at Rome,” the other, “ Do your work as an Evangelist at Ephesus and hand on your work to others.” ‘These are not really inconsistent, as the absence from Ephesus for a visit to Rome may have been the reason for the command to hand on his teaching to others, and the advice about the nature of the teaching may be meant chiefly for those who were to take Timothy’s place. But the possibility remains that two letters have been combined, one private and personal (4°?!) to which the personal greeting belongs (22%), the | INTRODUCTION xxxiii other more general and pastoral (1!-48) to be communicated to others with the plural greeting (72). If these two are separated the apparent inconsistency disappears. (6) But, further, there are great difficulties about the unity of 49-21, It is difficult to fit the allusions into St. Paul’s life, as known from the Acts, and there are inconsistencies within the paragraph itself. The command in #! seems scarcely needed after that in °, ! scarcely consistent with 7!; the double salutation in 22 needs explanation. It is therefore most probable that an earlier note, or perhaps more than one earlier note, from Paul to Timothy, has been, whether intentionally or unintentionally, added to the main letter at the end, as apparently Ro 16 was added to 1-15. The most probable suggestion is that of Mr. Harrison (P. £%p.), who distinguishes three separate notes written at separate times, which can be fitted into the structure of the Acts: (yee ieee 20.1418 written, ‘by, ot. Paul, whiletin? Macedonia (Ac 19”), after visiting Troas (2 Co 2!*) on the third missionary journey, to Timothy after he had returned from Corinth to Ephesus. This is possible, but it is hard to account for the separation of the two parts of one short note 13-15. 20. 2la when reproduced. (For a very similar reconstruction, cf. McGiffert, Christianity tn the Apostolic Age, p. 409.) (ii) 1617-16" written from Ceesarea (Ac’ 2375), )the ‘first defence referring to Ac 22!, the Lord’s standing by him to the appearance in Ac 2311, This is the least happy suggestion. The verses include what is called elsewhere (p. 28) the non-Pauline meaning of tAnpodopy?y, and St. Paul could scarcely have ex- pected any one to stand by him on the occasion of Ac 221, (iii) 9 10. 11. 12. 21, written early in the imprisonment at Rome to Timothy at Lystra, pressing him to come quickly. This leaves the apparent inconsistency between !° and 7} still existing. Without feeling entirely satisfied with all these details, I am inclined to think that %?2* consists of earlier notes, and to | regard the whole Epistle as Pauline, 1-48 written from Rome, during a second imprisonment, 4°? at some earlier times. Those who treat the present form of the letter as due to a later editor still think that it retains some earlier Pauline frag- ments besides those in 4%?2. Various suggestions will be found in Moffatt (Z.V.7., p. 400); but Mr. Harrison’s is again the most probable. He treats the following as a farewell letter to Timothy, from St. Paul at the end of the first Roman impris- onment, after his final trial and condemnation: 11 2-16-18 310.11 418, But the allusions to Timothy’s childhood and parentage (15 314.15) seem at least to carry their own credentials, and these to outweigh linguistic differences. c XXXIV THE PASTORAL EPISTLES Titus.—On the theory of Pauline authorship there is no reason to suggest editorial redaction or dislocation by scribes. Some who ascribe the letter to a later editor think that genuine Pauline fragments are embodied. Von Soden finds Pauline materials. in “1! 312-38 3) McGiffertivin (159 \ah4 444% aries only in the short address HatAos Tir and 3!*!, which he regards as written by Paul from Western Macedonia (Ac 202), perhaps having already preached in Illyricum (Ro 151%), to Titus who is still at Corinth on the mission of 2 Co 21°, and who on the receipt of this letter joins him at Nicopolis with the good news of 2 Co 77, which led to the writing of 2 Co 1-9. But this ignores the implication of 2 Co 7° 8! 92, that the whole of 2 Co. was written from Macedonia, and it is difficult, though possible, to reconcile it with Paul’s intention to spend this winter at Corinth, 1 Co 16%, It is also noticeable that these four verses contain six words or meanings which are non-Pauline, vopuxov, reirw, ot HeéeTepol, KaAG épya, mpolcracOar (meaning), akap7rou (meaning). If the linguistic criterion were conclusive these verses would have to be condemned. Order of composttion.—On the theory of Pauline authorship 1 Ti. and Tit., in both of which St. Paul is free to move about, clearly precede 2 Ti. when he is a prisoner in expectation of death. Tit. perhaps preceded 1 Ti. as simpler and dealing less with organization, but they may well have been written about the same time, the differences being adequately explained as due to the different circumstances of Crete and Ephesus. Those who accept the theory of a later editor generally prefer the order 2 Ti., Tit.; 1 Ti. (ch von Soden, pp. 154 ff. ;)\Moftan, Lit. N.T:, pp. 559-60). The chief reasons urged are (i) the © greater number of personal allusions in II, and the fact that the earlier notes in 4°”? have been annexed to it point to its being nearer to the lifetime of St. Paul; but the whole circumstances are more personal as between Paul and Timothy, and the position of the notes may be purely accidental, the work of a scribe. (ii) The greater definiteness in describing the false teachers in Tit. and I, and the greater severity in the way they are treated, e.g. contrast IT 274 4? with Tit 341179 = but) the passagesuinmun are not dealing directly with teachers but with tendencies, those in Tit. and I with definite persons. The references to Hymenzus I 1° II 218 do imply greater severity, but these may be notes added later (cf. p. xxxi). (iii) Possible literary dependence of Tit. and I upon II and upon 1 P, eg. I 1* 47%) Tit; 3?) upon) [lye ae pone I 4' upon II 31 (von Soden, p. 155), and again Tit 2°° upon 1 P 2i6l6, 59 upon Tt LPs) 4) 12? pon eis eee me t P 3182 (von Soden, p. 174): but in no case is there INTRODUCTION XXXV proof of literary dependence, they may all be independent treat- ment of similar subjects; nor is there any clear proof of the priority of 1 Peter. TEXT, The authorities for the text are the same as for the other Pauline Epistles, except that these Epistles are lost from B and that we have a commentary by Jerome on Titus. It will be sufficient to refer for the main problems to Sanday-Headlam, Romans, Introd. § 7, and to the articles by C. H. Turner in Murray’s J//, Bibl. Dictionary, and by J. O. F. Murray in H.D.B. Suppl., who has a careful examination of the Syrian readings in 1 Timothy, and to B. Weiss, Zexthkrittk der Paul. riejey Leund Ux. 3. An examination of the variants quoted in Tischendorf or in Souter shows that by far the greater number are unimportant and almost accidental. Even these are interesting as illustrating || the habits and aims of scribes. Some are purely accidental, e.g. omissions through désovoréAcvtov, I 37, the whole verse, I 412 ev TLOTEL, EV sae changes in the order of words, I 2! dudacxew de yuvaiki, 314 rpds oe €XOety: mistakes in the division of words, I 316 cpodroyotpevias, IL 217 yayypaliva, Tit 27 wavras éavtov: mistakes through similarity of sound, I aa mpooKhjow for mpockrow, I 620 II 2! xawogduvias, yaoi II 13 ot ov KakoT@rabncov, cvykaxorabycov, II 41°16 Tit 1° 31% Aedrw, Airo: mistaken reading of letters, so perhaps ] 316 eds for 6s. Others are semi-conscious reminiscences of cognate passages, I 1! érayyeAiav from II 1!: I 1! evduvapodyte fromyPhilea sichan ts add oddw from Ro 1627: I 27 wvevuare from Jn 473: I 518 Kknpooes from 1 Co 9°: THS tpopys from Mt 1o!: II 17 dovAeias from Ro 8; Tit 14 add €Acos from I 17, II 12.. Others are more conscious attempts to improve the text: sometimes to make the construction clearer, I 13 om. xa@sds: I 3 add oe: I 32° 6 and perhaps Oeés for 6s: I 6” insert djAov or dAnGés: II 4! kara for xa: sometimes to substitute a more usual word, I 14 Cy7yces for ex(ntyoers: I 112 tov mpdrepov for 76 mpotepov: I 61! rpavrynra for mpaimaberav: I 6!° Cworovovvtos for Cwoyovotvtos: I 619 aiwviov for ovtws: II 3! ra iepa for tepa: Tit 2° oixovpovs for oikovpyovs, or a more usual form iva cwdpovilwow, Tit 2* A desire to enforce a moral duty may possibly underlieI 5° speret, instet, for sperat, instat., to avoid a harsh prayer, II 4! drodwce for dzroduin ; to enforce dis- cipline Tit 3!° om. kai devrépay ; and to emphasize a doctrinal truth I 316 Geds for 6s: but see above for this. Some later scribes of the minuscules add facts apparently from apocryphal sources, e.g. II 3H & bua tiv Oékrav exafev: II 4)? Aéxrpav tH yuvatka adrod Kat XXXVI THE PASTORAL EPISTLES Sipaiav, or later ecclesiastical rules, Tit 19 wy xeiporovety Siydmovs pnde Stakdvous avtovs Tovey pode yuvaixas exe ex duyapias’ pnde apocepxeoOwcay év TO Ovovactypiw AevToupyetv TO Yetov’ TOvs apXoVTAs TOUS dOLKOKpiTas Kal aprayas Kal Wevoras Kal dveAenpovas EAEYXE WS Ocod duaxovos: Ti 111 ra réxva of Tovs idiovs yoveis tBpilovres 7 TUmTovTEs emtoTOuIce Kal vovbéTeL ws arip Téxva. In several places interesting questions of punctuation arise, v7d. note on I 2° 3! 4, II 2211 4! Tit 279% OnT 24 41° 64, II 245 G has the marginal note “ goddiskalkon ” or ‘‘ cont goddiskolkon ” ; a hint that these texts refute the predestinarian views of Godeschalk (cf. Scrivener, 22). : W.-H. allow possibilities of variation of reading in 46 places. The majority of these affect the order of words, ‘Ijycots Xpuords or Xpioros “Incods, I 116 61%, Tit 11 218; the insertion or omission of the article, I 61! II 2!8; a variation of tense, I 11218 46, II 3° qi: 18:16. Tit 19/318 of voice cto: of number, [925° 5) Olpemes tuation, I 3! 62, all making some slight difference in meaning, but none that requires discussion. The following are the more important. [The authorities quoted are from Souter except where otherwise stated. | I 14 oikovoniav, 8 AG H w 3 (hl) & (boh) @, Chr. Theod.- Mops. #, but oixodouny D* 3 (vg hims) & Iren. Hil. Ambst. oikodopiav, D® 625. The evidence for oixodouynv is strong, but oixovoyiay is perhaps the more likely to have been altered; it suits both wapéxovor and tyv év mwiore. better, and is strongly protected by as Geod oikovopov in Tit 17 I 1 dv@paémwos, humanus, 3 vt" only, but also in Latin MSS known to Jerome (ad Marcell., Ep. 24); so, too, in Ambst., Julian, and sometimes in Augustine, both here and in 3! where D also has it. The MSS authority is not strong, but the correction from mors is unlikely (but wd. W.-H., Votes on Select Readings on 3!), whereas the assimilation to mords in 4°, II 21, Tit 38, where there is no variant, is very probable. It is therefore possibly right, and the meaning will be ‘“‘true to human needs” (cf. Ambst. “ut hominem peccatis ablueret . . . ut plus esset adhuc in beneficiis humanis . . . presidium tulit homini... conversationi humane se miscuit ”), and so akin to % diAavOpwria Tov cwrHpos Geod, Tit 3*. So in 31, if the words are there to be joined with the preceding verses. I 2! wapaxad, almost certainly right, cf. 8, and the direct commands to Timothy begin later ; but tapaxdAe, D* G i (vt2™') #2 (sah) Hil. Ambst. is possible ; cf. 617. I 31. Vid. note on 14, I 316. ds is accepted in all critical editions. It was probably altered to 6 in order to agree with xvornpiov, and to eds possibly by accidental misreading, or to supply a nominative, or, less INTRODUCTION XXXVI likely, for dogmatic definiteness. For a full examination of the evidence, cf. Tischdf. ad /oc.; W.-H., Select Readings, p. 134. I 4? dwéyecOar. There is no variant, and no change seems necessary ; cf. 2! where émitpezw has to be carried on from oix eritperw. But Bentley would insert KeAevovrwv ; W.-H. (Select Readings) conjecture 7 drreoOat or kat yeveo Oar. I 41° dywvfopefa, S* A C G K 33. 1908 al Cyr., but dveds- Couefa 8° D w verss. Orig. Chrys. Ambst. Theod.-Mops. '4t. There is thus strong support for évedv€ope0a, which may be right (especially if 41° is the faithful saying), and which is unlikely to have been substituted for dywriGoueGa: but dywvoueGa suits the context better; cf. yiuvale, yupvacia, and is protected by 61%, IT 4’. I 6° zpocépxerat, but mpocéyerat 8 I Theod.-Mops. Cypr. Lucif. Ambst. ‘‘acquiescit,” ‘‘intendit.” There is no necessity for a correction (vd. note ad /oc.), but Bentley conj. mpocéxe from 14, which was doubtless in the writer’s mind. Was the original reading mpowéxet Tots P I 67 ore ovdé. The MSS make various corrections, inserting dnAov, dAnOés, verum, haud dubium: Hort would omit 67: as an accidental repetition of ON in xdcpov (W.-H., Select Readings) ; Parry would invert the order ovd dr, “not to speak of being able to carry anything out”; but is any change necessary? v#d. note ad Joc. I 671 4 xdpis we?” Sudv, but werd cov D E K L def (vg) syr*, Arm. Eth. Thdrt. Dam. (Tischendorf), perhaps points to a combination of two letters; or a change to the plural would have been natural when the Epistle was treated as canonical and as affecting the whole Church. II 133 dy all MSS. Hort conj. 6v, “hold as a pattern of sound doctrine that doctrine which...” (W.-H., Select Read- ings); but the attraction, though unusual, is possible; cf. v.2. on Pipes ee lass) 350.12: II 3! ywookere, A G 33 al pauc. % (vt8), Eth. Aug. Perhaps accidental change, perhaps due to the feeling that vv.!® are so much more general than 222-25 3108. II 3!4 rivwv, 8 A C* G P 33. 1912 & (vt) S pal Ambst., but tivos C° D w & (vg) S (vg hl) Arm. Goth. Eth. Chr. Hil. Aug. Theod.-Mops. !t, probably an alteration under the impression that the reference is to the Apostle; cf. 1% 11, II 41° Tadariav, AD G w &L (vt vgeodt) 3% (vg hl) & (boh), Goth. Eth. Iren. Theod.-Mops., but TaAAiav & C al pauc. ¥ vgcodd, Eus. Epiph., probably a later change to avoid the ambiguity of Tadariav: and if so, a witness at that time to the belief that St. Paul had been in Gaul; cf. W.-H., Select Readings, ad loc. XXXVI THE PASTORAL EPISTLES II 44 dérodéce. There is some authority for dzodwn, D° w L (vt? vg) % (hl), Diod. Chrys. Theod.-Mops. !t, and this is the reading more likely to have been altered to avoid the appearance of an imprecation (cf. Tischdf. ad Joc.); but the indicative is protected by Pr 24” drodiéwor: Ps 621 drodwoas: Ro 2°, and the spirit of Ro 12”, and cf. 1° znfra. II 422: cf. note on I 67}. Tit 219 racav riotw evdecxvupevors ayabyv. Almost all MSS, but x* 17 omit riorw, and 17 adds dydrnv. W.-H. admit this as a possible alternative ; but it may be an attempt to avoid the awkwardness of the position of dyaOyv. Tit 3! adpyaws é€ovoias. There is fair MSS support for insert- ing xa‘: it may have been a conscious addition to avoid the asyndeton, but may it not have accidentally dropped out after apxats ? Tit 39. For the MSS variation between épess and épwy, cf. W.-H., Motes on Orthography, p. 157. Tit. 3! kai devrépav. The MSS authority is almost un- animous for the insertion of these words, but with differences of form and order (kat dvo, 7 devrépay, kal devtrépay after vovJeciar), and they were omitted in one MS of the Vetus Latina, by other MSS known to Jerome, as well as by Irenzeus, Tertullian, Cyprian, Ambr., Ambrst., and Augustine 3. Their omission, if genuine, was probably accidental, due to dpuooréAevrov: but they might have been inserted later to relax the severity of par. LATER INFLUENCE OF THE EPISTLES. These Epistles had great influence from the first, affecting the Liturgical services of the Church at once, and giving a model on which were framed later the Church Orders and treatises on Ministerial Character. (1) Lturgical—The most direct, immediate, and permanent effect is to be seen in the introduction of prayer for all men and for kings and rulers into the Eucharistic Liturgy. This is already found in Clem. Rom. i. 61, and Polycarp, £%. 12, and remained permanently in the Eastern Liturgies (vzd. note on I 27), and the exact words are often borrowed from 1 Ti 2!* and the same reason given for the prayer; cf. Brightman, Z.Z. Wi. pp. 55, 92, 114, 128, 168, 288, ‘‘make wars to cease in all the world and scatter the divided people that delight in war, that we may lead a quiet and pleasant life in all sobriety and godliness” (from the Persian rite), 333. But apart from this passage the language of these Epistles is often borrowed in the Liturgical prayers: the titles of God, ‘‘ King of the ages” (pp. 32, 51, 162, 299), “ King of kings” (pp. 41, 128), INTRODUCTION XXX1X dwelling in light unapproachable (pp. 5, 26, 263, 369, 412, 436), who cannot lie (p. 170), the Saviour of all men, especially of them that believe (p. 263): the titles of Christ, as ‘‘ Our Saviour ” (p. 24), “our (great) God and Saviour” (pp. 9, 33) 97) 193, 113; 114, 132, 322, 337,444), “ our Hope” (pp. 5, 21, 322): His work as saving sinners (p. 394), giving His life as a ransom (p. 347), as abolishing death (p. 232), as preparing a peculiar people, zealous of good works (pp. 264, 326): the Christian life as the real life, 77s dvras Cwis (p. 4), the good fight (pp. 94, 352), as requiring a a heart (pp. 116, 123, 135, 293, 295), a pure conscience (p. 34), begun in the laver of regeneration (pp. 4, 157, 315): the work of the Episcopate as “‘rightly dividing the word of truth” (fasszm). These are the most frequent: Dr. Brightman would add the dox- ology d0fa Kat tyun, the combination ‘‘with faith and love,” the prayer, ‘‘ The Lord be with thy Spirit,” as borrowed from I 1!” 114, II 422; but these seem more doubtful. In the Roman Mass it is the practice that when the Epistle is read: “si desumpta est ex Actibus Apostolorum incipit, Zz diebus illis ; si ex epistolis, Fratres ; si ex epistolis Pauli pastor- alibus, Cavissime.” This has perpetuated the note of personal affection struck in IT 12. In the English Ordinal, 1 Ti 3°° is an alternative Epistle in the Ordering of Deacons; 1 Ti 3” in the Consecration of Bishops ; and the language of Tit 1° 2° !* underlies the questions addressed to the Bishop before Consecration; 2 Ti 1*7, 1 Ti 418-16 the exhortation after Consecration; 2 Ti 47, 1 Ti 4}, 2 Ti 47-8, the final prayer. The prayer in the General Confession at morning and evening prayer ‘‘ that we may hereafter live a godly, righteous and sober life,” is taken directly from Tit 2). (ii) Lcclesiastical_(a) The Didache-—This resembles the Pastoral Epistles in laying down rules for the character of the Christian Life in general and of the ministry in particular: but it deals more fully in details about the Ministers, their testing, their election, their maintenance, and their relation to the Apostles and prophets and with the Sacraments. It offers some interesting points of illustration (cf. notes on I 2° 517 617-20), but neither quotes these Epistles, though quoting some other Epistles of St. Paul, nor shows any verbal correspondence with their language even when dealing with similar subjects (cf. Did. 2, the summary of the Commandments, with I 151°; Did. 5, the list of heathen vices, with II 37°; Did. 4, § 3, judicial action, with I 52!; Tid. 4, § 10, masters and slaves, with I 61-2, Tit 29). The tone of the Didache is more akin to r Thessalonians than to the Pastoral Epis- tles ; on the other hand, there is no trace of our author having used the Didache. They are two entirely independent documents, one xl THE PASTORAL EPISTLES dealing with a Church in a mainly Jewish environment, the other with Churches face to face with Gentile life. (6) The Egyptian Church Order is now recognized as the earliest of the extant Church Orders, and as being the drocrodiKy mapaddoats Of Hippolytus, [cf. Cambridge Texts and Studies, viii. 4}, and therefore early in the 3rd century. But this, too, shows little influence of the Pastoral Epistles. Its tone is ecclesiastical rather than ethical : it does lay much stress on the character of candidates for baptism, but in dealing with the ministry it is mainly an Ordinal, dealing with the method of appointment and the prayers to be used at the ordination of Bishops, Priests, and Deacons, the setting apart of Widows, Readers, Sub-Deacons for minor offices, the administration of Baptism and the Eucharist, the rules for fasting, private prayers, attendance at church, the sign of the cross. (c.) The so-called Canons of Hippolytus.—All the later Church Orders, of which it will be sufficient to take this as a specimen, make much more use of the Pastoral Epistles. ‘These Canons quote them twice: § 7, ‘‘Episcopus sedatus sit sicut de illo in Apostolo scriptum est” =I 37: § 217, “secundum mandatum apost- olorum [? leg, apostoli], dum venio attende lectioni” =I 418, and there are frequent reminiscences of their directions or actual vocabulary, e.g. § 1, ‘de fide sacra sana que est de domino nostro Jesu Christo” =I 6°: § 41, “mores sine peccato coram omnibus hominibus ” =I 37: § 58, “duplici honore afficiatur”” =1 517: § 50, “Viduis honos tribuatur” =I 5°: §§ 81-87, on women’s dress, esp. 87, ‘‘neque tu que pretiosorum lapidum et margaritarum orna- mentis superbis tam pulchra es ut illa que sola natura et bonitate splendet ” = I 2915: § 88, ‘neve loquatur in ecclesia, quz est domus Der vie otter: All these later orders take their tone and many details from the Pastoral Epistles, but do not seem to have treated their regula- tions as necessarily of permanent obligation : e.g. in some, celibacy is put forward as the ideal of a bishop, “It is good that he be without a wife, but at any rate that he have been the husband of one wife only.” Zest. Dom. Nostri, § 20 (with Cooper and Maclean’s note). Harnack attempts to show the dependence of the Pastoral Epistles on an early “ K7rchenordnung” which underlies the Earliest Church Orders (Chronologte, i. p. 483; Z. und U. ii. 5), but in most instances quoted the priority seems clearly on the side of the Pastoral Epistles, and in none is their dependence clear. (iii) Pastoral_—The ethical influence of the Pastoral Epistles has been even more emphatic and permanent. ‘Two illustra- tions will be sufficient. St. Chrysostom, De Sacerdotio, deals with the dignity and responsibility of the Priest’s office, dwelling even more than INTRODUCTION xli the Pastoral Epistles on the spiritual peril to which the holder is exposed ; he emphasizes the difficulty of dealing with individual souls, and the importance of intellectual ability for the needs of teaching. But St. Paul is his ideal throughout ; to his teaching he most frequently appeals: he quotes his requirements for the ériaxomos as the standard of the ideal priest (dv dv 6 paxdpios IladAos tHv Tod apiorov iepéws averAjpuwcer eixova, § 533); he refers directly to I 317 (§§ 135, 228), II 225 (§ 119), and adopts the language of I 3° 412 (§ 163), Tit 214 (§ 88). His rules for the treatment of widows (§§ 299 ff.), and his warning of the danger to a priest of sharing the sins of others, help to explain the meaning of I 55% and 2, St. Gregory the Great, Regule pastoralis liber. This book is even more closely akin to the Pastoral Epistles, as its main themes are the character of the Pastor and the different ways in which he must deal with different classes of men both in preaching and in private intercourse. St. Paul is for him “‘ preedicator egregius ” the ‘‘ magnus regendi artifex ”: his subjects follow the lines of I 3!’ 51-62, Tit 21°: he also quotes I 4! 1.8.23 61.10.17) JJ gl 23 Tit 1% 15 215: but he uses as often other Epistles of St. Paul and the Old Testament, especially the Prophets and the Wisdom Literature, at times even the minute prescriptions of the Levitical Law. ‘These are allegorized in a way that is always ingenious, often very apt, sometimes grotesque. But apart from this the whole tone is wise, spiritual, with a keen insight into human nature and the characters of men—in a word, worthy of St. Paul. COMMENTARIES ON THESE EPISTLES, [This list does not aim at being exhaustive; it represents those books which have been used for this edition; those asterisked represent those which are still of great value to the student. Fuller information on the Patristic Commentaries will be found in Hastings, D.B., Extra Volume, ‘Greek Patristic Commentaries”; Lightfoot, Galatians, Add. Note; Swete, Theodore of Mopsuestia, Introd. V.; a complete bibliography of all that has been published on these Epistles since 1880 in Harrison, Zhe Problem of the Pastoral Epistles, App. III.; and a list covering the whole ground in Wohlenberg in Zahn’s Kommentar. | Cent. 1. Clement of Alexandria. A few notes preserved in (Ecumenius. Cent. 11. Origen. A few notes on Titus only, mainly em- bodied in Jerome. xlii THE PASTORAL EPISTLES Cent. 1v. **Ambrosiaster (ap. Ambrosit Opera, vii. ed. Benedict, Venice, 1781; cf. A. Souter, Cambridge Texts and Studtes, vil. 4), ¢ 375, written at Rome by an anony- mous layman, probably to be identified as a converted Jew named Isaac. Independent, practical and dogmatic, with special interest in questions of Church organization, and with illustrations from Jewish teaching and practice. ***St. Chrysostom (ed. Field, Oxford, 1861; Eng. tr., Tweed., Oxford, 1843), Homilies, probably delivered at Antioch ¢ 385-95: Sound sensible exegesis, invaluable as interpreting the sequence of thought, the personal bear- ing and the spiritual application. St. Jerome (ed. Vallarsi, vii. pp. 685-740), c. 388, on Titus only. Generally sensible exegesis, with some strange mystical interpretations; pressing home with a satirist’s outspokenness the moral and spiritual bearings ; interesting in the account of his own studies and those of Origen. Cent. v. Pelagius (ap. Azeronymi Of., ed. Benedict, xi.), c. 400-09. Short pointed notes, partly exegetical, partly moral and doctrinal; always shrewd and practical. (For a careful account, cf. Cambridge Texts and Studies, vol. ix., Cambridge, 1922.) **Theodore of Mopsuestia (ed. H. B. Swete, Cam- bridge, 1880, with most valuable notes; Migne, Patrol. Gr. 66), c. 415. Fragments only of the Greek extant in Catenz ; Latin tr. (¢ 550) complete. Good literal’ and historical exegesis, with keen practical and theological interest, but tending to rationalize doctrine. Theodoret (ed. C. Marriott, Oxford, vol. i, 1852; vol. i1., ©. M. and \P.) H.ijPusey, 1370) 9c. 04 50,metotean sensible, doctrinal, but mainly compiled from Chrysos- tom and Theodore. ?Cent. vi. Catena Anonyma (ed. J. A. Cramer, Oxford, 1841-44). Valuable, as containing extracts from lost earlier commentators, down to the 5th century. Cent. vi. John of Damascus (ed. Le Quien, Paris, 1712). Notes on a few passages ; fairly full on 1 Ti.; very slight on 2 Ti. and Tit.; mainly extracts from Chrysostom. Cent. 1x. CEcumenius: Catena (Migne, Patrol. Gr. 119). Mainly abbreviated from Chrysostom, with extracts from others, especially Photius and Theodoret, and notes of his own, exegetical and doctrinal. Cent. x1. Theophylact: Catena (Migne, Patrol. Gr. 125), Extracts, mainly from Chrysostom, but from a greater variety of previous commentators than in CEcumenius. INTRODUCTION xiii Cent. x11. St. Thomas Aquinas (ed. J. Nicolai, Lugduni, 1689). On the Vulgate, not on the Greek text: a careful examination of the meaning of each Latin word, of the reason why it is used, and of the structure of each sentence and paragraph. He shows a shrewd knowledge of human nature (zd. notes on Tit 17° 211°), and illustrates from Aristotle and Cicero. His quotations also show the kinship of practical advice between the Epistles and the Wisdom Literature (Proverbs, Wisdom, Ecclesiasticus). Cent. xvi. J. Calvin, Commentarii tn NT, Berlin, 1833-34. Strong clear-headed exegesis, but dominated at times by controversial aims. Cent. xvi. **J. A. Bengel, Guomon Novt Testamenti (Tiibingen, 1734, ed. 5, J. C. F. Steudel, 1835). Spiritual, epigrammatic, rich in beauty and suggestiveness. **J, J. Wetstein, Movum Testamentum Greaecum, Amsterdam, 1751-52. A repertory of classical illustra- tions, especially valuable for these Epistles, Cent. xix. H. Alford, Zhe Mew Testament, ed. 5, 1863. Always thoughtful and well balanced. C. J. Ellicott, Ze Pastoral Epistles, ed. 4, 1864. Most thorough lexically and grammatically. **¥H. J. Holtzmann, Dre Pastoral-Briefe, Kritisch und Exegetisch behandelt, Leipzig, 1880. A masterly treat- ment of the problem, with verdict against the Pauline authorship. B. Weiss in Meyer’s Kommentar iiber das NT, ed. 5, Gottingen, 1886. Careful introduction and exegesis. A. Plummer, Zhe Exposttor’s Bible, 1888. Interesting analysis of the subject-matter. ***H, von Soden, Hand-Commentar zum NT, Freiburg, 1891. Quite excellent in scholarly exegesis ; the strongest statement of the case against the Pauline authorship. J. B. Lightfoot, £zblical Essays, London, 1893, Essay xi. ‘The date of the Pastoral Epistles.” *FETH. Lahn, finietung in das IL, voli. ca-yil., Leipzig, 1897. The most thorough and learned defence of the Pauline authorship. H. P. Liddon, London, 1897. 1 Timothy only. Careful analysis and good patristic illustrations. E. Riggenbach, Kurzgef. Komm. z. d. bibl. Schriften, Miinchen, 1898. Terse exegesis, with suggestive analysis of the sequence of thought. **], H. Bernard, Cambridge Gk. Test.,1899. Thought- ful, interesting, with good knowledge. xliv THE PASTORAL EPISTLES F. Field, Otium LNorvicense, Pars Tertia, Cambridge, 1899. Excellent examination of a few select passages. **G. Wohlenberg in Zahn’s Kommentar zum NT, Leipzig, 1906. Very careful work; independent, with subtle analysis of the thought, and interesting classical illustrations. N. J. D. White in Zxpositor’s Greek Testament, London, 1910. ‘Thoughtful. ***M. Dibelius in Lietzmann’s Handbuch zum NT, Tubingen, 1913. .Terse, pointed notes, with most valu- able illustrations from pagan, especially religious sources. **H,. F. Brown, Westminster Commentaries, London, 1917. Useful illustrations from work as a missionary in India. A. E. Hillard, London, 1ro919. Excellent on the pastoral spirit. **R. S. J. Parry, Cambridge, 1920. Most scholarly. **P, N. Harrison, Zhe Problem of the Pastoral Epistles, Oxford, 1921. Indispensable on the linguistic arguments against the Pauline authorship. 1 TIMOTHY Brére rhv diaxovlay iv mapédaBes év xuply, va adbthy rdypots.—Col 4. Historical situation.—There is no certain indication of the place at which the letter was written. St. Paul had been with Timothy at Ephesus, or possibly Timothy had come from Ephesus to meet him at some point on a journey that he was making to Macedonia (cf. the situation of Acts 2017 with 15): St. Paul was bound to go forward, but was so much impressed with the dangerous tendency of some false teachers at Ephesus that he pressed Timothy to stay on in order to counteract them. St. Paul has continued his journey to Macedonia, and is perhaps now there: perhaps he has heard that all is not prospering in Ephesus: more probably his natural anxiety prompts him to write, for Timothy is still young (4%), naturally timid, liable to frequent illnesses (578): his hands need strengthening. Paul hopes to be able to return himself soon (3!*), but he may be delayed (3! 41%), so he writes at once (cf. the similar circum- stances that led to the writing of 1 Th (217-35), and also t Co 4!719 Philem 22), to reinforce his charge about the false teachers, to lay down rules on certain points of public worship and the character of the officers in the Church, and to give Timothy guidance as to his own life and teaching. General character.—In large parts of the letter the personal and local element is strongly marked—either in allusion to St. Paul's own life (z1-% 11-1216 27 214) or to), Timothy's character and circumstances (11> ® 18 215 46-10-7728 Gitte. 20) orto local condi- tions at Ephesus (1% 19 515 68-10. 17-19. 21), Qn the other hand, some sections are quite general and might have been sent to any @burchs (4. g.a2 hereto ngltes rhlG1G1-)2) and ‘thesoreeting is noteto Timothy but to the Church. It is probable, therefore, that these parts at least were intended for public reading. It is further possible that the writer was thinking of a wider audience, and intending the more general parts to be circulated among other Churches (cf. 2 Co 11, Col 41°): the phrase év wdvrti tézw (28) lends itself to this theory, and St. Paul was always anxious to secure uniformity of practice and order in his Churches (cf. I 2 THE PASTORAL EPISTLES 1 Co 1136 14°3). Or the explanation may be slightly different : the general problems discussed in these sections are problems that would arise in every congregation: St. Paul must have had to deal with them again and again: and his teaching would have become stereotyped in some form which could be embodied without change when sent to a particular Church. Date.—There is no reference to external events to throw any light on the date of writing. On the other hand, the many similarities with the subject and language of Titus prove that it was written about the same time as that Epistle, probably a little after, as the thoughts are fuller here. The similarities between both these Epistles and 1 P (cf. Introd. p. xxiv) point the same way, though the priority of 1 P is doubtful. The use of the Pauline Epistles, especially Ro. and Co., may imply adaptation by a later writer, but is consistent with repetition of the same thoughts by the same writer. The quotation of three “ faithful sayings” (115 215 4°), of a Christian hymn (3°), of liturgical doxologies (117 615-16), of a Christian prophecy (4'), the possible allusion to some early form of creed (61%), and the possible, though not probable, reference to “Scripture” for a saying of the Lord (5!8), all favour a comparatively late date, though not necessarily one later than St. Paul’s life. Hence most editors who favour a non-Pauline authorship place this Epistle as the latest of the three (so von Soden, 4.X., p.154; Moffatt, Z.V.Z., Dp. 560°; McGiffert,a Arpaia): For the evidence from Church organisation, the false teach- ing attacked, and the style, cf. pp. xvii ff. Spiritual value.—(i) The chief contribution which the Epistle makes is the picture of the true Teacher and the true Teaching. The teacher eagerly pursuing righteousness, godliness, faith, love, patience, meekness (6!4), keeping a good conscience (11%), dis- ciplining himself (48), self-controlled in all respects (3!%), free from the love of money (3° 61°), a pattern for his people (41), controlling his own family well (3*), treating his church as his own family (51°), growing in courage and boldness of speech (3), free from favouritism and impartial in judgment (517-%5), keeping the commandment without spot, as he remembers God as the source of life and Christ Jesus as the example of courage, and looks forward to His reappearance to judge (5?! 614). There is not the unveiling of the deepest motives of the minister of Christ, such as is found in 2 Co., but there is the practical out- come of such motives. ; So, too, with the nature of the teaching: it is healthy and sane (1°), free from feverish excitement (6‘), its standard and aim is godliness (6%): it aims always at the central verities, love, - I TIMOTHY 3 faith, truth, a pure heart, a good conscience (15 27): it is impatient of aimless speculations, of old wives’ fables, of all that hinders the work of God’s steward (1* 47): it is loyal to the Apostolic teaching and based on the words of the Lord Jesus and the Gospel of the glory of the blessed God (111 6%), and falls back quickly on great doctrinal truths (115 24.5 316 410), (ii) This high spiritual level is consistent with a regulated worship and an organized ministry. In the regulations, worship is first dealt with as giving the keynote for life: in all the churches prayer is to be offered for all mankind and for the rulers, regula- tions which have influenced all liturgies and have done much to promote a missionary spirit based upon a belief in human nature, and also helped to favourable relations between the Church and the State. This carries the duty of obedience to government as given in Ro 13 toa higher level (2''’). The following regula- tion about the relation of men and women at service does not add to that in 1 Co. Some organization of the ministry is assumed as already existing, but there is a clearer picture than elsewhere of the relation of the deacon to the “bishop,” of the possibility of passing from one grade to another, a fuller reference to the work of deaconesses and to the order of widows. But it is a striking fact that a church so organized is not left independent, to deal with its own difficulties: it is subordinate to the Apostle’s delegate, who has to control the teaching, to arrange for the services, to exercise discipline over the presbyters, and for these tasks stress is laid upon his ordination: he has received a definite gift: stress is laid upon its “‘ given-ness” (xdpicpa, ed66y, 414): given by prophecy and the laying on of hands of the presbytery: it is in the strength of such prophecies that he is able to war the good warfare (118 éy avrats). Both as a handbook of Church Discipline and Worship, and as a treatise on ministerial character, the Epistle has had a great influence on the services, the organization, and the literature of the Church; cf. Introduction, p. xxxviil. ANALYSIS OF THE EPISTLE. A, 11-20, Introduction. 1.2 Greeting. 3-20 Appeal to Timothy to have courage to rebuke the false teachers : 1-11 (az) because their teaching does not promote the central spiritual purpose of the true Gospel committed to the writer himself. 4 THE PASTORAL EPISTLES [I. 1-2. 12-17 (4) because he himself can tell of power for mini- stry given to himself though the chief of sinners. 18-20 (¢) because of the prophecies about Timothy’s own ministry. B. 21-62. General Regulations : 21318 (a) for the Church. 21-7 (4) the scope of public prayers. 8-15 (ii) the conduct of men and women at public worship. 31-18 (iii) the character of ministers: the bishop (1-7); deacons’ (°1°); deaconessesy (42) deacons as aspirants to higher office 12. 13 314-16 Central doctrine. The Person of Christ the source of true religion. 4:5 Transition to the following regulations. Dan- ger of the teaching of a false asceticism. 4°62 () for Timothy himself. 4°16 (1) his own life and teaching. 5!-6? (ii) his treatment of others; the old and young (5! 2); widows (16); discip- line over presbyters (!7-75); slaves (61 2), C. 63-21, Conclusion. Contrast between the false and the true teacher. 8-10 The false teacher misled by the hope of gain. 11-16 Appeal to Timothy to be a true man of God and fight the good fight. 11-13 Based on Timothy’s past confession. 14-16, 4, the example of Christ Jesus and the thought of His return to judge. 17-19 ‘The proper teaching to be given to the rich. 20. 21a Final appeal to Timothy. 21b Greeting. THE GREETING. i. 1-2. I Paul, writing with all the authority of an Apostle of Christ Jesus, and in obedience to the direct commandment of God who has saved us from our sins, and of Jesus Christ, who is the object of our hope, send this letter to you Timothy, with all the confidence which a father feels in a true son in the faith; and J ask God, the Father of us all, and Christ Jesus our Lord, to give you grace for your work, to aid you in your difficulties, and give you peace at heart. ira) | I TIMOTHY 5 The greeting is formal and elaborate; it is partly personal to Timothy (yvnoiw téxkvm . . . édeos), but also official (drdaroXos, Kat émitaynv), perhaps because the letter is meant to be read to others (cf. wef tov, 67°), and to be treated as an authoritative guidance for the Church or Churches to which Timothy has to communicate its regulations ; it is to strengthen Timothy’s hands against false teachers; cf. 11! 27, 1. dmdéctodos] evOéws Tod axpoarod tiv Sidvolay eis TOV aroaTEL- Aavra tapaméeumes (Chrys.). Xptotod “Inood| In the other Epistles (Jas., Pet., Jude, Jn.) the order is ‘Ino. Xp., perhaps because to their writers the memory of the earthly life had been the first thing; in St. Paul the order is generally Xp. ‘Ino., perhaps because the knowledge of the Heavenly Messiah came before that of the earthly life; but there is no uniformity in him, though when he refers to facts of the earthly life theorder jis often Ino.’ Xp. 6°, 11 2°, 1'Co 22/21) 1r5°")2, ois? For a full examination of the usage, cf. £C.C., Galatians, PP. 392 ff. kat émitayny| éxirayy, Paul only in N.T. (1 Co 7® 25, 2 Co 88, Tit 215); Kar’ émitaynv (Tit 15, Ro 1675). It suggests a royal command which must be obeyed, cf. Esth 18, and was used of divine commands (cf. AZM. s.v.). Ramsay quotes kar’ érurayiv tov Kupiov Tupdvvov Ads (Inscr. Le Bas Waddington, No. 667). Here it refers primarily to the choice of Paul as an Apostle (27, Acts 2214), though it may include the wider command of the King of all the ages (cf. 117 615), revealing the message of salva- tion (Ro 1676) and calling for obedience, cf. eis tarakony murréws (Ro 1°). It gives the commission in virtue of which he acts, and the rule and standard of his work. Paul writes because necessity is laid upon him (1 Co g!®18); he is anxious to be able to report to his Lord, when He returns, xvpe, yéyovey 0 éréragas (Lk 14”). Qeod owrfpos Hpav| Possibly with an allusion to the heathen use of the title as applied to Zeus, Apollo, or A®sculapius (Tit 218 note); cf. Harnack, Lxp. of Christianity, i. 2.2; but the Dhrascviss jewish, Dt 32s Psi245 Dk 1) lude sum byistimant it is applied to the Father in 1 Ti., to Christ only in 2 Ti. (11°), to the Father and to Christ in Tit. : in the earlier Epistles only to Ghristeones*, Phil 329) butucis 7). Co; 12hy i Llere: itiamtcipates the thoughts of 115 2. 4-15 410. 16, Tis EAmd0s }udv| On whom we place our hopes, whom we hope to see and to be like; cf. Col 1277 Xpuoros év bytv, 9 eAmis ths Sdéys, and t Jn 37% Cf. Ps 64° éraxovoov juav 6 Oeds 6 TWTHP NOV, 7 EATS TAaVTWY TOV TepatoV THS yns: Wisd 14° 7 €Amus Tov Koojov, Of Noah (Wohlenberg). Liv. xxviil. 39: “‘spem omnem salutemque nostram,” of Scipio(Wetstein). Similarly xvpte, tropov7) *Iopand, Jer 171%. Here the phrase has almost become a fixed 6 THE PASTORAL EPISTLES [I. 2. title, as it has become by the time of Ignatius (Zva//. Zuscr. and 2, Magn. 11, Ph. 5 and 11, Lph. 21. Cf. 4} reAcia iors, ad Polyc. t0): and Polycarp, Péz/. 8. 2. Tiwoé»| Cf. Introd., p. xxvi. yryolw tékvw (dilecto, Vg.; germano, Ambros. ; visceralt, it8.) perhaps combines the thought of 1 Co 4!” “my true son whom I have begotten and to whom I have a right to appeal,” with that of Phil 2222 (icdWvyov . . . ynoiws . . . os Tarpl Téxvov avy enol edovAevoev), “my son whom I know that I can trust,” perhaps with implied contrast to others who had failed him, inf. 31 6310, Dibelius compares the use of father and son for teacher and pupil in the Mysteries, quoting Poimandres 13%, p. 340 (Reitzenstein), 7) POdver por, warep’ yvyjovos vids €ipi: duddpacov pou THS wadvyyeverias TOV TpOToOV. év wioter| Cf. év Xpiotd, 1 Co 41°; év xupiw, 26. 1". There the stress is on the spiritual sphere, here on spiritual character, faith in and loyalty to Christ; cf. #5 and Tit 14 kata Kow7v riotw. xdpts, EXeos, eipyvy| For xdpis and eipyvy, cf. S.-H., Romans 15-7; eos is found in prayers combined with cipyvy (Gal 61%, Tob 7! (&)), with eipyvy and dydry in Jude 7, with xdpis and eipyvn, as here, only in 2 Ti 12, 2 Jn °. The addition in 1 and 2 Ti. (not in Titus) may have reference to Timothy’s difficulties at Ephesus. todtro dro rodAgs pirocropyias’ wAElova yap émevyxeTat TO TaLdi, SedotKas Uarep attod Kai Tpémwv, Chrys. ; cf. nrAenOnv, 14 16, he invokes for his son the mercy which had aided himself. did QeoG twatpds Kal Xp. “I. tod K. Hudv] cf. S.-H., Romans 17; Frame, 1 Zhess 11. arposis here, perhaps, limited by jor (cf. 4), or quite unlimited “the Father,” e€ ot waca rarpia dvopalerar, Eph 3; the father invokes blessings on his spiritual son from the source of all fatherhood. i. 3-20. Appeal to Timothy. Warn the false teachers at Ephesus not to waste their time on myths and genealogies and teachings about the law to the neglect of the true spiritual aim of the gospel. They entirely misunderstand the true purpose of the law, as seen in the light of the gospel. Its purpose was to control sin, but the gospel saves from sin; yes, it saved me the chief of sinners, and I was allowed to be its preacher. Do you then, as my true child, hand on this charge, and be warned by the fate of Hymenzeus and Alexander. LVote.—The key-words of the section are ziozis with its cognates (cf, l 4 5. 11, 12. 13. 14, 15. 16. 19 bis) and éydan (514), which are contrasted with intellectual speculation: cf. the contrast between yv@o.s and dyary in 1 Co 8, between speaking with tongues and prophesying in 1 Co 14. I, 3.] I TIMOTHY 7 3-11. Paraphrase. I wrote to press on you the purpose with which I urged you to stay in Ephesus when I had to leave for Macedonia. It is that you should strictly charge certain teachers there—I need not mention their names—not to pride themselves on being teachers of novelties, or to waste their time on untrust- worthy legends and questions of genealogies which are unending, for they only supply them with abstruse investigations, and do not help them to do their work as God’s stewards, whose one aim is to produce faith. The whole purpose of the charge which Christ has given us, His stewards, is to produce a true spirit of love, springing out of simplicity of aim, of a clear conscience, and a sincere faith. But some of these teachers have wholly failed in these qualities, and turned out of the narrow path into worthless discussions: they claim to be Christian rabbis, but they do not understand their own assertions, nor the meaning of the subjects on which they are so positive. But we know that the law is of high value, if a teacher enforces its right purpose, if he realizes that law is never enacted to control one who is already acting rightly, but it is to control the wilful and restless, those who violate their duty to God and their neighbour in any way that is inconsistent with the sound teaching of Christ. This is the position of the law in the light of the good news that the blessed God has now communicated His glory to men and enabled them to obey. It is this good news with which I was entrusted, I on whose behalf you have to speak. Note.—With the whole section cf. Acts 20°, and zzf 63-10; here, the stress is laid on the character of the teaching ; there, on the character of the teachers. 8. For the historical position, cf. p. xvii. On the duty of the Bishop to check his clergy from useless discussions, cf. Chrys., de Sacerd., S§ 409-12. Kaas mapexddeoa| What is the apodosis? Probably (as Grotius suggested) ta mapayyetAys, ““As I urged, so now see that you charge”; tva being elliptical, vd. note on Tit 3%. If this is not so, then the sentence is an anacoluthon, cf. Ro 5; such anacolutha are common at the commencement of letters ; cf. Ignatius, Rom. 1, Eph. 1, Sm. 1; Pap. Oxyr. x. 1299, quoted in JZ. WM. s.v. xaOdés. The reason is that the act of writing takes the place of an apodosis. ‘As I urged, so now I write.” So on the stage the apodosis has often to be supplied from some movement on the part of the actor; cf. Soph. O.Z. 325. A similar movement explains Mt 26°. mapexddeoa| Perhaps “encouraged,” implying hesitation on T.’s part (so Chrys., Theod.-Mops.), but more probably “ urged,” cf. 21, Philem %. 8 THE PASTORAL EPISTLES (I. 3, 4. mpoopewat (cf. 55, not in the earlier Epistles, but cf. Acts 13%), slightly stronger than peveu, “stay on.” tot] They have not reached the point of shipwreck of faith, and have not had to be dealt with judicially like Hymenzeus and Alexander (2°); so he tactfully mentions no names; cf. % 19 515.24 610-21 and compare 2.€o.3%)107. érepodiSacKanety, cf. 6%, Ign. ad Polyc. 3 (cf. xaxodidacKareir, Clem. R. ii. 10; érepodidacKkados, Eus. HZ. ii. 32). The word was possibly coined by the writer, half-parodying vopodidacKador. They pride themselves on being ‘‘teachers of law”; they are really only teachers of novelties, of things alien to the true gospel, mapa tiv SwWaynv Hv tueis eudbere, Ro 161"; €repov evayyeAwov, Gal 1°. 4. mpooéyew (c. dat. 38 4) 18, Tit 114: also Luke (2), Acts (6), Heb (2), not in the earlier letters; but cf. Acts 2078). pub. Kat yer. dmepdvtois| dzépavtos, used with a note of im- patient scorn (cf. dmepavroAoyia, dmrepavtoAocyeitv; Athenzeus, Strabo af. Wetstein), is the emphatic word, and probably quali- fies both pué. and yev. Cf. the similar protest in Epict. iil. 24, av & ‘Ounpw ravra mpocéyets Kat Tots pvdors adrod (Dibelius). pud. kat yer. to be taken closely together, wvfo. being defined by yeveaAoyiot, legendary stories about genealogies; but yevea- Aoyias was used widely of any mythologies connected with the history of early founders of states. Cf. Polyb. A7/zs¢. 1x. 1. 4, where 6 yeveadoyiKos tpomos of the historian is contrasted with the parts which deal with colonizations, foundations of cities, the policy of nations, and is said to be specially attractive to the inquisitive; and 7. 2. 1, Ta wept Tas yeveadoyias Kal pvdovs, Is contrasted with these more historical parts. So Philo calls the history of the patriarchs in the Pentateuch ro yeveaAoyiKov peépos (de V. Mosts, ii. 8). There may be implied here a contrast with the short, clear historical life and teaching of the Lord, ‘‘the mystery of godli- ness” summed up in 3) Cf. 2 P 116 ob yap cecodiopevors pvOors eEaxorovdyoavres éyvwpicapev tutv tiv Tod K. yoy ‘I. Xp. dvva py Kat Tapovotar. The exact reference of the words is uncertain. (i) Probably they refer to something Jewish; and if so, to legends and stories centring round the pedigree of the patriarchs and O.T. history which were handed down in tradition, the Rabbinical Haggada, and which are prominent in Jewish Apoca- lypses (so cf. Hort, /udaistic Christianity, p. 135), and were used to support the institutions of the Jewish law. The Book of Jubilees, ‘‘an attempt to rewrite primitive history from the standpoint of the law,” based on 76 yeveadoy:xov and introducing many legends about evil spirits, or ‘‘The Book (attributed to I. 4.] I TIMOTHY 9 Philo) concerning Biblical Antiquities,” a legendary chronicle of O.T. history from Adam to Saul, dating from the 1st century A.D. (ed. M. R. James, S.P.C.K., 1917), would be the best illus- trations of this. Cf. also Justin M. Dial. c. Zr. c. 112; Irenzeus, i. 30, for similar profitless discussions. This Jewish reference is made probable (1) by the fact that these teachers claimed to be vomooiddoKaAo: (ii) by the clear reference in Tit 1!4 “Iovdaikots pvOos: 3° yeveadoyias Kai épeis Kal pdyas vouixds: (ili) by Ign. ad Magn. c. 8 (possibly an allusion to this place), where prvdeipacww radaots tAaVac Gat is a note of living kara “lovdaicpor. (iv) The allusion to Jannes and Jambres, 2 Ti 3°, is perhaps drawn from such legendary Haggada. This reference is supported by Chrys., Pelagius, Thdt. tiv Tovdaikyy épunvelay tHv tr aitdv Kadovpevyny Sevtépwow: and Ambrosiaster, “‘de fabulis quas narrare consueti sunt Judzei de generatione suarum originum.” F. H. Colson (/. Zh. Sz. xix. 265-71) thinks that the reference is not to a Pharisaic Judaism, but to a “‘somewhat conceited pseudo-Hellenic Judaism,” which treated the O.T. as the “‘grammatici” and ‘“rhetores” treated Homer in literary circles; and he quotes a similar criticism of such points by Suetonius, Z7zderius, c. 70, ‘‘ Maxime curavit notitiam historiz fabularis, usque ad ineptias atque derisum,” quoted with other reff. by Mayor on Juv. 7. 234. (ii) But, possibly, to the genealogies of the zons, which in Gnostic teaching separated the supreme God from the material world, cf. 41-4. Irenzeus directly applied these words to the teaching of Valentinus (adv. Her. pref. i.), and so did Tertullian (Prescr. 7 and 33); but neither states that our writer was referring to them, for Irenzeus applies Mt 7/° and Tertullian Col 28, Gal 43 52 to the same heretics ; and Tert. (adv. Valent. 3) supposes St. Paul to anticipate these teachers, and to meet the germs of their teaching (“his jam nunc pullulantibus seminibus heereticis damnare przevenit”’) ; cf. Introd. p. xvii. éx£nticers]| Here only in N.T., “out-of-the-way researches ” (cf. éxfynretv, Ecclus 3913 (of the Jewish Rabbi, codiay ravrwv dpxaiwv exlytnoe . . . aroKpypa rapoynav éexlytyoe), 1 P 110 and “eruere”). For the distinction from yrnpara, cf. Acts 15? yevonevys .. . Lntnoéws ovdk dAtyys eragay.. . dvaBaivew IL. cat B. mept Tov LytHpatos ToUTOV. oixkovopiay Qo] ‘*God’s stewardship,” ze. they do not help them to carry out the stewardship entrusted to them by God; cf. Tit 17 ds Geo oikovopov: supra lxar érirayyv: } éruoredOnv. Ign. ad Eph, 6, mévra dv réuret 6 olxoderrorys eis idiav oikovopiav. The metaphor is a favourite one with St. Paul (cf. esp. 1 Co 9!7) and St. Luke: elsewhere only in 1 P 4° This is ultimately “God’s own method,” His “scheme of salvation” (cf. Eph 11°, 10 THE PASTORAL EPISTLES [I. 4-6. Ign. Eph. 18. 20 (ut v. Lightfoot), Clem. Alex. Strom. 1. 24: oikovo- pio kad Hv eradevovTo ‘EBpator... eis povov To motevew Tov Gedy elvax (quoted with other interesting illustrations in Tatiani, Ov, ed. Schwarz, Zexte und Unters. i. 4. 1, pp. 86-go); but the analogy of Tit 1” shows that this is not the primary thought here, and is almost conclusive against the sen of the Western text, otko- Somiyy, for which cf. 3/5, 1 Co 3°, and supra, p. xxxvi. TH ev mioter| which has faith as its central principle—faith in the steward (cf. 1) and faith in those whom he teaches (cf. 5) ; faith, not abstruse questionings (cf. *); faith, not stress on law (Ett) CEUUOe vara k 3: 5. Td Se 7eh05) TOUTEOTL TO oupadi papa, cf. Ro ro, Chrys.; but here the metaphor is of “the way” (cf. doroxynodvres .. . é€e- Tpdrnoay €is). “ The goal,” ‘the true end to be reached”; cf. Ign. Zph. 14, apxy pev miortis, TéeAos O€ aydrn. THis mapayyehtas | t. 4 , primarily, the charge which Timothy has to give (rapayyeidns, § ; tmapayyeAiav, 18): but the last words, oikod. Geod tTHv év awioret, have carried the mind on to the whole scheme of salvation, and perhaps extend the meaning more widely—the end of all Christian moral preaching, the whole moral charge which is given to God’s stewards; cf. 7 dudacKadia, 61: 7 évToAy, 614: To Knpvy Ha, 1 Co 1. dey dren | Cf. Gal 58 riots dv d-yaans évepyouuery, inf. 114 21 4' ot ex kabapds x.] Cf. 2 Ti 2%, 1 P 1” (si v.Z), a 5°. ttisvan O.T. conception, Gen 20° 6 , Job Tivies) ooze ticos ourerdyvEWs Gy. Pelee 'p B16 ol KOAY, PLTeO Ni i eC On eEeas cuverdo. tovypa, Heb 10%, For the history of the word, which is of Greek philosophic origin, cf. S.-H. on Romans 25; Bonhoffer, Lpiktet und das IVT, p. 156. ' dvutrokpttou| 2 Ti 1° “a word chiefly Christian” (but used in Wisd 5/9 18°), ‘as might be expected from Our Lord’s warnings against trdxpiots and troxpitai, partly from the high standard of veracity set up by the Apostles; cf. Jas 3!” (codia), Ro 12%, ZGo10 (ayarn), Tet ac (apiader cea a “iwiHortead Ja. Zc. The words are in an ascending scale, simplicity of aim, which is always ready to listen to truth (cf. Lk 3! év kapdia xadrq kat ayay), a constant desire to do right, and a faith which accepts Christ as its guide with sincerity and consistency (cf. Gal 21°), resulting in love for God and man. All these qualities can be re-created in the penitent sinner; ChyPs\sol iW epsronas 6. dv] Failure in these moral qualities loses sight of the true SOalsectat dotox.| 621, 2 Ti 218 (only in N.T.), Ecclus 79 8°, and com- mon in Polybius and Plutarch, “failing to strike,” or perhaps, rather more definitely, “taking no pains to aim at the right I. 6-9. | I TIMOTHY II path”; cf. the description of their character in 6°°, Ecclus 8° pn doroxe Supynpatos yepovTwy : and for the thought, Mt 714. é€etpam.| 51 679, 2T1 44, Heb 128 onlyin N.T. patarodoyta here only in| N.T?; ch. Tit 1°, Ror?! 7. vopodisdoKador| Perhaps without reference to the Jewish law, half-ironical, ‘‘ claiming to be professors of moral philosophy” ; cf. Epict. il. 1. 25, m@s ovv €re duty miotevooper, & piAtatot vopo- Gérat (Dibelius) ; but vv.* ® % 1° make a reference to the Jewish - law more probable. tivwv| The interrogative is probably used for the relative for the sake of variety alone, as in late Greek they tended to become interchangeable ; cf. Moulton, 4.7. Greek, p. 93 ; Blass, “175; i SvaBeBarodyrar| Tit 3° only in N.T., ‘on which they insist, lay so much stress.” Hort (W.H. 4/¢., pp. 167 and 171) suggests that the form is really subjunctive, cf. ¢jAotre, Gal 4!" duarotcbe, 1 Co 4%, “nor on what points they ought to insist”; cf. Ro 876 TO yap Ti mpocevsdueha Kalo det od« oidayev: but this would probably have been stated more clearly. 8. oidapev] ‘‘ We Christians,” with, perhaps, a conscious refer- ence to Ro 7!?: *4 oidapev yap dru 6 vopos mvevpatiKés. kahos (cf. note, p. 22) 6 vdpos. The Mosaic Law, but only as the instance used by these teachers of what is true of all law, vopos 9%. édv tis| Any teacher (cf. tuoi, 3; reves, ®): voptuws (here and IT 25 only in. N.T.), in accordance with its true spirit, “as a law,” of ‘asa Gospel.” ‘Si quis sciat quibus, quare, et quamdiu habenda sit data,” Pelag. Law with its penalties is needed to control sinners, but when once the true love of God is created in a man’s heart, there is no longer need to appeal to its sanctions ; Love fulfils it: the true Christian is ‘“‘non sub lege sed cum lege” (Aug. on Jn 1, Tr. 3), he is “‘ amicus legis” (Ambrosiaster on Ro 2!?), and law is put on a firmer basis, not as a penalizing force, but as the guidance of a loving God; cf. Ro 33! 714 84 13°10, Gal 528, ‘* When at last love suffuses all the mind—love of God and His Laws, and love for our neighbour as made in His image and the chief mirror of His goodness, then indeed the yoke becomes easy and the burden light,” Inge, Personal Ldealism, 10. i 9. Sixatw vopos od Kettar: cf. Gal 57% 3 xara tov ToLovTwY ovK éotu vopos. He appeals to an universal principle, acknowledged generally, and cf. 6 pndev adixOv ovdevos detrar vouov, Antiphanes 4”. 288 (Koch), and Aristotle’s claim for philosophy ; 76 dvemitaxrws Tovey & Tes Sid TOV TOV VOnwv PdPov Toiotcw, Diog. Laert. 57° (Wetstein). ‘The heathen imagined a past golden age in which law was not needed (Tac. Azz. iii. 26; Ovid, JZ. i. 90), and the 12 THE PASTORAL EPISTLES [I. 9, 10. Christian Fathers attributed the same to the patriarchal period ; cf. Ambrosiaster, ad /oc., ‘“‘ Custodientes legem naturalem, quam si humanum genus ducem habuisset, lex in litteris per Moysem data non esset”; and Iren. iv. 16. 3, quoting this verse, ‘‘ ‘lex non posita est justis’: justi autem patres virtutem decalogi con- scriptam habentes in cordibus et animabus suis . . . non fuit necesse admoneri eos correptoriis literis.” Ambrose, de Off: ill. 5, 31, ‘Justus legem habet mentis suz et zequitatis et justitize suze normam, ideoque non terrore poenze revocatur a culpa sed hones- tatis regula” (‘Vohlenberg)s dvdpous x... | The list follows the order of the Decalogue: dvop.. kat évutror., the general refusal to obey all law: doeB. kat cp. (cf. 1P 4}8, Jude 15) the general refusal to obey the law of God: dyvoo. kat BeByd., the more detailed opposition to the law of God: matpon. pntpor. the 5th, dvSpod. the 6th Commandment, cf. Ex 201°, wopv. dpa. the 7th, dvdpam. the 8th, pevor. émdpx. the oth. In each case extreme forms of the sin are chosen to emphasize the strength of the evil in the heathen world and the real need of law for those who have not heard of the gospel: cf. Ro 121-82, Plato, Phed., pp. 113, 114; Verg. 4x. vi. 608 sqq. 10. dv8pamodictais| Cf. Ex 2116, Dt 247, and an interesting chapter in Philo, de Spec. Legg. iv. 4, which condemns éyvdpamo- diorat as of TO TavTWY apLoToV KTHUA, THV éEevOEpiay, apatpoupevot TOUS éxovras. Slavery is not condemned here, but slave trading is. €i TL ETEpoy . . . dvrixertar | Perhaps a semi-conscious remin- iscence of Ro 13° et rus érépa évroAy, and of Gal 5)" ratra yap GAHAOLS 6 OVT(KELTOL. TH Syravovoyn Si8ackadia] ze. the moral teaching of the gospel ; but as these sins have just been treated as sins controlled by the Mosaic Law, the gospel is thought of as absorbing in itself the Law of Moses and, we may add, the natural law written in the hearts of the heathen, which itself often, as embodied in legislation, condemned many of these vices ; cf. 58, 1Co 5!; so Pelag. “‘legem evangeliis concordare demonstrat,” and Ambrosiaster, quoted above. byrawouor |. Sane doctrine, “sound” (cf. Lk 53! 71° 1527), not “wholesome.” There may bean allusion to the diseases of the soul (cf. Plato, Keep. iv. 18; Philo, de Abr. 38, eri trav Tay Kal voonpar wv TAPEVNLEPOVVTWV To's bytaivovtas Adyous, 2: Ti2 6 Aédyos atrav ws yayypava) ; but it is doubtful whether the medical reference was at this time more conscious than in ahs word sound”: cf. Prov 247° or 31°) Kpive wavtTas vyi@s: 10, I “ O poBovjrevos evroiyy OUTOS vytaiver: Plut. Mor., p. 20F,¢ tyratvovoat mept Oedv dd€ar kat dAnets. The metaphor is common in and confined to the Pastoral Epistles in N.T. 68, 2 Ti 1}3 43, Tit 1% 18 21-28: it is of a piece with the stress on an sagen regulated life, and is found in Stoic writers: ty.js Adyos, Marc. Aur. viii. 30. I. 10, 11.] I TIMOTHY 13 Si8ackadta] Used in N.T. only by St. Paul (except Mt 15°, Mk 77 in quotation from Is 29}’), 15 times in Past. Epp., 4 elsewhere. It varies elsewhere between the sense of “‘ active teaching ” (cf. 41 Pont ouiis +e litvelshosr2')15*) Col222) andy tie body! of doctrine s.(4%64 Stasi iar) 4s litit 2) 20 ply +s) eehere the latter is probably right, as it implies a definite standard ; but the contrast to érepodudackadety (%), vopodiddoKadoe (7), suggests the former. 11. kata 7d edayyeAvoy x.t..] Constructed with the principal sentence oldapev. . . xpytar: cf. Ro 26, THs 3dés rod pax. 6.| Possibly a title for Christ. The gospel of Him who is the manifestation of the Divine Glory (cf. Hort on Jas 2! and Tit 2! note); but the context suggests rather the glory of God as manifested in man, of which all sinners fall short (Ro 32%), but which gives liberty to the children of God (Ro 821), which is the note of a ministry of righteousness and of the Spirit, and into which we are gradually transformed, 2 Co 3718 446 1 P44. It is thought of here as a present glory, though its complete realization will come with the Returning Christ, cf. 615-16, Kal Ta weAXOvTa aivitrerat, Chrys. too paxaptou Geo] Here and 6'5, God as containing all happiness in Himself and bestowing it on men. ‘“ Beatus beat” (Bengel) ; cf. Is 651% “I will rejoice in Jerusalem, and joy in my people.” The exact title is not found elsewhere, but “the happy gods,” Geol wdxapes, is frequent from Homer’s time; and the idea of God as independent of men, and containing all happiness in Himself, came through Epicurus (70 paxdpiov Kal adOapror, ap. Plut., p. 1103 D) and Aristotle (evdatuwv éori Kat paxapros ... Ov avrov aitds, de Rep. vii. 1) into Alexandrine Judaism, and is common in Philo (e.g. 6 Geos . . . cwrnp te Kal evepyerys, pakaporyros Kal Taons evdapovias dvamrAéws, de Spec. Legg. i. 209) and Josephus (6 Geds exec Ta wavTa, wavreAys Kat pakdpios, c AP. ii, 22). See other instances in Wetstein and Dibelius. 6 émuotevOny (cf. Kar’ ériraynv, 1) éyd: cf. Eph 37, Col 12% 25, Tit 13. I, your father, whom you have to represent; I, the founder of the church, who have authority to enforce against false teachers (cf. 1 Co 4! é& yap Xp. ‘Ino. dia rod evayy. éyd éyévvynoa tpas) ; I, who know the power of the gospel to rescue from sin. 12-17. Paraphrase. Yes, it was entrusted to me; but when I say me, I must stop to thank Him who gave me strength for the task, Christ Jesus our Lord, for He deemed that He could trust me; for His own purpose He chose me for service,—me who before had blasphemed His truth and persecuted and harried His followers. But mercy was shown to me, because I did it in 14 THE PASTORAL EPISTLES [I. 12, 13. blindness while still unbelieving ; but the grace of our Lord over- flowed its channel and flooded my heart with faith and love, that perfect love which is known only in Christ Jesus. Faithful, indeed, is that saying, and worthy of whole-hearted acceptance : “‘Christ Jesus stooped this world within Sinners to rescue from their sin,” sinners—of whom I am chief; yet for this very purpose was mercy shown to me, that in me first Jesus Christ might make clear that there are no limits to His long-suffering, and so make me the first sketch of all the myriads who are going to believe on Him and win life eternal. Now to Him who rules the ages, to the immortal, the invisible, the only God be honour and glory age after age. Amen. This section is a personal digression, dominated by the emphatic éys (11); but it is not a mere digression, it serves as an encouragement to Timothy (cf. éXcos, 2; 7rAenOyy, 16) ; and it illustrates the main purpose of the gospel, to save sinners and to produce love and faith; cf. 2:Ti 11%, 12. ydpw éxyw] 2 Ti 1°, not elsewhere in St. Paul, but it was a common phrase; cf. Lk 179 and Heb 1278; Pap. Oxyr. i. 113, xdpw éxw Oeots waow (Dibelius); perhaps a little stronger than evxapicT®. ‘I feel and show, I express, gratitude.” 76 évduvapdcavtt| Perhaps a reminiscence of Phil 4! zavra icxiw év TO evdvvapovvti pe. Here the primary thought is “ who gave me strength for my task as Apostle,” the time being that of eriotevOnv: cf. dre miotdv . . . dvaxoviay: and 2 Ti 17 zvedpa duvapews: 2 Co 35 % tkavdryns Huav éx Tod Oeod: Ign. Smyrn. 4, TEVvTA UTOMEVO, AVTOD pe EvOvVapodYTOS TOD TeAElov avOpwmrov: but there lies behind this ‘‘the strength to conquer sin and obey the law” (cf. Ro 5° 8°), and this thought emerges in 1446, cf, 10-11, Sti muoTdv pe Hhyjoato.| “ Fidelem si putaveris, facies,” Seneca, Ep. Mor. i. 3; cf. 1 Co 7° nXenpevos td Kuplov mugTos €tvat. §éuevos| Appointing for His own purposes: cf. éero, 1 Co 1218.28, ¢ Th 5° ov« cero ids eis dpynv, and éréOnv, inf. 27, 2 Ti 14, 1 P 25 (wdc v. Hort). There is perhaps a reminiscence of Is 49°, quoted by St. Paul of himself, Acts 134” réOeuxa oe eis pos €Ovav, and of Jer 1° tpodytny eis COvn TéOerka oe. eis Stakoviay| Not only eis aaoardAny ; for service of any kind, cf. 1 Co 16, 2 Ti 4", Heb 14, Acts 117? (when Paul) was susee for much humbler service), 2074 in Paul’s address to the elders of Ephesus; but, above all, for the ministry of reconciliation, RN Oey tor 13. Brdodypov Kal SidkTHv Kat Bprotyy]| A triad (as so often in St. Paul) with perhaps an ascending scale rising from words to I. 18-15. | I TIMOTHY 15 acts of authorized persecution and of illegal violence; cf. Ps 1%. Bengel would treat them as sins against God, against others, and against himself (insulting his own Saviour), all failures in love ; but though PAdodypov may include blasphemy against God, the other distinction is fanciful; and the main thought of each word is of attacks on the Church; cf. Gal 1! 28, Phil 3°, Acts 224 269-11, nrenOyv x.t.d.] Cf Acts 3!”, Lk 2334, and more directly Ro 10? (od Kar ériyvwow' ayvootvTes yap... odx trerdynoav), Test. XII. Patr., Jud. 19, of which this may be a reminiscence, a@AXr’ 6 Oeds TOV Tatépwv pov HAEnoE pe OTL EV Ayvwoia Toto émoinca. Ign. om. 9, perhaps a reminiscence of this place, ovde yap aos eiju, Ov eoxaTos atTav Kal ExTpwa’ GAN HAEnwal tis etvar, There is therefore no reason to assume the influence here of the Greek conception that sin is the result of ignorance. 14. émwepewdedvace| Here only in N.T., but found in Ps.-Sol 519; cf. Ro 57° treperepiccevtev 1 xdpis. wvrep=“‘above its usual measure,” rather than “rising higher than my sin.” This v. was the origin of the title of Bunyan’s autobiography, Grace Abounding. peta miotews| In contrast with amuoria : &yamys in contrast with BX. kat du. Kat bBpiorynv: cf. Tit 3°. Tis év Xt. “Inood| /Vort the love shown by Christ Jesus, which is already implied in % ydpis, du¢ the true love which Christians feel, cf. 5 supra, and which is only felt in union with Christ, and is a reflection of His love; cf. Jn 15° peivare ev tH dydry TH EL 15. motds 6 Adyos| Cf. Tit. 33 n., and for the v./. dvOpumuwvos, cf. Introd. p. xxxvi. Probably a quotation, as the phrase 7A Ger eis Tov Koopov as applied to Christ is elsewhere only found in John. The whole phrase implies a knowledge of Synoptic and Johannine language (cf. Lk 5°%, Jn 1247), and is a witness to their essential unity, but does not imply direct quotation from either. mdons, “entire,” perhaps combining the thought of ‘ whole- hearted,” cf. 16, and “universal,” cf. 24. mdéongs amos. &&0s] Here and 4° only in N.T. (cf. daddexros, 28 5*), but common in contemporary Greek, both as applied to persons—cf. Dittenberger, Sy//. 246, from Sestos, ¢. 130-120 B.C., THs KaAXioTys arodoyns aéiovpevos ; Orelli, Luscr. i. 337, from Ephesus, ¢ A.D. 148, dvdpos doxtpwrarov Kal maons TiYuAs Kat amodox7ns a€iov—and to things or sayings; cf. Diodorus Sic. xii. 15, vopov arodoyns afvovpevov: Justin Martyr, Zryph. c. 3, azo- doxns aga, opposed to doptixa cai Bavavoa: cf. Acts 24! ot pev ovv drodeEdpevor TOD Adyov aiTov eParticOncav. For other instances, see Field, Otium Norvic, ad loc., and Wetstein. Its meaning varies between mere ‘‘acceptance” and _ stronger ‘“‘approbation,” ‘‘ welcome,” Philo, de Decal. 10, dmodoxqs kat Tins peTarapPaveu. 16 THE PASTORAL EPISTLES [I. 15, 16. AdOev eis tov kdcpov] Contrast 7 dwapria els Tov Koopov cionrOe, Ro 5!2 and cf. Jn 19 1246 1628, The analogy of Jn 614, Ro 5% shows that the idea of Divine pre-existence is not necessarily involved in it. dv mpards eipe}] ‘I am,” wot “I was.” The sinner remains a sinner even if forgiven; the past is always there as a stimulus to deeper penitence and service. The sins for which he re- proaches himself are not sins against the moral law (cf. Phil 3°), but sins against the truth and the light; sins which disqualified him from Apostleship. Hence the longer he lives, the more he knows of the power of Christ and His truth, the severer becomes the self-reproach for having opposed it; cf. 1 Co 15° éAdyioros tov adrooroAwy: Eph 38 7 éAayiototépw rdavtwv ayiwv, and here TpaTos duaptwr\wy. “ Quoniam enim pre ceteris Sacramento se imbuit Salvatoris, propius ad cognoscendam magnificentiam ejus accedens, accusat se magis qui tantum boni tarde agnovit,” Ambrosiaster. For similar self-condemnation, cf. Tert. de Pon. c. 4 and c. 12, with Glover’s comment, Conjiict of Religions, p- 313, and Mr. Keble’s Letters of Spiritual Counsel, Preface, pp. xxxv-l. Celsus used this verse to point his taunt against the character of the Apostles, Orig. ¢. Ceds. 1. 63; cf. Ep. Barn. v.g. Moreover, by this time Paul had himself been evil-spoken of (Ro) 3°, 1 Co/4*? 10%, Ac 13%). persecuted (1 Co 4m ciGae a Ac 135°), insulted (r Th 27, 2 Co 12%), and so could more keenly enter into the feelings of those whom he had wronged. 16. 1a toto HeHOny va TD, | It is suggestive to compare Ro gl? 18 Never yap v) ypady To Papaw' ote cis QUTO TOUTO efnyeupa oe, OTrws évdeiEwpar € €V got THY divapiv ov Kat orws SayyeAzj TO ovop“a pov ev waon TH yy)’ apa ovv dv Gere eAect, Ov O€ Gere oKhypovel. mpétw| Starts with the meaning ‘“‘chief” (cf. zpédros, 1), but also implies ‘‘first” in contrast to those who are coming after (Trav peAdOvTOV). évdeiEntat| A favourite word with St. Paul, 5 times in earlier Epp., 4 in Past. Epp. (elsewhere 2 in Heb.). He only also uses evoeypa and evderéss. "Incots Xptotés| The change of order (contrast vv.1: 2: 1% 14. 15 perhaps emphasizes the note of personal affection, and recalls the moment of conversion, and the words éyw tut ‘Inaods dv od dudKers, Acts 9°. tiv d&mracay] Here only in N.T. with the article. His entire unlimited, ever- patient patience, not only converting, not only choosing me for service, but making me Apostle, and keeping me faithful. érotunwow| Here and 2 Ti 13 only in N.T.: an incomplete (vzo- ; cf. troypddy) sketch in contrast to the complete picture (avaypddew, Ar. Eth. NV. i. 7; e€epyacia, Plotinus, Lx. vi. 37, P) I. 16, 17.] I TIMOTHY 17 ap. Wetstein, who quotes other instances): the first sketch for a gallery of portraits ; cf. oxua, Heb 10. The substantive may be consciously active, ‘‘that He might draw a sketch,” “ad informa- tionem,” Vulg.; “‘deformationem,” Am.: or of the result ‘to serve as a Sketch,” ‘‘ad exemplum,” Ambrosiaster. The former is more common elsewhere: the latter suits 2 Ti 1! better; cf. broderyya, 2 P 2°, For this vista into future generations, cf. Eph 320-21, érx ait] As upon a sure corner-stone. morevew eri, c. dat., is only applied elsewhere to Christ in quotations from Is 2816 (Ro g®° rol, 1 P 2°), and that passage may be in the writer’s mind here. 17. For similar doxologies, cf. Gal 15, Ro 11°° 1677) Ph’ 42°, Eph 32! inf. 61. 7G Baoet tdv aidvev| This first title is suggested by rav pedddvrwv and by Cav aidvov of 1, and adGaprw also by wy aidviov: but the others are not specially connected with the con- text, and the whole is probably a semi-quotation from some Jew- ish liturgical formula; cf. Ps 1016 Bacidevoe: Kvpros eis Tov aidva Kal eis Tov ai@va Tov ai@vos: Tob 13!% 1 in prayer, edAoynrtds 5 Oeds 6 Lav eis Tovs aidvas . . . tWwoare TOV Baciiéa TAY aidvev . evAdyea tov Bac. TOv aidvww ... cis macas Tas yeveds TOD aiavos: Zest. XZZ. Patr., Reuben, c. 6; Clem. Rom. i. 61 (also in a prayer), Liturg. Jacobi, Brightman, £. and W. Lit., p. 51. adbdptw, dopdt| Cf. 616, Jn 118: both common thoughts in Greek philosophical conceptions of God, and in later Jewish speculations ; cf. Wisd 12!; Philo, de Adr. 75 f.; Vita Moss, i1. 171; Josephus, Be//. Jud. vii. 346; Epicurus af. Diog. Laert. x. 123, Tov Gedov CGov aplaprov Kat paxdapiov vouifev (and other exx. in Wetstein or Dibelius); cf. Clem. Rom. il. 20, 7 povm Oca dopdtw, watpt THs aAnOeias, TO eLarroorethavte july Tov cwrHpa kat adpxynyov THS apOapaias, dv ov Kal épavepwoerv nuiv TH GAnOeLav Kat THv éroupaviov Cwyv, adTo 7 d0€a eis Tovs aidvas TOV aidvwr. povo| Cf. 61, Ro 162%, 1 Co 8*° explains the emphasis on this. 18-20. Paraphrase. This charge, then, I now in my absence place in your care, my own son Timothy; recalling to mind the words of the Christian prophets which led me to choose you to help me in my work, that in the strength of these words you may carry on God’s true campaign, holding fast yourself faith and a good conscience, for remember how some refused to listen to their conscience and so made shipwreck of their faith: of such are Hymenzeus and Alexander on whom I formally passed sentence, that they may learn under discipline not to speak against the truth. Compare the similar warning from the example of others in ze Lin: 2 18 THE PASTORAL EPISTLES [I. 18. 18. tavtyy Thy mapayyediav] ze. the charge of ° as expanded Pak maporide a0 | For’ the ‘metaphor, cf, )2""Ti)\1* *notemuae middle shows that he still feels his own responsibility : he will still have to give account for that which had been entrusted to him, 4. “That I may be faithful to my trust, I choose one whom I can trust,” cf. 2 Ti 2?. TEKVOV Tup.d8ce | Cf. Ramsay on Gal 3}, p. 310; and notice how here, as in Phil 4), the personal Hae to another follows directly on an account of his own work and of Christ’s power to aid him. Is there a play on Timothy’s name, ‘‘ You whose game SHU you to giving honour to God”? cf. 7rd... 0a TY * Kate Tas mpoay. émi o€ mpopytetas | “ Fither according to the previous ° ’ (cf. Hebiy* abernors mpoayovors evtoAys : Jos. Ant. xix. § 298, orep ev Tails mpoayovoas ypadais mrapedopev) cS ee about thee” (cf. Ezek 374 zpopyrevoov émi ra doa Tatra) : “according to the prophecies leading” (cf. 574 mpodyouoat eis kpiow: Mt 29 6 adornp mponyev avrovs) ‘me towards you.” mpopytetas| Utterances by Christian prophets pointing out T.’s promise of useful work. The plural points to more than one such occasion, and may well include St. Paul’s first choice of T. (cf. Gs éuaprupetro tro Tov. . . ddeA\podv, Ac 167, and the appeal to their first common work in 2 Ti 314), and his delegation of him) for the) special work at: Ephesus; ct. 44, 2) Gio tem os Timothy himself), Ac 13? (of St. Paul’s delegation to new work), Acts 20% (of the presbyters at Ephesus tpas ro rvetpa ro aytov Gero émurKomovs) : SO Chrys. dre wepéerepe kal Ore éxetporéver. Such prophecies may have come from Silas, who himself was a prophet, Acts-15 54, iva otpatevn . . . otpatelav| The metaphor is perhaps suggested here by t@ BaotAci trav aidvev, the true campaign in the service of the true King. Cf. Maximus Tyr. XIX, 4, oTpaTnyov pev Tov Oedv, otparetay de tiv Conv, daXdityv Se tov avOpwrov (ap. Wetstein). It was a common metaphor both in philosophical writers (cf. Plato, Afol. 28 D; Epict. 11. 24, orpareia tis éorw 6 Bios éxaorov: Seneca, Lp. 96, “ Vivere, mi Lucili, militare est”) and in the mysteries, cf. Apuleius, A/ez. xi. 15, ‘‘ da nomen sanctz huic militiz.” ‘Enrol thyself in the sacred soldiery of Isis.” These may have influenced the Christian use of it, but the thought here is more of an aggressive campaign against evil, and its use is Jewish; cf. 4 Mac 9?° tepay kai ebyevry otpareiav otpateioacbe mept THs eboeBeias. ‘Omnis vita hominis militia (Job 7!) imprimis hominis Christiani (2 Co 1o*) maxime vero pastoris evangelici (1 Co 9’, 2 Ti 2° 4, Phil 25),” Grotius. For interesting illustrations cf. Wetstein and Dibelius, ad Joc. I. 18-20. | I TIMOTHY 19 Thy Kadhy otpat.| éort yap kal kaxy otpateia, Chrysostom, but the contrast is rather with service of earthly kings. 19. €xwv miotw Kat dy. ouveldnow] Cf. °. The leader must have the qualities he is going to enforce. dyaSiy cuve(Snov | ‘ Bonam erga dogmata conscientiam,” Thd.- Mops. ‘This may be included, but the thought is as wide as in °. iv | ze. cvveidnory, cf. ® note. The teacher who does not prac- tise what he preaches will find his faith fail him. dtrwodpevor| Cf. Acts 134%, Prov 15°2 ds drwOetrar radelay poet éavtov: Hos 4° or od eriyvwow aroce, Kayo arocopat oé: Test. XII. Patr., Asher 1. drwfovpevos 16 ayahov mpocAapBaver TO Kakov. The word implies violent effort, a kicking against the pricks; Gi: Bengel, ‘Invita seats semper dicit Noli me ledere”; cf. darn AynKOTes, Eph 4” Tept Tih motu | Perhaps (cf. note, p. 20) here ‘‘ about the Chris- tian faith,” z.e. they have not held to the central doctrines, cf. °; and this is strongly supported by 621, 2 Ti 2!8 wept ri RAN noTroxnoav, and perhaps by px BAacdypety (7°) ; but the connexion with miorw Kat a@yabnv ovveidnow and the stress on iotis throughout the whole chapter make the subjective meaning more probable. évaudynoav| For the metaphor, cf. Orelli on Hor. Od. i. 14; Lightfoot on Ign. ad Polyc. c. 2; Cebetis Tabula, vavéyovow év TO Ges Kat mAQVOVTAL: Philo, de Decal. c. 14, cadevovow .. . pndémore cis Ayweva KaTGpar pyd evoppicacbar BeBaiws aAnGeia duvapevot. The Christian teacher must be good soldier and good sailor too. 20. dy éotw] So 2 Ti 1 218 only: in each case with two nominatives, perhaps implying some common action of the two. ‘Yuwévatos| cf. 2 Ti 218. “Adéfardpos, perhaps the same as in 2 Ti 4'4, but not the same as the Jew Alexander, Ac 19°*°. ods Tapédwka TO Latava| The origin of this phrase seems to lie in Job 2° eizev d€ 6 Kvpios TO dtaBdrAw “Id0d rapadidwpi cor abrov’ povov THY Wuxnv avTod dtapvAagov, where Satan is allowed to inflict any bodily suffering short of death on Job to test the sincerity of his religion. Hence it seems to have become a formal phrase for passing sentence, perhaps in the Jewish syna- gogue, certainly in the Christian Church ; and it is also possible that the use may have been influenced ‘by, it is at least illus- trated by, the contemporary Pagan “ execration-tablets ” by which a person who had been wronged handed over the wrong-doer to the gods below, who inflicted bodily suffering upon him ; cf. Greek Papyrt in the British Museum, i. p. 75, vexvoatpor, rapadiSwpl co. Tov detva . . . OTws . . : SO also of a form for exorcising a demon, zrapadidwpu oe eis TO wéAaV xaos ev Tats dtrwrelas, Pap. Parts. 574. In the same way a ceremonial or moral offence against the 20 THE PASTORAL EPISTLES [I. 20. God was punished by infliction of disease; it was only healed after confession of the sin (Deissmann, Light from the East, p- 304; Sir W. Ramsay, ad loc., and in Expository Times, Oct.— Dec. 1898). The punishment implied is either (i) an exercise of the power of Jn 207 dv twwv Kparire Tas duaptias, KexpatnvTat, Carrying with it exclusion fromthe! /society,cty oy hio** 1. Gols se) nee Tis exkAynotas exBddrrAx: cf. Tert. Apol. 39 of the meetings of the Church for discipline, “‘ judicatur magno cum pondere . . . si quis ita deliquerit ut a communicatione orationis et conventus et omnis sancti commercii relegetur,” so Chrys. é&«BadXero Tod kowvov ovvedptov: Theod. ‘‘abalienavi ab ecclesia”; or also (ii) the infliction of some bodily suffering: and the analogy of Job, of the Pagan tablets, of 1 Co 11° dra Totro ev byiy woAXol acbevets Kal dppworot Kat Koywovrar ixavoi (cf. Acts 514 1311), makes it almost certain that this is included. mapédwxa| Seems to imply the action of the Apostle only, and if the infliction was only bodily suffering this would be probable, cf. Acts 13/4; but the action of the whole community is not excluded; there would be no need to repeat the whole details to Timothy, and it is included in 1 Co 5? where the language is equally individual, éy® . . . Kékpixa . . . mapadodvat. py Braocpywetv| Might include the thought not to speak evil of us, cf. 64, Tit 32; but as the warning is against false teaching, the main thought is not to speak evil of God, to misrepresent His truth chy omy s 4 , , , TLOTUS——-TLOTEVELV-—TTLO TOS. A careful account of the previous history of these words will be found in Burton, Galatians, £.C.C., pp. 475-85; cf. also Hort on 1 P 174. Here it will be sufficient to note the usages in these Epistles and to compare them with the earlier Pauline letters. mlotis =(a) faithfulness, Tit 21°, and perhaps 1 Ti 2% 51), 2 Ti 272; so Ro 3°, Gal 572. In both groups the usage is rare. (2) faith as the essential quality of each Christian life, so passim: as in St. Paul; but whereas St. Paul frequently adds a defining word—TInocod Xpiorod, “Incod, rod viod Tov Geo, eis Xpiorov, &v TO Kvpiw “Incod, that is rare here, and the one phrase in which it occurs, 4 wioris év Xp. "Ino. (I 31, II 118 3!), is slightly different: ‘“ the faith which is found in union with Christ.” The object of the faith no longer needs defining. (c) the principle of faith as characteristic of Christi- anity, and as professed and taught: almost equal to “the Creed,” ‘the doctrines believed”; but it is doubtful I. 20. ] DFTIMOTEY: ZI whether it is ever quite equivalent to that. The strongest instances of this use are: I 4! daooryncovtal tTwes THs Tio- Tews: 4° évtpepomevos Tots Adyous THs TiaTEews: 5° THY TioTLW npvytar: 61° drerAavynOynoay amo ths riatews : II 38 addKipor mepityv wiotw. More doubtful are I 1219 39 61221, II 47 Thy Tiotw TeTHpyKa: Ti I* Kata KowHv micTW, 1}, This scarcely goes beyond St. Paul’s use of 9 wiotis: cf. Ro 3%! 108 76 pyya THs ricrews 0 Kypioocopev: 12° Kara THv avadoylav THS TicTews : I Co 168 ornKere ev TH TicTE : Gal 178 evayyedtlerar tiv riotw Hv Tote éropbe: 61° rods oikelous THS Tictews: Ph 127 cuvabAodvres TH TiotEL TOD evayyediov: Col 27 BeBasovpévor tH wicte Kaas eiddyOnre. But the usage is more frequent here, and perhaps slightly more fixed. muotevetv = (a) to entrust, commit to, 2 Ti 1!%, and in passive De itt sOn 0034410 0.9"), Galiot sian: (2) to believe, (i) c. dat. Tit 38 ot wemurrevkdres Deo: cf. Ro 4°; (11) éw¢ with dative, I 116 cf. Ro 988 rol. Once in the passive, I 316; cf. 2 Th 1° (si vera lectio). In the verb there is no difference in usage. mioros = (ajecrustworthy 91) 112-482 Wane TT Poa Lele ie it 16 “9 38; so ro times in St. Paul. (2) believing: I 43 rots miorots: 41° muctdv: 4!2 Trav motav: 516 et tis misty: 628, Tit 16(?). This also is found in St. Paul but much more rarely, Gal 3°, 2 Co 6%, and more doubtfully, Eph 11, Col 12; but never of miuorot =the believers, the Christian body: yet ot dmiro is a regular title for ‘‘ unbelievers.” Similarly— amusteiv: Ro 3° only—probably ‘‘to be unbelieving,” though perhaps ‘‘ unfaithful.” 2 Ti 2!° only—probably ‘“‘to be unfaithful.” dmoria: St. Paul 4 times, Ro 33 420 1120- 23__“want of faith,” ‘‘state of unbelief.” Past. Epp. 1 Ti 1!° only, in the same sense. dmioros: St. Paul 14 times, always ‘‘ unbelievers,” ‘‘ heathen.” Past. Epp. twice, 1 “Ti 5® ‘‘unbelieyer,” Tit 115 ‘wanting in faith.” There is then a slight difference from the Pauline letters, and a rather greater fixity of meaning. mioris as the Christian quality is not felt to need a defining object: it approaches nearer to the meaning of a faith professed and taught; and ziords has become the natural antithesis to “‘heathen”; of wucrot, a common term for the Christian Body. The difference is slight and conceivable within St. Paul’s own lifetime and in his own writing, but it is noteworthy ; cf. also Parry, pp. cili—cx. 22 THE PASTORAL EPISTLES [I. 20. Kados, ayabos. The distinction between daya6os, practically good, morally good (as opposed to Kaxds, rovnpds, paddAos), and xadds, estheti- cally good, beautiful, good to men’s eyes (as opposed to aicxpos),! is still present in Hellenistic Greek, though the contrast had been blurred. It is there, cf. Gen 18™ iev 6 Geds ru KaAOv: Mt 516 Srws iwow tov Ta Kara epya: I P 21? é« tov Kadov epywv énomtevovtes: £ Ti 5% ra épya Ta kada Tpddyra: 61% rHv Kady dporoylav évbtuov toAAGV paptipwv: Lk 8! Kady Kai ayabp. On the other hand, xadds appears as the antithesis of xaxds (Heb 514), of rovypos (Gen 2°)" rot ywooKew Kaddv Kat rovypov, Ly 2729, Is 520, Mic 3%): and this is perhaps the most common usage of it in the N.T. It is clear then that the distinction cannot always be pressed: it may often be a mere desire for euphony or variety which decides the choice between the two words, except where there is a clear reference to the effect upon others. A comparison of the Pastoral Epistles with St. Paul’s earlier letters is suggestive. St. Paul uses xadds 16 times, xadds 8, generally in the sense “practically” or “morally good”; cf. kadorouety, 2 Th 38; xarepyalecOar to Kadov, Ro 718; 76 Kadov roetvy, Ro 721, 2 Co 13’, Gal 6°, a phrase not found in Pastoral Epistles. (The sense “good to sight,” xada évémov mavrwv avOpo7wv, Ro 1217, 2 Co 8?!, is a quotation from Prov 3'.) He never uses xaA& épya. The Pastoral Epistles use xaAds 24 times, Karas 43 Cf. kadodiuackddos, Tit 2%, and the phrase xaAov épyor, KaAa épya, 7 times: often with reference to a deed as seen by others, I 2% évdaov rod Geod: 37 paptrupiav Kadynv amd Tov efwOev: 519 év Epyous Kadots paptupoupevn, 57° 612 (v. supra): at other times with the idea of excellence in contrast to other specimens of the same class, I 118 tiv kadnv orpareiav: 4° Kadds dudkovos .. . THS KaANS SiacKkadias: 612 Tov Kaddv aydva Tis aurtews: Cf. II 4’. There is no essential difference between the two writers, between ro xadov rovety and Ta Kada epya as descriptions of the Christian life, and Pastoral Epistles also use frequently €pyov dyafov, épya dyaba: the change of phraseology perhaps points to a different writer, but in any case is due to the growing sense in Christian teachers, so marked in 1 P, that the lives of Christians must be one of the chief means of winning the heathen to Christ: and this would be quite natural to St. Paul, always insistent on the duty of his converts to the heathen world, cf. Gal 61°, Ro 1218, “No one English word will express xaAds fully, the meaning 1 Cf. Hort on Jas 27; ‘‘«adés is what is good as seen, as making a direct impression on those who come in contact with it: contrast dyads, which is good in result.” I. 20.] I TIMOTHY 23 changing with the context. Thus ‘every creature of God is good’ (1 Ti 4*), ze. free from defilement, fit for human use, with the Creator’s stamp upon it. ‘The law is good’ (1 Ti 1°), valuable, working a good purpose, an excellent instrument in a teacher’s hand, if he use it in accordance with that purpose. One who desires a bishopric sets his heart on ‘a good task’ (1 Ti 3'), on an honourable post that sets him before the world’s eye, and that requires constant labour: he must rule his family with dignity and success (1 Ti 34, cf. 5!7), he must have an ex- cellent reputation from those without (1 Ti 3”): the deacon who gains distinction (kaA@s) acquires a distinguished position for higher service (1 Ti 3%, cf. 4°). The widow must not only have taken part in every good work (epyw dya6d), but be well reported of by others for striking deeds of charity\(épyous xaAots, 1 Ti 51°). The Christian soldier must endure hardness as a well-trained soldier (2 Ti 2°), engaged in a noble struggle (rov xaAoy adyava, 1 Ti 612, 2 Ti 4") in the most honourable of all campaigns (1 Ti 1/8), The doctrine which he preaches is attractive, winning, with the glow of healthy life upon it (1 Ti 4°, Tit 21:7). Timothy’s public profession had something heroic about it, as had that of his master (rHv KkaAjv dpodoyiav, 1 Ti 61% 18): Titus is to be an ex- ample of ‘excellent’ works (Tit 27): the rich are not only to do good (dyafoepyetv), but to use their wealth for works of special excellence (év €pyous kaAots), to lay up a ‘good’ foundation, one well-laid, a sound base for an eternal life (1 Ti 61% 1%), All members of the Christian family are to take the lead in honest, honourable occupations (Tit 314), for this is the duty of those who believe in God, who had purified unto Himself a peculiar people for the very purpose that they should be zealous for works that should rise above the level of the world and exhibit the beauty of holiness (nAwrnv KadAdv épywv, Tit 214, where Theo- doret paraphrases xaddy by trav érawoupévav epywv).” + ii. 1-iii. 16. ds det ev oikw Oot dvaorpéder bar, 3% Regula- tions for the Church, as regards (a) public worship, the proper objects of prayer (217), and the position to be occupied by men and women (2°15); (4) qualifications for the officers: the bishop (317), deacons (3°10 12. 18), deaconesses (12). ii. 1-7. Paraphrase. I come to special regulations to guide you in your true work, and I want to urge first of all that Chris- tians should realize the universality of the message of the gospel. For this, prayers and thanksgivings are to be made in public worship for all mankind, and primarily for rulers and all in any position of authority, that so we may be able to live a quiet life 1 From my St. Paul the Master Builder, p. 118. 24 THE PASTORAL EPISTLES [II. 1. undisturbed by war and persecution, in a religious and serious spirit. Such prayer is true prayer and well-pleasing to God who has already saved us, but wishes all men to be saved too, and to reach a full knowledge of truth. For there is one and one only God, one and one only who stands between God and men, He who shares human nature, Christ Jesus, and He gave Himself in life and death for all man- kind, so bearing witness to God’s great Love in God’s own time; and it was to carry on that message that I myself was chosen as a herald, as a commissioned Apostle—yes, whatever my opponent may say, that is true: He did commission me—whose one task is to train Gentiles in the spirit of faith and in truth. The keyword of this section, as of the Epistle to the Romans, is universality, was (trép wavrwy avOpirwv .. . TavTwy Tov ev bmepoxy . . . wavras dvOpwmrovs ... trép mavtwv). The em- phasis on it may be due to Gnostic tendencies to exclusiveness, laying undue stress on knowledge, and distinguishing between avevpaticol and wuyxiKot (cf. 6%, Jude 19), but vv." suggest that it is rather due to Jewish exclusiveness. St. Paul would naturally be anxious that the Christian Church should not fail, as the Jews had done, in recognizing the universality of its mission. 1. ov marks the return from a digression to the main subject, but perhaps suggesting a logical connexion. ‘‘Since, then, our one object is to produce love (1°), and to carry the message of salvation to all sinners (1)5), there must be prayer for all men.” Chrysostom has some excellent remarks upon the power of intercession to break down the barriers of prejudice. mpatov wdvtwv| Because worship gives the note which action has to take up. Serjoets, mpooeuxds, evtedgers, edx., cf. Phil 4° r7 rpocevyy Kal TH Senos meta Evy. TA aithuata tuov yvwpiléoOw. For attempts to distinguish the three words, cf. Origen, epi evyjs, 14; Augustine, 4%. 50 (who refers them to distinct parts of the Liturgy), Bengel, and Bernard. Probably dejoes emphasizes the sense of need, zpocevxat the approach to God, évrevéeis ( = airnpyara, Phil 4°) the actual petition, but the distinction was not meant to be emphasized: the triad is a favourite feature in St. Paul’s style. The connexion with &15 and the effect of this passage on the Liturgies makes it clear that the primary reference is to public worship, év TH Aatpeia TH KaOynpepivyn, Chrys. évtevgergs| Here and 4° only in N.T., also in 2 Mac 48, and cf. 3 Mac 6% évruxiay éroujoavro—from évrvyydvev, “to chance upon,” then “ to have an audience with a king,” to have the good fortune to be admitted to an audience, so to present a petition; 1b ae I TIMOTHY 25 cf. Wisd 8?! évéruxov Td Kupiw Kai édenOnv airov. évrevéus, a formal petition, especially to a king ; so frequently in Josephus, Diodorus, and the Papyri (Deissmann, &.S., pp. 121, 146). The thought of the King of the ages, 14’, may still be in the writer’s mind. edxaptortias | not in the technical usage = “ Eucharists,” “thanks- givings in offerings”; cf. Lightfoot on Clem. Rom. i. 41, and the careful examination of the use of the word by Dr. Swete (J. Zh. Sz. iii. p. 161) and Dr. Hort (7., p. 594); but “ thanks- giving in words,” thought of as part of common worship, cf. 1 Co 1416 (It will include gratitude for the past kindnesses of those \for whom we pray (itp tév rpoimnpypévwy ayafav, Theodoret), for God’s past mercies to them (Chrys. quoting Mt 5*°); but more widely—for what they are, God’s creatures, the object of His love, whom He wishes to be saved. Chrysostom says finely, OTE KOLVOS TLS EOTL TATHP THS OikoupEervNs aTacys 6 Lepevs* TAavTWV toivev agiov avrov Kndecbat, Kabdrep Kal 6 Oeds, @ ieparan. bmép mdvtwy dvOpdmwv| There is no one for whom the Christian Church has not to pray ; no one for whose creation it has not to thank God! Even for God’s enemies its duty is “et quod facti sunt diligere et quod faciunt increpare: mores pravorum premere, vitz prodesse” (Gregory, Reg. Past. ill. c. 22). 2. bmep Baodéwy| not ‘for the emperor” (as in 1 P 22" rov Bao.réa Tiare), but ‘for emperors,” the rule being meant to be universal and lasting; cf. Tert. Apo/. 30, ‘pro omnibus impera- toribus”; or perhaps ‘‘for kings,” including local kings under the Empire; cf. Mk 13° éri nyeudvwv Kai Baoriewv. The duty is emphasized perhaps because of the Jewish tendency to rise against the Empire (‘“‘Judzos assidue tumultuantes,” Suet. C/. 25), which might pass over into the Christian Church under a misapprehension of Christian liberty (cf. 61:7, 1 P 216), and under the stress of persecution and growing suspicion (Tac. Ann. xv. 44); but apart from this it would be natural to St. Paul with his pride in the Empire and its citizenship, Ro 13. Compare Jeremiah’s advice to the Jews in Babylon, zpocevéacGe TEept avTaV pos KUpLoy, OTL év ecipyvy adTHs cipyvy tuaov, 297 and Bar 111-12 rpocevéacGe rept tas Cwns NaBovyodovdcop, Ezr 61°, 1 Mac 7°, The later Jews prayed “for the peace of the kingdom, since but for fear thereof we had swallowed up each his neighbour alive,” Pirke Aboth, ili. 2, and prayed for the emperor in their synagogues (Philo, ad Hlaccum, p. 524), and offered sacrifices twice a day in Jerusalem for the emperor and people of Rome; but this was stopped with the outbreak of the last Roman war, Jos. B./. ii. ro and 17; cf. Abrahams, Studies in Pharisaism, § viii. For a similar command, probably based on this, cf. Polyc. £p. 12 (ubi v. Lightfoot); and for the substance of the prayer, Clem. Rom. i. 61, ots dds, Kvpie, tyretav, eipyvnv, spovo.ay, 26 THE PASTORAL EPISTLES [II. 2. eiordbeav, eis TO Sterew avTovs THY bd cod Sedopervny avrois Hyepoviay amrpoorKkdTws . . . Ov, KUptE, OLevOvvov tiv Bovdyy adrav Kata TO KaAOY Kal evapertov éevadridv Gov, Grws SietovTEs ev cipHvy Kal mpairyte evoeBas THY bro Tod avrois dedopevyy eEovoiay ted gov Tuyxdvwow: Tert. Apol. c. 30, “ Vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, popu- lum probum, orbem quietum”; 2d. c. 39, “‘Oramus pro impera- toribus, pro ministeriis eorum ac potestatibus, pro statu szeculi, pro rerum quiete, pro mora finis.” For the effect of this passage on the Liturgies, cf. the, “Clementine” Liturgy, zapaxaAotpev oe, KUple, Urep TOV Bactrews Kal TOV ev UmEpoyy Kal TavTOS TOD oTpatorédov, Wa eipnvevwvTat TA TpOS HUas OTws ev Hovyxia Kal dpovota duayovres . . . So€dlwpev oe (Brightman, Lt. £. and W. i. p. 21), the Liturgy of St. James (24. p. 55), the Coptic Liturgy (2b. p. 168), the Prayer for ‘the whole state of Christ’s Church” in the English Prayer Book. év dmepsxy (“in sublimitate,” Vulg.; ‘fin sublimi loco,” Am- brosiaster): here and 1 Co 2! only in N.T., but cf. Ro 13} eEovolas trepexovoas: I P 28 Bactrel os trepeyovTt: 2 Mac 311. iva «.7.d.] gives the result of the prayer. Pray for good government, for that will secure you a quiet life. Perhaps also (so Holtzmann) dependent on zroveto fa, giving the result of the fact that they pray. Pray for the government, that the heathen may recognize your loyalty and you be left in peace. Cf. Tertullian, Apol. 39, and Seneca (Zp. Mor. 73), who defends philosophers from the charge of disloyalty to rulers, “‘e contrario nulli adversus eos gratiores sunt: nec immerito: nullis enim plus preestant quam quibus frui tranquillo otio licet.” npepov (here only in N.T.), jovxuov, 1 P 3* only, but cf. novxacew, 1 Th 4"35 pera jovyxias, 2 Th 3%, a retired and quiet life (cf. AZZ, s.v.), undisturbed by war or persecution from outside ; free from such tumults as that at Ephesus had been, Acts 1923, év edceBeia kat cepvdotyntt| an interesting Hellenic counterpart to the Hebraic év écvoryte kat dixacoovvy of Lk 1%, evceBela| (“ pietate,” Vulg.) godliness; the true reverence towards God which comes from knowledge; characteristic of Past. Epp. here and 3° 4% 862-56 11) 2 Ty 2° Titi} butealsaras Acts and 2 P, and common in LXX and classical literature; cf. Bernard and Trench, Syz. s.v. It may include a true respect and reverence for human superiors (cf. 54), and perhaps does so here. gepvdryte (“castitate,” Vulg.; ‘‘sobrietate,” Thdt. ; “honestate,” Calvin), dignity, gravity, seriousness, the demeanour of the edaeBjs towards men (cf. Tert. Prescr. 43, ‘“ubi metus in Deum, ibi gravitas honesta”): “a grace and dignity not lent him from earth, II. 2-5. | I TIMOTHY oy but which he owes to that higher citizenship which is also his: being one who inspires not respect only, but reverence and worship,” Trench, 4V.Z. Sy. s.v.; cf. tepomperets, Tit 2° note; Clem. Alex. Strom. vil. 35, ceuvos did THY eri 76 Oetov eriatpopyy. 3. todto] ‘Such prayer for all mankind,” or ‘such a life” (so Pelagius, von Soden): either will help on God’s purpose and help to save men. Cf. Euseb. 47 Z. iv. 7, who speaks of the Church as 76 cepvov Kal eiduxpivés Kal éXevbépiov 76 Te THGpov Kat kaUapov THs évOéov TroXiteias Kat pirocodias eis dav yéevos “EXAHVwv te kal BapBapwv aroortikPovca. kahov| Cf. additional note, p. 22. Here it may be joined closely with dmddexrov, good in God’s sight,” or perhaps its reference is manward. This will win men and please God. Cf. 2 Co 874; Clem. Rom. 1. 7, xadov kat mpocdexrov évwiov Tod TOLNTAVTOS HAS. 4, mdévras| With slight antithesis to av: he who has saved us, ? including the chief of sinners (11°), wills to save all, cf. 419, Wisd 167 01a océ tov ravtwv owrjpa. There is no limitation, such as Tertullian, ‘‘eorum quos adoptavit” (de Or. 4); Augustine, ‘omnes preedestinati, quia omne genus hominum in eis est” (de corr. et gr. 44). His will to save is as wide as His will to create and to protect, “‘omnes vult salvari quia et omnes tuetur” (Thd.-Mops. ad /oc., with Swete’s note) ; cf. Ezek 187°, Wisd 113-16, Ro 538, and Epict. iii. 24. 2, Qeov Os wdvras dvOpurous emi 76 EVOaLpovelv, em TO evoTabety érroincev. But Bengel’s non coguntur and Ambros. sz et zfst velint add the necessary limitation to the working of God’s will; cf. Herm. Sz. viii. 1; Hooker, Zcc/. Pol. Vv. 49. émtyvwow | Favourite word with St. Paul(ro times; see Armitage Robinson on Eph., detached note) ; elsewhere Heb. (1), 2 P (4). émlyv. &dnOetas] Past. Epp. only 2 Ti 2% 37, Tit 14, but émcy. ims ad7nO., Heb 1076, It has become a technical term for the /intellectual acceptance of Christianity ; cf. peravacras cis ddnOetav “of the proselyte to Judaism, Philo, de Spec. Leg. 4. 178 (Dibelius), Kavovas eis ériyvwow THS dAnGeias Of philosophy, Epict. 11. xx. 21 (AZM. s.v.). 5-7. ©§ expand cw6jva, " expands eis émiyv. ddd. eAOeiv. 5. eis] Correlative to wavras. One, and therefore with a will for all mankind, for Gentile as well as Jew; cf. Ro 32930 7 Tovdalwy 6 Oeds povov ; odxi Kal €OvOv ; vat, Kal eOvav, eizrep cis 6 eds, Eph 3*° and Is 4570?%. ‘There may also be an implied antithesis “one and not many” (cf. 1 Co 84°), ets kat peoitys| one mediator able to represent both God and man entirely (cf. Iren. iv. 20, “hominibus ostendens Deum, Deo autem exhibens hominem”), again with an implied antithesis, one and not more: not Moses any longer (Gal 3!%; Philo, de Vita 28 THE PASTORAL EPISTLES [IL oyo: Mosis, ii. 166, ota peoirns cat diadAaxtys . . . Tas Urép TOU EOvous ixeoias Kal Auras émovetro), not any Jewish High Priest (Heb 8° 915 7274)" nor any angel (Col sh mrieb note ier ez, ALL. Patr., Dan, CHO} eyyilere TO Ge@ Kal TO dyyay TO TaparroupEevey Deas’ ore OUTOS EoTL peoitns beod Kat dvOpdrruv é eri THS elpnvyns lopayndA: Philo, Bibl. Antig. xxxii. 14), nor any being in the mysteries intermediate between God and the creation, like Mithras (Cumont, Les mys- teres de Mithra®, pp. 129, 139), nor any Gnostic zon intermediate between God and the world. Philo had regarded the Word of God as occupying such an intermediate position; cf. Ques rerum div. her. 42, where He is described as txérns tod Ovyrod and mpeoBevTns TOV WyE“Ovos pos TO UryHKoov. Christ Jesus has em- bodied this function in a human life. dv@pwros| The Divine side is assumed: the human only mentioned, as he is thinking of the gift given in the human life, a true man, no angel, no mere phantom appearance, but one living a human historic life, a ‘‘ second Adam,” “‘ The Son of man.” There is much to be said for Lachmann’s punctuation, putting the comma after av@pwros. For there is one only God, one only man too, representative of God and man, viz. Christ Jesus. 6. 6 Sods Eautdv] prob. a reminiscence of the Lord’s own saying, Mk 10 dotvar tH Wuxnv adrod Avtpov avti woAXOv : cf. Tit 2! note. dvtiiutpov| Here only in N.T.: in Ps 48° it is an alternative rendering for tiv tyunv THs AvTpwoéws (Field, Hexapla), a vicarious ransom: for the form, cf. dévriyuucOia, Ro 1, 2 Co 61°% for the thought, Tit 2!* note, and cf. Eleazar’s prayer that the sacrifice of his own life may save his nation, xafdpovov airy roinoov 76 éuov aipa kal avtivvxov attav AaBe tHv éunv Woynv, 4 Mac 6”. These verses °° may be quoted from some formula (Dibelius), cf. 1 Co 8°, but they spring naturally out of the context. td japtuptoy| acc. in apposition to the preceding statement, cf. Ro 12!, 2 Th 1°: the great truth revealed in God’s own time. But by whom? It may include the whole chain of witnesses. (a) The law and the prophets pointing to it, cf. Ro 32! paprupovpevy tard TOV VOMOV Kal THY TpopyTav, and 1 P14, (4) The witness of the Lord Himself in His Life (cf. 6! and John 18°? iva paprupjow rH dAyGeta and 1 P 111, “Sanctee vitee dedit exemplum,” Pelagius), His passion (paprupiov 76 wdfos, Chrys.), and resurrection (“ tem- pore quo resurrexit,” Thd.). (c) The witness which the writer and all future teachers have to give, cf. 1 Co 18, 2 Th 11% ‘* This is the fact to which we are to bear our testimony, as opportunities present themselves,” Twentieth Century N.T. ‘The outlook is to the future of the Church,” Bernard. This suits the context, ordering prayers for all men that so the message of salvation may reach to all: and this will need time. But Tit 13 makes any reference to the future doubtful. ELsG. 7. I TIMOTHY 29 katpors idiors, cf. Tit 1° note. 7. eis 3 éréOyv| 2 Ti 111, and supra, 1) note. knpug| The word was associated not only with the games (1 Co 927) but also with the Eleusinian mysteries ; cf. rod "EAev- owiov iepov xypvé, Philostratus, Vz. Soph. i. 33, and other instances, af. JZ.M. s.v. adyO. Aéyw] Ro g!, 2 Co 1151, Gal 12, The language of one whose authority and whose truthfulness have been attacked in the past, and who is still face to face with opposition. éy miotes (Cf. 12) kat ddnOeta] The sphere and the subjects in which he teaches; corresponding to the two purposes of God in 4, faith in salvation and knowledge of Him. It may include his own loyalty (1!*) and truthfulness (cf. dAnOeiav A€yw) (so Wohlenberg) ; but only by implication. 8-15. Paraphrase. The second point which I wish to stress is the spirit and order of public prayer. Men when they pray to God must lay aside all personal ill-will and irritation ; women must dress quietly, for they are engaged in a sacred task, and their true adorning is that of good works, not of costly jewels and dress. ‘The women should listen to the teaching quietly and submissively: I do not allow a woman to be herself a teacher, nor to dictate to men; and that for two reasons. ‘The order of creation suggests man’s taking the lead, first Adam, then Eve. The history of the Fall suggests women’s weakness: it was not Adam but Eve who was deceived and so fell. Yet God’s will to save all men extends to her: ** A child from woman’s seed to spring Shall saving to all women bring.” That is a true saying; but to be saved they must continue faithful, loving, holy, and self-controlled. The whole section refers primarily only to public prayer (though it appeals at times to principles that have a wider application) ; this is clear (a2) from its position between 18 and 31-13, (6) From the analogy of 1 Co 11716 148436 which were apparently in the writer’s mind. (c) From its influence on subsequent Church orders; cf. Canon. Hippol. S§ 81-88, ‘“mulier libera ne veniat veste variegata in ecclesiam .. . neve omnino loquantur in ecclesia quia est domus Dei.” Zest. Dom. Nostri, ti. 4; Const. Apost. 11. 6; cf. Clem. Alex. Ped. iii. 11, émt Tiv exkAnolay AkTEov THY YuvatKka Kat TOV dvdpa eaToALT LEvoUS KOT pLws. (d) Perhaps from the analogy of heathen priestesses ; cf. 1° note. The purpose of the section is twofold. (a) Primarily, to secure a right spirit and character in those who pray, both men and women; cf. &% 1015, (6) To check a freedom which 30 THE PASTORAL EPISTLES [II. 8. women were claiming to teach at the meeting. Nothing is men- tioned about women prophesying, which was always exceptional, and the writer is laying down general rules. It is less clear whether any rule is laid down as to leading the prayers. This is not stated, and the language is consistent (i) with the theory that there was no leader, but that all prayed in silence until the Spirit moved some one, man or woman, to pray aloud (cf. Ramsay, Exp., Sept. 1909): (ii) with the theory that the émioxozos acted as leader, the rest joining in with the Amen (1 Co 14!*). This is more consistent with 1? meted andiah | 8. BovAopar (cf. 514, Tit 3°, Phil #12) ouv, parallel to 1, but perhaps suggesting a slight connexion with the last paragraph. The aueny of God’s universal salvation is still in his mind, owbivar, * ; cwOnoerat, , and the ideal of the true Christian life ; ch eiwitiiggs év TayTt rom ‘“‘Wherever you meet for public worship”; or more probably the writer means the rule to be universal for all churches under his influence, zavri being an echo of zavras (#4), wavrwv (°); cf. 1 Co 17 7! 1433 &s év macais Tats éexxAnoiats Tov ayiwv. There is possibly a reminiscence of Mal 1) éy rayri té7 Oupiapa. TPOTaAyEeTat eee Kat Ovata Kalapa OLOTL peya TO ovopa [hou év tots €0veow, which was a favourite quotation in 2nd-century writers, as pointing to the universal offering of the Eucharist; cf. Justin, Dza/. 41 and 117; Iren. iv. 17 ; so Didache, c. 14, where it is given as a reason why no one who has a quarrel with another should join in the Eucharistic sacrifice. ématpovtas xetpas| Standing to pray, as was customary with pagans and Jews alike, and common with the early Christians ; cf. Dict. Chr. Antiq., s.v. Oranti. For Greek and Roman illustra- tions, cf. Wetstein, Wohlenberg, and Deissmann, Z.4.£., p. 421. datous xetpas| Combines the idea of moral purity (“‘ quee sanctis operibus ministraverint, fs Origen on Ro 6; ef. Job 16!7 aduxov de ovdev nv év Xepot pov, eUX") dé prov KaGapa : Ps 24", Isiy i: Ae tae 4; Clem. Rom. i. 29, év Oo LOTHTL Wuxys ayvas Kal GpLaVTOVS XELpas aipovres) with that of consecration, hands like those of consecrated priests, performing the tasks of holy priesthood (1 P 2%). It is partly explained by ywpis épyjs xat duadoy. They must have the consecration of Christian Love, if they are to pray aright. Cf. Tert. Afol. 30, “‘manibus expansis quia innocuis” ; De Orat. 14, ‘manus expandimus, de dominica passione modulati,” in imitation of the Cross. It is difficult to imagine after Our Lord’s teaching that Christians had taken over the Jewish practice of ceremonial ablutions. So Ramsay, wdzs., but cf. Hippol. Canon, § 241, ‘‘Christianus lavet manus omni tempore quo orat.” Xwpis dpyis (cf Mt 579-5 614 15), Kal Siadkoyiopod, probably “dis- puting ” (“ disceptatione,” Vulg.) ; cf. Phil 214 ywpis yoyyvopav Kat II. 8-10. | I TIMOTHY 31 dvadoyirpav: Mk 72! of dtaXoyiopot of Kaxoi, evil thoughts against one’s neighbour, the chief of the things which really pollute. Did. 14, was €ywv TH dudiBorlav pera Tod Eralpov aiTod py cvVEA-~ Gérw iptv, ews SuadArAayoow. Tertull. De Or. 11. 12. Thd. and Thdt. interpret it as “ doubt,” “ hesitation” (cf. Mk 1178, Jas 1%, Herm. J/and. ix. 1); with right feeling to man and God, with love and faith (cf. © and 114); but the idea of doubt is alien to the context, which emphasizes man’s relation to his fellow-men. 8-15. This section deals only with the dress and conduct of women at the meetings; but compare the general relation of husband to wife in 1 P 3!8, which appears to be influenced by the passage; cf. also Cyprian, De Had. Virg., where an a Jortiort argument is drawn from this passage to the ordinary dress of virgins, and Tertull. De cudtu Fem., where it is used as an argument for the ordinary dress of all Christian women, who may have to face martyrdom at anymoment. Compare also the contrast between Virtue, kexoopnuevyv 7d pev Oya Kabapotytt, To dé dppara aidot, 7d dé oxnwa cwoppoorvtyy, €oOyre dé AevKy, and Vice, KeKaAAwTITMEVNV TO pev xpOya... eoOnTa O ef Hs av padiora 7 apa dvaddprou, in the story of Prodicus, Xen. Mem. il. 1. 9. dcattws| Perhaps carries on to women all that has been said about men (Chrys., Ramsay), but not necessarily (cf. 3° 44, Tit 2° ®), and it does not affect the construction, which is BovAopau KOO ELV. kataoto\y | Possibly ‘ demeanour,” “ deportment ” (Ambros., Dibelius, 47.17. s.v.); but as this is expressed in pera . cwdpoovvns, more probably ‘ dress,” which is implied by the contrast py... moAdAvureAet: cf. Is 612; Clem. Alex. Ped. iii. 11, quoted above. aidoés| “That shamefastness which shrinks from overpassing the limits of womanly reserve and modesty”; kat owp., “ that habitual inner self-government with its constant rein on all the passions and desires which would hinder temptation from arising, or at all events arising in such strength as should overbear the checks and barriers which aidas opposed to it.” Trench, Syz. s.v.; cf. Tert. de C. Fem. ii. 8, “ubi Deus, ibi pudicitia, ibi gravitas, adjutrix et socia ejus.” For its meaning as applied to different ages and sexes, cf. additional note, p. 148. modutedet| Cf. 1 P 34, which seems suggested by this place. 10. émayy. (cf. 671, Wisd 2!*): @eoceBetay (“ promittentes castitatem,” O.L. ; ‘‘pietatem,” Vulg. Ambros. ; ‘‘ professing god- liness,” R.V., A.V.; but better, ‘‘promittentibus Deum colere,” Thd., ‘‘that professe the worshippynge of God,” Tyndale), refers to their action in coming to the Church’s worship. There is per- haps a comparison with heathen priestesses ; cf. daious yxetpas, § ; iepompemrets, Tit 28, and an inscription describing the dress of the 32 THE PASTORAL EPISTLES [II. 10-14. iepat yuvatxes in the mysteries, pa €xero pon dep.ia. xpuvoia . . . pnde ras Tpixas dvarerdeypevas. Dittenberg, SyZ/. ii. 653 (quoted by Dibelius) ; cf. Tert. de C. &. ii. 12, “‘sacerdotes pudicitize.” 80 épywy dyabav| “ Etiam sine sermone,” Bengel: prob. with cooper, cf, Tit 21%, Clem. Rom. 1. 33, év épyous dyafois.. . éxoopnOyoav, not with érayyeAAopévars : cf. Tert. de C. F. i. 13, for a rhetorical expansion of this passage, and Hipp. Canons 82-87, “Neque enim tu quz pretiosorum lapidum et margari- tarum ornamentis superbis tam pulchra es ut illa que sola natura et bonitate splendet.” = 11-15. Still dealing directly with conduct at the meetings ; but the word trorayy suggests a reference to the whole relation of wife to husband, cf. Eph 57%. The language is coloured throughout by Gen 2 and 3: érAdc0y=erAacev, Gen 2"; 7ra- TnOn = nTarTyCE, Sine Tekvoyovia = TéEEls TEKVG, sie 1l. év mdéoy Stotayf| ‘Submission to constituted authority, 7.e. the officials and regulations of the Church,” Ramsay, though racy suggests also ‘‘ their husbands.” 12. adGevretv| The earliest known use of the word, common in late Greek (from av6-évrys, a self-actor, an independent actor, so in vulgar Greek = deororns (cf. Rutherford, Zhe New Phrynichus, § 96; Nageli, p. 49; Moulton and Milligan, s.v.), “to lord it over,” “‘to dictate to,” the antithesis of atrés cov xvupievon, Gen '3}6. 13. éararyfetoa: so 2 Co 11° é€ymarnoev, though the LXX has yardrycev. 14. Cf. 2 Co 11°; and for the Jewish tradition that Eve was tempted by the serpent to infidelity, cf. Thackeray, Ze Relation of St. Paul to Contemporary Jewish Thought, pp. 50-57; for the Jewish attitude to women, Taylor, Sayings of the Jewish Fathers, i. 5 note; and for the connexion of Eve with trans- gression and death, Ecclus 2524 do yuvatkds apxy) dpaptias kal dv avTyVv arobvnocKOpMEv TaVTES. yeyovev—passed into and has remained in the position of transgressor. . owOyoétar| taking up cwOjva, 4 duaptwrovs cdaat, 115; shall be spiritually saved. dua THs (“ that of Gen 31°,” or more technically “the great”) texvoyovias. ‘Two interpretations seem possible. (a) ‘‘ By bear- ing children,” by that child-bearing which was once a thing of sorrow but now has become a source of salvation; not by spiritual activities at the meetings, but by motherhood and the quiet duties of home (cf. 514); including perhaps (so Chrys.) the rearing of children (cf. 51° et érexvotpddyoev, and Hippol. Canon 82, “ Neve det infantes quos peperit nutricibus sed ipsa sola eos nutriat . . . neve administrationem familie negligat”), and all II. 14, 15.] I TIMOTHY 33 maternal instincts, which become the saving of a woman from self and draw out her soul both to others and to God; cf. Ramsay, Expositor, 1909, pp. 339-47. If so, there may be an implied protest against those who depreciated marriage, 4°. (2) By the great child-bearing, by that which has produced the Saviour, the child-bearing of Mary, which has undone the work of Eve. This use of the article is very common in the Past. Epp. ; cf. 76 pvorijpioy, 7 riotis, 7 SudacKadta (p. xvi): for the thought, cf. Ign. ad Lph. 19, eAabev tov dpxovta tod aidvos TovTov » tap0evia Mapias kai 6 tokeTds abrijs, Guoiws Kal 6 Odvaros Tov xuptov, Iren. Herz. v. 19, ‘‘si ea inobedierat Deo, sed hzec suasa est obedire Deo, uti Virgints Eve virgo Maria fieret advocata, et - quemadmodum adstrictum est morti genus humanum per virginem, salvetur per virginem”: cf. zdid. 3. 22; Predic. Aposiolca, (c, 33; Justin, Dial. c. 100; ;Pért.\ de. Carne, xt. c. 17: cf. the stress on avOpwrros, sup. °, and Gal 4* yevouevov éx yvvaikos. (2) is probably right. It was given by some anonymous commentator (Cramer, Ca/ena, vii. 22), and has been revived by Ellicott, von Soden, and Wohlenberg. Indirectly it reflects a glory upon all child-bearing, which has become the channel of the Salvation of the world. The nominative to ow@jceras is perhaps Eva (cf. Irenzeus, w.5.), or 7 yvvn; Eve as the representative of women. 15. édv petvworv] Who? not ‘‘the children” (Chrys., Jerome), which is too far from the context, but yvvatkes, from % 10; or possibly ‘‘husband and wife,” suggested by 1244; cf. 1 P 37 ovykAnpovopot xdpitos Cons. mioter kal dy.| The essential Christian virtues, cf. 2 Th 28; but possibly ziores suggests marital fidelity; cf. rods &v yduw duadvAugov ev wigre, Brightman, Lz, H.and W., p.26. dy. peta owp. the right relation between husband and wife, cf. 1 Th 4’, and a rhetorical amplification of the section in Clem. Hom. xiii, 16-18, 21, 6 owdpova yvvaixa eéxew Gédwy Kal adros owdpovet. mustos 6 Adyos| Cf. Tit 38 note ; and for the variant avOpamwos, Introd., p. xxxvi. The words perhaps refer to the preceding statement (so Chrys., Holtzmann, W.-H., Hillard), as the other faithful sayings deal with salvation. If so, it is still uncertain how much of that sentence is included in the quotation; prob- ably only cwéjoerar dé dua THs Texvoyovias. I would suggest that the previous words, *"Adau yap... yéyove, are a quotation from some Jewish Apocrypha, scornful of women (this would make the perfect tense yéyove more natural), which is answered ‘by quoting a well-known Christian saying about the effect of the Incarnation on women. 3 34. THE PASTORAL EPISTLES (III. 1-18. But most editors connect the words with the following paragraph. iii. 1-18. The officials of the Church: (a) the overseer, the bishop (1-7); (4) ministers, deacons (810); (c) deaconesses, (14) ; (dz) the deacons as possible candidates for higher office (!* 1). The transition is abrupt in form (cf. 5! 61”), but the writer’s mind passes naturally from the members of the community to those who act as officials and either as leaders or assistants regulate their worship and their life. In each case little is said of their duties, a knowledge-of which is assumed ; but, as in c. 2, the whole stress is on character, on the moral and intellectual quali- fications for office. Kadds (1 * 7 1218) strikes the note of the whole section. Paraphrase. A third point on which I wish to lay stress is the character of those who hold any official position: and, first, for the leader of the worship, the bishop. You know the common saying : ‘He who would play a leader’s part On noble task has set his heart.” It is right, then, to wish for such a post; but such a noble task requires a character above reproach. So the bishop must not fall behind a high Christian morality in respect of marriage or sobriety, or self-control and dignity ; and he must have special qualifications: he must be ready to welcome guests from other Churches, and able to teach in the assemblies: in dealing with members of the Church he must not be overbearing or hasty, but large-hearted, ready to make allowances, peace-loving: he must have no love of riches, as he has to control the finances: his power of ruling must be tested by his power of ruling his own household. Has that been a ‘“‘noble task” with him? has he kept his own children obedient to discipline with true dignity? if not, how will he be able to take charge of a Church of God’s? Moreover, he must not be a recent convert; for, if so, his head may quickly be turned and the devil be able to bring accusations against him. Lastly, he must be well thought of by those outside the Christian body: otherwise he will easily cause scandal, and the devil will snare him to his ruin. Then for assistants, deacons: they must have a character that inspires respect: their word must be trustworthy: they must not say one thing to one person, another to another: they must not be given to excess in wine: they must be above making money in unworthy ways: they must hold the truths of the gospel with a conscience free from stain. Yes, and like the leaders, they must be tested first, and only be admitted as deacons if no charge can be sustained against them. Much the same has to be said about deaconesses: their TT) 1.) I TIMOTHY 35 character must inspire respect: they must not be gossips and scandal-mongers: they must be sober: entirely trustworthy. There is another point about assistants (deacons), they may come to be leaders (bishops) : so in choosing them, see that they have the same qualifications about marriage and the discipline over their own families which are required for bishops. For those who have treated the diaconate as a noble task win for themselves another noble position and preach with full assurance in the faith which is in Christ Jesus. Cf. Tit 159; St. Chrysostom, De Sacerdotio, ed. Nairn, pp. xxvi—xxviil. 1. muotds 6 Adyos| cf. 21° note. If these words apply to the following paragraph, the variant adv@pwrwos would seem more appropriate, the writer quoting a saying applicable to all over- seership in human life (“‘allgemeinmenschlich,” Wohlenberg) and applying it to the Christian Church. Deissmann (JS. Sz, p. 230), shows that ézioxoros was used as a pre-Christian religious title. épéyeta| ‘ Aspires to,” in no bad sense; but Clem. Rom.i.c. 44 shows how early a wrong ambition set in and was foreseen by the Apostles. kaNoo | ‘‘ preeclarum ” (Calvin) : which ought to attract the world to Christ ; and therefore difficult, yaAera 7a Kadd. épyov| “‘negotium, non otium,” Bengel, cf. 2 Ti 45,1 Th 5% dua TO epyov aitrav, and for failure in such a task, Ac 15%8 jy ouveNfovra adrots eis TO epyov. 2-8. Qualifications for the ériocxomos. For the relation of the ériaKxomos to the presbyters, v. Introd., p. xix. The singular here may imply that there was only one in the community, or it may be limited by the context—the emioxoros who is leading the worship. No definition is given of his duties, but the following are implied : (a) Presiding (rpoictacOa, ériyedetoGar), ze. (i) exercising disci- pline, cf. the analogy of the family (°); (ii) (arising from the context) presiding at worship. (4) Teaching, didaxrixdv (7). (¢) Controlof the finances, d@iAdpyvpov(?). (dz) Representing the com- munity to Christians elsewhere (diAdgevor (?)) and to the world outside (7). These qualifications form guidance for “the scrutiny of candidates” who desire the office (Ramsay): they are partly the ordinary moral qualities which would be respected ina lay- man, and failure in which would imply censure ; partly those which would be required for his special position. “To St. Paul the representative character of those who had oversight in the Ecclesia, their conspicuous embodiment of what the Ecclesia itself was meant to show itself, was more important than any acts or teachings by which their oversight could be exercised ” (Hort). Hence it scarcely gives the ideal of a bishop, but the necessary requirements (so Chrys. ovpperpypévyy etzrev dpéryv, ovK éxeivynv 36 THE PASTORAL EPISTLES (TUE. ee Tyv dvw, THv WWyAnv). A comparison with Tit 15° shows how the list of moral qualifications was getting stereotyped: Bernard com- pares the requirements for the Stoic wise man, who was to be a married man (2), drudos (°), temperate in wine (7), and to combine cudpocwvy with koop.idrns. Diog. Laert. vii. 116-26. Wetstein and Dibelius (g.v.) quote the close analogy of the requirements for the choice of a general, who was to be owdpova, éyxparn, viantnv .. . adirdpyupor, dv TUxn Kal matépa Taldwy, ikavoy Eye, évdo£ov: Onosander, De Lmperatorum Officio, c. 1 (fa. ¢. 55 B.C.) Either of such lists may have been known to our writer, but they are all probably independent. 2. dverridnmrov (57 614; cf. AZM. s.v.) perhaps slightly stronger than dvéyxAnros, Tit 1% That would imply more definite charges (karnyopia, 7b.): this, any criticism or censure. It is explained by the following words: Not liable to criticism as he would be if he failed in any of these qualities. puas yuvarkds avdpa . . . Koopuov, general moral qualifications, in relation to his own life: PirAdEevov, dudaxrixdy, qualifications for his special office. py mdpowov ... aaxov, qualifications in relation to other members of the community. adivdpyvpov, qualification in relation to the finance of the community. tov idiov olkov, in relation to his own family. py veopvroyv, in relation to his standing in the community. dec O€, in relation to the world outside. yds yuvarkds d&vdpa] In interpreting this difficult phrase, two facts guide us. (a) The standard is not the highest (v. supra) ; it must be something, failure in which would incur reproach ; (4) but the standard is that of a Christian community; contrast ’. It presupposes a knowledge of the teaching of Our Lord and of St. Paul. (i) The phrase might imply that the bishop must be a married man (so Wordsworth, Zhe Ministry of Grace, pp. 215-20; Lindsay, Zhe Church and the Ministry, p. 145), and the writer might well prefer a man with the experience of the head of a family (cf. 4) for the overseership of a church, and might wish to guard against any depreciation of marriage (cf. 4°); but to be unmarried would incur no reproach: such a requirement would be scarcely consistent with the teaching of Our Lord (Mt 19!”) and of St. Paul (1 Co 77 8): so the writer is only thinking of the true character of a bishop, zf married ; as in * he deals only with his relation to his children, zf he has children. (ii) It certainly implies—not a polygamist. Sucha rule would still be necessary, as polygamy might still be found among Jews ; cf. Justin Martyr, Z7yph. c. 134, oitives kal peéxpe viv Kal reooapas III. 2.] I TIMOTHY 37 Kal mevTE EXELY DAS YyuvaiKkas ExactTov cvyxwpovor: Joseph. Anz. XVii. I. 2, ratptov yap TAcioow Huty ovvokeiv: cf. Schiirer, i. 1, p- 455 note. Schechter, Documents of Jewish Sectaries, 1. 17. (iii) It also certainly implies ‘‘a faithful husband,” married to one woman and loyal to her, having no mistress or concubine; cf. Tertull. Apo/. 46, “‘ Christianus uxori soli suze masculus nascitur.” Canones Apost. xvil. 6 dvat yapous cupTrakels peta TO Barticpa. 7) TadAakny KTHOdpeEVos ov Ouvarat evar emiokoros: Cf.7b.lxi. A similar provision is found in heathen marriage contracts ; cf. Tebt. Pap. 104, pn eféoTw Pirlioxw yvvaixa aAAnv éraydyecGar aAXG ’AToA- Awviav wnde wadrdraxyv unde Texvorroreta Gar €€ GANS yuvatkds, Coons *"AmoAXwvias (92 B.C.), and similarly Pap. Eleph. 1 (310 B.c.). (iv) It also implies, and was probably meant to imply, not divorcing one wife and marrying another. This would be a Christian rule, based both on Our Lord’s teaching and on St. Paul’s (cf. Hermas, JZ. iv. 1, which forms a good commentary on this phrase), and very necessary in view of the laxity of divorce both among Jews (Schechter, w.s.; Abrahams, Studies in Phart- saism, § 9) and among heathen ; cf. Friedlander (Eng. tr.), pp. 242- 43; Fowler, Social Life in Rome, c. 5. Dill, Roman Society from LVero to M. Aurelius, pp. 76-79, though he points out that the heathen standard was rising: ‘* The ideal of purity, both in men and women, in some circles was actually rising . . . there were not only the most spotless and high-minded women, there were also men with a rare conception of temperance and mutual love. . . « Plutarch’s ideal of marriage, at once severe and tender, would have satisfied St. Paul. . . . Seneca and Musonius, who lived through the reign of Nero, are equally peremptory in de- manding a like continence from men and from women.” (v) Did it also imply, ‘‘not marrying a second time after his wife’s death”? This is possible, but scarcely likely. No doubt the phrase led to this interpretation and was used to support it, and that by the end of the 2nd century; cf. Tertull. ad Uxor. i. 7; Clem. Alex. Strom. i. 12; Origen, Hom. xvit. in Luc., and the later Church orders; cf. Apost. Ch. Order, 1. kadov pev eivat aytvavos’ ei 5€ un, Grd pas yuvaixds. Apost. Canons, xvii. (quoted above) ; Apost. Const. il. 2, pias yuvaikds avdpa yeyevnmévov: 10. vi. 17. Zest. Dom. N. J. Christi, c. 20 (where see Cooper-Maclean’s note). There were also tendencies in the heathen world moving in the same direction. ‘There was the feeling for the children of the first wife who might be harmed by the stepmother; cf. Eur. Alc. 301 sqq.; Propert. iv. 11. 81, and the law of Charondas forbidding such a second marriage, quoted in Diod. Sic. xii. 12 (Wetstein): there was also the natural devotion to a loved wife ; clathe sinscr. sat Pisa (Orelli, ii) pyo51,7,).No.0/4623).15° conjugi karissimz ... Cum qua vixit annos xvili. sine querella, cujus 38 THE PASTORAL EPISTLES (III. 2-5. desiderio juratus se post eam uxorem non habiturum”; cf. Bigg, The Church's Task, p. 102: ‘In the epitaphs two not uncom- mon words are wirginius and virginia: they denote a husband who never had but the one wife, a wife who never had but the one husband.” Such a feeling would be increased by the Christian thought of the eternal relation of husband and wife (cf. Chrys. on Tit 1°); yet such a standard is always regarded as exceptional, and is too high for this context ; and the later writers are influenced by a growing love for celibacy (dyvvatos), which is certainly alien to this passage, and by the denunciation of second marriages in all cases (Athenag. Zeg, 33), which is also alien to the Epistle, 514; cf. Suicer, s.v. diyapia. Dict. Christ. Ant., s.v. Marriage, p. 1097 and p. 1103; and for a strong defence of the stricter view, Zhe Library of the Fathers, Tertullian, vol. i. Pp. 420-32. vnpddcor | (9 Tit 2? only in N.T.), temperate in use of wine; cf. ® 1! 525; perhaps also “sober-minded” or “ vigilant” (ee Chrys., ‘cf, Heb 1 aii and Homer, 77. ii. 245)25 jaune 2 Ti 45 od de vnde &v waow: 1 P 18 (uwdi v. Hort) 58, 1 Co 1554 exvyware. oddpova, kdopwov | (2° only in N.T. ): ** Quod codpur | est intus, id Kocptos est extra,” Bengel. kat Oéymate kat cynpare Kat Br™upare Kat Peto ali Thdt. ; cf. Inscr. from Magnesia, Cjoavra codpovas kat koopiws (Dibelius, and 17.12. s.v.). It implies well- ordered demeanour, but also the orderly fulfilment of all duties and the ordering of the inner life from which these spring. Cf. Trench, Syz., p. 332. It is the quiet, orderly citizen, the anti- thesis of adraxros. giddgevov] The duty of individual Christians (5!°) and of the whole Church (Ro 1218, 1 P 4°, 3 Jn 5), with a special blessing attached to it (Heb 13? da ravryns yap eAabov twes evicavres ayyéXous: cf. Clem. Rom. i. 10-12, a comment on that passage) ; finding its fullest expression in the érioxozros, cf. Herm. \S. ix. 27, where émickxoro: dirddEevot, oitiwes ydews eis TOds olkovs EéavTaV mdvrote vmedegavto Tors dovrAovs Tod Geod are compared to trees sheltering sheep, and singled out for special praise (Dibelius). For its importance, cf. Harnack, 2x. of Christ. 1. i. 3.; Ramsay, Pauline Studies, pp. 382-86. pi wapowvoy, py WAHKTHY] the negative of the positive vyparrov, coppova, in relation to others. Cf. Ti 18 note. émerkh, d.axov | the mark of all Christians, Ti 32, where see note. ddurdpyupoy| Cf. Ti 1® note. 4. Cf. Tit 1°; peta mdéons cepvdtyntos: cf. 2? of all Christians: here the reference is specially to the father (cf. &. !), though it might include the effect on the whole household (dons). 5. For the analogy from the family to the Church, cf. Eph 219 III. 5-7. | I TIMOTHY 39 oiketot TOU Geov, 57°—6°, where the family is treated as the nursery in which the virtues characteristic of the Church are trained. The analogy from the family to the State is common in classical writers ; cf. Sen. de Clem. 1. 9., “quo hoc animo facis? ut ipse sis princeps? . . . domum tuam tueri non potes,” Tac. Ag~ 19, and other instances in Wetstein and Dibelius. éekky. Oeod| St. Paul only in N.T.: here and © only without the article, ‘‘@ church of God’s.” 6. For later formulation of this rule, cf. Asostol. Canon \xxx. (adding as reason, ddukov yap Tov pyndé mpdreipay émiderEdpevov érépwv etvar dvdacKadov), Conci/, Nic. Canon il. with Bright’s note. veddutor| ‘a recent convert” (for the form, cf. cvuduros, Ro 6°; and for the metaphor, 1 Co 3°). The word is used literally in the LXX and Inscr. (Deissmann, Azd/e St. s.v.); as a simile, Ps 143}? viol os vedpura: here, first as a metaphor; so in Ter- tullian, Prescr. 41, adv. Mare. 1. 20. tupwOeis| 64, 2 Ti 3* only in N.T., from tidos, smoke, with his head dazed and turned ‘‘in superbiam elatus,” Vulg. ; endé¢é. It combines the ideas of conceit and folly; he may behave arrogantly to others and teach foolishly. Wetstein aptly quotes the warning of Tiberius, “ne quis mobiles adolescentium animos preematuris honoribus ad superbiam extolleret,” Tac. Amz. iv. 17. For the harm wrought by ttdos, cf. an interesting passage in Philo, de Decal. cc. 1 and 2, t0gos . . . Sypwouvpyds éotw ddalov- elas, trepowias, avicoTyTOS . . . TUPH Kal TA Geta eEwArtywpyrat. to0 SiaBddou| The parallelism of 7 and 2 Ti 27° makes it certain that this is “the devil,” zo¢ (as Weiss) “some human accuser.” But the analogy of 514, Tit 2° suggest that the devil is thought of as working through some human agent ; cf. Ecclus. 512 €AuTpoow TO Goud pov &€& arwdelas Kat éx tayidos diaBoAns yAwoons, Prov 64, and perhaps Eph 4?”. kpipa tod SiaB.| not (as Chrys. Pelag. Thdt. Calvin, Bengel) ‘‘the judgment passed on the devil,” which is not parallel to 7, and would naturally be 76 xptva, but “‘some judgment which the devil, the slanderer, the setter at variance, the accuser of the brethren (Apoc. 121°, cf. Jude %, 2 P 2" xpiow), passes upon him, Such a novice is arrogant or foolish in teaching. The devil reproaches (7). This is your humble Christian! this your learned teacher! The devil lays snares (7) to draw him on and to discredit the whole community. The man makes shipwreck of his faith by some moral (1}%) or intellectual (6?!) failure; he is handed over to Satan (17°); and he passes judgment, perhaps some bodily infliction, upon him; cf. Job 1 and 2 and Zest. XJ. Fatr., Reuben 6, eis oAcOpov Bedlap kat dvedos aiwviov. 7. tov eéw0ev| For St. Pauls care for the opinion outside the Pure Cher L ood hh Colors Goh 4% 4o THE PASTORAL EPISTLES [1Il. 7—11. eis dvediopdv Kal méyida] cf. © note. 8-10. Deacons| For the earlier use of the word, cf. Hort, Zze Christian Ecclesia, pp. 198-211; a recognized title for an office already existing. No definition of duties is given. The name implies service—assistant ministration—perhaps in the Church services, certainly in administering charity and attending to the needs of the poorer members ; and it is implied that they would naturally pass to higher office in the Church. The qualifica- tions are partly central Christian virtues (ceuvovs), partly those needed for their office as. they moved from house to house (p77 dur. py olvw m. wpoo.), handling Church money (7 aioyxpo- kepoets), speaking of their faith to others (€xovras «.7.A.) For similar qualifications, cf. Polyc. ad Phil. 5, perhaps based on this passage. 8. diAdyous] ‘‘tale-bearers,” Lightfoot on Polyc. (z.s.), but probably “ double-tongued,” ‘‘ad alios alia loquentes” (Bengel) ; cf, durcoddyos (Const. Apost. ili. 5), dtyAwooos (Prov 111%, Ecclus 510 cis Eotw cov 6 Adyos), Sutpoowros ( Zest. XLII. Patr., Asher, c. 2); ‘the parson of our parish, Mr. Two-Tongues” (Pilgvim’s Pro- gress), divxos (Jas 18). The word here only in N.T., and not elsewhere in this sense. For the thought, cf. Zest. X/. Patr., Benj. c. 6, ) ayaby Sidvoia odKx exer do yAwooas, etAoyias Kal KaTdpas, UBpews Kal Tihs, Novylas Kal Tapayys, Urokpicews Kal dAnOeias. 9. 75 puoTHpiov THs 7] perhaps “ the secret truths of the Chris- tian faith”; cf. 16 layyng stress on doctrinal correctness, but more probably, as there is no duty of teaching implied, holding their own faith, the secret of their allegiance to Christ, secure under the protection of a good conscience, ‘‘a true inward religion and a true inward morality” (Hort., w.s.). The stress is on év kad. ovvednoe, the casket in which the jewel is to be kept ; Ch note: 10. S0kipalécbwoav| Probably not by any definite examination or by a time of probation (Ramsay), but only in the same way as the ézickomos (kat ovrou dé), by the opinion of the Church judging his fitness by the standard just laid down. 11, yuvatkas] From the context and from the parallelism between the qualities required for them and for the deacons (cepvas = vEpmvors : way dia Bdrous = rs pay diAdyous: vyhadious = pq) olvw TT. TpocexovTas : TLTTOS ev maoU= pp alaypoKepoets . . ° ovvedicer), these must be “ deaconesses” (zot “wives of deacons ”), women who help; cf. Ro 16!; Pliny, Z/. x. 96 (written a.D. 112), ‘ancillis que ministree dicebantur.” ‘Their duties in later times are defined as instructing and attending at the baptism of female cate- chumens, of looking after them at the services and taking eth from the bishops to them; cf. Dict. Christ. Antig. $.v.; Nic, Canon xix., with Bright’s note. Apost. Const. il. 26, 111. 1 5, «ls III. 12, 13.| I TIMOTHY 41 TUS TOV yuvatKOv brnpetias . . . Kal yap eis ToAAAS xXpeElas yuvaLKds xpyCopev dvakovov. 12. SudKovor| The writer returns to deacons from a new point of view, as men who may become ézicxo7vor: so in addition to what they needed as deacons they must have the two external relations—to wife and children—which were required in the elo KOTOs. 13. BaOusv (here only in N.T.), lit. “a step” (so in LXX, ty 5°;cclus 677) 2) K)20%): then)" a standing,’ )' positions, This may be thought of as— (a) Moral: a vantage ground for influence, analogous to ToAAnv tappyoiav: cf. Clem. Rom. i. 54, €avT@ péya KAéos ev Xpiora mepirojoetat: Herm. J. iv. 4, mepioocorépay éavto® tiny Kal peyaArny ddgav mepirovetrar pds Tov Kvpiov: Poimandres, p. 343, 6 Babuds ovros, ® Tékvov, Suxkatoovvys eorw edpacua: Inscr. at Mitylene, ZG. 11. 243, Tots ras déias Baopots (ALM. s.v.). Parry quotes Clem. Alex. S¢r. ii. 9. 45, Ba@pov rovrov rpOrov THs éméxewva yvocews troriénevos. (6) Ecclesiastical: a higher grade, an honourable rank; cf. Ap. K.O. 22, oi yap kadds Siaxovycavres TOTOV EavTOts TEpiToLOoVTaL Tov moimevixov. Apost. Const. vill. 22, a€vov petlovos Babuod da Xpicrov. This is common in later eccles. writers; cf. the prayer for the deacons, domAov airaév TH dtaxoviay diAagov kal Babpovs ayabovs mepiroinoa, “ Lit. of S. James,” Brightman, Z. and W. L., p. 55, and is probable here from the use of the aorist diaxovycavres, and from the analogy of BaOpov kadov to KaXov epyov 4, and of éavrots mepirovovvTat to émifupet. But such eccles. promotion will include all that was implied in (a). It is used of promotion in the army ; cf. Harrison, p. 165, who quotes from adriani Sententia, éav Kadds otpatiotys yevn, Tpit Babpa Suvyjoyn cis mpartodprov peraBnvat. To\Ay twappyotay| Certainly man-ward, cf. Philem §; perhaps also God-ward, cf. Eph 3°. With the whole verse contrast Herm. S. ix. 25, where dis- honest deacons are compared to reptiles and wild beasts that destroy men, ol pev TOS omiAouS EXOVTES SuaKOvol cio KAKOS draxovi- CAVTES Kal Svapracavres Xnpov Kaul ophavev thy Conv Kat éautots mepiTonodpevor €k THs SiaKxovias 7s €AaBov diaxovijoa, perhaps a conscious parody of this verse. 14-16. THE SECRET OF TRUE CHRISTIAN CHARACTER. Paraphrase. I hope to come to you soon and strengthen your hands by my presence; but in case I should be delayed, I write at once that you may know what is the true Christian life, the true relation of one with another in God’s own family, for it A2 THE PASTORAL EPISTLES [TII. 14, 15. is a Church belonging to God Himself, the living source of all life ; and its task is to hold up the truth for the whole world to see and to give it a firm support in the lives of its members. And confessedly the secret of a true religious life is very important ; for it centres in a personal relation to a Living Person: to one of whom we sing in our hymns that He was— ‘In flesh unveiled to mortals’ sight, Kept righteous by the Spirit’s might, While angels watched him from the sky: His heralds sped from shore to shore, And men believed, the wide world o’er, When he in glory passed on high.” This section primarily gives the reason for the regulations in the preceding chapters, especially cc. 2 and 3; but it also leads on to the warning against false teaching and the advice about Timothy’s teaching which follows. It thus becomes the very heart of the Epistle; it should be compared with similar doctrinal conclusions.in it?) 25) 6186) Titoli eo" But this: coesrdcenen than all in its picture of the Incarnate and Glorified Christ as the centre of the true life of the whole world, cf. 2 Ti 2% It is the poetic expression of Gal 27° ¢7 év éuot Xpuoros. 14. taita| 7.e. mainly cc. 2 and 3 (with their constant stress on true character, on the knowledge of truth (2+ 7 3% 4%), and on God’s family) ; but it may include the whole letter. éifwv é\ety| Voz “although I hope,” but “hoping.” I write and hope to come and strengthen your hands by my personal authority (cov). .\,¢rpos).ae) 3. Cla 1/4 ae Phil ois év tdxet] The variant rayxvov will mean much the same, as its comparative sense was dying out; cf. Jn 137’, Heb 13%; cf. BeArcoy, II 138; crovdaidrepov, v.é., IT 12”. 15. ws Set] Picking up 377. év otk Qeot| Picking up 3% 51%, and therefore zot ‘“ God’s house,” du¢ *‘God’s family”; cf. Tit 14, 2 Ti 116 and Eph 2! oiketot TOU Geod: Gal 61° rns mucréws. The reference to 3° makes it almost certain that the allusion is not to the universal family, to the Church as a whole, but to the special community at Ephesus. dvaotpéperOar (“‘conversari,” Vulg.) includes the life and char- acter of each individual (cf. Eph 23, Heb 13!8, and dvaorpodn, Gal 118, Jas 34, and instances from papyri in JZ.M/. s.v.); but ‘also the intercourse of each member with other members, of men with women (c. 2), of parents with children, of ministers with those to whom they minister (c. 3); cf. Horton 1P 1%. “He wishes Timothy to have before him an outline of the relation which must exist between the various parts of a congregation or household of God” (Ramsay). III. 15. | I TIMOTHY 43 The subject of dvacrpéd. might be ce (which is found in a few MSS and Fathers), “how you ought to behave,” as the oikévopuos in the household, but the general character of cc. 2-3 makes it almost certain that it should be wider, “how men ought to behave,” ‘‘ that you may know the right relation of class to class.” 4!* shows that it will include Timothy himself as well as those to whom he is to be a model. éxkdyota| Possibly (as in Eph.) the Universal Church through- out the world ; but 3° decides that the primary allusion is to the Church at Ephesus as a separate congregation, though thought of as part of the larger whole; cf. Bengel, ‘‘ Ecclesiam innuit universalem, non universe, sed quatenus pars ejus tum erat Ephesi, commissa Timotheo,” and Hort, Zhe Christian Ecclesia, pp. 172-75. This increases the dignity attached to each Chris- tian Church and therefore a fortiori to the whole Ecclesia which incorporates them. ©c00 Lavtos| Perhaps with semi-conscious contrast to heathen gods, cf. 1 Th 19, 2 Co 616; but emphasizing the thought that a God of life can give life and make such intercourse possible, cf. 41° 618, and perhaps the thought that He is alive to punish those who fail to live the true life, cf. Heb 108!: so “a contrast with the true God made practically a dead Deity by a lifeless and rigid form of religion” (Hort, w.s.). otudos| The origin of the metaphor is not quite clear: if orvAos is used of the Universal Church, it would be drawn from some one pillar standing alone and holding up to view a statue (such as was afterwards ‘‘ Pompey’s pillar” at Alexandria). If, however, it is applied to a local church or an individual (v. next note), the thought will be of one of a row of pillars which support and give strength to the whole fabric, like one of the many pillars in the temple of Artemis at Ephesus: there will be no sharp distinction between it and édpaiwua. This is the more probable, the combination of the two words being common. According to Lightfoot (Hore Hebr., The Temple, c. 22), it was applied to the great Sanhedrin by the Jews; by R. Levi, to the reference to the Exodus in the Paschal precepts, “quia fundamentum id magnum sit et columna valida legis ac religionis Judaicz” (Bengel). éSpatwpa (‘ firmamentum,” Vulg.), that which makes steady, stay, buttress, rather than base; cf. Col 173 rePenediwpevor kai édpator: 1 Co 15°8 édpator yiveoOe. otidos kal éSpatwpa] Four views have been held of the con- struction—(i) In apposition with éxxAyota. (ii) In apposition with the nominative of «idjs. (iii) In loose ungrammatical apposition with 6eot (Holtzmann). (iv) To be joined with kat ouodr. wéya as nominative to éoru. 44 THE PASTORAL EPISTLES [III. 15, 16. Of these (iii) and (iv) may be put aside. (iii) is unnecessarily artificial, and gives an inadequate description of the living God. (iv) though defended by Bengel, leads to an anticlimax, or. Kat édp. kai wéya, and is tautological, “the secret of godliness” is not the support of the truth, but the truth itself. In favour of (11) it is to be said that ortdAos is used generally of individuals in the N.T. (Gal 29, Rev 3}%): that the combination of the same or similar words is also so used (cf. Eus. &Z. v. 1 of Attalus, otvAos Kal édp. tdv évradOa; Justin M. Zryph. 5, UAarava kat Ilv6aydpav, ot domep Teixos Hutv Kal epecpa dirocodias éyévovTo : Greg. Naz. #/. 29, of Eusebius, or. kat édp. THs éxxAnotas, marpioos épeopa), and it suits the context—“ I want you to know, . .. because you are in position to uphold and support the truth,” cf. 118 679, Yet the stress of the preceding chapters has been more on what the Church than on what Timothy is to be, and this is decisive for (i). Each local Church has it in its power to support and strengthen the truth by its witness to the faith and by the lives of its members. A very full note on the usage of the words will be found in Suicer, Zesaurus, s.v. otvXos. 16. Cf. Eph 5% 76 pvaorypiov tovto péya éoriv. dpodoyounevws| “By common agreement” (“‘manifeste,” Vulg.) z.e. of Christians, perhaps also including the impression made on the pagan world around; or perhaps ‘“ by common profession ” (“‘omnium confessione,” Ambros.), hinting that the following words come from some Church hymn, and so equivalent to oporoyotuev os found in D* & (pal). 76 Tis edoeBeias puotnpiov] The revealed secret of true religion, the mystery of Christianity, the Person of Christ: cf. Col 127 76 whovros THs Od€ns TOU pvaTnplov TovToV ev Tots COvecty 5 €ott XptoTos év vuly, » eAmis ras O6Eys- The phrase is perhaps a deliberate con- trast to TO wvaorypov THs avouias, 2 Th 2’, and cf. zzf 412; also with implied contrast both to Judaism, cf. 181! and Zp. Diogn. C. 5, 70 THs idlas aitrav GeooeBelas wvaoryptov (of the Christians as opposed to the Jews); and to the secrets of the heathen mysteries, cf. év rots €bveow, Col 127 218: 19, tis edoeBelas may perhaps include the thought of doctrine as well as of life, “‘ Christianity,” as it in later ecclesiastical Greek became the equivalent to orthodoxy : but the context here and the use of it as applied to the life of all Christians (2?) and of Timothy himself (47-8), shows that the main stress is here on moral life; cf. 2 Ti 31? etaeBas Chv ev Xpiorad ‘Inoot. ds . . . ev 86m] Source.—These words may be (i) the writer’s own, or (ii) a quotation. The latter is more likely because of its introduction with dpoAoyounévws (contrast Eph 5%2), of the rhythmical form, of the use of words not found elsewhere in this writer (€pavepwOy, éexiatevOn, dveAnhOn), of the fact that it goes , III. 16. | I TIMOTHY 4S beyond the statements required by the context, and of the writer’s fondness for quotation. If this is so, it will be from some well-known Christian hymn (cf. Eph 51%), possibly from the same hymn as that quoted in Eph 5}4, in which case 6 Xpicrés will supply the antecedent to os. It implies a wide preaching of Christianity, but such as might fall within St. Paul’s lifetime ; cf. Col 16 é& mavtt t@ kooww. There are reminiscences of it in £/. Diogn. 11, aréorere Adyov iva koopw avy, ds... dua droordAwv KypuxOets id €Ovav émiatevOn : Lp. Barn. §§ 6, 9, 11 3 § 14, ev capat euedrev havepotobar Kai év nuiv Katouetv. Resch (Paulinismus, p- 397) thinks that it may have influenced the author of Mk 16%!9, Structure. ‘The arrangement is uncertain: it may be six parallel lines in groups of two, but this gives no clear correspond- ence of thought in the group: more probably it represents two stanzas of three lines, which balance each other, contrasting the Incarnate Lord with the Ascended Lord. (i) Zhe Life of the Incarnate— (a) as seen on earth, édpavepdOy ev capki eduxarmOyn ev rvevpart (4) as watched from heaven, dO dyyéAors. (ii) The Life of the Ascended Lord— (a) as preached on earth, éxypvxOn év eOveow - emir TevOn ev KOT PY. (4) as lived in heaven, averdnpOn év ddéy. The main thought, then, is that one who has really lived a perfect human life on earth has a message for the whole world, and lives to give his righteouness to all; cf. 14 rs doéys: 247 trep mavtTwv . . . eOvar. 8s] What is the antecedent? (a) 6 Xpuiords, ezther implied in evoeB. pvornprov (cf. Col 17”, 27), ov expressed in some previ- ous verse of the hymn; cf. Eph 5!4. It can scarcely be @eds, to which édtxalwOy would not be suitable, but might be eod vids; cf. Ep. Barn. c. 5, which seems reminiscent of the passage, éhavepwoev éavroy eivat vidv Meov. (4) ovros to be supplied before line 4. He who so lived on earth has now been preached throughout the world (von Soden) ; but this lays almost too much stress on the last stanza, and is less suited to poetic style. &pavepddy év aapxt] Of the human life, as an unveiling of a previous existence, and perhaps including the manifestation after the Resurrection; but the stress on odp§ is on its weakness, in the weak flesh that we share; cf. Ro 8°, Gal 22% Neither word is used of Christ in the Pastorals: the first is Johannine, the second, both Johannine and Pauline. rican év mvedpatr| Lither “was made righteous in the spiritual sphere,” was kept sinless through the action of the Spirit upon His Spirit. dvOpw7os bpOn avapaptytos: Chrys. ‘justificatum 46 THE PASTORAL EPISTLES (III. 16. et immaculatum factum virtute sancti spiritus” ; Theod.-Mops. ; cf. Herm. SS. v. 7, mv odpxa... dvrAacce kabapay iva TO TvEdpa TO KaToiKkoov év avTH papTupyay adty Kat duKatwOn cov 7 oapE: or “ was justified” in His claims to be the Christ in virtue of the Spirit which dwelt in Him, enabling Him to cast out devils (cf. Mt 1278), to con- quer all evil, and to rise from the grave ; cf. Ro 1% * é« oméppartos Aavid kara odpka, TOD dpicGevTos viod Heod ev duvdme kara rvedpa dywwotvys && avactacéws vexpov: cf. Mt 11/9, Lk 7%, Jn 162% pOy ayyédous| /Vot (as Hofmann, Wohlenberg, etc.) “ was seen by messengers,” z.e. by those who told the message of His Resurrection, though this would lead on naturally to éxypvy6n, and would sum up the repeated #6 of 1 Co 15°: the refer- ence to the Resurrection, though included in éd.xcaiw6y, is scarcely explicit enough for this: du¢ “‘was seen by angels,” who watched the. earthly life, ch Lk 24)) Mk ox), Jn 1°, Uk 247? vandeenm watch His working from Heaven, Eph 3), 1 P 11%. Dibelius quotes the Ascension of Isatah, c. 11, “all the angels of the firmament and Satan saw Him and adored Him.” éxnpxOy év eOveow| Cf. 27 kypvé . . . diddoKxados eOvav. émtatevOn év kdopw| The response to éxnpvx6y, universally, and perhaps with emphasis on the character of the xooos, in a world full of sinners (cf. 115) which needed reconciliation (2 Co 51%). évednpOn (Acts 1? 1 22, Ps -Sol 47° with Ryle and James’ note: Apoc. Baruch, ed. Charles, p. 73) év 86) in an atmosphere of glory in which He remains, and communicates His glory to men; Chiatinote. For a somewhat similar reminiscence of a hymn about Christ’s Lifes ch. arya iv. 1-5. Warning against false teaching. Paraphrase. Yet, though each church has to uphold the truth, and though it knows the secret of the true human life, inspired prophets have given us clear warning that, in after days, some Christians will fall away from the true faith: they will pay heed to evil misleading spirits, to doctrines inspired by heathen deities, embodied in the false teaching of insincere men—men whose own conscience bears the brand of sin upon it, men who teach others that it is a duty not to marry, and a duty to abstain from certain kinds of food. Yet it was God who created those foods, and created them that those who have accepted Christ and come to know His full teaching might enjoy them with thankfulness. For every created thing has the Creator’s stamp of excellence upon it, and there is none that need be cast aside, if only it is accepted with a grateful heart, for then it becomes consecrated by the Divine blessing and our responsive prayer. Cf. Mt 24!, Acts 20° 802 Threth2. 2) Tr 3to\itv tse wand |) nOlce show pinnae TVGr| I TIMOTHY 47 address to the elders at Ephesus the warning against ‘grievous wolves” follows directly on the duty of feeding the flock and on the mention of “‘the Church of God.” The false teaching referred to. ‘The prohibition of marriage and of certain foods finds an exact analogy in the Gnosticism of the znd century; cf. Iren. Her. i. 28, of the Encratites, éyapiav exnpvéav, abetrovvTes THY apxaiav wAdow TOD Oecd... Kal TaV Aeyopévwov Tap airois éupixwv aroxnv cionyjoavtTo adyapiorodvTes TO TavTa TeronKOTL Ged: 720. 24. 2, ‘“nubere et generare a Satana dicunt esse. Multi autem ... et ab animalibus abstinent, per fictam hujusmodi continentiam seducentes multos” (both of which passages seem reminiscent of this place). Cf. the Acts of Paul and Thekla,c. 12. If the Epistle is not genuine, this is doubtless the reference. But there is no allusion here to the Gnostic central doctrine of an inferior Demiurge (cf. note), and there is nothing that goes beyond the teaching already denounced in Ro. 14, Col 216-23) Heb 13+ 9. We may therefore trace it possibly to a Judaism of the dispersion influenced by Essenism (Eocaiwy ovdeis dyerat yvvatxa, Philo, p. 633; Josephus, B./. u. 8; cf. Zp. Diogn. c. 4), or perhaps more probably (cf. da:uoviwy) to Oriental tendencies which developed into Gnosticism. In such a syncretistic city as Ephesus there is no need to assume only one set of false teaching. On the other hand, the allusions are too definite for it to be merely “‘an apologetic vade-mecum for all anti-Gnostic contro- versy ” (Dibelius). 1. 8€| With slight antithesis to 3! and the substance of 316 7 mvedpa| The Spirit of the Lord speaking through some prophet, possibly the writer himself, ‘‘ széz,” Ambros. ; cf. Ac 207%, but wde next note. énrtas| “clearly,” “ unmistakably,” or,;more probably “in ex- press terms,” implying that he is quoting a prophecy (cf. Justin Martyr, Afo/. i. 63). If so, the utterance of the Spirit will not have been made to the writer himself, but he is quoting that of some other Christian prophet. The person is ignored: the fact of his inspiration emphasized ; cf. Charles, Revelation, i. p. cix. év botépots Katpois| “In later days,” ‘‘at some later crisis” (the plural not being pressed ; cf. xatpois idtous, Tit 1? note); cf. iotépw xpove, Plato: év torépors xpovors, Plut. af. Wetstein ; Acta Carpi, 5, Xpuotov . . . Tov éAOovra év tarépors Katpots ert owrypia nyov. The writer contemplates that this is a present danger, cf. &11; hence we may paraphrase, “there is a past prophecy about a later crisis, which is now being fulfilled”; cf. 1 Jn 41°. mvevpaor mAdvos «.7.A.] Cf. Mt 24), 1 Jn 4°, Rev 1614 TvevpaTa Salpmoviwy rovotvTa onweta, hence probably from some heathen source; cf. 1 Co 10% 21, Jas 3 codia datpoviwdys. 48 THE PASTORAL EPISTLES [IV. 2-5. év Groxpicer| Insincere, because their own lives are incon- sistentis) chi Mt2cminoua ies, The clause is connected closely with didacKadéats, teaching embodied in insincere utterances of lying teachers. kekauTynptacpevwv| Not ‘rendered callous as by medical treat- ment,” cf. Eph 41%, but rather “branded with the brand of slavery to their true master Satan,” cf. 2 Ti 27°, and contrast Gal 617 ra oriypara tod Inoot. Claudian in Rujfin. ii. 504, “en! pectus inustee Deformant maculz,” and other illustrations of the metaphor in Wetsteinshere and on Gal. Zc. 3. kwdUovtwv yapetv, dméxeo8ar| Forbidding to marry, bidding to abstain; cf. 21%. Hort unnecessarily conjectures kat yever@ar or } drrecOa, W.-H. note ad loc. &, ze. probably Bpwpara only: it might include marriage also ; cf. Apost. Canon 51, «t tis éricxoros 7 mperBitepos yduov Kal Kpeav Kal olvov ov Ov dokyot GAG Oud. BdeAvpiay adréxetat, ériAado- pevos Ore wavTa Kada ALav Kal dtu dpoev Kat Orv erroinoev 6 Oeds TO dvOpwrov GAAa Bracdynpav SiaBadrre tiv Snprovpyrav 7 StopHovcbw 7 KaOGatpeic Ow : So 53 Of food only, xafapeioOw ws KexavTnpiagpmevos tiv idiav cuveldnow. tots mlatois| those who have accepted the gospel—so not for the Jews on whom the Levitical law was still binding: kat émeyyv. thy adyPevav—so not for weak Christians who have till late been used to idol worship or scruple about eating meat; cf. 1 Co 87, Ro 14, esp. v.14 oida kai wéreropor vy Xpiot "Inood dre ovdev Kowov, and 2°, 4, wav xt. §. kadév|] A reminiscence of the sevenfold refrain of Gen 1, dev 6 Oeds ote kaddy. Cf. also Ecclus 391% 24 27 raura wavrta Tos etoeBeow eis ayald, ovTwWS Tots Guaptwrols TpamryceTaL €lS KAKA. obSev dmroBAytov had become almost a proverb based on J. iii. 65, ovros aroBAnt éote Oedv Epixvdea Sapa (cf. Field, Ot Morvie. ad loc., and Wetstein). Both Holy Scripture and Greek pro- verbial wisdom condemn these teachers. | apPdvouevoy| If taken as a gift—not treated as a right—and with gratitude. The divine word is constantly AdBere, payere (Mt 2676), dytdLerat| It becomes holy to the eater ; not that it was unclean in itself, but that his scruples or thanklessness might make it so to him. Possibly there is the further thought, it is protected from the power of evil spirits (Sauoma); cf. Lake, ZLarlier Epp. of Die LL Ded One Sud Adyou Bod] possibly “by the Word of God” in the Johannine sense, cf. Justin M. Afol. i. 66, dua Adyou Hod capko- mounbets Inoots Xpiords, and cf. 7. Zh. S¢., April 1923, p. 310: but more probably, as this technical sense seems foreign to our writer, IV. 5.] I TIMOTHY 49 “through God’s utterance,” “with God’s blessing upon it,” referring directly to Gen 1. ‘‘God said,” perhaps more exactly to the word implied in wav kticpa Geod kadév. But this word is thought of as taken up in some word of Scripture used from meal to meal (dyidZerar, not 7yiaoro) as grace: eg. Ps 241 rod Kupiov 9 yn Kal TO wARpwua aditys, which St. Paul quotes as sanctioning the eating of all food sold in the market (1 Co 10%), cf. Justin Martyr (bd supra), rhv dv edyns Adyov Tod map abroad evxapioTynOetoav tpodynv. Cf. Sinker, Lssays and Studies, p. 115; and for the influence of Jewish forms of grace upon the blessing of the bread and wine and other offerings in the Eucharist, von der Goltz, Zischgebete und Abendmahilsgebete. T. und U.,N.F. xiv., who quotes Athanasius, zrept wap@evias: c. 13, 70 Bpdpa cov Kal Td Tropa cov yylacpevov éoti? dud yap TY TpoTEvxXdV Kal TOV ayiwV pynpatov ayialerar: cf. Irenzeus, Her. v. 2, éridéxerat Tov Adyov Tod Geod Kat yiverat 7 edxapiotia cHua Xpicrod. iv. 6—vi. 2. Personal advice to Timothy, as to (a) his teach- ing and life as the chief officer of the Church (4616); (4) his conduct to various classes of the members of the Church (5-62), 6-16. Timothy’s own teaching and life (érexe ceavtd xai tH didacxadia © sums up the paragraph, but the two parts are not kept distinct). Paraphrase. Put these foundation truths before the brethren, and you will be a true servant of Christ Jesus, keeping your own soul trained by the precepts of the faith and of the true teaching which you have accepted and taught so faithfully until now. But as for those irreligious and old wives’ fables which are so prevalent at Ephesus, have nothing to do with them at all. Yet there is a training which you will need, and now you must be your own trainer, the training which helps towards a holy life. The bodily training of the athlete has some little value, but a holy life is valuable in every respect: ‘*To it God’s promise standeth sure Of life that ever shall endure.” That saying is quite true and worthy of whole-hearted accept- ance: for it is to win life that we spend our days in toil and take part in the spiritual contest, for our hopes have been set on a God of Life, on one who is a Saviour of all men, but, in the deepest sense, of those who put faith in Him. Hand on these truths from me and enforce them in your own teaching. So teach and so live that no one shall slight you for your youth ; nay, rather show yourself a model of what believers should be both in speech and in your dealings with others— 4 50 THE PASTORAL EPISTLES [LVCiz loving, trustworthy, pure. Until I can reach you, do you superintend the reading of the Scriptures, the sermons and the instructions given at the meetings. Do not neglect the divine gift which is in you, remembering that it was a gift from God, given after the guidance of prophets, and confirmed by the whole body of presbyters when they laid their hands on your head. Think carefully of these duties; throw yourself heart and soul into them, that everyone may note your constant growth. Keep careful watch over your own life and the teaching that you give: persevere in all these tasks. So will you work out your own salvation and that of those who hear you. The keynotes of the paragraph are: (i) Doctrinal. yvpvacia, evo éBeva, awtypia (1% 16), Coy. A true self-discipline, ministering to holiness of life, and so laying hold of the salvation which God offers to all, and which is true life. (11) Pezsonat, Timothy’s growth. évrpepopevos, vous mapaitod (see note), yupvale ceavrov, veoTnTos, mpoko7y. You have passed from childhood to man- hood, when you can so act that no one will slight you; but there must still be growth, still constant self-discipline. 6. SroriWéevos] ezther, “suggesting,” a gentle word suited to Timothy’s youth (otk etrey émitdattwy, odk ele wapayyéAAwy GAAG trot. . . . as cupPBovdActwv, Chrys. ; cf. Philo, de vita Mos. ii. 8, év tals mpoordgerw Kal arayopevoeow trortiderat Kal mapyyopel TO wéov 7) KeAever) ; or “supplying,” as a foundation for their faith, the metaphor of building (3!°) being stillin his mind; cf. Jude 2°, tots &S€Apors] The metaphor of the family is still in his mind ; cl. 3 ands + évtpepopevos| Possibly the metaphor is that of feeding; cf. t Co 37, Heb 51714, and Epict. iv. 4. 48, tovrous rots diadoyur pots evtpepopevos, AZ. M. s.v.,. “reading and inwardly digesting”; but more probably “training yourself in”: cf. Eur. Phen. 368, yuuvaow F oiow évetpddny, with yiuvale ceavtov™ (so Hillard). Chrys. adds xa?’ éxdornv jépay to emphasize the present tense. tas m.| recalling 4 rots ruorots. THs Kahfs 88.| recalling 43 éreyv. tyv aAnOeiav, the teach- ing which will make a xaAds didkovos. mapynkodovOnkas| cf. 2 Ti 3°, combines the ideas of “ under- standing,” as frequently in Epictetus, with that of “ practising perseveringly.” 7. tods S€ . . . pbous| The myths which the false teachers are propagating, cf. 1* note; not necessarily to be identified with the teaching in !° swsra, BeBy ous | ‘‘ineptas,” Vulg. ; ‘ profanas,” O.L., Ambros. ; con- tributing nothing to eiceBeia. ypadders] such as old women tell to children (Plato, Rep. 1. 350 E, domep rats ypador tals rovs pvdovs Axeyovcats), quite — IV. 7-10. | I TIMOTHY 51 unfit for strong young men who have to be trained to discipline themselves (7d. ii. 377 A, mporepov dé pious mpds Ta Tadia 7 yupvaciors xpwpeba). yupvate| but you are full-grown, you have to be even your own trainer—perhaps with the thought “‘in my absence” (so Bengel) implied. Your training must be of your whole self, body and soul, not for health or a crown in the games, but for living a religious life. Dibelius quotes Isocr. ad WVicoclem, 10, oi8éu Trav dokynTov ovTw TpoonKEL TO Toya yvpvalew Hs Tots Baoiredor THY wixnv éavtov. Ps.-Isocr. ad Demonicum, 21, yopvale ceavrov movols Exovatots, OTws av Sivy Kat Tos aKkovolovs Uropevew. This the eiaéBns would need ; cf. 2 Ti 3!%. For further very interesting illustrations see Wetstein. 8. 1) owp. yuyv.| ‘‘corporalis exercitatio,” Vulg. The refer- ence is to either: (i) ascetic discipline, the thought of 3 being still in his mind: you, too, will need discipline of the body, but it must be from a right motive, and only as a means to an end, for in itself it goes a very little way. On this interpretation the best comment is Col 279-28; oy (ii) athletic discipline: an illustra- tion from the ordinary training in the gymnasium ; and the best comment is 1 Co 97427, This is the more probable, as the subject of ? seems to have been dropped at °, and it is supported by dywrioucda, 1, ampos dAtyor| ¢.g. mpos POaprov orépavov (1 Co 9”°) mpds tyretav (Lucian, Macrod. 6, ot yupvaciow . . . mpos tyvetav xpapevor). érayy. €xouoa «.7.d.| cf. Tit 1? etoeBecav. . . lwns. . . enny- yetharo; Jas 114, 1 Jn 275, Rev. 21° The saying may have been based on the Lord’s own words, Lk 18° ds ob py arodaBy moAAatAaciova év TO KalpO TOUTH Kal év TO aidve TO Epxopevn Lwhv aiwviov, cf. Lk 121° for the thought, but it has earlier Jewish analogies ; cf. Pirke Abothiv. 2. ‘‘Whoisrich? He that is con- tented with his lot: for it is said, Happy art thou in this world, and it shall be well with thee in the world to come.” True life lies in contentment (6°), in the glad acceptance of our lot, in gratitude for God’s common blessings, in the sense that all things are ours through union with Christ, 1 Co 3”; cf. Chrys. ad loc., or Traherne’s Meditations. 9. muatés 6 Adyos| probably the preceding verse, which is more stereotyped in form and wider in application than the Christian experience which supports it (ydp). mdéons| cf. 14° note: here perhaps anticipating owrip révrwv 1 as muotos leads up to morav. Those who have faith have found this saying trustworthy, and it is worth all men’s while to accept it. 10. eis todto| cf. 1 Cog” *7, Oe Lavt: living, and therefore able to give life now and hereafter ; cf. 3!° note. owthp (“salvator,” Vulg.; ‘“salutaris,” Ambros.) mdvtwv avOp., 52 THE PASTORAL EPISTLES [IV. 10-12, perhaps, as giving them their life (“‘quia ex ipso et per ipsum vivunt,” Ambros.; cf. 61% Cwoyovotvros 7a ravra: Acts 177°) and protection from danger (Chrys. Bengel, ‘‘servat omnes”), but, much more deeply, as giving them the instincts that feel after Him (Acts 1727), and as longing for their full spiritual salvation (2*). pddiota moray] as completing their salvation, giving grace in response to their faith and in proportion to every need, and life to. meet a daily dying;" cf. 1° Co 15%)>2 Co 4'0*0 eae difference of treatment lies not with God, but with men them- selves. He is always Father and Saviour; but they who trust Him as such and accept the revelation through His Son, know that He is such and gain a fuller life. Cf. Plut. Alex. p. 683 A, as ravrwv pev dvta Kowov avOpworwv Tatépa Tov Hedy, idious dé rotov- pevov éavTe@ Tors apiatous (Wetstein). Christians have to imitate the Divine method and proportion in their well-doing, Gal 6, Phil 4°. dyovifdpeba] cf. 612, 1 Co 9%, 2 Ti 4’. For the reading cf. Introd. p. xxxvill. dverSifdneba] Cf. Ro 153, 1 P 4'4, Heb 10%3 1318; but the thought of persecution and reproach is not found in this Epistle, nor is it very appropriate to this context. 11. mapdyyedde] “ut fant, Si3acKxe quomodo fiant,” Pelagius. mwapayyeéANety does not occur in Titus, and is perhaps more suit- able to Timothy’s age—‘‘ hand on my message.” Contrast Tit 215 (Ramsay, Lxpositor, 1910, p. 331). 12, pydels . . . Katappovettw| contrast Tit 21% It is perhaps a side hint to the Church, who would hear the Epistle read (671, cf. 1 Co 16, and Ign. Magnes. c. 3, duty O€ rpérer oy ovyxpacbat TH HNAtkia TOU éxieKdmov), but mainly advice to Timothy, so to act that none may be able to despise him. Cf. 2 Ti 2?2. vedtntos| used of grown-up military age, extending to the 4oth year; cf. Iren. c. Her. li. 22, “triginta annorum etas prima indolis est juvenis et extenditur usque ad quadragesimum annum.” For fuller illustration cf. Ramsay in Expositor, 1910, p. 327, and Cities and Bishoprics of Phrygia, i. p. 110. TUm0s . . . Tav muaTay| not so much “a model for the faithful to follow” (rots muorois, cf. 1 Th 1’, 2 Th 3%, but also rvou tod mounviov, I Pet 5°) as ‘‘a model of what the faithful are” (cf. Tit 2? rézov KkaA@v épywv), which will make its appeal to all men (cf. 1° 15) and attract them to complete salvation (cf. 25-8). év héyw, ev dvaotpopy] ‘in conversation” (preaching is dealt with in the next verse), ‘‘and all intercourse with others”; cf. 3), 1 Pet 3%. These give the sphere, the next three the qualities in which he is to be a model. év wiote.| Possibly “faith,” but more probably, owing to the context, ‘‘ fidelity,” “trustworthiness.” Cf. Gal 522 and the com- IV. 12-14. | I TIMOTHY 53 bination dyvot microti civédixor, “true and upright advocates.” Pap. Oxyr.\. 41. 29 (ALM. 5.v. ayvos). év dyveia] purity of act and thought. The transition from ritual to moral purity had already been made by the Greeks; cf. the Inscription on the temple at Epidaurus: ayvov xp vyoto Ovddeos évrds idvra eupeval, ayvein 0 eat ppovety doa, Clem. Alex. Strom. v. 1. 13. Cf. the account of the early Christians given to Pliny, Zf. x. 97, **soliti essent . . . se sacramento obstringere ne furta, ne latrocinia (=dydary), ne adulteria (= dyveta), committerent, ne fidem faller- ent, ne depositum appellati abnegarent (= ziore).” 18. tH dvayvdoer| ze. the public reading (cf. tats rpoceiyais, 5°, Acts 24), as in the Jewish synagogues (cf. Charles on Rev 1°). This would, with the O.T., include Apostolic letters (1 Th 52’, Eph 34, Col 4', Euseb. AZ. 4. 23), apocalypses (Mk 13%, Rev 1°; cf. Tert. Afol. 39, “‘cogimur ad litterarum divinarum commemorationem si quid przsentium temporum qualitas aut praemonere cogit aut recognoscere”), the memoirs of the Apostles or the writings of the prophets (Justin M. Afo/. 1. 67). mpdaexe| This will include his own reading (cf. Tit 19) and that of any official to whom it was deputed. It will imply— (a) A wise choice of the passages to be read: cf. Apost. Const. ii. 5 (infra). (2) Audible reading: cf. Afost. Canons, 19, avayveorns KafiotacOw €inKoos. (c) A power of correct exposition: cf. 7d, dvayv. . . . dunyn- TiKOs, €lOws OTL EvayyeAtaTOD TOToVv épydalerar: Apost. Const. il. 5 of the bishop: zwoAts év dvayvecpacw, iva Tas ypadas éripedds Eppnvevy. Such supervision will necessarily imply previous private study ; cf. Apost. Const. 1. 5) KabeCouevos evoov avayivwoKe TOV VOpLoV, Tas BaciXeovs, Tos tpopytas «.t.’. Hippol. Canons, 27, “Sol conspiciat matutino tempore scripturam super genua tua.” Cf. oad a se For an interesting analogy, cf. Pap. Oxyr. ill. 531, from a father to his son, rots BiBAtors cov aitd povov mpdcexe pirodoyav kal ar avtav ovnow e&es. TH Tapakd. TH Si8ack.] cf. Ro 127 and Tit 214, which shows that the teaching will include moral and doctrinal instruction. 14. xapiopatos| an individual capacity with external recog- nition. The gift of authority by the Society strengthens the individual’s power and confidence: cf. 34%. Here the gift com- bines the capacity to preach himself and the authority to control others. 54 THE PASTORAL EPISTLES [Iv. 14-16, 560] ‘cf. 1/ Core™ 2 Cora’ $1d mpopytetas| Possibly “through” the gift of prophecy given to Timothy himself, which carried with it the lesser xapiopa (Pelag. Ambros.) ; but Timothy is never elsewhere treated as a prophet, hence, almost certainly, through the utterance of some prophet or prophets ; cf. 118, pet éemdecéws «.7.A.]| This may well have been combined with the laying on of the Apostle’s hands, 2 Ti 1°; but here stress is laid on the action of the presbyters, because Timothy has to exercise discipline over them (° 517-25), They have themselves recognized your authority. When and where was this gift given? Either at Lystra on the first choice of Timothy as minister (so Hort, Christian Ecclesia, p. 187, and, more doubtfully, Ramsay, Lxposztor, 1910, p- 325), or at Ephesus when left there by St. Paul. The latter suits this context better. To what office? The laying on of the hands of the presby- ters would, if later usage is a guide, point to the presbyterate: cf. The Egyptian Ch. O. (Connolly, pp. 178, 179); but it might be to an “‘overseership,” a presbyter being associated sometimes with the bishops in the ordination of a bishop: cf. Wordsworth, Ministry of Grace, p. 167. For the very doubtful tradition that at Alexandria presbyters alone consecrated a bishop, wd. C. H. Turner, in Cambridge Medieval History, i. pp. 155-61. 15. pedéta] ezther ‘meditate upon” (A.V.); cf. Seneca, Ep. 16, “hoe quod liquet firmandum et altius cotidiana medi- tatione figendum est” (Wetstein), and Darwin’s advice to G. J. Romanes—‘“ Always cultivate the habit of meditation.” Or, “practice”; cf. weXerav réxvyv. Make this your “ pro- fession,” cf. 5'% pavOdvovow: and for the whole verse, Epict. i, I. 25, Tatra ede pedetav ros diAdccododvras, TatTa Kal’ yuepay ypadev, év tovros yupvaleoOar (Field, Ot. Worvic. ad loc.). év Toutots to6.] an unusual phrase, picking up the duties and qualities enumerated above ! év, év, év, év, év. Cf. Hor. fp. 1. i. 11, “omnis in hoc sum.” poxomn, cf. Phil 11% 25; a favourite word in Stoic writers of a pupil’s progress in philosophy. Bonhoffer, Epzct. p. 128. méow: so that no one may despise theerz. 16. éexe| Give heed to, keep an eye upon (cf. Lk 147, Acts 3°) thy own life and the teaching which you (Qy. and others, cf. 1°) give. Cf. Acts 2078 rpocéxete Eavtois Kal mavtt TO TOUpvior. odces] cf. 115 215 410, gequrév, cf. 1 Co 92%. kat ods dkovortas, Cf. Jn 10° du éuod edy tis (= owpny) cioeXOn, TwOnoerat (himself) cat cioeXevoerar kai eSeAevoerar Kal vopjnv etphoe (for his sheep). pals: | I TIMOTHY 55 v. 1l-vi. 2. Advice to Timothy how to deal with various classes in the Church: older men and younger men (1), older and younger women (?), widows (*-16), presbyters (17-5), slaves (61-2). “Those who hear thee” (4/6) are now subdivided: there is no single line of division: it is partly age, partly official position in the Church, partly social status ; but two thoughts are common to the section. (i) The respect due to all, as members of the Christian family: cf. 51238 (riya), 1% (durAns tuys), 6! (aradons tiyuns). There must be honour paid to real need, to good service, to social position. The thought of the family is carried on from 3/5 4® (where see notes): cf. Lk 87! pyrnp pov Kal &dedpot pov ovToi civ of TOV Adyov TOd Geod akovovTes Kal ToLodvTEes : Jn 1926 27, (ii) The importance of winning respect among their pagan neighbours, cf. 57% 44 61. Wetstein’s notes on the whole passage illustrating the various commands from Greek and Roman writers are most illuminating in this respect. Cf. Titus c. 2 throughout, which deals with the same problem from the point of view of the teaching to be given to each class. 1, 2. Paraphrase. If you have to correct any, suit your correction to their age. Never sharply chide an older man, but appeal to him as you would to your own father; to younger men as to brothers ; older women treat as mothers ; younger women as sisters, with purity of thought and speech and deed. mpeoButépw| cf. Lev 19° ‘‘ Thou shalt honour the face of the old man”; Ecclus 8° “Dishonour not a man in his old age” (but note the difference of motive), ‘‘for some of us also are Waxing old.” pr éemumdynéns| cf. p22) TAIKTNV, 3 Pa Literimotemand Hierocles ap. stob. Flor. T. 1xxix. 53> el TL TOU yévolvTO TApapapTavovres, eravopOwreov pev, GAN ov per’ emumAne ews ... Ka@arep Bos mpds tous éAartovas 7) taous Tovetv, GAN’ ws peta TapakAnoéws (Field, OF. LVorv. ad loc.). as marépa| cf, Plato, Legg. p. 879 C, rov de ™poeXovTa ELKOO WW nAtkias ETETLY appEeva q OnXAvv vopilov OS TaTépa 7 pytépa dvevdAa- BetcOw. Aul. Gell. ii. 15, ‘‘ majores natu a minoribus colebantur ad Deum prope et parentum vicem” (Wetstein). “One who has been familiar with the ordinary Greek usage in modern times can feel no doubt that these verses imply that Timothy should actually address men and women older than himself by the titles ‘father’ and ‘mother,’ while he was advised to salute those who were approximately of the same age with himself as ‘brother’ and ‘sister’” (Ramsay, Z.xfosztor, 1910, P. 326). 2. ds pyntépas| cf. Ro 161% ‘his mother and mine.’ éy mdoy ayvela| cf. Mt 57". Wetstein quotes no illustration of this command. 56 THE PASTORAL EPISTLES [v. 3-16. 3-16. The care for widows, based on natural sympathy for suffering (tiv oudynpav THs xypetas Kapuvov, Chrys. de Sacerd.1. 2), was characteristic of the Jews (cf. Ps 68°, Dt 1o!8 241”, Is 11’, Lk 297) and carried on at once by the Christian Church (Acts 61, Jas 127; Ign. Smyrn. 6, with Lightfoot’s note). They received of the alms of the Church (Justin M. Apo. i. 67), and were specially commended to the bishop’s care (Ign. ad Polyc. 4). A common instinct drew them together, and they were grouped as a body (Acts 9%9: 41 racou at xjpar) occupied in deeds of kindness to the poor (7d.). At some time-a formal list (karaddyos, cf. 9; “ vidua- tus,” Tert. de Virg. v. 9) was made of them, and there were two classes of them, one objects of honour and charity, the other active Officials of the Church; cf. Zg. Ch. Order, pp. 180, 189 ; Hippol. Canons, 59, 157, and most fully for the later details ; Test. Dom. NV. 40-43 (with notes by Maclean and Cooper) ; Const. Apol, ili. 1-3; St. Chrys. de Sacerdot. iii. 16; Dict. Christ. Antigg. s.v.; Wordsworth, AZinistry of Grace, pp. 264-74. The exact status implied here is not clear. A formal list is assumed to exist (°): there is a danger that unworthy recipients of charity will be admitted, and the main purpose of the writer is to control applicants, to exclude rather than to include (*® 16); some have already been untrue to their ideal (2). These facts imply some lapse of time. On the other hand, there are more detailed regulations for the qualifications of a widow than there were for bishop or deacon, as if the order were not yet fully established ; and there is a more definite recommendation of second marriages than would have been likely in the znd century. It is also not clear whether two classes are implied here: (a) recipients of charity, not included in any list but dealt with as necessity arose (#8), and (4) active officials busied with deeds of kindness (°"!5). This is possible, though we might expect such a distinction to have been more clearly marked at v.%. The care of widows would be required very early, and all that is laid down here would be possible in a church that had been founded for ten years. Paraphrase. In dealing with widows, distinguish between those who have any to support them and those who have not. To the last give official recognition and support; but if any have children or grandchildren, let these learn their first lessons in true piety by respect for their own family, and make due return to their forbears, for this is acceptable in God’s sight. But one who is really a widow and left entirely alone in the world has only God to trust in, and remains constant in her prayers and supplications evening and morning: whereas a widow who lives a life of pleasure and self-indulgence is no better than a living corpse. Hand on to them these instructions, that none of them V. 3.] I TIMOTHY 57 may be liable to censure. But any Christian who makes no provision for his own kith and kin, especially those who live under his own roof, thereby gives the lie to the Christian faith and is worse than his heathen neighbours. There is another distinction to be made. You must have an official list for widows in the service of the Church, and no one should be put on this list unless she is at least sixty years old, and has proved herself faithful to her husband: she must be one of whom her neighbours speak well for her kind actions, if she has brought up children carefully, if she has shown hospitality to strangers, if she has with her own hands washed the feet of God’s people on their travels, if she has relieved those in trouble—in a word, if she has at all times thrown her whole heart into good deeds. But do not put on your list of widows any one younger than sixty. For such, whenever they chafe and fret against the re- strictions which their allegiance to Christ involves, wish to marry and so expose themselves to censure as being untrue to their first devotion to Him. Nay, more than that, they also train them- selves to be nothing better than idlers, as they gad about from house to house: yes, not only idlers but gossips and busybodies, chattering about things on which it is better to be silent. It is my wish therefore that younger women should marry, bear children, rule their households, and so give no occasion to any enemy to abuse the Church. For, short as the time has been, yet some have already turned aside from their allegiance to Christ to be followers of Satan. One word more. If any such woman has any widows in her household, she should, as I have already said about men, support them herself and not let the expense fall on the Church funds: they are needed for the support of those who are widows in the fullest sense, with no one to support them. Parry suggests a possible displacement of the text and would arrange the verses in this order: * 4 8 75-69% This would be more natural, but is scarcely necessary. 3. tipa| ‘Show due respect and honour to” (cf. vv. 2 and 6'). Such respect would include (a) sustenance when needed. Cf. 17, Mt 1546; and Wohlenberg aptly quotes Hom. Z7/, 12. 310, TAaidxe, tin 5) vee terysnperOa padiota edpn te Kpéaciv 7 Hoe mreElous OeTAETOLY ; (2) Perhaps also a special seat in the meetings and rank in the Church hierarchy; cf. Origen, zm /Joannem, il. p. 412 (Lom- matzsch), 7 katadeyopevy eis exxAnoiactiKyy Tyrnv yypa. Conctl. Laodic. Canon 11, at mpoxabnuéevac: but it must not be limited to these. Respect would be equally due to widows not supported by the Church, cf.*; cf. Hippol. Canons, 59, “ Viduis propter 538 THE PASTORAL EPISTLES [V. 3-6. copiosas orationes, infirmorum curam et frequens jejunium preecipuus honor tribuatur.” tas dvtws] in contrast to (a) any who have friends who can support them‘; (4) any who live self-indulgent lives, who deserve neither support nor respect ©. 4. eiccBetv| “pie tractare” (Ambros.) rarely applied to human beings, though etoéGea was used of loyalty to the Emperor (cf. 2? note, and wid. IZ.M. s.v.): here mpérov suggests deeper lessons to be learnt afterwards. Let them learn their first lessons in evoeBeta in their treatment of their own parents: then they will know how to reverence God’s family (cf. 315, supra }-?) and God Himself; cf. note on 8. povOavérwoay| what is the nominative? Possibly ‘‘such widows” making return to their forbears by due treatment of their own children or grandchildren (Chrys. Thdt. Pelag. Holtz- mann, Wohlenberg), but more probably “such children and grandchildren” as téxva 7) éxyova lead up more naturally to trois mpoyovots, and this gives a better antithesis to v.°, and is more in accordance with the whole drift of the paragraph which is about the support of widows rather than their duties (so Theod.-Mops. Bengel, Liddon, von Soden). For the sense of this filial duty in the pagan world, cf. Eur. Ov. 462-69, /ph. in Aul. 1228; Demosth. ¢ Avistog. 1, éyo yap amiorov Kal Oeots éxOpov, ov povov avOpuros, troAapPavw tov Tov yovéwy dueXovvTa, and other illustrations in Wetstein. éyotBds| The plural is common (even when speaking of one person; cf. Eur. Or. dc. arédux’ dporBas od Kadds); cf. Luscr. Cagnat. iv. 293, ll. 39, KouiCopevos Tov evepyertav akias Tas auoLBds (ALM. s. 2. : 5. kal pepovapern | cf. 4 Mac 161° 4 awoAvmas Kai KadXirats yur” Xnpa Kal povn ToAVOpHvVos. tats Senoeow] the Prayers, 7.e. those at the meetings of the Church (cf. Lk 237 % otk ddiotato ard Tov iepod vynorteiats Kat denoeot Natpevovoa), or those prescribed for widows to say in private. Hymns of praise for widows to say at night and at dawn are given in full in Zest. Dom. IV. c. 43. 6. omatahéoa] probably akin to ordw, to suck down, hence to live luxuriously, self-indulgently, often combined with rpudav: cf. Jas 5°, Ezek 164 éy rAnopovy adprwov kal év evOnvia éoraraAwv avTy Kat at Pvyarépes adtAs: Prov 297! xataomaradav. Hermas, Sim. vi. 1; Barn. x. 3; Ps.-Chrys. de pena, ix. 277 E, 6 orarta- Niorns éxetvos of Dives in Lk 16% For these and other illustra- tions, cf. Hort on Jas. udz sup. and Add. Note, p. 107. Vulg. “quee in deliciis est” ; Th.-Mops. ‘‘solis epulis et deliciis vacare properans.” faca téOvyxe| possibly suggested by Lk 1524 vexpds jv Kal Vv. 6-9.]| I TIMOTHY 59 eCnoe (Resch), but the thought is common; cf. Rev 3! dvopa €xets OTL Cys Kal vexpos et: Hermas, Sim. vi. C. 2, TOV TOLO’TWY 1 lor Gavares éorw: Juv. vill. 85, ‘“‘ Dignus morte perit, coenet licet ostrea centum Gaurana”’; Cic. ad AZt. xii. 2, * Homini non recta sed voluptaria querenti nonne B supra) towards them and provide for them in their old age; and he concludes dpynxavov 8 etceBetoOar Tov ddparov id Tov eis TOvs Eudavels Kal éyyvs ovras doeBovyTwr. oixelwy, probably a narrower circle than idfwy (for padiora cf. 41°, Gal 61), his relations, and especially any who are still members of his household; but the two may refer to the same persons, those who are his own kin and most closely intimate with him (Zxfositor, Jan. 1922). Thy wiotw Hpyyntar (cf. Tit 11°), he has been untrue to the Christian faith, which requires honour for parents as part of the Christian duty. &mlatou xelpwy| (a) Because unbelievers perform the duty ; cf. Eur. Fragm. 852 (Nauck): daTis O€ TO Hioavre py TYysav Heder pH poe yévorto pyre ovvOvTns Oeots 4.39 4 / / 4 pyr év Gardoon KoworAovy orédAXoL oKados. (2) Because he has not only the law of nature but the law of Christ to guide him, cf. Gal 672°, For similar appeal to heathen morality, cf. Ro 2!4, 1 Co 5}, Phil 48; and for the same a fortiori argument, Jn 191. 9. kataheyéo0w (az. Ney. in N.T.) placed on a list of those who were pledged (cf. rtorwv, 1*) to life-long widowhood. érav éfjxovta] when the desire for marriage 12 would have passed ; the age fixed by Plato for men and women to become priests and priestesses in his ideal state (Zaws, p. 759 D), and regarded by Orientals as the time for retiring from the world for quiet contemplation (Ramsay, Exposzttor, 1910, p. 439). 60 THE PASTORAL EPISTLES [V. 10-183. 10. évds dvdpss yun] cf. 32 note. The arguments for trans- lating “‘married only once” are stronger in this case, because of the dislike of ‘‘nuptize secundz” and the praise of the ‘‘ univira” or “virginea” both in the Jewish (Judith 167, Lk 2°) and in the heathen world (cf. Tert. ad Uxor. i. c. 6, De Monog. c. 17, and illustrations in Wetstein). Yet the permission to remarry 14 points the other way; the writer would scarcely exclude from the official list a widow who on his advice had remarried and again become a widow. Hence “faithful to one man” remains possible. So Thd.-Mops. Thdt. 76 cwdpovws év ydpw Brody vomoberet: Ramsay and many modern Commentators. érexvotpopyoey| “vel suos vel alienos” (Bengel); the context (épy. kad. paptup.) suggests something that goes beyond the duties of her own home; and Church widows later had the charge of orphans, Herm. A/and. viii. There may be implied— if she has not exposed her children, but brought them up (Hillard). éLevoddxnoev] cf. 3? piAdgéevov, note, Acts 1615, Heb 13%. Chrys. ad loc. ws atrov dexouevn Tov Xpiorov. et dyiwy médasg evupey| cf. 1 S 2541, Lk 744, Jn 134. et. . . €mnxodovdncey| “If she has followed up thoroughly (ér’) every good work,” summing up the preceding and expand- ing it to include all good tasks (€pyw dyafe), not merely those that stand out in the eyes of the world (épyois xadots). Cf. Plato, Rep. 370 B, évayxn Tov mpattovta TO TpatTopévm emakadovbety 11) év mapépyou pepe (Wohlenberg), and illustrations from the papyri, ap. M.M. s.v. There may also be the new point—“‘if she has helped in the good works which others have begun” (Liddon), but this would probably have been more clearly expressed. KkaTaotpyvidowor (ama Acy., but cf. erpnviav, Rev 18°; orpjvos, Rev 18°, 2 K 1978 used of the Assyrian king, 76 otpyvds cov avéBn év rots dot pov), to grow physically restless and so restive against the limitations of Christian widowhood; e s > \ ° an > , x. 6, doTis ... &Y @ KpEeioowy éotiv EeTepov TdV éeAaTTOUMLEVwY A / \ te lal evepyetetv Gere, . . . Geds yiverat Tov AapPavovtwr, otros pianTys €or Mcov. dyamnytot| they share their faith and have become beloved— no longer feared—by themselves: perhaps also with the sugges- tion “ beloved of God.” VI. 3.] I TIMOTHY 67 3-21. Conclusion, Final warning and exhortation, returning to the thought and often to the very words of 13-29; but there the stress was on the character of the teaching, here on the character of the teachers. Two contrasts underlie the whole: (a) The faithful and unfaithful teacher: the latter loving novelty and con- troversy, with his eye set on material gain; the former pursuing spiritual aims, loyal to the teaching he has received, with his eye set on the coming of the Lord and on the life eternal. (0) The true and false attitude to riches: the desire for wealth, the source of all evil and the ruin of teachers; the true use of wealth leading to a wealth of good deeds here and eternal life hereafter. The ‘‘ words of the Lord Jesus Christ”? form the standard for the teaching, and His words about contentment and the danger of the desire of riches (Mt 674%, Mk 1079-25) Lk 1215-21 1619-81) may lie at the back of the second contrast, though there is not sufficient verbal similarity to prove a literary dependence. 3-10. Paraphrase. I go back to the warning with which I began. If any teacher sets himself up to teach novel doctrines and does not loyally adhere to sound words—I mean words that come from the Lord Jesus Christ Himself—and to the teaching which is true to real religion, such an one’s head has been turned: he has no real knowledge: he is like a delirious patient feverishly excited over this small point and that, fighting with words as his only weapons; and the result is envy, strife, abuse of other teachers, ill-natured suspicions, incessant friction between men whose minds have been confused and who have been deprived of the truth they once knew; they have come to think of religion wholly as a source of gain. Aye, and religion zs a source of true gain, if combined with a contented spirit: and we ought to be contented, for we can carry nothing with us when we leave the world, and that is why we brought nothing with us when we came into it. Nay, if we have food for our lifetime and a shelter and clothing, that will be enough for us. Whereas those who set their heart on becoming rich fall into temptations, into dangerous positions, into many desires which are foolish and worse than foolish, fatal, for they lead men to shipwreck and plunge them into death and destruction. For the love of money is proverbially the root from which the whole host of evils springs: and already some teachers through their craving for money have wandered from the safe path of the faith and have fallen pierced through with many a pang and many a sorrow. 3. érepo8i8.| 13 note. mpooégpxetat applies himself to ; cf. Epict. iv. 11. 24, tpooeAbety didocodia (Dibelius); but the present tense implies constant application and approach to the words of a living and speaking master, and for one already a teacher some word denoting “abiding in” would be more natural. Hence Bentley 68 THE PASTORAL EPISTLES [VI. 3-6. conj. mpooéxet from 14, and Tischendorf reads mpocéxerar; cf. Introd. p. xxxviil. Was the original reading wpocéyer tots? tots Tod Kuptou| possibly the teaching about the Lord, cf. II 18, but more probably ‘‘ the teaching of the Lord.” ‘There is possibly an allusion to some collection of His sayings, cf. 51° note, Acts 20°. reTUpwrat] 3°note. vocdy suggested by tyaiv. Adyou: he is not yet dead (5°) but is in a dangerous state, on the way to death 9; cf. Plut. de Laud. propr. p. 546 f. rots wept ddav vorotcr (Wetstein), Chrys. de Sacerd. iv. 3, Orav mept ddypata vooy 7 Wvxy Ta vdOa. {tytycets, cf. 14 note. Aoyopaxtas (cf. IT 214) hair-splitting—fights in which words are the weapons and perhaps also the object; there is no reality behind them. éé Gv ylverat| for the singular cf. 12°, II 218; Moulton, Gx i. p.58. Fora similar formula cf. Didache, c. 3, §§ 2. 3. 4. 5, €« yap TovTwv GmrdvTwv yevvavTar Pdvor . . . poxetar . . . €OwAoAaTpia . KAorat . . . BAaodypiat, which suggests that we should here read yevvarat or yevvovrat with Dd gm ©. Braopyptat] not here of God, but of their rival teachers. tzdv. movnpai, cf. Ecclus 374 trovora rovnpa ddicOynce dtavoias airav. 5. StamapatpiBat| (“‘conflictationes,” Vulg.) persistent col- lisions; cf. Polyb. u. p. 172, Ta prev otv kata Kapyndovious kat “Pwpaious ev browias Hv pos GAAHAovS Kat TaparpLBats. SrehO. Tdv vouv| cf. II 3°, Tit 1155 aoptopdy, cf. 51% 18 TL 28, Tit 141, and (Wetstein) Seneca, Z/. 108, ‘‘ qui philosophiam velut aliquod artificlum venale didicerunt.” All the following truths can be illustrated almost verbally from classical writers (cf. Wetstein throughout), and they suggest a conscious modelling on the best Greek teaching. 6. adtapketas | ‘‘sufficientia,” Vulg. ; “ quod sufficit,” Aug. ; but the meaning is probably zo?, ‘‘if he has sufficient” (which is stated in 8), but “if combined with contentment” ; cf. Phil 44, Prov 131, 5 cwaywv éavtd pet edoePeras tANOvVvOnoerar: Ps. Sol v18-20, Pirke Abotb iv. 3. “Who is rich? He that is contented with his lot.” “The training of a Jewish Rabbi might be even more exacting. This is the path of the Torah. A morsel with salt shalt thou eat, thou shalt drink also water by measure, and shall sleep upon the ground and live a life of trouble while thou toilest in the Torah. If thou doest this, happy shalt thou be, and it shall be well with thee: happy shalt thou be in this world and it shall be well with thee in the world to come.” Pirke Aboth vi. 4 (Abrahams, Studies tn Pharisaism and the Gospels, c. xiv.). mopispos peyas| cf. 48: not only because it makes him happy with the little that he has; cf. ‘*Contentment is a constant feast, He’s richest who requires the least” (Barnes), VI. 6-10. | I TIMOTHY 69 but because he is able to enjoy all God’s gifts as gifts to himself ; cf. Prov 17 rod mixrod dXos 6 KOcpos TaV ypyuatwv: Tob 47, 1 Co 3% ravra tpaov. OGLS. 38314 od povov xrjow BeBacorarnv GAXG Kai drovAavow HdtoTHV avOpwrros éevopioa THY EtoeBeaav. ‘The best comment on the verse will be found in T. Traherne’s AZedz- tations, Century 1. 7. Perhaps based on Job 17! Airés yupvos eéprAOov ék Korrtas LnTpos pov’ yupvos Kal areAevoouat éxel: cf. Philo, de off Vict., p. 256. 12, Tov pndev eis Koopov GAAD pyNde ceavTov eivevyvoXoTa’ yupvos pev yap AGEs, yupvos radu ares, but it had become almost proverbial ; cf. also Ecclus 514; Seneca, Zp. 102, ‘non licet plus efferre quam intuleris” ; Ovid, Z7zs¢. v. 14. 12, ‘‘ Nil feret ad manes divitis umbra suos” (Wetstein). éfeveyxeiv suggests “ carrying out in burial,” Acts 5°. dtu (if genuine, but cf. W.-H. App. where H. suggests that it is an accidental repetition of “ov” in kéapov), perhaps introducing the quotation “for the proverb says,” or implying the Divine ordering of birth as a preparation for the life of a stranger and sojourner on this earth who has to pass through death to his abiding city. Hillard treats or: as neuter of doris and translates “wherefore,” comparing Eur. Mec. 13, 06 kat pe ys tregérepper: cf. atré totro, 2 Co 2%, Gal 21° Parry, more probably, con- jectures od’ dru, “not to speak of being able to carry anything out ;” cf. Introd. p. xxxvil. 8. Siatpopds| perhaps ‘‘throughout life” (dia), oxemdopata (“‘quibus tegamur,” Vulg.), clothing (cf. Gen 287° éav 6 Kvpios... 8G pou aptov payeiv kat ipariov wepyBaréobar: Diog. Laert. vi. 105 of the Cynics, airdpxeot ypwpevot ourtors Kal tpiBwor) (Dibelius) : perhaps also “‘shelter,” ‘““homes”; cf. Ecclus 297! ’Apyn fwis Ydwp Kal aptos Kal iuariov, kat oikos KaAvTrwv doxnpoovwny, and Philo, de Vita Cont., p. 477. 16, oxérns Surrov eidos TO Lev eos TO d€ oikia (Wetstein) ; Epict. Enchir. 335 TO mepl TO capo. HEXpL THs yirjs xpetas menaxd aye olov tTpodds, moma, GpLTEXOVYY, oikiay, oixeriavy, Marcus Aur. v. 6. 30, quoted on p. xvi. 9. BuOifouor] for the metaphor, cf. 119, and de Aleatoribus, § 1, ‘‘aleatores se in lacum mortis immergunt”; § 6, ‘‘alez tabula est diaboli venabulum et delicti vulnus insanabile.” The whole treatise is a comment on this verse. eis ON. Kat dwar. | cf. 1 Co 55, 2 Th 19, 1 Th 5°. The combina- tion (found here only) is emphatic, “loss for time and eternity.” 10. fifa] not ‘a root,” which would suggest that the writer was thinking of other possible roots (which no doubt there are, e.g. jealousy, St. Cyprian, de ze/o ac livore, 6; pride, Aug. im Joh. xxv. 16), but “the root” (cf. Field, Ot WVorvic. ad loc.). pila . . . pidapyupia] again proverbial, cf. Zest. X/Z. Patr., Judah, c. 19, and the Greek saying attributed sometimes to 70 THE PASTORAL EPISTLES [ VI. 10, 11. Bion, sometimes to Democritus, tHv diAapyupiav eivar wntporodw mdvrwv tov Kaxov, Diog. Laert. vi. 50; Seneca, de Clem. i. 1, “‘ alieni cupiditate, ex qua omne animi malum oritur.” Ps.-Phocy]l. 42, 1 tAoypnuootvyn pyTNnp KakdTyTOs amdons (Wetstein and Dibelius). So Philo, De /udice, c. 3, warns a judge against being diAoxpyparov dep éoTiv Spuntyplov TOV meyloTwY Tapavomn- parwv. The combination of this with v.7 in Polyc. ad Phil. c. 4 suggests literary dependence on the epistle. é8dvais| both actual evils and the pangs of remorse. For the metaphor, cf. Prov 732%. For illustrations, Mk 107? am7de AuTOvpEvos’ HY yap Exwv kTypata woAAG: Acts 511°, Fora similar condemnation of ‘‘ wealthy Ephesus,” cf. Pseudo-Heracl. Zp. 8. It is in his address to elders of Ephesus that St. Paul insists that he had coveted no man’s silver or gold or apparel, Acts 20°, 11-16. Paraphrase. But you, who are God’s own prophet with a message from Him, turn your back on all such desires and empty discussions: nay, press forward to gain true righteousness, true piety, loyalty, love, endurance, and a patient forbearing temper. Persevere in the noblest of all contests, that of the faith ; lay hold once and for all on that eternal life to which you were called—ay, and there were many who witnessed the noble profession of faith that you then made. So then I charge you as in the sight of that God who is the source and sustainer of life to all that lives, and in the sight of Christ Jesus who Himself when at the bar of the Roman Governor made His noble pro- fession, that you carefully keep the command He gave us free from all stain and all reproach, until the day of the appearing of Our Lord Jesus Christ, which at the right moment He will unveil to the world, who is the blessed, nay, the One only Sovereign, the King over all who rule kingdoms, the Lord of all who hold lordship over their fellows, He who alone hath in Himself im- mortality, who dwelleth in light to which none can approach, whom no eye of man ever looked upon, no nor can look upon— to whom be all honour and sovereignty for ever. Amen. Note the stress on life throughout the section. ys aiwviov fwns ... Tod Cwoyovotvtos . .. afavaciav . . . Kpdtos aiwvioy, drawing the contrast with the doom of the false teachers dA«Opov Kat arwA«ay 9, 11. dvOpwre Oeod] here and II 3!” only in N.T. In the O.T. applied to Moses (Ps gol, Dt 331) and to prophets (1 S 227), cf. 2 P 17! of dyor Peod avOpwro (v./.). Here the thought is ether that of the prophet with a command to carry out, cf. 4, a message to deliver (cf. 2°), ov more widely (cf. II 3!’ note) of one who is God’s soldier, ‘The King’s Champion” (Pilerim’s Pro- gress, of one Great-Grace), one whose whole life is lifted above VI. 11-13. | I TIMOTHY 71 worldly aims and devoted to God’s service, ‘non divitiarum homo sed Dei” (Pelagius); cf. Clem. Alex. Quts Dives, c. 41, where the rich man is advised to submit to the guidance of some 4 man of God ie and Philo, de gigant. 61, Qeod de avOpwrou lepets kal Tpopyrat, olTLves OUK iflooay Lass aie TIS mapa To Koop TUXELY geet <2 TO) Oe aie Ont ov mav trepkvpavtes eis TOV VONTOV kOo Mov petavéeotyoav KaketOe wxynoav (Dibelius). The phrase is found in Pagan magical formulz (Nageli, p. 49). gedye . . . Siwke| cf. I] 2% The virtues chosen are the central Christian virtues, first towards God, then towards men (dik. . . . a&ydryv), and those specially needed for enduring trial (tzop.) and the opposition of false teachers (zpaizaé., cf. IT 225, and contrast 4 > supra). mpaitidQeray | here only in N.T. but found in Philo, de 4dr. § 37; Ign. Zrall.8, rv mpairadeay avadaPovres: the inner spirit of which mpaorys is the outcome (“‘mansuetudinem,” Vulg.; “tranquillitatem animi,” Ambros.). Ambrosiaster draws out the incompatibility of the love of money with each of these virtues (‘‘ quomodo autem fieri potest ut avarus fidelis sit, qui operibus negat quod verbis fateri videtur? unde autem amator fraternitatis, cujus manus sunt avide? quomodo vero patiens qui semper ad aliena se tendit? aut quatenus quietem animi possit habere, qui die nocteque aviditate cupiditatis incenditur?”); Liddon, the way in which these would destroy that love. 12. dywvitou] cf. 4°, II 4’ note. Gpohdynoas| The time is almost certainly the same as that of éxAnOys, 7.€. baptism. ‘That would have been his public con- fession (cf. Ro 10°) of faith in Christ. The phrase 7 x. 6uodoy. is applied to the confession of a martyr at his death in Martyr. Ign. Antiochene Acts, c. 4. 18. Cf. 521. Here the appeal is to God and Christ as those in whom he had professed faith at Baptism, who are strong enough to support him in ‘all persecution, and who will judge him at the final judgment. There may be a semi-quotation of some Baptismal form— faith in God, maker of all things, and in Jesus Christ, as King who is to come again. Lwoyovodvros| used in LXX=(i) to give life (1S 2° 6 xvpos avatot Kat Cwoyovet, Symm. Gen 3” woydvos, Symm.= Eve, mother of all living, Zxcyc. Bibl. 1. p. 61); (11) to save alive, Ex 117-22, Je 8!% etc. Hence the thought here may include (i) God who is the source of all life (cf. Neh 9° od fworoueis ra tava), with a reminiscence of 44. In this meaning it will be parallel to the credal expansions of the Baptismal formula; cf. Justin M. Apol. TAOT.. er Ovoparos TOD TaTpos TOV OAwv : Iren. ¢c. Her. i. 10, TOV TETOLNKOTO TOV ovpavov Kal THY ynv Kal TavTa TO év QUTOtS : Tert. 72 THE PASTORAL EPISTLES [VI. 13-15. de Prescr. 36, “unum Deum novit, creatorem universitatis.” In Pap. Lond. 121°? it is used of the Sun, 6 ra dAa cvvéxwv Kal Cwoyovav (AZ. MM. s.v.). (ii) God who can protect you in all danger and persecution ; cf. 1? and 1%; ris dvacrdcews trouvyots, Chrys. émt M. .] not ‘in the time of,” though that is supported by Ign. Zrall. 9, Smyrn. 1, and expanded in Magn. 11 into év xaupo mys wyemovias II. II.: but there stress is laid on the historical reality of the facts, which is not in question here; here it is part of an appeal for courage, and corresponds to évwm.ov woddGv paptvpwv of Timothy’s own confession, hence “in the presence of,” ‘‘at the bar of;” Thy k. 6podoylav|] The noble profession of His Messiahship and the nature of His Kingdom. tv x. paprvpiay would have been more natural, but he wishes “‘to mark the essential identity of the confession which Timothy might soon have to maintain with the Lord’s own confession” (Hort on Rev 17) and with that which he had already made . 14. thy évtodyy| ‘‘The charge given thee at baptism,” cf. 2 Clem. 8, rypjcare tHy cdpKka ayvyv Kal THY oppayida door : perhaps also more widely ‘‘the whole Christian commands” ; cf. 14 rns wapayyedlas, 118. St. Cyril of Jerusalem (Caz. v. 13) para- phrases it tv wapadiuWopevyy micte. domdov| possibly agreeing with oe (cf. Jas 177, 2 P 314), but probably with évroAnv; cf. Job 1516 (Symm.) of the heavens, Eph 52’ of the Church. The commands must be kept clear, not explained away, and yet presented with such tact as not to cause offence. émupavetas| cf. Tit 21 note. The thought of the dawning of light which will test the minister’s work and character is pro- minent here; cf. detfer 15, 1 Cor 45. 15. katpots idtors| cf. Tit 13 note. This description of God is full of O.T. reminiscences and is perhaps based on some doxology in use in the synagogue. The stress is laid on the supremacy of God over earthly rulers (iva yu dedoixyn rots évradoa Bacdrcis, Chrys.): on His sole possession of life 12-13, and on His superhuman Majesty. These qualities were brought out in the O.T. in contrast to the heathen gods, here also in contrast to earthly kings, especially to the growing cult of the Roman Emperors. Dibelius quotes the Acts of the Scillitan Martyrs, ‘‘jura per genium domini nostri imperatoris,” ‘‘Cognosco dom- inum meum, regem regum et imperatorem omnium gentium.” The Greek metaphysical conception of God may also influence the description (cf. 11! note). paxdpros| cf. 111; pdvos Suvdorys, cf. 117, 2 Mac 124 6 pdvos Baowreis: 2 Mac 12) rov péyav rot Kécpov duvaeryv, Ecclus 46° Tov tWorov SuvaoTny. VI. 15, 16. | I TIMOTHY 73 6 B. tov B. &7.A.] Dt 1017, Dn 434, Rev 1714 1916, Enoch 94; cf. sup. 11" note. There is perhaps an implied contrast with Pontius Pilate, the temporary, the unjust, delegate; cf. AZartyr. Polyc. 21% of Polycarp’s martyrdom, dv@vrarevovtos Xrariov Kodpacrov, BactAevovtos 6é eis Tovs aidvas Incod Xpiorod. 16. 6 pédvos exwv dPavaciay| cf. 117; Philo, de sacrif. Abelis, C. 30, Tept Geod Tod ayev7jTov Kal dpOaptov Kal arpemTov Kal ayiov Kat povov paxapiov (Bernard); cf. Wisd 15% «idévac cov TO Kkpdros pila aGavacias: Deissmann, £&.S., p. 293 ps oikdv| based on Ex 3317-23, dmpdouttov, used by Philo of Mount Sinai, dpos . . . omep dmpdoirov kal aBarov Hv, de vita Mosis, lll. 2. oy cider] Chel xaeaeu | DET: @... duyv| cf. 11% The thought of the First and of the Second eee alike suggests a doxology to his mind. 17-19. Advice to the rich. Paraphrase. I have warned teachers against the desire for riches ; but there are other members in your church rich in this world’s good, and they will need your guidance. Bid them not to be purse-proud or conceited, not to set their hopes for hereafter on so uncertain a reed as riches, but on God; and Him they should try to imitate ; for He has all the riches of the whole world, and He gives them out liberally to us men that we may enjoy them thoroughly ; so they should do good like Him; they should have for their riches a store of good deeds: they should be quick to give to others, ready to share with their friends: in this way they store up true treasures for themselves which form a firm founda- tion on which they can build for the future ; such use of wealth will help them to lay hold of the only life that is worthy of the name. The paragraph is awkwardly placed here, breaking the con- nexion between 16 and 2°; von Soden suggests that it has been accidentally misplaced, and should come after ? ; but it is natural advice to a church in a rich city like Ephesus (cf. Ac 19%, which shows that St. Paul’s teaching had been attacked there, as endangering the wealth of the trade); the thought may have been suggested by % 1°; and it is more appropriate after these verses than they would be after it. There may be also con- sciously a link with 1116 in the thought of eternal life (cf. note there). That thought suggests to the writer’s mind the special danger in which the rich are of losing eternal life 1°. The thought and language may be based on Our Lord’s mords, cf. Mt 61° (Lk £21621 769) But the thoughts/of the uncertainty of riches, of the treasure laid up in heaven by good use of wealth here, even that of the imitation of God in the use 74 THE PASTORAL EPISTLES [VI. 16-18, of wealth are thoroughly Jewish (cf. Philo, de /osepho, c. 43, and Abrahams, Studies in Pharisaism and the Gospels, c. xiv.), and found in pagan thought; cf. the epitaph in Or. Henz. 6042, bene fac, hoc tecum feres. So Dill, Roman Soctety from lero, p. 190, ‘‘Seneca enforces the duty of universal kindness and helpfulness by the example of God, who is bounteous and merciful even to the evil-doer” (de Benef. iv. 5, iv. 26, iv. 28), and p. 232, ‘‘ Herodes used to say that the true use of money was to succour the needs of others; riches which were guarded with a niggard hand were only dead wealth.” Clement of Alex- andria’s Quis Dives Salvetur is an interesting commentary on the section (especially c. 16), but shows no knowledge of it. 17. pr Sndodpovetv] cf. Jer 973, Ro 1170 1216, Ja 19H 215; Clem. Alex. Quis Dives, 1, THs weptovoias kal’ aitiy ixavns ovens xavvdou Tas Wuxas TV KexTyevwv. AS TaTeLvodpovety Was aMOng the Greeks a term of reproach but in the Bible a virtue, so GWndodpovetv was a term of praise and becomes a reproach (Wohlenberg from Hofmann). Admeévar| cf. r Co 15!9 yAmudtes eopev: Job 31% ei Aw moAutTeAct éreroiOnoa. The perfect tense either looks back to the beginning of the rich man’s hopes, or possibly anticipates his feelings at the wapovoia: ‘* Alas, alas, I have placed my hopes on that which has failed me!” cf. II 48 qyamnxdo. ddyndérynTt] Cf. Jas 11°, Anthol. Gr. i. 80. 19: dtav Noyicpots Kataudbw Ta Tpdypara kal Tas akatpous Tov Biov peraoTtpopas Kal pet amrirrov THS avwpdarov TYAS, TOs TOUS TéevNTAS TAOVELOUS épydaleTaL KQL TOUS EXOVTAS XpNUATwV aTooTEpEl, TOTE KAT E“avTov TH TAGYYN TKOTOUp{EVOS a \ 1 a > tf 4 GO puc® Ta wavta THS adynAias xdpw. (Wetstein.) ets dddavow] stronger than eis peraAnyy, 48. There is a true “apolaustic” life, but it comes from realizing that the simple blessings of nature (Tov dépa, 76 pas, TO Vowp, TA GAAG zravTa, Chrys.) are gifts to each from God; cf. Traherne’s Meditations, and Didache x. tpofyv te Kat wordy édwxas Tots avOpwroas «is amroX\avaw. 18. dyaQoepyetv] like God Himself, Acts 141” dyafoupydv .. . veTovs did0ds Kal Kalpods Kapmropépous. edpeTaddrous, Kkowwwvikous| The distinction is not clear ; esther, quick to give away to others in charity (singulatim, Bengel), cf. Ro 128, Eph 478, 1 Co 133, and ready to share with one’s friends that which is one’s own (cum multis, Bengel), e.g. at the ayarn, cf. Gal 6°, Heb 1316; o7, edpetad., of action, ‘ open-handed,” cf. ety. eis tHyv adeAporynta, Apost. K.O. § 19; Kowwvixovs, of VI. 18-20. | I TIMOTHY 75 demeanour and temper, “gracious,” with true sense of human fellowship, the antithesis of tynAodpovety, cf. Ro 1216; so Chrys. mpoonvets, Thdt. rovs adrudov 700s éxyovras, and so frequently in Plutarch, who couples it with woArrixéds and diAdvOpwros. For the Church’s use of money, cf. Harnack, Expansion of Christt- Hiv Ene. tr. 1. ic. 3. 19. dmoOnoaup.| cf. Mk 1071, Mt 6%, The thoughts of the true treasure and the true foundation lie close together in the Sermon on the Mount; cf. Apost. K.O. § 21, cai yap ratra mpora Kvpiov (? leg. rapa to Kupiw) Oyoavpicpara ciow éyaba. Tob 4° pi poPov tovev eKenpoovvynv’ Oé€ua yap ayabov Oycavpiles veavT@ eis Huépav avayKys, suggests the emendation Oéyua Aiav (conj. Bos.) for OepéAtov, or simply Gépa (Hitchcock, Expositor, Oct. 1919); ch Ign. ad Pol. 2, 76 Gépa adbGapoia cat Cw aiwveos. iva émudaB.] cf. 12. This true life would be laid hold of here and now, as they enter into the true life of love, cf. Jn 17%. THS OvTws Cwijs, cf. 52; Clem. Alex. Quis Dives, 7, Oeod tod dvtws ovtos. 8, TO Cyoopevw TH OvTws Cwyv: Philo, de Decal. 2, rov ovra dvTws aAnOn Oeov. An interesting Rabbinic illustration is found in Bab. Bath. 11a. It happened to Monobaz that he dispersed his wealth and the wealth of his fathers on alms in time of famine. His brethren gathered round him and said, “Thy fathers laid up treasure and added to their fathers’ store, and dost thou waste it all?” He answered, ‘ My fathers laid up treasure below; I have laid it up above. . . . My fathers laid up treasure of Mammon; I have laid up treasure of souls. . . . My fathers laid up treasure for this world ; I have laid up treasure for the world to come.” 20, 21. Conclusion. Very probably added by St. Paul with his own hand, 2 Th 3!’, summing up the thoughts of 11! 41-10 63-10, , Paraphrase. O Timothy, it is to you that I must look. Remember the truth is a sacred trust which Christ has left with us, and He will come to ask it back. Keep it then jealously ; avoid all empty argumentations, all balancing of casuistical problems: they have nothing to do with religion, they add nothing to it, they spoil its simplicity, though some who falsely claim to special knowledge lay stress on them. These teachers, though they assert their proficiency in knowledge, have wholly missed the central truths. May God’s grace be with you all. 20. & Tw.| cf. 12 118 notes. thy mapabjkny; cf. II 11% note; and for this application, Didache 4. 13, dvAdges & mapeAaBes : Dem. ¢. Meid. p. 572, tovro yap éof 0 hvAdtrew pas det, Tovs VOMOUS, TOV Opkov. TADT ExeF pets ot SiKalovTes WoTEpEl TapakaTa- Onxnvy Hv amacw ... cov trdpxev det; Philo, de ebriet. § 52, 76 THE PASTORAL EPISTLES [VI. 20, 21. mapaxarabnknvy Biodercotatrwv doypatwov gvragar py dSvvapevw (Wohlenberg). An exact exegesis of each word in this verse will be found in Vincent. Lerin. Commonitorium, 22. éxtpemdpevos| 1° 515, II 4*; cf. IL 216 ras B. x. mepiioraco. This last passage makes it probable that the meaning is of “turning your back on those who so talk,” du¢ “refusing to adopt their methods.” BeB. | cheat Kevog. II 216 only; cf. parasoAroyiay, 1°; Noyo- paxias, 64 note; Tos KevoAoyotrras, Is 81°, évriOéceis| parallel to Revofwvias, and under the construction of ras BeByAovs ; hence oz (i) oppositions, controversies, ‘‘ turn aside from opponents and do not argue with them”; cf. II 2% Tovs dvTiiabenevous: supra, 119 ef Te dvtuketrau: 514 7@ dvyTiKepervy : Job 32° ov« AduvyOnoav amrokpiOnvar avriBéra “IHB (so Chrys., Holtzmann, von Soden) ; dz¢ (ii) rival theses ( = Gecty avri Geréws), sets of antitheses (cf. Lucian, Mort. D. x. 373, amofod trav PNeatwv THY ToTAUTHY arEepavToAoylay Kal avTiéreEts Kal TapiTwoels ... kai Ta GAAa Bdpy tov Acywv (Harrison, P.L. p. 165)); either the Gnostic contrasts between the O.T. and the New, which found their fullest expression in Marcion’s “‘ Antitheses,” cf. Tert. adv. MW. 1. 19, iv. 1, ‘opus ex contrarietatum opposi- tionibus Antitheses cognominatum et ad separationem legis et evangelii coactum”; but this is not consistent with the stress on the Jewish law implied in 1®!°: 097, more probably, ‘‘the endless contrasts of decisions, founded on endless distinctions, which played so large a part in the casuistry of the scribes as inter- preters of the law” (Hort, Judaistic Christianity, p. 140). It is identical with “the tradition of the elders” which the Lord denounced, and of which St. Paul had been zealous before his conversion (Mk 7%, Gal 1!4), afterwards embodied in the Halacha ; cf. 4’, II 3° note. Tis p. yvdoews (contrast yvdow devdn, Wisd 717). The opponents must have claimed a special knowledge, but this might apply to the early stages of Gnosticism; cf. 1 Co 873 et Tis Ookel éyvwkévat TL, ovTw éyvw Kaas Sel yvavat: or to the Rabbinical pride in knowledge, Lk 1152, Ro 229, 21. émayyehhopev ot] cf. 219: Aotdxnoar, 1%, Xdpus pe Spar | as in II and Tit the blessing is for the whole Chinen but there is considerable MSS support for pera gov: cf. Introd. Pp. XXXVI1l, 2 TIMOTHY dvOpwrros éeewds ef* wh PoBod, vylawe, dvdpltou xal texvoat—Dan 10), Historical sttuation.—(i) St. Paul.—St. Paul is a prisoner in Rome (1°: 16 2%) and has been so for some length of time, during which he has received a visit from an Ephesian Christian, Onesiphorus, who had found him out, though apparently with difficulty, and had cheered him with frequent visits (116), The charge laid against him is not stated: it may have been of being a Christian (2%, cf. 1 P 4'6), perhaps that of some offence against the State (29 ws Kaxotpyos, cf. 1 P 415 xaxorowds). The end of the trial is in sight : so he writes to his beloved son Timothy, to bid him farewell, to exhort him to be ready to share suffering for Christ’s sake, and to impress upon him the duty of choosing faithful ministers to whom to hand on the true teaching, and to lay stress upon the true characteristics of such teaching. This is all that we can say, if 4°! is to be separated from the Epistle as embodying fragments of letters of an earlier date (cf. p. xxxii). If, however, we can assume the integrity of the Epistle, the further object is to request Timothy to join him speedily in Rome and share his sufferings there (4°71, cf. 18 2°), There is no certain indication of the place to which the letter was sent, but 118 makes Ephesus probable. (ii) Zhe Church at Ephesus.—Very little light is thrown on the circumstances of the Church at Ephesus. Timothy is in charge of it, as the Apostle’s delegate, and is expected to remain there, so that the Epistle seems to point to the position of a permanent rather than that of a temporary delegate: he has to do the work of an “Evangelist,” and it is described by the indefinite title of “ministry” (4°). He has had the Apostle’s hands laid upon him (1°), apparently for this special task : his duty is to keep the deposit of truth, to hand it on to others, to control their teaching, to exercise discipline over the members (42). No mention is made of other grades of ministers or of the details of the services. But there are false teachers, tickling the ears with novelties, appealing specially to women, corrupted in mind, disloyal to the faith ; their teaching tends to a low standard 77 78 THE PASTORAL EPISTLES of morality and is likely to spread (216). Of its nature there are three hints: (i) they deal with well-known fables (rots pious, 4*), i.e. probably stories from the Jewish Haggada (cf. Introd. p. xvii). (ii) Some of them are called yonres, z.e., probably, dealing with magical charms, like Simon Magus and Elymas and the sons of Sczeva a Jew at Ephesus (Acts 19): so this, too, may spring from Jewish influences, and they are compared with the Egyptian magicians who opposed Moses. (iii) Two of them assert that the Resurrection is past (218), probably influenced by doubts about the Resurrection of the body, and misrepresenting St. Paul’s teaching (Ro 6) as meaning only a resurrection to spiritual life in this world. This is the tenet most akin to later Gnosticism (vid. notes ad Joc.), but it might also be suggested by Sadducean teaching. There is then nothing to separate them from the teachers referred to in 1 Ti and Tit. Date.—If we assume the integrity of the whole, Paul has lately been travelling through Asia Minor and Greece with a band of fellow-travellers, including Demas, Crescens, Titus, Luke, Tychicus, Erastus, Trophimus; but all have now gone different ways except Luke, who alone is with him: he has once been put on his trial and has made his defence: he has been left alone without any human aid, but the Lord has protected him, If we further assume the completeness of the Acts as a record of St. Paul’s travels at this time, it seems impossible to fit in all these allusions with the data there: it becomes necessary to assume that St. Paul was released from the imprisonment of Acts 28 (cf. Introd. p. xxx), that he travelled freely in the East after it, was arrested again and is now suffering a second imprisonment which ended in his death, probably in a.p. 64. If, on the other hand, 49-1 are earlier notes, all the data in them must be put aside; and the letter might have been written at the end of the imprison- ment of Acts 28, not long after the Third Group of Letters; cf. Introd. p. xxii ff. Spiritual value.—The importance of the Epistle is not great doctrinally or ecclesiastically: doctrinally, indeed, it seems to give justification for prayer for the dead (1) note); and it gives the fullest statement in the N.T. of the inspiration of the O.T. and of its primary value to a Christian teacher: ecclesiastically it shows the value attached to the imposition of the Apostle’s hands and to a succession of carefully chosen ministers as a means of securing the tradition of sound teaching. But its main interest is that of character, and two portraits may be traced in it. (i) The portrait of the ideal Christian minister. He is, like His master, to reproduce the features of Isaiah’s ideal of “the suffering servant”: he is to be patient, gentle, hopeful, interced- ing for his opponents (274); he is to be like a soldier, un- 2 TIMOTHY 79 entangled with civil duties (2°); like an athlete, obeying loyally the rules of the contest (2°) ; like a husbandman, toiling hard and earning his reward (2°) ; like a tradesman, skilfully cutting out his goods (2! ?); like a fisherman, trying to catch back those who have been caught by the devil (27°?). He needs long-suffering, yet persistence in pressing his message in season and out of season (47), sobriety of tone (45), courage to face suffering (18 28 4°); he has to aim at the great central virtues, to keep in touch with all sincere Christians (27%), so as to become a vessel which his Master will always find ready to His hand (2?) ; he has to rekindle again and again, “to keep at white heat,” the grace given by ordination, remembering that it was the gift of love, of strength, of self-discipline (1°); he has to rely upon the Holy Spirit that dwells in him (11*). In teaching he has to avoid idle speculations and restless innovations, to be loyal to the truth, and to take for guidance: (a) the example of the Apostle’s life (31°) ; (2) the outline of the Apostle’s teaching (11) ; (c) the O.T. Scriptures, which are not only able to make men wise unto salvation, but are also a guide for the discipline of others (3/617), His aim is to make each person a man of God thoroughly equipped for every good work (31). (ii) The portrait of the Christian Teacher face to face with death, with his work finished. It is, ‘‘Testamentum Pauli et cygnea cantio” (Bengel), and should be compared with the fare- well words of Moses (Dt 311%), of Joshua (c. 23), of David (1 K 219%), of Our Lord Himself (esp. John 13-16), with 2 Peter, and with St. Paul’s own farewell to the elders of Ephesus (Acts 20). He is ready to endure what suffering still remains (210); but his thoughts turn back to the past or forward to the future. He looks back to the religion which his ancestors had taught and he himself had learnt from childhood (1°), to the commission he had received to preach the Gospel (1!4), to all his sufferings in the past, to God’s protection of him through them all (3!4), to the fight which he has fought; he is grateful for the kindness of friends, invoking God’s blessing upon them (116), for the loyalty of his loved son (31°), sensitive to the failure of others to support him, but leaving their punishment to God (115, cf. 416). But his eyes are mainly on the future: he foresees difficult days (2! 31), he tries to prepare his successor to face them: he is prepared to depart himself (“de prospectu ejus exultans scribit,” Tertullian, Scorp. 13): he has deposited his all in God’s care, and hands on the truth as a deposit to his successor (112.14); his thoughts are full of “that great day” (éxetvn ) jyépa three times here, elsewhere only once in St. Paul): his eyes are turned to the light (cf. 11°), to the bright shining of the Lord’s coming: he looks forward with confidence to a crown of righteous- 80 THE PASTORAL EPISTLES ness, and to a life beyond death: his faithful saying is a hymn about life through death with Christ (24, cf. 11°): he is to the end that for which the will of God had chosen him, an Apostle kar érayyeNiav Cwns (11). It is the letter of a good shepherd who is laying down his life for the sheep (2° d1a robs éxAexrovs) to one whom he is training to be in his turn a good shepherd and to lay down his life for the Gospel’s sake, inspired by the thought of ‘the Good Shepherd” who had laid down His life and had risen from the grave (28), to be the strength of all who should suffer for His sake.! i Analysis.—The subject-matter oscillates between the thought of St. Paul’s own position, with which it begins (c. 1) and ends (c. 4), and that of Timothy which occupies the central part (cc. 2, 3); but the two are not kept separate and often interlace. A, r+2, Greeting. 8-18. St. Paul’s feelings and position : 8-5, Thanksgiving for Timothy’s past affection and desire to see him again. 6-18, Appeal to Timothy : (1) To stir up the gift given him by the laying on of St. Paul’s hands (® 7). (2) Not to let St. Paul’s imprisonment dis- hearten him, but to be ready to face suffering himself, remembering Christ’s conquest of death, and St. Paul’s own sufferings and un- swerving faith in God’s readiness to keep all that he has entrusted to His care (*1). (3) To hold fast the truth that St. Paul has taught him (1*-14). These appeals enforced by two recent experiences of St. Paul’s: as a warning—his desertion by all in Asia (15): as encouragement—the boldness and kindness of Onesiphorus at Rome (1618), B. 2\-45, Timothy’s duties. In relation to himself: To be strong— (1) To hand on his teaching to others (1 ?). (2) To be ready to face suffering and endure toil, like a good soldier, a good athlete, a good husbandman (*-’) ; constantly to bear in mind— (a) The Risen Christ, who has enabled Paul to endure suffering and imprisonment for the sake of thevelect (7°) (4) The faithful saying—with its encourage- 1 Adapted with some alterations from my own article in H,D.B. II. 11-IV. 22.] 2 TIMOTHY 81 ment to all who share Christ’s death and warning to all who deny Him (11-}), In relation to the teachers to whom he hands on the depostt : To warn them against empty wranglings (1*): to be himself a true worker avoiding such dis- cussions which will only lead to impiety and harm, as is seen already in the teaching of Hymenzus and Philetus (1°18): to remember the true foundation—God’s own knowledge of His own, and their abstaining from iniquity (19). To keep himself pure, to avoid youthful impulses, to aim at the central virtues (20-2); to avoid foolish discussions and contentions ; to be a true servant of the Lord, gentle, skilful in teaching, hopeful for his opponents (?%-?6), Times are hard: there are many, and there will be more, whose whole standard is based on selfishness and pleasure (3!°). There will be silly teachers who will oppose the truth, as Jannes and Jambres did Moses. Timothy must avoid all such, and their folly will soon be exposed (1° 1°), Timothy has been loyal to him in the past and shared all his sufferings, and must not expect to escape persecution him- self (1°). Let him be loyal to the teachers who taught him in his youth, and hold fast to the Scriptures which can make him wise and able to do his work as a teacher (*!’). He must preach boldly, persistently, however unwilling people are to listen to the truth (4!4): must be sober, ready to suffer, carrying His ministry out to the full (°). C. St. Paul’s own position. All this is necessary, because St. Paul’s own end is approaching: he has done his work: he can look forward in confidence to the award of the righteous Judge (&§). 918 Appeal to Timothy to come speedily. Details about his companions and his own recent experiences. 19-21 Special greetings to and from individuals: further details about his companions: more pressing appeal to Timothy to come to him. 22 Salutation to Timothy and to those with him. With the exception of the Final Salutation (ue6" tyav)—which 6 82 THE PASTORAL EPISTLES [Xo Foes may possibly have been added when the Epistle was made canonical—the whole is strictly personal, and the note in 27 emphasizes the personal, almost esoteric, character of the advice given. There is scarcely any section which could have been intended to be read publicly when the Church met. i. 1, 2. Address and Greeting.—Paul to Timothy, his well- loved son, these: Paul writing with authority as one who has received his commission from Christ Jesus, through no choice of his own but by the will. of God, who chose him because He had promised life to the world, the life which was realized in Christ Jesus, and who needed men to tell of that promise. I pray God the Father and Christ Jesus Our Lord to give you grace for your work, help in your difficulties, peace in your heart. As in I, the address is partly official and authoritative, as he wants to strengthen Timothy’s authority (drdécroAos), partly personal and affectionate; and this second element is stronger than in I (kar’ ézayy. wis, as contrasted with Kar’ éritaynv Geod, ayarnt® with yvnoiw Téxvw). 31d Bed. God] so 1 Co 1}, 2 Co 11, Col 11, Eph 1?; cf. Gal 14. kat émayy. wis] qualifying amdcroXos, cf. I 11, Gal 379; it gives the standard by which God chose him and to which his Apostleship must be true; cf. 191! eis 6 éréOyv . . . amrdaroXos. It is expanded in Tit 17 éw eAridu Cwns aiwviov nv érnyyelAato 6 awevdys eds 7pd xpdvwv aiwviwv. It is naturally emphasized by a writer who is face to face with death and is going to exhort Timothy to face it too (211) ; but the thought is not only of life beyond the grave, but of a life which begins here and persists through death ; cf. !° and I 48. dyatyt@| cf. 1 Co 417, Phil 2222, The latter passage, com- bined with 1/5 4-16 7yfra, perhaps suggests that the thought is not only ‘‘loved,” but loved as an only son is loved; the only son on whom I can rely, Hom. Od. 2. 365, potvos eov a&yamytos. ail sinotes: 3-ii. 18. Thanksgiving to God for Timothy’s past life, and appeal for renewed efforts, for courage to face danger, and for loyal adherence to the apostolic teaching. 3-5. Thanksgiving—called out by (a) the writer’s own feelings and memory (*: 4), and (4) by some recent reminder of Timothy’s faith (°). Paraphrase. My first word must be to thank God—that God whom my forefathers worshipped and whom I worship with a pure conscience—a thanksgiving which springs up in my heart whenever I make mention of you, as I never fail to do night and morning in my prayers; for I have a yearning to see you once more, as I remember the tears you shed at our parting: if you I. 3-5.| 2 TIMOTHY 83 could only come, my happiness would be complete. And now I have a special ground of thankfulness in the recent reminder of the sincerity of your faith—a faith which you too have inherited, for it dwelt first in your grandmother Lois and in your mother Eunice, aye, and I have had many and many a proof that it dwells equally in you. This section has striking verbal resemblance with Ro 18-!2 (cf. also 1 Th 18 3°); but there is no reason to suspect deliberate imitation by a writer copying St. Paul (so Holtzmann), as the thought is common in literary correspondence of the time; cf. J. A. Robinson on £/4., Additional Note ‘On some current Epistolary Phrases.” 3. xdpu exo | I aa note. o Aatpedw amd mpoydvev | cf. Acts 2214 6 Oeds Tav Trarépwv yuav: 24\* Aatpetw TG watpww Ged, Phil 346, év kaSapa ouverd.| cf. I 15. This was true of him even while a Jew; cf. Acts 231. The sense of the real continuity of the Christian with the Jewish faith is constant in St. Paul; cf. Gal 3 passim, 6, Eph 11-44, Ro 1113-4, As in I 1° the construction is not clear: for what does he thank God? probably for Timothy’s life and loyalty. ds... exw is almost equivalent to ‘‘ when,” ‘‘as often as,” but adds the thought of the correspondence of the thankfulness with the thought of Timothy, xapw éxw ws exw pvetav: to think of thee is to thank God for thee; to think more is to thank more; to think every day is to thank every day. vuxTds kal *pépas] either with prec. “in my evening and morning prayers,” cf. I 5°; or with seq. “all night and day longing to see you,” cf. 1 Th 3!°. The balance of the sentence supports the latter construction. 4. tav Saxptwv| cf. Acts 20%’, though this can scarcely be an allusion to that scene. ‘‘ Lacrimee flos cordis” (Bengel). a\npw0a]| perhaps to be joined closely with following : “that I may be filled with joy by the receipt of the reminder which your coming would give” (so R.V. margin, W.-H.); or Gadépy. AaBov is loosely constructed with xapw €yw. “I thank God on the recent receipt of a reminder of your faith.” This implies that he had lately heard news about Timothy, cf. Col 14, or perhaps had received an affectionate letter from him. 5. Smdpvnow | properly of an external reminder, cf. 2 P 138 3h d DropipynoKé, 214; but a comparison of Mk 1472 dvepvnoOn 6 0 Ilérpos TO pra with Lk 22% treuvyncOy 6 Ilétpos tod pyp.atos makes it doubtful whether the difference can be pressed in Hellenistic Greek ; cf. Clem., lom. 1.°1, ouviy yap pow oyiopos . Tept Gavarov muKvas Tovovpevos vrouvyoes: Marc. Aurel. Sil 2X. SA. 84 THE PASTORAL EPISTLES [I. 5, 6. Aris (not 7) gives partly the reason for dvuroxpirov 7., sincere, for it was inherited as well as personal. Timothy, like the writer (3), has a family religion behind him; cf. the appeal of Virtue to the young Heracles, éy® jxw mpds oe eidvta Tovs yevvicavrds o€ Kat THhv Pvow THV OnV ev TH taoeia katapafovca, Xen. Mem. ii. 1; cf. I 2815 note, p. 31. This does not necessarily imply that Lois and Eunice had become Christians, though it is probable. The language might have been used by St. Paul of religious Jewesses who had trained the young Timothy in the Jewish expectations of a Messiah, cf. 3). Y wérevopat| cf. 12, Ro 8% 1414 1514. évdknoe “implies steady and persistent faith,” Hillard. It was always at home in their hearts 3 icf.44. 6-ii. 13. Appeal to Timothy for greater effort, for courage to face danger and difficulty, and for loyalty to the Apostle’s doctrine. ‘The appeal is based upon the reality of God’s power to strengthen him (71°), the example of the Apostle (1! 12 29 10), and of Onesiphorus (1°-!8), the memory of the Risen Christ (2°), and the sense that the doctrine is a sacred trust (1% 4 21:2), The key-notes of the section are dvvayus (7 ® duvards !2, evduvapod 21), éraroyiver Oar (8 12-16), rapabnxy (1% 14 22), cvyxaxoradety (8 23-9), wiorts (loyalty to a loyal Master, 15-1218 2211.18), There are many points of kinship in phrase and thought with the earlier letters, cf. Ro 116 815, 1 Co 15°, Eph 25%, but none suggest conscious adaptation. The writer is perhaps feeling his way towards the request that Timothy will come to him at once to Rome. For that he will need courage, and he must leave faithful men in charge of his work at Ephesus. 6-14. Paraphrase. Feeling this confidence, I write to remind you to stir into full life that gift of God which is within you, which was given by the laying of my hands upon your head. | For the gift which God gave us was no spirit of cowardice, but a spirit of strength combined with a spirit of love for others and of self- discipline. So then, as you have that spirit, do not be ashamed of the witness which we have to bear about Our Lord, do not be ashamed of me because the preaching of Him has led me to imprisonment ; nay, be ready to share my sufferings in the cause of the Gospel: you have not to rely on your own strength, but on the strength of God Himself—of the very God who saved us and called us into His kingdom by a holy call to holiness, and that not in virtue of our own efforts, but in virtue of a purpose entirely His own, of a gift freely given—given indeed to us as embodied in Christ Jesus before time began, though only shown in these latter days by the bright light which radiated from the appearance of our Saviour Christ Jesus on earth, when He BGs ore) 2 TIMOTHY 85 destroyed the power of the dread tyrant death and brought to clear view the full meaning of life, aye of immortal life, through the good tidings which I was appointed to proclaim, to carry with authority throughout the world and to teach its truths. It is because I have done this that I am a prisoner now, that I endure these fetters; but I am not ashamed of them, for I know Him whom I have trusted, and I feel confident that He has strength to guard safely all that I have entrusted to His keeping till that great day to which we Christians look forward. Take then as your pattern of sound doctrine the pattern of the doctrine which I taught you, hold it firmly in a spirit of faith and of that true love which is only found in union with Christ Jesus. It is a trust put into our hands for safe keeping ; it is the most precious of all trusts ; guard it then with the help of the Holy Spirit who dwells in our hearts. 6. 8 Hv aitiay| cf. 12, Tit 113 note. dvatwrupety (“ resuscites,” Vulg.; “recrees,” Ambros.), properly ‘‘to stir up smouldering embers into a living flame,” “to keep at white heat” (Parry) (“‘O joy that in our embers Is something that doth live”); there may be a conscious reference to the thought of the Spirit as fire, cf. Acts 23, Mt 258, 1 Th 5!°; cf. Seneca, Z/. 94, “ Honestarum rerum semina animi nostri gerunt que admonitione excitantur : non aliter quam scintilla flatu levi adjuta ignem suum explicat” (Wetstein) ; but the use in the LXX (2 K 81-° to bring to life a dead child, Gen 4527, 1 Mac 13” “to revive” (intrans.)), makes it very doubtful whether the metaphor was consciously present in Hellenistic Greek; cf. Ign. ad Eph. c. 1, dvalwrupyjcavtes év aivart Geov. Chrys. paraphrases happily tappyotas éurAyoov avrd, xXaApas, edppootyyns’ o77 Ot yevvaius. 7) xépiopa} cf. I 4. 8a ris émOécews] cf. I 4 note. The time referred to is probably the same as there, the ordina- tion for his present work at Ephesus: the context there suggest- ing a reference to the presbyters, the personal appeal here suggesting a reference to his own act alone. But the allusion here to Timothy’s home training (°), and the character of the gift conferred ("), leave it possible that the reference is to Paul’s first choice of Timothy to be his minister (Acts 167; so Hort, Christian Ecclesia, p. 184), or even to his confirmation at the time of his conversion, Acts 14’ (so Bp. Chase, Confirmation in the Apostolic Age, pp. 35-40). On the other hand, the whole } context of the epistle implies an appeal to one in an ordained and authoritative position. 7. ‘piv| “to you and me,” “to us his ministers”; the state- ment is true of all Christians, cf. I. 2, but in a special degree of ministers, and the context (edwxey taking up 70 xépiopa, and 86 THE PASTORAL EPISTLES [I. 7-9. cf, 18-14) points to that limitation here; cf. Ro 8! ov yap éAdPere rvevua dSovreias aAL €ig PdBov GAAG Trvedpua vioHecias. Sethtas| cf. 1 Co 161° éay €XOn TipdGeos Brémere va apdBus yévytat Tpos tas, and compare Mk 4*° ri deAol eore; ovaw ExerE miotw; Jn 147%, Suvdpews (“ virtutis,” Vulg.), cf. & 12 2! and Ro 116 ob yap éraurxvvop.at TO evayyéAtov’ dvvayis yap Geod éorw. In writing from Rome as well as to Rome he dwells upon power as the essential characteristic of the Gospel, a power which is to prove stronger than the Empire of power; cf. also 1 Co 41% 2, kat d&ydans| which drives out fear, 1 Jn 4'8, and gives the impulse to go to the aid of others in their hour of need. cwpoviopod (here only in N.T.), the power to make cwdpor ; whether to discipline others (cf. Tit 2*®), or to discipline oneself, to keep oneself in hand, free from all excitement or hesitation ; it is “the sanity of saintliness,” cf. Bp. Paget, Studies in the Christian Character, pp. 64-67. The context probably limits the reference here to self-discipline (‘‘ sobvietatis,” Vulg.; ‘‘ sane mentis,” Tert. Scorp. 13); cf. 27%. aydarn and cwdpovicpds control the exercise of dvvayis. The Christian minister must be strong, efficient, courageous, but never forget personal tenderness for others (cf. t Co 42 2! éy duvdmes . . . év ayamy), or control of his own temper. 8. 1d paptépiov| The witness to a crucified Messiah, “to Jews a stumblingblock, to Gentiles foolishness,” 1 Co 17%. tod Kuptou *pav| perhaps with conscious contrast to the Emperor, “‘hunc opponit Czesari quem sui sic appellabant” (Bengel) ; cf. Tit 2! note. Tov Séopioy adtod| cf. Eph 31, Phil 114% which show the strain which St. Paul’s imprisonment laid upon his converts. ouykakoTdé@noov| here only in N.T. and not found in earlier writers: probably coined by St. Paul, who frequently coins compounds of cvv out of his deep sense of the close “ with- ness” of Christians with each other and with Christ. The main thought here is “suffer zzthk me on behalf of the Gospel” ; cf. 23-9 310 (‘collabora in Evangelio,” Ambros.), rather than “suffer wth the Gospel” (“collabora Evangelio,” Vulg.), which may also be included; cf. 1 Co 13° 9 dydwyn . . . ovyxalpe TH adn Geia. ‘ 9. Every word emphasizes the power which has been given to Christians’: a power which has done what man could not do of himself, which has acted out of love for man, which has destroyed his chief enemy and given him life, which therefore calls for some return and gives strength to face suffering and death ; cf. Tit 13 35, Ro 828-80 11 1625.26, Enh 27-9 (some of which may have been in the writer’s mind), and Zp. Barn. c. 5, § 6, I. 9, 10.] 2 TIMOTHY 87 which may be based on this passage, airds d¢ tva katapyjon Tov Odvarov . . . dru év capKi ede adrov havepwOjvar, bréeuevev. k\yoer ayia] mainly ‘with a calling to be holy,” cf. «Anrots dytos, Ro 17, 1 Co 17, 1 Th 47 éxddeoey yas ev dyacpa: but with the further thought of God’s holiness which we have to imitate, cf. 1 P 15-16; “que tota ex Deo est et nos totos Deo vindicat ” (Bengel). mpd0eow| Ro 88 o!, udi v. S.-H. _ Thy S00ctcav . . . mpd xpdvev aiwviwy]| The grace of God is embodied in Christ Jesus: we only gain it through union with Him, and it was given to Him by God long before we were born. The reference may be ezther to the gift to mankind contained in the promise of the victory of the seed of the woman, Gen 3): this would be supported by the allusion to Gen in I 2! and by the use of zpo xp. aiwy. in Tit 17; ov to the gift to mankind con- tained in the pre-existent Christ before the world was created, as even then He was the recipient of the Divine life of Sonship of which man was to partake: it was given to us in our ideal. Cf. Eph 14 xadas eEeAcEaro juds ev a’to tpo KataBoAyjs Koopov. The other reminiscences of the Ephesian letter in the verse makes this the more probable view. Pelagius draws a human analogy, ‘‘ Nam homines solent filiis parare preedia priusquam nascantur.” mpd xpdvev aiwviwy| cf. Tit 17 note; “ante tempora secularia,” Vulg. Ambros. ; “eterna,” Aug. Thd. 10. émidavetas (“illuminationem,” Vulg.) here only of the Incarnation; but cf. Tit 211 note, 3* érefdvy. Here the two thoughts of the divine intervention of a saviour in the hour of need and of the dawning of a new light, cf. davepwhetcay . dwticaytos (“‘illustria verba,” Bengel) and Lk 1” éripdavau tots év oKorer kaOypevots, are combined. katapynoavtos . . . | Explanatory of odcavros®, which has just been taken up by cwripos. tov Odvarov| That tyrant death (cf. éGaciAevoev, Ro 514) whose presence caused constant fear and took the sense of freedom out of life (cf. Heb 214 dco: foBw Oavarov dia mavros Tov Cav Evoxor Hoav dovAeéas), that death which the writer has learnt and Timothy must learn to face. dwricaytos| ‘“illuminavit,” Vulg. This was done (a) by His teaching of the nature of eternal life, consisting in a knowledge of God and beginning here on earth ; it is interesting to compare the language of Epictetus (1. iv. 31) about Chrysippus: ro rHv dAnGevav ebpovtt kat duticavte kal eis ravtas dvOpwrovs e€eveyKovtt, ov tiv wept TO Lhv, GAG THv Tpds TO ed Lyv; (2) but above all by the fact of the Resurrection, cf. 28, 1 Co 1551-56 Acts 227, There was hope of immortality in the world before, but the Resurrection had converted it into a certainty and shown from beyond the 88 THE PASTORAL EPISTLES [I. 10-18. grave the continuity of life there with life here; cf. Driver, Sermons on the O.T., Sermon 4; Mozley, £Zssays, ii. pp. 170-75. “The Gospel first gave to a future world clearness and distinctness, shape and outline; the Gospel first made it a positive district and region on which the spiritual eye reposes, and which stretches out on the other side the grave with the same solidity and ex- tension with which the present world does on this side of it. A future life was not an image before the Gospel: the Gospel made it an image. It brought it out of its implicit form, and from its lower residence within the bosom of the great funda- mental doctrine of true religion, into a separate and conspicuous position as a truth. This was a bringing to light, and a species of birth, compared with which the previous state of the doctrine was a hidden and an embryo state.” Lohy Kat ddPapotav] a climax, life, aye, unchangeable life; contrast oXeOpov Kat aroAcav, I 6%. uh EK Oe Sy a Bh A 12. &AN obk éracx.| cf. 8 and Ro 136, @ memtateuka| zot “whom I have believed,” as in Tit 38 of memiatevkoTes Oew, but rather ‘whom I have trusted,” ‘‘to whom I have entrusted my deposit”; cf. 2 Mac 37% ra wemirevpeva Tois TeTUOTEUKGaL CHa diadvrAdocew. It anticipates the accusative Thy wapabynKny. THy tapaOyKyy pou] that which I have deposited with Him. (v. Additional Note, p. go): all my precious things which I have put under His care. He does not define or limit ; it will include his teaching (1 Co 31715), his apostolic work, his converts (Acts 20% zaparifeuat buds tO Ged), his life which has been al- ready in God’s keeping and which will remain safe there even through death (cf. Lk 234, 1 P 4!) The last is perhaps the primary thought, suggested by Cw cai adddapatav 1, exewyy TH hpepav| 118 48; cf. 2 Th 11°; here only in St. Paul, who generally adds some explanatory genitive, juepa tod Kupiov npov, Inoov Xpiorod, arodutpdcews. The day is now so present to his mind that it needs no defining. 18. brotémwow (“formam habe,” Vulg. ; ‘‘ formationem,” Thd. ; ** exemplum,” Jerome) here and I 116 (where see note) only in N.T.; cf. tézov didaxjs, Ro 61%. dytauv. Adywv, r Ti 1! note. imotumwow éxe.| “hold fast as form of teaching”; cf. I 39 ExovTas TO pvoTypLov THs TioTews ev Kabapa cuveidjcer; inf. 2°. Parry would translate ‘hold forth in your life: let your own character represent to the world wholesome teaching.” This is very parallel to I 4! ros yivov tév muoTav .. . ev ayamy, ev wioret: but it strains the meaning of éxye and scarcely arises out of the context. Gv tap éyod jkovoas| oy is probably a loose attraction for I. 13-16. | 2 TIMOTHY 89 ovs or possibly 4 (cf. 27), ‘hold as outline of sound teachings those teachings which you heard from me.” Hort regards dy as a primitive corruption of dv after Adywv, “hold as pattern of sound doctrines that doctrine which you heard from me.” W.-H. ii. Pp. 135: 14. thy x. mapabykyny| cf. rHs K. dudacxadias, 1 Ti 4% The thought of his own deposit with God ! suggests that deposit which Christ has left with him, a far more precious and ideal thing; cf. Philo, Quod det potiort, 19, émuotnuns KaAnv Tapaxara- Onkny. Sua Mv. “Aytou] cf. Ro 84. This is true of all Christians, but the thought here is, probably, still that of the special gift to ministers for their work ® ’, Tod évoixodvtos| perhaps consciously recalling Hrus éveoxnoe 5, 15-18. Lxamples of warning and encouragement. Paraphrase. I appeal to yourself: you know instances both of cowardice and of courage: you know that all those in Asia turned away from me, of whom Phygelus and Hermogenes are the chief. On the other hand, may the Lord be merciful to the family of Onesiphorus, for many a time did he refresh me, every visit of his like a breath of fresh air; and he was not ashamed of my fetters, nay, when in Rome on a visit he took great pains to enquire where I was imprisoned and he found me: the Lord grant to him that he may find mercy from the Lord in the last great day. Yes, and all the many services which he rendered in Ephesus you have yourself the best means of knowing. For similar warning, cf. I 11% 79, at the same point in the letter; but here the stress is on the encouragement of One- siphorus which is described at much fuller length, and accom- panied with prayer for him. dmreotpdyoay| The occasion is unknown. It might refer to doctrinal apostasy (cf. 18-14), but more probably to some failure to help Paul himself (we, cf. Mt 54%): as it is introduced mainly as a foil to the personal kindness of Onesiphorus, cf. 41° Anpas pe eyxatéduev. Possibly all the Asiatic Christians who were in Rome at the time, cf. 416, failed to support him at his trial and had now returned to Asia (cf. oidas and év rH “Aoia): or all the Christians in Asia at the time when he was arrested there failed to help him or come with him to Rome. dv éott] cf. 218, I 1°, ddyeXos, not mentioned elsewhere. ‘Eppoyévys is mentioned in the Acts of Paul and Thecla (c. 1) with Demas, both being described as tzroxptoews yemovres, One- siphorus (c. 2), as welcoming Paul to his house at Iconium. 16. dvéjuée] “‘reftigeravit,” Vulg.; cf. dvawuéis, Acts 3); katrawvyxew, Lk 1674, This would include personal intercourse, cf. 1 Co 1617: 18, and gifts to relieve the hardships of his imprison- go THE PASTORAL EPISTLES [I. 16-18. ment, cf. Phil 4147; but, though it includes his visit at Rome, it need not be confined to that time. Cf. Ign. Zp/. c. 2, Kpoxos . Kata TAVTG ME avEeTAVEEV, WS Kal a’Tov 6 TaTHp Inocov Xpiotov ava veat. d&duow] Eph 67, Acts 28%. émnoxuv6y, recalling ®& ¥. 17. yevouevos év] after arriving in Rome, cf. Acts 13°. éf{jtnae seems to imply a change from the freedom of the first imprisonment, Acts 28%. 18. Sy] A late form of the optative, cf. 2 Th 316; W.-H. ii, p. 168. 6 kUpios, the Lord Christ; cf. 7% 16 mapa kupiou, possibly also “from Christ” as the Judge, cf. 4%; or “from the Father,” a stereotyped phrase for mercy at the day of judgment. év éxeivy tH fpepa, cf 1%. evOa wodAov édéovs xpeta nytv, Chrys. Yes, but the Lord will say to Onesiphorus, ev dvrakyn nunv Kal NAGes mpds pe. The context implies that Onesiphorus was separated from his family, probably that he was dead; cf. rd . . . otxw (16 and 4"), ev éxeivyn tH 7epa 18, and so would provide a sanction for prayer for the departed. This, in this simple form, is a natural instinct ; it was practised by some later Jews, cf. 2 Mac 124?-*, and is found in early Christian epitaphs and in the liturgies; cf. Plummer, ad loc.; Gayford, Zhe Future State, c. 4. Wohlenberg quotes the Acts of Paul and Thecla, § 28, which is a prayer that a heathen may be transferred after death to the abode of the righteous. eUpe . . . edpetv| It may be fanciful to imagine a conscious play on the words “invenit me in tanta frequentia: inveniat misericordiam in illa panegyri” (Bengel); but Paul was fond of such playful allusions and we can imagine him thinking of the meaning of Onesiphorus, “the help-bringer” ; cf. Philem 1. Sinkdvyce| cf. 412. It is not defined here, and may include services rendered to Paul himself and to the whole church at Ephesus. Bédrvov] Perhaps “ better than I,” but the comparative sense cannot be pressed; cf. Moulton, Gv. V.Z., pp. 78 and 236; M.M. s.v.; Acts 10 (D) BéAriov épioracde, 1 T 3'4 raxuov (?), jaorsts ADDITIONAL NoTE To CHAPTER I, ITapaéyxn. tapa0jky (in Classical Greek more commonly zapaxatra6yxn) always implies the situation of one who has to take a long journey and who deposits his money and other valuables with a friend, trusting him to restore it on his return; cf. Tob 1 é€ropevounv eis tHv Mndciav kat wapefeunv TaBanrdw dapyupiov I. 12. | 2 TIMOTHY QI tadavta déxa. The zapabyxyn is always that of the depositor: the duty of the friend is @vAdooev and drodiddveat. From the earliest days this duty was protected by law; cf. Hammurabi, §§ 122-126. “Ifa man shall give silver, gold, or anything what- soever, all whatever he shall give he shall show to witnesses and fix bonds and give on deposit”; and exact regulations were laid down fixing the penalty in the case of loss or damage; cf. Ex 22718, Ley 677. The striking story of Glaucus, who was con- demned by the Pythian oracle for even wishing to retain such a deposit, shows the importance attached to faithfulness in this duty (Herod. vi. 86; Juv. xiii. 199-208), and it was one of the first duties impressed on Christians, who bound themselves on each Sunday “ne fidem fallerent, ne depositum appellati abnegarent,” Pliny, 2%. 96. Among the Jews in Maccabean times the place of the friend was taken by the Temple treasuries, which took charge of such deposits and of the money of those who had no natural guardians; cf. 2 Mac 31°40 rapaxaraOyjKas XNpov Te Kal d6ppavay 9 rots memictevKdTas!? Ta wemicTEvpEeva Tots TemiotevKOol oa SiadvdAdocety 22, In the N.T. the substantive is only used in the Pastoral Epistles: it comes naturally from one who is preparing for his last long journey, but the verb occurs elsewhere, and the word was used metaphorically in many applications. (a) Of the body of truth which Christ deposits with the Apostle and the Apostle with Timothy, cf. 1 T 118 rapariOeyar, 67° tiv rapabyKxny, 2 'T 114, and which Timothy has to hand on to others when he takes his journey to Rome, 2 T 2? wapdfov. This use may have been suggested by the parable of the Pounds, Lk 19. (6) Of our true self which the Creator has handed over to us to keep safe, cf. Epict. ii. 8, 21, od povoy ce katecxevacey GANA Kal col pdovw ériorevoev kal mapakatébero . . . Tapadédwké ot ceavtdv : So Philo, Quis heres, p. 491, Totr erawos éote Tod orovdatov, Ti tepay nv eaBe tapakarabykyy Wryns, aicOyoews, NOyou . . . Kabapis Kat dddAws py EavTd, povw O€ TH TemioTevKOTL pvddavtos (Wetstein), and Hermas, Mand. 3, ot Wevddpevor . . . yivovtat droortepytat rod Kupiov, py mapadiuovtes atte THY TapaxatabyKyy nv eAaBov. éLaBov yap wap airod veda ayevorov : ibid. Szm. ix. 32, “ Reddite ei spiritum integrum sicut accepistis.” (c) Of good works de- posited with God in heaven: a very common Jewish thought, 4 Esdr 8° “justi quibus sunt opera multa reposita apud te”; Apoc. Bar 14 “justi sine timore ab hoc domicilio profici- scuntur quia habent apud te vim operum custoditam in thesauris ” (Wohlenberg) ; cf. 1 T 6%; Ign. ad Polyc. 6, 7a deroowra pay 76. épya tpov, and cf. Abrahams, Studies in Pharisaism and the Gospels, p. 148. (d) Of persons entrusted to the care of others, Clem. Alex. Quis dives salv., c. 42, Tiv TapakataOyKyy arddos Huty Hv 92 THE PASTORAL EPISTLES (II. 1-18. éyo te Kal 6 cwtyp cor mapaxatabéuefa: Acts 20° rapariBenar ipdas 7 Oc (this is said of the elders at Ephesus) ; Chrys. p. 597 C, peydAny mapaxatabykny éxopev Ta maldia. (e) Of our life deposited with God at death, Lk 234° eis yetpds cov mapatifewar TO Tvedpd pov: I P 4) of raoyovtes Kata TO OéAnpa Tod Heod mieT@ KTioTyH mapatibécOwoav tas Woxas attov. The life which at first was God’s deposit with us becomes our deposit with God. 1-13. Further appeal to Timothy to take heart and to entrust his teaching to others. i Paraphrase. So then, as others have failed me, I turn to you to whom I have a right to appeal, such as I had not to Onesiphorus, as you are my own child in the faith—and I bid you to realize constantly the strength which is yours in virtue of the grace given you through your union with Christ Jesus. In that strength, Come to me and, before you come, hand over the truths which you heard from me, in the presence of many witnesses, to men on whom you can rely as being of ability enough to train others in their turn. ‘Then come and take your share of suffer- ing as a true soldier in the army of Christ Jesus: now every soldier hopes to please his general and, therefore, while on active service does not tie himself up with business affairs: so, too, an athlete hopes to win the prize, but he cannot win it unless he observes to the end the rules of the contest: in the same way a husbandman hopes to take his share first of the fruits of the ground, but he must work hard for it. Think over the way in which this applies to you: for the Lord is ready to give you discernment in all things. Keep ever in your memory Jesus Christ—as one who has been raised from the dead, and as the offspring of a Royal ancestor, as a living Lord, for this is the central truth of the Gospel entrusted to me. In the service of that Gospel, I am now suffering, aye, imprisoned and fettered as though I was a criminal: yet God’s word has never been fettered by man: it has been free and doing its work all the time: and, therefore, I am ready to endure this and anything to help God’s chosen ones that they with me may obtain salvation, that complete salva- tion which is given by union with Christ Jesus and which carries with it a glory that is eternal. How true is that great Saying: ** Who shares Christ’s death His life shall share: They reign with Him their cross who bear; Who Him deny He will deny: Though our faith fall, He cannot lie.” Nay, He cannot be untrue to Himself, II. 1-4.] 2 TIMOTHY 93 1. oJ, in contrast to 11°18: ody, taking up 1/4, “fas I need some one to guard the deposit”; cf. 1/4 wrapaOyxnv with 22 mapa0ov. évduvapnod, taking up 17°12: a favourite Pauline word (six times: elsewhere in N.T. only Acts 92? where it is used of St. Paul): probably middle voice; cf. Eph 6! évdvvapotode év kupin . . . evdvcacGe: for the thought, cf. 2 Co 12% év TH xdputt, “‘srace” in its widest sense, but perhaps with special reference to the yapiopa. of 1°, 2. The connexion of ! and ? is not clear: there may have been practical difficulties to be faced in the choice of these men so that Timothy would need to fall back on God’s strength: or ! may refer mainly to the courage needed for coming to Rome; 2 to the necessity of appointing other ministers to take his place while absent and in case he should never return. mkougas| possibly at the time of 1°, or during the whole ministry ; cf. 31° Sud 7. paptupwv| in later Greek almost equivalent to ‘‘in the presence of”; cf. dua Gedy papripwv, Plut. ii. p. 338 F (Wetstein). Field (O¢. Worv. ad loc.) suggests that it was a legal term: if so, it would carry a slightly stronger meaning, “‘supported by many witnesses.” Here they may be the presbyters of 1 Ti 4"4, or the hearers of St. Paul’s teaching from time to time who bore witness to its truth (cf. 2 Co 17°76 duyv, Jn 3°*) and also knew what Timothy had heard; cf. 1 Ti 6%. But may it not be constructed with zapadov of the further security which Timothy is to take? in which case the witnesses will be presbyters, as in 1 Ti 4". mapdQou| taking up r!4, 3. cuykaxoTd0yoor| cf. 18, with me and with all who suffer. 4. xahds otpatidtys| 1 118 va orpare’n tiv Kadnv otpareiav and ovorparitys, Philem ?, Phil 2%, show that St. Paul applied it specially to the ministers of Christ. The three similes are found together in 1 Co 9° % 2427, and there may be a conscious reminiscence of that chapter, though the main thought is different here. Here stress is laid on two points : (a) the conditions of true service: it needs whole-hearted devotion (4), loyalty to the rules (5), hard work (°); (4) the natural hope of a reward, the reward of pleasing the Master, of winning a crown, of partaking of the results. The same thoughts recur in!-!°, The application is both to Timothy himself and to the regulations he is to make for the muorot avOpwrot, éumdéxerar] cf. 2 P 2°. Epict. ili. 22. 69, of the ideal Cynic, od mpoodedepevov KabyKovoty idwwriKots O00 éumretACypEevov TXETETLY. tals Tod Biou mpaypar.| the businesses by which men earn their livelihood ; cf. Hermas, Vs. 3. 6, of rich Christians, oray yevyrat Odrys, dua Tov TAODTOV itv Kal dia Tas Tpayparelas amapvotvTaL 94 THE PASTORAL EPISTLES [II. 4-8. TOV Kvpvov avtav: cf. Clem. Hom., Ep. Clem.c.5. As applied to ministers this command requires whole-hearted devotion to their ates perhaps implying abstinence from secular trades (cf. 1 Co : but this was not required at first. The Council of ARS forbade trading only if done dia aicypoxépdevay or dua pirdapyvpiav, Canon 3, vot v. Dr. Bright’s note: ‘ Most of the clergy of Czesarea in Cappadocia practised sedentary trades for a livelihood” (Basil, Zf. 198), ‘and some African canons allow, or even direct, a cleric to live by a trade, provided that his clerical duties are not neglected” (Mansi, 111. 955). . . . “In the Anglo-Saxon Church... the canons of King Edgar’s reign ordered every priest diligently to learn a handicraft (No. 11. Wilkins, i. 225).” Cf. also Hatch, Bampton L. vi.; Dict. Chr. Ant., s.v. Commerce. iva dpéoy | Chaar MRO vay aes Ro 8°, 1 Jn 3%. Ign. ad Powers: dpéokete © otpateverOe, ad ov Kal TA dove kopilerde. It in- cludes the thought of “pleasing by good service”; cf. Milligan on 1 Tha‘. A useful expansion of these two verses will be found in S. Greg. Reg. Past, ii. 7. 5. d0\q]| cf. 1 Ti 471% These two similes are expanded fully in Tertullian, ad Mart. c. 3. vop.iws] will include both the training for the contest and the regulations for it; cf. Epict. AE Hey é Geds wor Aé€yer “dds uot dmdderEw € VOpipws HOMES ei ehayes doa det, ei éyupvacOys, «i Tov aAelrtov nKovoas: Plut. Von posse suaviter Viv., p. 1105. 1: abryTal oréphavov ovk aywvilopevor AapPdvovot, GAAG aywviardpevot kat vukyoavtes (Wetstein). As applied to the Christian minister the training is that of 1 Ti 47; the regulations those of the law of Christ, especially those laid down here in 1°12, 6. yewpydv| cf. yewpyov, 1 Co 3°. tv kaprav. This may well include (a) the “honour” and maintenance he receives from the Church, cf. I 517-18; and det seems to point to some regulation that Timothy is to enforce ; (4) the spiritual reward which comes here on earth in the sense of God’s approval and blessing on the work ; cf. Phil 17" kapzros epyov: Ro 1} tva twa Kaprov oX@ Kal év ipiv: ch Jas 17° waxdpios é€v TH Tornoe adtov: Chrys. (here) év avTd TO KoTw 7 avTidocts. 7. voer| cf. Mk 13!4, Eph. 34, Rev. 13°; and for the appeal, 1 Co 10! kpivare tpets 0 py. Sdcer; cf. Jas15. Ign. ad Polyc. 1, aitod civerw mAclova Hs éxers. He does not think it wise to explain his allusion too explicitly. Verbum sapientt. 8. pvnpdveve| so St. Peter is said to have appealed to his wife on her way to martyrdom, péuvyoo, & avry, Tod Kupiov, Clem. Alex. Strom. vii. p. 869, § 63 (Wetstein). St. Paul is acting in the spirit of the Eucharist, eis tiv éuyv dvapvnow, 1 Co 1124, *Inoodv Xp.| here only in this Ep. (elsewhere Xp. "Incodv): with II. 8-11.] 2 TIMOTHY 95 stress on the historic life as the first thought, and Xpiorév perhaps consciously a predicate. ‘‘ Jesus—as the Messiah”; cf. Ro 1% 4, éynyeppevov | not the mere fact of the Resurrection (éynyépOar), but keep Him in your mind as a Living Risen Lord who is able to give His life to you; cf. cvgjooper 4, ék oméppatos AaBi8| Perhaps a semi-quotation from an early form of acreed: cf. Ign. Hpk. 18, Trall. 9, Smyrn. 1, in all which places it emphasizes the vea/zty of the human nature. There may be some such antidocetic thought here (cf. I 2° note), and in éynyeppévov a refutation of Hymenzus and Philetus (18); but the context lays stress rather on the power of Christ to help, so that éx ow. A. expands the thought of Xprordv—a Messiah and a true descendant of David, a King who can share his Kingdom ; cf. cupBacrcicopey, v.12 and Lk 1%: 88, Kata To edayy. pou] cf. Ro 216 1625—not invented by me but entrusted to me; cf. 1 Ti 14. 9. ds Kakodpyos| “like a criminal,” ‘quasi male operans,” Vulg. ; ‘ut latro,” Ambros.; “ut malefactor,” Thdt.: or perhaps “on the charge of being a criminal”; cf. 1 P 4! py tis tudv TATXETH OS Poveds 7) KAETTYS 7} KakoToLds. This might imply that the writer was not tried for Christianity but for some alleged crime; cf. Suetonius, /Vevo, 16, “‘afflicti suppliciis Christiani, genus hominum superstitionis nove ac malefice.” Tac. Ann. xv. 44, ‘“‘per flagitia invisos”; but some more definite word than xaxovdpyos would be more natural in this case, and év # points to Christianity as the offence. This would be quite possible in Nero’s time; cf. Hort on 1 P 2!%; Chase in Hastings’ D.B. iii. » 784. : i SéSerar] a strict perfect, while I have been bound the Word has not been, for I have been able to speak on its behalf, cf. 417; and others are doing its work, 4%!2; “God buries His workers but continues His work,” cf. Phil 112-18, Eph pay hor the personification, cf. 1 Th 2!%,/2) Th 3h Origen, c. Cels.i. 27, py wepvkas KwAver Oat, ws Adyos Geod (said of Jesus). 10. 8a todto} cf. Col 43 dv’ b Kat dédenar. mévta Stropévw in the power of Love; cf. 17, 1 Co 137. 81a Tos ékAexToUs| both (a) those already called whose faith will be strengthened and their salvation helped by the example of my endurance ; cf. Col 174, 2 Co 1°®; and (4) those objects of God’s Love who will be drawn to Christ by it; cf. 41%. This power of endurance was the fact of St. Paul’s life which most impressed his contemporaries; cf. Clem. Rom. i. 5, tropovis Yevopevos peyLaTos broypappos. 86£ys aiwviov] Chrys. has an interesting contrast between the temporary glory of Nero and the eternal glory won by St. Paul. 11. mortés 6 Adyos] almost certainly a quotation (cf. Tit 38 96 THE PASTORAL EPISTLES [II. 11-14, note). It may refer to the preceding verses ; if so, most probably to v.8, ydp 1! confirming the writer’s appeal to the saying about the Risen and Royal Christ by the quotation of a well-known hymn; or possibly to the following 8; ydép being explanatory, “namely,” or a part of the quotation. In any case, ei yap... motos ever is a rhythmical saying, a careful balancing of en- couragement and warning. The language is full of reminiscences of earlier passages in the N.T., Ro 68 817 33, Mt 10%3, and may be a hymn composed in face of persecution, encouraging to boldness and warning Against defection. Polycarp,c. 5, has a reminiscence of this place, or perhaps an independent reminis- cence of the same hymn: tréoyero éyeipar tuas éx vexpov Kal ort, eav Todurevo ouea. agiws aitov, Kal cvpPacirevoopevy avTa, elye TTT EVOILEV. ei ouvarredvoper | the aorist perhaps anticipates the “ one act of self-devotion in martyrdom” (Bernard); but the analogy of Ro 68 suggests that the primary reference is to baptism: “if our death with Christ was real and complete, so real that we shall be ready to share his literal death” ; so Chrys. @dvarov, rov re 51a Tod Noutpov Kal Tov Oia TOV TabynpaTov. outnoopev confirms éynyeppévoy &; as cupPaoiedcopnev does éx oreppatos Aa Bid § and bropévopev does trouevw 1°. The writer’s mind passes from the past (cvvarre@dvopev) through the present (é7rou.) to the final test (apvnoo.<8a) ; cf. Tertullian, De Fuga. 14, “Non potest qui pati timet ejus esse qui passus est.” 18. éxetvos mords pever| perhaps, He remains faithful to His promises of mercy, cf. Ro 33 117°? and 1 Jn 3%, dmuctodpey being then less strong than épyvyoduefa ; but the balance of the rhythm and the following clause almost require a note of warning : He remains faithful ; He keeps his word both for reward and for punishments cliao-andi sty ty? iax) aac. dpynoacbat . . . Sdvarat| prob. a comment by the writer. For the thought, cf. Nu 23%, ‘God is not a man that he should lie, neither the son of man that he should repent.” Tit 12 6 awevdns Oeds. Clem. Rom. i. 37, oddév yap advvarov mapa To Gea, el py TO Wevoar Oar. 14-26. This paragraph passes from the thought of the subject- matter (& jKovoas, 27) to that of the character of the teaching and of the teacher. It begins with advice which Timothy has to give to others, but passes at once to advice to himself. Remind those to whom you hand on your teaching not to strive about mere words (1+). Show them in yourself the example of a true worker and teacher, avoiding empty discussions which will tend more and more to lower the tone of religion and eat out the life of the Church (1°17). One case is given of such false teaching (18) : two tests of the true teacher (1°): there is a great variety of char- II. 14-26. | 2 TIMOTHY 97 acter within the Church, good and bad, and a teacher must care- fully keep from the bad, if he is to be fit for his Master’s work (20. 21), For yourself, avoid merely youthful impulses, aim at the central virtues, keeping m touch with all sincere Christians (7). Avoid profitless discussions and all that is inconsistent with the character of the servant of the Lord, who should be patient, skilful in teaching, hopeful for the conversion of opponents (22-2), The whole paragraph is very analogous to I 4°16; but the notes specially characteristic of this are: (2) The contrast of work (épyarnv 4, wav épyov dyabdv 71, 7d éexeivou OéAnua 7°) with mere talk (Aoyopayety 14, Kevoduwvias 16, A€yovtes 8, Enrycers *), (2) The contrast of true speech (roy Adyov THs GAnOeias 5, Hrov *4, didaxrekov 74, év mpgoryre madevovra >) and false (em ovdev yppotpor, él Kataotpopy Tov akovdvTwy !*4, BeByAovs!®, 6 Adyos airav ws yayypawva ’, dvarpérover TH Tivwv riot 18, pwpds, aradedTovs 2°), Faraphrase. These are the central truths of which you must remind any to whom you entrust your teaching, and you must charge them as in the sight of their Lord and Master not to be ‘“ word-warriors,” constantly arguing and wrangling with words as if they wished to ruin rather than to build up their hearers’ faith: such wrangling is perfectly useless. With regard to yourself, take all pains to present yourself before God as one who can stand His test—as a real worker, as one who will never be put to shame for bad or scamped work, but as teaching rightly the one message of the truth. But to all these irreligious and frivolous hair-splittings give a wide berth. Those who take part in them will go forward—on a downward grade of impiety: their message will be like a cancer eating into the sound members of Christ’s body. To that class belongs Hymenzus and Philetus, for they have entirely missed their aim about the truth, explaining away the literal resurrection and saying that Resurrection is only our past resurrection with Christ in Baptism, and thereby they are upsetting the faith of some. Yet be not alarmed ; whatever false teachers may say, the solid foundation- stone of God’s Temple has been fixed once for all; and on it are two inscriptions carved first by Moses and renewed by Our Lord: one tells of God’s knowledge, ‘‘The Lord knoweth them that are His own”; the other of man’s duty, ‘‘ Let every one who worships the Lord depart from iniquity.” Yet within the Church there will be great varieties: it is like a big house, in which there are not only vessels of gold and silver, but others of wood and earthenware; some for honourable, some for mean uses. If, then, any teacher keep himself quite clear of these false teachers, he will be a vessel for honourable use, set apart for 7 98 THE PASTORAL EPISTLES [II. 14, 15. service, ready to his Master’s hand, prepared to take part in any good work. But that you may be such a vessel, you must turn your back upon all merely youthful impulses and passions ; you must set your face towards just dealings with others, towards loyalty, love, and peace with all who cail the Lord their God out of a pure heart. But these foolish discussions with men of untrained minds persistently avoid: you know they only engender strifes, and, as Isaiah said, ‘A servant of the Lord must not strive”; nay, he must be courteous to every one, apt and skilful to teach, ready to bear with contradiction, speaking in a gentle tone, as he has to train the minds of opponents. He must always have in his heart the hopeful question, ‘‘ May it not be that God will give them a real change of heart, and they will come to a real knowledge of truth? May it not be that they will come back to their sober senses, saved from the devil’s snare? May it not even be that I shall be a fisher of men, and save them alive, and bring them back to do their true Master’s Will?” 14. taita]=ratra of 22, with the addition of the truths in 2°18, GrropiuvyoKke| Ze. remind the teachers of 22, who have to think of the good of their hearers (rév dxovdvrwv). Svapaptipo- pevos: cf. I 524 64%. oyopuaxetv: cf. I 6* note. xphotwov| perhaps governing éz ovdev, “a course useful for nothing,” but probably agreeing with ovdé&v, “to no useful result”: cf. én’ otdevt xpyoiwe, Plut. de iva cohib., p. 456B (ap. Wetstein). Ambrosiaster’s note is suggestive, ‘“Necesse est enim ut contentio extorqueat aliquid, immo multa que dicuntur contra conscientiam, ut intus in animo perdat, foris victor abscedat. Nemo enim patitur se vinci, licet sciat vera que audit. . . . Collatio ergo inter Dei servos esse debet, non altercatio”: cf. H. C. G. Moule (ad /oc.), “The time of religious controversy is the time above all others to resolve that our souls shall live behind and above words, in conscious touch with the eternal Things.” éxt| denoting the result (Blass, 4V.Z. Gr, § 43. 3, but without any parallel instance); rather, the result is treated half-ironically as the purpose “‘as if they set themselves deliberately not to build up, but to throw down”; cf. 16 15. wapaorjoat| to present yourself for service, cf. 2! and Ro 618-16; perhaps also, with the further thought, present your- self for judgment, cf. 1 Co 8%, the solemn appeal in }* having suggested the thought of God as Judge. épydtyv| with a slight antithesis to Aoyouaxeiv, cf. 1 Co 41% 9, éverratoxuvtov| perhaps a conscious reminiscence of 1% 1% 17 “‘a workman who is not ashamed of his task or of his master”; but more probably “a workman who will never be put to shame II. 15-18. | 2 TIMOTHY 99 by being shown to have done bad work” (“inconfusibilem,” Vulg.; ‘non impudoratum,” Ambros.); cf. Phil 129 év ovdevi aicyvvOjnoopnat, and 1 Co 3015, This carries on the thought of doxiuov, and leads up to 21, dpPoTopodvta] “‘recte tractantem,” Vulg., rightly teaching, keeping the word free from logomachies. The stress is on 6p80- : it is doubtful whether in Hellenistic Greek the metaphor in -Topodyta is consciously present (cf. xaworopety). If it is, it may be that of a plough driving a straight furrow (Chrys.), or of a road-maker driving his road straight; cf. Prov 3° 115 dicacoovwyn ducdpovs dpHoropet Sdovs, or of a mason squaring and cutting a stone to fit it into its proper place (Parry). The whole phrase is used frequently in the Liturgies as describing the duty of the bishop, cf. Introd., p. xxxix; and épGoropia is used of orthodoxy, Clem. Alex. Strom. vii. 16. 104, tHv éxxAnowaoTiKyVy . . . dpOo- Topiav Tov Soyparwv. 16. kevopovias | cf. I 67°, weputotaco, Tit 3%. mpokdpouct| 7.¢. of Kevopwvotvres. The word is ironical (cf. I 4 note). They will make progress—on a downward grade, cf. 14, Perhaps there is a conscious antithesis to époropotvra, 1 POKOTTELV being also used of road-making. 17. vowyy éfe.] perhaps “will eat into their own heart and ruin it more and more,” cf. Tit 11°; but the chief thought is ‘will spread further into the Church and corrupt others4cech, TAC OUR. Acts 4)" iva yay emt mA€tov Sravenn Oh eis Tov Aaov: Apost. eG). 17; pymote . . . emt wAetov veunOy & OS yayypatva. ay éotw: cf. 115, 1 Ti 17° note: it might be a later note added by an editor, giving an illustration from his own time, cf. Introd., Pp. Xxxl. ‘“Ypevatos, 1 Ti 17°, AnrTés, not mentioned elsewhere. 18. joTSxHoav] cf. 1 Ti 1 note. Aéyovtes . . . dvdéoracw] Ze. that the Resurrection was only a spiritual Resurrection, which took place at Baptism when the Christian rose to newness of life and a knowledge of the truth. This is analogous to Philo’s treatment of the “‘translation” of Enoch (peréOnkev airov 6 Geos, Gen 574) as equivalent to conversion from a lower to a higher stage of moral life (de Abrahamo, cc. 3 and 4), and was a natural perversion of the teaching of St. Paul (Ro 61-11) and of the Fourth Gospel (Jn 17°). It was held by many Gnostics, some denying that the true Christian would ever die (Iren. i. 23. 5 of Menander, “ Resurrectionem per id quod est in eum baptisma accipere ejus discipulos et ultra non posse mori sed perseverare non senescentes et immortales”; Tert. de Anima, 50 ; Justin M. Apol. $420, Dial. 80, Sano Wied tepeiny ae Woxas Licey Baveo Oar «is TOV ovpavor. eee this theory lie behind Jn 2178 2s some holding that there would be no Resurrection of the body (Iren. ii. 31. 2 of Simon and Carpocrates, “esse autem resurrectionem 100 THE PASTORAL EPISTLES [II. 18, 19. a mortuis agnitionem eius que ab eis dicitur veritatis”: cf. 1 Co 15; Tert. de Res. Carnis,1g). Justin M. (fragments on the Resurrection, ed. Otto, ii. p. 211) argues fully against this view, and it probably led to the emphasis on the ‘‘ Resurrection of ‘the flesh’ or of ‘the body,’” in the early Creeds (v. J. 7%. St¢., Jan. 1917, p. 135). A quite different explanation prevailed very early—that men do not rise at all, but only live on in their posterity: cf. Acta Pauli et Thecle, c. 14, n8y yéyovey dvdcracis ef’ ols Exopev Tékvois : so Ambrosiaster (‘‘Hi autem, sicut ex alia Scriptura” (ze. probably, Zhe Acts of Paul and Thecla) ‘‘docemur, in filiis fieri resurrectionem dicebant”), Pelagius, Theod.-Mops. (‘‘quam in successionem aiunt nostram constare”), Thdt. (ras é« qatdomotias duadoyas). This was a Jewish view (cf. Ecclus 1128 (LXX), 30!844-), and might have been introduced from Sadducean sources, but it would have been expressed more clearly, ¢.g., as in Ecclus 304 ereActrycev airod 6 ratip Kal ds odk dreaver* Ouovov yap avTo KaTéXurev eT QUTOV. 19. Reassurance to Timothy—in spite of the false teachers’ work, ézi xaractpopy 14 and dvarperovor 18, the foundation is firmly set and has its mark upon it; God knows his own, and they will depart from iniquity. 6... Oewedtos| ze. either Christ Jesus and his Apostles (cf. 1 Co 311, Eph 2”, Rev 2114): or, more widely, “the Church” (cf. 1 Ti3%)s or “the truth,” the) deposit” (Hillard) ;butmene emphasis is on éornxev rather than on OenéAxos. oppaytda] perhaps simply “inscription” ; cf. Ex 28°6 éxrvrwpa appayioos ayiacpwa Kupiov: or, more exactly,“‘seal,” whether the stonemason’s mark, denoting workmanship, or the owner’s mark, denoting ‘‘ownership, security, and destination” (4.D.B. s.v. i Seali?) sich | mos pu par eae, éyvw| Perhaps, of foreknowledge, Ro 8°; cf. Odes of Solomon, 8. 15, ‘‘I do not turn away my face from them that are mine, for I know them, and before they came into being I took knowledge of them, and on their faces I set my seal” (Dibelius): or more likely (as it is an adaptation of an O.T. phrase), of complete insight into character: cf. 1 Co 8, Gal 4°, Nah 1° kipios . . . yeyvdoKov rovs evAaBovupevous airdv, the aorist denoting the complete result of past watching (Moulton, 4.7. Gv, p. 113). 6 dvondflwv +d dvona|] who names the name of Christ as his Lord, who calls himself Christian and worships Christ; cf. Lev 241%) Jos23',\Isi26'. Both inscriptions have their origin in the O.T., and probably both in the story of the rebellion of Korah, Nu 165 évécxerrau Kat éyvw 6 Feds Tos dvtas adtod, 167° drocyicOynte ard TéY oKNVaV tov avOpdtwv Tov oKAnpov TovTwV: cf. Is 52. But each is modi- fied by sayings of the Lord; cf. Mt 773 otdérore éyvav tas, II. 19-24. | 2 TIMOTHY IOI Lk 132" drdornte am éu0d ravres épyarat douxtas, so that the writer may be quoting from some early Gospel or collection of Christian sayings ; cf. Apost. Const. 11. 54, xabas yéypamra Tots éyyvs Kal Tots pakpay, ods eyvw Kvptos ovtas aitov (Resch, Agrapha, pp. 204-07). 20. peyddy oikia . . .| ze. the Church (so Ambros. Thd. and modern Commentators, though many Patristic Comm. interpret it of the world). The illustration is perhaps suggested by Is 521 amdaTnTe, amooTnTe . . . axabldptov py aiynaobe, of Pépovtes TH oKevn Kupiov: cf. Wisd 15’, Ro 92-28, The object is twofold, to teach Timothy patience with varieties of character within the Church, cf. 1 Co 127926, but mainly to warn him against contact with all impurity and false teaching. 21. tis] any member of the Church, but, especially, any who would be a teacher. éxxad. éautév] Keep himself (cf. © and 2 Co 7!) completely (€x) pure by separation from these, ze. from the vessels to dis- honour: rovrwy, prob. neuter, though the reference is primarily to the false teachers, “‘a doctoribus heereticis,” Pelagius. oxetos dotpakivov Hv 6 IlatAos GAN’ eyevero ypvootv, Chrys. evypyotov| 4, Philem ", easily usable (‘“‘utile,” Vulg; “ opti- mum,” Thd.); contrast ér ovdev ypyomov 4; cf. Epict. ii. 16, ToApnoov avafdewas mpds Tov Ody eizety, “xp pou AouTov «is 0 Gy Oedys . . . ods cipe . . . Sov GéAats, aye. eis . . . &yabdv| Tit 11° 31. Hrousacpeévoy he is prepared for the tasks prepared for him, Eph 21° xrio@évres év Xpicto “Inood él épyous ayabots ots rpontoipacev 6 Geds. 22. Combines the thoughts of I 41% and 6! (¢.v.). Tas vewtepikds émv.| will include impulses to impatience, love of disputation, self-assertion as well as self-indulgence (cf. illus- trations in Wetstein); everything inconsistent with the virtues that follow. Stxarocdvyny| contrast ddicuds 1%, “justice”—rather than the more abstract ‘“‘righteousness.” ior, the main thought is “fidelity,” “trustworthiness” (‘“‘integritatem,” Pelagius), as the stress is on relations to other men. petd| probably to be joined closely with eipyrynv, cf. Heb 124, but possibly with the whole sentence; cf. 1 Co 1%, tay émxan. rov K., cf. 19, Joel 2°2, Ro 10! (wéi v. S.-H.), 1 Co 1% ék Kad. kapdias: cf. éxxafdpy 71, I 1° note. 93. Cf. I 14 47) 64, Tit 3°.) ) dmaidevrous’ here, only, in N:i- but frequent in Wisdom literature, always of persons, “‘sine dis- ciplina,” Vulg.; “ineruditos,” Ambros. 24. BSo0dov kupiov| here in its special sense of a minister (cf. Ro 1}, Phil 1!), probably with a conscious reference to the picture of the servant of Jehovah in Is 421° 53. One who like Christ has to do the Lord’s own work of winning and saving ; 102 THE PASTORAL EPISTLES [II. 24-26. cf. G. A. Smith, Zsazah, ii. p. 288; Chadwick, Zhe Social Teach- ing of St. Paul, c. 5. ; #mov] as both Paul and Timothy had been at Thessalonica ; cf. 1 Th 27 (s¢ vera lectio). évegixaxov here only in N.T. But the dveéixaxos will be tried by persecution ; cf. Wisd 219 diucdowpev TH aveeikakiay avTov. 25. modedovta] contrast daidevrous *8 and cf. Tit 2% The servant will be carrying out the work of grace. tods dytidvaTiepévous| those who are adversely disposed ; cf. Longinus, de Subl. 17, mpos THY TEOd TOV Adywv wavTWs dvyTOLaTi- Gerar (Field, O¢. Norvic. ad loc.). ujrote Sun] “ne quando,” Vulg.; “si quando,” Ambros. It is an indirect question ; cf. Tob 8! yy Kai otros drofavyn: Lk 315 unmore adres ein 6 Xpiords: Gen 24° %, Sen] ovK ele, unmrore Suvybijs . . . Tod Kupiov 76 wav yivera, Chrys. The form is optative, cf. 11618; but both here and in Eph 11” the subjunctive dey would be more natural; cf. Moulton, NT GRADS 55 WW bk di pat oos 26. dvavipwouw] cf. 45 vnde, and 1 Co 15°4 éxvpare duxatws— there, too, out of ignorance (déyvwoiav yap Oeovd exovow) and profitless discussion about the Resurrection. éx THs... tayldos| I 3° note, Ps 124’ 9 Wry yuav as atpovbiov éppicOn éx THs rayidos tév Onpevovtwv: Prov 574 zapa- vouiat avdpa a&ypevovar. éLwypypevor| cf. Lk 51° dvOpdrous eon Cwypav, a saying of the Lord’s which may be in the writer’s mind. In the LXX the emphasis is nearly always on taking or on saving a/zve; cf. Jos 218 625 920, iw adtod . . . eis Td éxetvou O€\npa| Four alternative trans- lations are possible. (i) ‘‘ Having been captured by the devil to do Aes will”; cf. Ign. Lph. 17, wy aixparurion tuas ék Tov mpoxeipevov Cyv [6 dpxwv Tod aidvos tovrov| (so “a quo captivi tenentur ad ipsius volun- tatem,” Vulg., A.V., most Patristic Comm., Holtzmann, Dibelius) ; éxeivov being substituted for atrot to suggest a contrast with God whose will they ought to be doing,—“‘ that false master’s will,”—cf. Test. XII. Patr., Nepht. 3, év caGapdornre xapdlas ovvincere 76 OeAnwa TOU @eod Kpareiv kal amroppirrew TO OéAnua Tod Bediap: cf. Wisd 1/6 225, But this adds no new thought and does not give its full force to élwypyeévor. (ii) After having been captured by the devil, they may return to do God’s will. ‘The true master’s will,” so Bernard, Wohlenberg ; but the same objections hold good to this. (iii) “‘ Having been captured by God to do As will” (Thphl. eis TO Toujoar TO O€Anpa airod, cf. Heb 132"), but it is doubtful whether God would be said {wypety dvOpwrovs. III. 1-IV. 8.] 2 TIMOTHY 103 (iv) Having been saved alive, captured into life, by the servant of the Lord to do the Lord’s will, and not the devil’s (Bengel, Wetstein, R.V. marg.). This seems best, as (i) it gives its full force to elwypyueévor: cf. the Inscr. from Apamea, “‘ my greetings to the beloved of God and the newly-caught” (Authority and Archeology, p. 384); cf. 2 Co 10° for a similar metaphor. (ii) It makes eis éxeivov OéAnua parallel to eis émiyvwoiv dAnOeias. (iii) It ends on a note of hopefulness and encouragement to Timothy ; cf. Chrys. de Sacerdotio, ii. 119, yevvaias otv det Woyxys iva fy TEPLKAKy, iva py) aroywocky THY TOV TeTAQVHMEVOV CwT)- piav, iva cvvexas éxetvo Kal oyiytat Kat A€yn Myrore 5 aivrots 6 Oeds éxiyvwow adnbeias Kat draddaydor THs Tod dvaBdAov Tayidos. iii. l-iv. 8.—Further appeal to Timothy for boldness and loyalty, based on the thought of the last days and of the Final Judgment. Remember, times will grow more difficult ('): professing Christians will prefer self and pleasure to God (#5): false teachers will oppose the truth ; their hearers will be at the mercy of each caprice and each novelty: they will have a temporary success (&9 4% 4), But I trust you to face persecution and to remain loyal to my teaching, for you have my example to guide you (0-14) ; you have Holy Scripture to fit you for your task (15-17); the thought of the Judgment and the coming Kingdom both to awe and to encourage you (4!°), and my approaching death will throw all the responsibility upon you (°°). In this paragraph there is still the contrast between empty talk and real work, cf. 3°71" wav épyov a@yaov, 45 épyov: but more markedly that between the source of the teaching—the Apostolic teaching, 3!° 4%, and Holy Scripture, 3, as opposed to myths, 4*: that between the character of the teacher, loyalty to tradition, 3!* peve, as opposed to love of novelty, 3! 48: that between the result, in the one case, wisdom and salvation, 3), in the other, failure to lay hold of the truth, 3’, and folly, 39% Paraphrase. But things are not yet at their worst: we have been warned that, as the last days approach, there will be moments very difficult to face. Men’s affections will be set not on God, but on self, on money, and on pleasure. This will make them braggarts about what they have, overbearing to those who have not, quick to rail both at God and man, disobedient to parents, with no sense of gratitude to any, no respect for divine things or for human affection, implacable when offended, ready to speak evil of others, with no control over their own passions, 104 THE PASTORAL EPISTLES [ III. A; no human tenderness, no love for what is good or for those who are good, quite ready to betray their brethren, reckless in speech and action, conceited and puffed up. They will have all the externals of religion, but have long set at defiance its power over their lives. These, too, you must avoid. For it is from a society like this that arise those teachers who creep into private houses and take captive silly women, whose consciences are burdened with past sins, who are at the mercy of caprices of every kind, and so, though always pretending to learn, yet have no power of coming to any knowledge of truth. Yet, though these are their only followers, these men—just as Jannes and Jambres opposed Moses—oppose the truth, men whose intellect is completely debased, who can stand no test as to their faith. But they will not be able to get far; for their utter folly will be quite clear to every one, exactly as that of Jannes and Jambres was shown to be. But you I can trust, for you heartily became my follower; you listened to my teaching, imitated my manner of life; my aims became your aims, my faith your faith, my forbearance, my love, my endurance passed on to you; you know all my persecutions and sufferings; what sufferings befell me in Antioch, in Iconium, in Lystra ; what persecutions I bore up against: yes, and the Psalmist’s words came true, ‘out of them all the Lord delivered me.” Aye, and all who are minded to live a religious life in union with Christ Jesus will be per- secuted. And malicious men will grow more malicious, im- postors will get worse and worse, deceiving others and deceived themselves. But I appeal to you—stand firm in those truths that you first learned and in which your past life confirmed you, knowing who your teachers were, knowing, too, that from your cradle you have been taught religious teaching from Scriptures which have it in them, if you have true faith in Christ Jesus, to give you the true wisdom which leads to salvation. All Scrip- ture is inspired by God, and therefore is useful for all your task— for teaching truth, for conviction of sin and refuting of false doctrine, for correction of faults, for discipline of character in the right way. It was given to make every one of God’s men fit for his task, for it can fit him completely for every good work. 1. yivwoxe| not exactly “know,” as if the writer were com- municating a new piece of knowledge, but ‘‘ recognize,” ‘‘ realize” the fulfilment of what you have heard; cf. Eur. 4/. 418, yiyvwoke d€ Os waow uty KatOavety ddethera. ST... XadeToi, a semi- quotation of some eschatological prediction (cf. I 41), of the woes that would precede the zapovoia: cf. Mk 1319, Mt 2412, 2 Th 2? éru évéotyxev 7 Hepa, 2 P 33, Jude 18. This implies that the last days are already present and Timothy has to face them 5, III. 1, 2.] 2 TIMOTHY 105 év éox. hpepats| the days preceding the zapovata, based on Is 2% év tais éox. yu., Acts 217. The omission of the article perhaps emphasizes the quality of those days Wake days which are last and therefore worst” ; cf. éoxary wpa, I Jn oi8 = ey Kalpy éoxdtw, 1 P oy (ubi v. Hort). Ign. Hph. 11, eoxatou xarpor: cf. also Gen 49° of Jacob 1 in anticipation of his death, ovvdyOyre iva avayyeiNw Dpey Tl ATAVTHO EL Duly ér evry. TOV HEPOV, which suggests little more than “ hereafter.” xaAerot] hard for teachers, for the servant of the Lord to keep the spirit of 27426; cf. Eph 516 eéayopalopevor tov Karpov, OTL al nucpat Tovypat elo. 2-5. This list is probably also based on some previous Apocalyptic (GielesteA rsa rar isc 6, yeyvooxere ovv, TEKVO. pou, OTL év eT XATOLS Ka.tpous ee ote ot viol DOV THV amAoTnTa Kat KoAAnOnoovta, TH awAnotia K.t.\.—Assumption Mos. c. 7, Mt 2412); perhaps also with a reminiscence of Ro i. ii. (cf. © with Ro 2% éyovra tiv popdwow THs yvecews), as though Christian morality was in danger of falling back to the level of heathenism and Judaism. MHere, however, there is no stress on individual immorality as in Ro 1: the main thought is that the love of self will lead to neglect of the duty to others and to God, nay more, to active wrong-doing to them. pihautot . . . pidd@eor stand in sharp antithesis: ¢iAdpyvpor and diAndovor are subdivisions of diAavror. The true centre of life is changed. Self has taken the place of God, so all sense of the duty to others, whether man or God, disappears. ‘The rest are mainly ranged in pairs: Chrysostom, perhaps fancifully, assumes them to form a climax, each leading to the next after it. gtkautos was already a term of reproach in Greek Ethics (cf, Arist. 2th. Vic. ix. 8 for an interesting discussion of the problem in what sense it is a vice), and is placed by Philo in antithesis to the love of God, de Spec. Legg., p. 264 M, td didavrias éxrabo- poevou TOV 7pos a ndetanis ovros Peov (Wetstein). puddpyupor] suggested by the chief danger at Ephesus, cf. I 610, There, it was the root of all evil; here, it is itself traced back to a root deeper down in human nature, the love of self. dkaloves (ch Ro 1° Jast4te rn 22°.) elatiy Vila. sy? in- solentes,” Ambros. ; “gloriosi,” Beza), bmepydavor (Lk 1°!, Jas 4°, 1 P 55), BAdopypor, all mainly faults of speech, braggadocio about self, boasting of one’s own gifts or pretending to those we have not (cf. Arist. £th. MV. iv. 7, Rhet. ii. 6; Theophr. Char. xxiii.) ; scornful arrogance in thought and word towards man and God (Theophr. Char. xxiv.) ; outspoken abuse and evil speaking, both manward and Godward; cf. Trench, Sy. § xxix. dAaloveia and tmepyndpavia are combined in Clem. Rom. i. 16, Xpuords "Incods ov AGev ev Kdptrw GAaLoveias oide trepypavias . . . GAG 106 THE PASTORAL EPISTLES [III. 2-5. tarewoppav, and the spirit of the two underlies the Pharisee’s prayer, Kyron. yovetouy caeepers| Ro 1783) Chula fel ita Mephvos, éxdépuotot| both to men and God ; cf. Ro 11, Ecclus 17°, and contrast Eph 5” cbxaptorobvres TAVTOTE virép TAVTWV. dvdovoe| 1 Ti 1° “scelesti,” Vulg. ; “impii,” Ambros. doropyor ROrreuencirar Ti 58 “sine affectione,” Vulg. ; “sine dilectione,” Ambros. Bororaoul “implacable when offended”; cf. Trench, Syz. § lii.: but it may also include the thought “untrue to ozovdai already made,” “ faithless to their pledged word”; cf. dovvO€rovs, Ro 131; “sine pace,” Vulg.; ‘sine fide,” Ambros. SidBodor| cf. 1 Ti 344, Tit 2°; it may include the two thoughts “‘slanderers” and “setters at variance,” promoting quarrels in the hope that they may gain from them. dvnpepor | cf. kaka Onpia, Tit 12; 3 ws Ta GAoya Coa, Jude 1%, &puddyafor] no lovers of what is good (‘“‘sine benignitate,” Vulg.), or, of those that are good (“ bonorum inimici,” Ambros.), cf. Tit 18 note; cf. d@iAdxados (Plut. Qu. Conv. v. 1), and the interesting contrast between Antoninus and his father in Pap. Oxyr. 1. 33, TO ev TPOTOV nV procopos, 70 devTEpov diAdpyvpos, TO Tpitov diraydbos’ cot TovTwy Ta évavTLA EvKELTAL, TUPAVVia, adpira- yabia, dradia (Qy. = draidevcia). — mpoddérat| cf. Mt 241° cat dAAHAOVs wapaddcover, and Clem. Rom. i. 5 for the part which jealousy played in the Neronian persecution. mpotretets| hasty, reckless, either in speech (cf. Suidas, 7 axadivwros yA@oou) or in action; cf. Acts 19%. tetupwpevor| I 3° note, 64. gidHSovor corresponds at the end to diAdpyvpor at the begin- ning, both expressions of #iAavro. and pointing the contrast to girder: Bengel’s comment is “ Epicureorum epitheton,” but Epicurus held that the q@iAjdovor must be diAdKador kal dtAo- dikator: cf. Cic. ad Fam. xv. 19. For the contrast, cf. Philo, de agric. C. 19, ptAndovov Kal diroraby padrdrAov H iAdperov Kal dirdbeov (Wetstein) ; cf. Phil 3!9 dv 6 eds H Kodi. 5. pdppwow] ‘speciem pietatis,” Vulg. ; ‘ formam,” Ambros. ; “‘deformationem,” Cypr.: having all externals of religion, or, perhaps, a power of showing such externals. This may include (2) having a correct creed; cf. Ro 279 éyovra thy poppwow THs yvwooens Kal THs dAnOcias év TO vouw: (4) a form of worship and external expressions of religion, ‘‘in habitu vel doctrina,” Pelag. ; cf. Philo, de plant. c. 17, , Heb 412; so Bengel, ‘‘Non solum dum scripta est Deo spirante per scriptores ; sed etiam dum legitur Deo spirante per scripturam et scriptura ipsa spirante”; cf. also Cremer, Worterbuch, s.v. Here it is, perhaps, an attribute, ‘“‘all inspired Scripture is also useful,” but a/so is not needed in this case; better—a predicate —‘ All Scripture is inspired by God (contrast évroXais dvOpmruv, Tit 14), and therefore useful” (@PeAywos—contrast dvwdedreis, Tit 3°). For the Jewish and Christian conceptions of Inspira- tion, cf. Westcott, Study of the Gospels (Introduction); £f. Hebrews (Appendix) ; Sanday, Bampton Lectures, esp. Lecture II. ; Armitage Robinson, Some Thoughts on Inspiration. ‘This is no complete definition of the purposes of Holy Scripture, and cannot be quoted as ruling out other purposes; a different purpose, to give men hope, is ascribed to it in Ro 154. Here stress is only laid on such as affect the teacher’s task in face of misleading teaching; cf. I 1% It should be compared with God’s method, as described in Ecclus 18): 14 éhéyywv kai radedwv kat diddoKwv Kal érirTpépwv Ws TOLMNV TO TrotuVvioy adtov (Bengel), and with the value attributed by Epictetus to the Greek mysteries, ovTws apeAysa yiveTat TA pvoTypia... OTL emt matdeia Kat éravopbwoce tod Biov xateata6n mavta Talta tro Tov tadaor, iii. 21. 15 (Wetstein). mpos Si8acKxadtay| for teaching, “ad docendum,” Vulg., rather than “ad doctrinam,” Ambros. ; cf. 224 didaxrixov. éXeypdv| refutation of false teaching, cf. Tit 1918, and rebuke Of sin, 1) 570; Tite? ech Ep hacen Canoe, éravépQwow | correction, recovery, setting upright on their moral feet; cf. Epict. Zc. and Luchir. 51. 5, tiv éemavopbwow Troujoat THY ceavTod (Wohlenberg) ; and for illustrations from the papyri, v. AZM. s.v. III. 16, 17.] 2 TIMOTHY IIT maidetay Thy év Six.| the final training in an active Christian life ; cf. Tit 21!* zawWevovoa Huds x.7.r. 17. dptios} here only in N.T., fit for his task ; cf. 22! edypyorov T® Seorrdty, cis wav epyov ayabov yroimacpévor. 6 Tod G00 dvOpwios| Is this the teacher fitted for his task by the study of Holy Scripture ? or the pupil fitted for his task by the teacher’s training? ‘The context favours the former, cf. I 6"; but the analogy of 274, I 51°, Tit 31, makes the wider reference more probable, by which every Christian is thought of as “a man of God.” The thought of Lk 6% xarypricpévos 8& ras érrat ws 6 duddoKados atrov, supplies a link between the two applications. é&nptiopévos| cf. xarnpticuevos, Lk 64, of the pupil trained by the teacher, and zpos tov karaptiopov tov ayiwv eis épyov dtaxovias, Eph 4!%, of the training of the Saints by the Ministry for their work of service. iv. 1-8. Final appeal based on the coming judgment and the writer’s approaching death. You have followed me loyally thus far: I charge you to follow me further, and to remain true to the truth until the end. As in the sight of God and of Christ Jesus who shall come to judge us all whether living or dead, as you would be ready to welcome His Appearing, as you would hope to share His Kingdom, I charge you, preach the message of the Gospel, stand up to your task boldly, in season and out of season, whether you are welcome or unwelcome, refute false teaching, rebuke wrong-doers, pass censure on those who refuse to obey, encourage those who do, never failing in patience, using every method of teaching. For a time will come when men will not tolerate the sound teaching, nay, led, each by his own caprice, they will pile teacher upon teacher, and burden upon burden on their own backs; with ears always itching for some novelty, they will refuse to listen to the simple truth, they will turn aside to listen to all those empty legends. But do you keep calm, keep self- restrained in all things, be ready to face suffering: your work is to preach good tidings, preach them fully ; your task is a task of ministry, perform it to the full. For I shall have to leave you to yourself: my life-blood is on the point of being poured out as a libation to God: the moment is close at hand when I must strike my tent and be gone. Yes: I have fought my fight, and it was the right fight: I have come to the end of the course; I have kept faith with my Master. So henceforth there is stored up safely for me the crown of a righteous life: the Lord will award it to me on that great day: yes, but not only to me, but 112 THE PASTORAL EPISTLES [IV. 1, 2. also to all who have set their hearts on His appearing. We shall be together with Him whom we love. Note.—(i) This paragraph completes the appeal of 1% 2818, and prepares the way for the request of 9. For the main thought Ofits clus bhi er Oss ate (ii) In vv.®8 there seems to be a conscious reminiscence of Phil 12 217 318.14. If St. Paul is the writer, he may be de liberately recalling to Timothy’s mind the words of that Epistle, of which Timothy was probably the amanuensis. “What I dictated to you then—that I was willing to depart and to have my life-blood poured out—is now come to the test. I am face to face with it now.” (iii) From Chrysostom onwards commentators have wondered whether St. Paul can be cleared of the charge of self-praise in this passage. It is true that St. Paul is always over self-conscious (cf. 1 Th 238, 2 Co 111683); the break in his life by conversion, and the constant opposition which he had to face, made him such; but with St. Paul there is always Xpiorés behind the éya (Gal 2°), always the thought of the grace which enables him who can do nothing by himself to do all things in its strength (t Co 151°, Phil 445, 1 Ti 1*); and to one who so recognizes the power which enables him to be what he is, there is a true self- confidence, a legitimate self-praise; especially when, as here, the purpose is to give confidence to a younger man to follow. May it not even be that St. Paul, who was constantly ‘ bearing about the dying of Jesus” (2 Co 41°), may have been thinking of His Master’s confidence that His work was completely done, and that He could confidently commit His spirit into His Father’s hands? (Lk 23%, Jn 174 19%). 1. Svapaptipopat «.7.A.] For a similar appeal to the thought of the judgment, cf. I 524 618-46; and for the construction with an accusative, tyv émupaveav: cf. 1 Th 527, Mk 57 épxilw oe tov Oedv. kplvew £. kat v.| perhaps already a fixed formula in a bap- tismal creed, cf. Acts 10*, 1 P 4°; here perhaps with the personal thought, “you alive and me dead,” or “both of us, whether alive or dead.” énupdveray| cf. I 614, Tit 215 note; thy Baowdelav, cf. 18 and 2 Th 15 eis ro xarakiwOjvar tuads THs Bacrcias tod Geotv. The kingdom which we may hope to share, 21”. 2. tav Aéyov] absolutely, cf. 1 Th 1°, Gal 6%; cf. supr. 29 rod Geod, 1° rns aA Oeias. éxioTy] “insta.” Vulg. stand forward, stand up to your hearers ; cf. Jer 4614 = 26" LXX, ériorn@t kal éroiuacov. edkaipws dkaipws| semi-proverbial, “at all times”: doth ted IV. 2-5. ] 2 TIMOTHY 113 whether or no the moment seems fit to your hearers, “* welcome or not welcome”; cf. 3, 3! kapot yaXderot, Acts 24% xatpov de petadaBov petaxarecouat oe: and “whether or no it is con- venient to you” (cf. 1 Co 16! orav evKaipyon, Acts 1721), “in otio vel negotio,” “on duty or off duty, ” “in the pulpit or out of it,” “take or make your opportunity.” So Paul himself had preached év decpwtnpiw Kai év TAoiw Kal TapaKkepevys Tparrelys (Uidt:) sect. sen. .27. 1215" Et virtutes exhortabor et vitia con- verberabo ; licet aliquis nimium immoderatumque in hac parte me judicet, non desistam ” (Wetstein). €heyfov (cf. 31°) émutipnoov (cf. 2 Co 2°) mapaxddeoor (2bid. 8). St. Paul’s treatment of the offender at Corinth is a good illustra- tion of this combination, 1 Co 515, 2 Co 25H, 3. tis by. Si8ackx.| I 11° note, Tit 19 21; émowpedcoun, 3%, suggests a confused crowd of teachers, each teaching different things, so becoming a burden too heavy for the mind to bear. kvnPdpevor| “ being pleased, having their ears tickled by each new teacher” (reprdmevor, Thdt.): cf. Clem. Alex. Strom. i. c. 3, of the Sophists as teachers, xv7fovres kal yapyadi€ovtes Tas aKoas Tov kvnoacbar yAtxouéevwv (Wetstein) ; Lucian, de Saltat. ii. 266, TO Opmoltov merovOMs Tols TA Ota TrEep@ Kvwpevors (Harrison, P.£., p. 165); or “having itching ears, and desiring to get the itching checked”; ‘“‘Arurientes,” Vulg.; cf. Acts 172! eis ovdéy erepov evkaipovv 7) A€yelv Te 7) AKOvELW TL KALVOTEPOV. 4. rods puOous| I 14 4’, Tit 144. The article is half con- temptuous—those many myths on the knowledge of which they pride themselves (cf. t7s ¢iAocodias, Col 2°), profane and old womanish as they are! , éxtpamyjoovrat| perhaps passive, “will be turned by their | teachers,” but more probably middle: cf. I 16 5%}. “~~ 5, vie| The word is probably suggested by the self-control of the athlete in training ("); cf. vpde ds Oeov aOAnrys, Ign. ad Polyc. 2; here it implies free from excitement about novelties, self-controlled, vigilant. ‘‘Opposed to the morbid habit of mind |) which craves for fables rather than the naked truth” (Hort on 1 P 138), cf. 1 Th 5°8, and Marcus Aurelius’ description of his father’s qualities, vydov év maou cat BéBarov Kat pndapod areipd- KaXov pnde KavoTopov, Comm. 1.§ 16. kakomdOyaoy, cf. 18 23, épyov (cf. 21° I 3!) edayyeXtorod. Perhaps a special title ; cf. Acts 218, Eph 41): “one Ane has to spread the knowledge of the gospel, a missionary”; but the thought of a missionary is not specially appropriate to Timothy, r7v dvaxoviay that follows is not official, and this phrase rather sums up the whole teach- ing of the Epistle than adds a new command. Hence the stress is on evayyéAvov: do the work of one who has a Gospel, not myths and genealogies, to teach, who lays stress on “‘ Jesus 8 114 THE PASTORAL EPISTLES [IV. 5-7. Christ risen from the dead” (28), and on the whole of my Gospel; cf. 18 1° 28, I 14. The command follows xaxord@yaov, for which cf. 18 note, and Mk 8°, thy Siakoviay] thy task of service to the Church and its work, choles mAnpoddpyoov| “imple,” Vulg., fulfil, carry it out to the end; Chae akeae 6. omévSonar] ‘delibor,” Vulg. ; ‘‘libor,” Cypr.; cf. Phil 217; ubi v. Lightfoot, and cf. Ign. Rom. c. 2, rAgov pow wn Tapacxynobe Tov orovoicOnvar Meco, ws ere Ovovacrypiov érousov eat. The metaphor rests on the Jewish belief in the sacrificial value of a martyr’s death; cf. Charles on Rev 6°. In the similar metaphor as used by Seneca and Thrasea, Tac. Aum. xv. 64 (“‘libare se liquorem illum Jovi liberatori”), xvi. 35, the comparison seems to be between death and the close of a feast at which a libation was poured to Zeds owrnp. Hence there the active is used; here omévoowat is probably passive. His whole life has been a sacri- fice: now the libation is ready to be poured upon it. dvadtcews| cf. Phil 123; Clem. Rom. 1. 44. Philo, 2” Alaccum, 21, p. 544 M, ri &k rod Biov redevtaiav advdAvow. Lpigr. Gr. 340. 7, €s Geos avedvoa, L.G.S. 1794? Kat was por BeBiwrar Kai Tas aveAvoa pabyon (Nageli, p. 34). The metaphor is either from a sailor loosing from his moorings or a soldier striking his tent : the next words (roy éyava «.7.X.) make the latter the more probable. 7. The stress is mainly on the perfect tenses: ‘‘ my fight is over, my task ended.” Cf. Verg. 2x. 4. 653-55, *¢ Vixi et quem cursum dederat fortuna peregi, Et nunc magna mei sub terras ibit imago,” but secondarily on his own achievement, “I chose the right con- test, I have kept on running, I have kept faith.” There is here a true pride in true achievement, in the power given by Christ. Cf. Jn 17%, 1.Co 15*°: stressed) here inorder to)-encoumues Timothy. ot peyadrnyopov aA’ avicras Tov watda (Chrys. ) tov dyava tov Kaddv]| cf. I 41° 612. The metaphor may be from the arena; cf. Philo, Leg. Adleg. 11. 26, p. 86 M, of the fight of the soul against pleasure, KéAAucrov ayava totrov duabAnoov XN 4 a XN \ 3 “A / kat orovoacov otepavwOnvat . . . Kaddov Kal edKAEa oréphavoy: OF from the battlefield; cf. 2* and the Athenian Inscription, Sy/. 21410 “A@nvaioe kai Aaxedaudviot. .. moAXots Kal KaAdovs ayOvas nywvicavto pet GAARAWV (A.M. 5.0.). tov Spdpov tetéXexa] cf. Acts 2074, 1 Co 924, Phil 314. The metaphor is expanded in full details in Clem. Alex. Quis dives salvetur, c. 3. . Christ has gone before as the zpddpopuos, Heb 6”°, Thy wiotw teTHpyKa] perhaps, “I have carefully guarded the faith,” cf. I 6!4, Eph 45; or “I have kept faith with my IV. 7-9. | 2 TIMOTHY 115 master,” ‘“‘I have been true to my promises”: cf. Joseph. B./. vi. § 345, Katradvyover miotes érypyoa: Polyb. 10. 37, THv zpos “Pwpaiovs typetv miotw (with other instances in Wetstein and Dibelius). 8. dmdkeitar| is stored away safely; cf. Col 15 and OGJS. 383189 ols drroxeioerar Tapa Gedy Kal Npwwv xdpis edvoeBetas, and other inscriptions in JZJZ. s.v. ts Sikavosdyys| the crown which belongs to, which is won by righteousness ; perhaps also the crown which consists in per- fect eternal righteousness ; cf. Job 337° droddcet avOpuous duKaco- ovvyyv, and this is parallel to rov orépavov tijs Cons, Rev 21, 1 P 54, Jas 112, all probably based upon some unwritten saying of the Lord (cf. Resch, Agvapha, p. 252). Cf. Wisd 42, of \ virtue, év TO aiave oTepavnpopotca Toprever, TOY Tay dyidvTwv GOdAwv ayava viKknoaca. dmoddéce.| corresponding to adméxerat: give as due to him, give back what he has deposited with him, what he has earned (cf. wapabyxn, p. 90). The thought here is not that of a generous giver, but of a righteous judge. Cf. #4, Ro 28 Os drobwoe ExaoT® KaTad Ta Epya avtov, and Heb 12! raca mawela . . . Kapmov eipnyikdv tots Ot aitTas yeyvpvacpevots dzrodlowat Stxacocvvys: and for the thought, Ign. ad Polyc. 6, ra derdoita tov TA Epya bay, va TA akkeTTA tudv aia Koplionode : ani ob povoy S¢ éuot| added not only to encourage Timothy, but perhaps also to emphasize the blessing in store. We shall be with many others there; cf. 1 Th 417 ovy atrots . . . ovv Kupiv. 5 Sikatos kpiths| cf. Ro 25-6 Here perhaps with intentional contrast to the unjust tribunal at Rome, I 6! note and 1 P 28, trois HyamynKdor| cf. Jas 112 dv eryyyeiAato Tols dyardow avrov: here the tense is viewed from the time of the judgment ; cf. 1 Ti 6!" nAmxevat. For this aspect of the Christian life, cf. Tit 215, 1 Co 17, and 4 Esdr 7°.— “They shall rejoice with boldness, be confident without confusion, be glad without fear: for they are hastening to behold the face of him whom in life they served and from whom they are destined to receive their reward in glory ” (Box). It is suggestive, but scarcely suitable to the context, to combine with this the thought of love for the first Appearing, or love for the many manifestations of Christ to the believer’s heart (Chrys.). "9-18. Appeal to Timothy to join him quickly, and assurance of God’s protection. 116 THE PASTORAL EPISTLES [IV. 9. Paraphrase. Make every effort to come speedily ; I am very lonely ; Demas deserted me; his heart was set not on the appear- ing of the Lord, but on what this present world can offer, and he went off to Thessalonica ; Crescens is gone to Galatia, Titus to Dalmatia. Luke is with me, but he is single-handed. Pick up Mark on your journey and bring him with yourself, for he is most useful—always ready for any service. As for Tychicus, I am sending him to Ephesus. The cloak which I left behind in the Troad with Carpus, bring with you when you come, also my papers, but above all I.want the rolls. Alexander, the worker in bronze, showed me much ill-will and did me much harm: I leave him to the Lord’s judgment, who will give every man his due reward. But I advise you, too, to be on your guard against him, for he bitterly opposed all that we said. At the first hearing of my case no one appeared to support me; nay, every one deserted me: may it not be laid to their charge. But the Lord stood by my side, and inspired me with strength, that by my mouth the proclamation of the Gospel might be fully made, and all the Gentiles might hear it. Aye, and I was delivered from the very jaws of the lion. The Lord will deliver me again from every harmful deed, and will carry me safe into His Kingdom, that Kingdom of His in the heavens. ‘To Him be all glory, age after age. Amen. This paragraph is partly an appeal to Timothy, partly an encouragement to him by the stress laid on the Lord’s protec- tion of the writer (1718), In the latter part the language is perhaps coloured by that of the Lord’s Prayer (cf. Chase, Zhe Lord's Prayer in the Early Church, Texts and Studies, 1. 3, pp. 119-22); and throughout there is much similarity with that of the 22nd Psalm: Cf. Ps 22! éyxaréAures, with 1° and 16, » © eptoo, ® prodcbu, 2! pica, with 17 18, » 2 ovx éotiw 6 Bondar, with 1, 55 1+ 2 cdoodv pe ek otdopatos A€ovTos, with 1, ne movnpevopevev, with 18, » © 2% ésabnoav, cocov, with 18, » 74 dogdcare airév, with 18. A c \ la > aA = 17 a Tava at twatplat Tov eOvey, with 1, 5 72 Tov kupiov 7 Bactreia, with 18, Had St. Paul, like his Master, been saying this Psalm in the hour of desertion? For the interpretation on the assumption that these verses incorporate earlier notes from St. Paul to Timothy, cf. Introduc- tion, p. XxX. IV. 10, 11.] 2 TIMOTHY 117 10. Anpas (probably a shortened form of Demetrius; it appears also as a woman’s name, Pap. Oxyr. ili. 506), Col 414 (udi v. Lightfoot, who suggests that he was a native of Thessa- lonica), Philem #4. In the Acta Pauli et Thecla, cc. 1. 4. 12. 14. 16, he appears as a jealous and treacherous companion of St. Paul; in Epiphan. “ez. li. 6, as an apostate. If he could be identified with the Demetrius of 3 Jn the opposite was the case, and he, like Mark, returned to true loyalty (cf. 7, 7%. St, April 1904, pp. 362-66, 527, 528). dyamyocas| perhaps with intentional contrast to yamrnxdor8, and so tév viv aidva to Tv émupdveav. The suggestion is that his courage failed ; cf. Polyc. ad Phil. 9, of Paul and other martyrs, ov yap TOV viv nyaryCaV aidva GAG TOV trép Hudv arofavdvra. Kpyoxns (a Latin name; cf. Tac. Ais¢. i. 76 of a freedman of Nero, Azm. xv. 11 of a centurion), not mentioned elsewhere in N.T. By later tradition bishop of Chalcedon in Gaul (Chronicon Pasch. 2}#1), and founder of the Churches of Vienne and Mayence (Acta Sanctorum, June 27 ; Menologton, May 30). Fadatiay| ze. either Galatia, as always in St. Paul, or possibly Gaul; so SC, TadXiav, cf. Introd., p. xxxvii; cf. Monum. Ancyr. vi. 20, xvi. 1, €€ ‘Iomavias cat Tadarias kat mapa Aadpardév, and this was the current Greek name for Gaul in the 1st and 2nd centuries A.D. There is a similar ambiguity in 1 Mac 8%, Theod.-Mops. interprets it of Gaul, tas viv caAovpévas T'adXias" ovTus yap avtas mévres éxdAovy oi radatoi, and he appeals to Jose- phus’ history of the Jews (? de Bell. Jud. 1. 16, v. Swete’s note). Theodoret is even stronger—Tas TadAias ottws éxddcoev’ ovTw yap éxadotvro maXau’ ovTw d€ kal viv abras dvopdlovow ot rhs ew maoeias pererAnxores. For the usage: v. Lightfoot, Galatians, pp. 3 note and 31; Lucycl. B., s.v. ii. 1616. If this interpretation is right, it is an indication of St. Paul’s interest in Churches west of Rome, and would support the theory that he went to Spain (Zahn, Zin/., p. 415). Aadpatiay (or possibly Ackyariavy, Deissmann, £.S., p. 182), the southern part of Ilyricum, cf. Ro 15). pdvos| perhaps suggesting Luke’s feeling of loneliness and need of some helpers. It has been inferred from this that Luke was the amanuensis who wrote this letter. 11. Mépxov] Acts 127 1587, Col 41°, Philem *4; for the details of his life, cf. Swete, S¢. JZark, Introd. i. dvahaBdy] Acts 20814, edyxpyortos, cf. 274, Philem 1. eis StaKxoviay, either for personal service in prison, or for missions to the city, or for help in worship. Mark had proved his capacity as trnpérys, Acts 13°; as ovvepyos eis THv BaoWciay, Col 44; asa comforter in trouble (zd¢d.); and, like Onesimus, though once dxpynoros, had become evxpyaros again. 118 THE PASTORAL EPISTLES (Iv. 12-14. 12. Tuyxixdvy] of Asia (Acts 204) the companion of the first imprisonment, sent with Ephesians and Colossians, Eph 67, Col 4’, and by later tradition bishop of Colophonia or of Chal- cedon (Menologion, Dec. 9). This statement would have come more naturally after °: perhaps the writer had forgotten it for a moment and now adds it, cf. 1 Cor 116; or it may imply that Tychicus is being sent to take Timothy’s place at Ephesus, cf. ates 13. gotdvyy (Latin penu/a, but it is uncertain which language borrowed from the other): ezther (1) a warm cloak for travelling or winter wear (cf. 21), such as was used by the lower classes at this time, though the use of it was allowed to senators by Alex- ander Severus; cf. AZlius Lampridius, “pzenulis intra urbem frigoris causa ut senes uterentur permisit, cum id vestimenti genus semper itinerarlum aut pluviz fuisset” (Wetstein). It is found either in this form or in the diminutive davoAvoy in the Papyri (Pap. Oxyr. vi. 933 sq. and other instances in Dibelius). The form datvodvov was used later for the chasuble in the Greek Church, but there is nothing in the context here to suggest such an allusion. Farrar compares the story of Tyndale in prison writing to beg for a woollen shirt and his Hebrew Bible, Grammar, and Dictionary ; cf. Pap. Oxyr. xii. 1583, T'evod mapa "Ioidwpov xapw tod [paw]drov kai améviey|kov rapa Kadvxny, where it is one of a parcel of clothes, cf. Axfositor, April 1918: or (2) a woollen wrap for carrying books safely: Chrysostom suggests this as an alternative, and it is adopted by Birt, Das Antike Buchwesen, p. 65; Milligan, V.Z. Documents, p. 20; Latham, Zhe Azsen Master, p. 463 note. The context suggests this, though the use is not found elsewhere except in comments on the verse and in the Lexica which may draw inferences from sich Lich) CATS ANIITNS. 0. Ta BiBAta] papyrus letters, possibly copies of his own correspondence. pepBpdvas| probably rolls of the O.T. (so Thd. Thdt. Milligan, w.s.; Kenyon, Our Bible and the Ancient MSS, p. 94); or possibly official copies of the Lord’s words or early narratives of His life ; cf. 1 Mac 12° rapdxAyow éxovtes Ta BuBria TA ayia (Thom. Aquin.). 14. Nothing is known of this event or of Alexander, but cf. I 1%, The context would suggest that it happened either at Troas, to which his mind has just gone back, or at Rome at the same time as ?6, évedelEato] cf. Gen 50) ravra ta Kaka & évederEdpcOa ard, Dania4e°Maca3% dwosécer] perhaps with conscious contrast to 8: cf. Prov 24, Ps 62! od droddcas Exdotw Kata Ta épya avtod: cf. Ro IV. 14-18. | 2 TIMOTHY 119 2° 1219 and contrast 1 K 289, For the reading, v. Introd.,, p. XXXVIll. 15. tots Hpetépors Adyos] possibly “our arguments” with reference to some part of the trial at Rome; or more likely ‘‘ our words,” ‘our preaching”: this opposition might be an element in the BAacdynpey of I 1. This suits better auerépous (not erots) Clu bites> sand forthe plural, ch. 1497 1745 63, 16. tH mpdty aodoy.| either (a) the first process of the present trial: assuming that he had appeared before the court and the case had been adjourned. For a vivid picture of the scene, cf. H. C. G. Moule, pp. 168 ff. ; or () the first trial at Rome at the end of the imprisonment of Acts 28°°; so Euseb. AZ. li. 22. 3; Zahn, Zzz/. § 33; Wohlenberg; and this suits better the purpose in 1” and the sense of entire deliverance. mapeyéveto| as advocate or friend to bear testimony for him. mdvres, Cf. 1/5, all who at Rome might have come forward to support his case. pi) adtots Noyiobein| cf. Lk 23°4, Acts 7° (either of which scenes may be before St. Paul’s mind as he writes these words), 1 Co 13° 4 aydry ov AoyiLerat TO KaKor. 17. éveduvdpoce| cf. I 1! note; tva... €vn, that the Lord’s prophecy might be fulfilled (eis mavra ra eOvyn Set mpdropy KnpvxOnvat To evayyeAvov, Mk 13'°), and my task completed (Acts 9), The time of the fulfilment will depend on the inter- pretation of 16 It will be ezther (a) that all the Gentiles who were present at Rome at the time of the present trial might hear his proclamation of the Gospel in his defence; ov more probably (4) that after my acquittal at my first trial I might complete my task and all the Gentiles—west of Rome as well as east, cf. Ro 15%°—might hear. This would support the belief that he went to Spain. ék otdpatos A€ovros| a proverb for extreme danger, probably consciously borrowed from Ps 22 (cf. Ps 7? 351", Ecclus 513, Esth 14 (LXX), Pss.-Sol 133 Oypia émredpdpocay airots movnpa' év Tos Gdovaw adttdv érii\Nocav capkas aiTav, Kal év Tats pvAais €Oiwv doTa airav’ Kal ék TovTwY amdvTwv Eppioato nuas KUpLos) : hence there is no need to attempt to identify the lion—whether with Nero (so Chrys., cf. Prov 19!? PBaciwWéws aredn spota Bpvyp® A€ovros: Josephus, Azz. xvill. 6. 10, TéOvnKev 6 A€wv of Tiberius) or with Satan (1 P 58). 18. fUceta.] in the future as He had done in the past, 3). dard... movnpod, zot ‘from any wrong-doing, any failure of courage” (as in Dt 23°, Job 18, Zest. XZJ. Patr., Dan 6. 8; amd mavtos apaptymatros, Chrys.), du¢ ‘from any harmful attack,” “from anything that may harm me,” whether coming from movnpot avOpwrot, 3%, or from 6 rovypds. The phrase is perhaps 120 THE PASTORAL EPISTLES [IV. 18-22. based on the Lord’s Prayer, picat judas ard tov movypov, which itself may be based on Jewish liturgical forms; cf. Taylor, Sayzngs of the Jewish Fathers, p. 142. thy éroupdviov] “regnum Neroniano melius” (Bengel); but the contrast is rather with the present kingdom on earth, Col 1 ‘that kingdom whose real seat is in the heavens,” cf.1. @ # 86&a, so 4 Mac 18%; cf. Charles, Revelation, 1°. 19. IIpickay kai “Akvdav] Acts 18? 18, Ro 163, 1 Co 161%: very probably freed members of the gens Acilia at Rome; z. S.-H. on Ro 16°. tov Ovnatd. otkov| cf~ 116-18, 20. "Epacros| probably the same as in Ro 1673, and perhaps also as in Acts 19%, Tpédtov] Acts 204 2129, These facts would naturally have been mentioned in 1° or 18; they are perhaps added here to explain why no greeting is sent to or by them. 21. mpd xewpadvos| as quickly as possible: before winter sets in which will make travelling dangerous for you, and when I shall specially need your presence—and (perhaps) the warm cloak. These are members of the Roman Church, not com- panions of St. Paul, cf. 1°", and probably not of sufficient standing in the city to have appeared in court in support of him (cf. 16), Linus is probably the bishop of Rome (Iren. Her. iii. 3). Of Eubulus nothing is known. For an examination of the untrustworthy legends which have grown up round the names of Pudens and Claudia, cf. Lightfoot, Clement of Rome, 1. pp. 76-79 ; Edmundson, Zhe Church in Rome, note C. 22. Probably an autograph blessing, cf. 2 Th 3!”; and indeed the whole paragraph, 2, so full of human personal feeling, may well have been written with his own hand. pel Spav] so I 671, Tit 315; v. Introd., p. xxxiii. Thdt., who read ped juav, ends his comment with the prayer, ‘“‘ And may it be our lot, too, to gain that grace through the intercessions of him who wrote and him who received this letter ; and may we see them in their everlasting habitations, not from afar, as the rich man saw Lazarus, but dwelling side by side with them and enrolled under their leadership.” ADARA RL ie émi Epyo.s ayabots ols mponroluacey 6 Beds va ev avrois repimarhowper. —Eph 2”, flistorical situation.—(i) St. Paul.—St. Paul has been at Crete, and has left Titus behind to complete the organization of the churches there: he is now apparently on his travels (3° oi per’ €uod waves, cf. Gal 1? and contrast 1 Co 161%): with him are Artemas, Tychicus, Zenas, and Apollos: the latter two are start- ing on a journey which will take them past Crete: so St. Paul sends this letter by them, which is to serve as a ovoratixi) émo- ToAy for them, and also to prepare Titus to join him before the ‘winter, as soon as he receives a visit from Artemas and Tychicus, and meanwhile to guide him in his work and teaching at Crete. There is no indication of the place of writing: it is perhaps a fair inference from 1 Ti 1° that it was somewhere in Macedonia: this would be consistent with his intention to winter at Nicopolis. Zahn (Zin/., p. 430) assumes that Titus had written, asking for advice: this is possible, but not necessary. (ii) Zhe situation at Crete—There are already groups of Christians, ‘“‘whole families,” 14, in several cities in the island (xara méAuv, 1°), but their organization is incomplete: there are false teachers, mainly converted Jews, laying stress on the Jewish law, on myths and genealogies, wasting time on worthless contro- versies ; and the standard of life has scarcely risen above that of their heathen neighbours: there are insubordinate, quarrelsome, useless members of the community. St. Paul had begun to organize them and had left Titus to finish his work: he is now authorized to appoint presbyters, 1°%, to guide the teaching, 2!-)5, to rebuke with authority, to deal with those who are factious, 31!: there is no mention of his ordination for this special work or of its permanence. ‘The bishop is mentioned and presbyters, but it is not clear whether they are separate grades (cf. Introduction, p. xx); there is no mention of deacons, deaconesses or widows, or of any details of the Services of the Church, except the allusion to Baptism (35). The Christians are “ God's\elect.7 (in) ), whic “peculiar people” (2), both titles of the Jewish nation in the I2I I22 THE PASTORAL EPISTLES O.T., of remurrevkdres Ged (3), the men of faith, and, apparently, ot ymerepot (314), “our brothers and sisters.” Date.—Assuming the integrity and Pauline authorship of the whole, it seems impossible to fit these circumstances into the narrative of the Acts. St. Paul is only mentioned there as visit- ing Crete on the last journey to Rome: he stayed there some time (Acts 278%): this might be the visit referred to in 1°, and the Epistle might have been written during the imprisonment of Acts 28; but there is no evidence of Titus being with him on that journey, and, with the exception of Tychicus, his present com- panions are different from those in the letters from Rome. More- over, the likeness of style with I and II Timothy points to a later time after the release from the first imprisonment. The greater likeness with 1 Ti (as compared with 2 Ti) suggests that it was written very nearly at the same time as it, and its greater simplicity suggests that it was the earlier of the two and therefore the earliest of the three Pastorals. On the theory that the Epistle is a later expansion of a genuine Pauline fragment, that fragment, consisting only of the address and the personal messages, 312 15, might have been written by St. Paul while in Macedonia to Titus still at Corinth, z.e. after writing 2 Co 10-13, and before writing 2 Co 1-9 (so Harrison, P.£., p. 115); and the expanded letter will fall at the end of Cent. I, or the beginning of Cent. II. In this case, it would probably be later than 2 Ti but earlier than 1 Ti, as being simpler and imply- ing a less organized Church; but wv. Introduction, p. xxxiv. Aim and value-—The chief aim of the writer is to raise the level of character ; but whereas in I and II Tithe main stress was on the character of the officers of the Church, on the teachers, here it is also and mainly on the character of the taught. He is dealing with communities in a fairly early stage of Christian life and with less civilization than the Church at Ephesus. The population of Crete had always been very mixed (cf. Hom. Od. 19. 172-77): there had been constant rivalry between city and city: in the first century before Christ it had been the centre of piracy, subdued with difficulty by the Romans: since 67 B.c. it had been part of a Roman province, and at this time there was still a mixed population, consisting of the Roman officials, the natives, and a considerable colony of Jewish traders (Philo, Leg. ad Gaium, 36; cf. 1 Mac 113°); it still supplied mercenaries for foreign armies (Joseph. Azzé. xiii. 4. § 3; Livy, xliv. 45), and the inhabitants had a bad name for treachery and for love of money (Polyb. vi. 46, 47; Plutarch, “mil, 23, trois xpyuacw, dorep Kyptos pédurrat, tpoodurapovvtes. Livy (ubi supra), “ Cretenses spem pecunic secuti”). Hence the writer lays stress on the duties of members of a I. 1-II. 8.] TITUS 123 family, and on those of citizens of a State. The true character of each member is defined: the duty of obedience to authority, of active service to the community, of honest trading, of a peaceable temper, are insisted upon. This is exactly in the spirit of St. Paul’s stress on family life in Col. and Eph., and on obedience to magistrates in Rom.: it is the natural language of the Roman citizen anxious to strengthen the hands and to carry out the policy of the Roman Government towards its provincials (cf. Ramsay, St. Paul the Traveller and Roman Citizen, c. 6). To secure such a character the foundation is laid in sound, whole- some teaching : the grace of God disciplines and educates : Christ’s self-sacrifice was made for this very purpose: God’s own gracious- ness and love for man is the model for the Christian’s imitation and supplies the strength forit. The Church is the school of character. ANALYSIS. 11-4 Salutation. Paul the apostle of a common faith, a true knowledge, a hope of eternal life, to Titus a genuine son in the faith. 15-311 Commands to Titus. (a) With regard to the ministry (1°-'), Presbyters to be appointed in every city, but only men known to be of high character in their family life to be chosen, * ®. Reason.—Because the bishop has to regulate God’s family, to teach sound teaching, and refute opponents, ~®. Such opponents are to be sharply rebuked, as upsetting others, insubordinate, wasting time on foolish discus- sions, and as untrue to their profession, 10-16 (4) With regard to the various classes tn relation to thetr family life (2). Titus is to teach and enforce a true standard of character on the elder men, 2: The elder women, who are to train the younger women. Reason.—That God’s word be not evil spoken of, °°. The younger men, to whom he is to be himself the example. Reason.—That opponents of Christi- anity be put to shame, ®%. The slaves, to be obedient, honest, thoroughly loyal to their masters. 124, THE PASTORAL EPISTLES _ [II. 9-III. 15. Reason.—That they may adorn the Christian teaching, % 1°, Such character is made possible by the grace of God, bringing salvation and training us to a true life here, with our eyes fixed on the appearing of Christ, the whole purpose of whose self-sacrifice was to save us from lawlessness and make us eager for excel- lence;+}44 (c) With regard to the behaviour of Christians to the heathen world, to their life as citizens, 3+. They must be reminded (1) to be subordinate to authority and active in good works, (2) to be courteous and gentle to all men, 1. Reason.—God’s loving-kindness to us has raised us from the old heathen life by the rich outpouring of the Spirit to a hope of eternal life ; hence all believers must take the lead in good works and live useful lives, 3°. (d) In regard to teaching. ‘Titus is to avoid foolish discussions and controversies; to rebuke; but if rebuke fails, to have nothing to do with factious men, 914, 12.13 Personal messages. 14 Final appeal for useful, fruitful lives. 15 Greetings. 114 Paraphrase. Paul to Titus his true son in the faith. Paul writing as a slave of God, bound to obey his Master’s command, yet, more than that, as one formally commissioned to speak for Jesus Christ—Paul, whose only standard is the faith shared by God’s elect and a knowledge of truth such as makes for godliness, whose whole work rests on hope of eternal life, that life which the God who cannot deceive promised to man long ages past, aye, and at the right moment He published abroad His message in a proclamation, which was put as a sacred trust into my hands in virtue of a direct command from God, your Saviour and mine, writes to you as a son whom he knows that he can trust, a son in a common faith. Grace and peace be with you from God our Father and Christ Jesus ourSaviour. The address is unusually long, but compare Gal 115, Ro 117 167-27; it might have been compiled with a reminiscence of those passages, but a compiler would naturally have been simpler, and the changes are more natural in the same author writing at a different time. B Lys: | TITUS 125 It strikes two notes—(i) a personal note, a letter from a father to a son (éym ... Téxvw); (i1) more strongly an official note, instructions from an apostle to a delegate (démdcrodos .. . yvnoiw téxvw): laying stress (1) on his duty rather than on his authority (SodAos . .. ddaToAos .. . emiorevOnv ... KaT éemitayyv) ; (2) on the nature of the message he has to give. This is the point mainly emphasized ; it is no novelty, no unfounded state- ment, no aimless discussion, but rooted in the past and looking forward to the future, and affecting a godly life. dpa was yéuer TO Tpooip.ov THV EvepyerLov Tov Heov, Chrys. 1. S0dAo0s Ge0d] here only in St. Paul of himself, but cf. dodAos *Inoovd Xp., Ro 14, Phil 11; dotAo0s Kupiov, 2 Ti 2%, It carries the thought of obedience beyond Jesus Christ to God, “the God of our fathers who had chosen him to know His will” (Acts 2214), and so places him on a level with Moses and other O.T. servants (Dan 9g! !4), especially with “the servant of the Lord” of Isaiah; cf. 2 Ti 24 note. Pelagius’ comment, “servus Dei non peccati” (cf. 214 33, Ro 615-8), is suggestive, and perhaps con- sciously present. drdotoXos S€ “I. Xp. | strengthens the sense of duty, perhaps also to enforce his authority. ‘‘Scribit non quze Titus in cubiculo solus legat sed quee proferat 1 in publicum,” Calvin. KATO mloTUy, as in xar’ evoeBeiav, Kat émitayyv, KaTa KOUW?V miotw, kara gives the standard; but the application of the standard differs with the context. Here it may include (a) chosen in conformity to the faith, dru émiorevoe xafamep ot Aourol éxAeKTOoL (Theophylact) ; (2) preaching by that standard, “to preache the faith” (Tynd. Cov.); cf. 1 K 193 arqdOev kara tHhv Woynv éavrod, “to save his life.” éxdextav Oeod| so Ro 8°8, Col 3! as ékrX. rod 6, 2 Ti 21, 1 P 1!. The phrase springs from the O.T., being based on the choice of Israel as a nation, charged with a message for the whole world; cf. ot ékXexroi pov, Ps 88%, and especially its use with regard to Israel as the Servant of the Lord, Is 437° 454 65° etc. Hence it here may include the thought of the Jewish nation in the past, and lays stress on the sense of God’s choice of the Church and of its duty to carry His Truth to the world. ériyvwou &dnO.| cf. 1 Ti 24, 2 Ti 2% 37, Heb 107, Not faith alone, but knowledge also is necessary for an apostle: cf. Ro 10? of the Jews, cipdov Geod exovow, GAN’ od Kat éxiyvwow: Jn 6 TETLOTEVKO LEV Kat eYVOKAPLEV. THS kar evoeB.| cf. 1 Ti 6°, contrast 2 Ti 35. 2. éw rid: Z| cf. 1 Ti 4° 10, émnyyetharo | from Gen 3” onwards, cht Rome a Lk 7170, 6 deudhs 6.] here only in N.T.; perhaps with contrast to the Wetora: at Crete; but cf. 2 Ti 218, 2 Co 1292) Martyr. 126 THE PASTORAL EPISTLES [I. 2, 3. Polyc. 14, 6 aipevdys «at dAnOwos Oeds, in Polycarp’s last prayer. The God whose promise of life will not fail in face of death. mpd xp. aiwviwy] “ante tempora secularia,” Vulg., long ages past, age-long periods ago, not referring to God’s purpose before time began, as in 2 Ti 19, Eph 14, but to definite promises (cf. Ro 94 ai érayyeA‘ot) made in time. 3. épavépwoe S€| The relative sentence is broken off and a direct sentence substituted ; cf. 1 Ti 6! and Blass, G.G., § 79. 11. Possibly the relative sentence is continued down to édcous, “ which he promised and declared at the right moment,” rdov Adyov being in loose apposition to the whole sentence; cf. ro papripiov, Tiles. tov Adyov adtod] cf. 3° note. kaipots iSios] The thought of the Incarnation taking place at the right moment in the world’s history is a favourite one with St. Paul (Gal 44, Ro 5° xara xaipdv, Eph 11°, Acts 1776), springing from apocalyptic expectations, summed up by the Lord (Mk 115 werArjpwrat 6 Katpds), and expanded by himself in his philosophy of history, Ro 1-3; perhaps consciously meeting the objection ti viv Kat od rpdrepov; cf. Lp. Diogn. c. 1, tt Snore Kawov Toto yévos ... elondOev eis tov Biov viv kal ov mpdrepov. The nearest analogy to the phrase is also Pauline, xaip@ idie, Gal 69; the exact phrase is peculiar in N.T. to P.E. (1 Ti 26 65 only); both words are ambiguous: (i) is idcous = “‘at zs right moment”; cf. Tob 144 (&) ravra ovpByoerar Tols Katpois avrav, Lev 234 264, Ps 13, Gal 6°; Justin M. « Zryph. c. 131, wevra mporapBdavovtos mpo Tav idtwyv KaipOv Tod Oeod: or “at His own time,” ore édoxiwace, Thdt.; so Ps 74° drav Aad Bw Kaipdv, Acts 17 Katpovs oUs 6 watinp éfero év TH idia efovoia. The context, with its stress on God’s action, makes the latter probable here and in 1 Ti 6, the former in 1 Ti 2°; but the two thoughts lie close together, and were perhaps not kept distinct. (ii) Is the plural only an idiomatic usage, practically equivalent to the singular? cf. Jer 507° (= 277° LXX) of katpot aitjs=6 Kaipos éx- duxnoews, 207d. 9; so xpovor, Lk 209 238; yawou, Lk 12%°; or is the plural to be pressed? In the former case the reference would be to the whole life of the Lord (cf. Heb 11); in the latter, to the various points in the life, the birth (Gal 4*), the death (Ro 58), and to the subsequent apostolic preaching (1 Ti 2° 3!6). The contrast with ypdvor aiwvioe and the analogy of Ro 1676 favours the latter view. For the preparation for Christ in History, cf. Zux Mundi, c. 4, and Clem. Alex. Stvom. vi. 44, @s Kata Kalpov nKEL TO KYPVYLO viv, oUTws KaTa Katpov €066n vouos pev Kal mpodyrat BapBdpors, dirocodia dé"EAAyot. kat émitayyy| connected primarily with émucrévOnv (cf. 1 Ti 14 I. 8, 4.] TITUS 127 note), but Ro 1676 suggests a further connection with edavépwoe. The command to St. Paul to preach the gospel is part of the command of the eternal God to manifest the Christ; cf. 1 Ti 27. Tod owtfpos Hav} of all of us Christians, but with the specializing thought “of you and me”; cf. xara xowny riot. 4. Titw| Personal references to the life or character of Titus are very slight in the Epistle; such as occur are quite consistent with the little that is known of him elsewhere. He is never mentioned in the Acts. A Gentile by birth, he was perhaps converted by St. Paul on his First Missionary Journey at Iconium (Acta Pauli et Thecle, c. 2). He is first mentioned in the Epistles as accompanying St. Paul on the visit from Antioch to Jerusalem, mentioned in Gal 2. There his case was apparently taken as a test case of the need of circumcising Gentile converts, and © (although the reading and meaning of Gal 2°° are not quite certain) the demand was almost certainly successfully resisted. Later he becomes St. Paul’s delegate to Corinth: he begins there to organize the Collection for the Saints (2 Co 8%10) ; he goes later, perhaps taking the severe letter of 2 Co 2 and 7, to deal with the refusal of that Church to obey the Apostle: he deals successfully with the difficulty and returns to gladden the Apostle’s heart in Macedonia; he then gladly returns to com- plete the Collection (2 Co 81°), On another occasion he is sent on a mission to Dalmatia (2 Ti 42°). He is a trustworthy, confi- dential delegate, walking in the Apostle’s steps, walking in the same spirit (2 Co 1218), his “brother” (2 Co 238), his fellow- worker and sharer of his toils (87°). So here he is a “‘ genuine son, sharing the same faith (14); his life is to be a pattern to younger men (27); but there is less of personal guidance and exhortation than there was to the younger and more timid Timothy. His name does not occur in the Acts, but two interesting suggestions have been made: (i) that he was a rela- tive (Ramsay, St. Paul the Traveller and Roman Citizen, pp. 284-86, 390), or even the brother (Souter, Lxpository Times, March 1907, cf. 2 Co 817-18 1218) of St. Luke; (ii) that he was the author of the ‘‘we” sections in the Acts. Either would account for the absence of any mention of him in Acts; but both are precarious. Later ecclesiastical tradition spoke of him as Bishop of Crete (Euseb. #.£. iii. 4), and as living to a very old age; and there was an Acts of Titus, which is no longer extant (cf. Lipsius, Dze Apokr. Apostelgeschichte, il. pp. 401-06), and a panegyric on him is found in the works of Andrew of Crete (Migne, Patrol. Gr., vol. 97). He is commemorated on Jan. 4 in the Latin Church, on Aug. 25 in the Greek, Syriac, and Maronite Churches (Acta Sanctorum, 1. pp. 163, 164; Nilles, Kalendarium Manuale). 128 THE PASTORAL EPISTLES [I. 4-9. yrnoto] cf. 1 Ti 1% xara xowhy riotw: “in virtue of a faith which is common to you, to me”—to you a Gentile as much as to me a Jew—but also with the wider suggestion, “a faith common to all Christians”: cf. Jude; but not so definite as “secundam fidem catholicam” (Holtzmann). Cf. Acta Carpi et Papyli, § 30, 6 avOdmaros etre Téxva eyes; Uamvdos eimev’ Kat ToAAG Sua TOV Oedv. els Tus ex TOD Syjmov éBonoey Néywv' Kata tiv wiotw TOV XpiotiavOv A€éyer Téxva Exe. TlamvAos cirev.. . év waon éemapxia Kat move eit poe TEKVA KaTa Ocdv. @cod tatpds| uv is perhaps to be supplied from rod cwrjpos nuav: if not, rarpds is used in its widest sense (cf. 1 Th 1}, 1 Ti 12, 2 Ti 1? only), Father of all, e€ ob maca warpia .. . dvo- palerat, Eph 315, perhaps (so Chrys.) recalling yvnoiw réxve, God the source of all fatherhood, and of my relation to you my son. to0 owtipos ypav] Christ is placed on the same level as. God 8; the phrase anticipates the stress on salvation from sin in gil-l4 Be. 5-9. Paraphrase. Be sure to carry out the purpose for which I left you behind in Crete: there was much left by me incomplete; you were to complete it by appointing a body of elders in each city. I gave you general instructions, but the important point in the choice of them is the character they bear in their own homes. One whom you appoint must not be liable to have any charge brought against him, he must be the husband of one wife, his children must be loyal and trustworthy—not liable to be accused of wasteful extravagance or disorderly life. For it will never do for the presiding officer of a church to be liable to have any charge brought against him; for it is God’s own family that he has to control. So he must not be self- willed, not hot-tempered, not violent in speech, nor given to striking others, nor willing to make money in unworthy ways: he must be ready to welcome Christian passers-by, to give a welcome to every one and everything that is good ; self-controlled, just to others, holy in character, having himself well in hand, holding firmly a preaching that is loyal to our doctrine: for he has a twofold duty—both to stir up the faithful by the sound teaching that he gives and to answer those who oppose it. Cf. 1 Ti 3!’ and the notes there. The main qualifications for the presbyters are the same in both places, but 1 Ti implies a community of longer standing and completer organization— (a) in insisting more upon good testimony to character from those without, (6) in excluding recently-converted Christians (u1 vedduror), (c) in laying down rules for deacons and deaconesses as well. I. 5, 6.| TITUS 129 [One cursive, 460, adds here px yxetporovety Suydpous pde d.0- KOVOUS avdTovs TroLely pNde yuvatkas exe ék dvyapias.| The method of ordination is left undefined. \ / Kpyres érextyvavto’ ov 6 od Oaves' éooi yap aie. And it was probably the legend that the tomb of Zeus was to be found in Crete that gave rise to the charge of lying as charac- teristic of Crete. It is also possible, as Rendel Harris also suggests, that the last half of the verse is abuse of the animal sacrifices and the feeding on them in the worship of the Cretan Zeus. His further suggestion, that the words in Acts 17%, “For in him we live, and move, and have our being,” are a quotation from the same poem of Epimenides, would give an interesting link between our writer and St. Paul, but can scarcely be maintained; they are too mystical for so early a date (cf. J. U. Powell, Classical Review, Aug.-Sept., 1916). 2. For an interesting account of the use of classical literature I. 12-15. TITUS 135 in the early Church, see Plummer, £xfosttor’s Bible, c. xx. Clem. Alex., in quoting this passage (/c.), adds: ‘‘ you see how Paul assigns even to the prophets of the Greeks an element of the truth, and is not ashamed to use Greek poems for edification and rebuke”: but when heathen critics urged that the quotation virtually implied St. Paul’s belief in the real and immortal ex- istence of Zeus, the Fathers take pains to refute the inference. So Chrys. Theod. Thdt. Jerome, ad /oc. 13. 4 paptupia| not in the earlier Epistles, which use paprvpuov (four times): perhaps slightly different, ‘“ witnessing,” rather than “‘witness.” For similar severity, cf. Ro 168, Phil 3% éheyxe| cf. °, as an example to the érickoros. dotdpws, ero 13 only-in N, L. Stenyvorriay | Lk Ss), Acts 2274) Heb 21> 11 1% 145 onlyiin N.T., not in the earlier Epistles: perhaps a Latinism = quamo- brem. So xara tavrtnv tHv airiav, dua TavTas Tas aitias in the papyril, 17.17. s.v. év Ti mioter| perhaps ‘‘in the Creed,” and the context makes this almost certain; but, possibly, ‘‘in their faith, their loyalty fo Christ ee cf 22: 14-16. Cf. Ro 14-28, Col 216-28, : Ti 415 and notes there, Mk 718-23, apooéxovres, 1 Ti 14 note. "loud. puOors] cf. 3°, 1 Ti 1°, Introduction, p. xvil. évtodats dvOpdmwy (contrast évtoAdv @eodv, 1 Co 7!%), a reminiscence of Is 29! parnv o€Bovrat pe (cf. pararorAdyor 1°) diddoKovres evraApara avOparwv kat dudacKkadias, quoted by Christ (Mk 77) and adopted ypotbaule( Coli )en he reference’ is: to (the) ** traditions)o4 the elders,” and will include interpretations of the law of clean and unclean meats and ceremonial washings, Mk 774. These have no authority, as only the interpretations of men, and of men who are now turning away from (cf. Acts 13*°) the truth ‘‘as it 1s in Jesus” (Eph 4?). 15. mévta xabapd| This goes further than the tradition of the elders; it abolishes the Mosaic law, which had served the purpose of separating the Jews from the heathen world. tots kaBapois| those who are pure—zvo?, as the false teachers would say, by ceremonial washings, du¢ by purity of heart. Cf. Mt 58, Jn 15°, 1 Ti 28 note. dxdGapros povy 7 dpaptia, Chrys. mTdvtTa Kk, Tots KaBapois| has the ring of a proverb, and was perhaps a saying of the Lord Himself (so von Soden) ; cf. Lk 114 idov wavta Kafapa tpiv éorw: cf. Pap. Oxyr. v. 840, éya dé kal of pabnratl pov ods A€yers py BeBarricbar BeBappefa ev vdacr Cwis aiwviov: and Ro 14! 29 ofda Kai mérecopar év k. "Inood . . . TavTa pev Kabapa. The thought, especially on the negative side, that the im- pure heart makes all things impure, was found in the prophets ; 136 THE PASTORAL EPISTLES [I. 15, 16, cf. Hag 21014, and was becoming a common-place of pagan philosophers, both Epicurean and Stoic; cf. Lucr. vi. 17-34; Hor. £/. i. 2. 54, ‘Sincerum est nisi vas, quodcunque infundis acescit.” Seneca, de Benejfic. v. 12, ““quemadmodum stomachus morbo vitiatus . . . quoscunque accepit cibos mutat, ita animus ceecus quicquid illi commiseris, id onus suum et perniciem. . . facit. Nihil potest ad malos pervenire quod prodest, immo nihil quod non noceat; queecunque enim illis contigerunt in naturam suam vertunt, et... Pe si melioribus darentur, illis pestifera sunt,” and Philo, de Lege. Spec. lil. 209; Dy aia M, dxdapros . . « 6 GduKos Kal doeBys 1. + TAVTO Popov Kal ovyXEwv . woTe Gv ehayrat Tory par wv avo, é€ort exihyrra. TH TOU Saopiee ouppetaBadrovra poxOnpia Kal yop... at mpdages Tov ayadav érawwerat, Bedriovpevat tals TOV eyanvouieae GpeTats, eed TepuKe Tus TA ylwopeva Tots SpHow eFoporovaGat (Wetstein). Tots Sé€ peptacpévois| (but peutappévois, W.-H., Tisch., with xAC D* eOich Blass, Gr. UV AS 163), Ch Hag ‘218 aby due Pepa pyLevos ixdBapros é emt xh eri TavTos ToUTWY, ei pLavOnoerat ; Kal aarexpiOnoav ot LEpels Kat el7rav MuayOnoerat. dmtiatous| This would apply (a) to the weak Jewish Christian, not believing that Christ is the end of the law, cf. Ro 14° 78; 6 Wiyyv EXOV, acbevn mavra pumot, Chrys. ; or (0) to the Gnostic, without faith in God’s creation of matter, cf. 1 Ti 41°; but here the reference is only to the former. 5 vols kal % ouveldnois| Their judgment is perverted: they will call evil good and good evil (cf. 1 Ti 6°, 2 Ti 38); their con- science is callous, not telling them when they have done wrong (cf. x Ti 41), nor condemning them when they, have done it. 16. d6uodoyodo.| They acknowledge, assert in their Creed—the word does not imply boastful profession—that they know God, but in practice belie such knowledge; cf. Jas 21476, 1 Jn 24. dpvodvrat] not in the earlier, but frequent in the Past. Epistles ; che rics arr a teale ego: BSeduxTot . . . dddxuor] “Heec sunt opera que nesciunt Deum” (Ambrosiaster). ‘‘ Christus sapientia est, justitia, veritas, sanctitas, fortitudo. Negatur per insipientiam sapientia, per iniquitatem justitia, per turpitudinem sanctitas, per imbecillitatem fortitudo, et quotiescunque vincimur vitiis et peccatis, toties Deum negamus” (Jerome). BSeduxtot|] takes up pemracpévor 5, the antithesis to xafapot (cf. Prov 1715 Os dikatov Kpiver Tov adikov, adikov dé Tov dikaLov axaOaptos kat BoeAvKTds apa Med): perhaps with an allusion to the use of BdeAvypua of the abominations of heathen idolatry ; cf. paratorddyor 10 Po, drrevBets | ‘“incredibiles, ” Vulg.; “diffidentes,” Theod. ; but better, ‘ inobedientes,” Jer. Ambrosiaster. It takes up azioross, I, 16-II. 1-15. | TITUS 137 but interprets it in the sphere of action; cf. avuroraxrot 1, and contrast 3)%, Tpos Trav épyov dy. dddxyor] worthless for the tasks for which they ought to be ready (3!): much more for the excellence for which God’s peculiar people are eager (28). The whole of 2118 is a contrast to this phrase. II. 1-15. Paraphrase. But your language must be very differ- ent: you must lay stress on character, on that character which is consistent with the sound teaching, and that with regard to every member of the Christian family. Elder men you must train to be sober-minded, dignified, self-controlled, sound in their faith in God, in their love for their fellow-men, in their power of enduring persecution. Elder women similarly, to be reverent in staid demeanour, not given to gossip and scandal, not the slaves of drink, teachers of all that is excellent; for their aim should be to discipline and train the younger women to be lovers of their husbands, lovers of their children, to be self- controlled, chaste, workers at home, kindly to their servants, in willing obedience to their husbands: this is important in order that the truth of God may not be evil spoken of. Younger men, too, exhort to be self-controlled; for them you yourself must be the model of what excellent character should be. When you teach, your motives sincere, your manner such as to inspire respect, your message sound and not open tocriticism. This, too, is important in order that any opponent of Christianity may be put to shame, when he can find nothing evil to allege against us. Slaves, too, must be trained to be obedient to their masters, eager to please them in every way, not answering back, not pilfering, nay, showing glad whole-hearted fidelity. This, too, is most important, because by so doing they may make the teaching about God our Saviour more attractive, more likely to win their masters to it. And such a character is possible, for the grace of God when it broke upon the world, like light dawning upon darkness, brought with it salvation for every race and class of men, and it came as a school of character training us to renounce impiety and mere worldly impulses and to live a life of self-control, of just treatment of our fellows, of piety to Godward, in this present age, while we still look forward to a better future, to the blessed hope and fresh light yet to break upon us from the glory of Him who is at once the High God in heaven and our Saviour upon earth, Jesus Christ, who gave His life unto the death on our behalf—for this very purpose that He might rescue us from all disobedience to law, and purify for His own service a people of His own choice, enthusiastic for all ideal works. This is what you have to teach: aye, plead with them to rise 138 THE PASTORAL EPISTLES [II. 1-15. to it; if need be, rebuke with all authority any who oppose. Let no one ignore your authority. JVote.—1. The whole chapter is full of reminiscences of c. 1. Titus is to be in his teaching a model for the presbyters, to show them how to exhort and how to rebuke (cf. 2}: with 19). He is also to be a contrast to the false teachers: his teaching is to be sound, sincere, not able to be silenced (cf. 27 with 11°): it is not to be aimless, but at all points to build up character (cf. 2! with 110, 214 with 116): it is not to upset families, but to build up a true family life on the basis of a willing subordination (cf. 2° ° with 14-1!) The ‘evil beasts and idle bellies” are to) be disciplined into self-control (cf. cadpwv, 22 +561, with 1%): instead of attending to Jewish myths and ceremonial purifications, the Christians are to realize that ¢key are now God’s peculiar people, purified with a spiritual cleansing (cf. 2!4 with 11415); instead of being useless for every good work, they are to be eager to stand out before the heathen world as models of excellence (cf. 214 with 116). 2. The whole illustrates the importance attached to building up the conception of a high family life (cf. Ramsay, Sz. Paul, the Traveller and Roman Citizen, c. vi.), and it should be compared with Col 3!8—-41 (where St. Paul for the first time regulates the duties of the members of a family), Eph 5??—6° (where he treats the family as a training ground for the sense of true membership in the church), 1 Ti 51~6? (where he treats of Timothy’s attitude to the different classes in the church), and also 1 P 2!8—37 where, as here, the importance of the Christian’s life at home is em- phasized because of its effect upon the heathen world outside: but here the argument is scarcely so strong as there; ere, it 1s mainly to avoid disparagement by the heathen, cf. 2° 8 1°; there, it is rather to win the heathen to salvation, 1 P 2!2 31. Inno case is the similarity sufficient to suggest any literary dependence of one writer upon the other. Cf. also Clem. Rom.'c. xxi.; Ign. ad Polyc. c. iv. 3. Notice the strong sense of divine and human purpose throughout the section (iva six times). It was the Divine purpose in the Incarnation that man should live a moral and religious life (va . . . Cyowmev 12): it was the purpose of Christ’s death that we should be free from the power of sin and eager for excel- lence of life (wa... xad@v épywv 4); and man can co-operate with this purpose; the elder women are to aim at training the younger (iva cwdpovifwor*): the younger women, at keeping God’s message free from all calumny (iva py . . . BAaodypyrac®): more strongly still, Titus and the younger men can act so as to put heathen opponents to shame (iva 6 é& évaytias évtpam7 ®) ; yet more strongly still, even slaves can make it their aim to add LL iy: | TELUS 139 fresh lustre to the doctrine and make it attractive to the heathen (va... Koopoow ev racw !°), 1. od 8€| contrast 21% ri by. Si8acKx., which is to be the standard for the presbyters, 1°. 2. mpeoButas| “senes et etate et ordine possunt intelligi” (Pelagius and Oecumenius); but there is nothing in the whole context to suggest official position of any kind, either in the other classes referred to or in the qualities required. vypadtous| 1 Ti 3? note. gepvous| 1 Ti 2? note. evar, possibly the imperatival infini- tive scie ail a hore}? (Moulton, V/7..G7. 1p.0 79) put more probably governed by AadXe, cf. °. adpovas| ‘‘castos,” “ pudicos,” perhaps also wise in counsel “‘prudentes,” Clarom.; cf. Add. Note, p. 148. bytatvovtas| cf. 118; contrast voodv, 1 Ti 64, and doGevotvra rH mioret, Ro 141; they must be sound, there must be no internal weakness in any part of the Christian life; their faith in God must not be half-hearted, must have no alloy of false human teaching (1!*); their love must not wax cold in the presence of the lawlessness around them (Mt 241), it must not be unbalanced ; their power of endurance must be able to hold out against the provocations and persecutions of the world around them (cf. > 7 3°). Each quality must be able to stand a strain without snapping. The thought of “‘soundness” is most applicable to “faith,” but it perhaps also suggests a “‘sanitas caritatis” and a ‘‘sanitas patientiz” (Jerome), in the sense that each quality may degenerate into weakness. ‘‘ Love,” which is not weak, sentimental, dangerous, cf. Orelli, Zzscr. Lat. 4651, ‘ que dum nimia pia fuit, facta est impia”; ‘‘endurance,” which is not faint- hearted nor yet callous, obstinate, fanatical, which will not court martyrdom. Jerome, whose note is excellent, points to 1 Co 13 as defining the “‘sanitas caritatis”; cf. Augustine’s “serenitatem dilectionis” (Conf. ii. 2); Tyrrell, Hard Sayings, p. 295, “He came to teach our affections a rhythm from heaven.” Words- worth’s “ Laodamia”: ‘The Gods approve The depth and not the tumult of the soul, A fervent, not ungovernable love” ; and for the combination of the three, S. T. Coleridge, ‘‘ Love, Hope and Patience in Education ” : **Yet haply there will come a weary day When, overtasked at length, Both Love and Hope beneath the load give way. Then, with a statue’s smile, a statue’s strength, Stands the mute sister Patience, nothing loth, And, both supporting, does the work of both.” 140 THE PASTORAL EPISTLES ) (Tega 3. mpeoBuTiSas| this again has been referred (Theod. Oecu- menius) to some prominent official position in the community (‘wie es heute bei den Herrenhutern der Fall ist,” Koehler), such as is found later; cf. the 11th Laodicean Canon, zepi Tod pz detv Tas Aeyopévas mpecBiridas yTor mpoKxabnuevas ev exxAnoia kabicracGar: the epithets ieporperets, kadodiacKkdAovs, would suit this, but the whole context is against it (cf. note on ?). kataoryuat.| demeanour, deportment (‘‘incessus, motus, vul- tus, sermo, silentium,” Jerome), but with the additional thought of settled, staid, sedate demeanour; cf. xaracrnpatikds, and Porphyr. de Adstin. iv. 6, 76 Geuvov Kak Tod KaTacTHpaTOS Ewpato* mopeia Te yap Nv eUTaKTOS Kal PrAEupa KaerTyKds ereTNoeveTO: Ign. Zrall. 3, to émickdTw tuadv od aitd TO KaTdoTypa peyady palyreia, with other interesting illustrations in Field, Of WVorvie. and MM. s.v. For the thought, cf. Ecclus 199 oroAtopos avdpos Kal yeAws ddovrwv kat Byyata avOpdrov dvayyéAXet TA TEpt avTOD. iepompemrets| temple-like, reverent, like people engaged in sacred duties, cf. 1 Ti 21° 6 mpéres ywagly érayyeddopevats GeooéBevay, and an inscription from Delos, ras @voias teporperas ouwvetéedecev (ALM. s.v.). They are to carry into daily life the demeanour of priestesses in a temple; cf. Philo, Quod omnis probus sit liber, 12. 76, p. 457 M. of the Essenes, Oeparrevrat Oeod yeyovact, od Cda Katabvovres GAG teporperets Tas éEavTdy Stavoias KatacKevacey a€todvtes (Wetstein). The idea of life as one constant festival to the wise man is found in Stoic writers (Marc. Aurel. iil. 4, 6 dvyp 6 rototros .. . lepevs tis €oTL Kal _droupyos @eGv: in Philo, de Sacrif. Abel. 335, Eopt?) yap WUXTS n eV aperais evppoovvy a ie . . . povos b€ €optaler THY ToLa’THnV copTyy O coos, and in early Christian writers, Clem. Alex. Strom. vil. 49, dzras 6€ 6 Bios atrov mavyyupis ayia (of the true Gnostic). So Tertullian, De cultu Fem, ii. 12, calls Christian women “ pudicitie sacerdotes.” There is some MSS authority for tepomperet, “in habitu sancto,” Vulg.; ‘‘in habitu decenti,” Theod.-Mops., cf. 1 Ti 2° év KatacToAn Koopiw: but the following adjectives strongly support the plural here. dia PoAous| \ty'11) 34) 2.11 35) * criminatrices; Hula eae centrices,” Jerome. 4. xadod.dacxddovs| here only, “bene docentes,” Vulg.; but better, ‘‘ bona docentes,” Thd.-Mops., teachers of what is excellent. iva owdpovi~wor| xof neuter, “that they may be self-con- trolled,” ras véas being then parallel in construction to rpecBvras and mpeoBiridas (so Calvin, Hofmann, Wohlenberg) ; for this is scarcely adequate as the climax of the preceding, nor sufficiently parallel to the other final sentences with iva: dut¢ active, that they may discipline, train in cwfppooivn the young women ; cf. cwdpov- II. 4-7. | TITUS 141 ugpos, 2 Ti 17; Justin M. Afo/. il. 1, ds dv cwdpovilyras tr6 rartpos : Xen. @con. vii. 14, where a wife says to her husband éyov 8 epyoev 7) wyTYP Epyov elvar gwdpovetv, where the meaning is, ‘‘ to be prudent in household management.” pirdvdpous, pidotéxvous] Deissmann, Ldle Studies, p. 255, quotes an Inscription from Pergamum of the time of Hadrian, ‘TovAros Béooos ‘OraxtArAla ToAdy ™) yAukuTaty yuvatki piriavopw Kal piAoreKva cupBiwodon & dpeuTTws ern Xr. 5. oixovpyovs] workers at home; cf. Clem. Rom. i. 1, 7a Kare TOV OLKOV WEUVMS OLKOUPYELV EN akere Tavu cwppovoveas (possibly a reminiscence of this passage). Orelli, Zuscr. Lat. 4639, “ pia, pudica, frugi, casta, domzseda”.: tbid. 4848, “‘domum servavit, lanam fecit”; contrast 1 Ti 51° zeprepydpevar tas oikias, Prov 7" of a courtesan, év oikw ovx yovydovow oi Todes aitns. The meaning is not far different from that of the more usual oixovpovs, “ home- minders,” ‘“domus curam habentes” Vulg., ‘‘domos suas bene regentes ” Theod.-Mops., which is read here in 8° D° H W &. ayvdas| cf. the frequent appeal of the Christian Apologists to the high standard of Christian wives, e.g. Tert. Aol. 9, “‘ diligen- tissima et fidelissima castitas.” dya0ds| possibly qualifies oixovpyovs “good workers at home” (Hofmann, Wohlenberg, Riggenbach), but more _ probably introduces a new feature, ‘‘ kindly,” ze. mainly, ‘to their servants,” ‘‘ benignas,” Vulg.; ‘‘ quasi dicat, cum mansuetudine regant,” St. Thom. Aq.: cf. 1 P 2!§ rots dyafots kat émerkéow (of masters). bmotaccopevas| whether the husbands are Christian or not (cf. 1 Ti 61 2, 1 Co 710-16), Chrysostom and Theodoret add the later application, that they are not to leave their husbands through wishing to live a “religious” life. For the duty, cf. 1 Co 144, ne, Ola.) Resch Pauinsmus (2) unds U.Ni Be xi p. 463) thinks that a command of the Lord (cf. 1 Co 14°”) lies behind the command of the Apostle. iva ph . . . BAaohynpytor] a reminiscence of Is 525 dv’ dpas TO Ovopa pov BAacdypetrat ev rots eOveor, cf. Ro 274, 1 Ti 64, The Christians are now God’s “peculiar people” ("*), like the Jews in captivity, in a heathen world. They have to protect from abuse not only ‘‘ the name” (76 6voxa) of God, but His new “word,” His new message (6 Adyos, cf. 13°93; rHv didacKxaday, 21°) of universal salvation, 1. To the Jew the profanation of God’s Name was the deadliest sin, even as the sanctification of the name, especially by martyrdom, was the highest duty; cf. C. G. Montefiore in Beginnings of Christianity, 1. pp. 63-65. 7%. mepl mdvta| possibly with owdpovety, ‘tam mente quam corpore . . . in omnibus rebus, ne honores indebitos appetamus, ne accendamur avaritia, ne ulla passione superemur” (Jerome), 142 THE PASTORAL EPISTLES [II. 7-10. but more probably with PEEK GE a being expanded in the following words; cf. 1 Ti 4 mene yoievee|t scarcely different from the active in Hellenistic Greek, cf. Col 41; and fairly common with the reflexive pronoun in inscriptions; cf. Deissmann, &4.S., p. 254; Moulton, MZ. Greek, 1., pp. 155-59. év TH Si8ackadta| ‘in your teaching,” to be joined with all the following words afOopiav . . . dxatdyvworov. dpOopiay| the quality of the apOopos, chaste, pure (cf. JZ IZ. 5.v.) + purity of motive, without desire of gain (cf. 1") or respect of persons, and purity of doctrine (cf. 2 Co 4? dremducba ra Kpumra THS alcxvns, fy TEepiTatovvTes ev Tavoupyia pynde SoXodvres Tov Aoyov). ceuvdtnta] dignity of phrase and utterance. Ad yor | bye, the message in true proportion, well-balanced ; cf. e€ vytods Kal em aAnbecias, Pap. Oxyr. il. p. 215. dxatdyvwotov (found in 2 Mac 4*7 and in several contemporary epitaphs; Deissmann, B.5S., p. 200), not liable to be censured, criticized, silenced ; contrast y10 311 Gal 21, 8. 6 é§ évavtias] “he that is of the contrary part ”—doubtless the main thought is of pagan criticism; cf. > 1°, 1 P 21215, ; Tj 5/4 6 dvrixetwevos: but as there is a direct reference to Titus, it may include “the contrary part” within the Church; cf. rovs avrivéyovtas, 19 3) note, 2 Ti 2”. 9. Sovdous] cf. 1Ti,6! note, 1 Cor 721, 1 P 216 18) séyiaracay, possibly with trordcoecO@a (W.-H., Wohlenberg, von Soden), and this balances best with év wacw at the end; but cf. Clem. Alex. Strom. vil. 83, va mpos tov Kupiov evdpertos év maou yévyrat. The Patristic commentators are careful to point out the necessary limitation, e.g. “‘quee imperant justa,” Pelagius ; so Jerome, Thd. Thdt. ph dvtidéyovtas, ‘non responsatores,” Ambrst. ; cf. avav- Typpytws, Acts 10%. voodiLopéevous, Acts 57%, like Onesimus, Philem/’?}, 10. macav miotw (cf. Gal 57%) évdexvupevous] cf. Pap. Oxyr. ili. 494. 9, KaTaA€irw TH yvvatKi pov . . . EvvOOVTN pol Kal TacaY aiotw evoetkvupevy G eav arroAcirw emiTAa. dyalyv| possibly limiting wacay, ‘‘in rebus non malis” (Bengel) ; but almost certainly strengthening it ‘‘ with a hearty good will” = er etvoias, Eph 67; eXevGepa adinut . . . Kar’ evvovav Kat dtroaropyiay SovAd pov owpata, Pap. Oxyr., ubi supra, line 6. W.-H. place in the margin, as an alternative reading, TAcav év0. dydanv : but Pap. Oxyr. strongly supports racay wiotw, and dydannv may have been an attempt to avoid the doubtful meaning of dyaOyv: cf. Introd., p. xxxviil. koopaow] ‘Quo vilior conditio servorum, eo pulchrius f II. 10, 11.] TITUS 143 describitur eorum pietas,” Bengel (‘‘ that they may do worshippe to the doctrine,” Tynd. Cranmer). The very difficulty of the slaves’ position—for which see an interesting note in Chry- sostom—makes his loyalty redound the more to the credit of the Gospel, and show that it is a Gospel of glory, 1 Ti 11; cf. Go Herbert : ‘* Who sweeps a room as for thy laws Makes that and the action /ime.” The notes of St. Thomas Aquinas on vv.?!0 show a shrewd knowledge of human nature, and the appropriateness of each quality to be pressed upon each class. 11-14. The reason and motive power for this appeal—the enabling grace of God. This dogmatic statement is introduced as the basis of the previous appeal, cf. 1 Ti 3416; “do this for you caz, God’s grace was given for this very purpose.” It springs directly out of the command to slaves, 1°, but certainly includes 28, and probably also 1. ‘‘Teach rightly, for God’s grace was an educating grace: let each class in the household live a true Christian life, for God’s grace was given to all classes to make possible such a life.” Hence the emphasis lies on waow dvOpo- To.s, Tardevovoa, CyAwTHV KadXOV Epywv. 11. émepdvy | the passive only here and 34 (but émuaive, Lk 17, Acts 27°) in N.T. but common in LXX, Josephus, Zzscrr. The essential meaning is to appear suddenly upon a scene, and it is used particularly (a) of divine interposition, especially to aid (cf. Gen 35", 3 Mac 69, so émudaveia, 2 Mac 27! 3241222 1415; and for pagan illustrations, v. JZ.AZ. s.v.), “ Apparuit gratia Dei,” Vulg: (4) of the dawning of light upon darkness (Nu 625, Ps 3016 1172" etc.), ‘‘zlluxtt gratia Dei” (Jerome). The con- text here (cwrypios) suggests the former shade of meaning. The grace of God came to the aid of our need, the reference being to the whole life of Christ, Incarnation and Death, cf. 14; in 2 Ti 1/° the thought of light is more prominent. For further illustrations see excellent notes in Ezra Abbot, Critical Essays, p. 4543 Milligan on Z LI Thess., p. 148; Justin Martyr (AZo/. i. 5 and 14) contrasts the émpdveac of demons in dreams and other ways, leading to immoral acts, with the érupdveva of Christ leading to a life of love. gwtyptos| taking up owripos 1° and anticipating 4, bringing salvation from the power of sin to all. maow dvOpémos| ‘nullam conditionem excipit” (Pelagius) ; ‘etiam servis, etiam gentibus,” cf. 37 (Bengel). The first thought is certainly right—“ to all classes of men, even slaves, enabling all to live true lives”: the second thought is perhaps 1A4 THE PASTORAL EPISTLES [XE 111g also suggested by the reference to the effect on the heathen world, *-8 10; the message of salvation is intended for all, so you need not despair of winning any by your lives, cf. 1 Ti 24 410, 12. maSevouca] training, schooling, cf. 2 Ti 2% 316 (not, as more often, ‘‘chastising ”). The educative power of God’s grace is dwelt upon, as the context is concerned with sound teaching. The thought is akin to the Greek conception of redemption from ignorance; but this is not un-Pauline, and the primary thought is redemption from moral evil. dpynoduevor| perhaps with reference to a particular time, the time of baptism. doeBelav| tH cidwAoAatpeiay, Kat Td rovnpa ddypara (Theoph.), but this is too narrow ; it is the contrast to etoeBos. Impiety, all wrong thoughts about God, and the actions that follow from it, which marked the heathen (ryv) life, cf. Jude 18; ‘ im- pietatem et seecularia desideria” (Vulg.). koopikds| here only in N.T. in this sense; cf. r Jn 216 way 76 ev TO Koo BY, H eriOupia THS TapKos Kal 7 érOupia Tav 6fOadparv, kat 7 adAaloveia Tou Biov, for the meaning. cwppdvws| placed first, as the contrast to éaufvpiou and as the characteristic word of the whole chapter: with self-control, with respect for the Heute of others, with true piety towards God. tO viv aidvu| 1 Ti 61’, 2 Ti 4!° only in N.T. 13. mpoadexsnevor| because we look forward to a yet brighter future, when all that is good in this present life will be rewarded and completed ; ef. 1 Cor, 1%)'2'Th 1?!4) Tov the waitersasene approached death expectation had grown into love, 2 Ti 48. Thy pak. €dmida]| almost = Xpirrov ‘Incotv ; cf. 1 Ti 1} and 1, émupdverav| in N.T., only here and 2 Th 28, 1 Ti 614, 2 Ti 110 41 and ®; cf. note on érefdvy '. The word was applied to the accession of a Roman Emperor (cf. Milligan on J JZ Thess., p. 148): that might be in the writer’s mind here (cf. next note and 1 Ti 6", 2 Ti 4!)—the taking of the kingdom by the true king. Tis 86és| The full manifestation of all that Christ is in Him- self and in His saints; cf. 1 Ti 111 note, 2 Co 318, 2 Th 11° Gray Abn evdoeac Oivar é ev roe dytous avrov; but vide below. ~~ -ro0 peyddou Geo | here only in N. T., but 6 eds 6 péyas (Dt 101%, Neh 1° etc.), of Jehovah in contrast with heathen gods, and used by heathen of their gods and goddesses; cf. Acts 1927 tijs peydAys eas ’Apréeusdos. Tod p.. ©. kat cwrijpos| Do these words apply to two persons, “of Our Great God and of our Saviour,” or to one, “of Our Great God and Saviour”? Probably to one, and that one Jesus Christ ; ctor Caine Gort. II. 13. | ELT Us 145 i) For— w (a) This is the natural (though not necessary) construc- tion of two substantives after one article, and the relative clause 6s édwxe seems to require a second article with owrypos, if that refers to a separate person. (2) The purpose in 4 iva Avtpdcyrat x.7.A. is attributed to Jehovah in the O.T., but here to Jesus Christ : so that it is natural that Jesus Christ should be identified with Him in this phrase also. (c) There is possibly an intentional contrast with the Roman Emperor or (? and) with the object of worship in the mysteries. The combination cwrnp kat @eds had been applied to Ptolemy 1., @eds éxupavys to Antiochus Epiphanes, 6edv émidarvn kal kowdv 70d avOpwrivov Biov cwrypa to Julius Cesar (Dittenberger, Gv. Zuscr. xvi. 2. 33 Syl. Inscr. Gr. 347. 6). So Osiris was called Lord and Saviour in the Isis mystery. (Z) In Jewish Apocalyptic there is sometimes an antici- pation of a manifestation of Jehovah, sometimes of that of a Messiah, but not of both. (ii) On the other hand, the identification is— (a) Against the general usage of the earlier Epistles, though Ro 9° is probably an exception. (2) Against the usage of the Past. Epistles, cf. 346, 1 Ti Tulee Owe int but, those «passages | speak) Of Christ’s past or present work, this of His future glorification. (c) Against the distinction between the glory of the Son and that of the Father, Lk 976, Mt 162%, Patristic evidence is divided. Justin Martyr. AZo. 1. 61, ém évopatos Tod Ilatpés Tv 6Awv Kal decrorTov cod kai Tod owrHpos Huav Ino. Xr. kai rod zvevparos, favours the separation ; Clem. Alex. Protr. c. 1, § 7, the identification, quoting the passage as a proof that Christ is both God and man; Chrys., Jerome, Thdt., and (apparently) Theod.-Mops. and Pelagius, and the Liturgy of St. Basil (Brightman, Z.Z. W,, p. 402), all support Clement’s view, Ambrosiaster that of Justin. The question is not one of doctrinal importance: on the theory of separation Jesus Christ is still placed on a level with the great God, as a manifestation of His glory, and as having effected Jehovah’s work of salvation. Chrysostom’s question still remains—zov eiow ot Tov matpos éAdtTova Tov viov A€yovTes ; Io 146 THE PASTORAL EPISTLES [II. 14. Dr. Hort (on Jas 2! and Add. Note, p. 103: and so Lange, von Hengel, Schenkel, quoted in Ezra Abbot, p. 450) takes ris d0Ens as in apposition to ‘Iyootd Xpiorod and governing Tod peyadrov Geod kal cwrnpos nuov—‘the appearing of him who is the glory of the great God and our Saviour ”—z.e. of Jesus Christ, the glory of the Father, who is both the great God and our Saviour; supposing the thought of the Shechinah or the Glory of God (cf. Burney, Aramaic Origin of the Fourth Gospel, pp. 36, 37) to have been transferred almost as a fixed title to Christ, as the thought of the Word .was transferred to Him in the Fourth Gospel. Passages such as 2 Co 44, Eph 13 (6 rarjp rod Kupiov nav ‘Ino. Xrov side by side with 1!" 6 warnp ths dd&€ns), and perhaps Jas 2!, would support this: in a similar way Christ is identified with 7d puortnpiov tod Meov, Col 2%, with 7d oKxyrrpov THs weyadwovvys Tov Mcod, Clem. Rom. i. c. 16, with 7 dvvapis Tov @cod, Justin M. c. Zryph. c. 61. This is possible, but Jesus Christ has Himself been called ‘our Saviour” in this Epistle, 14, and the reasons urged above seem to decide in favour of referring the whole phrase to Jesus Christ. For a very full discussion of the history of the interpretation, cf. Ezra Abbot, Critical Essays, pp. 439-87; he separates tov peyddouv Ocod from cwripos Hyov. 14, 35 eSwxev éautdv| 1 Ti 2°, Gal 14, based on the Lord’s own saying, Mk 10%. The gift is the gift of the whole life, but principally of the life surrendered in death ; cf. 1 Co 117° zapedidero, Phil 2°, Eph 5”. iva Autpdontar . . . tmeptovoroy| a reminiscence of several O.T. passages, Ex 19° 23% é€veoOé por Aads Teprovotos aad aravtwv Tov €Ovov: 2S 773 rov Avtpwoac Gat ato adv (cf. Ex 153%, t Ch 1721): Ps 1308 kat atros Avtpadcetar Tov “IopayjA ex Tacdv TOV dvomlov avtovu: Ezek 3773 pvcouat airots dro macdv Tov avomlav aiTav, dv nudptooay év avrats Kal Kafapid adrods Kat €vovray pot eis Aadv. Autpdontat| (Lk 2471, 1 P 1}8 only in N.T., but very frequent in LXX). ‘‘ Rescue,” ‘‘deliver,” though the previous words éOwkev EauTov trép yuov suggest the further idea of ransom as lying in the background. dnd méons dvoptas| As from Egyptian bondage (Ex 151%) and from Babylon (Is 44?**) in the past: hence the main thought is rescue from the power, zoz from the guilt of sin. kabapton| from Ezek 37” (supra). The original reference was probably to the sprinkling of the people with the blood of the covenant, cf. Ex 23? 248; so that the thought is still of death: cleanse with his own blood, 1 Jn 17 76 aia “Incod cabapile Hees ard macys dpaprtias : 2622.9 aad waons adikias: Heb g!4-2*, 1 P 1? (with Hort’s note): Justin M. AZol. i. 32, dv aiparos Kabaipwv Tovs miorevovtas: ¢. Tryph. 13. II. 14, 15.] TITUS 147 The word also looks back to 1; there is a cleansing needed ; but no Jewish ceremonial cleansing to be repeated from time to time, but a cleansing of the heart (cf. Acts 15°) which has been effected by Christ Himself: perhaps it also anticipates 3° and contains a reference to the cleansing of baptism; cf. Eph 5. 26, Te O.0)!. teptovavoy| (= Hebr. mpd, “set apart,” “reserved,” Ex 19), Dt 7° 14? 2618) is not found except in the LXX, prob. signifying “that which is over and above,” the special portion which a conqueror took for himself before the spoil was divided, or the first-fruits which the owner takes from his threshing floor (cf. Clem. Rom. c. 29). It is also translated Aads eis repuroinow (Mal 317, 1 P 29); 4 wepiroinows (Eph 1!) and thy éxxAnoiav Hv mepierounoato (Acts 2078) are virtually translations of the same word. It implies the thought of Christ as a triumphant king. (For full discussion of the word, vzde Hort on 1 P 2°; Lightfoot, Revision of V.T., Appendix.) The Latin ‘translations vary: ‘‘abundantem,” Clarom. ; ‘“acceptabilem,” Vulg.; “egregium,” Jerome; .‘ proprium,” Theodore: cf. ‘domesticam Dei gentem,” Tert. Apol. 18. According to Jerome, Symmachus was the first to use the Latin word peculiarem, transliterating it into Greek; and from him Jerome, though leaving “‘acceptabilem” here and “ populus adquisitionis” in 1 P 2%, used it in the O.T., and it has come thence into our English versions. It is derived from the peculium, the private property of a slave. {ndtothvy KakGv épywy| “szemulatorem,” O.L.; “sectatorem,” Vulg.; ‘a pursuer,” Rheims; ‘‘fervently given to good works,” Tynd. Israel had been a peculiar people, to keep God’s commandments (Dt 2618); the Christian Church has to have an eager enthusiasm for and to take the lead in all that is excellent, in all that will “adorn” the doctrine. Cf. tod dyafod fmrwrat, 1 P 3!%; and contrast CyAwral rod vouov, Acts 217; fnrworis Tov TaTpikdv pov mapadocewv, Gal 14. This contrast may be conscious here, cf. 1/445, 1 Ti 1%. Epictetus would have each man as 6eod CyAwrny wdvta rrovety Kai A€yev, il. 14. 13. The phrase ¢yAwrat tov kaAAtorwv is found in inscriptions more than once (JZ. s.v.). The conception of the Church, as the chosen people, which has taken the place of and has to do the work of the Jewish nation, is specially marked in 1 Peter, but it is saan clear in Stepan chrGalv6t® “the Israel \of God ”; Phil 3° jets eopev n peecon and it underlies the Lord’s choice of twelve apostles and His building a new éxxAyoia. 15. Adder (=), Trapakdhet (=° 1%), ENeyxe (1% 18). pera mdéons émitayys| cf. drorduws, 11°, which suggests that the words 148 THE PASTORAL EPISTLES [1I. 15. only belong to éAeyye. Cf. Tert. Apol. 39 (of Christian assem- blies), ‘‘ibidem etiam exhortationes, castigationes, et censura divina.” mepippovettw| perhaps not quite so strong as xatadpoveiru, 1 Ti 4, “ignore,” but Chrys. and Thdt. both treat the two as synonymous. Calvin assumes that the Epistle would be read in public, so that this command is virtually addressed to the church rather than to Titus. It probably implies advice both to Titus and to his hearers. a "Eykpatys, Loppwv AND THEIR COGNATES. Sodpwv and its cognates are specially characteristic of the Past. Epp., not occurring at all in the earlier letters: éyxparys and its cognates are comparatively rare in each set, once in Past. Epp. éyxparys, Tit 18; thrice in the earlier letters éyxparea, Gal 5%; éyxpareveoOor, 1 Co 7° 9% In Tit 18 both are stated as qualifications for the éricxoros, as though a distinction was consciously drawn between them. This would probably be the same as that drawn in Aristotle: éyxpdarea is control of the bodily passions with deliberate effort, a self-mastery which keeps the self well in hand (cf. Gen 43°° évexparevoaro of Joseph at the sight of Benjamin, 1 Sam 13'%), the main stress is on the will; it is applied most frequently to sexual and all bodily passions (t Co 7° 9%), but also with the widest possible reference (Galis*?i2cP tr°). cwdpoctvy is a free and willing control which no longer requires effort; the main stress is on the judgment which recognizes the true relation between body and spirit, a rational self-control, a sound mind which always “keeps its head.” So in Plato’s application of it to the state it is the recognition of the true relation of each part to the other, and, while common to all classes, it is most important and effective in the ruler. But in popular usage it tended to be regarded as the peculiar virtue of women, in the sense both of sexual self-control and of practical wisdom, and of the young. Cf. Xenophon, @conom. vii. 14 (quoted supra 2*); Arist. Rhet. 1361a, OnrAaav dperyn . . + Wuxns cwdppoctvy Kai pirepyia avev avedcvbepias. Professor Gilbert Murray would add a new thought to cuodppootvn, Which would make the distinction stronger; he sees in it a saving power which would give it an altruistic effect, while éy«pdrea would be only self-regarding. “It is something like Temperance, Gentleness, Mercy; sometimes Innocence, never merely Caution; a tempering of dominant emotions by gentler thought. But its derivation is interesting. The adjective TITUS 149 caoppwv Or caddppwv is the correlative of dAoddpwv. ’*OXoddpwv means ‘with destructive thoughts’; cwd@pwv means ‘with saving thoughts.’ Plutarch, when the force of the word was dead, actually used this paraphrase to express this same idea (votv cwtypia ppovovvta, De Tranguillitate, 470). There is a way of thinking which destroys and a way which saves. The man or woman who is oddpwv walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest ; and through all has that in his mind which saves. Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to be” (Zhe Rise of the Greek Epic, p. 27). This is excellent as a description of its usage; but I doubt whether it springs from the derivation, which implies a “sound” rather than a “saving” mind, and Plutarch’s words are not applied to the codpwv but to 6 vodty EXWV. It is, however, very doubtful whether a distinction between the two words is to be pressed always in Hellenistic Greek. A comparison of Acts 247° duadeyopevov dé atrod rept dixaroovyys Kal éykpareias With 26% dAyneias Kat cuppoortyys pyuata dmropbey- youot, both said of Paul in similar conditions, makes it 1m- probable; and in Clement of Alexandria éyxpdére becomes more positive: “it now forms the basis of reasonable self- limitation in regard to all the passions and desires. The cause of this improved conception of éyxpdrea is probably due in part to the less hostile attitude taken by Christianity towards the body and the emotional nature than that which prevailed before” (T. B. Strong, Bampton Lectures, p. 170). Cf. also Hermas, V7s. 3. vill. where it is one of the seven women round the tower, 7 mepreLwopevn Kal dvdpilomevn “Eyxpareia Kadetrau’ avtn Ovyaryp éotiv THs mictews’ Os av ovv akoAovOyjcy adry, pakdpios yiverar €v TH Cw aiTov, OTL TavTwY TOV ToYNpPaV Epywv apéeserat. In the Past. Epp. éyxparyjs is applied only to the éricxoros: codpwv to every class—to those in authority, I 3%, Tit 18 (the éxioxotos), II 17 (St. Paul and Timothy and all teachers): to old men, Tit 2? ; to women, I 2°; to the elder women, Tit 2*; to young women, Tit 2°; to young men, Tit 2®—generally in the widest sense of self-control, once with special reference to self- control in married life, I 2. It is one of the essential character- istics of the Christian life, one of the purposes of the Incarnation, sLipeo ts. Both words and their cognates are rare in the O.T., but they come, often with conscious reference to the Platonic cardinal virtues, in the Apocrypha ; cf. the section headed éyxpdreva Woyins, Ecclus 18° ; for cwdpootvyn, Wisd 87 9!! cwdpdvws, 2 Mac 4°, I50 THE PASTORAL EPISTLES [ III. 1-11. 4 Mac 1% 6 18. 30. 31 523: gaidpwv, 4 Mac 185 22 216 6 oddpwv yous, 218 28 317. 19 428 7 p10, For fuller illustrations, cf. Trench, Sy. §§ xx. and xxi. ; Burton, Z6C, Gal.\p." 378 Fo 7M. Comiord (10 peCea ae Quarterly, Oct. 1912, pp. 249ff.; R. Hackforth in C/assical Quarterly, Oct. 1913, pp. 265 ff. iii. 1-8. The duty of Christians to the outer world: obedience to government, activity in good works, gentleness and meekness in private life, 12. And the motive for such conduct: the duty of imitating God’s love to us who has saved us from our sins, °°. 9-ll. The duty of avoiding useless discussion® and factious opponents, 10 11, This section is connected with the preceding chapters: vv.!8 with ch. 2; vv.9!! with ch. 1. Ch. 2 had given commands to different classes, this gives one command common to all: that had emphasized the duty of subjection in the younger women and in slaves, this extends it to all classes: that had hinted at the effect of Christian lives on the heathen, this brings out the direct duty which Christians owe to them: that had dwelt on God’s saving grace as enabling Christians to do good works, this on God’s gift of a new birth as putting them under an obligation to do them. In the same way *1!! pick up the main thoughts of 11°16, the duty of avoiding Jewish discussions (1/4 3°), and the duty of rebuke to opponents (1}% 31% 14). The keynote of the chapter is usefulness. Christians have to be useful citizens, ready for every good work; only such teaching is to be given as is useful to the world (8): ‘our friends” are to be ready to help others in need: they are not to be unfruitful (#4). Titus himself is to be useful to Zenas and Apollos when they arrive (1%). For the whole section cf. Ro 12!’-13’, of which there may be a reminiscence. Paraphrase. There is one thing of which you must remind them all, free and slaves alike—that is, to be loyal subjects to the Government and its officials, to obey any commands which they issue, to be on the look out to help in any kind of good work, to speak evil of none, to avoid all quarrels, not to stand on their own rights but to be large-hearted, never failing to show gentleness to any one. ‘This is our bounden duty, for there was a time when we were as void of understanding as they are now; we too were disobedient, easily misled, the slaves of passions and pleasures of many kinds, passing our life in ill-will and envy of others, worthy of hate and hating one another. III. 1.] : TITUS I51 ‘* But when in gracious love for man Our Saviour God unveiled His plan, ’Twas not for merit of our own But of His pitying care alone He saved us, by a heavenly birth Cleansing away the stains of earth And on our heads in rich largess Pouring His Spirit’s holiness.” All this He did that so being justified by His free gift we might become heirs, through hope, of eternal life. This saying is worthy of entire faith, and on all these points I wish you to insist, in the hope that those who have put faith in the message of God may set themselves to make honourable deeds the very business of their life. ‘These truths are excellent in themselves and full of profit to others. But as for foolish speculations and genealogies, and strifes and wranglings about the Jewish law, give them a wide berth, for they are profitless and lead to nothing. If a man is self-willed and factious, warn him once, warn him again, but then avoid him, knowing that a man of such a char- acter is perverted and sins, being condemned by his own action. As soon as I shall send Artemas or Tychicus to you, make haste to come to Nicopolis to join me, for that is where I have decided to winter. Help forward on their journey with all diligence Zenas and Apollos: see that they have everything they want. Yes, and let all our brethren learn to make a real business of honourable works, that they may be able to help in such cases of need, that so they may not deserve the taunt of being ‘‘idle drones.” All my companions send you greeting: do you give my greeting to all who love us ina common faith. God’s grace be with you all. 1-8. Duty to the heathen world: (a) obedience to govern- ment, cf. 1 Ti 21-2 notes, and (more closely) Ro 131’, 1 P 3°)", Such acommand would be necessary at any time and place to Christians, who might regard their allegiance to Christ as exempt- ing them from allegiance to the Pagan Emperor (cf. Acts 17 24°), and it is specially enforced in St. Paul’s letter to Rome and St. Peter’s letter from Rome; but it has a peculiar appro- priateness in writing to Crete, partly because of the large number of Jews (119) in the Christian body who doubtless there, as at Rome, would be ‘‘assidue tumultuantes” (Suet. Claud. c. 25) ; partly because of the turbulent character of the Cretans them- selves (otdcect kal hovors Kal rodeos EudvAiors avartpepopévors, Polyb. vi. 46. 9), who long fretted against their subjugation by Rome (cf, Dio Cassius, xxxvi. 1, quoted in Wetstein). 1. Groptpvyoke| perhaps suggests that St. Paul had himself laid stress on this at the time of his visit to Crete; but they need a reminder. 152 THE PASTORAL EPISTLES [III. 1, 2. dpxats éfouvctars] The omission of xaé is very unnatural ; cf. Lk 12! ras dpyas kai tas éfovoias: Martyr. Polycarpt, 10, dcdiddypcOa yap apxats kat éFovatats TinV dzrovewety, 1s apparently a reminiscence of this place, and suggests that xaé has accidentally dropped out; cf. Introd., p. xxxviil. bmotdacec8a1| of the general attitude, ‘‘quod superioribus debent subditi reverentiam subjectionis” (Thom. Aq.). meWWapyetv] of obedience to particular commands, e.g. the payment: of tribute and dues, Ro 13°; cf. Xen. Cy7. vil ’ieg: péyotov ayabov 76 weHapxev paiveras eis 76 KaTarparrew Ta ayaa (Alford). | (4) Activity in good works. mpos Tav e€pyov dyady| The connexion suggests every good work started by the government, and would include civic and municipal duties; but it need not be limited to these: cf. Clem. Rom. i. c. 33, possibly a reminiscence of, certainly an interesting comment on, this phrase. dya0év] perhaps limiting ; provided that it is good; cf. Thom. Aq. ‘‘alioquin non esset obediendum,” cf. 3 note and 28 note. (c) Gentleness in private life. 2. d&udxous| (here and 1 Ti 3° only in N.T.), cf. ® and 2 Ti 323. 24. émetkets | “temperate,” Wycl.; “softe,” Tyndal ; “ modestos,” Vulg.; not pressing their own rights, making allowances, re- membering that the heathen do not know of the graciousness and love of God our Saviour, they have not the émetkeua of Christ before their eyes (2 Co 10!); “large-hearted,” ‘‘ high-hearted,” cf. **Truth’s school for certain doth this same allow, High-heartedness doth sometimes teach to bow” (Lady E. CAREW), and Ar. /“et. i. 13, §§ 17, 18, for a full description of 76 ézetxés, “Tt is the indulgent consideration of human infirmities. To look not to the mere letter of the law but to the mind of the legislator, not merely to the act done but to the intention of the doer, not to a part but to the whole, not to the character of the actor at the moment but to his general character, to re- member good deeds received from him rather than the bad, and the benefits you have received rather than those you have con- ferred” (Cope). Such a quality would be needed by masters in the treatment of their slaves (1 P 238), but here the reference is wider ; cf. Phil 4° 76 émvetkés tpdv yrwobyTo wacw avOpwros. It would be needed especially in face of persecution ; cf. Wisd 219 tBpea cat Bacavy éradowpev aitov iva yvOpev THY érvetKerav advrod. For good accounts of the word, cf. Lightfoot on Phil 45, Mayor on Jas 3)”, III. 2-4.] TITUS 153 tacav évd.| perhaps reminiscent of 2!°—as gentle to all men as your slaves are faithful to their masters. ampadétynra| Again— like their Saviour-God, cf. 2 Co 101, apds mdvtas av@p.| for St. Paul’s stress on the duty of Christians to the whole world outside, cf. Ro 12”, Gal 6! Phil 45; and for the result of such teaching, cf. Justin M. Afpol. i. cc. 14-16; Tert. Apol. c. 36, “civilitas in imperatorem tam vere quam circa omnes necesse habet exhiberi. . Nullum bonum sub exceptione personarum administramus.” 3-7. Two reasons are given—(a) we ourselves were no better, and therefore are bound to be tolerant and forgiving, cf. Lk 740-50, Ex 2221: (6) we have been reborn by God’s graciousness and loving- -kindness, and ought to imitate these qualities; cf. LO) hoe Pha Bie td tae | Wh ete puntat Tov Geod x.7.A. The similarity suggests a conscious reminiscence of that Epistle. 8. dvdéytot] in intellect, cf. Eph 418, Ro 12! ; daevBets, in action ; panna, disobedient to human authority ; cf. 1 and 16 1°, Ro 130, 2 Ti 3? yovedow arafets: but also to divine commands, cf. 11°, Tavs pevor | Pasclven(Cleohin3 71. Gout2. Paris Pap. 47; ATOTETTOKOILEV TAGVOLEVOL TO TOV Ge@v) : it explains avonrol, as dovAEvovTes explains ameOets. kaxta| ‘active malice,” cf. Eph 4°!; 1 P 2! with Hort’s note. 4. xpyotdtys | “benignitas,” Vulg. ; “benygnity,” Wycl.; “ kinde- ness,” Tynd.; graciousness, goodness, ever ready to bestow His blessings and to forgive; cf. Trench, Syz. lxiv. The substantive occurs in N.T. only in St. Paul (8 times); but cf. xpyoros, Lk 6%, x P 2°, and frequently in the Psalms applied to Jehovah. ditavOpwria| here and Acts 28? (cf. diAdavOpwrws, zdid. 27°) only in N.T., but frequent in classical writers and in the LXX of the Apocrypha; often in connexion with xpyororyns: love of man as man, humanity, showing itself in kindliness to equals (Acts, ubt s.), IN graciousness to subjects (2 Mac 14%), in pity for those in trouble; cf. Clem. Hom. xii. 25-33 (a most interesting discussion of the word), 7 ¢iAavOpwria mavta advOpwrov, Kalo avOpwrrds é€att, pirovca evepyeret. One special application was to the ransoming of captives (Avoeus aiywahotwv kal tovavtas adXas diravOpwrias, Dem, de Chersoneso, 107. 15 (Field)), and that may be consciously present here ; cf. dovAevovres 3, AUTpdaontar 214, It is applied to Wisdom, qiAdvOpwrov rvetua copia, Wisd 1° 7%, Here it adds to ypyordrys the note of pity for man’s state and the thought that it extends to all men (avras dvOp. *); but they are so allied (cf. Field, O¢ /Vorvv., here and on Acts 28%, and Wetstein here for suggestive illustrations) that the verb is in the singular. The two qualities are chosen in contrast to the con- duct of men in the past °, and as examples to Christians in the future?; cf. Justin Mart. Aol. 11° pipovpévovs cudppoortvyv kat dixaoovvyv Kal piiavOpwriay Kal doa oiketa Med €or. 154 THE PASTORAL EPISTLES [III. 4, 5. érepdvy| cf. 21! note. tobi cwripos par Geos, z.e. the Father ; cf. 13, 1 Ti 1}, Ps 109% céadv pe Kata TO péya éXeds cov. God's ‘peculiar people” is, as of old, entirely dependent on His initiating choice; cf. Deut 9*® odxi dua Tas Sikarocdvas wou KUpLos 5 beds cov didwaly cou tiv ynv THY ayabnv KAnpovopygor: Ps 1154 pay hplv, Kvpie, py Hutv GAN’ 7 TB dvopati cov dos ddkav ext TO é\éet cov. The clause is added to prevent self-complacency and to call for a true response to God’s mercy, but with a side refer- ence to past controversy with Pharisaic Judaism ; cf. Eph 2°10, 2 Ti 19; Clem. Rom. c. 32 (a full comment on this verse, per- haps a reminiscence of*it). 5. 81a Noutpod| For the stress on baptism, cf. 1 Co 64, Eph 576 (the instrument of cleansing), 1 P 37! (of salvation, as here), Jn 35 (of new birth). There is probably a conscious reference to 145 and 214. We needed cleansing, but with more than Jewish ceremonial ablutions, with a washing that would entirely renew our nature. Aoutpod| “washing” rather than “a laver” (RV margin), “fountain,” Tynd.; cf. Robinson on Eph 576 Justin. Mart. Apol. 151 76 év t@ VOatt AovTpov ToLlotvTaL . . . KaAEiTaL TOdTO TS Aovtpov doticpds, © Aoveapevw TO eis dvayevvnow AovTpov. maduyyeveotas| here only in NT of spiritual birth: cf. dva- yeyevvnpevor, I P 1° and 7%, both perhaps suggested by the Lord’s saying, afterwards recorded in Jn 33°. Cf. Justin Mart. AZol. 18 gyovrat tp ypaov evOa vdwp éotl Kai Tpdrov avayevvnTEWs... avayevvavTat: Aug. de pecc. mer. ili. 9, “Christianos non facit generatio sed regeneratio.” Other associations may have led to the choice of the word. (1) The analogy of the Rabbinic title for a convert to Judaism, ‘‘a new creature,” caw «ticts (Gal 6), ubi v. Lightfoot). (2) The thought of the new birth of one initiated in the Greek mysteries, a rebirth which followed a ritual bathing ; cf. Apul. Jez. xi. 23-25. (3) The Stoic use of the word for the periodical restoration of the world after its periodi- cal destruction by fire: this is less obvious, but there may be a conscious contrast between the Stoic and the Christian raduyyev- ecia—‘‘the one by fire the other by water: the one physical, the other spiritual; the one subject to periodical relapses and renewal, the other occurring once for all and issuing in an endless life” (Swete, Zhe Holy Spirit in N.T., App. M). Philo seems to apply this Stoic thought to the Flood (wi#. AZos. ii. 12 of Noah, od povoy adtot owrypias Eervxyov .. . GAAA Kal Tartyyeverias eyev- ovTo Hyenoves Kal SevTépas apynyérat mepiddov, cf. r P 3%! and Clem. Rom. 9, N@e radtyyeveriav Kdopw exnpvéev (cf. Dalman, The Words of Jesus, p. 1773 Trench, Syn. WV.Z., § xviii.) dvakawdaews| (Ro 12? only in N.T. dvaxawodv, 2 Co 416, Col 3° only; both perhaps coined by St. Paul, AZIZ. s.v.), - III. 5-8. | TITUS 155 probably governed by Aovtpod, “per lavacrum regenerationis et renovationis,” Vulg., referring to the moment of baptism; cf. Jn 3°, Acts 9!7-!9, 2 Co 517, Gal 615 caw xrtiows, Ezek 367° 76 parvo ed’ tds vowp Kabapov ... Kal ddcw tyiv Kapdiay Kawi Kal Tvedpa Kawvov dwow év tuiv. If governed by dé it might add the thought of subsequent daily renewal, or of the fuller gift of the laying on . of hands in Confirmation (Chase, Confirmation in the Apostolic Age, p. 98). 6. egéxeev| recalling Joel 278 (ékye@ do Tov mvevpards pov) as used by St. Peter in Acts 217, cf. 83; so with primary reference to Pentecost, but to Pentecost as an abiding reality affecting each Christian. . mAouolws| cf. Eph 24 “abunde,” Vulg.; ‘ ditissime,” Theod., sufficient for all men (cf. 21"), and for all the needs of each: “ad opulentiam sufficit quod, quantulumcunque nobis detur, nunquam deficiat” (Calvin). 81d "Ino. Xp.; cf. Acts 253, Tod owtipos Hav. His work is at once placed on a level with God’s; cf. 212 n. 7. Sixawbévtes| not ‘at the Judgment day” (which would make kar’ é\mida meaningless), but ‘‘at the start of the Christian life,” as in Ro 3. 4, Gal 3-5: “‘we at once might become heirs of life, yet with a further hope (cf. 21%) that it will become fuller and eternal”; cf. 12, Ro 8!", Gal 4° 7. kAnpovopou| like the Jews of Canaan; cf. Deut 9° (quoted on Pp. 154). 8. muotds 6 Adyos| If this phrase stood here alone it might — well be “‘ Faithful is the whole gospel message entrusted to me” (cf. 1? and °), but it is a formula common to and confined to the P.E., 1 Ti 1 31 49, 2 Ti 2: perhaps a marginal gloss by some scribe subsequently embodied in the text (so C. H. Turner, Inaugural Lecture, p. 21); more probably the writer’s own note, either calling attention to the importance of what he has said himself (cf. 2 Co 118, Rev 215 226 otro. of Adyou morol Kat aAnOwoé eior), or (more probably, as all the sayings have a gnomic and rhythmical character and bear on salvation) quoting some well-known saying; cf. Ro 13° év rovrTw TO Adyw avaxehadaodrat, 1 Co 15°4 rote yevnoetar 6 Adyos 6 yeypappévos, and 1 K 108 aAnOiwos 6 Oyos bv HKovea. This would imply the formation of some collection of Christian maxims analogous to the Adyou Tov Kupiov “Incov, Acts 20%, and the Oxyrhynchus Sayings, Pag. Oxyr. iv. 654. Here the Saying is contained in 5”, either in whole or in part, eg. © only, © and ? being the writer’s own expansion. An attempt has been made recently (cf. Jour. Th. Stud., April 1923, p. 310) to prove that 6 Adyos here and wherever it occurs in the Pastorals is used in the Johannine sense of the 156 THE PASTORAL EPISTLES [III. 8. personal Word of Gop, on the analogy of wucros 6 @éos, riros 6 kvpios: but in 1° it does not suit the following words, év xypvy- part: in 19 the personal Logos could scarcely be described as “faithful according to the teaching”; in the phrase muords 6 Adyos the personal use would be appropriate in 2 Ti 2!4, but it is not needed there; it seems tautologous in 1 Ti 11°, and very inap- propriate in 1 Ti 3! and here; whereas the explanation of it as a quotation is appropriate in each passage. tovtwy| the truths in *7, but also the commands in 213%, It recalls ratdra in 24._ SiaBeBarodcPar| here and 1 Ti1’ only in N.T. ¢$povtifeor ; here only in N.T. ‘Make a point of”; cf. Grenfell and Hunt, Grk. Pap. ii. 121, hpovricare Ta dvadwbévra érousaoar: contrast %. kah@v épywv (cf. 214) mpotorac@a.| from the technical use = ‘to stand before a shop as a tradesman selling his goods,” *‘to practise a profession” (cf. Plutarch, Vit. Per. 24, of Aspasia, ov Koopiov tpoectacav épyacias: Chrys., p. 443C, of St. Paul, déppara epparre kal épyacrypiov mpoecoryKer, and other illustra- tions in Field, O¢ Vorvic.). Here the application may be: (a) literal, ‘‘to profess honest occupations” (R.V. margin), ‘‘to engage in respectable trades.” Cf. 1 Th 4" épydfecQor rats — xepoltv tpov, Eph 48 épyaldpevos 15 dyabdv rails xepoly iva exy peradiddvat TO xpelav exovte (cf. 14 inf); Did. 12, pH dapyos pe tov Cyoetat Xproriavos. In all the Church Orders certain trades are banned for Christians, such as the making of idols, acting, dancing on the stage, fighting as a gladiator, dealing in witchcraft. Cf. Egyptian Church Order, p. 149; Canones fTippol. 8§ 65-67; Const. Apost. viii. 3; and Tertullian, de Ldololatria, passim. Or (4) metaphorical, ‘to make a business of all that is ex- cellent,” to be active in all good works: “ bonis operibus pree- esse,” Vulg.; ‘‘ bona opera exercere,” Herm. Sim. x. 4; ‘ad bona opera docenda przeesse” ; Pelag. ‘‘misericordiz studere,” Am- brosiast., and Chrys. (765 A—767 D) refers it to almsgiving. Cf. Clem. Rom. 34 (which seems to recall this chapter), rpotpémerat Has muorevovtas ér aiT@ py Gpyous pynde mapepévous eivac ert mav épyov ayabov. Here the wider sense is strongly supported by 2!* and 3?, where there is no limitation, and by the analogy of Eph 21°; but the narrower reference may have been consciously included and seems to be the primary meaning in 4, oi memuoreukdtes| recalling miords. Those who have believed a message so worthy of belief. taita| cf. rept rovtwv §, g.v. apéXysa in NT only here, rt Ti 48, 2 Ti 3!6; not in LXX, but frequently in classical writers in combination with xadds; v. illustrations in Wetstein. III. 9-11. ] TITUS 157 9. {nrjoes] 1 Ti 64, 2 Ti 27°; not in the earlier letters, but frequent in Acts. yeveadoyias|] 1 Ti r* note. ‘‘Originum enumerationes,” Am- brost., who refers it to Jewish pride in their descent from the patriarchs, and to legends about the burial of Moses, the building of the Temple, etc. Similarly Jerome (whose note here with his account of Origen’s work on the O.T., and of the teaching of Isaac, his own contemporary at Rome, is full of historical interest). mepttotaco| here and 2 Ti 2!, only in N.T. in this sense, which is late and censured as a solecism by Lucian, but common in Josephus, M. Aurelius, etc. dvwhedets here and Heb 78 only in N.T.; cf Ign. AZagn. 8, py wAavaobe . . . prGevpdow Tots madaois avodedcow otow— perhaps a reminiscence of this verse. 10. aipetixdy here only in N.T. It is used in Plato (?), Def. 412 A=‘‘having the power of choice”: here it is still an adjec- tive, from the secondary meaning of aipeo.s = ezther a self-chosen party, a sect (Acts 5!’ 155 245 (of Jewish sects), Gal 57°, 1 Co 11!%, 2 P 2! (of Christian)), 07, self-chosen teaching, heresy (Ign. Eph. 6). Hither is possible here. (a) factious (R.V. margin), partisan, “an auctor of sectes,” Cranmer: cf. @iAdverxos, 1 Co 11/6 ‘ambitiosos omnes, preefractos, contentiosos, qui libidine impulsi turbant Ecclesize pacem ac dissidia concitant . . . quod nomen, quamvis inter philosophos et politicos homines sit honorificum, merito infame est inter Christianos ” (Calvin) ; or (4) “ given to heresie,” Tynd., heretical (cf. Tert. de Prescr. 6). This suits vv.2 10 better, and cf. Gal 1°, Ro 1617 rods tas Btyootacias Kal Ta oKdvVOaAa Tapa Thy Sidaxhv . .. movovvtas, which shows how close the two thoughts lay in St. Paul’s mind. This seems the earliest use of the adjective in this sense: it is not found in the Apostolic Fathers, but is frequent in Irenzeus and Tertullian, as a substantive = ‘‘a heretic,” though it still preserved the sense of a ‘“‘schismatic,” cf. Comcl. Constant. Canon vi. with Dr. Bright’s Note and Suicer, Z%es. s.v. peta play kat Seut. (For the reading, cf. Introd., p. xxxvili) . vouSeciayv (1 Co 10!!, Eph 64 only in N.T.), either of private appeal (clnctsiz0°).or of public) censure (2, 0b anol 170). ST here may be a conscious allusion to Our Lord’s command, Mt 1815-17, and also a reminiscence of the practice of the Jews, under which there was a first admonition of an offending Rabbi lasting for thirty days: then a second for another thirty days: then ex- communication was pronounced (Edersheim, Zzfe and Times of Jesus, ll. p. 183). mapatroo| a favourite word in P.E. not in the earlier letters : Crt liegents 2 (lai, ll. éfeotpdntar (here only in N.T.), twisted out of straight- 158 THE PASTORAL EPISTLES [III. 11-14. ness, perverted: cf. Dt 3270 yeved. eLeorpappéevy, Ezk 1379 tpets exotpedete TAS WuYas aUTOV. dpaptdvet| both as ‘‘factious” and as refusing to listen to admonition. adtoxatdéxpitos]| Condemned “‘by his own action”; he can be left to God’s judgment; cf. Mt 18!%, 1 Co 5!%-13; perhaps also “ by his own conscience,” cf. Lk 197%, Jn 8911. 12-15. Cf. Introduction, p. xxxiv ; Harrison, P.E., pp. 115-18. 12. *Aptenav| (For the name, probably a contraction of Artemidorus, cf. Pap. Oxyr. ill. 505); according to a later tradition, one of the Seventy and bishop of Lystra. Tuxuxdv of Asia, Acts 204, frequently trusted with messages by St. Paul, Eph 621, Col 47, 2 Ti 412. The contrast with v.18 suggests that which- ever came might be meant to take Titus’ place in his absence, when he left for Nicopolis; cf. 2 Ti 4! note. Nuxédmoduv] probably Nicopolis in Epirus: a good centre for missionary work in Dalmatia (cf. 2 Ti 4!) or for a journey to Rome. Here not many years later Epictetus settled and taught his pupils to live a life true to nature, possibly with some know- ledge of St. Paul’s work and writings, but without the knowledge of the saving, enabling grace which would help them to live it. 13. Zyvav (contracted from Zyvddwpos), according to tradition bishop of Diospolis and author of an apocryphal “ Acts of Titus.” Tov vouiKdy, possibly a converted Jew, rov trav “lovdakav vonwv eumepov, Chrys. ; cf. wdxas vopuxds ®, and so always in the Gospels : or a Roman lawyer, ‘‘jurisconsultum.” His association with Apollos, a Jew, makes the former more probable. "Atmo\AG contracted from ’AzoAXw0s (which D reads in Acts 1824) or from ’AroAAddwpos, a very common name (cf. JZJZ. s.2.), but here doubtless the same as in Acts 1874, 1 Co 112%, iva. . . Netn] probably a new sentence, not dependent on mporéuwov (so Hofmann and apparently Oecum. Theophy].). “See that nothing is wanting to them,” cf. Mk 523 wva éAdov emiOns ait Tas xetpas: 2 Co 8’, Eph 5%. This use of tva is fairly common in letters, cf. Cic. ad Att. vi. 5, radra otv mpdrov pev, va ravra oplnyrat, Sevrepov S€, va wndé TOV TéKwV dALywpHoNs. Tebt. Pap. 408, ov dé rept dv BovrAa ypade, Ta 8 GAXa iva byraivys (cf. Moulton, G&. Gx, Proleg. p. 176; Blass, § 64.4, JZ./. s.v. iva). 14. kat ‘as well as yourself.” Yes, and let all our people be always prepared to help; perhaps also ‘“‘as well as their pagan neighbours”; cf. note on dkapzot. ot Huétepor not to be limited to “all of our friends” (= rods dirowras yuas év miore 1; cf. mwdvres of euot, Oxyr. Pap. i. p. 181, “‘les notres” of the Port Royalists) as opposed to the false teachers, 119: but=‘“‘the whole household of faith,” “ our brothers and sisters,” in contrast to their pagan neighbours: cf. III. 14, 15.] TITUS 159 Mart. Polye. c. 9, Tov Hpetépwv of wapovtes: Iren. adv. Her. v. 28. 4, Os elré Tis TOV HueTEepuv. kah@v €pywv mpotat.| A special application of the general rule, with reference to a new purpose, and here peculiarly applicable to working at trades; cf. ® note. eis Tas dvayK. xpetas] common both in classical writers and in the papyri (cf. Wetstein and AZIZ. s.v.), will include both “for their own needs” (1 Th 4! iva pdevos xpelav eynte) and “for helping others” (Eph 478 tva éxn peradidovar tO) xpelav exovt). Herm. Sim. x. 4: “Dic omnibus ut non cessent, quicunque (Qy. legendum, ‘‘ queecumque”’) recte facere possunt, bona opera exercere ; utile est illis. Dico autem omnem hominem de in- commodis eripi oportere”; perhaps a reminiscence of this chapter. A comparison of 1 Th 4!, Eph 478 with this place is very suggestive as to the gradual deepening of Christian motives, the desire of independence, the willingness to help individuals, the desire to be a useful member of society. dkapmot| cf. Ro 74, 2 P 18, Jude ¥%, and the expansion of the simile in Herm. Sz. 4. But here the special reference seems to be to the Roman taunt that Christians were unprofitable to the State, as keeping apart from many trades, that they were ““infructuost in negotiis,” Tert. Apo/. 42, and his reply, ‘* Navi- gamus nos vobiscum et militamus et rusticamur et mercamur: proinde miscemus artes nostras, operas nostras publicamus wsuz vestro”; cf. notes on 3 and 8, 15. ot pet éuod] perhaps “ my ¢vavel/ing companions,” as no place is mentioned ; cf. Gal 17. dom. tods pur.| cf. BGU. 332, Aordlov “Appwvorv civ réxvors kat oupBiw Kat tos pirodvtas oe, and other instances in A. Robinson on £f4., p. 281. Our real friends in contrast to false teachers, 19 28. év miorer| possibly ‘in loyalty” ; cf. Hay. Pap. 118, rods rAoiv- Tas Has mpos GAyOay, but 14, 1 Ti 12 make it almost certain that it is ‘in a common faith,” ‘“‘in loyalty to Christ.” peta mévtwv Spay] even with those to whom he could not send a warm greeting. This implies that the substance of the letter would become known to the whole church, INDEXES. een ere I. GREEK WORDS. dyabds, 22. dyamnrés, 82. dyyedo., 46, 63. ayvela, 53. aiperiKds, XXIX, 157. d&kapmros, 159. dvagwrupety, 85. avdadvots, 114. avacoTpopy, 42, 52. dvetaisxuvTos, 98. avOpwmivos, XXXVi, 35. &vOpwios Geov, 70, III. avribéces, 76. avriiauBdaverbat, 66. avtiduTpov, 28, ddparos, 17. amodox7, 15. dowrla, 130. avddadys, 130. avdevTety, 32. avrdpkeia, xv, xvi, 68, Babuds, 41. Tadarla, xxxvil, 117, yevearoylat, xvii, 8, 157. ypduuata, 109. yupvacla, 51. did BoXos, 39. didkovos, XX, 40, 4I. diadoyiopu.os, 30. dvdackaNla, 13. dikatocvvn, Xiv. Otkaovv, 45, 155- dlXoyos, 40. dd&a, 13, 146. dotAos Geod, 125. éyKparns, xiv, Xv, 748. éxAexTol, 63, 95, 125. If éX\mls, 5. év wavtt Térw, 30. evds avdpds yuv7, 38, 60. évrevius, 24. eriyvwots adndelas, 27, EMLELKTS, 152. emlokoTos, XiX, XXiil, 35. éemioToulfev, 133. émiTayn, 5, 126. éemipavera, 72, 87, 143, 144. éoxaTat Nuépat, 105. evayyeNtoTHs, 113. evepyecia, 66. evoéBeva, 26, 44, 58, evxapioTiat, 25. Swypety, 102. Swoyovely, 71. OedmvevoTos, 110. Oeds 6 méyas, 144. iepd ypdupara, 109. iepompemns, X1V, 140. "Inoovs Xpiords, xxi, 5, 16, 94, iva, 158. Katpots idlos, 72, 126, kaNds, Kana épya, xiv, 22, 147. KaTAOTHUA, 140. Kvnbew, 113. KOLVWVLKOS, 74, kéomL0S, Xiv, xvi, 38. NéovTos, €x orduaros, 19, Adyos Geov, 48, 155. Makdptos Oeds, 13, 72. peoirns, 28. Mids yuvakds avip, 36. M0001, xvil, 8, 135. 162 vedpuTos, XXix, 39. vnpdr.os, xiv, xvi, 38. olxovoula Beod, 9. dpOoropmety, 99. TALOEVELY, XV, 144. madvyyeveoia, 154. mapadodvar TY LaTava, 19. mapadnkn, xvill, 88, 89, Jo, I15. mapakoNovdey, 107. mdpowvos, 130. Teptovolos, 147. mlorts (and cognates), 20, 60, 88, 114. motos 6 Néyos, XXXi, 15, 33, 155. mpecBurepol, XX, 54, 62, 63. mpotorac bat, 156. mpopyrela, 18, 54. = ceuvds, xiv, xvi, 26. oKxéracua, 69. oTATANaY, 58. orévdopmat, 114. omépua AaBld, 95. orbua A€ovTos, 119 II. SUBJECTS Abrahams, I., 25, 37, 68, 74. Agrapha, xxiii, 62, 68, 101, 108, 135, ita Anacolutha, 7. Apocalyptic (Jewish, 105. (Christian), 47. Apocrypha (Jewish), 33, 100, 107. Baptism, xvili, 154. Bishops, xx, XXilil, 35, 129. Character, Christian, xiii. 41. és Cretan, 122, 132, I5I. - St. Paul, xxvi, 16, 112. oy Timothy, xxvi. Titus, xxvi, 127. Chrysostom, De Sacerdotio, xl, 7, 56, 63, 103. Citizen life, xiv, 25, 151. Creed, germs of, 45, 71, 95. Deacons, xx. Didache, xxxix. Discipline, xviii, 19, 61, 157. Divorce, 37. INDEXES orparela, 18. oTvnos Kal édpalwua, 43. owrnp, 5, 51. cwppwv (and cognates), xiv, xv, 3I, 33, 38, 86, 140, 748. Texvoyovla, 32. Tia, 57, 62. Tupove Gat, 39. vycalvew, xiv, xvi, 12, 139. vdpororety, 64. imournots, 83. vroTayh, 32. troritwats, 16. gpathévys, 118, pavepotcbat, 45. piravOpwmla, 153. xewpav érlfects, 54, 63, 85. XTpat, XX, xxvii, 56. Xpisrds, v. Inoois. xXpbvor alwrio, 87, 126. ay éoTt, xxxi, 19, 99. AND NAMES. Epictetus, xv, 18, 27, 54, 65, 69, 87, Os 101. Epimenides, 134. Excommunication, 19. Family life, xiv, xxv, xxvil, 39, 55, 58, 138. Galatia, 117. Gnosticism, xvii, xxili, xxvi, 9, 24, 47, 76, 99. Gospels, relation to, xxiii. God, ‘titles “of, xxi) 13,817;)52.09 43 125. Grace before meat, 49. Greek Proverbs, 48, 69. Gregory, Regule pastoralts liber, xii. Hippolytus, Canons of, xl, Homer, 48. Hymns, xxiv, 42, 96. Inspiration, 110. Jannes and Jambres, 107. INDEXES 163 Johannine phrases, xxiv, 15, 45, 48, | Riches, right use of, 69, 73, 75. 155. Roman Emperor, prayer for, 25. Judaism, xvii, 8, 47, 133. e ee worship of, xxii, 72, 86, 95, 120, 145. Law, function of, II. hoses Es | 25s Laying on of hands, 54, 63, 85. Lord’s Prayer, 116, 120. Salvation, 27, 52. Scripture, purpose of, 109, 110, Man of God, 70, III. iy reading of, 53. Marcion, xiii, xxiii, xxvi, 76. Secular trades, 93. Marcus Aurelius, xvi, xviii, 113, 140. | Self-condemnation, 16. Married life, 36, 38, 48, 60. Self-praise, 112, 114. Mysteries, 6, 18, 28, 44, 145, 154. Servant of Jehovah, ror. Services, Church, xviii, 23, 29, 53, 58. Order of composition, xxxiv. Shechinah, 13, 146. Ordination, xix, 3, 18, 54, 63, 85, | Slavery, 12, 65, 66, 142. 129. Spirit, the Holy, xxii, 89. Oxymoron, xxviii, 59. Stoicism, xv, xvi, 36, 140, 154. Style, xxvii. Penitence, 16. », clausule of sentences, v. 1 Peter, relation to, xxiv. Play on cognate words, xxviii. Teacher, the Christian, 2,-78. Prayer for all men, 25. 3 in face of death, 79. psorrulers, 25. Torm, F., xxviii. », for the dead, go. Traherne’s A/edztations, 51, 69, 74. Presbyters, xx, 54, 62, 129. lurmer, Gyt bi. xexipexxxv,) 54) Prophecy, xviii, 18, 47, 54. Psalm xxii, 116. Vicarious sacrifice, 28. Rendel Harris, 134. Widows, xx, xxvii, 56. Resurrection, 96, 99. Women, ministry of, xx, 29, 31. (See also pp. ix-xi, and xli-xliv.) TCE he ta te ie a ah : Panis un =a Due IN U.S. A. PRINTED 5 F ibe Papeete gy SP os erishineS Ssh ditveweye,, eeeeesee