Clje Camintise Mh\t for ^tpote THE EPISTLES TO TIMOTHY AND TITUS. Sonton: C. J. CLAY and SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. (SlassDhj: 263, ARGYLE STREET. ILeipjig: F. A. BROCKHAUS. i^jto lovk: MACMILLAN AND CO. JSombag: GEORGE BELL AND SONS. Wijt Camijritrge Mhlt for ^(l)Ools antr Colleges. General Editor :— J. J. S. PEROWNE, D.D. Bishop of Worcester. THE EPISTLES TO TIMOTHY AND TITUS JV/TJI INTRODUCTION AND NOTES BY THE REV. A. E. HUMPHREYS, M.A., RECTOR OF FAKENHAM, NORFOLK; LATE FELLOW AND ASSISTANT TUTOR OF TRINITY COLLEGE, CAMBRIDGE. EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS. arambrtbge : AT THE UNIVERSITY PRESS 1895 [A// Rights reserved. '\ ©ambritige: PRINTED BY J, & C. F. CLAY, AT THE UNIVERSITY PRESS. PREFACE BY THE GENERAL EDITOR. The General Editor of The Ca7nbridge Bible for Schools thinks it right to say that he does not hold himself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed. In the New Testament more especially questions arise of the deepest theological import, on which the ablest and most conscientious interpreters have differed and always will differ. His aim has been in all such cases to leave each Contributor to the unfettered exercise of his own judgment, only taking care that mere controversy should as far as possible be avoided He has contented himself chiefly with a careful revision of the notes, with pointing out omissions, with PREFACE. suggesting occasionally a reconsideration of some question, or a fuller treatment of difficult passages, and the like. Beyond this he has not attempted to interfere, feeling it better that each Commentary should have its own individual character, and being convinced that freshness and variety of treatment are more than a compensation for any lack of uniformity in the Series. Deanery, Peterborough. CONTENTS. PAGES I. Introduction. A. The Genuineness and Date of the Epistles. Chapter I. External Evidence 9 — 13 ,, //. Internal Evidence. I. St Paul and Early Church Order 13 — 29 ,, ///. Internal Evidence. II. St Paul's Latest Style and Characteristics ... 29 — 40 ,, IV. Internal Evidence. III. The Last Journeys of St Paul 40 — 44 „ V. Internal Evidence. IV. St Paul and Early Gnosticism 45 — 53 ,, VI. Summary and Conclusions 53 — 56 B. The Friends addressed in the Epistles. Chapter VII. Life of Timothy .s6— 67 „ VIII Life of Titus 67—76 C. The Theme and Contents of the Epistles. Chapter IX. Analysis of the Epistles 76— So II. Text and Notes 81 — 240 III. Appendix 241—263 IV. Index 265 — 271 Map facing Title The Text adopted in this Edition is that of Dr Scrivener's Cambridge Paragraph Bible. A few variations from the ordi- nary Text, chiefly in the spelling of certain words, and in the use of italics, will be noticed. For the principles adopted by Dr Scrivener as regards the printing of the Text see his In- troduction to the Paragraph Bible, published by the Cambridge University Press. • Heresy is the school of Pride.' Jacula Pi-udentum. * I HAVE resolved to set down the Form and Character of a true Pastor, that I may have a Mark to aim at : which also I will set as high as I can, since he shoots higher that threatens the Moon, than he that aims at a Tree.' G. Herbert. * Bishops and Priests, blessed are ye, if deep (As yours above all offices is high) Deep in your hearts the sense of duty lie ; Charged as ye are by Christ to feed and keep From wolves your portion of His chosen sheep: Labouring as ever in your Master's sight, Making your hardest task your best delight, What perfect glory ye in Heaven shall reap ! — But in the solemn Office which ye sought And undertook premonished, if unsound Your practice prove, faithless though but in thought, Bishops and Priests, think what a gulf profound Awaits you then, if they were rightly taught Who framed the Ordinance by your lives disowned ! ' W. Wordsworth. INTRODUCTION. A. THE GENUINENESS AND DATE OF THE EPISTLES. CHAPTER I. External Evidence. There was never any doubt in the Church, from the first centuiy down to the present, but that St Paul was the author of these epistles. The rejection by Marcion, as has been well pointed out, increases the force of this testimony, as it shews that attention was expressly called to the subject. And Marcion's Canon of Scripture was fixed not by the evidence of authen- ticity, but by his own approval of the contents, of any book. The attack made in the present century upon the genuine- ness of the epistles relies upon arguments drawn from their internal characteristics. In estimating the weight to be attached to these arguments it is of importance to be first sufficiently impressed by the strength of the external evidence. Instead therefore of dismissing this side of the question in a sentence, it is well to place in view the different groups of testimonies down to the acknowledged position given to the epistles by the Church in Canon and Council. {a) The witness of the Apostolic Fathers. Epistle of Barnabas, c. A.D. 75. 'Behold again it is Jesus, not a son of man, but the Son of God, and He was revealed in the flesh in a figure.' Compare i Tim. iii. 16. lo INTRODUCTION. Clement of Rome, c. a.d. 95. ' Lifting up pure and undefiled hands unto Him' (i ad Cor. c. 29). Compare i Tim. ii. 8. 'King of the ages' (c. 61). Compare i Tim. i. 17. Ignatius of Antioch, c. A.D. 112. 'Be not seduced by strange doctrines nor antiquated fables which are profitless' {ad Magn. c. viil.). Compare Tit. i. 13, iii. 9. 'Please the Captain in whose army ye serve' {ad Poly c. c. VI.). Compare 2 Tim. ii. 4. Polycai-p of Smyj'na, c. A.D. 112. 'But the love of money is the beginning of all troubles. Knowing therefore that we brought nothing into the world, neither can we carry anything out, let us arm ourselves with the armour of righteousness ' {ad Philipp. c. 4). Compare i Tim. vi. 7, 10. Epistle to Diognetiis, c. a.d. 117 (Westcott), c. A.D. 150 (Lightfoot). — ' One of the noblest and most impressive of early Christian apologies ' (Lightfoot), not improbably addressed to Diognetus, the tutor of Marcus Aurelius. ' When the season came which God had ordained when henceforth He should manifest His goodness and power (O the exceeding great tender- ness and love of God).' Compare Tit. iii. 16. {b) The witness of the Greek Apologists. yusti?t Martyi', c. a.d. 146, who, as a Christian philosopher in the public walk at Ephesus, held a discussion with the Jew Trypho proving from the Old Testament that Jesus was the Christ. 'The kindness of God and His love toward man' {Dial. c. Tryph. c. 47). Compare Tit. iii. 4. Theophilus of Antioch^ c. A.D. 168, its sixth bishop, who wrote to convince a learned heathen friend of the truth of Christianity. * Further, respecting the being in subjection to rulers and authorities and praying for them, the divine utterance commands us that we lead a tranquil and quiet life' {ad Auto lye. III. 14). Compare Tit. iii. i; i Tim. ii. 2. {c) The witness of the Early Heretics. Basilides^ c. A.D, no, a younger contemporary of Cerinthus, INTRODUCTION. has perhaps in the phrase 'in his own times' a quotation from I Tim. ii. 6. Marcion, c. A.D. 140, excluded the three epistles from his Canon, as witnessing against his Gnostic and Docetic views, and is therefore a witness to them. Heracleo7i^ c. A.D. 150, a familiar friend of Valentinus the Gnostic, claims the title of the first commentator on the New Testament ; and the fragments of his commentary contain an allusion to 2 Tim. iii. 13. Theodotus, c. A.D. 150, also a writer of the Valentinians, quotes I Timothy according to Epiphanius. Tatian, c. A.D. 160, the head of the Encratites, combining the Valentinian doctrine of /Eons with the asceticism of Marcion, affirmed according to Jerome that the Epistle to Titus was most certainly St Paul's. id) The witness of the Ancient Versions. The Peshitto-Syriac Version, c. A.D. 130, of the 2nd century, completed shortly after the Apostolic age, and having special weight through the absence of all uncanonical books from this earliest version, contains all three epistles. The Old Lathi Version, c. A.D. 1 50, ' perhaps coeval with the introduction of Christianity into Africa' — in one shape or other the most important early witness to the text and inter- pretation of the whole Bible — also contains all three epistles. Westcott {Canon of New Testament^ p. 243) thus sums up the testimony of these most ancient Versions, "They give the testimony of Churches, not of individuals. They furnish a proof of the authority of the books which they contain, wide spread, continuous, reaching to the utmost verge of our historic records. Their real weight is even greater than this ; for when history first speaks of them, it speaks as of that which was recognised as a heritage from an earlier period, which cannot have been long after the date of the Apostles." {e) The witness of the Churches, (i) The Gallicaft Church, A.D. 177. The Epistle of the Churches of Vienne and Lyons to the brethren in Asia and Phiygia quotes i Tim., 12 INTRODUCTION. ' Vehemently fell their rage upon...Attalus of Pergamos, a pillar, and ground of the whole district.' Compare i Tim. iii. 15. Ireiiaeus^ Bishop of Lyons, c. A.D. 180, begins his preface with quoting i Tim. i. 4, adding 'as the Apostle saith,' and quotes I Tim. i. 9, vi. 20; 2 Tim. iv. 9 — 11 ; Tit. iii. 10. (2) The Alexandrian Church. Cle))ient of Alexandria^ c. A.D. 180, Head of the Catechetical school at Alexandria A.D. 190 — 200, quotes i Tim. iv. i, vi. 20; Tit. i. 12, referring to 'the blessed Paul,' 'the Apostle,' 'the noble Paul' as the author. He and Origen his successor un- doubtedly include these epistles in their Canon of Scripture. (3) The African Chnrch. Teriullia7i of Carthage, c. A.D. 200, quotes e.g. i Tim. vi. 20 ; 2 Tim. i. 14; Tit. iii. 10, 11, and speaking of Marcion says, ' I wonder since he received a letter written to an individual, the Epistle to Philemon, that he rejected two to Timothy and one to Titus written on the subject of Church order.' The Canon of the African Church includes these epistles. (4) The Roman Church. Hippolytus, Bishop at Po7'tus, c. A.D. 220, has, in his un- doubted writings, quotations from these epistles, as from all the acknowledged books except Philemon and i John. In the list of his works is one entitled 'Verses about all the Scriptures.' Lightfoot regards these as metrical descriptions of the Old and New Testament, and the Muratorian Fragment as a part of one of these. It is in any case 'a summary of the opinion of the Western Church on the Canon,' and it includes 'one letter to Philemon, one to Titus, two to Timothy; letters of personal esteem and affection, but held in honour and regarded as Holy Scripture by the Catholic Church for their instruction in Church discipline.' {f) The witness of the Historian. The age of Diocletian brought persecution which raged with especial violence against the Scriptures. Among the results we find the testimony of the great Eusebius the Historia7i, c. A.D. INTRODUCTION. 300, who describes the final steps in the history of the Canon, the forming of the books of the New Testament into distinct collections, ^a quaternion of Gospels,' 'fourteen Epistles of St Paul,' 'seven Catholic epistles.' In the Pauhne group the Pastoral Epistles are included, and placed among the ' Acknow- ledged ' Canonical writings. {g) The witness of the Councils. At this point it only remains to note that the Pastoral Epistles are included in the contents of the three great MSS. of the Greek Bible, the Alexandrine (A), the Vatican (B), the Sinaitic (X)? which belong to this period A. D. 300—400, the age of the great Councils ; and that they form part of the Canon of the New Testament as authoritatively promulgated by the Third Council of Carthage, A.D. 397. Included in the Scrip- tures of Athanasius, of Jerome, of Augustine, these Epistles kept their place unchallenged, while the Canon of the New Testament became ' no longer a problem but a tradition.' CHAPTER II. Internal Evidence. I. St Paul and Early Church Order. The Church has been, is, and always will be one; as its Founder, God in Christ, the "same yesterday, to-day, and for ever ;" the central organism for the blessing of the world. That blessing was given in all the ages past, is given now, and will be ever given in many forms, by many agencies, — the working of natural laws, the rise and fall of nations, through all science and all history ; but the central organism is spiritual, as any one would expect who recognises that " God is a Spirit," and man, the apex of creation, also spiritual ; the action that is, of the supreme Creator and Governor upon the spirits of men through the evolution of spiritual forces. From Adam 14 INTRODUCTION. to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Malachi, from Malachi to John Baptist, from the Incarnation to the Resurrection, from the Resurrection to the descent of the Holy Spirit, from then till now, from now till the second Advent, these spiritual forces have been, are, and will be at work, gathering in strength and widening in sphere with the centuries. I doubt not thro' the ages one increasing purpose runs, And the thoughts of men are widened with the process of the suns. Tennyson, Locksley Hall. We are here concerned with the Christian Church in its beginnings, the relation of the Pastoral Epistles to that first century of the new life of the Church which commenced with the Pentecostal outpouring upon it of the Holy Spirit from its Incarnate Ascended Head. We may conveniently note four epochs at about equal dis- tances of one generation each, a.d. 33; 66; 99; 133. Round these four dates gathers most of the evidence that remains to us respecting the organisation and ministry of the Christian Church in its earliest days ; and it is only by passing in review, chronologically, the literature of these dates, that we can see how appropriately in order of development the Church organ- isation of the Pastoral Epistles finds its place a.d. 66, 67, instead of one or two generations later. First Epoch. A.D. 33. We find Apostles chosen and appointed in readiness. The Gospels give great prominence to the choosing of the Twelve by our Lord, Matt. x. i — 5, Mk. iii. 14—19, Lk. vi. 12 — 16, Joh. vi. 67 — 71. "Our Lord chose them early in His public career. After their call as Apostles they appear to have been continuously with Him or in His service. The mother- church at Jerusalem grew up under their hands (Acts iii. — vii.) ; and their superior power and dignity were universally acknow- ledged by the rulers and the people (Acts v. 12 ff.)." Alford, Diet. Bib. p. 84. The ministerial office is not created by the Church 'but is ready for the Church. "Then they that gladly INTRODUCTION. 15 received his word were baptized, and the same day there were added unto them about three thousand souls. And they con- tinued stedfastly in the Apostles' doctrine and in their fellowship, and in the breaking of bread, and in the prayers. And the Lord added to them daily such as were being saved" (Acts ii. 41). Second Epoch. A.D. 35. The numbers increased very soon to five thousand, and with the roll daily increasing, some development of organi- sation was a necessity. The principle of the Diaco7iate was very soon established (Acts vi. 3) with popular selection but Apostolic ordination, A.D. 35 ; and during the 30 years that follow this date we find Deacons, Presbyters (called also Overseers or J^ishops) and Apostles engaged in the direction of the Church. The Presbyterate appears as existing. Elders of Israel were attached to both city and synagogue, being admitted by the laying on of hands. It may be that the Apostles "found this Jewish organisation ready to hand, and when its members accepted the message of the Gospel, they continued their work, enlarging it by the peculiarities of the Christian scheme." Lefroy, Christian Ministry^ p. 149. The earliest notice is of A.D. 45, when the relief for the poor brethren in Judaea was rent "to the elders" by the hand of Barnabas and Saul (Acts xi. 30). The Apostles, it is thought, having declared their resolve to have no more dealings with finance, and the deacons having only the task of administering, the presbyters as next in authority to the Apostles would receive the gift, which the deacons would then disburse. Again in A.D. 50 the 'Council' had an im- portant doctrinal question before it, salvation without Jewish ceremonies. The presbyters were on the Council and are there- fore seen to be entrusted with the ministry of the word ; and were not, as Dr Hatch maintains, "like the Jewish elders, only officers of administration and discipline." Again in i Thessalonians, written almost certainly in A.D. 52, and therefore the earliest of the Christian writings we possess, St Paul exhorts "the church of the Thessalonians" "to know them that labour among you ^ and a7-e over you in the Lord^ and INTRODUCTION. admonish you ; and to esteem them exceeding highly in love for their work's sake," i Thess. v. 12, 13. A.D. 57. Five years later in i Corinthians, written from Ephesus, St Paul lays stress on the "ministerial, evidential, and administrative" functions of the different and already numerous grades of ministers; and on all being the gift of the ascended Saviour; "God hath set some in the Church, first apostles, secondly prophets, thirdly teachers {inmisterial). then miracles, then gifts of healings {evidential) ^ helps, govern- ments {administrative), divers kinds of tongues {evidential)^'' I Cor. xii. 28. And in the following year, A.D. 58, in addressing "the elders of the church" of Ephesus, whom he has sent for to Miletus, he says to them, "take heed unto yourselves and to all the flock in the which the Holy Ghost hath made you bishops, to feed the Church of God which he purchased with his own blood." And though Dr Hatch quotes the LXX. use (Acts XX. 28) of the Greek word for 'feed,' as shewing that 'rule' is meant, yet our Lord's use of the same word "feed, tend, feed," in giving the Apostolic Commission to St Peter is entirely against this; and the duties of the presbyter-bishops defined by this word certainly include the various offices of a shepherd, the leading, feeding, tending — ' pasce mente, pasce ore, pasce opere, pasce animi oratione, verbi exhortatione, exempli exhibi- tione ' (Bernard in Alford, quoted by Lefroy). A.D. 61. Four years subsequently, the imprisonment at Caesarea having taken place meanwhile, St Paul writes from Rome and salutes the "bishops" and "deacons" at Philippi, meaning evidently presbyters by "bishops." See Lightfoot, Phil. p. 94, "It is incredible that he should recognise only the first and third order and pass over the second, though the second was absolutely essential to the existence of a church and formed the staple of its ministry." A.D. 62. A briefer hst of functions of ministry, but similar to that which he sent to the Corinthians from Ephesus, St Paul sends now to the Ephesians themselves from Rome in A.D. 62. "He gave some to be apostles, and some prophets, and some evangelists {itinerant)^ and some pastors and teachers INTRODUCTION. 17 {stationary)^ for the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ." In the Corinthian passage the point emphasised is the Divine harmony in variety of the different classes of functions. In this the stress is rather laid on the provision for all possible occa- sions and localities, and we can see the wide view of the Church Catholic which has alike her "itinerant or missionary clergy and stationary or localized clergy." This stationary and local duty, of being pastors and teachers, would be that especially of the presbyters (Lightfoot, Phil. exc. p. 192). A.D. 63. And in the Epistle of St James another spiritual function is very definitely assigned to the presbyters, "Is any among you sick t Let him call for the elders of the church and let them pray over him, anointing him with oil in the name of the Lord," Jas. v. 14. A.D. 65. In the Epistle to the Hebrews the writer, probably in Syria, "in the critical interval between A.D. 64, the govern- ment of Gessius Florus, and A.D. 67, the commencement of the Jewish war," speaks generally of a ministry of spiritual guidance and instruction, and of a sacred succession in it; "obey them that have rule over you and submit to them, for they watch in behalf of your soiils^^' c. xiii. 17, and earlier, "remember them that had the rule over you, which spake iifito you the word of God" xiii. 7. And St Peter, writing most probably from Rome after St Paul's release and departure, and after Nero's persecution (a.d. 64), urges the "presbyters" belonging to the different Christian communities in Asia Minor to "do the work of bishops" with disinterested zeal. "The elders therefore among you I exhort, who am a fellow older, ...tend the flock of God which is among you, exercising the ove/ sight not of constraint but willingly," I Pet. V. I, 2. We are thus brought on to the close of the second epoch or generation^ and to the assumed date of the Pastoral Epistles. (See above, p. 14.) A.D. 66. In I Timothy and Titus we find not so much "a distinct advance in organisation from the condition of the TIMOTHY i> INTRODUCTION. Church exhibited in St Paul's other Epistles " (Wace, Speaker's Comm., p. 764) as a more detailed exposition of the duties and functions belonging to the apostolate, the presbyterate and the diaco7tate, all of which offices we have seen already recognised. Such advance as there seems to be lies in the silence observed as to the other offices named in other passages ; and, so far, preparation is divinely made for their gradual extinction. But in the generation which followed the Pastoral Epistles, as we shall see from the Teaching of the Twelve Apostles^ they were still vigorous. The apostolate is the main theme of both i Tim. and Titus. We assume the charge given alike to Timothy and Titus to be that of Vicar-apostolic, St Paul's representative (whether tempo- rary or permanent), i Tim. i. 3 ; Tit. i. 5. The scope of i Tim. is the maintenance of the deposit of the Catholic faith, "that he may charge some that they teach no strange doctrine," — the purpose of the commandment being "love out of a pure heart and of a good conscience and of faith unfeigned," i Tim. i. 4 — 11 ; vi. 20, 21. Its sphere is the oversight of public life and worship — prayer for all "that we may lead a quiet and peaceful life," i Tim. ii. 2. Its method is the supply of sufficient and sufficiently qualified ministers of two grades, bishops^ whose training and work are described in i Tim. iii. i — 7, and who are called "presbyters" in a further description, v. 17 — 19, and deacons^ who are de- scribed in I Tim. iii. 8 — 13. Its efficiency rests on Timothy's own example in conduct, study, use of spiritual gifts, bearing towards the old and the young, the poor and the rich, the widow and the slave, i Tim. iii. 14 — vi. 21. Similarly, we may place the instructions to Titus under the same heads, though they are briefer, and arranged inde- pendently. The scope of the apostolate; the maintenance of the truth on which the life depends, and its "good works," Tit. i. i — 4, 10 — 16. Its sphere; the oversight of public hfe and religion, ii. 11 — 14, iii. 1—8. INTRODUCTION. 19 Its method; the supply of ministers— one grade only being named, that of "presbyters," here also called "bishops" i. 5 — 9. Its efficiency J dependent on his own high example in doctrine, good works, and bearing towards the elder and younger, the heretical and orthodox, ii. i — 10, iii. 8 — 11. A.D. 67. The personal outweighs the official in the fervent utterances of the Apostle's last words in 2 Timothy : we trace something of the same scope in i. 12 — 14, "guard the good deposit"; something of the same sphej'e in i. i, 2, "life in Christ," with its double seal of holy devotion and devoted holi- ness, "the Lord knoweth them that are His," and "depart from unrighteousness"; something of the same method in ii. 2, 14, "commit thou the sound words to faithful men," "put them in remembrance"; but we see the dying father most solicitous for the personal conduct of his "beloved child," that he may "fulfil his ministry" and bear aloft the apostohc standard faUing from his own hand, i. 3 — 11, ii. i, 3 — 13, 15 — 26, iii. 10 — 17, iv. I — 10. The efficiency of the apostolate is more anxiously than ever made to rest on Timothy's own character and bearing, " Stir up the gift of God which is in thee," " Suffer hardship with me," "Give diligence to present thyself approved unto God," "Be instant in season, out of season," "For I am already being offered." A.D. 69. Such evidence as is afforded by the Apocalypse of St John belongs most probably to the two or three years follow- ing St Paul's death. (See summary of arguments for this date, Cambridge Companion to Bible, p. 84.) The Epistles addressed to the Seven Churches of Asia are sent to the "angel" of each Church. If we allow for the Oriental and Hebraic symbolism of the form in which this portion, like the other portions of the Apocalypse, is cast, it will seem in keeping with the main theme of the Pastoral Epistles that the stress of responsibility should be laid on one presiding minister. Let us assume that, histori- cally, the basis of this symbolic vision is a headship of some sort exercised in each Church for the time being by an itinerant or stationary apostolic delegate ; that in the spirit of the Pastoral Epistles some similar provision (of which they give specimens) 20 INTRODUCTION. had been and was being generally made, wherever Churches were sufficiently settled; then in this delegated apostolate we get sufficient idea of the conception present to the inspired seer; and we seem to see divine confirmation of the plan, still only forming historically, for the one apostolic headship in each district. The "seven churches" indicate the vision of the Church in its covenanted completeness ; the "seven stars in Christ's right hand" signify the complete apostolic authority, immediately and constantly derived from Him (Trench, Seven Churches in Asia, pp. 52, 53). "The seven stars" are also "the seven angels," according to the wealth of Oriental imagery, "by a heavenly title transferred in O.T. already to men, Eccles. v. 6, Hag. i. 13, Mai. ii. 7 ; iii. i, designating not the perso7iality but the office of those heavenly beings by whom it is properly borne" (Trench, p. 56.) Bishop Lightfoot's objection, that the time did not allow of change in organisation sufficient to establish a "bishop" proper, does not lie against the above explanation ; and we might well urge that to the same extent the time does not allow of the change for the worse, apparently depicted in the condition of the Asiatic Churches. The truth seems to be that there is 7io great change of organisation or of life. It is another Apostle who is reviewing both, and is expressing himself with the vivid- ness of a son of thunder, with the imagery of an oriental, and under the afflatus of prophetic symbolism. Bp Lightfoot's other objection, that "the Angel is made responsible for the Church to a degree wholly unsuited to any human officer," seems also met by the thought of the O. T. identification of prophet with people. To his own view that the stars, as opposed to the earthly fires of the candlesticks, are the heavenly representatives of the Churches, "the star shining steadily by its own inherent light," Dr Lee {Speake?''s Co77imentary, vol. IV. p. 512) reasonably objects that, "were this so, each 'star' or 'angel' must surely be faultless; and yet the angels of the Churches of Smyrna and Philadelphia, alone of the seven, are spoken of without reproof." INTRODUCTION. 21 Third Epoch. After the gradually increasing light thus thrown on the or- ganisation and ministry of the Church up to our second epoch, the close of the first generation, it is tantalising to find ourselves at present in darkness as to the years between A.D. 70 and 90 with regard to direct contemporary evidence. For though both Bp Lightfoot and Dr Salmon agree in dating the Epistle of Barnabas (probably a namesake of the Apostle) in the reign of Vespasian, 75 A.D., yet it contains no reference to the Church's ministry — "prophets" in § i being Old Testament prophets, and "teacher" being used generally and not technically. Our next series of writings can be dated approximately A.D. 95. The Third Epistle of St John, which competes with his Gospel for the very latest place in the Canon of the New Testament, appears to indicate the same preeminence of one ecclesiastical officer in the rejection of St John's letter of com- munion and the missionary brethren the bearers of it by Diotrephes, "I wrote unto the church, but Diotrephes, who affects primacy over them receiveth us not," v. 9. We note further in both this and the Second Epistle St John gives him- self the title of "The Presbyter" (2 John i, 3 John i), as St Peter had called himself "Fellow presbyter," i Pet. v. i. We now pass outside the N. T, Canon ; and, at the same date, find in the First Epistle of Clement^ written from Rome to Corinth, evidence of the same apostolic superintendence, and the same two grades of ministers, bishops or presbyters, and deacons. He says of the Apostles, "they appointed the bishops and afterwards they provided a conti?mance that if these should fall asleep other approved men should succeed them." He speaks of "those bishops who were appointed by the apostles or after- ward by other men of repute, with the consent of the whole Church," and continues, "it will be no light sin for us if we thrust out those who have offered the gifts of the bishop's office unblamably and holily. Blessed are those presbyters who have gone before, seeing that their departure was fruitful and ripe ; 22 INTRODUCTION. for they have no fear lest anyone should remove them from their appointed place" (c. xliv). In the itahcised words we see traces first of the apostolic delegacy of the Pastoral Epistles and of the "angels" of the Revelation, and then of the identity of bishops and presbyters. Of about the same date, according to the best critics, is the Teaching of the Apostles^ "a Church manual of primitive Christi- anity," the text of which was recovered by Abp Bryennius in 1875 and published in 1883. The points bearing on the pre- sent topic are well summed up by Bp Lightfoot, Apostolic Fathers^ p. 215. "The itinerant prophetic order has not yet been displaced by the permanent locahsed ministry, but exists side by side with it as in the lifetime of S. Paul, Eph. iv. 1 1, i Cor. xii. 28. Secondly, episcopacy has apparently not yet become universal. The word 'bishop' is still used as synonymous with 'presbyter,' and the writer therefore couples 'bishops' with deacons (§ 15), as S. Paul does, i Tim. iii. i — 8, Phil. i. i. under similar circumstances." Similarly Dr Salmon {Int. N. T., pp. 613, 614), "In that part which treats of Church teachers, the foremost place is given to Apostles and Prophets. But the word 'Apostle' has not the limited meaning to which modern usage restricts it. The 'Apostles' are wandering missionaries or envoys of the Churches. Directions are given as to the respect to be paid to an Apostle, and the entertainment to be afforded him by a Church through which he might pass, but it is assumed that he does not contemplate making a permanent stay... The chief place in the instruction of the local Church is assigned to the 'prophets,' whose utterances were to be received with the respect due to their divine inspiration, and who were entitled to receive from their congregations such dues as the Jews had been wont to render to the high-priests. The possibility is contemplated that in the Church there might be no prophet. In that case the first fruits are to be given to the poor. Mention is also made of teachers, by which I understand persons who gave public instruction in the Church, but who did not speak 'in the spirit' as the prophets did... The first mention is only of apostles and INTRODUCTION. 23 prophets; then directions are given for Sunday Eucharistic celebration, and then is added * elect, therefore^ to yourselves bishops and deacons.' These, we are told, are to be honoured with the prophets and teachers, as fulfilling like ministration. The inference then suggests itself that at the time this docu- ment was written the Eucharist was only consecrated by the president of the Church assembly, who held a permanent office, and who probably might also be a preacher ; but that in the mind of the writer the inspired givers of public instruction held the higher place." The passages referred to in these extracts will be found in the following selection from the Book, cc. xi. — xv. "But concerning the apostles and prophets, so do ye according to the ordinance of the Gospel. Let every apostle when he cometh to you be received as the Lord; but he shall not abide more than a single day, or, if there be need, a second likewise; but if he abide three days he is a false prophet.... And any prophet speaking in the Spirit ye shall not try nor dis- cern ; for every sin shall be forgiven, but this sin shall not be forgiven.... Every true prophet desiring to settle among you is worthy of his food. In like manner a true teacher is also worthy, like the workman of his food. Every firstfruit, then... thou shalt take and give as the firstfruit to the prophets, for they are your chief priests. But if ye have not a prophet, give them to the poor.... And on the Lord's own day gather yourselves together and break bread and give thanks, first confessing your trans- gressions, that your sacrifice may be pure... Appoint for your- selves, therefore, bishops and deacons worthy of the Lord, men who are meek, and not lovers of money, and true and approved ; for unto you they also perform the service of the prophets and teachers. Therefore despise them not; for they are your honour- able men along with the prophets and teachers." It should be added that the false teachers, prophets and apostles, against whom so many warnings are directed by St Paul and St Peter in the former generation, and by St John in the present, are painfully in evidence in this Book. "If the apostle ask money, he is a false prophet.... From his ways the 24 INTRODUCTION. false prophet and the prophet shall be recognised.... If he has no craft, according to your wisdom provide how he shall live as a Christian among you, but not in idleness. If he will not do this, he is trafficking upon Christ. Beware of such men." A.D. 99. This generation seems to be closed with the '■'• Shepherd'''' of He7'inas^ if, according to the most recent view of Zahn and Salmon and others, a Hermas not otherwise known is assumed as the author, living about A.D. 90 — 100, and so acquainted with Clement, to whom a copy of his book is directed to be sent. The internal evidence, Bp Lightfoot {Apost. Fathers, p. 294) agrees, will suggest this date, especially the notices of the Christian ministry and of the condition of the Church generally. The prophetical office is particularly prominent. It would seem indeed as if Hermas himself were a prophet, and, as Dr Salmon suggests, " felt some jealousy of the superior dignity of the presbyters. Thus in one vision (3, i) the Church who appears to him in the form of a lady bids him sit down. 'Nay,' he modestly answers, 'let the presbyters be seated first.' 'Sit down, as I bid you,' the lady replies" (/;//. A^. T. 593). The true and false prophet are strongly distinguished — " the one that hath the Spirit which is from above is gentle and tranquil and humble-minded, and abstaineth from all wickedness and vain desire of this present world" — the other, who "seemeth to have a spirit exalteth him- self, and desireth to have a chief place, and straightway he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits, and receiveth money for his prophesying, and if he receiveth not, he prophesieth not" {Maud, xi.). The following passages suggest a ministry similar to that already depicted in this age. "The stones that are squared and white and that fit together in their joints, these are the apostles and bishops and teachers and deacons, who walked after the holiness of God and exercised their office of bishop and teacher and deacon in purity and sanctity for the elect of God" ( Vis. III. 5). " 'But the stones, Sir,' said I, 'that came from the deep, and were fitted into the building, who are they.'" 'The first,' saith INTRODUCTION. 25 he, 'even the ten that were placed in the foundations are the first generation; the twenty-five are the second generation of righteous men; the thirty-five are God's prophets and His ministers ; the forty are apostles and teachers of the preaching of the Son of God'" (S. 9. xv.). Again he writes of "apostles and teachers who preached unto the whole world" {S. 9. xxv.), of "deacons that exercised their office ill and plundered the livehhood of widows and orphans" (5. 9, xxvi.), and of "bishops, hospitable persons, who at all times without ceasing sheltered the needy and the widows in their ministration, and conducted themselves in purity at all times" {S. 9, xxvii.). Fourth Epoch. A.D. 117. The striking feature of the evidence from the Chris- tian writings, arranged thus chronologically according to the most recent authority of sober criticisms, is the narrowing of the period during which the definite settled establishment of the local episcopate, and the definite disappearance of the pro- phetical office and apparently other itinerant ministries, must be held to have taken place ; a period of fifteen or twenty-five years at most. For we come now to the evidence of the Epistles of Ig?iatius, A.D. 117 — 30, which have been examined of late years with great care. The following summary by Dr Plummer {Pastoral Epistles, p. 113) gives the conclusions that may be safely drawn. " The investigations of Lightfoot, Zahn, and Harnack, have placed the genuineness of the short Greek form of the Epistles of Ignatius beyond reasonable dis- pute. Their exact date cannot as yet be determined. The evidence is strong that Ignatius was martyred in the reign of Trajan; and if that is accepted, the letters cannot be later than A.D. 117. But even if this evidence be rejected as not conclusive, and the letters be dated ten or twelve years later, their testimony will be of the utmost importance. They prove that long before A.D. 150 episcopacy was the recognised form of government throughout the Churches of Asia Minor and Syria; and as Ignatius speaks of 'the bishops that are settled in the farthest parts of the earth,' they prove that according to 26 INTRODUCTION. his belief episcopacy was the recognised form everywhere {Ephes, iii.). This evidence is not a little strengthened by the fact that as all sound critics on both sides are now agreed, the Epistles of Ignatius were evidently not written in order to magnify the episcopal office or to preach up the episcopal system. The writer's main object is to deprecate schism, and all that might tend to schism. And in his opinion the best way to avoid schism is to keep closely united to the bishop. Thus the magnifying of the episcopal office comes about inci- dentally; because Ignatius takes for granted that everywhere there is a bishop in each church who is the duly appointed ruler of it, loyalty to whom will be a security against all schis- matical tendencies The office of prophets appears to have been extinct when Ignatius wrote ; by prophets he always means the prophets of the Old Testament." Of the seven epistles, six contain the clearest and most defi- nite statements as to bishop, presbyters, and deacons ; all six are evidently his fervent dying charges to love and unity through these. That to the Romans seems so full of an equally fervent dying charge to the Church there not to hinder his martyrdom, that no room is left for any other topic. It must suffice to give one passage from each epistle. "That ye may obey the bishop and the presbytery without distraction of mind, breaking one bread which is the medicine of immortality." {To the Ephesians, c. 20.) "Be ye zealous to do all things in godly concord, the bishop presiding after the likeness of God, and the presbyters after the likeness of the Council of the Apostles, with the deacons also who are most dear unto me since they have been entrusted with the diaconate of Jesus Christ." {To the Magfiesia?ts, c. 6.) "Apart from the deacons, the bishop, and the presbyters, there is not even the name of a church he that is without the sanctuary is not clean, that is, he that doeth aught without the bishop and presbytery and deacons." {To the Tralliatis, c. 3, 7-) "I spake with a loud voice, with God's own voice. Give ye heed to the bishop and the presbytery and deacons... Do INTRODUCTION. 27 nothing without the bishop. ..cherish union, shun divisions." {To the Philadelphians^ c. 7.) " Shun divisions as the beginning of evils. Do ye all follow your bishop as Jesus Christ followed the Father, and the presbytery as the Apostles, and to the deacons pay respect as to God's commandment. Let no man do aught of things pertaining to the Church apart from the bishop. Let that be held a valid eucharist which is under the bishop, or one to whom he shall have committed it." {To the SjnyrncBans, c. 8.) "Give ye heed to the bishop that God also may give heed to you. I am devoted to those who are subject to the bishop, the presbyters, the deacons. May it be granted me to have my portion with them in the presence of God. Toil together one with another, struggle together, run together." ( To St Poly- carp^ c. 6.) What Ignatius was as Bishop to Antioch, Polycarp was to Smyrna at this time ; and Polycarp'' s Letter to the Philippians gives similar witness: "Polycarp and the presbyters that are with him unto the Church of God which sojourneth at Philippi... submitting yourselves to the presbyters and deacons as to God and Christ," cc. i, 5. This letter is especially interesting from its evident remin- iscences of the Pastoral Epistles, as e.g., "But the love of money is the beginning of all troubles.... In like manner deacons should be blameless in the presence of his righteousness as deacons of God and of Christ and not of men ; not calumniators, not double-tongued, not lovers of money, temperate in all things, compassionate, diligent, walking according to the truth of the Lord, who became a minister {deacon) of all...2ind the presbyters also must be compassionate... abstaining from all anger, respect of persons, unrighteous judgment being far from all love of money" (cc. 4, 5, 6.) We may add testimony of the Church of Smyrna in its letter to the Church at Philomelium relating the bishop's martyrdom. " In the number of these elect was this man, the glorious martyr Polycarp, who was found an apostolic and prophetic teacher in our own time, a bishop of the holy Church which is in Smyrna." 30 INTRODUCTION. I. The Vocabulary. {a) A new set of terms to describe moral and religious states : "profane" a^b^ not used elsewhere by St Paul (but Heb. xii. 1 6). "godliness" a^bc, the adverb bc^ the verb a, 13 times in all, and not once elsewhere in St Paul's epistles, "pure" a^b'^c^, in four out of the six cases used of the con- science; only once elsewhere in St Paul's epistles, "good" or "beautiful" a^%h^^ 24 times in the Pastoral Epistles and only 16 times elsewhere in St Paul, "gravity" a^c, "grave" «V. "Grave" occurs Phil. iv. 8 and nowhere else in N.T. {b) A new set of terms relating to doctrine, many of them bringing out the contrast between true and false doctrine : "teaching" a^bh'^, used most frequently objectively as "doc- trine"; four times only elsewhere in St Paul of "the art of teaching." "questionings" a^bc^ not elsewhere in St Paul. "strifes of words" ab, not elsewhere in N.T. "the deposit of the faith" ab'^, not elsewhere in N.T. "sound," "healthy," of doctrine, a'^b^c^, not elsewhere in St Paul, or in this sense in N.T. Also the opposite "to be unhealthy" a, nowhere else in N.T. {c) Certain formulae and maxims : "to witness before" ab'^, the verb only once elsewhere in St Paul. "Grace, mercy and peace" ab, the earlier "grace and peace" c; see significance of this, notes, pp. 2, 74, 128. "It is a faithful saying" a^bc; pecuHar to this group. {d) Modes of speaking of God the Father and Christ : "the blessed God" a"^, not elsewhere in St Paul. "Saviour God" a^c^, not elsewhere in St Paul, "appearing" in the sense of "presence" abh, only "the appearing of his presence," 2 Thes. ii. 8. INTRODUCTION. 31 (e) Other expressions peculiar to this group of Pauline epistles : "to deny" ad^c\ "diabolus, false accuser" a^c. "to decline" (i Tim. iv. 7) d'dc. "despot" for "master," elsewhere in St Paul Kyiios. 2. The Syntax. {a) It is stiffer and more jointed than in the earlier epistles ; the clauses are marshalled together, with a tendency to paral- lelism. e.g. I Tim. ii. i, 2, iv. 12, 13, 15, vi. 9, 11, 12, 13, 15, 18. 2 Tim. ii. 11, 12, iii. 10—13, iv. 2, 4, 5, 7. Tit. i. 7, 8, 9, ii. 7, 12, iii. 1-3. {b) There is more sententiousness, abruptness and positive- ness of form. Imperative clauses are frequent, e.g. I Tim. v. 7, 8, 22 — 25. 2 Tim. iii. i, 5, 12, 16. Tit. i. 12 — 14, iii. 8— 11. 3. The Tone of thought. {a) There is an increased tendency to the directly moral side of duty. "Faith" and "grace" occupy a smaller, less prominent, space. Stress is laid upon good works ; i Tim. ii. 10, V. 10, 25, vi. 18 ; 2 Tim. ii. 21 ; Tit. \S 16, iii. 7, 14. In describing the Christian state, the principles of "godliness" and " soberness " stand forward ; with long lists of virtues and the minutiae of practical life. {b) At the same time the Apostle dwells more than for- merly on orthodoxy of behef. There is more of the doctrine of Christianity as a creed and less as a life. The teaching generally is more definite ahd positive, with more of detail and less of principle. 4. The Subject-matter of teaching. The main topic of ecclesiastical organisation is new, though there are some references to it in the epistle nearest in point of date, the Ephesians. 32 INTRODUCTION. II. It is equally true that these peculiarities are nothing more than marks of growth and development such as would be naturally expected at a date like a.d. 66 and 67 ; in the same way as other marks of growth and development dis- tinguish the epistles of the first Roman captivity (Philippians, Philemon, Colossians, Ephesians, A.D. 61, 62), from the four principal epistles (i Corinthians, Galatians, 2 Corinthians, Romans, A.D. 56, 57) ; and as these are again similarly dis- tinguished from the earhest epistles (i and 2 Thessalonians, A.D. 51, 52). It is natural to expect that each of these suc- cessive quinquennial periods of time should shew changes of thought and corresponding changes of style according as the experiences and surroundings of the Apostle and all his Churches changed for better or worse. No modern bishop or parish priest could help testifying to such fluctuation and development of feeling, and hfe, and action, and speech, in connexion with pastoral works extending over a period of 20 years and over a variety of districts. How the main subject-matter of the teaching in the suc- cessive groups of epistles changes, while the underlying Gospel foundation truth remains the same, is admirably worked out by Bp Lightfoot in Biblical Essays, p. 227, sq. By the word development, in this connexion, he points out, is meant, not that St Paul added to his doctrines, but that he altered the lights in which he placed them, making one point more pro- minent at one time than another. The whole doctrine is there from the first implicitly involved in the fundamental con- ception of the person of Christ, but the particular aspects are brought into special prominence by the varying requirements of the Church at large or the altered conditions of the Apostle's own life. (i) The doctrine of the Second Advent is the subject of the earhest group, because the Resurrection, with Judgment on Sin and Reward for faithful service, was the central point in the teaching of the Twelve after Pentecost, and the necessary groundwork for the call to Repentance with which the ministry of St Paul in each new sphere commenced. INTRODUCTION. 33 (2) The natural sequel to the teaching of Judgment to come and of the need of Repentance is found in the second group of epistles, where God's remedy for sin is fully told. Christ is the Redeemer as well as the Judge. Justification, Atonement, Sacrifice — the chief teaching on these all-important topics is found here. The legalism of the Jewish Convert and the license of the Greek were now St Paul's greatest difficulties ; he meets both by the Cross of Christ; "Christ died for us," and "we must die with Christ." This is the busiest, stormiest time of St Paul's ministry, and the style and teaching reflect all his "bustling strained activity." (3) The calm of two periods of imprisonment, at Cassarea and Rome, followed ; and in those quiet days of rest and thought St Paul's contemplation of the highest mysteries of the faith found expression in the teaching of the third group of epistles. From Christ upon the Cross he looks up and teaches his converts at Philippi, Colossae, Ephesus, as they grow in grace, to look up to Christ upon the Throne. Christ is the King as well as the Redeemer ; the Eternal Word, God manifest in the flesh, through Whom and in Whom each separate soul, and the whole Church, is sanctified and "raised to sit in heavenly places," and united to the Eternal Father. There is no angelic intermediary ; "our citizenship is in heaven," "ye are complete in Him," the "One Lord." (4) Returned from captivity, how naturally would St Paul seek to use the short interval of life and work which was all he could expect, so as to consohdate the Church in its inner doctrine and its outer organisation, before the withdrawal of the first teachers and founders. "Schisms and heresies were starting into life within the fold, and meanwhile the apostolate was dying out. Therefore a double necessity was laid upon 'Paul the aged' to meet this danger by strengthening and de- veloping the Church's system of government. If we look at the Pastoral Epistles we find no new doctrine inculcated. The two notes which are struck again and again are (i) 'Hold fast the tradition, the deposit of the faith,' and (2) 'Preserve order in the Church.' In short this group of Epistles constitutes 34 INTRODUCTION. St Paul's last will and testament in which he gives his final instructions for the maintenance and continuity of the faith." Such being the character of the successive groups of the epistles, we can readily see how the tone of thought and the language employed will vary of necessity with the subject- matter of the period. The characteristic of the Pastoral Epistles, the inculcation of the steady-going quiet virtue that will last, the Sober Godliness that is chiefly known by its unobtrusive good works, is thus found to be the mark of genuineness, as the natural and necessary sequel to the earlier stages (i) of Repentance under the conviction of sin and judg- ment to come, (2) of the glad acceptance of a finished Atone- ment, and (3) of the realised joy of heavenly union and Sanc- tification in a living and loving Lord. The use of rhythmic phrase, and creed formula, and liturgic versicle, is what would be expected when the aim of the writing is to urge the keeping in the old paths. During 30 years of Christian life and wor- ship the Church must have come to adopt some set forms of brief teaching and common prayer and praise. Again, it is a matter of present experience, how as years advance, men more and more express their faith and hope and joy in the old creeds and prayers and hymns of their early days. Why should not Paul the aged have been such an one also ? The character of the syntax, so far as it is new and peculiar, seems to be suf- ficiently accounted for by the hortatory and dogmatic nature of the contents ; while the vocabulary is not stranger than St Paul's habit, and the new subject and period, would lead us to expect. For as Weiss points out {^Manual of Litrodjictioji to N. T. p. 216), to make the four principal epistles the categorical standard of St Paul's lexical phraseology, in so far as it was not directly influenced by his doctrine, and to measure all that claims to be of Pauline origin by them, is a manifest blunder. Each one of the epistles shews a fulness of hapax lego?nena, many different expressions for the same thing, and manifold points of contact with other New Testament writers ; for the linguistic treasure from which they all drew was es- INTRODUCTION. 35 sentially the same. Hence, according to Weiss's mode of reckoning phrases, it may be calculated that the first group of two epistles (seven chapters) contain 15 phrases not common to St Paul's other epistles ; the second group of four epistles (51 chapters) contain 118 such phrases ; the third group of four epistles (15 chapters) contain 48 such phrases; the fourth or Pastoral group (13 chapters) contain 51 such phrases. Or to take another comparison, noted by Bp Westcott {Hebreius, p. xlv.), Dr Thayer reckons the same number of peculiar words, 168, in the Pastoral Epistles and in the Epistle to the Hebrews, but the latter is longer in about the proportion of 21 to 15. Finally, it is a pertinent question to ask as Schaff does {History of the Clun'ch, Eng. Trans, p. 806), why a forger should have chosen so many new words when he might have confined himself much more closely to the vocabulary of the other epistles of St Paul ? III. It is, further, equally true that along with these pecu- liarities there are abundant samenesses, indications of identity in style and tone of thought and teaching with what we recog- nise as essentially Pauline. {a) If we take by way of example the Second Epistle to Timothy, we are struck, as Dean Howson points out {Huhea?t Lectures, p. 144) by the exordium, where St Paul thanks God for the unfeigned faith which is in Timothy and assures him of his unceasing remembrance of him in his prayers (2 Tim. i. 3). Almost all St Paul's letters (except that to Titus and that to the Galatians, which is full of reproof,) begin with thanksgiving, and most of them add the assurance of continued prayer for his converts. That this characteristic of thanks- giving with prayer is not an epistolary trick but a devotional principle may be seen on a review of St Paul's hfe as given in the Acts. Again in verse 4, "remembering thy tears," we have an example of "the tenderness of friendship, the grief of separation, the cherished remembrance of the last parting," which marked St Paul's intercourse with his associates, that sympathy and affectionateness which both in the Acts and the Epistles displays itself again and again towards Churches and 3—2 36 INTRODUCTION. towards individuals, cf. Acts xx. i8, 19, 31, 37 ; Phil. ii. 27, 28 ; I Tim. V. 23 ; 2 Tim. iv. 20. Turning now to the end of the Epistle we may single out the passage emphasized by Dr G Wynne {Speaker's Commetttary, Intr. to Philippians^ p. 588), viz. iv. 6 — 8. "With Timothy at his side in the days of his first imprisonment he has written from Rome to the Philippians of his desire to 'depart,' his 'fight,' his willingness to be 'poured out' (i. 23 ; ib. 30; ii. 17) ; of himself as one 'pressing on' in a 'race' for a 'prize' (iii. 14). To Timothy, after the lapse of years, he writes as his second and final imprisonment in Rome draws towards its close, reminding him (as it seems) of that early anticipation of the end now imminent, and reverts to the same words — infrequent and exclusively Pauline — words ; ' I am now being poured out and the time of my departure is at hand. I have fought the good fight^ I have finished the r-t therefore that, first of all] Rather, I exhort therefore V. I.] I. TIMOTHY, 11. 93 intercessions, and giving of thanks, be made for all men; first of all ; as my first special injunction after my general charge and commission, ch. i. vv. 3 — 5, 18, 19; the verb itself partly suggests the taking up of the subject in new form. that. ..stipplications. ..be tnade] The position of the Greek verb suggests its being middle voice rather than passive. So R. V. margin and Alford following Chr)'sostom : ' I exhort to make supplications.' The present tense implies the habitual making; and the absence of a subject leaves it unemphatic. In a modern rendering it might run exactly " I recom- mend therefore first of all the practice of common supplication and prayer, of common intercession and thanksgiving, in behalf of all men." The middle is found in 17 places at least in N. T., in two of these govern- ing the same word 'supplications,' Luke v. 33 ; Phil. i. 4. So Chrysos- tom in his comment here uses as the natural phrase ' for all the world... ■we make our supplication.' The only place where the passive occurs is in the perfect participle, Heb. xii. 27, 'as of things that have been made.' supplications, prayers, intercessions'] In the first word there is, from its derivation, the idea of a felt 'want' and petition for its supply; cf. esp. Phil. i. 4; Luke i. 13; 2 Tim. i. 3. Notice how in English, in the prayer of St Chrysostom, ' our common supplications ' is explained by " requests" and by "desires and petitions." In the second, the idea of vow and 'worship towards' God, cf Matt, xxi. 13, ' j)iy house shall be called the house of prayer,'' Acts ii. ^2, ' they continued stedfastly...in the breaking of bread and the prayers.' In the third, the idea of a personal interview and solicitation, such as Abraham's for Sodom: either (i) against, or (2) for some one: for (i) cf. Acts XXV. ?4, 'made suit to me, crying that he ought not to live,' Rom.xi. 2, 'he pleadeth with God against Israel': for (2) Rom. viii. 26, 'The Spirit (and ver. 34 Christ Jesus) maketh intercession for us,' Heb. vii. 25 'He ever liveth to make intercession for us.' See note also on chap. iv. 5. The plural of each as being a collection of concrete examples is the earlier way of representing the abstract noun ; and it also helps to give the force, implied by the whole context, of common, public, prayer. Augustine says that the four words refer to the liturgical form of ad- ministration of Holy Communion : we may certainly say the converse that our ' Divine Liturgy ' is modelled on this authorised rule, taking e.g. the modem 'Prayer for the Church Militant' with its express embodiment of this passage, or the ancient Gloria in Excelsis — (i) "In earth peace, goodwill towards men : (2) we bless thee, we worship Thee, O Lord, (3) Thou that takest away the sins of the world, have mercy upon us; (4) we give thanks to Thee, God the Father Almighty": or taking the service as a whole, we get (i) the supplication for mercy and grace in the Kyrie after each Commandment, in the collects for the Queen and that for the day and the Church Militant, (2) the prayer of worship in the prayers of humble access and consecration, (3) the inter- cession in the Lord's Prayer and following prayers, (4) the thanksgiving of the Gloria in Excelsis summarising all before. 94 I. TIMOTHY, II. [vv. 2—4. 2 for kings, and for all that are in authority ; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our 4 Saviour ; who will have all men to be saved, and to come 2. in authority'] R.V. in higli place. The noun occurs only i Cor. ii. I, 'I came not 7vitk excellency of speech,' but the participle in Rom. xiii. I, ' the higher powers.' Though there is no special reference to Roman emperors, yet as Wordsworth well says, under the circumstances of its writing, this ex- hortation is 'an evidence of the courage and divine commission of St Paul.' It is also a practical reply to the charge, so commonly brought at the time and after, of civil disaffection. in all godliness and honesty'] ' Godliness,' a constant devout reali- zation of God's presence and greatness. The word occurs ten times in these epistles, and in 2 Pet. i. 3, 6, 7 ; its opposite in i Tim. i. 9. It is another characteristic word of the Pastoral Epistles. ' Honesty ' appears to have the same sense as in the Marriage Service, ' that they may live together in godly love and honesty,' that is, purity and fidelity to the marriage vow, and therefore well to represent the Greek word which only occurs here and iii. 4, and Tit. ii. 7. The idea is that of propriety of conduct, the outward counterpart of godliness. The adjective which occurs i Tim. iii. 8, ji ; Tit. ii. 2 and Phil. iv. 8 is in the last place rendered by A. V. 'honest,' by R.V. 'honourable.' Joseph in his thought and in his conduct exemplified both ; " How can I do this great wickedness and sin against God?" Conybeare's render- ing gravity has been adopted by the commentators and R.V. The Prayer for the Church Militant expressly echoes this verse, ' that under her we may be godly and quietly governed. ' quiet and peaceable'] Rather, peaceable and quiet; 'outward peace and inward tranquillity' Olshausen and Ellicott, who translate ' quiet and tranquil' : but the distinction is doubtful, and R.V. gives ' tranquil and quiet.' life] ' Manner of life' according to the usual distinction between bios and zoe. See Trench, N. T. Syn. § 27. 3. For this is good and acceptable] We should omit For'y for the apparent abruptness compare Phil. iv. 5, ' The Lord is at hand,' 2 Tim. iv. 18 (right reading), ' The Lord will deliver me.' The connexion by ' this ' or ' these' occurs in every chapter of this epistle ; cf. i. 18 ; iii. 14 ; iv. II, 15; V. 7; vi. 2. It is especially characteristic of St John. Cf. Joh. i. 30; vi. 50, 58; I Joh. ii. 22; iv. 6; v. 6, 20. good and acceptable] Are taken best together with 'in the sight of.' Cf. a similar coupling and similar added clause in iv. 4. God our Saviour] Rather, our Saviour God, or ' our saving God.' The first of four places where this order is observed, Tit. i. 3, ii. 10, iii. 4; here there is an obvious emphasis, as the thought of the next verse comes into view. 4. %vho will have] The exact rendering is that of R. V. "who ■wUIeth that all men should be saved — not the stronger word bouletat, 'de- sireth,' with a definite purpose. Chrysostom's comment is "if He V. 5-] I- TIMOTHY, II. 95 unto the knowledge of the truth. For there is one God, 5 willed to save all, do thou will it also ; and if thou wiliest, pray for it " : and Theod. Mops, in the Latin translation " evidens est quoniam omnes vult salvari, quia et omnes tuetur, quia est omnium Dominus." Thus the Greek fathers accepted St Paul's words in their prima facie sense. The Latin fathers seek to guard their application; and St Augustine actually says "by 'all' understand 'all the predestined,' because men of all sorts are among them." The phrase is not " willeth to save all," ^ which would have been very near to ujtiversalism ; but there is implied / "the human acceptance of offered salvation on which even God's pre-/ destination is contingent " Alford. \ be saved, and to come unto the knoxvledge of the trtcthl Notice the order of the words; salvation is according to the N. T. usage, past, present and future. Past, 2 Tim. i. 9, ' God who saved us and called us.' Tit. iii. 5, 'he saved us through the laver of regeneration.' Present, Rom. xiii. 11, ' work out your own salvation.' Acts ii. 42, ' The Lord added... those that were being saved.' Future, i Pet. i. 5, 'guarded unto a salvation ready to be revealed in the last time.' 2 Tim. iv. 18, 'will save me unto his heavenly kingdom.' And here we are evidently to understand by the two clauses first a rescue from ignorance and sin, from life in untruth, and then an advance from this first knowledge of one's true self as a sinner to the complete and perfect knowledge of the truth. So far then as the word ' salvation' and 'saved' are used to describe an experience of the first of these two stages, and are tinderstood to be so limited, the language is Apostolic ; and that indeed is a more incorrect usage which refers the word only to final safety, without guarding it as in our collect by a defining epithet " towards the attainment of everlasting salvation, " and without remem- bering the express statement of the Prayer-Book Catechism that by Baptism we have been now "called to a state of salvation." At the same time, so far as any teachers or evangelists regard all as finished and completed at conversion, they ignore and contradict the latter clause here; God willeth that all should come to the full knowledge of the truth, and not stay ever resting on a past acceptance of the message of forgiveness. The word for full knowledge, epignosis, is repeated four times in these Epistles, 2 Tim. ii. 25, iii. 7; Tit. i. i, and is contrasted with the knowledge, falsely so called, of the heretical teachers, cf. vi. 20; Tit. i. 16. The simple verb is rendered by Westcott, Joh. iii. 10, to 'perceive by the knowledge of progress, recognition.' See also on Joh. ii. 24. The force of the distinction between the simple and compound word is well seen in i Cor. xiii. 12, "Now I am getting to know in part; but then I shall fully know, even as God knew me fully." 5. For there is one God] Usually taken as a proof of God's willing all men to be saved, as in the quotation from Theodore, ver. 4. But the parallel passage is ch. iii. 15, 16, where the test word 'the truth' leads at once to the recital of an apparently well-known elementary 96 I. TIMOTHY, II. [vv. 6, 7. and one mediator between God and men, the man Christ Jesus ; who gave himself a ransom for all, to be testified in due time. Whereunto I am ordained a preacher, and an creed. And so here, verses 5 and 6 give us a creed, a brief exposition of ' the truth ' ; and verse 7 is seen to have a much plainer connexion and stronger force — this creed, this Gospel, is what you have received with my hyiprimatur as apostle of the Gentiles, and is ' the truth,' whatever the teachers of false knowledge may say. See App. A iii. and one mediator... \.\\q man] Accurate rendering requires one medi- ator also... (himself) man. The word 'mediator' has now come to be applied without explanations to Christ ; a token of the later use, even of creed formulary. The places in Hebrews viii. 6, ix. J5, xii. 24, where Christ is thus spoken of in contrast to Moses would lead on to this usage. ' Man,' not of the angelic race, whose aid some would wish to use for mediation, Col. ii. 18. Cf. Heb. ii. 16. " The other equally essential condition that he should be God is not here insisted on, for the tendency of Gnosticism was to Docetism.^'' 6. a ransom] The word is a compound naturally formed, as time passed, to represent Christ's own teaching, antihUron thus recalling the lutron anti of Matt. xx. 28; Mark x. 45. On this last verse Maclear distinguishes, from Trench's Syn., p. 276, the three great circles of images in Scripture used to represent the purport of Christ's death : (a) sin offering or propitiation, i John ii. 2, iv. 10. \b) atonement, i.e. at-one-ment, reconciliation with an offended friend, Rom. v. 11 ; xi. 15; 2 Cor. v. 18, 19. {c) ransom, or the price paid for the redemption of a captive from slavery, Rom. iii. 24; Eph. i. 7. This third image, which is St Paul's latest love, occurs again. Tit. ii. 14, ' that he might redeem us from all iniquity,' and is chosen by St Peter, i Pet. i. 18, and the writer to the Hebrews, Heb. ix. 12. Our Article II. like this creed, and unlike the Apostles', Nicene and Athanasian Creeds, adds a statement of the purport of Christ's death to its statement of the fact ; but takes the first and second of these images to express it; "who truly suffered, was crucified, dead and buried, /o reconcile His Father to us, and to be a sacrifice not only for original guilt but also for all actual sins of men." Cf. Art. XV.: ' He came to be the Lamb without spot, who by sacrifice of Himself once made should take away the sins of the world.' to be testified in due time] R.V. the testimony to be borne in its proper seasons; the neuter substantive having its proper sense, 'that which was to be testified of. ' The word may well have come into this creed from the familiarity of the Jewish Christians with its use (as Wordsworth suggests) in the Pentateuch, where it occurs 30 times in connexion with the Holy of Holies, the Tables of the law, the Taber- nacle and the Ark. Cf. Acts vii. 44, • Our fathers had the tabernacle of the testiffwny in the wilderness.' * The redemption made by the Blood of Christ was the True Testimony which was reserved for its full revelation in its own appointed season,' Eph. i. 10, *a dispensation of the fulness of the seasons to sum up all things in Christ.' V. 8.] I. TIMOTHY, II. 97 apostle, (I speak the truth in Christ, and lie not ;) a teacher of the Gentiles in faith and verity. I will therefore that 8 men pray every where, lifting up holy hands, without wrath The reading is not doubtful, though from the apparent abruptness (sufficiently accounted for if part of a brief creed) the scribes in the Mss. seem to have stumbled at the clause, each giving some variety for smoothness. See note on verse 5 for the connexion ; which makes the force and relevance of the familiar phrases strong and clear. 7. Whereunto\ For the ministry of which, the True Testimony. I am ordained^ There is in the Greek an emphasis on ' I,' Where- unto I — remember— -was appointed. St Paul is always filled with his special mission to proclaim the universality of the Gospel, and appropriately recals his commission as teacher of tlie Gentiles. Cf. Gal. ii. 9. / speak the truth in ChrisfX Here the words ' in Christ ' have no sufficient authority, and have been introduced from Rom. ix. i. in faith and verity] Better, in faith and truth; see note on i. i; a teacher, not in politics or art, but in religion, its morals and doctrine; its spiritual life, that the soul may go out to God in faith that worketh by love and a good conscience ; and its spiritual knowledge, that the his- toric facts revealed may be fully grasped, and the haze of false doctrine be dispelled. 8 — 15. Common Prayer. The part to be taken in Public Worship by men and by women. 8. / tvill therefore that men pray every ivhere\ (1) the position of ' pray ' shews the resumption of this subject as the main thought of the sentence, (3) the word used for 'men' and the article prefixed shew the contrast to women in verse 9, (3) we have botdomai not theld: we may render therefore more accurately I desire then that prayer be made by the men in every place ; ' in every place ' where public prayer is made; for the limitation of 'every' by the surrounding circumstances of the passage, cf. Phil. iii. 8. lifting up holy hands] For the exact force of 'holy' cf. note on 'unholy,' i. 9. With outstretched arms and uplifted palms was the Oriental and Roman attitude ; cf. ' duplices tendens ad sidera palmas,' Virg. Aen. i. 93. ' The folding together of the hands in prayer has been shewn to be of Indo-Germanic origin.' Ellicott. without wrath and doubting] It is a very even question of authority whether we should read the singular or plural, 'doubting' or 'doubl- ings.' It is also a very even question of usage whether we understand ' in- ward disputings,' that is, 'doublings' or 'outwai-d disputations'; the former is the commoner meaning in N.T. , cf. Luke xxiv. 38: but the latter is clearly found, Phil. ii. 14, and the verb, Mk. viii. 16, &c. Per- haps, as a preparation for prayer, to have faith, as well as charity, enjoined, gives the greater point : compare the preparation required for our Chief Act of Prayer 'To examine themselves, whether they... have a 98 I. TIMOTHY, II. [vv. 9, 10. 9 and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefastness and sobriety ; not with broided hair, or gold, or pearls, or costly 10 array ; but (which becometh women professing godliness) lively faith in God's mercy... and be in charity with all men.' Prayer- Booic Catechism, s. Jin. 9. In like manner also, that women adorfi themselves\ The point of likeness consists in the fitting attitude of men and of women towards Public Worship and Common Prayer ; for men, to lead in prayer with suitable posture and prepared spirit ; for women, to attend in quiet dress and quiet behaviour, ' unadorned ' but still * adorned the most ' with the halo of their church work. Cf. Tit. ii. 3. modest apparel] Or, seemly guise, if we take the word (which occurs only here) to refer like the Latin habitus not solely to dress but also to demeanour. The simple noun occurs often, e.g. Luke xv. 22, 'bring out the best robe.' The compound verb is used by the 'town clerk of Ephesus,' Acts xix. 36, ' ye ought to be composed.'' with shamefastness arid sobriety] The word ' shamefacedness ' is a vulgar printer's corruption of the word used by the translators of the A.V. ' shamefastness,' now restored to the A.V. in the copies printed side by side with the R. V. The original word aidos implies a reference to external standards ; a feeling of what is due to another (God or man) irrespective of consequences (in contrast to aischnne, the same feeling through fear of harm); the other word sdphrosune, characteristic of these epistles, implies restraint upon oneself from an innate sense of what is right. The English words of the A.V. may carry the same dis- tinction. Compare Xen. Cyrop. viii. i. 31, 'the shamefast shun what is openly disgraceful, the sober-minded what is disgraceful in secret also.' Cf. ch. iii. 2. Trench, N. T. Syn., is not quite right. broided hair] Lit. 'plaitings' ; 'gold ' seems to have the best support of MSS. here, though ' gold coins ' is the best supported word in the parallel, passage, i Pet. iii. 3, 'plaiting the hair and wearing a necklace of coins.' costly array] The R.V. raiment; the word in its form suggests what we convey by the modern term ' wardrobe.' 10. which becometh wofnen professing godliness] Best as A.V. and R.V. forming a parenthesis to justify the boldness of the dress recom- mended immediately after. godlifiess] The noun occurs only here, the adjective only in Joh. ix. 31, 'a worshipper of God.' It seems to be distinguished from its kindred word above, verse 2, thus: theosebeia looks to the worship being that of God in contrast to idols, and embodies the phrase in use for converts from heathen polytheism to Judaism throughout the Acts, xiii. 43, 50, xvi. 14, xvii. 4, 17, xviii. 7, 'one that worshipped,' and in full ' one that worshipped God.' While euse- beia, above and in nine other places in these epistles, by its prefix goes deeper than the change of outward worship — heart reverence and de- votion, 'the best worship': as the years went on a natural advance urged on the Christian converts in whom the seed was ' to grow iS-J I. TIMOTHY, II. 99 with good works. Let the woman learn in silence with " all subjection. But I suffer not a woman to teach, nor to '2 usurp authority over the man, but to be in silence. For 13 Adam was first formed, then Eve. And Adam was not 14 deceived, but the woman being deceived was in the trans- gression. Notwithstanding she shall be saved in child- 15 secretly.' In this place then, where it is a question oi public worship and the right surroundings, the word chosen here is the exactly appro- priate one ; ' You profess the worship of God by your coming to the public prayers : your best dress is to be known and esteemed for your zeal in acts of love and service for Him in His church.' with good ivorki\ R.V. through ; the change of preposition suggests a change in the character of the phrase, that St Paul is now speaking metaphorically. 11. Let the womaft learn in silence] The reference is still to the public assemblies. The exact rendering in our idiom of the article is, with R.V., Let a woman learn, in silence, in quiet, as in verse 2. Cf. I Cor. xiv. 34, 35. 12. The direction is made more emphatic by the position of the verb ' to teach ' (according to the better supported reading) at the beginning of the clause : But teaching I permit not to a -woman. to usurp authority] The verb does not go so far as this in later Greek, only to the extent of the R.V. to have dominion over. From aiithentikos ' from first authority ' we get our ' authentic ' in its proper meaning (Trench's Select Glossary, p. 1 5 ; Cic. ad Alt. x, 9) of ' coming from the pen of the writer to whom a work is attributed.' 'The Turkish " effendi "' (lord) is from the same word.' Wordsworth. 13. ' The Apostle appeals to the original order and course of things. By inverting this relative position and calling — the helpmate assuming the place of the head or guide, and the head facilely yielding to her governance — was the happy constitution of Paradise overthrown.' Fairbairn. 14. the woman being deceived 7vas in the transgression] The com- pound verb should be read as in 2 Cor. xi. 3, 'as the serpent beguiled Eve'; 'Adam was not beguiled,' a general negative, limited by the compound verb following, ' you may say he was not beguiled in com- parison with the complete direct beguiling of Eve'; the woman being beguiled is found in transgression, ' Was ' does not represent properly the perfect, lit. * is become, ' used, according to Greek idiom, because the past event is viewed as having a present influence, and continuing in its effects. Here it helps the transition from the particular case of Eve in the past to the general case of women now. This is also aided by the further change to the future in 'shall be saved.' 15. in childbearing] R.V. gives the exact force of the Greek through the childbearing, and leaves unsettled which particular inter- pretation is correct (i) the A.V. 'in childbearing,' the preposition ren- 7—2 loo I. TIMOTHY, III. [v. i. bearing, if they continue in faith and charity and holiness with sobriety. 3 This is a true saying, If a man desire the office of a dering merely the circumstances, cf. Rom. iv. 1 1 * in uncircumcision ' ; or (2) the margin of R.V. 'through her childbearing ' : 'her child- bearing which is her curse may be her highest blessing, as with man's doom, labour ; her domestic life and duties, the sphere of woman's mission, St Paul lays great stress on good works, the performance of the common duties of life, in opposition to the irregularities of the times; and yet adds the necessary previous condition " if they abide in faith"'; so Conybeare; or (3) 'through the Childbearing — the Incarnation of Christ,' an early interpretation quoted by Theophylact, and also given in the Ancient Catena recently recovered and published by Dr Cramer, and supported by Hammond, Ellicott and Wordsworth, on the grounds [a) that the parallel passage in i Cor. xi. 8 — 12 closes with a reference to the Incar- nation, {b) that in speaking of the transgression and sentence it was in itself natural and appropriate to speak of the sustaining prophecy, {c) that 'saved' and 'through' both gain in fulness of force. On the whole (2) seems most probable, this 'childbearing' being singled out from among the 'good works' of ver. 10. Compare ch. v. 13, 14, where the younger widows are urged not to be 'idle' (lit. 'work- less ') or ' busybodies ' (lit. ' prying into the work of others ') but to ' marry, bear children, rule the household'; and note that the verlD there and the noun here for childbearing occur nowhere else in N.T. This thought of 'work' — woman's proper work — lasts on then to the end of the chapter, and gives the natural transition to other work, the ' good work' of a bishop in chap. iii. if they continue^ i.e. women, from ' the woman' of ver. 14; the aorist tense implies ' continue stedfastly.' faith and charity and holiness] Rather as R.V. love and sanctifi- cation, the form of the latter word implying a process of repeated acts : so ' doubting' above, the harbouring of doubt upon doubt. The fundamental idea of the Greek noun is ' separation and, so to speak, consecration and devotion to the service of the Deity'; Trench, N. T. Syn., p. 316. Cf. 2 Tim. i. 9, 'called us with a holy calling.' 'But the thought lies very near that what is set apart from the world and to God should separate itself from the world's defilements and should share in God's purity.' Hence the appropriateness of its being linked here with ' sobriety ' so as to recal the feminine modesty and purity of ver. 9. Cf. Westcott, Heb. x. 10 * the initial consecration and the progressive hallowing.' Ch. III. Apostolic Selection of the Assistant Ministry. 1—7. The duties and characters of Bishops or Presbyters. Following the directions concerning the general arrangements for public worship come instructions as to the character and qualifications of the appointed ministers, the presbyterate, and the diaconate (male V. 2.] I. TIMOTHY, III. loi bishop, he desireth a good work. A bishop then must be 2 and female). These are introduced by a well-known saying among them, declared to be 'faithful' or 'trustworthy.' See Appendix, E. 1. This is a true saying] Better, It is a faitMid sa3angr; R.V., as in i. 15, literally 'Faithful is the saying'; most probably to be referred, as there and in the other three passages, to the following sentence. So A.V. and R, V., though the margin of R. V. mentions that 'Some connect the words... with the preceding paragraph'; and Westcott and Hort in their text by the mode of printing so connect it. The early Greek Fathers are divided ; Chrysostom, e.g. is for reference to the preceding, Theod. Mops, to the following, quoting our Lord's 'Verily, verily.' The various reading of D anthropinos (some Latin Versions have humanus) 'this is a human saying,' read also in i. 15, cannot very well be explained as by Ellicott, an equivalent oi benignus , for how could benignus at all fairly represent pisios, faithful, tinisty ? Nor can it have arisen from the spread of the nolo episcopari feeling, causing this place to give offence, so that 'human,' 'carnal' was substituted; for when substituted it turns the context upside down, and the explanation could not hold in i. 15. We may look for the explanation rather in the use by St Paul of the phrase kata anthropon, anthropinos, Rom. vi. 19; Gal. iii. 15; 1 Cor. xv. 32, where the original idea is 'according to the way of ordinary human speaking.' So here 'the saying has won its way to acceptance in the common speech,' has become proverbial, representing the wisdom of many and the wit of one. desire'\ R.V. seeketh, the word being stronger than that in the next clause and meaning literally 'stretcheth out to take'; it is used (in N. T.) only in vi. 10, 'love of money, which some reaching after,' and Heb. xi. 6 ' a rewarder of them that seek after him.' the office of a bishop'] The episcopate, lit. ' overseership,' which Alford would retain as the translation, to avoid the later limitations suggested by 'the office of a bishop.' Fairbairn on the other hand urges 'pasto- rate.' But 'pastor' originally meant only 'bishop' in its English ecclesi- astical use. It is clear that the originals of our episcopate, diaconate and apostolate were at first interchangeable as general terms; Acts i. 17, 'this diaconate,' 20 'his episcopate,' 25 'this diaconate and apostolate,' all used of the office from which Judas fell : diaconate expresses the ser- vice done for Christ, and apostolate the mission from Him ; episcopate the oversight and care of those among whom the service is done and to whom the mission is. For the first trace of separation of the term 'diaconate' to a distinct class cf. Acts vi. i and 2, contrasted with ver. 4; though the word is still used of St Paul's apostleship, i Tim. i. 12, and of Timothy's office, 2 Tim. iv. 5. A separate 'bishop' or 'overseer' and a separate 'deacon' or 'minister' come first in Phil. i. i, 'all the saints with the <5/j/^t to teach] The only specially ministerial qualification, enlarged in Tit. i. 9, 'able both to exhort in the sound doctrine, and to convict the gainsayers. ' 3. not given to wine] Margin R.V. expresses exactly the usage of I04 I. TIMOTHY, III. [w. 4, 5. wine, no striker, not greedy of filthy lucre ; but patient,^not 4 a brawler, not covetous ; one that ruleth well his own house, 5 having his children in subjection with all gravity ; (for if a the word, 'not quarrelsome over wine,' like the term so painfully familiar in our police-courts,' drunk and disorderly ' : again peculiar to these Epp., here and Tit.i. 7. For the simpler word with St Paul, cf. i Cor. v. 11, 'a drunkard,' Eph. v. 18, 'be not drunken with wine.' no striker] The necessity for specifying this and the preceding quali- fication, so elementary as they seem to us, shews a state of society in which the plainest, most obvious meaning for ' husband of one wife ' is the one most likely to have been meant, as argued above. not greedy of filthy lucre'] Omit as not having MS. support and having come in from the parallel passage Tit. i. 7. patient, not a brazvler] R.V. rightly 'gentle, not contentious,' 'patient' being too tveak an attitude of the mind, and 'brawler' going beyond the mental attitude; whereas both words express 'an active atti- tude of the mind' in contrast to the acts of quarrelling and striking; 'gentle,' i.e. 'anxious to shew considerateness and forbearance' accord- ing to the now well-known meaning of Phil. iv. 5, 'forbearance,' margin R.V. 'gentleness,' (cf. i Pet. ii. 18), 'offering to give up one's just rights ' : not contentious, not aggressive, averse to disputing, nearly as Conybeare renders 'peaceable'; only here and Tit. iii. 2. not covetous] Rather, with R.V. no lover of money ; the word only occurs here and in Heb. xiii. 5, and represents the 'avaricious' rather than the 'covetous,' which is pleonektes, a frequent word with St Paul in his other epistles; cf. i Cor. v. 10, 'with the covetous and extortioners.' See Trench, iV. T. Syn. § 24. The qualification interprets in a practical concrete form for daily life the Master's word, 'He that loveth his life loseth it, and he that hateth his life in this world shall keep it unto life eternal.' 4. that ruleth well his own house] In distinction to 'God's house- hold' the Church, verses 5 and 15. his children] Rather, from the emphatic position of 'children,' and the absence of the article, the sense is ' with a household of his own rightly under his rule, with children held in subjection.' with all gravity] There should be, that is, all propriety of conduct on his part, according to the line 'maxima debetur pueris reverentia'; so Titus in order to commend his exhortations to the young men to be pure is himself 'to set an example of propriety,' Tit. ii. 7. There should be the same propriety on the children's part, according to the similar passage in Tit. i. 6, that they be 'not accused of riot.' Compare St Paul's eloquent appeal to the Philippians to ' think thoughts true and seefnly, righteous and pure, ' thoughts of truth, morality^ righteousness and purity, Phil. iv. 8. 5. for if a man know not] but, the force of the adversative con- junction being, 'You may think me needlessly particular in requiring this, but a straw will shew how the wind blows, a bad parent will make a bad pastor.' The negative is to be taken closely with the verb 'is vv. 6, 7.] I. TIMOTHY, III. 105 man know not how to rule his own house, how shall he take care of the church of God ?) Not a novice, lest being 6 lifted up with pride he fall into the condemnation of the , devil. Moreover he must have a good report of them 7 I which are without ; lest he fall into reproach and the snare ignorant.' There is a preference, especially in later Greek, for the stronger negative where there is an antithesis or where there is special emphasis by the negativing of a single word. Cf. Winer, § 55, 2 ; James ii. 11; I Tim. v. 8; 2 Tim. ii. 14. Both the words 'rule' and *take care' have an obvious bearing on St Paul's conception of the ministry as being especially for government. So too what follows. 6. " Do not set a new convert to rule in high place lest 'pride come' again ' before a fall ' as in Satan's case : and again, let your ruler be one at whom the world can throw no stone ; or its reproaches will do harm and may drive him back into his old sins." Not a novice] Lit. 'a n eoph yte, ' a new convert. The objection raised against the authenticity of the Epistle from this verse cannot be sustained when the later date is granted, since we get a period of twelve years from A.D. 54, the commencement of St Paul's three years' work at Ephe- sus, to A.D. 66, the most probable date for this Epistle. See Introduc- tion, ch. \\.Jin. lifted up with pride] Rather, puffed up. See note on vi. 4. the condemnation of the devil] The same condemnation as that under which the devil came for pride; objective genitive. Compare '...what time his pride Had cast him out of heaven, with all his host Of rebel angels.' Milton, Far. Lost, i. 36. 7. them which are without] Outside the circle of believers, the Christian Church : the same phrase is used by St Paul, i Thess. iv. 12, 'walk honestly toward them that are without'; cf i Cor. v. 12, n- the snare of the devil] Probably we should take this as a separate phrase apart from 'reproach,' considering the use in 2 Tim. ii. 26, 're- cover themselves out of the snare of the devil. ' The genitive here must be subjective, ' the snare laid by the devil.' So Huther, ' It is a figura- tive name for the lying in wait of the devil, who is represented as a hunter.' See Appendix, K. The devil entraps a man, that is, into 'proud despair' by the temp- tation arising out of the ' reproach ' for the past thrown in his teeth ; 'You can never be of use or in repute; these old sins will dog and clog you ; you may as well return to your ' ' wallowing in the mire " ' ; cf. 2 Sam. xii. 14, 'By this deed thou hast given great occasion to the enemies of the Lord to blaspheme.' We know the terrible struggle David's life was to him afterwards, through the weakening of his authority, in consequence of the old, well-known fall ; how for example he was drawn again into deeds of violence and injustice by the sons of Zeruiah, who, as he bitterly complained, were ' too hard ' for him. io6 I. TIMOTHY, III. [w. 8, 9. 8 of the devil. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of 9 filthy lucre \ holding the mystery of the faith in a pure 8—13. The duties and characters of Deacons, both Men AND Women. 8. the deacons] There is no article ; for ' deacons ' in the accusative we must supply from verse 2 the remainder of the construction ' it is right that deacons be.' This elliptical abruptness is among the charac- teristics of the style of these Epistles. See Introduction, p. 31. The title 'deacons' is only used in this special sense here and Phil. i. i. But the title 'deaconess' is given to Phoebe, Rom. xvi. t. In other passages such as Rom. xiii. 4; i Tim. iv. 6; i Pet. iv. 10 the word still retains the general sense explained on iii. i. Both in Phil. i. i and Rom. xvi. i we may trace a fitness in the mention from the office of a/moner, the original function assigned to the deacons, Acts vi. i. In writing to the Pnilippians St Paul, as Bp Lightfoot points out, mentions the officers, snice the contributions were probably sent to him in their name as well as of the Church generally. In commending Phoebe to the Roman Church he speaks of her as 'a succourer of many and of mine own self.' Though the duties were now enlarged, St Paul still lays stress here on fitness for their first charge; they of all men must be 'not greedy of filthy lucre.' He had not mentioned this in speaking of the presbyters; though in Tit. i. 7 he does. grave] Considering the emphasis laid on purity of life and bearing in the case of the presbyters 'pure,' 'orderly,' we see in this epithet the corresponding qualification of 'seemly morals and propriety,' cf. ii. 2. not doubletongued] Or, better, not talebearers. The word is used here only in N.T. Xen. de Equesiri, viii. 2, uses the noun of repeating gossip. Polycarp has this very rare word, ad Fhil. c. v., of the deacons. Bp Ellicott attributes the interpretation of Theodoret 'saying one thing to one and another to another' to Theodore ; who has however a singular explanation of his own, 'non bilingices'' ; ' si enim deferunt ilia quae man- dantur a presbyteris sive viris sive mulieribus ad quos et mittuntur, iustum est eos sincero arbitrio sicut convenit implere quae sibi mandantur quae per eos mandantes audiunt.' not given to much wine] The word for 'given' is used five times by St Paul in these Epistles, and nowhere else by him except in Actsxx. 28 to the elders of Ephesus, 'take heed to yourselves.' Lit. 'giving heed.' 9. the mystery of the faith] Apparently repeated again verse 16 as 'the mystery of godliness.' The word 'mystery' is significant. Coming from the Greek, 'to close the mouth,' and so 'to initiate,' it was originally used of the secret rites of Eleusis in Attica, into which each year the youth of Athens were initiated at the annual celebrations. Thence by the process so loved by St Paul of consecrating old words to higher use it becomes the pregnant expression of the truth, 'latet in vetere novum testamentum, vetus in novo patet.' It is a truth once hidden but I now revealed, a truth which may be apprehended though not com- • prehended. So the Atonement is a mystery, i Cor. ii. 1, 2, 7, the vv. 10—13.] I. TIMOTHY, III. 107 conscience. And let these also first be proved ; then let 10 them use the office of a deacon, being fou7id blameless. Even so must their wives be grave, not slanderers, sober, n faithful in all things. Let the deacons be the husbands of 12 one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase 13 Catholicity of the Church is a mystery, Eph. iii. 3, 4, 9 ; the Incarnation is a mystery, i Tim. iii. 16. In St Paul's final thought of revelation in this chapter the 'secret now told' embraces the whole of God's saving love, in one or other of its aspects, here as the ' creed of creeds,' in verse 16 as the 'work of works,' here the life of Christ, there 'the life in Christ.' We are familiar with a somewhat similar use of 'mystery' in the ' mystery plays ' ; and compare the word 'mystery' in the Prayer- Book Communion Office as the equivalent of 'Sacrament,' — the union of the outward and visible sign and the inward and spiritual grace, the living spirit through the lifeless matter — 'the dignity of that holy mystery'; 'He hath instituted and ordained holy mysteries'; 'have duly received the^e holy mysteries.' See further, Appendix, G. 10. And let these a/so] These, as well as the presbyters, for whom verse 7 defines a veiy searching test. Bp Ellicott's note, rightly explaining that the first conjunction is 'Also,' 'Moreover,' and the second 'and' in this phrase, shews that the stress must be on 'these,' the force of the first conjunction being necessarily limited to it. Yet Alford quotes the note while saying 'there is no connexion by means of the conjunctions with the former requirements concerning presbyters.' The test or proof here too is the judgment of the general community. Cf. 2 Tim. iii. 12 for the same conjunctions. 11. Even so must their w/ves be grave] The R. V. translates literally Women in like manner must be grave, i.e. women deacons, favouring the general view of the earliest commentators, as Chrysostom and Theod. Mops., ' mulieres quae diaconis officium implere statuuntur,'and the latest, as Bps "Wordsworth and Ellicott. Fairbairn gives well the reasons ; 'the mode of expression "likewise" apparently marking a transition to another class (as at v. 8, ii. 9; Tit. ii. 3, 6); also the absence of the article or the pronoun to connect the women with the men spoken of before ; the mention only of qualifications for deacon work, while nothing is said of those more directly bearing on domestic duties.' slanderers] The word is only used in these Epistles, here and Tit. ii. 3 of women; in 2 Tim, iii. 3 of men. It corresponds to the 'double- tongued' above. Theod. Mops. Lat. gives 'accusatrices,' and this shews well the identity of the word with that for the great 'accuser,' the devil {(tia dolus). faithful in all things] That is, in all the duties of a deaconess. 12. ruling their children] The sentence gives compendiously the same requirements as to domestic relationships for deacons as for presbyters ; the briefer form of the latter clause favours the interpreting 'all gravity' above of the children rather than the father. 13. purchase to themselves a good degree] The word for 'degree' io8 I. TIMOTHY, III. [vv. 14, 15. to themselves a good degree, and great boldness in the faith which is in Christ Jesus. 14 These things write I unto thee, hoping to come unto 15 thee shortly : but if I tarry long, that thou mayest know occurs only here in N.T., having been used in LXX. for a 'step' or 'threshold,' e.g. 1 Sam. v. 5, 'the threshold of Dagon in Ashdod.' It may be compared wiih vi. 19, 'a good foundation,' and may, from the drift of that phrase, be interpreted so as to combine something of all the three most general explanations, {a) a better degree or post, promotion to the priesthood; {b) esteem and regard from the Church for good service; {c) honour and promotion from God in the final day of reckoning. In vi. 19 the right use of wealth by the wealthy is the best basis for the whole of the life 'which is life indeed' to be gradually built up on, in the days yet to come on earth, and the unending day after : no spiritual life can be sound that is not built in and upon the faithful doing of our duty in that state of life to which it may please God to call us. An illustration of the metaphor may be taken from the building of Smeaton's Eddystone Lighthouse and all lighthouses of the kind since. 'All the lower courses of stone were joggled and morticed into the rock, hewn for that purpose into a series of six steplike courses. The lower portion of the building was solid throughout, and from its peculiar dovetailing practically but one stone zvith the rock upon tuhich it was raised.^ So we may translate here with R.V. they that have served well as deacons gain to themselves a good standing, and interpret 'good standing' not to mean a higher post but good solid work done by them as deacons, leading {a) to 'boldness of speech in the faith,' the acceptable performance of functions such as St Stephen and St Philip, though deacons, were privileged to perform. We then gain a force for 'to themselves' in accordance with {b), adopting Theodore's comment 'though second in rank to presbyters, they will themselves have an esteem second to none,' and (we may add) real 'freedom in speaking' too, from the consciousness of their people's sympathy and support. Finally the life now is part only of the whole life ; and ' life is the use of the gifts of God according to the will of God'; hence good deacon's work now is the basis {c) for a joyous expectation of the Master's smile of approval, 'ye have done it unto Me,' a joyous acceptance of His seal of approval, 'Be thou ruler over many things.' See Appendix, K. the faith which is in Christ Jesus] Here, like 'the faith of the Gospel' in Phil. i. 27; Gal. iii. 23 (see Bp Lightfoot), objective; the doctrine and scheme of 'Christianity.' Compare James ii. i, 'the faith of our Lord Jesus Christ'; Jude 3, 'the faith once for all delivered unto the saints.' 14 — 16. The importance of these directions based on the CHARACTER OF THE CHURCH AND ITS HeAD. 14. to come unto thee shortly^ The comparative adverb if retained will have the force given by Fairbairn ' more speedily than I at one V. 15-] I. TIMOTHY, III. 109 how thou oughtest to behave thyself in the house of God, which is the church of the Uving God, the pillar and ground time thought or than would seem to call for more detailed communi- cations,' cf. 2 Tim. i. 18, 'very well,' lit. 'better than I need say.' West- cott and Hort however with Lachmann follow mss. ACD in reading the substantive and preposition 'with speed.' As to the supposed in- consistency of this intention with Acts xx. 25, 38, St Paul certainly there bids the Elders of Ephesus farewell, saying that they will 'see his face no more.' But circumstances alter cases. The Spirit did not give him definite knowledge of what would befall him in every place ; and it is sufficient to say that at the time he was expecting bonds and possible martyrdom and was impressed with the belief, a mistaken one, that he would not return. 15. how thou oughtest to behave thyself] There is little in the Greek words and little in the context to decide us in translating either thus with A.V. and margin of R.V. or how men ought to behave them- selves, with R.V. For (i), Timothy hifnself is in St Paul's mind throughout ; the directions are given for his guidance in seeing to a properly qualified ministry; for (2), presbyters and deacons have just had their proper equipment and behaviour fully detailed. Perhaps the latter is to be preferred from the long phrase (for so brief a style) •that thou mayest know how (one) ought to walk' instead of 'in order that thou mayest walk'; and from the brevity of the style solving by omission the difiiculty of finding a phrase which should include bishops, deacons, and women deacons. behave thyself] The verb is used by St Paul twice besides, 2 Cor. i. 12, 'we have (had our conversation) behaved ourselves in the world'; Eph. ii. 3, 'we also (had our conversation) lived in the lusts of the flesh'; and the cognate substantive in the next chapter, iv. 12, 'manner of life,' and twice besides. Gal. i. 13, 'my (conversation) manner of life in time past'; Eph. iv. 22, 'put off concerning the former (con- versation) manner of life the old man.' It was represented exactly by the Latin conversari (conversatio), whence our A.V. 'conversation' in its old sense. the house of God] In O.T. the Temple; cf. Mk. xi. 17, 'My house shall be called a house of prayer,' quoted from Isai. Ivi. 7; and then spiritually God's household and temple the chosen people, cf. Heb. iii. 6, 'Moses was faithful in all God's house as a servant, Christ as a son over God's house,' quoted from Numb. xii. 7. St Paul had elaborated the metaphor in his letter to Ephesus, ii. 22; and so in the later Epistles it is natural and appropriate as a title of Christ's Church; Heb. x. 21, 'having a great high priest over the house of God'; I Pet. iv. 17, 'the time is^come for judgment to begin at the house of God.' See Appendix, K. which is the church of the living God] The lengthened form of the relative is used to give the characteristic attribute 'which is, to describe it aright, the Church.' 'The Church,' ecclesia, is used (i) simply for 'a gathering,' 'a calling together,' i.e. the regular law-court, Acts I. TIMOTHY, III. [v. i6. i6 of the truth. And without controversy great is the mystery xix. 39; (2) for 'the congregation' of the children of Israel, in LXX. constantly; (3) from this, by our Lord twice for His own constituted community, Matt. xvi. 18, xviii. 17; (4) hence, 23 times in the Acts, the first history of that community, 62 times in the Epistles of St Paul its widest organiser, and 23 times in the Epistles and Apocalypse of St John, its venerable champion and prophet ; sometimes of the Church at large, as here, 'holy and Catholic,' sometimes of one or other of its constituent parts, e.g. in Asia, Galatia, Judaea, Macedonia. See Bp Browne on Art. XIX., who quotes the following among other definitions of the earliest Fathers: 'Tertullian speaks of the Church as composed of all the Churches founded by Apostles or offsprings of Apostolic Churches, and living in the unity of the same faith and discipline. The Church according to Clement of Alexandria is the assembly of the elect, the congregation of Christian worshippers; the devout Christians being as it were the spiritual life of the body of Christ, the unworthy members being like the carnal part. Origen says, "the Church is the body of Christ, animated by the Son of God, the members being all who believe in Him." The visibility of the Church he expresses by saying that ' ' we should give no heed to those who say, There is Christ, but show Him not in the Church, which is full of brightness from the East to the West and is the pillar and ground of the truth." ' the livijig God] At Lystra, where 'the gods' were thought to have come down in the likeness of men, St Paul besought them to 'turn from these vanities unto the living God which made heaven and earth and the sea'; so now at Ephesus, where the Jewish and oriental specu- lations of physical and moral sciences, 'the endless genealogies of emanations and aeons,' were clouding the simple truth 'as it is in Jesus,' St Paul insists on all his teachers being 'good churchmen,' holding and teaching the faith in 'one living God' manifested in Christ Jesus. the pillar and ground of the truth'] It will be felt unworthy of the rising greatness of the passage to refer this to Timothy or to the teachers; it is the Church penetrated through with this faith which, as the single central column in the chapter-house at Salisbury, supports and sustains and combines all the orb of truth, God's progressive revelation of Himself in Nature, Art, Conscience. ' Christ is the centre of mankind, and mankind is the centre of the world. If that be so, we have a central point round which all knowledge groups itself. The physical and the moral sciences have each their part in the building up of the great human temple in which God dwells ; and the highest education is that which gives man a complete con- ception of the world thus viewed as centred in humanity and in Christ, its head.' Fremantle, The Gospel of the Secular Life, p. 98. There is no difficulty in a certain shifting of the metaphor, any more than in the above passage, itself a modern undesigned expansion of the phrase. The Church is, first, the house of God, and the Son V. i6.] I. TIMOTHY, III. in of godliness : God was manifest in the flesh, justified in the jl of the living God its centre ; and then this house is itself a centre, the central pillar of a larger house, the world, God's home. 16. linthotit controversy] We may render, And confessedly mighty is that holy truth revealed, the very grain and fibre of a reverent Chris- tian life, which counts all as 'holy ground,' for Christ is 'all in all.' God was manifest in the flesh] The controversy is well known which has so long prevailed as to the original reading; whether the passage should begin 'God' or 'who': the Greek abbreviated form of writing 'God' being very like the Greek for 'who,' 9C and OC. Since the minute inspection of the Alexandrine MS. by Bps Lightfoot, Ellicott, and others, there is no doubt of its original reading being 'who,' as is also the reading of 5<, and all the Versions older than the 7th century, of Origen, Epiphanius, Jerome, Theodore, and Cyril. The neuter relative is indeed found in one uncial MS, (D^) in the It. and Vulg. and in all the Latin Fathers except Jerome, a correction apparently to make it agree with the neuter word ??iusterio7i. The support of Mss., Versions and Fathers is comparatively weak for 'God': Avhile 'it is a most significant fact that in the Arian contro- versy, no one of the Catholic champions except Gregory of Nyssa produces this passage, though it would have been their strong weapon.' All the evidence preponderates in favour of a relative masc. or neut., and it seems incredible that 0C should have been altered into OC Because of the difficulty of the reading. Moreover it is difficult to understand how it could be said that God was justified in spirit or seen of angels or received up in glory. We take the reading 'who' unhesitatingly, and refer it to 'an omitted though easily recognised antecedent, viz. Christ.' The Person is implied in the Mystery. In Col. i. 27, He is expressly called 'this mystery among the Gentiles.' In order to bring out the personal reference contained in the word 'mystery' as followed by the masculine relative, we must render in English with R.V. the mystery of godliness ; He who. The abruptness and the rhythmical parallelism of the passage have been very probably accounted for by supposing it to be part of one of the earliest of the Christian creeds or hymns; as in Eph. v. 14, •Wherefore he saith "Awake thou that sleepest"' where the words cannot be referred to any known passages of Holy Scripture. Westcott and Hort in their new critical edition of the Greek Testament have arranged the lines in both places according to this explanation ; here in two divisions, the first two clauses in each pointing to earthly, the third to heavenly relation : — ►* > *He Who was manifested in the flesh, J 5 Was justified in His spirit, ^ Was shewn to the angels, Was proclaimed among the nations, Was believed on in the world. Was taken up in glory.' 112 I. TIMOTHY, IV. [v. I. Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 4 Now the Spirit speaketh expressly, that in the latter times The clauses have been however divided by Fairbairn and others into pairs; the first pair describing Christ's human nature — in Jlesh manifested as true man, in spirit judged or approved as sinless man 'fulfilling all righteousness'; the second pair recording the revelation of Himself by sight to the angels, by preaching to the Gentiles — the highest and the lowest of His subjects ; the third pair closing with the acceptance of Himself by faith below, by ascension into glory above. We may shew something perhaps of the rhythmical effect thus for modern ears : * Who in flesh was manifested, Pure in spirit was attested; By angels' vision witnessM, Among the nations heralded ; By faith accepted here. Received in glory there ! ' 'Manifested in the flesh' is the first part of the statement of the Incarnation ; ' an historical appearance of One Who had previously existed but had been kept from the knowledge of the world ' ; the flesh, the material part of Christ's human nature being the sphere of His manifestation. 'Justified in the spirit ' is the second part; His spirit, the highest portion of the immaterial part of His human nature, is the sphere of His justification; the challenge which He made to the Jews, 'Which of you convicteth Me of sin' was one which He could make to His own conscience. He vfa.?, Justifled -when it spake and clear when it judged (Rom. iii. 4; Ps. li. 4). See Dr Plummer, Pastoral Epistles, pp. 135 sqq. On the perfection of Christ's human nature, body, soul and spirit, see Appendix, A. Ch. IV. Apostolic Government in regard to Doctrine. 1 — 5. False Teachers mar the Truth of the Incarnate Redeemer. 1. Nozu the Spirit speaketh'] The connexion is this. The teachers and ministers of the Church must hold her central doctrine. It stands strong and firm — a rock pillar; 'Christ the Son of the living God,' (i) incarnate, (2) redeemer of the world. But there will be, notwithstanding, false teachers, evil heresies, subverting this great mystery of Godliness. See Bp Wordsworth's note. 'For example, forbidding to marry is heresy, since by His incarnation the Son of God has married our Nature, has espoused to Himself a Church and so has sanctified marriage. Eph. V. 23 — 32. Cotuffianding to abstain fro?n meats is heresy, since if (as is implied in the command) the flesh was created by the evil principle, and was therefore unclean, God could not have taken human flesh and united it for ever to the Godhead : and it is heresy too, since Christ, the second V. 2.] I. TIMOTHY, IV. 113 some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils ; speaking lies in hypocrisy, 2 Adam, recovered for us the free use of all the creatures of God and recovered for them their original benediction.' *The Spirit,' as very frequently, put alone for 'the Holy Spirit'; where 'the Spirit saith expressly' and distinctly that these heresies will arise, is not clear. The words of our Lord (Matt. xxiv. ii), of the prophets in various Christian Churches, of St Paul (2 Thess. ii. 3) are referred to. But it may be best to take the passage here as itself the new and more explicit utterance by the Spirit in St Paul of what is coming ; in a manner similar to St Paul's statement at Miletus of what would befall himself and the Church at Ephesus, 'the Holy Ghost testifieth unto me in every city, saying that bonds and afflictions abide me..T know that... from among your ownselves shall men arise speaking perverse things.' Acts XX. 23, 29. expressl}i\ The Greek word is postclassical and occurs here only in N.T. As applied to the operation of the Spirit it is very remarkable as implying more than illumination or influence— direct communication understood to be such by the recipient. in the latter times'] Perhaps as R.V. in later times, as distinguish- ing this phrase from ' the last days, ' 2 Tim. iii. r. So Huther, ' The former points simply to the future, the latter to the last time of the future.' But the distinction must not be too much pressed: the 'later times' predicted here are surely the 'last hour' spoken of by St John (i Joh. ii. 18) some 25 years later, if, as Bp Westcott says of the date of that letter, 'this may be fixed with reasonable likelihood in the last decade of the first century.' He adds on ii. 18, 'the last days are found in each of the seasons of fierce trial which precede the several comings of Christ. The phrase marks a period of critical change.' shall depart from the faith] R.V. fall away, as the parent of a word afterwards used still more definitely, ' apostate.' ' The faith ' object- ively as above. seducing spirits] Here opposed to 'the Spirit,' as in i Joh, iv. 6, giving the history of what is here prpphecy, we have the cognate sub- stantive: the adjective 'deceiving' or 'deceiver' occurs Matt, xxvii. 63, 'that deceiver said,' and 2 Cor. vi. 8, but is used in 2 Joh. 7, evidently with reference to the same heresy as here. The substantive has been rendered by A.V. sometimes 'deceit,' sometimes 'error;' by R. V. always 'error.' These deceiving spirits, as Bp EUicott says, are the spiritual emissaries of Satan which work in their hearts; cf. Eph. vi. 12. See I Joh. iv. 3, where the proof of a spirit being 'not of God' is the failure to confess the Incarnation. 'The many false spirits represent one personal power of falsehood, the prince of the world (John xii. 31), the devil, whose "children" the wicked are (r Joh. iii. 10). The many false prophets stand in a relation towards the Spirit like that which the "many Antichrists" occupy towards Christ. Through them evil spiri- tual powers Jind expression.'' Westcott. doctrines of devils] The last sentence seems an exact paraphrase of this clause, the instructions given by the evil spirits to the false teachers TIMOTHY. 8 114 I. TIMOTHY, IV. [w. 3, 4. 3 having their conscience seared with a hot iron ; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them 4 which believe and know the truth. For every creature of used by them as 'their organs through whom to speak.' 'Devils' or 'demons' is clearly thus a subjective genitive. The word 'demon' in general classical usage signified intermediate beings, the messengers of the Gods to men. The notion of evil demons was due to the later influences of the East, and in LXX. the word is generally used of the heathen idols, Ps. xcv. 3; cf. i Cor. x. 19, 20; but Josephus employs it always of evil spirits, Bell. Jud. vii. 6, § 3. Cf. Acts xix. 12, 13, James ii. 19. From the N.T. we gather certainly that the demons are agents of Satan in his work of evil, probably that they must be the same as 'the angels of the devil,' Matt. xxv. 41 ; Rev. xii. 7, 9, ' the principalities and powers' against whom we 'wrestle.' See Bp Barry, Diet. Bib. 2. speaking lies in hypocrisy'\ Rather, as R.V. through the hjrpocrisy of men that speak lies, that is, the 'false prophets,' 'many of whom,' we read, by the time of the writing of i Joh. iv. i, 'are gone out into the world' as the scene of their activity; cf. Westcott's note there. ' The words point, as it appears, to the great outbreak of the Gentile pseudo-Christianity which is vaguely spolcen of as Gnosticism, the endeavour to separate the ideas of the Faith from the facts of the historic Redemption.' having their conscience seared] Lit. branded as to their own con- science, grown callous in their own case as flesh would with the branding of hot iron: the word is found nowhere else in N.T. Individually con- scious of their 07an responsibility, they were like branded slaves who knew their guilt. 3. forbidding to marry] See on verse i and Introduction, pp. 46, 48, 50, 51. From the verb 'forbidding' must be supplied by the rule called zeugma (Winer, § 661 e), the positive 'bidding' with the infinitive 'to abstain from meats.' 'Meats' is to be understood in its older sense •food for eating,' though abstinence from animal food was the distinctive rule of the developed Gnostic systems, such as that of the Encratites or Purists under Tatian. to be received with thanksgiving of them which believe and knozv] The comma of A.V. (Parallel N.T.) after 'believe' (though inserted to prevent its being understood to mean 'believe the truth') has been omitted by R.V., apparently because there is only one article for the two clauses, and therefore they describe the same people under slightly different aspects : while the insertion might seem to make a higher class among those that believe, viz. those that know the truth fully, and to give the privilege of thus partaking to it only. The word for ' know ' is most exactly have come to full knowledge of, and implies that full experience of God's will and ways which is open to all who have become 'adherents of the faith,' 'faithful.' Cf. note on iii. 4. 4. every creature of God is good] Creation in all its parts is meant, V. 5.] I. TIMOTHY. IV. 115 God is good, and nothing to be refused, if it be received with thanksgiving : for it is sanctified by the word of God 5 everything made by God; for this use of the word 'creature' from Lat. creatura compare the Communion Office in the Prayer- Book, 'receiving these Thy creatures of bread and wine.' All God's workmanship 'is good, and was so pronounced by God Himself at the moment of creation. ' Fairbairn. 'We read in Gen. viii. 21, "I will not again curse the ground any more for man's sake ; " and the Psalms always speak of this earth and of all created things as if there was no curse at all on them ; saying that "all things serve God, and continue as they were at the beginning;" and that "He has given them a law which cannot be broken;" and in the face of those words let who will talk of the earth being cursed, I will not; and you shall not if I can help it.' Kingsley, Good News of God, P- 35- ' Oh the yearning when one sees a beautiful thing to make someone else see it too ! Surely it is of Heaven !... Every creature of God is good if it be sanctified with prayer and thanksgiving ! This to me is the master truth of Christianity ! I cannot make people see it, but it seems to me that it was to redeem man and the earth that Christ was made man and used the earth.' Kingsley, Letters, Abr. ed. , I. p. 72. nothing to be refused^ The form of the Greek favours the making this a separate sentence as R.V., nothing is to be rejected. 5. for it is sanctified by the word of God and prayer'] Rather, through. The 'word of God' is most commonly in N.T. 'the gospel' generally, Acts iv. 31, I Cor. xiv. 36, Col. i. 25, i Thess. ii. 2, 8, 9, 13, Rev. xx. 4; sometimes more pointedly 'the word which God speaks through His messengers or immediately in the heart of each man, Heb. iv. 12, i Pet. i. 23, Tit. i. 3 ; sometimes still more specifically, the very Son of God Himself, the Word incarnate, Joh. i. i, i Joh. i. i, Rev. xix. 13. But it is also the record of God's will and truth as declared by the Old Testament lawgivers and prophets, Mk, vii. 13, Rom. ix. 6. And so with Huther, Ellicott, Conybeare, Lightfoot and Alford, we under- stand it here of O.T. declarations of God's creating and sustaining good- ness incorporated in the 'invocation.' We take it to imply that the thanksgiving was commonly made in some Scriptural words, such as those quoted from a primitive grace before meat {Apostolical Constitu- tions, VII. 49), which begins 'Blessed art thou, O Lord, Who nurturest me from my youth up. Who givest food to all flesh.' Compare the Latin Version of Ps. cxlv. 15 : Ocidi omnium in Te sperant, Domine, Et Tu das escam illis in tempore. The word for 'prayer' here is the same as that rendered 'intercessions' in ii. I, where the meaning is discussed. Here perhaps it is chosen as more directly expressing the recognition of God's particular providence ; each recipient of 'daily bread,' after reciting the very words of God speak- ing to him and giving him every good gift, is to speak in his turn face to face with God and pray with thankful heart for blessings to others, '■Our Father, give tcs our daily bread.' The w/z(?/^ life of a Christian 8—2 ii6 I. TIMOTHY, IV. [v. 6. 6 and prayer. If thou put the brethren in remembrance of these thi?igs, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, (and therefore everything of which he partakes) is sanctified through the word of God and prayer. The bearing of this passage on the social and rehgious question of total abstinence from alcoholic drink is seen in the following note of Fairbairn ; all the better because he is evidently not thinking specially of that particular form of abstinence : •Scripture indeed does not deny that a person may occasionally abstain from certain meats or from marriage, with advantage to his own spiritual life or the good of the kingdom of God (Matt. vi. i6, 17, xvii. 21, xix. 12; I Cor. vii. 32 — 37). But in such cases the alternative is not put as between a relatively pure and perfect state by the one course, and an impure or defective one by the other; but the one is presented merely as affording opportunities or helps for prosecuting more freely and unreservedly the work of faith than can M^ell be done in the other. If temporary fasting should dispose and enable one to fight more success- fully against the lusts of the flesh, or if by abstaining from marriage one could in particular spheres of labour, or in certain conjunctures of the Church's history, more effectually serve the interests of the Gospel than otherwise, then the higher principles of that Gospel, the nobler ends of a Christian calling, will undoubtedly justify the restraint or the sacrifice. But to do this is only to subordinate a less to a greater good : it creates no factitious distinctions in respect to the allowable or forbidden, holy or unholy, in the ordinary relationship and circumstances of life ; and calls for a rejection of the natural good in these only when it may be conducive as means to a definite spiritual end.' 6 — 16. Timothy's own hold of right doctrine and right discipline. 6. m reine/nbrance] R.V. has in mind, the Greek not so strongly . implying a re-presentation of these points as a 'representation' in our modern sense ; Chrysostom, ' as one giving counsel let him present these things.' these things] Taking up verse 15 of ch. iii. which introduced the statement following (iii. 15— iv. 5) of the faith and the good doctrine. Observe the articles in this latter clause. Jesus Chrisf\ Again with MSS. transpose, Christ Jesus. nottris/iecl] Compare the Prayer-Book Collect for 2nd Sun. in Ad- vent, 'Grant that we may in such wise hear (all Holy Scriptures), read, mark, learn, and inwardly digest.'' Alford, 'to grow up amongst or be trained in,' comparing Eur. Phoen. 368, 'the gymnasia, in which I was brought up.' ivhereiinto thou hast attained^ Rather, -which thou hast always closely followed : 'hast always' rendering the idea of the perfect, the settled permanent state, better than 'until now' of the R.V. j 'closely' V. 7.] I. TIMOTHY, IV. 117 whereunto thou hast attained. But refuse profane and old wives' fables, and exercise thyself rather unto godliness. rendering the preposition in the compound verb as in the preface of St Luke's Gospel, i. 3, 'having traced the course;' cf. 2 Tim. iii. 10. 7. refuse profane and old wives' fables'\ This clause Westcott and Hort connect by a comma with the preceding rather than the follow- ing sentence. Surely to connect so closely the future *thou shalt be' and the imperative 'refuse' is an unnecessary awkwardness; R.V. taking the same general view of the connexion gives the colon before and the full stop after the clause. It is of less consequence as the subject is continuous either way. If the article with 'fables' points back to the 'doctrines of devils' and the 'lies' of vv. i, 2, yet the 'god- liness' and the 'hope in the living God who is the Saviotir of all men"" point back also to the 'truth' and the 'mystery' of iii. 15, 16. refuse'] Another of the characteristic words of these Epistles ; used as here 2 Tim. ii. 23, and of refusing persons, i Tim, v. 11 ; Tit. iii. 10. In all the other passages of N. T. it has the earlier sense of deprecor^ 'beg off,' 'decline;' Luke xiv. 18, 'with one consent began to beg off;' Acts XXV. II, 'If I have committed anything worthy of death I do not beg off from death;' Heb. xii. 19 'they that heard l)egged off from any word more being spoken. ' profane] As opposed to the godliness of iii. 16, and characteristic of the phraseology of these Epistles; cf. note on i. 9. As 'godliness' is seen to be more and more bound up with a reverent grasp of true doc- trine, so the self-willed fancies of heretical teaching are 'profane' as ignoring or denying the present working of the living God. old xvives' fables] For the justification of this epithet see Introd. p, 49 ; cf. also Appendix, B. The article, the order of the words, and the present tense, have their proper force by rendering the whole sentence, But those profane and old wives' fables refuse steadily. and exercise thyself X2,\\\^tx] R.V. omits 'rather' of A. V,, connecting with what follows. The conjunction itself admits of being taken either as a stronger contrast with preceding, 'and... rather,' or as a weaker, taking up a somewhat new point following, 'and moreover.' The 'exercising' is taken by most commentators to contain an implied rebuke of the corporeal austerities for religion's sake taught by one school of the earliest Gnostics. But the word has a definitely recog- nised metaphorical meaning by this time. Cf. the use in 2 Pet. ii. 14, 'a heart trained in covetousness ' ; Heb. v. 14, 'by reason of use have their senses trained to discern'; Heb. xii. 11, 'them that have been trained by chastening.' And St Paul's use of strong nervous words of command to brace up his younger comrade should make us lay more stress on this word of vigorous metaphor, and less perhaps on godliness; 'do more than acquiesce in correct doctrine and godly dispositions; pursue a vigorous course of training; practise well and widely how to teach both Christian truth and Christian life.' So Theod. Mops. Lat. interprets 'exercitationem' as 'diligentiam doc- trinae,',,,'ut alios cum omni diligentia ista instruat.' See Appendix, K, ii8 I. TIMOTHY, IV. [v. 8. 8 For bodily exercise profiteth little : but godliness is profit- able unto all thifigs, having promise of the life that now is, 8, bodily exercise profiteth little'] Rather, with R. V., bodily- exercise is profitable for a little. The Latin of Theod. Mops, gives the straightforward and natural account : ' corporalis exercitatio ad mo- dicum est utilis' (so Vulgate 'ad modicum') : 'qui enim in agone sunt corporali et ad hoc seipsos exercent usque in praesentem uitam, inde Solent habere solatium ; nam pietatis agon et istius exercitatio ex multis partibus nobis magnum praebet iumentum promittens nobis in futuro saeculo magna praebere ; nam secundum praesentem uitam conferre nobis non minima potest.' St Paul, after choosing the strong meta- phorical word to enforce the need for a zealous, painstaking ministry, dwells on the metaphor according to his habit. For his fondness for this metaphor see Howson, Metaphors of St Paul. Cf. Appendix, K. godliness is profitable'] The 'pietatis agon' affects for good, as Alford puts it, 'not one portion only of a man's being, but every portion of it, bodily and spiritual, temporal and eternal.' (/ promise of the life] Lit. 'promise of life, that which is life now, and that which will be.' Bp Ellicott and Dr Alford, both after hesitation, interpret 'spiritual happiness and holiness, the highest blessedness of the creature ;' but Alford wrongly alters the ' promise ' into the ' blessedness promised' instead of giving 'life' its full and proper meaning. Cf. Mk. x. 30 and the extract quoted by Dr Maclear from Lange's Life of Christ, III. 459, 'The Christian gains back again already in this world in the higher form of real spiritual essence whatever in the physical and symbolical form of his life he has forfeited ; houses enough in the entertainment afforded him by his spiritual associates who re- ceive him ; brothers and sisters, in the highest sense of the term ; mothers who bless and tend the life of his soul ; children of his spirit ; lands, of his activity, of his higher enjoyment of nature, of his delights; and all this ever purer, ever richer, as an unfolding of that eternal inheritance of which it is said "All things are yours," in spite of whatever persecutions of the world which dim the glory of these things.' See also Bp Westcott's additional note on i John v. 20, where he quotes St Paul's phrase, 'the life which is life indeed.' Observe by the way how there this life needs '/. Doubtless 'government' was the foremost thought in the selection of an 'elder' because someotte must give orders 'for order's sake.' But the above passage from the earliest of the Epistles, the I Thessalonians, shews us the three chief functions of the ministry already blended: (i) that of the laboiious servant, 'that labour among you,' the same word as here, 'who labour;' (2) that of the leader aiid head in things spiritual, 'are over you,' as here 'that rule;' and (5) that of the teacher and counsellor, 'and admonish you,' as here 'in the word and in teaching.' As Bp Lightfoot puts it in his 'Christian Ministry' Ep. Philipp., 'The work of teaching seems to be regarded rather as incidental to than as inherent in the office: "double honour shall be paid especially to such as labour in word and doctrine," as though one holding this office might decline the work of instruction.' double honour'] The word has been defined oxv v. 3 ; and includes, though it is not confined to, money payment : this is clear from the next verse. they who labour in the raord] The meaning of the Greek word comes out with especial force in 2 Tim. ii. 6, the husbandman that laboureth, that really toils 'with honest sweat week in week out.' So Matt. xi. 28, 'Come unto Me all ye that labour,' A.V., where the Prayer-Book in the 'comfortable words' renders 'all that travail.' Surely our word 'labour' has lost some of its strength now since the time when it represented toil and pain like the 'labour pains' of 'a woman in her travail.' It is right therefore to lay stress on the word here in reading the passage. in the word and doctrine'\ Rather, in speech and in teaching. ' In speech:' the exact phrase has occurred iv. 12, and seems to describe the ordinary intercourse (cf. Col. iv. 6), while 'in teaching' describes the sermon, or lecture, or lesson, the word being characteristic of the present stage of the pastoral office; see note on i. 10. w. 19, 20.] I. TIMOTHY, V. 133 the ox that treadeth out the corn. And, The labourer is worthy of his reward. Against an elder receive not an 19 accusation, but before two or three witnesses. Them that 20 18. the scripture saithl The quotation is from Deut. xxv. 4, and goes to the end of the clause only, 'thou shalt not muzzle the ox when he treadeth out the corn;' or, as Dr Farrar renders, 'thou shalt not muzzle a threshing ox.' The argument from God's care of oxen has been used by St Paul before, i Cor. ix. 9, where see Mr Lias's note. And, The labourer is worthy of his reward] Bp Wordsworth prints the Greek of these words in such a way that they are to be included under 'the Scripture saith,' and a common view both in ancient and modem times considers that our Lord's words as recorded Lk. x. 7 are here quoted as Scripture. The R.V. by its full-stop after 'com' regards the words as the citation only of the proverb, in the same way as it is cited by our Lord 'as a popular and well-known saying.' This is quite a sufficient view, especially since it is more than doubtful whether by this time the Gospels could be thus authoritatively quoted. They are not quoted even in the Apostolic Fathers. rezvanf] Better, wages or hire. 19. Against an elder-] A continuation of Timothy's official duties towards the presbyters, as is indicated by the context. The Mosaic precept here referred to is given in its most general terms, Deut. xix. 15, 'One witness shall not rise up against a man for any iniquity, or for any sin at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. ' So the preposition rendered by A.V. here 'before' is more exactly given R.V. at the mouth of, the phrase being given thus in full, Matt, xviii. 16. Winer's Jiote, § 47, 9th ed. 'by, with, on the testimony of... witnesses' is more exact than the phrase in his text 'before witnesses.' The reason for being par- ticular here is that in our idiom 'to hear a thing only before witnesses' implies merely sufficient publicity and evidence of its having been heard, an entirely different thing from what the Greek conveys with the con- text. The preposition by itself would equally well bear either meaning e.g. (r) in 2 Cor. vii. 14, 'our glorying which I made before Titus;' (2) in the common phrase 'of a truth,' Lk. iv. 25, ' of a truth,' i.e. with, on the firm basis of truth, 'I say unto you.' Both meanings come from the proper notion of superposition. but before] Lit. to give an English colloquial pleonasm, 'except unless.' So with more stress than 'but,' except it be. The phrase occurs I Cor. xv. 2, where R.V. alters 'unless' into 'except.' Cf. the old use of 'but' according to its derivation, 'touch not a cat but without a glove,' and Spenser 'But this I read that but its remedy Thou her afford, full shortly I her dead shall see.' This direction is to be regarded as embodying the sense of what St Paul wished to convey under the form of another quotation from O.T., so that we should paraphrase, 'except it be,' in the spirit of 134 I- TIMOTHY, V. [v. 21. 21 sin rebuke before all, that others also may fear. I charge thee before God, and the Lord Jesus Christ, and the elect the old precept, 'at the mouth of two or three witnesses,' and so Drs Westcott and Hort print the words. This is the simplest answer to De Wette's question whether Timothy is not to observe this judicial rule in all cases as well as merely in the case of an elder. There is no question of the precise observance of this or any other purely cere- monial precepts any longer. The spirit however lives; 'judge, rebuke, but never on ill-supported accusations. ' 20. The7n that shil A connecting particle has some authority here but not enough for adoption. The absence need not (see note above) make us think the subject is changed from offending presbyters to sinners generally. This would require more support from the context than is given, the main thought being still Timothy's official and per- sonal bearing towards presbyters. The article with the present par- ticiple is nearly the equivalent of a substantive. Cf. Winer, § 47, 7. The same article and present participle occur in i John iii. 6, where the force of the present is of the utmost importance. 'It describes a character, "a prevailing habit," and not primarily an act.' Bp "Westcott. So here, 'those who are living in sin' among the pres- byters. Bp Wordsworth gives a special character to these sins : * He is speaking specially of Presbyters whose sins, particularly in doctrine, are public and notorious. And this exposition is confirmed by the application of the word "sins" to them here and in v. 24, and Tit. iii. II, where he says of a heretical teacher that he "sinneth being self- condemned." St Paul thus declares the moral guilt of false doc- trine.' And he quotes St Paul's prophecy to the Athenian presbyters of such 'grievous wolves,' 'speaking perverse things' among them, Acts XX. 29, rebuke before all^ The word is sometimes 'convict,' sometimes 'con- demn.' In its use in these Epistles, here and 2 Tim. iv. 2; Tit. i. 9, 13, ii. 15, it seems always to have reference to false teaching and its consequent evil livings and to unite the sharp convincing proof of the error and the sharp condemning reproof of the vice. that others also jnayfear] Rather, as R.V., that the rest also may be in fear; 'the rest,' i.e. those who have heard and perhaps approved of the false teaching and its vicious morals; 'may be in fear,' the longer expression being used to denote the state of abiding 'godly fear.' 21. The solemnity of the adjuration in this verse points to a very definite exercise of the duty imposed, and to expected difficulty in the doing of it, arising perhaps not only from Timothy's diffidence but from the prominence of the 'elders' who are to be 'rebuked.' Cf. Acts XX. 29 as above. Here again as frequently the MS. authority requires us to read 'Christ Jesus,' not 'the Lord Jesus Christ.' Cf. note on i. i. the elect angels'] If we compare (x) Jude 6, 'angels which kept not their own principality,' and (2) Jude 14, 'The Lord came with ten V. 22.] I. TIMOTHY, V. 135 angels, that thou observe these things without preferring 07ie before another^ doing nothing by partiality. Layhands 22 suddenly on no inan^ neitlier be partaker of otner"W partner in his evil works.' This clause takes up again the dealing truly with the 'error in religion' and 'viciousness in life' of those already 136 I. TIMOTHY, V. [v. 23. 23 sins : keep thyself pure. Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. ordained; with this fresh thought perhaps; 'the solemn laying on of hands connects you inevitably with the character of those whom you will ordain : but neither can you in your position be free from danger to yourself by laxness in regard to those who are already ordained; libera ani?na7n ttiarn; "use the authority given you, not to hurt but to help" your own account before God as well as theirs, by "driving away erro- neous doctrine" and evil-living.' keep thyself pure'] This thought follows on : ' there is danger too from your own temptations ; see that you " deny all worldly lusts and live sohtxly'' yourself.' The order in the Greek is thyself keep thou pure. The word here used for 'pure' occurs in that locus classicus of 'personal religion,' r Joh. iii. 3, where Bp Westcott well distinguishes the three separate Greek words for 'pure,' 'holy' and 'clean.' Hagnos 'pure,' hagios 'holy,' and katharos 'clean:' ^hagnos marks prominently a feeling, the result of an inwai'd effort, and katharos a state, coming by the application of some outward means; hagios that which is holy absolutely, either in itself (as God) or in idea (as man in virtue of his divine destination). It is in respect of our Lord's human life that He can be spoken of as hagnos, and in respect of His true humanity it can be said of Him that " He is pure " and not only that "He zuas pure." The result of the perfection of His earthly discipline (Heb. v. 7 ff.) still abides in His glorified state.' 23. Drink no longer water'] The form of the verb and its tense require the fuller rendering of R.V., Be no longer a drinker of water. The connexion seems to be; 'you have, I know, among other means of training and disciplining yourself in "purity," been a water-drinker; but have the courage of a sanctified common sense ; this is not the only way, nor even for you the right way, to your end ; if your stomach is out of order and your health much enfeebled, take a little wine as medicine, not as indulgence.' thine often infirmities] 'Infirmities' was a stronger word formerly than now: the Greek word is frequently rendered 'sickness,' cf Joh. xi. 3, 4, 'He whom thou lovest is sick,' 'this sickness is not unto death,' ' Lazarus is dead.' Two observations may be made on this verse with regard to the question, (i) of temperance, (2) of authorship. (i) According to the principles of the Church of England Temperance Society the resolution of total abstinence is taken (as it was by Timothy) by those who see in it a discipline in Christian life, or a help in Christian love, and is expressly guarded by the reservation 'except under medical advice;' and the question whether wine and other alcoholic drinks are generally useful in illness is one quite open among C.E.T. S. total ab- stainers, as among doctors. On a point of medical science St Paul's lay experience will not be claimed as a final settlement. (2) The verse is so casually introduced that, as Dr Farrar remarks, ' though we see at once how it may have occurred to St Paul's thoughts — since otherwise the former rule might have led to a self-denial still more w. 24, 25.] I. TIMOTHY, V. 137 Some men's sins are open beforehand, going before to judg- 24 ment ; and some men they follow after. Likewise also the 25 good works of some are manifest beforehand ; and they that are otherwise cannot be hid. rigid (Rom. xiv. 2), and even injurious to health — it is far too natural and spontaneous, too entirely disconnected frona all that precedes and follows it, to have occurred to any imitator. An imitator, if capable of introducing the natural play of thought to which the precept "keep thyself pure" is due, would have been far more likely to add — and especially in an Epistle which so scrupulously forbids indulgence in wine to all Church officials — "and, in order to promote this purity, take as little wine as possible, or avoid it altogether.'" 24. It is most natural to regard verses 24 and 25 as a review under a fresh aspect of the two main duties urged upon Timothy in the para- graph; just as in the former paragraph, vv. 3 — 16, verse 16 is similarly related to its preceding context. The meaning thus will be; 'I have bidden you in rebuking your presbyters "to be so merciful that you be not too remiss, so to minister discipline that you forget not mercy"; remember how quickly sometimes error stands "self-condemned," how slow at other times its evil is in working out. Again, in rewarding your presbyters I have bidden you, as a wise and faithful servant, "give to God's family their portion in due season," by deserved promotion and preferment; remember how readily some clerical "good work" comes to the front, while yet the more quiet pastoral service cannot be left in the dark and cold.* are open beforehand'\ Better, as R.V., are evident ; the preposition in the compound adjective only signifies *at once' 'before one's eyes;' the word is used just as we use ' evident ' in geometrical proof, in Heb. vii. 14, 'For it is evident that our Lord sprang out of Juda.' going before to judgment\ The verb is common in the Gospels in its simple sense, e.g. Mk. xi. g, ' they that went before and they that fol- lowed ; ' here, somewhat metaphorically, it describes the obtrusive forward character of 'advanced' teaching and 'fast' living; cf. 1 Joh. 9, 'every one that goeth forward,' 'that advances in bold confidence beyond the limits set to the Christian Faith' (Bp Westcott). The judgment is that of Timothy and of the Church. The clause seems to recur compressed into one word, Tit. iii. it, 'such an one sinneth, being self-condemned^ or ♦self-judged.' Our metaphors ^patent error,' ' ra?npant yic&,^ are modern representatives of the two phrases. some men they follozu afierl More exactly, some men they only follow after ; the evil consequences and evil repute are slow in attaching them- selves. 25. Like-cvise also the good zvorks of some] R. V. excellently, drawing out the double article wdth substantive and adjective which has the best authority of Mss., in like manner also there are good works that are evident. See the interpretation on the previous verse, according to which the more obvious departments in 'the ruling well,' the 'labouring devotedly in speech and teaching,' are here meant. 138 I. TIMOTHY, VI. [v. i. 6 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God they that are otherwise'] The such as are otherwise of R.V. ren- ders the generahiess of the phrase and makes it clear that ' works ' not 'men' are meant; such part — often the best part — of the pastor's work of 'ruHng well,' and of 'labouring devotedly in speech and teach- ing,' as does not come before the world. Ch. VI. Last Words on Apostolic Doctrine and Duty. 1, 2. Timothy's duties in regard to slaves. The last of the four sections of special charge (commenced in the previous chapter) is Timothy's attitude towards Christian slaves. The position taken by Christ and His apostles in regard to slavery and the whole 'social order' of the world is well known. The existing basis of society with its relationships was recognised; while the eternal prin- ciples of Christian equality and love were boldly proclaimed, and trusted, '' as the true solvents of all that was amiss between man and man in God's ^^ own time and His own patient way of working both for the material and X spiritual world. V> ^ The present teaching of St Paul, an echo of similar exhortations (Eph, y \ v'^J^ Col.Jii. ^2)t is in entire harmony with the Divine wisdom of the j\ iCfaster's oracle 'Render unto Caesar the things which be Caesar's, and v\y unto God the things which be God's. ' Nothing is more wonderful in the / life of Christianity than the slow gradual establishment of women's posi- ^ tion in the family, and of social and civil freedom in the state, in accord- ance with the seed -principles of Christ's law; unless it be watching the same growth (hardly yet more than infantile), in the wider sphere ot international brotherhood and the signs of a 'Christian conscience' stirring in the intercourse of state with state. See Appendix, J. 1. as many servants as are under the yoke] The position of the Greek words and their meaning are against this rendering. There would be no servants (slaves) who would not be 'under the yoke;' but since they were in actual position 'under bondage' as slaves, let them recognise facts. Render with R.V. as many as are bondservants under the yoke. 'The yoke of slavery' is applied metaphorically, Gal. v. i, to the old legal dispensation. The use of the word is derived from the old . custom of making prisoners of war pass under a 'yoke' formed of a I spear laid crosswise on two upright spears, to denote the yoke of slavery 'being laid upon them. The reference in Christ's words, Matt. xi. 29, ' take my yoke ' is rather to the yoke coupling cattle for drawing. their ozutt masters] The adjective here rendered ' their own' is in N.T. 'used instead of a personal pronoun by the same kind of misuse as when in later Latin /r^/rm^ takes the place of eius or sinis ;^ Winer, § 22, 7. As Alford on Eph. v. 22 says, it serves 'to intensify the relationship vv. 2, 3.] I. TIMOTHY, VI. 139 and his doctrine be not blasphemed. And they that have 2 behaving masters, let them not despise them^ because they are brethren ; but rather do them service, because they are faithful and beloved, partakers of the benefit. These thiiigs teach and exhort. If any man teach otherwise, and con- 3 and enforce its duties. ' We have sixteen instances of the use in these Epistles, e.g. Tit. ii. 9. his doctrine] Again the special teaching of the Christian religion, which would be 'evil spoken of by being supposed to teach a sub- versive socialism. 2. rather do them service] Better, serve them the rather, all the more zealously. partakers of the benefit] The article with the participle is clearly subject; and the masters are certainly meant. But then divergence arises, Bp Wordsworth making both masters and slaves the bene- factors : ' they (i. e. the masters) who take part in the mutual good offices (between masters and slaves) are believing and beloved.' He quotes from Thucyd. ii. 61 for this sense of the verb 'to take hold of with a view to mutual assistance.' Conybeare and Lewin make the slaves the benefactors, quoting from Arist. Ran. 777 for the verb 'they who claim their slaves' services. ' Grimm, following Chrysostom and Grotius, makes the masters the benefactors, quoting from LXX. Isai. xxvi. 3 for the verb 'they who devote themselves to the kindly care of their slaves.' So far as the usage of the verb in N. T. goes — 'to help ' 'to succour,' and also of the noun 'the good deed' (to the impotent man), Acts iv. 9 and LXX., the help of the weaker by the stronger is suggested, and so the last view is borne out. Compare too the significant use of the con- nected noun 'benefactor,' in Lk. xxii. 25, 'they that have authority over them are called benefactors.' Is St Paul using a recognised synonym honoris causa for 'lordship,' and, with all the delicate grace natural to the writer of the Epistle to Philemon, lifting it to the height of Christian love? ' Bid them serve their masters all the better. Masters did I say? Nay; own and requite the faith, the love, that makes them set it as their aim to be — not Masters, — no— Brothers of Blessing.' These things teach and exhort] The words have more weight if held to close the whole section from v. \ than if thought merely to refer to vi. i and 1. 3 — 10. A FURTHER WARNING AGAINST FALSE TEACHERS. Their covetousness. From the 3rd verse to the i6th St Paul once again resumes two of the chief topics of the Epistle — false teachers' perverted doctrine, and Timothy's own true unswerving life ; in each case with a new thought, ( I ) of the debasing motive of traffic in godliness, (2) of the inspiring motive of the Master's appearing. He then, vv. 17 — 19, gives one further direction (suggested perhaps by v. 10) of pastoral faithfulness towards I40 I. TIMOTHY, VI. [v. 4. sent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to 4 godhness ; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, the rich ; and in a last abrupt and touchingly natural outburst throws himself upon his son Timothy, and gathers up all his fears and hopes on the one chiefest subject in the brief appeal of vv. 20, 21, from which he can no longer keep back the misused name of the monster evil — 'knowledge — falsely named, Gnosis — the Misnomer,^ vv. 3 — 10, unsound teaching, especially for gain. 3. teach otherwisel More fully R.V., teacheth a different doctrine, but even this does not completely give the force; for the 'different' is not so much 'different from what has just been laid down,' as 'different from the one true deposit, the creed of all my gospel and all your life;' and helps to form the meaning now attached to heterodoxy^ lit. '^op'mions different ixoxu. established truth.' The close of the Epistle takes up the opening where this word has occurred before there has been time to lay down any teaching, i. 3. Lewin renders here 'if any man teach what is heterodox.' 7uholesome words'] Again taking up his opening phrase i. 10, where see note. Sound is the best English equivalent, if we do not stay on the most modern and 'cant' sense of the word, but go back to its early vigour, so as to appreciate St Paul's contrast here with the ^sickly questionings' of the false teacher, v. 4. See Appendix, K. otir Lord Jesus Christ] This exact order of the words so familiar to us in St Paul's other writings occurs only here and v. \\ throughout these Epistles according to the true text. An imitator would surely, as we see by the various readings so often attempted, have taken pains to make the well-known formula a marked feature. It may be also noted that the aged saint, so near the end of his 'good fight, 'does not presume familiarly on his Saviour's intimacy, so as to use the one name 'Jesus' with tripping fluency. It is still 'Christ Jesus,' 'Jesus Christ,' 'The Lord.' See note on i. i. the doctrine. . .according to godliness] Two characteristic words of these Epistles combined in a phrase which might be taken as their keynote — 'Holy Truth — True Holiness.' See previous notes on the words and especially the note on the central doctrinal passage iii. 16. 4. he is proud, knowing nothing] ^Puffed up,' R.V. The word occurs only here and iii. 6; 2 Tim. iii. 4; and goes towards composing the strong vocabulary of the Epistles : 'filled with a blind "inflated ignorance'" (to quote from Dr Farrar's strong modern vocabulary) may represent the force. The perfect expresses the state in which he is; the particular negative his relative, not absolute, ignorance, ac- cording to the tendency of N. T. usage. doting about questions] 'Diseased' or 'mad' on points of subtle disputation. The word in other writers has both meanings, and the opposition to 'sound' would hold equally good with both; but the moral responsibility for this state is clearly implied, and points rather vv. 5, 6.] I. TIMOTHY, VI. 141 railings, evil surmisings, perverse disputings of men of cor- 5 rupt minds, and destitute of the truth, supposing that gain is godliness : from such withdraw thyself. But godliness 6 to the former: 'full of a diseased disputatiousness.' For 'questionings,* see note on i. 4. strifes of words'] Our own derived 'logomachies.' The corresponding verb occurs 2 Tim. ii. 14, 'otherwise only in ecclesiastical writers,' Alford. railings] Clearly as in Eph. iv. 31, 'anger, and clamour, and railing;' Jude 9, 'durst not bring against him a railing judgment,' not blasphemy against God, but slanderous reviling of one another. evil surviisings] Our 'suspicions;' this word again is new to N.T. usage. Altogether we have four peculiar words in this verse, puffed up, doting, strifes of words, surmisings, indicating the new region of the Church's experience and of the Apostle's feeling. 5. perverse disputings] The best attested reading of the Greek word transposes the order of the preposition, and should give us for its meaning 'continual collisions.' This seems the reason for the rendering of R.V. -wranglings. Compare a similar compound in LXX. 2 Sam. iii. 30, and Jos. Ant. x. 7. 5. of corrupt minds] Lit. corrupted in mind. See note on 'mind' Tit. i. 15, and on 'uncorruptness' Tit. ii. 7. destittite of the truth] Our 'destitute' has almost ceased to have its original proper force 'deprived' of what was once possessed; hence R.V. has rightly substituted, as corresponding with the perf. pass, participle of the Greek, bereft. gain is godliness] A well-known violation by A.V. of the law which places the article with the subject. The ending of the Greek noun for 'gain' implies rather a 'trading,' a 'means of profit,' like 'the reaping time' for 'summer.' Hence the twofold correction of R.V. I, godliness is a way of gain. But we lose the emphasis of the subject kept back to the end. Point is gained however in this respect by the omission (required on the authority of the best mss.) of the next clause. From such withdrazu thyself. See Appendix, K. 6. So the Pauline paradox comes out strongly; godliness with contentment is a way of gain, a great source of gain. This is spoiled by making the reference to the rewards of heaven. The thought is as in iv. 8, where see the paraphrase quoted of Mk. x. 30. St Paul's ' way to be wealthy ' is by the limiting of our wants and the limitless realising of Christ's presence and sufficiency; — this being the inmost meaning of this word 'godliness' see ii. 2. The adjective of this word 'contentment' occurs in the noble description of his own dis- ciplined life, 'I have learned, in whatsoever state I am, therewith to be content.... I have all competence in Him that empowereth me,' Phil. iv. II, 13. So good George Herbert : 'For he that needs five thousand pound to live Is full as poore as he that needs but five.' — The Church Porch. 142 I. TIMOTHY, VI. [vv. 7, 8. 7 with contentment is great gain. For we brought nothing into this world, a7id it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content. And again: ' Teach me, my God and King, In all things Thee to see, And what I do in any thing To do it as for Thee : * * * * This is the famous stone That turneth all to gold, For that which God doth touch and own Cannot for lesse be told.' — The Elixir. 7. we brought nothing into this world] A further reason for con- tentment is drawn ; ' the nakedness of our birth and death.' Exactly, into the world. and it is certain'] Editors are divided as to the authority for this word here : the Revisers and Westcott and Hort omit. Inclining to this view with Codex Sinaiticus, and on the ground that proclivi praestat ardiia lectio, we have to render the connecting particle that remains 'because;' but need not adopt Alford's strained explanation Sve were appointed by God to come naked into the world, to teach us to remember that we must go naked out of it,' which mars the simple sequence of thought (we should look rather to the looser usage of such particles already beginning to prevail) : ' because' may be referred back to the contentment, and so introduce a parallel not a subordinate clause to ' we brought,' because too we cannot carry ansrthing out. The verse is linked at the commencement of the Prayer-Book Burial Service with Job i. 21, 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord,' and so illustrates further the 'godly content ' of the previous verse. 8. And having food] Rather, but; the opposite, positive view of life. The words for 'food' and 'raiment' are both unused in N.T. except here; both are in the plural, indicating 'supplies of,' for each mouth to be fed, each household to be clothed. rai/nenf] A rather out-of the-way word for 'clothing,' if we go by the use found once in Aristotle and once in Josephus, Ar. Pol. vii. 17 ; Jos. B. jf. 11. 8. 5 : literally, 'covering;' and so R.V., perhaps merely to keep an unusualness of phrase. But the meaning 'shelter,' tent or roof-covering, has been also assigned, from the root word having a more common turn towards this ; and ' covering ' may have been chosen to include this, if not to express it alone. But the immediate context in V. 7 favours the reference to merely personal possessions such as dress. let us be therewith content'] The verb is future passive, we shall be therewith content, as R.V.; hardly an implied exhortation, but ' we shall, if we are godly.' This rendering is preferable to that in the margin of R.V. ' in these we shall have enough ' from the similar use vv. 9, lo.] I. TIMOTHY, VI. i43 But they that will be rich fall into temptation and a snare, 9 and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the 1° of the passive, Lk. iii. 14, 'be content with your wages;' Heb. xiii. 5, 'content with such things as ye have.' The connexion of the word with 'contentment' above should also be maintained. 9, they that will be rich'] In so wealthy a city as Ephesus the temptation would be very great to the teacher to adapt his ' wares ' of doctrine to the popular Asiatic speculations, so as to get and keep name and means ; and his hearers would be equally tempted to accept such a compromise". There would be the genius loci to whisper 'si possis, recte; si non, quocunque modo, rem;' *ye know that by this business we have our wealth.' Hence the specially appropriate warning now addressed to those that are desiring to be rich, as we must render exactly. Chrysostom's words 'not ^''the rich" for one may have money and dispense it well and disesteem it all the while,' are well quoted here. But G. Herbert's words are still better {Priest to the Temple, c. 3), 'The country parson is very circumspect in avoiding all covetousness, neither being greedy to get, nor niggardly to keep, nor troubled to lose any worldly wealth ; but in all his words and actions slighting and dis- esteeming it, even to a wondering that the world should so much value wealth, which in the day of wrath hath not one dram of comfort for us.' temptation and a snare] There seems no reason to depart from the usual rendering elsewhere of the phrase 'into temptation' as R. V. does 'into a temptation,' because of the words coupled with it; 'a snare' naturally follows, just as 'deliver us from the evil one' follows 'bring us not into temptation,' Matt. vi. 13 ; it is the thought present to the Apostle's mind at this time ; see above iii. 7, 'lest he fall into reproach and the snare of the devil ' where the conjunction of words is very similar, and from whence some MSS. have even added here ' of the devil;' and 2 Tim, ii. 26, ' that they may recover themselves out of the snare of the devil.' See Appendix, K. lusts, which drotvn men] The lengthened generalised relative here is properly 'of a kind which,' 'which indeed naturally,' so R. V. such as. Cf. iii. 15. The simple use of the passive of 'drown' in Lk. v. 7, 'they were being sunk,' is the only other N. T. use of the verb; the noun from which it comes is used by St Paul of his (unrecorded) shipwreck, 2 Cor. xi. 25, 'a night and a day I have been in the deep J destruction and perdition] The two words give solemnity to the idea of the ruin to be incurred, though it is too much to assign * ruin of body ' to the one and 'ruin of soul' to the other. The compound word is instinctively chosen (see v. 8) to complete the terrible picture. Chrysostom gives many instances of these 'snares and lusts' in his day leading to 'destruction and perdition.' To the example (almost forced upon the niemoiy by the word) from Holy Scripture itself of ' the son of perdition' (Joh. xvii. 12), may well be added G. Herbert's searching words to his brethren ; ' they, who, for the hope of promotion, neglect 144 I. TIMOTHY, VI. [v. ii. root of all evil : which while some coveted after, they have erred from the faith, and pierced themselves through with II many sorrows. But thou, O man of God, flee these any necessary admonition or reproof sell (with Judas) their Lord and Master.' The Pi'iest to the Temple, ch. 2. 10. the love of money\ One word in the original, occurring only here and belonging to the later Greek ; the adjective in Lk. xvi. 14, ' the Pha- risees, who were covetous,' R.V. 'lovers of money,' and so 2 Tim. iii. 2. ' It differs from the ordinary word for covetousness (e. g. Col. iii. 5) (which does not occur in these Epistles) in denoting rather avarice, a love of money already gained, than an active grasping after more.' Trench's N. T. Synonyms, § 24. the root of all evil'\ It has been much questioned whether we are to translate this admitted predicate 'a root' or 'the root.' On the general grammatical question, such passages as i Cor. xi. 3, 'the head of the woman is (the) man,' make 'the root,' quite coiTect; if with R.V. we render 'a root,' it lays a stress on there being other roots, which is beside the point : the stress surely is on the 'all,' interpreted however in that rhetorical sense, if it may be so called, which is common in N. T. as elsewhere (cf. v. 17), and is well given in R.V. We may translate the root of all kinds of evil. For this use of the plural we may com- pare 'supplies of food,' v. 8. which while some coveted after'] ' Which (love-of-money) some reach- ing after,' R.V. keeping to the root-notion of the participle. The verb (and its noun) occur four times in N. T. and in each place the Revisers give a different version, i Tim. iii. i and Heb. xi. 16 in a good sense ; here and Rom. i. 27 in a bad sense. ' Desire,' a colourless word, would fit everywhere, but is weak. Bp Wordsworth ingeniously explains the seemingly incongruous desire for the love-of-money thus : ' riches were a proof of divine approbation : love of wealth was a love of God's favour: thus they sanctified avarice.'' But the relative is oxAy formally, logically, in agreement with the abstract 'love-of-money:' all readers of A.V. or R.V. would refer the 'which' to the real antecedent in sense, 'money,' and would be virtually right. have erred from the faith] R.V. is justified in rendering have been led astray. The Greek aorist 'merely represents the action of having occurred, as filling a point of past time' (Winer, ill., XL. 45, a). When it stands by itself, as here, with no qualifying word, this force is repre- sented by the English perfect, as giving just in our idiom the past verbal idea merely, with no further stress or point, cf. Ellicott on 1 Thess. ii. 16. The word occurs in N.T. again only in Mk. xiii. 32, 'that they may lead astray, if possible,, the elect.' 'The faith' as in i. 19, where see note. pierced themselves through] Lat. transfigo ; only here in N.T. 11 — 16. A FURTHER EXHORTATION TO TiMOTHY. ThE LORD'S APPEARING. Timothy's own true life and bearing are solemnly dwelt upon in contrast to the false and low; see on v. 3. V. 12.] I. TIMOTHY, VI. 145 things; and follow afier righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold 12 thou, O man of God] Opposed not only to the 'some' o( v. 10 but to the 'any' of v. 3. The phrase 'man of God' occurs also with the same reference to the ministry, 2 Tim. iii. 17, derived probably from the O.T. ministry of the prophets; cf. 2 Pet. i. 21, where the best reading, however, slightly varies the phrase 'men spake from God;' and i Kings xvii. 18, 24. It marks the high tone of this final address; and is m\ keeping with the full dignity of title which in both these last contrasts \ of the false and the true ministry is given to the great Head of the \ Church's ministry (and given here only in these Epistles) 'Our Lord ^ Jesus Christ.' Jlee these things] 'Unsound words, and ungodly doctrine,' 'question- ings and evil surmisings, ' 'traffic in godliness and love of money.' These three heads of evil, in the 3rd, 4th, and 5th to loth verses re- spectively, are opposed by three pairs of contrasted virtues: 'righteous- ness and godliness, ' ' faith and love,' ' patience and meekness.' In the first pair 'the sound words,' 'the words of our Lord Jesus Christ,' go to the very root of the matter as fully expounded, Rom. vi. 'Baptised into Christ Jesus... dead unto sin, but alive unto God in Christ Jesus... obedi- ent from the heart to that form of teaching... ye became servants of righteousness,'' and i Cor. i. 'We preach Christ crucified... Christ the power of God... of Him are ye in Christ Jesus, who was made unto us wisdom from God and Hght eon sues s'' ; all this being but the working out of the very ' words of the Lord,' Matt. v. 6, 'Blessed are they that hun- ger and thirst after righteousness, for they shall be filled.' In the second pair 'faith' is as evidently the antidote to 'ignorance,' 'questionings,' and 'disputes of words,' as 'love' is to 'envy, strife, railings, evil sur- misings.' In the third pair 'patient endurance 'and 'meekness of heart' are well fitted to produce 'godliness with contenttnent,'' as being the very graces to which 'the words of the Lord' assign the blessings of that 'kingdom of heaven' which is 'godliness,' and that 'inheritance of the earth' which is 'contentment.' 'Blessed are the poor in spirit,' 'Blessed are the meek.' jueektiess] The compound word, meekness of heart, a word peculiar here, is to be read. See note on 1 Tim. ii. -25. 12. Fight the good fight of faith] St Paul has now mounted above the lower ground in which Timothy was to maintain the true pastor's role against his rivals. 'The faith,' i.e. the Christian creed, the Christian life, is now a 'fight,' 'a strife,' a 'race,' against time and sense, earth and hell. The metaphor is the most inspiring perhaps to the Apostle himself of all his metaphors as it is also his last; see -2 Tim. iv. 7, 'I have fought the good fight,' 'run the fair race.' Taken from the Greek games, the word ' fight ' can be only mimic fight, if it be referred to the wrestling or the boxing contest ; and if, as 2 Tim. iv. 7, ' I have fin- ished the course' suggests, the running contest is meant, 'fight' is mis- leading. Not much less so is Farrar's and Alford's 'strive the good strife.' But for the associations which have gathered round our familiar TIMOTHY. 10 146 I. TIMOTHY, VI. [v. 13. on eternal life, whereunto thou art also called, and hast 13 professed a good profession before many witnesses. I give 'fight,' and which have prevailed perhaps with the Revisers, we should be sui-ely nearest — for a reader coming fresh to it — with the rendering 'contest.' And the weighty verb, present in tense, placed at the com- mencement of the sentence, is better represented by Longfellow's ''Be a hero in the strife' than by keeping too close to the identity of verb and noun. We may render then, Play thou the man in the good contest of the Faith. lay hold on eternal life\ More force is given to the intended point by R.V. the life eternal. The verb and noun recur v. 19, but the epithet is changed to 'the true,' 'the real.' (See note.) And this at once suggests to us that 'eternal life' is not regarded by St Paul here only as 'the prize,' but as also the 'straight course' to be now vigor- ously laid hold of; that 'the life eternal' in fact is exactly the same as 'the life which now is, and the life which is to come' of iv. 8, where the metaphor is also of the games. See notes there. Christ is our 'strength' as well as our 'right'; 'the path' as well as 'the prize.' The present imperative refers to the bearing of Timothy through the whole contest ; the aorist is, as it were, the voice of the earnest friend standing at a critical corner of the course and rousing him to renewed energy, 'now lay hold.' What Cambridge athlete of the river or the path but knows the value of this? What Christian athlete of the heavenly course? In no way more beautifully could the view now given be expressed than in Dr Monsell's hymn : 'Fight the good fight with all thy might, Christ is thy strength, and Christ thy right; Lay hold on life, and it shall be Thy joy and crown eternally. Run the straight race through God's good grace, Lift up thine eyes and seek His Face; Life with its way before us lies, Christ is the path, and Christ the prize.' tvhereunto thou art also called\ Properly, omitting 'also,' thou wast called at thy baptism, and, more particularly still, at thy ordination, cf. i. 18, iv. 14. Compare the present language of the Prayer-Book ; Order for Private Baptism — 'Our Lord Jesus Christ doth not deny His grace and mercy unto such Infants, but most lovingly doth call them unto Him ' ; the Catechism — 'He hath called me to this state of salvation,' 'God the Holy Ghost who sanctifieth me and all the elect people of God ' ; Ordering of Priests — ' Thou hast vouchsafed to call these thy servants here present to the same office and ministry.' The direct metaphor is no longer probably continued. hast professed a good pj'ofession'] Lit., as R.V. didst confess the good confession; 'the good confession' like 'the good contest' with reference to its spiritual character, the faith and obedience of Christ. See next verse. V. 14.] I. TIMOTHY, VI. 147 thee charge in the sight of God, who quickeneth all thmgs, and before Christ Jesus, who before Pontius Pilate witnessed a good confession ; that thou keep this commandment without spot, unrebukeable, until the appearing of our Lord before 77iany witnesses^ in the sight of, the word being taken up in the appeal of the next verse to 'a more tremendous Presence' (Ellicott). 13. God^ who quickenethl The word which has the sanction of the MSS. points to God as Preserver of Life, rather than as Creator; but R.V. leaves quickeiieth in the text because 'New every morning is the love Our wakening and uprising prove.' The word is especially suitable, looking back to the charge to ' lay hold strongly of the true heavenly life.'' before Ponthis Pilate witnessed a good confession^ the good confes- sion. The meaning may be either (i) ' suffered under (i. e. in the time of) Pontius Pilate,' and as the faithful Witness (Rev. i. 5) made that good confession of the Cross, and in it of His Father's love, His own Sacrifice, which has inspired every life of witness and every martyr's death, or (2) '■before (i.e. before the tribunal of ) Pontius Pilate attested the good confession' as 'true King,' i.e. 'very Lord and Christ;' this it is which the oral Gospel must have taught as the basis on which Matt, xxvii. 11; Mk. XV. 2; Lk. xxiii. 3; Joh. xviii. 33 — 37 were founded; this it is which from St Peter's sermon (Acts ii. 36) to St John's epistles (i Joh. iv. 14, 15) and thence to every Ordination and every Holy Bap- tism has been confessed by Christendom. Though the whole passage is more than polemical, the form of 'the charge' is affected perhaps by the thought of that teaching which was beginning to assail the old 'knowledge' and creed about the person of Christ; and so the second which is the sharper, more defined, interpretation may be preferable. The later phraseology seems to take up and draw out more fully the language here, i Joh. iv. 14, 15, iii. 23. ' Before' of place and 'under' of time are equally admissible for the preposition: see note on v. 19. 14. that thou keep this comtnandment\ the commandment; this phrase in the singular or plural (as indicated above, v. 13) specially characterises St John's first epistle and is closely linked with the con- fession of the truejChrist: and the commandment there is 'l(y e': see e.g. I Joh. iii. 23. Again St Paul here, in w. 13, 14, *I charge thee' &c. is clearly recurring to 'the charge' of i. 5, 'the end' of which is * love, out of a pure heart and a good conscience and faith unfeigned. ' We have therefore no difficulty as to 'the commandment' here. without spot, tmrebiikeable\ Both words used of persons only in N.T,, elsewhere of things; the latter has occurred iii. 2 and v. 7, and so A.V. apparently here refers them to Timothy; R.V. alters, giving the alliter ation and leaving open the question whether they agree with the sub- ject or the object without spot, without reproach. The early Greek interpreters take them with 'commandment,' which on the whole the construction favours. 10 — 2 148 I. TIMOTHY, VI. [vv. 15-17. 15 Jesus Christ : which in his times he shall shew, zvho is the blessed and only Potentate, the King of kings, and Lord 16 of lords ; who only hath immortality, dwelling in the light which no man can approach unto ; whom no man hath seen, nor can see : to whom be honour and power ever- lasting. Amen. 17 Charge them that are rich in this world, that they be not the appearing of otir Lord"] At His second Advent; lit. 'the Epi- phany.' After use in the Apostle's earliest letters, 2 Thess. ii. 8, which dealt directly with the subject, the word has been dormant till now ; now in each of the latest letters (here and Tit. ii. 13 and 2 Tim. iv. I and 8) it shines out, as is so natural after the 15 years that have made an old man of him: — 'Surely the world too is growing old; Timothy may see His coming: yet let it be its own time — no nearer, no further.' 15, in his times] R.V. in its own times, apparently because sometimes it must be so, e.g. ii. 6; and this would point to a set meaning and quasi-adverbial use. But in Tit. i. 2 inconsistently ' his own seasons.' the blessed and only Potentate] The ' only,' without being polem- ical, states the grand truth positively, which is the antidote to the questioiings of the heretical negations. See note on v. 13. King of kings, and Lord of lords] A title given to our Lord, Rev. xvii. 14, as the Lamb; clearly here to God the Father — an addition to the many similar proofs of the Unity of the Godhead. Cf. Pearson, On the Creed, Art. i. 16. whom no man hath seen] 'These words as compared with John i. 18 seem to prove decisively that the whole description applies to the Father, not to the Son.' Alford. Between this verse and Matt. V. 8 there is no opposition, the former referring to man with his present bodily powers and iniquities, the latter referring to the 'Beatific Vision' as it has been thence called, the vision of heavenly glory, which was vouchsafed to St Paul, when translated into 'the third heaven' (2 Cor. xii. 2), and which will be the portion of the saints perfected and clothed upon with their spiritual bodies, after the rest of Paradise. Verses 15 and 16 have been thought to be part of an early rhyth- mical Doxology. 17 — 19. A LAST DIRECTION. ThE DUTIES OF THE RiCH. A postscript follows, with an omitted last word for the richer classes at Ephesus. The 'special aspect' under which the last wartiing about false teachers has been viewed by St Paul, and its reflexion in the last charge to Timothy, suggests a last addition to the pastoral directions. Men and women in their general religious duties, pres- byters and deacons and deaconesses in their special offices, family ties and Church charity, the existing problem of slavery, have been pro- V. 18.] I. TIMOTHY, VI. 149 highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy ; that they do good, that they be rich in good works, ready to distribute, vided for; biit the needs of a life free to 'enjoy the world' through the possession of wealth have been as yet untouched. St Paul will add a word of practical guidance here after the grand climax of lofty praise. It is no forger's hand here; but the natural abruptness of old age, and of a St Paul. 17. them that are rich in this world] Or more exactly in the present world, this being the peculiar phrase of these Epistles equi- valent to the general 'this world.' So 2 Tim. iv. 10, of Demas 'having loved the present world;' Tit. ii. 12, 'live soberly... in this present world.' The word 'world' is literally 'age,' having original reference to time, and so denoting the physical, social, or spiritual state of things at the given time. be not highiuinded] Not as we now speak of a 'noble highminded man,' but as of 'too high and mighty a bearing,' cf. Ps. cxxxi. 1, Prayer- Book, 'Lord, I am not highminded: I have no proud looks.' The compound verb occurs in N.T. only Rom. xi. 20, 'Be not highminded, but fear;' 'do not, because of your Christian standing, assume a lofty superiority over your "broken" Jewish brother;' and the phrase of which it is compounded only Rom. xii. 16, 'Be of the same mind one toward another. Set not your mind on high things, but condescend to things that ai-e lowly.' nor trust in uncertain Hchcs] It is the same perfect as iv. 10 and V. 5, and the substantive of character; R.V. accurately, nor have their hope set on the uncertainty of riches. in the living God] The MS. authority is against the adjective here, and in favour of the preposition 'upon' rather than 'in,' but on God. 'Living' has come in from iv. 10, where (see note) it has its own appropriateness. «// things] Relative or rhetorical, not absolute ; as f . 10. to enjoy] Lit. 'for enjoyment'; the word in N.T. recurs only Heb. xi. 25 of Moses at court, 'to have enjoyment of sin for a season.' 18. that they do good] Another of the many compound words; used however (according to the right reading) of God in providence, Acts xiv. 17, 'in that He did good;' stronger than the ordinary word (e.g. Lk. vi. 9), and taken up in the next clause; render that they work at doing good. rich in good works] The riches are jewels of God's giving, and can be best seen and best enjoyed 'in a setting of fair works.' The two adjectives for 'good' here have a distinction, but not that given by Alford ; the first according to a probable derivation signifying what is 'kind and good' in its inner character in a man's conduct towards others, the second what is 'fair and gracious' in outer expression and bearing. The two together came to be used at Athens as one phrase to denote 'a gentleman.' And so such a use of wealth marks 'the Christian gentleman.' For the second word is the one used Matt. I50 I. TIMOTHY, VI. [vv. 19, 20. 19 willing to communicate ; laying up in store for themselves a good foundation against the time to come, that they may 20 lay hold on eternal life. O Timothy, keep that which is V. 16, 'let your light shine... that they may see your good works,' and I Pet. ii. 12, 'your good works which they behold.' Compare Bp. Westcott's definition, Heb. x. 24 'works which by their generous and attractive character win the natural admiration of men,' and his synonym Heb. vi. 5, 'tasted the goodness — the beauty — of the Word of God,' See notes on Tit. i. 16, ii. 7, iii. 8. ready to distribute, willing to covwiunicate'\ Again two peculiar com- pound adjectives. Cranmer's version followed in the Offertory Sentences of the Prayer-Book has 'ready to give and glad to distribute,' giving also the same rendering to the second of our two words in the text from Heb. xiii. 16, 'to do good and to distribute forget not,' where A.V. and R.V. 'to do good and to communicate.' Possibly 'com- municate' in such a connexion would have been misunderstood. The corresponding noun is rendered 'distribution' by A.V. in 2 Cor. ix. 13, by R.V. 'contribution.' The 'sympathy' suggested by the margin here of R.V. is certainly implied in the word, which may be said to sum up, in itself, the unity, generosity, and practical piety of the Church, as it worked out, under St Paul (see esp. 2 Cor. viii. ix.), that problem of 'rich and poor together' which the earliest impulses of ' the faith ' had solved for the moment only by the short rule of Acts iii. 44, 45, 'all that believed were together and had all things common^ — the same word from which our ' willing to co??imunicate'' comes. The root principle remains the same (2 Cor. viii. 13 — 15), and this our word conveys, though the practice was not workable for long of selling all into a cf mmon stock. G. Herbert seems to express both of the present adjectives in 'Joyn hands with God to make a man to live, Give to all something; to a good poore man, Till thou change names, and be where he began.' The Church Porch. The Christian wealth of England is still far below such a principle ; else why the 'weariness and painfulness' known to so many of our clergy in begging appeals for 'good works' of piety and charity? 19. laying up in store] The compound verb, again peculiar, is another example of the law of later Greek explained v. 8. Here we have the riches in the form of 'good works' laid away as a solid foun- dation in 2,vA from which the building rises. This 'building up,' if the full explanation of the verse given on iii. 13 be sound, is of the spiritual life both here and hereafter. The rich cannot 'lay hold of any true higher life, if they neglect the plainest duty, lying first and lowest, of using their wealth for 'God who provided all.' So in iv. 8 the life is only to be grasped by spiritual 'training.' that they fnay lay hold] The same tense and voice as the 'lay hold' oiv. 12, and the interpretation is similar. on eternal life] The MS. authority is strongly in favour of the V. 21.] I. TIMOTHY, VI. 151 committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called : which some 21 adverb 'really' in place of 'eternal,' with the article; as R.V. the life which is life indeed; and nothing could be better than such a phrase to describe the 'heavenly' or 'spiritual' or 'eternal' life, in its two parts on this side and on that side the grave, as explained above on v. 12 and iv. 8; ' the life worth living.' 20, 21. A LAST Appeal. The keeping of the Deposit. 20. See the summary above at v. 3. This brief resume, at the close, of the main anxiety of the whole Epistle is like the corresponding resiinie, V. 16, of the rule for widows, and v. 24 of the visitation of presbyters. Timothy] Previously, and in 2 Tim., when the address is less intense and solemn, 'my child,' 'my child Timothy.' keep] The stronger word guard. Compare i Joh. v. 21, 'Little children, guard yourselves from idols.' that which is committed to thy trust] The MSS. favour the simpler noun, compounded with only one preposition, here and in the only other places where the word occurs in N. T., 2 Tim. i. 12, 14, the latter place being exactly parallel. What is this 'deposit?' It has been thought to be (i) grace for his own spiritual life, 'the commandment' above v. 14, (2) grace for the office of superintending the Church at Ephesus, 'the charge' above v. 17 and elsewhere; and these are the two subjects pressed most closely upon Timothy, ?iext to the great, the rectirring and now all absorbing anxiety, that he may have (3) grace to maintain sound doctrine; the 'charge' of i. 3, 18, iv. 6, 16, vi. 3; 2 Tim. i. 13, 14, ii. 2, 16. The words which follow are alone sufficient to make (3) the certain reference. In effect, to use the words quoted from St Vincent of the island-school of Lerins (the author of the famous canon of Christian doctrine 'quod semper quod ubique quod ab omnibus'), St Paul says to Timothy 'Depositum custodi: catholicae fidei talcntiim inviolatum illibatumque conserva.' avoiding profane and vaift babblings] Lit. turning away from the profane babblings; the article with 'babbhngs' and not with 'oppo- sitions' shews that both go together, with 'knowledge.' 'Babblings' is another of the 'Pastoral' compounds recurring in 2 Tim. ii. 16. The word is literally 'empty voicing?,' vox et praeterea nihil, windbag; speculations and errors which are the complete opposite of the solid Church truth on its firm foundation and rock, 'Thou art the Christ.' For the accus. after this verb, cf. Winer, § 38, 2, 6. oppositions of science falsely so called] Rather, as R. V. the knowledge which is falsely so called. 'The knowledge falsely so called' is in the Greek the well-known Gnosis, only used here in N. T. with direct refer- ence to the heretical teaching, though the allusions, both with substan- tive and verb, imply that assumptions of superior knowledge were among the claims of the new theology. The 'oppositions' meant are probably the dualistic oppositions between the good and evil principle, see In- troduction, pp. 45, 46 ; though some explain them as the dialectical 152 I. TIMOTHY, VI. [v. 21. professing have erred concerning the faith. Grace be with thee. Amen. IF The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. niceties and subtle rhetorical antitheses of the teachers. See Dr Hort's interpretation, Appendix B. This peculiar 'Pastoral' word goes to make the Apostle's biting 'aculeus in fine.' 21. ivhich some professing] 'Which,' this misnamed Gnosis. ^Pro- fessing^ has occurred in this sense ii. 10. have erred] Lit., 'missed the mark,' as i. 6 and 2 Tim. ii. 18; aorist as V. 10. the faith] As above, v. 10, Grace be with thee] MS. authority gives the plural with you, as at the end of ^ Tim. and Titus ; the Apostolic benediction being sent through the delegate episcopus to his Church. There is, of course, no sufficient authority for the Subscription, which (like the Subscriptions to the other epistles of St Paul) is ascribed to Bp Euthalius (5th cent.) and is therefore later than the best MSS. The Alexandrian and Sinaitic MSS. read only First Epistle to Timothy. Its statement that the letter was written from Laodicea is supposed to be drawn from Col. iv. 16. See the paraphrase of Erasmus: ' vicissim vos legatis epistolam quae Timotheo scripta fuit ex Laodicen- sium url)e.' But Bp Lightfoot, Coloss. p. 343, gives strong reasons against this identification; (i) that St Paul had not ever been at Laodicea, indeed had been long a prisoner either at Csesarea or Rome, when he wrote to the Colossians; (2) that i Timothy bears many proofs of having been written elsewhere than at Laodicea, and of being separated by an interval of some years at least from the Colossian letter. THE SECOND EPISTLE OF PAUL THE APOSTLE TIMOTHY. PAUL, an apostle of Jesus Christ by the will of God, 1 according to the promise of Ufe which is in Christ Jesus^ TITLE. The best Mss. give, as for the first Epistle, the shortest title. Second Epistle to Timotliy. Ch. I. Apostolic Gifts and Responsibilities. 1, 2. The Salutation to Timothy. 1. a7t apostle of Jesus Chrisi\ Read with the MSS. Christ Jesus, and see note on i Tim. i. i for the frequency of this order of the words. by the will of God'\ This phrase with the preceding words in pre- cisely the same order commences the Ep. to Colossians and Ep. to Ephesians, followed in the former by ' and Timothy our brother.' The phrase also introduces both i Cor. and 2 Cor. The use here shews that there is no asserting of impugned authority intended by it ; but rather there is a going back to the first calling and sending by God, from no personal merit, but by His purpose of mercy alone; and apostle through the will of God is a short phrase for the full state- ment of Gal. i. 15, 16, 'it was the good pleasure of God, who separated me even from my mother's womb and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles.' according to the promise of life'] This, for Ti?noth}>, is the sphere of his apostleship as of his life. ' To me to live is Christ.' * If any man be in Christ, he is a new creation.' 'Lay hold on the life which is life indeed.' For the apostleship in regard to Titus and the Cretans see note on Tit. i. i. Render, with R.V., the promise of the life, the article with 'in Christ Jesus' making 'life' definite at once; while according to regular use no article is required in the Greek prepo- sitional phrase on which 'life' depends, 'according to the promise,' from the nature of the word 'promise.' Compare the usage in i Tim. iv. 8, 'having the promise of the life which now is and which is to come.' That passage and i Tim. vi. 12 give the clue to the choice of the phrase here. Timothy there is exhorted to train himself in the godliness which has the promise of 'the divine life' and to 154 n. TIMOTHY, I. [vv. 2, 3. 2 to Timothy, my dearly beloved son : Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of 'lay hold of it' (see notes). So here his spiritual father recalls his own experience and assurance to encourage his son — the free love of God which had laid hold of him and given him work as the seal of pardon, and (in the doing of that work) 'life in Christ Jesus,' begun here to be perfected hereafter in spite of persecution. The greater the sense of sin, the stronger the sense of rescuing 'grace and mercy,' and the clearer the assurance of 'peace,' the crown of blessings. 2. my dearly beloved son] Or my beloved cMld. ' Child ' as in i Tim. i. i; 'beloved' in place of 'mine own,' but surely not a weaker word, when we remember its use to express 'the only begotten,' Matt. iii. 17. piercy'\ Omitted in the greeting to Titus is in both the letters to TiiTfiothy, and may imply St Paul's inner oneness with his 'beloved child ' in the feeling ' he shewed me all the mercy as he shewed me all the sin.' Cf. note i Tim. i. 2. All is 'writ large' in w. 8 — 12. 3—7. Timothy's inheritance of Personal Faith and Ministerial Gifts a double ground of Appeal. From what St Paul was himself follows now the first appeal to Timothy, based on his affectionate remembrance of the son's likeness to his spiritual father, (t) in the personal faith forged with links of natural piety, (2) in the ministerial gift transmitted as a spiritual heritage. With his usual fine tact St Paul hints a connexion between his own and Timothy's early experiences, to emphasize his depth of feeling towards him. 3. whom I serve... with pure conscience] The verb 'serve' with its noun 'service' was specially used to render the worship of Je- hovah by the covenant people ; it is the same as in St Paul's profession before Felix, Acts xxiv. 14, 'after the way which they call a sect so serve I the God of our fathers,' and again before Agrippa, Acts xxvi. 7. The service of the old covenant was true and real service so long as it was with a pure conscience and until the conscience was enlightened. Hence the force of the verb with its qualifying clauses in the very similar passage, Rom. i. 9, ' God is my witness whom I serve in my spirit in the Gospel of His Son.' The old service of sacrifice and ceremonial ('the giving of the law and the service,' Rom. ix. 4) has given place to the ' living sacrifice, the reasonable or spiritual service,' Rom. xii. i. Cf. Phil. iii. 3. that without ceasing I have remembrance'] A.V. follows the Vulg. which has 'quodhabeam tui memoriam.' R.V. better, 'how unceasing is my remembrance,' the construction being similar to Rom. i. 9, 'God is my witness how unceasing.' It is objected to this that 'the impor- tunity of Paul's prayers for Timothy could not have been the occasion V. 4.] 11. TIMOTHY, I. 155 thee in my prayers night and day ; greatly desiring to see 4 thee, being mindful of thy tears, that I may be filled with of his solemn thanksgiving to God.' But though the formal con- struction may seem to limit the object of the thanks, yet it is really more in accord with St Paul's manner of thought and speech to take all the clauses to the end of v. 5 as making up his thanksgiving. The structure of the chapter is evidently, 'I am thy dear father in life and work ; I am very thankful to have a dear son in my desolateness — to remember thee at all hours, and most and best in my prayers, — to count the days and nights till I shall see thee — to think of thy tears when I left thee — and so to hope for refreshing news of thy true and trusty faith, learnt like my own, at a mother's knee. By all this that is between us — and yet more, by that gift of gifts to thee, the Grace of Orders, when these hands of mine were laid upon thy head, and my work was thine, O Timothy my son, play the man, the minister; the man of God, God's minister; with me and after me.' in my prayers\ More precisely, in my supplications. See note on I Tim. ii. i, from which we see that this word indicates a felt 'want' and a petition for its supply. St Paul sorely wanted strength and support for the last struggle, and Timothy could help him ; so he prayed, not in Ti77iothy^s behalf so much as for Timothy to come in his behalf. night and day] Variously taken, with 'my prayers,' as A.V., or with 'longing to see thee' (as R.V.). The phrase in the accusative, Luke ii. 37, closes the sentence; in the genitive, as here, and i Thess. ii. 9, iii. 10, introduces it; in these latter passages the participles equally with 'longing' require emphasis and do not lose it by 'night and day' preceding; so that Dean Alford's objection to following these here as precedent seems needless. 'Greatly desiring' seems a fair rendering of the verb alone, the preposition indicating in this case not 'greatly,' but 'towards,' 'yearning towards.' Render the clause night and day longing to see thee. 4. being mindful of thy tears] At the close we must suppose of the visit paid him by St Paul in accordance with the intention expressed i Tim. iii. 14. It seems very awkward to insert this clause as a sub- ordinate parenthesis 'with a faint causal force,' 'longing to see thee, as I remember thy tears in order that I may be filled with joy ' ; but this must be the effect of R.V. rendering. And again there is difficulty in either rendering of the participle in v. 5 with this construction; (i) A.V. 'when I call to remembrance' present, whereas we ought to read the aorist (2) R.V. 'having been reminded,' implying that there had been some occasion or messenger to give such news, of which we have at least no other hint. It is better to follow Drs Westcott and Hort in putting a comma after 'tears' and joining verses 4 and 5 thus, 'that I may be filled with joy in being reminded.' The thought underlying this phrase 'to be filled with joy,' 'to have one's joy fulfilled,' is, as Dr Westcott puts it in i Joh. i. 4, that the fulfilment of Christian joy depends upon the realisation of fellowship. This fel- lowship may be %vith bodily presence, as 2 Joh. 12; Joh. iii. 29; or 156 n. TIMOTHY, I. [w. 5, 6. 5 joy ; when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy 6 mother Eunice ; and I am persuaded that in thee also. Where- zvitkout, as Joh. xv. ii, xvi. 24, xvii. 13; i Joh. i. 4, 'these things we write that our joy may be fulfilled.' The joy of the apostle is secured by his 'little children' realising full fellowship. Similarly the thought here is an echo of St Paul's feelings expressed 5 or 6 years before to his Philippian 'beloved ones,' and the expressions are an echo too- Through that letter ran the theme 'gaudeo: gaudete'; in that, with a wonderful tenderness and delicacy St Paul shews them that 'unity,' 'brotherly love,' is 'the one thing lacking' to perfect their joy: the one thing that to hear of or see in them will fulfil his too. Com- pare Phil. i. 3 — 8, ii. r, 2, iv. 4. Through this letter runs the theme 'fidem servavi: serva'; and with the same considerate love St Paul makes the appeal to his timid son to be 'strong in the faith' turn first on ih.e fulfiljueni of his own joy which will result. The final conjunction 'in order that' depends then formally on 'I give thanks in my supplications,' really on the whole affectionate yearning and praying spirit of vv. 3 and 4. 5. remefnbrance] The noun occurs only 2 Pet. i. 13, iii. i, besides in N. T. ; the verb Tit. iii. i, where see note, 2 Pet. i. 12, &c. the unfeigned faith that is in thee] 'Unfeigned,' 'true and trusty.' Contrasted with that of Phygelus and Hermogenes and Demas, i. 15, iv. 9. The word is applied to 'love,' Rom. xii. 9, and to 'wisdom,' James iii. 17. It has been used with 'faith,' i Tim. i. 5. which dwelt first] The pronoun may be rendered a faitti such as, 'the which faith,' as it is rendered i Tim. i. 4. Cf. also i Tim. iii. 15. 'Dwell in,' the verb, is used (in quotation) in 2 Cor. vi. 16 of the in- dwelling of the Almighty, inRom. viii. 11, 2 Tim. i. 14 of the indwelling of the Holy Spirit, in Col. iii. 16 of the indwelling of 'the word of Christ,' the nearest passage to this; where however Bp Lightfoot explains it of ' the presence of Christ in the heart as an inward monitor ' ; as Dr Westcott explains i John ii. 14 'ye are strong and the word (of God) abideth in you,' 'the natural endowment of energetic vigour is consecrated to a divine end by a divine voice.' Here too, then, 'faith' is personified. Like 'Heavenly Wisdom' she 'dwelt in' these pious Jewesses from the first, in their early hold of the promises made to Israel, before 'the glad news' of Jesus Christ the 'glory of his people Israel.' Then, in a larger room, a clearer light within them, the Faith of their fathers in a pure conscience was 'transfigured' into the Un- clouded Faith of Christ Jesus their Saviour and dwelt within them, and the light and love from that pure presence there passed over into the breast of son and grandson. thy grandmother Lois] The non-Attic word is used. Eunice is referred to Acts xvi. i as 'a Jewess which believed.' and I a?n persuaded that in thee also] A.V. following the Greek idiom of ellipse; R.V. 'and, I am persuaded, in thee also,' following the English idiom of ellipse. V. 7.] 11. TIMOTHY, I. 157 fore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. For ^ God hath not given us the spirit of fear ; but of power, and Prof. Reynolds quotes here 'the celebrated mothers of Augustine, of Chrysostom, of Basil, whose life sincerity and constancy became vicariously a glorious heritage of the universal Church.' We may add the mother of the Wesleys. 6. Wherefore I ptct thee in rememhrance\ More decidedly For which cause. It will break the whole delicacy and tenderness of the exhor- tation, unless the cause be taken as the thankful recognition of Timothy's living faith and likeness to his spiritual father. put thee in reviembrance\ See note on the last verse. Timothy had been sent himself to 'put the Corinthians in remembrance of St Paul's ways that were in Christ,' ten years before, and was then his 'child beloved and faithful in the Lord.' See the same word i Cor. iv. 17, the only other use in N.T. in the active. that thou stir Jip the gift of God'\ The verb may be rendered fully, dwelling on the metaphor, 'kindle the glowing embers of the gift of God,' or as margin of R.V. 'stir into flame.' The 'live coal from the altar' had 'touched his lips' at his ordination; the 'lightening with celestial fire' from 'the anointing Spirit' in His 'sevenfold gifts' had taken place, as it has ever been invoked and bestowed at ' The Oidering of Priests,' cf. v. 14. According to the view taken of Timothy's greater or less despondency and slackness, the stress may be either on the verb or on the preposition with which it is compounded; either ' rekindle ' or 'kindle i?ito fame.'' Perhaps we may best adopt Dr Reynolds's interpre- tation of the position. ' We ought not to infer more than that Timothy's work had suffered through his despondency arising from the peril and imprisonment of his master. He may have been ready to despair of the Church. The special charisma needed therefore in his case was parrhesia or a clear bold utterance of the faith that was in him.' by the putting on of 7ny hands\ Rather, through the la3ring on. See note on i Tim. iv. 14, where the character of this 'laying on of hands' is shewn. ' My hands' here is not inconsistent with 'the hands of the presbytery' there. St Paul of course was chief among the presbyters. But there the largeness of the attendant testimony, the fulness of the circle of ordaining elders, is put forward as a reason for every nerve being strained to run the race : since he is compassed with so great a cloud of witnesses, let him give all heed that his 'progress may be manifest unto all.' Here one chief figure, the closest and the dearest, fills all the view : 'for my sake, my son.' 7. For God hath not given us\ Rather, gave us; i.e. both St Paul and Timothy, at the time of their 'setting apart ' for the ministry; this gift is of special grace for special work, more particularly the proper temper and character formed in them by the Holy Spirit ; and this not a spirit of cowardice, ' a spirit ' being preferable to ' the spirit ' of A. V. as more plainly indicating this character, the spirit we are of in regard to ministerial work, than ' the spirit,' which though written with s, not S, 158 II. TIMOTHY, I. [v. 8. 8 of love, and of a sound mind. Be not thou therefore ashamed is still liable to be mistaken by the listener or reader as though the Holy Spirit were meant. This indeed Bp EUicott wishes, needlessly making two classes of passages, one like Eph. i. 17, and this, where the reference to the gift from God is very near, and one like Gal. vi. i, where it is not. But all the passages in effect suppose the working of the Holy Spirit on our human spirit so that we have a certain spirit, temper, character, resulting. Some Mss. and Versions (and so Clement and Chrysostom) have confused this vei'se with Rom, viii. 15 and read instead of deilias^ 'cowardice,' the word that is used there in the totally different con- nexion, doiileias, 'slavery.' And similarly we have there the variant deilias, ' cowardice. ' It is quite natural that the new phrases coined for the new needs should echo the very ring of the older at times, and at times be (as we have seen) fresh-minted altogether. The noun 'cowardice' occurs only here in N.T. ; the verb and adjective belonging to it occur only as used by our Lord Himself^ i John xiv. 27, ' let not your heart turn coward' ; Matt. viii. 26, ' why are ye cowards, O ye of little faith' (so Mk. iv. 40); Rev. xxi. 8, 'for the cowards and unbelieving... their part shall be in the lake that burneth with fire.' This striking usage emphasises the warning that follows not to be ' ashamed of the testimony of our Lord.'' but of power, of love, and of a sound mind'] * power — yes, for surely not in vain is spoken over us the consecrating word ; not in vain do we go forth bearing authority from Christ... We "preach Christ crucified," — "the power of God." ' Bp How, Pastoral Work, c. vi; who also well describes the '■love' as 'a simple, self-forgetting, self-sacrificing love* that can lay itself out to win even ' the uninteresting, the hard, cold, rude, ignorant, degraded'; but for ' sound t?iind' gives a less con- vincing quotation from Keble's preface to the Christian Year, ' a sober standard of feeling in matters of practical religion.' The R.V. gives 'discipline,' and in the margin as the exact rendering of the Greek, 'sobering,' s6phronist?ios differing from sophrosyn^ 'soberness,' as logismos, 'reasoning,' differs from logos, 'reason.' But as the word is the noun of the verb rendered Tit. ii. 4 ' train in purity,' and its root is the word sophron rendered i Tim. iii. 2 and elsewhere in these epistles ' pure' (see notes), 'training in purity' would seem the exact force here. And though the verb (note on Tit. ii. 4) and therefore its noun seems in general usage to mean only 'train,' 'discipline,' yet here too, thinking of the keywords in these epistles, we shall believe that St Paul is raising the word back to its proper level of ^ ??ioral discipline.' So St Gregory treating of the life of the Pastor {Pastoral Charge, Pt. ii. c. 2) makes this the first qualification ; ' Rector semper cogitatione sit mundus — quia necesse est ut esse munda debeat manus quae diluere sordes curat.' Then we find, as we should expect, that these three brief notes of the ministerial character of Timothy are expanded through the next chapter : power, ii. 14 — 19, moral discipline, ii. 20 — 22, love, ii, 23—26. V. 9-] 11. TIMOTHY, I. 159 of the testimony of our Lord, nor of me his prisoner : but be thou partaker of the afflictions of the gospel according to the power of God ; who hath saved us, and called us with a y 8 — 12. Appeal to Timothy to be a brave Champion both OF THE SAVING WORK OF ChRIST AND OF THE SUFFERING WITNESS OF St Paul. 8. Be not thou therefore ashamed^ Omit 'thou' here, and in *be thou partaker;' the stress is on the 'shame' and 'suft'ering,' and no pronoun is expressed in Greek. the testimonyl For, in behalf of, the Cross of Christ, recalling the very words of Christ, when He first declared 'the Cross,' Lk. ix. 26, 'whoso- ever shall be ashamed of me.' 'Testimony' is the neuter word as in I Tim. ii. 6 (see note). Here with gen. objective, though in 2 Thess. i. 10 with gen. subjective 'our testimony unto you.' oicr Lord'\ The phrase occurs only here and in i Tim. i. 14, in St Paul; but is used also by St Peter, 2 Pet. iii. 15, 'the longsuffering of our Lord,' and in Heb. vii. 14, 'our Lord sprang out of Juda.' Both quasi-imperative and imperative are aorist, and contrasted with prese7it imperatives imply the taking up or not taking tip a particular line of action in contrast with the continuing or not continuing some course. Whether or not Timothy had as yet shewn shame or cowardice, this ex- hortation delicately looks only to the future. Winer, § 56 b. me his prisoner^ See Introduction, p. 44. partaker of the afflictions of the gospef\ Vulg., Th. Mops, (true reading), 'collabora Euangelio.' R.V. suffer hardship with the gospel. The exact form occurs ii. 2 with no case attached : the thought in both places is the same, and is again elaborated in the rhythmical refrain of ii. II, 12. Fellowship with Christ, with the Gospel, with St Paul — it is all one and the same thing. 'With the Gospel' is more natural than *for the Gospel,' which would need a preposition, 'in behalf of,' 'for the sake of,' 'in' or 'unto' according to N.T. usage. For the personifying, which is quite in St Paul's manner, compare Tit. ii. 5, 'that the word of God be not blasphemed ; ' Rom. x. 16, 'they did not all obey the Gospel;' Phil. iv. 14, 'ye had fellowship with my affliction;' and especially Phil, i. 27, 'with one soul striving together with the faith of the Gospel.' according to the power of God} Looks back to v. 'j ; God, who giveth, hath power. 9. 7vho hath saved mj] Rather, who saved us; the 'saving' and 'calling' should both be referred to the same point of time — viz. Bap- tism ; and verses 9 and 10 are compressed by the Prayer-Book Catechism into the sentence 'he hath called me to this state of salvation through Jesus Christ our Saviour.' See note i Tim. ii. 4. us'\ Not limited to Paul and Timothy, but as in the parallel passage, Tit. iii. 5, embracing all the baptised, all who have 'the faith of God's elect.' See generally the note there. The 'holy calling' here answers, in its twofold aspect of privilege and duty, to the 'heirs of eternal life,' and the ' maintaining of good works,' there. i6o II. TIMOTHY, I. [v. lo. holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ lo Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought Ufe and immortality to light through not according to our works'\ More exactly, Tit. iii. 5, 'not by virtue of works, works in righteousness, which we did,' but In accordance with His own purpose and free gift given to us in Christ Jesus in eternal times gone by; see note on the parallel clause Tit. i. 3, where the phrase 'eternal times' is explained, and the preposition 'before.' Theod. Mops, gives well the connecting thought which carries St Paul here from his appeal for boldness into another of his exulting Gospel anthems. 'Take,' he says in effect, 'take great pains, bear long pains — for a gift so great, so age-long.' 10. is nozv made tnanifest'\ but manifested now ; the opposition thus put between the ' given ' and the ' manifested ' implies that the gift had been, in the phrase of the other parallel passage, Rom. xvi. 25, 'kept in silence through times eternal.' Compare i Tim. iii. 16, 'who in flesh was manifested.' by the appearing\ The one use of the substantive ' epiphany ' for the Incarnation, and so the authority for our use of it in the Church's season of Epiphany. See notes on i Tim. vi. 14 and Tit. ii. 13. The verb, with this reference, occurs again Tit. ii. ir and iii. 4. our Saviour Jesus Christ^ Again, with the best MSS. , Christ Jesus ; the title now especially frequent, see note i Tim. i. 1. who hath abolished death^ More exactly, abolishing death, as he did, and bringing into light instead life and immortality. The verb for 'abolish,' lit. 'to make useless, powerless,' is used here of the Incarnation ; in Heb. ii. 14, of the Atonement; in i Cor. xv. 26, of the Second Advent, as effecting this victory ; at each stage the victory is assured. To us the Incarnation and the Atonement are extended through union with Christ in Holy Baptism. Compare Dr H. Mac- millan, Tivo Worlds are Ours, p. ii. ^Naturally, we are the creatures of days and months and years that vanish, regulated by sun and moon and stars that will perish. But, born anew in Christ, we enter into a sphere where time has no existence, where one day is as a thousand years, and a thousand years as one day ; we lay hold on eternal life.' hath brought... to light'\ Vulg., Th. Mops., 'illuminavit,' i.e. 'shed over them a full mid-day light.' The use of the corresponding substantive 1 Cor. iv. 4, 6, shews the force best, the illuminating power of the Gospel of the glory of Christ. ' Life,' ' the life that is truly life,' i Tim. vi. 19, the spiritual life, which is 'immortality;' see notes on i Tim. vi. 12, 19 ; iv. 8. The Ember hymn well expresses the present glory of this ' life ' thus illuminated, — ' our glory meets us ere we die.' thro7cgh the gospel] Added to the second half of the clause, as coming back to the thought of verse 8, where ' the gospel ' personified vv. II— 13-] II. TIMOTHY, I. i6i the gospel : whereunto I am appointed a preacher, and an n apostle, and a teacher of the Gentiles. For the which cause u I also suffer these i/wigs : nevertheless I am not ashamed : for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. Hold fast the form of sound words, which 13 represents the saving work of the Lord and the suffering ministry of St Paul as here. 11. whereunto I am appointed a preacher\ Rather, for wliicll I — remember — was appointed a herald. St Paul ' magnifies his office ' here in the same terms as in i Tim. ii. 7 ; but there to assert his authority for ruling, here to commend his example in suffering : see note. 12. For the which cause I also suffer these things] R. V. places ' also ' after ' suffer ' that the emphasis may belong as much to * these things' as to 'suffer' according to the order of the Greek; and substitutes yet for ' nevertheless,' which is too emphatic for the Greek word. am not ashamed\ The reference to ver. 8 is obvious, as 'these things ' are the chains and dungeon of ' the Lord's prisoner.' Cf. Rom. i. 16. I know whom I have believed\ Rather with R.V. Mm whom, because it is the relative not the interrogative pronoun that is used. to keep that which I have com?nitted tmto him] R.V. places in the margin the alternative sense, according to its rule when the balance of authority is nearly even, ' that which he hath committed unto me ' ; and gives the literal Greek ' my deposit.' The genitive of the personal pronoun rendered ' my ' may be either subjective here or objective ; hence the uncertainty, which the context does not clear up entirely. On the whole, looking to the speciality of the phrase and its use in I Tim. vi. 20, and below ver. 14 of Timothy's guarding of the sound doctrine handed on to him, and here only besides, — it seems most probable that St Paul is adopting, to describe God's commission to him, the same words in which he describes the same commission to Timothy. And by a change very characteristic of St Paul, when we might have expected the phrase to run 'am persuaded that I shall be enabled to guard ' it is made to run ' am persuaded that he is able to guard.' Qi. ' yet not /, but Christ liveth in me'' Gal. ii. 20. The guarding, thus, is exactly the same, viz. God's, in the 14th verse, 'guard through the Holy Ghost which dwelleth in us.'' Compare Rom. vii. 24, 25 with viii. 9. See note on i Tim. vi. 20, for a fuller account of the ' deposit ' itself, as the commission to hand on sound doctrine. If at the end of the first epistle this had become the Apostle's chief absorbing anxiety, much more is it so now, in the very hour of his departure. against that day] With a view to, in readiness for, that day ; cf. Jude 6, 'angels. ..he hath kept... unto the judgment of the great day.' TIMOTHY I I i62 II. TIMOTHY, I. [v. 14. thou hast heard of me, in faith and love which is in Christ r4 Jesus. That good thing which was committed unto thee 13, 14. The double ground of Appeal is also the double LINE OF Responsive Action. 13. Holdfast the for ?n of sound zvordsl Rather, Hold to the model ; the word for 'form' has occurred in i Tim. i. 16. As Bp Lightfoot points out, Clem, ad Cor. c. v. fn., the compound signifies the first roughly modelled block in the sculptor's art ; just as in the sister art the similarly formed compound hypogrammos is the pencil drawing to be traced over in ink, or the outline to be filled in and coloured. Cf. I Pet. ii. 21, 'leaving you an example that ye should follow his steps.' Hold to or keep to rather than ' hold fast,' because it is the simple not the compound verb. sound ivords^ Here opposed to the gangrene of Hymenoeus and Philetus, ch. ii. 17, see notes on i Tim. i. 10; Tit. i. 9. Add the fol- lowing from Dean Vaughan on ' The Wholesome Words of Jestis Christ,'' Cambridge 'University Sermons' of 1866. 'Never before through the whole volume of his letters has St Paul applied that term to the Gospel. Now it is almost his only epithet for it.... New experi- ences make new expressions. ...St Paul himself saw the first symptoms of this morbid action of the Gospel; alternations of hectic flush and deadly pallor ; of a pulse now thi'obbing, now torpid ; of lost appetite and broken sleep; of deformed excrescence and palsied limb.... Each falsehood in religion is some overstrained onesided or isolated truth. Either free grace or free will — either faith or duty — either truth or charity — either dependence or responsibility — either the Humanity or the Divinity — not both, not all — this has been in all time the oscillation, the ebb and flow, of human doctrine ; and the Gospel has been not healthy, not well, but sickly, at times almost dying, in consequence. The 7vholesome words are known by this sign — that in them every part of the truth is equally present, every function of the life equally vigorous. Health is the balance of the powers : a healthy Gospel is one which holds in exact equilibrium opposite forces — excluding nothing that is good, yet suffering no one good thing to engross and swallow up the whole.' which thou hast heard of me'\ 'Of in the sense of from, the Latin a not de ; so very frequently in A.V. representing the other meaning of a, 'by'; cf. i Cor. xi. 32 'chastened of the Lord.' in faith and loDe which is in Christ yesus'] The faith and the love are both 'in Christ Jesus,' and are, as Fairbairn puts it, 'the spiritual element or frame of mind in which the pattern of things exhibited to him should be remembered and applied.' The clause belongs to ' keep,' not (as Alford) to 'heard.' So A.V. and R.V., by the insertion of the comma. St Paul had as his secret of activity and endurance the present sense of a present Saviour, and he longs for Timothy too to possess it as constantly. See note on ii. i. 14. That good thing which was C07nmitted unto thee] The good vv. 15, 16.] IT. TIMOTHY, I. 163 keep by the Holy Ghost which dwelleth in us. This thou 15 knowest, that all they which are in Asia be turned away from me ; of whom are Phygellus and Hermogenes. The Lord 16 give mercy unto the house of Onesiphorus; for he oft re- deposit as in 7f. 12 and i Tim. vi. 20, catholicae fidei talenhim ; see notes on both verses. keep by the Holy Ghost which dwelleth in us\ Guard through the Holy Ghost. The indwelHng of the Holy Ghost is ' the gift of God ' in verse 6, the ' Grace of Holy Orders ' for the office and work of a priest ; cf. Acts xiii. 2, 4. 15—18. A Sad Warning and a Bright Example. The connexion is : * Many faithless ones failed me ; be thou faithful all the more; — the faith and practice of an Onesiphorus may surely be thine.' 15. all they which are in Asia be turned away] Omit * be ' ; the tense describes a definite act, not a continuing state. We are left to conjecture when and where this desertion took place. * They which are in Asia' implies the residents in Asia, but the desertion may have been either in Asia, between the first and second imprisonments, or in Rome : perhaps the former more probably, on the ground that Timothy's knowledge of it is appealed to, as also is his knowledge of Onesiphorus' service at Ephesus, while the help rendered by Onesi- phorus at Rome is spoken of independently. The 'Asia' meant is the Roman province according to most Commentators (Howson, Diet. Bib.) which embraced Lydia, Mysia, Caria, and Phrygia, as distinguished from ' Asia Minor ' commonly so called and from the continent of Asia. Lewin however (Life and Epistles of St Paul, I. p. 190) identifies the Asia of N.T. with Lydia alone, i.e. from the Caicus to the Maeander, with the plain of the Cayster within it, which Homer calls ' the Asian Meadow,' cf. //. ii. 461, Virg. Georg. i. 383, ' Asia...prata Caystri'; and he makes three strong points: (i) that the 'Mysia' of Acts xvi. 6 seems clearly separated there yr£»w ' Asia ' ; (2) that ' the seven churches which are in Asia ' on this hypothesis just cover the whole district ; (3) that ' the dwellers in Asia ' of Acts ii. 9 heard their own language, not three languages, Lydian, Mysian and Carian. Prof. Ramsay, the most recent authority on the geography of Asia Minor, appears to support this latter view. of whom are Phygellus and Hermogenesl The Mss. favour the form Phygelus, but nothing is known of him ; or yet of Hermogenes. 16. The Lord give mercy'\ The phrase ' give mercy ' does not occur elsewhere in N.T. As the use of the word ' mercy ' with ' grace and peace ' in the salutation to Timothy in both epistles marks the special intimacy and tenderness of sympathy between St Paul and his 'son in the faith,' so here the 'friend in need' is the 'friend indeed.' the house of Onesiphorus] The natural though not necessary in- ference from this phrase here and in iv. 19, and from the prayer in ver. t8, is that Onesiphorus himself was dead. il 2 i64 n. TIMOTHY, I. [vv. 17, 18. 17 freshed me, and was not ashamed of my chain : but, when he was in Rome, he sought me out very diligently, and found 18 me. The Lord grant unto him that he may find mercy of he oft refreshed jne, and was not ashamed of my chain"] That is, ^ in Asia, before I came to Rome this last time ' or * when on my way hither bound.' The clause which follows seems to prevent our referring this to anything at Rome e.g. the libera custodia of the first imprison- ment Acts xxviii. 20 ; Eph. vi. 20, where the word is used, as here, in the singular. But we may refer it to a similar libera custodia, which was exchanged on arrival at Rome for that close confinement which needed Onesiphorus' ' zealous ' seeking out. 17. when he was in Rome, he sought me out very diligently] It is the simple verb, and, according to the best MSS., the positive not the comparative adverb, he sought me diligently. What ' close confine- ment ' could be under the Emperor Tiberius we see from Suet. Tib. 61 (quoted by Lewin) 'quibusdam custodiae traditis non modo studendi solatium ademptum sed etiam sermonis et colloquii usus.' What it could be under Nero's lieutenant Tigellinus, who succeeded Burrus as praefectus praetorii A.D. 63, we learn from Tacitus, who says of him {Hist, i, 72) ' crudelitatem mox deinde avaritiam et virilia scelera exercuit corrupto ad omne facinus Nerone.' Where did Onesiphorus find St Paul? Nero to screen himself had given the word for the most virulent animosity against the Christians (Tac. Ann. xv. 44). When St Paul then was brought prisoner to Rome, he must have been known as one of their chief leaders, and as such would be confined now not in any ' hired house,' not in any ' guard house ' of the praetoriufn, or any minor state prison, such as that of Appius Claudius if it still existed, or even the 'Stone Quarry Prison,' Imitumiae, at the furthest north-west corner of the Forum, but (we may believe) in the Career itself, the Tullianum or * Well-Dungeon,' at the foot of the Capitol. This last with its chill vault and oozing spring was the worst, as we gather from Seneca Controv. ix. 3, where one Julius Sabinus asks to be removed from the ' Career ' — the Prison par excellence — to the lautu?niae. See Burn, Rome and the Campagna, p. 80, and his fuller account of the ' Career ' in Excursus. 18. The Lord grant unto him that he may find ?nercy of the Lord in that day] The repetition of * the Lord ' arises apparently from the use of two clauses together which had become customary separate phrases in intercessory prayer. In its first use, as in ver. 16, with the article, understand ' our Lord ' as in the Epistles generally, cf Winer, Pt. iii. § 19a; and in its second use 'God the Father' (Bp Ellicott). For a somewhat similar English use cf. Coll. for 4 S. in Advent 'O Lord, raise up (we pray thee) thy power and come among us... through the satisfaction of thy Son our Lord.' The sentence should be re- garded, as by Revisers, as a parenthetic prayer forced from him as he recalls the love that persevered to find him ' in the lowest pit ' ; though he is chiefly bent on completing the tale of benefits for Timothy's good ; ' go thou ' he would imply ' and do likewise.' V. I.] II. TIMOTHY, II. 165 the Lord in that day : and in how many things he ministered u7ito me at Ephesus, thou knowest very well. Thou therefore, my son, be strong in the grace that is in 2 and in how many things he ministered unto me] Omit with the best MSS. ' unto me ' ; the statement is general of ministry to the Church, but the context gives a special suggestion of ministry to St Paul in his 'overseer's' office there. The Greek words would well bear rendering how fully lie played the deacon ; but anyhow the work is more prominent than the office, that of attending to bodily needs ; as St Paul uses the word diakonein of himself when carrying the alms to Jeru- salem, Rom. XV. 25 'now I say I go unto Jerusalem ministering unto the saints,' and of Onesimus with himself at Rome ' whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel.' Philem. 13. thou knowest very well] Lit. 'better' i.e. than that I should need to dwell upon it. Ch. II. Apostolic Zeal and Purity. 1—7. Personal and Ministerial Zeal enforced by Parables FROM the life OF THE SOLDIER, THE ATHLETE AND THE FARMER. The Apostle resumes the main thread of exhortation to Christian courage. After its enforcements by Timothy's inherited grace (i. 5) and the grace of his ' laying on of hands ' (i. 6), by the free gift of the Saviour's own life with all its love and light (i. 9, 10), by his own apostleship (i. 11 — 13), the defection of false friends (i. 15), the refreshing zeal of Onesiphorus (i. 16 — 18), he plies his scholar with new illustra- tions yet of the old lesson. Courage to hold the torch up and hand the torch on (ii. i, 2) is to be drawn from the soldier's life (ii. 3, 4), the athlete's (ii. 5), the farmer's (ii. 6) ; and our Lord Himself, the Great Teacher by parables, will point their moral for him (ii. 7). 1. Thou therefore, viy son, be strong] Rather render my child, as in I Tim. i. 2 where the difference is explained, and be strengthened, *be emboldened,' because the verb is of the same class in Greek as our English verbs with the ending -en. It occurs again in the active iv. 17 ' the Lord stood by me and strengthened me.' So the Vulg. here has the Low Latin ' confortare,' whence our own 'comfort' and 'com- forter.' t in the grace that is in Christ Jesus] 'Christ Jesus' here and in ver. 3 according to the order of the words as they framed themselves on the aged Apostle's lips in these last years. See note on i Tim. i. i. 'In the grace,' strengthened, that is, in those virtues and spiritual powers which in their fulness are in Christ. 'The grace that is in Christ Jesus,' as distinguished from 'the Grace of Christ' appears to be used only here. We have had 'life that is in Christ Jesus' 2 Tim. i. i; then ' faith and love that are in Christ Jesus,' the first two movements and powers of that life, i. 13; and now the full 'grace,' all the de- veloped activities of strong life. As a matter of language the pre- positional phrase 'that is in Christ Jesus' may mark progress towards i66 II. TIMOTHY, II. [vv. 2— 4. 2 Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful 3 men, who shall be able to teach others also. Thou therefore 4 endure hardness, as a good soldier of Jesus Christ. No 7nan the adjectival phrase which we should use now, 'the Christian life,' 'the Christian graces'; see note on i Tim. i. 2. But we may rejoice that the changing phrase was (as it were) crystallised for us here at a stage that shews so plainly how inward sanctification is nothing but continued and increased vital personal union with Christ. 2. the things that thou hast heard of me among f/iany 7vitnesses'] 'Of in the sense of from as in i. 13; 'among,' i.e. 'in the presence of according to the well-known use of the same preposition in Gal. iii. 19 ' (the law) ordained through angels,' i.e. 'in the presence of,' 'amid the pomp of.' Cf. Winer ill. § 47 i., ' intervenientibus multis testibus.' We are most probably to understand the presbyters who assisted at Timothy's ordination. See i Tim. iv. 14; and note the similar form of the statement there 'amid the pomp of prophesying' with the similar use of the preposition, the same commit thou to faithful men, ivho shall be able\ Lit., 'who are of such a class that they will be able,' as i Tim. i.4, &c. St Clement of Rome, St Paul's contemporary, thus further defines the rule of this apostolic succession, ad Cor. c. xliv. 'The Apostles appointed the above-named priests and deacons, permanence being afterwards given by them to the office in order that on the death of the first-appointed other reputed men should succeed to their ministry. Those then who were appointed either directly by the Apostles or in the second gene- ration by other approved heads with the consent of the whole Church... we do not think can be rightly ejected from office.' See Lightfoot's emended text, p. 136. .' 3 — 6. The three illustrations follow of the soldier, the athlete, the / farmer, with the common point of persevering pains. They are all Tamihar to St Paul. That of the soldier has occurred already, i Tim. i. 18, where see references. 3. Thou therefore endure hardness"] The best MSS. give one compound verb instead of pronoun conjunction and simple verb, take-part-in- suffering-liardsliip. As our A.V. stands, the words may seem hard and severe, with little allowance for difficulty and weakness. But the phrase in the Greek is a volume of tenderness and yearning con- fidence, of a father's claim to loyal imitation. ' Take your share in the enduring of hardness. Take up my mantle. I say not — go and brave hard fighting in the trench, hard words, hard deeds, for Christ your Master. I rather say — being such an one as Paul the aged — come with me, come after me, be one with us all who war the good warfare. My ow^n son in the faith, I crave (strange though it seem), to nerve me for my last crowning effort, the sight of your young heroism. The standard that must fall from my failing hands you will grasp will you not? ' 4. No man that luarreth] More' literally no one on service, as in Luke iii. 18 'men on march' came to St John Baptist. Carr, however, 5] II. TIMOTHY, II. 167 that warreth entangleth himself with the affairs of this life ; that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, 5 there quotes instances from the classics for the absence of the article, Eur. Ion 639, Med. 68, as shewing that possibly it may be used irregularly as a substantive, 'no fighting man.' entangleth himself with the affairs of this life'\ The verb occurs only here and in 2 Pet. ii. 20; the noun only here: 'affairs,' in the sense in which we speak of a 'man of affairs' skilled in public business; the word has been debased and generalised since the writing of A. V. and of Shakespeare's 'There is a tide in the affairs of men Which taken at the flood leads on to fortune.' And now we use the word chiefly of 'the affairs of eveiy-day life' and the like. The Vulg. has well 'implicat se negotiis secularibus.' who hath chosen him] Rather, who enrolled him ; the word is only here in N.T., a later Greek word. 5. And if a man also strive for masteries'] The 'also' is placed by R.V. before 'a man' instead of after as A.V.; correctly, though awkwardly; as implying not that a man may perhaps beside soldiering also contend in the games, which is the proper inference from the position of 'also' in A.V., but that 'there is first the case of a soldier, and there is also the case of an athlete.' The verb, from which comes our 'athlete,' occurs here only in N.T., though the substantive in the derived sense of 'conflict' occurs in Heb. x. 32, 'a great conflict of sufferings.' Render, and if again a man contend in the games. We have had the illustration from the race-course and its 'games' in i Tim. vi. 12, and shall have it again lower down, ch. iv. 7. As Eph. vi. is the chief soldier's illustration, so i Cor. ix. 25 sqq. is the chief athlete's, in St Paul. The foot-race is used very strikingly also, Heb. xii. i. Cf. Appendix, K. except he strive lazvfully\ Except he have kept the rules of the con- test. ' The six statues of Jupiter at Olympia were made from the fines levied on athletes who had not contended lawfully.' Pausan. v. 21. (Bp Wordsworth.) Among the rules of the Olympic games were the following; competitors had to prove to the judges that they were freemen, of pure Hellenic blood, not disfranchised, or convicted of sacrilege, and that they had gone through the ten months' preparatory training; they, their fathers, brothers, and trainers had to take oath that they would be guilty of no misconduct in the contests; and they had then a month's preliminary exercises in the gymnasium at Elis under the superintendence of the judges. The 'games' included longer and shorter foot-races for men and for boys, chariot-races, horse-races, wrestling, boxing; ^ht pentathlon, a combination of leaping, flat-racing, discus-throwing, spear-throwing, and wrestling; and the pancration, a union of boxing and wrestling. ' Without interruption for upwards of a thousand years the full moon after the summer solstice every fourth year witnessed the celebration of these games. B.C. 776 — A.D. 394-' Wordsworth, Greece, p. 315. i68 II. TIMOTHY, II. [vv. 6—8. 6 except he strive lawfully. The husbandman that laboureth 7 must be first partaker of the fruits. Consider what I say ; 8 and the Lord give thee understanding in all things. Re- member that Jesus Christ of the seed of David was raised 6. The htisbandman that laboureth'] This third illustration is well known from St Paul's use, i Cor. iii. 6 — 9, where the substantive cor- responding to- 'farmer' or 'husbandman' occurs. 'Ye are God's hus- bandry'; lit., 'God's farmed, tilled, land.' The stress of meaning lies on the participle 'that laboureth' and we must give the old full sense to the English word ; as the Vulgate putting the participle in the emphatic first place in the sentence 'laborantem agricolam oportet primum de fructibus percipere.' See the bearing of the same word, i Tim. iv, 10, and especially v. 17 where see note. It is true, as the Wise man says, 'the profit of the earth is for all,' Eccl. v. 9, and the laziest vagabond can claim from the Poor-law his 'right to live.' But the husbandman who has 'toiled with honest sweat,' putting sinews, brains, and con- science into his work, must be the first to partake of the fruits, as the R.V. rightly renders, more clearly shewing the point. If the Christian knight wishes for any prize worth having, the farmer's, as well as the athlete's and the soldier's life, will say 'no pains no gains': 'For more of M'isdom, health, or wealth, We'll trust and labour on; They come to neither life by stealth, No cross no crown.' 7. Consider 7vhat I say] ' Apply the parable ' ; for our Lord— the Great Teacher of parables — shall give thee understanding. The ms. authority requires the future indicative instead of aorist optative. The verb belonging to our substantive here 'understanding' is used by our Lord in Matt. xiii. 51, after all His parables of the kingdom of heaven, 'Have ye understood all these things?' and the corresponding adjective in Matt. xv. 16 ' And Peter answered and said unto Him, Declare unto us the parable. And He said. Are ye also even yet without under- standing?' 8—13. A YET HIGHER ILLUSTRATION FROM GOD's OWN PLAN OF SALVATION — THE CrOSS BEFORE THE CrOWN. Just as in the first chapter St Paul appeals first to Timothy's sympathies and experiences of an earthly kind to brace him up — his own strong feelings moved even to tears, his mother's and grandmother's faith and piety, the touch of the vanished hand in the solemn rite of ordination [vv. 4 — 7), and then paints for him 'the power of God,^ •the appearing of our Saviour Christ Jesus who abolished death,' as the chief and strongest motive for keeping up heart and hope, since His must be the winning side. He must be able to keep that which is committed to Him [vv. 8 — 12): so now, after the appeal to earthly analogies and common human experiences as to the necessity and the reward of pains and perseverance, he rises from the earthly to the V. 9] 11- TIMOTHY, II. 169 from the dead according to my gospel : wherein I suffer 9 trouble, as an evil doer, even unto bonds; but the word heavenly, from the human to the Divine. 'Remember, God's plan — even the old, old promise to "the seed of the woman" — came out complete in the fulness of time. Jesus Christ of the seed of David bruised the old serpent's head when He rose "victor over the tomb." True, I, or any one of us His humble servants, may for a time seem trodden under, but 'tis only for a time ; the salvation, the eternal glory, is assured in His power; if we endure we shall also reign with Him. This is the motive of motives to play the man; this is indeed being strengthened in the grace that is in Christ yesiis.^ 8. Remember that Jesus Christ of the seed of David was raised] The force of the participle and the true order of the phrases require the rendering Remember Jesus Christ risen from the dead, of the seed of David. In the other N.T. places where the accusative follows this verb 'remember,' it is of a thing not a person, Matt. xvi. 9 ; i Thess. ii. 9; Rev. xviii. 5. And this use is really followed here ; it is 'Jesus risen — a historic fact' which is set before Timothy. 'Risen,' not ' raised,' according to the ordinary usage of the passive, as e.g. Matt. xi. II, Mark xvi. 14, and suiting best the idea prominent here of Christ's own power. The force of the clause ' of the seed of David ' is seen in the paraphrase above. according to my gospel] The gospel entrusted to me to teach, as in I Tim. i. It; 'a solemn way of speaking, identifying these truths with the preaching which had been the source of Timotheus's belief Alford. 9. wherein I suffer trouble, as aji evil doer] Hardship rather than ' trouble, ' the same word as in v. 3 ; malefactor rather than ' evil doer,' the same word as of the thieves on the cross, Lk. xxiii. 32, these being the only N.T. occurrences. even unto bonds] ' Even ' need not have been italicised in A.V., much less omitted by R, V.; for the force of the preposition is more fully given with than without it. In the similar passage, Phil. ii. 8, the ' obedient unto death' of A.V. has actually been altered by R.V. into 'obedient even unto death.' Vulg. 'usque ad.' 'Over the blackened ruins of the city (the firing of which had been falsely set down to the Christians) amid the squalid misery of its in- habitants, perhaps with many a fierce scowl turned on "the malefactor" he passed to his gloomy dungeon. There as the gate clanged upon him., he sat down, chained night and day, without further hope, a doomed man. His case was far more miserable than it had been in his first imprisonment, two or three years earlier. He was no longer permitted to reside "in his own hired room." He was in the custody, not as before of an honourable soldier like Burrus, but of the foul Tigellinus, whose hands were still dripping with Christian blood.' Farrar, Messages of the Books, p. 388. but the word of God is not bound] Not his own preaching power, but the power of the Gospel at large. The Church is more than the in- I70 II. TIMOTHY, II. [v. lo. to of God is not bound. Therefore I endure all things for the elects' sakes, that they may also obtain the salvation which dividual, however eminent. The perfect passive tense here represents the state, 'is not in a bound state,' is not 'cribbed, cabin'd and con- fined'; according to the proper force of the perfect, as in i Tim. vi, 17, 'nor have their hope set on,' 2 Tim. iv. 8, ' who have their love set on his appearing.' 10. Therefore I endtire all things] Therefore, because 'pains bring gains' ; therefore, because (vv. 3—9) as with Christ, so with His Church; 'If the cross we meekly bear, Then the crown we shall wear.' Bengel and others do not go far back enough, trying wrongly to find the reason in the last clause alone. Alford seeing this turns 'therefore' into 'for this reason,' and joins it to what follows 'that they may obtain,' alleging the Apostle's usage of the phrase in favour of this. But the passages he quotes, i Tim. i. 16, and Philem. 15, have both got other particles connecting with the preceding. And here we have none except 'therefore' itself. And St Paul just as frequently uses 'therefore' for the past ; cf. Eph. v. 17 'wherefore be ye not foolish,' vi. 13 'wherefore take up the whole armour of God.' The Greek word rendered 'endure' is our Lord's word in His charge to the Seventy, Matt. x. 22, and in His discourse of the last things. Matt. xxiv. 13; Mk. xiii. 13 'He that endureth to the end the same shall be saved.' St Paul has used the verb before twice only, cf. Rom. xii. 12 'rejoicing in hope, patient in tribulation,' i Cor. xiii. 7 ' Charity... hopeth all things, endureth all things'; both which noble passages fully bear out the significance assigned to the word by Ellicott on I Thess. i. 13 'It does not mark merely the endurance, the "sustinen- tiam" Vulg., or even the "patientiam" (Clarom.), but the "perseveran- tiam" the brave patience with which the Christian contends against the various hindrances, persecutions and temptations that befall him in his conflict with the inward and outward world.' It occurs again iii. 10. for the elects^ sakes^ For the sake of the Church; see note on Tit. i. i, where the words used at first for 'Christians' are discussed. The general purport is as in Col. i. 24, where Lightfoot paraphrases ' I cannot choose but rejoice in my sufferings. Yes, I Paul the persecutor, I Paul the feeble and sinful, am permitted to supplement — I do not shrink from the word — to supplement the afflictions of Christ. My flesh is privi- leged to suffer for His body — His spiritual body, the Church'; and explains that this supplementing of Christ's sufferings is 'not in their sacrificial efficacy but their ministerial utility.' ' The Chmxh is built up by repeated acts of self-denial in successive individuals and successive generations.' So we see the old fire of the first captivity is burning up still more ardently as the end draws near. 'The salvation which is in Christ Jesus ' is for him at hand ; the faith is kept. What still he can, that he will, do and bear, that their salvation also may be assured ; and that Timothy his son will surely also both practise and preach. sakes'] R.V. gives 'sake,' perhaps better as the interest of the whole vv. II, 12.] II. TIMOTHY, II. 171 is in Christ Jesus with eternal glory. // is a faithful saying: For if we be dead with htm, we shall also live with him : if we suffer, we shall also reign with hwi : if we deny ///>//, he Church 'the' one body' was one and the same. Otherwise, the plural may still be used, as e.g. in 'for all your sakes.' 'Sake' is the same as the German 'sache,' 'res,' 'thing,' 'account,' 'cause at law.' Cf. the phrase 'for old sake's sake.' that they ?nay also obtain'] The 'also' is intended in the English of A.D. 1611 to qualify 'they' as well as the verb; in the more precise English of A.D. i88i R.V. writes 'they also.' So the looser use of 'also' has been altered Matt. xxvi. 71, 'this fellow was also with Jesus,' into 'this man also was with Jesus.' The more exact use two verses later 'thou also art one of them,' shews that the A.V. translators exercised a literary freedom in the matter. The O.T. revisers have left Zech. viii. 21 'I will go also.' The N.T. revisers who have altered Mk. ii. 28, Joh. v. 19, I Cor. ix. 8 have not ventured to alter Joh. xii. 26, xiv. 3. 7vith eternal glory] The thought is the same as in 2 Cor. iv. 17; the affliction, light andy^r the moment, worketh glory, an eternal weight of glory. 11. It is a faithful saying] Literally, Faithful is tlie saying, as in I Tim. i. 15, iii. i, iv. 9; Tit. iii. 8. See note on the first passage and Appendix, E. To close the argument, this rhythmical, perhaps liturgical, strain is quoted. It is introduced by 'for,' as is the quotation in Acts xvii. 28. The R.V. by printing 'For' in the text and 'for' in the margin thus incline to regarding the conjunction as part of the quotation. If it be not part, it will still have quite a fitting sense, as often in classical Greek ' indeed ' or 'in fact ' gives a better translation than ' for ' ; cf. Donaldson's Greek Gratntnar, p. 605. For ifzve be dead ivith him] Read, For if we died with him. It is most natural to refer this to the dying with Christ in Baptism, Col. ii. 20, iii. 3, where the aorists are equally to be observed. This would be the thought in the original framing of such a Christian hymn as this may have been. But St Paul's baptism was no old ceremony and out of date ; he was 'always bearing about in the body the dying of Jesus' 2 Cor. iv. 10; just as the English Prayer Book Service bids Christians after their baptism 'die from sin, continually mortifying all evil and corrupt affections.' H^nce he can well use the phrase so as to cover his 'hard- ship even unto bonds,' and his ' daily dying ' to ' fill up the sufferings of Christ.' we shall... live with him] in the 'eternal gloiy.' 12. if toe suffer] Rather endure with brave and manly submission ; ver. 10. The submission is followed by sovereignty, as death by life. Cf. Matt. xix. 28 'ye which have followed me shall sit on twelve thrones.' if we deny him] The MS. authority requires the future if we shall deny him, cf. Matt. x. 32, 33. The future there and here indicates 'ethical possibihty,' i.e. what can and may take place, viewed speculatively. Is it not possible that this very phrase of the ' Oral Gospel ' embodied 172 II. TIMOTHY, II. [vv. 13, 14. 13 also will deny us : if we believe not, yet he abideth faithful : he cannot deny himself. 14 Of these things put them in remembrance, charging them in Matt. x. 33 may have aheady found a place in this earliest of hymns? 13. if ive believe not] R.V. if we are faithless giving both the play of words in the contrast ' he abideth faithful ' and the stronger force required for the climax; as 'sovereignty' is better than 'life,' so a 'faithless rejection' is vv^orse than 'the denials of our weaker moments,' a Judas than a Peter. The word 'seems always in the N.T. to imply not ' untrueness, ' 'unfaithfulness,' but definitely 'unbelief.' Ellicott. C£ Mark xvi. 11, 16. he abideth faithful] To His covenant and promise, cf. Rom. iii. 3. We should insert with mss. the conjunction, to connect the final clause with this ; for lie cannot deny himself. The balance of probability is strongly in favour of this clause being part of the quotation, if only from the rhetorical weakness of adding such a tail piece, however true and weighty. The aorist infinitive represents the idea of the verb in itself simply and absolutely, free from any limit or condition of time ; 'for deny Himself— He cannot.' So in Mk. xv. 31 'save Himself — He cannot.' We may render the passage thus, to shew its balanced force and rhythm : — 'If with Him we died, Life with Him we shall have won ; If we suffer at His side. We shall share His throne; — With Him — Yes, here and ever. If we Him deny, We shall be by Him denied; If we leave Him faithlessly, Faithful doth He bide; — Deny Himself — No, never.' 14 — 26. The Especial Sphere of both Personal and Ministerial Zeal is (i) Pure Doctrine, (2) a Pure Life. The proper connexion is to be sought in the earlier part of the previous passage, particularly ver. 2. For the whole of the paragraph now opening has reference to Timothy's dealing with the teachers he is to appoint and train, and to his own bearing as an example for them. The ' striving about words ' is clearly opposed to ' teaching the truth,' as in the similar use of the word i Tim. vi. 3, 4, where it is he ' that teacheth a different doctrine' who is 'doting about disputes of words.' ' These things ' then will take up the same word ' these ' of ver. 2, and the object after the verb Mali be the 'faithful teachers' 'able to teach others.' And the train of thought in chaps, i. and ii. is this : ' Be brave and true yourself like me ; be faithful to the truth as I have been; suffer for the truth's sake as I have done; choose teachers too V. IS-] II. TIMOTHY, II. 173 before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to shew thyself approved unto God, a workman that needeth not to be with the sarhe pure doctrine, the same pure life ; twin seals these are of God's firm foundation; false doctrine leads to vicious life; the pastor's holy living goes far to draw men off from Satan.' 14. Of these things /«^ them in remet7ibrance'\ See note on Tit. iii. i for this verb, and on i. 5 for its noun. charging them before the Lord\ Or in the sight of. The MS. authority for ' God ' instead of ' the Lord ' is insufficient to justify the change. The verb to * charge ' is properly * to bear solemn witness,' the pre- position giving intensity ; hence the two meanings to ' preach ' and to ' charge.' St Paul uses it in the latter sense three times with ' in the sight of in these Epistles, i Tim. v. 21, 2 Tim. iv. i and here; and in I Thess. iv. 6 in the former. It occurs eight times in the Acts, and in Luke xvi. 28, where the construction is the same as here, and where we may equally well render ' that he may charge them not to come also themselves into this place of torment.' that they strive not about words] The infinitive ; the MS. authority is now known to be against the imperative which was the reading of the Vulgate 'Noli contendere verbis.' The original is one word, occurring only here; its noun only in i Tim. vi. 4, from which our own ' logomachy ' has come. to no profit] Lit. 'a course useful for nothing,' a neuter accusative in apposition to the sentence, somewhat as in i Tim. ii. 6 ' the testi- mony to be borne.' but to the subverting of the hearers] Omit ' but ' ; this clause expresses the result of the word wrangling, — viz. subversion, lit. catastrophe ; a turning upside down of all right reason and sound morality. The word only occurs besides in 2 Pet. ii. 6 'condemned them (Sodom a^;id Gomorrah) with an overthrow.^ 15. ' Let your own example back your precepts to your teachers.' The stress therefore is to be laid on ' thyself. ' Study to shew thyself] Take pains to present thyself ; both verbs are aorists, because that tense gives the verbal idea always, and the force intended here is ' Have for your ideal in work and aim " thorough."' approved unto God] Or 'one who has stood God's testing*; so the substantive in Phil. ii. 22 'ye know the proof,' i.e. the approved character 'of Timothy.' In one respect, that is, the Philippians had themselves tested Timothy, viz. how he had served with St Paul in furtherance of the Gospel. The opposite word, 'unable to stand the test' occurs Tit. i. 16 where see note; and ch. iii. 8. a workfnan] Implying zeal and activity, as, in a bad cause, Phil. iii. 2. that needeth not to be ashamed] Only here in N.T. ; in Joseph. A7tit. xviii. 7. I in the same sense ' nor think that one should-not-be-ashamed to be inferior.' In classical Greek ' shameless ' ' impudent ' is the force 174 n. TIMOTHY, II. [vv. i6, 17. 16 ashamed, rightly dividing the word of truth. But shun pro- fane and vain babblings : for they will increase unto more 17 ungodliness. And their word will eat as doth a canker : of of the cognate word. Both senses come from the proper meaning of the verbal ending * that which cannot be made ashamed. ' Vulg. ' operarium inconfusibilem.' rightly dividing^ This is the literal meaning, whether we refer the dividing to the sacrificial division of victims or to the distributing of bread or to the cutting of a road ; or better, with R. V. apparently, take Theodoret's interpretation ' we praise those husbandmen who cut their furrows straight,' and so get for our second rendering 'holding a straight course in the word of truth ' (R.V. margin) and for our third (R.V. text) handling aright the word of truth. The word does not occur again in N. T. or classical Greek ; but in LXX. Prov. iii. 6, xi. 5, ' he shall direct thy paths,' ' the righteousness of the perfect shall direct his way.' Vulg. 'recte tractantem.' the zuord of truth'] The facts, the doctrines, the creeds, through which God's true work and will for man are revealed. 16. shiiii] The word is the same as in Tit. iii. 9 where reasons are given for rendering it avoid. The present tense here and in ver. 14 are all the more forcible for the aorists which come in between. *Be ever putting in remembrance' 'ever avoiding.' The article before 'profane babblings ' points to a well-known theme, ' these false teachers and their talk.' ' Let your teachers and yourself handle truth aright ; but the false teachers and their profane babblings avoid.' Hence there is no real ambiguity about the subject to the next clause; though R.V. leaves us in doubt. 'For these false teachers will only proceed further in ungodliness.' The pronoun in the next verse refers back to thein. projane and vain babblings'] Profane babblings; 'babblings' is sufficient rendering of the word without the addition of ' vain ' : the word only occurs here and 1 Tim. vi. 20; see note there. they will increase tmto more ungodliness] Lit. they will proceed further on. The verb corresponds to the word for ' progress ' in i Tim. iv. 15 where its usage is noted. As Bp Ellicott points out, the future shews that the error of the false teachers had not yet ' appeared in its most developed state.' 17. their zvord] As opposed to ' the word of truth ' above, the fictions and heresies in which the Gnostic scheme expressed itself. zuill eat] Lit. ' will have pasture.' The word occurs Joh. x. 9 ' will find pasture.' Cf. Latimer Serm. p. 525 quoted in the Bible Word Book ' In another place St Paul compareth their doctrine unto a sick- ness which is called a canker ; which sickness, when she once beginneth at a place of the body, except it be withstood will run over the whole body, and so at length kill.' as doth a canker] Or more exactly a gangrene or ' eating sore,' the root notion of ' gangrene ' as of the common word ' grass ' being * to devour ' ' to eat. ' Galen defines it as a tumour in the state between inflamjnation and mortification. vv. i8, 19.] II. TIMOTHY, II. 175 whom is Hymeneus and Philetus ; who concerning the truth iS have erred, saying that the resurrection is past aheady ; and overthrow the faith of some. Nevertheless the foundation 19 ofivhovi is Hymeneus and Philetus^ Or * among whom ' ; the partitive genitive. Hymenneus is probably the same as in i Tim. i. 20; see note. Philetus is not mentioned elsewhere. 18. who concerning the truth have erred] More exactly, men who concerning the truth erred hy maintaining. For the compound relative indicating the class see on Tit. i. 11; for the verb i Tim. i. 6, vi. 21. The present participle, with the aorist verb, may indicate the repetitions of their ' saying ' and so their ' maintaining,' and leads the way to the following verb being present. that the restirrectior^ The MS. authority for the omission of the I article is hardly strong enough to be followed, though R.V. notes the I variant in the margin by the rendering ' a resurrection.' Curiously, in Acts xvii. 32, where there is no article, R.V. still renders * when they heard of the resurrection,' there evidently intending the rule to apply that ' the article is omitted before many abstract nouns.' Why not here also ? So that the retention or omission of the article will make no difference in translation. Winer has no notice of either passage in his full chapter on this, Pt III. § xix. is past already] Some identified the resurrection with the soul's spirituali renewal by the doctrine of the Gospel causing it ' to burst forth from the! sepulchre of the old man' ; others with the departure of the soul fromi the body, the world in their view being only the habitation of the dead. I See Fairbairn. Irenseus and Tertullian both allude to the former error, which may well have been the view here referred to. and overthrow] Better are subverting; for the word see note on Tit. i. II. 19. Nevertheless thefoicndation of God standcth sure] R.V. alters into the less strong ' howbeit ' ; the same conjunction, which St Paul does not use elsewhere, occurs five times in St John's Gospel, and is rendered by R.V. 'nevertheless,' in xii. 42 (but with another conjunction added), 'yet' in iv. 27, xx. 5, 'howbeit' in vii. 13, xxi. 4. The adjective 'sure' or ' firm ' from its position must be attribute not predicate, the firm foundation. What is this ' firm foundation ' ? St Paul's thought is still of Timothy as chief teacher, of his true teachers, and of the false teachers; not (except by the way) of private believers or the whole Church. The passage then is parallel to i Tim. iii. 14, 15, 16, where we have seen the Church is called the * pillar and ground of the truth ' with reference to the way in which office bearers ' ought to behave themselves,' ' holding the mystery of the faith in a pure conscience,' and avoiding ' the snare of the devil.' The foundation is therefore the Church built on apostolic doctrine, ' strong in the strength which God supplies through His eternal Son ' ; cf. ' on this rock — the apostolic confession of a true faith — I will build my church,' Matt. xvi. 18. And we may paraphrase, 'Neverthe- less the holy Apostolic church continueth stedfast, having these two marks of a faithful ministry, the Apostles' teaching and the Apostles' fellowship, a pure doctrine and a holy life.' 176 II. TIMOTHY, II. [vv. 20, 21. of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the 20 name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to 21 dishonour. If a man therefore purge himself from these, this seal] The Lord's acknowledgment of His true ministers; *God knoweth His own, not Korah, Dathan, and Abiram, but Moses, the servant of the Lord,' Num. xvi. 5 ; and His warning to unholy teachers ; ' Ye shall knock at the door, saying, Lord, Lord, open to us ; and he shall say to you, I know not whence ye are; depart from me all ye workers of iniquity,' Luke xiii. 27. The former quotation is exact from LXX., with the alteration of 'the Lord' for 'God'; the latter freely turns St Luke's record into a maxim, adopting precisely the same Greek words for 'depart' and for 'iniquity'. This is the more natural, as we recall the solitary pair of friends the inspired historian and the inspired correspondent, interchanging 'comfortable words' in that prison cell at Rome. ' Only Luke is with me,' ch. iv. 11. Cf. ver. 26 note on 'taken captive.' Alford justifies the adding of a ' seal ' in this metaphor of the ' foun- dation ' by regarding it as ' probably in allusion to the practice of en- graving inscriptions over doors (Deut. vi. 9, xi. 20) and on pillars and foundation stones (Rev. xxi. 14).' the name of Christ] The MS. authority is almost unanimous for the Lord instead of Christ; and this fits in remarkably with the above passage in St Luke. 20. The connexion is; 'False teachers may do great damage; but the real truth, the strong main structure, is uninjured and stable, while at the same time there may be some bad work in it as well. And to turn from the structure to the furniture, we must distinguish similarly between the good and the bad portions, the valuable and the worthless.' But in a great house] Though is better than either ' but ' A.V. or 'now' R.V. Wordsworth explains well of the 'imperfections and blemishes which exist in the Visible Church on earth,' and quotes Augustine 'in congregatione Christiana,' Sei-m. 15 ; where 'congregatio' is in the large sense in which St Jerome for example uses it ' Ecclesia enim congregatio vocatur ' {in Proverb, c. xxx.), and in which ' congre- gation ' is used in our English version of the XXXIX. Articles ' Ecclesia Christi visibilis est coetus fidelium. ' Our Lord's parable of the Drag-net is the best parallel to this description of the ' mixed and imperfect con- dition of the Church on earth,' Matt. xiii. 47. 21. If a man therefore purge himself fro7n these] That is, as Bengel puts it, * if any one shall by purifying himself have gone out of their number.' The compound verb ' purge out ' only occurs besides in i Cor. V. 7 where the preposition gives the force 'purge out from your houses the old leaven.' Wordsworth forcibly notes here; 'a xcvsca xi\z.y at one time of his life be numbered among vessels to dishonour, and yet may vv. 22, 23.] II. TIMOTHY, II. 177 he shall be a vessel unto honour, sanctified, and meet for the master's use, a7id prepared unto every good work. Flee 22 also youthful lusts : but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that 23 become a vessel to honour, by cleansing himself out from their number and condition. Mark this assertion of Free Will.' And again, *a Christian man may not go out of the great hoitse which is the Visible Church of God : he cannot separate himself wholly from sinners, but he must cleanse himself from them as sinners ; that is, he must not com- municate with them in their sins. ' sanctijied] Or perhaps better * purified.' ' Sanctified ' belongs to metaphor, the implied Christian life and service; but inform the sen- tence remains a simiie to the end. Hence R.V. rightly renders the master's use, i.e. the master of the house, not with some printed copies of A.V. 'the Master's,' which would imply an immediate reference to God. ' Meet for use ' is the same word as in iv. 11 'serviceable,' and in Philem. 1 1, where Onesimus formerly ' unprofitable ' is ' now profitable,' prepared^ This word and ' sanctified ' are both perfect passive parti- ciples, and are more expressive than our English can shew of the resulting final state reached. See note on verse 26. 22. Flee also youthful hists'\ Here, as in ver. 16, and again below ver. 23, the article has a certain emphasis, bringing forward again and again the different parts of the old theme ' the false teachers, their errors of doctrine, their viciousness of life.' ' Be a different man yourself, flee the lusts of the younger men.' On Timothy's age see note i Tim. iv. 12. but follow\ Rather and, not because the conjunction does not express an opposite to the preceding clause; but because the verbs are placed so as to have the main emphasis together, and 'but'' here would draw us away from this. We may render : ' Beware their bad life — those lusts of life's prime — flee from them, and follow after righteousness.' follozv] Add after, in order to give the proper force of active purstcit. The whole passage is a reminiscence of i Tim. vi. 11, where see note on the virtues named. 'Peace' seems added here to the three selected because the immediate context is different. Here the strife arising fiom the false teachers' words and ways is already in St Paul's mind, and suggests the turn given to what follows. The comma after ' peace ' of R.V. has been inserted rightly; its omission (as in A.V. of a.d. I'll!, though many printed copies have inserted it,) unites ' peace ' entirely with what follows, and denotes, as Ellicott puts it, 'not merely "peace" in the ordinary sense but " concordiam illam spiritualem " (Calvin) which unites together all who call upon (i Cor. i. 2) and love their Lord '; but it makes an unbalanced and ugly sentence; and loses the very significance of the clause as following on ver. 21. It is the whole life of the man of God, in his pursuit of each virtue, which is to be lived apart from sinners and in the communion of saints. See also notes on I Tim. i. 5; Tit. i. 15. 23. Btit foolish and unlearned questions^ But those foolish and TIMOTHY 12 178 II. TIMOTHY, II. [vv. 24, 25. 24 they do gender strifes. And the servant of the Lord must not strive ; but be gentle unto all mefi, apt to teach, patient, 25 in meekness instructing those that oppose themselves ; if ignorant questionings steadily refuse; as above 'beware their bad doctrine; their foolish questioning decline.' tinlearned^ The word occurs nowhere else in N.T., its meaning •indoctus' and then 'ineptus' is seen in Prov. viii. 5, * Ye fools, be ye of an understanding heart.' Hence its appropriate union here with 'foolish.' 'Ignorant' has a shade of moral fault very frequently, which makes it a better rendering than 'unlearned,' Cf. Ps. xlix. 10, 'the ignorant and foolish' (Pr,-B. V.). questions'] ' Questionings,' see note on i Tim. i. 4. avoid] 'Decline,' see note on i Tim. iv. 7 where the form of the sentence is very similar to ver. 22. knowing] Seems to require some such addition as 'as thou dost' to render the original ; ' knowing that ' being a weak and colloquial phrase by itself. 24. And the servant of the Lord] The conjunction here is exactly parallel in its force to 'and follow after' in ver. 22. 'The servant,' not 'a servant,' the emphatic position of 'servant' at the beginning is best rendered by the definite article. 'Servant,' that is, 'bondservant' or 'slave,' the title by which St Paul frequently describes himself as 'a minister of Christ.' Cf Tit. i. i. gentle] The word only occurs in N.T. here and i Thess. ii. 7, denoting • an outward mildness and gentleness, especially in bearing with others,' Ellicott ; who connects it with one of the Greek roots for 'speak,' so that it would have originally meant 'kind of speech.' apt to teach] See i Tim. iii. 2. patient] A compound adjective more exactly 'patient of wrong,' and so better forbearing'. The first part of the word is the same as •tolerable' in Luke x. 14. 25. in ??icekness instnicting] Meekness, gentleness of heart, the feeling as separate from the demeanour : still more clearly brought out by the use of the compound word 1 Tim. vi. 11. The corresponding adjective is used by 'the Lord' Himself of Himself, 'I am meek and lowly in heart,' Matt. xi. 29. See note on Tit. iii. 2. A very interest- ing passage where it occurs is Gal. v. 22, where Bp Lightfoot divides the nine fruits of the Spirit into three sets of three, and shews how each of the first two triads is arranged in an ascending scale, (i) love, joy, peace, (2) patient endurance, kindly feeling, active beneficence. May not the third triad be similarly arranged thus, (3) a childlike trust, a woman's meekness, a man's self-mastery ? instructing] The word is explained i Tim. i. 20 and Tit. ii. 12 ; in all but two of the thirteen places where it occurs in N.T. the sense of 'correction,' 'discipline' is clear; and in those two, Acts vii. 22, xxii. 3, the instruction is that of school or college, and 'schooled' will best express it. So here 'correcting,' bringing under discipline. those that oppose themselves] Lit. ' that are becoming contentiously V. 26.] II. TIMOTHY, II. 179 God peradventure will give them repentance to the acknow- ledging of the truth ; and that they may recover themselves 26 out of the snare of the devil, who are taken captive by him at his will. disposed'; the usage of the middle is disponere aliquid, not disponere se; hence 'oppose themselves' must not be taken as at any rate a literal version ; the word corresponding to the perfect of this verb is the well known 'adversaries' i Cor. xvi. 9, used also i Tim. v. 14. if God peradventnre\ Lit. 'if God might perchance at some time,' Lat. 'si forte aliquando.' xvill give'] The optative not subjunctive mood has the best authority. The exact force then is 'You must discipline them, in case God may give them repentance, as we wish and pray.' repentance'] The word occurs only four times in St Paul's Epistles, though frequent in St Luke's Gospel and Acts. Cf. Trench, N. T. Syn. p. 247, who defines it as 'a change of mind, taking a wiser view of the past, a regret for the ill done in that past, and out of all this a change for the better.' to the acknowledging of the truth] Better, unto the full knowledge ; 'unto' expresses the state into which repentance is designed to bring them, as Acts xi. 18, 'hath God granted repentance unto life'; 'full knowledge ' as in i Tim. ii. 4, where see note. 26. and that they may recover themselves] Omit 'that,' the verb depending on ' if perchance.' The verb 'recover themselves ' is literally 'return to soberness.' Constructed with the preposition 'out of it has the pregnant force very frequent in Greek ' become sober and escape out of.' Cf. Winer, Gr. § 66, 2, p. 547. The simple verb occurs ch. iv. 5 'be sober'; another compound in i Cor. xv. 34 'awake out of drunkenness 'righteously.' This compound is only here in N.T. the snare of the devil] Has occurred i Tim. iii. 7, where, as here, it is the snare laid by the devil, a state of proud self-will moi-ally and intellectually, the very opposite to a state of obedience to God's will. who are taken captive by him at his will] The A.V. rendering is a mere enlargement of the idea of 'snare,' requires the aorist part, and refers the two different pronouns to the devil. But (i) St Paul's use of the perfect passive participle, held captive, is very strongly in favour of a reference to the final state of ' recovery, ' not to the previous state of 'entanglement.' The final clause in ver. 21, where this participle ends the sentence, expresses the final state of ' the vessel unto honour. ' The final clause in iii. 5 where the false teachers are described, has the same participle to shew their permanent rejection of vital godliness. The final clause in iii. 17, where the man of God is described, is ended in the same weighty form, 'for every good work in a state of perfect pre- paredness.' Hence the force of the perfect participle (as distinguished from the aorist) required here is 'that they may recover themselves out of the snare of the devil, continuing in the state of willing captivity into which they have been brought,' 'held willing captives.' (2) St Paul's use of the first pronoun here, rendered 'by him,' is 12 2 i8o II. TIMOTHY, III. [vv. i, 2. 3 This know also, that in the last days perilous times shall 2 come. For men shall be lovers of their own selves, covetous, strongly in favour of a reference to the 'servant of the Lord.' A cer- tain person or thing is in his mind as his chief subject; and he refers to him or it after an interval, short or long, merely with this pronoun. Cf. I Tim. iv. 16, 'continue in them' — the words of the faith and of the good doctrine; Tit. iii. i, 'Put them in mind' — the aged men and women, the younger men and servants of ch. ii. ; 2 Tim. ii. 17, ' their word will eat' — 'those who strive about words,' ver. 14. (3) St Paul's use of the preposition 'unto' for 'into a state of,' *into conformity with' is strongly in favour of the last clause being intended to express the resulting state and condition; cf. 'unto honour,' 'unto every good work,' ver. 21 ; 'unto full knowledge,' ver. 25. Render, therefore, held willing captives henceforth by their deliverer (the servant of the Lord) to do the will of God. So substantially the R.V. The participle is from a verb to 'capture alive.' Cf. Luke v. 10 the only other N.T. passage where the word occurs, and see Farrar's note, ' The word seems to imply the contrast between the fish that lay there glittering in dead heaps, and men who should be captured not for death (Jas. i. 14) but for life.' Both places refer to the evangelising work of the ministry. Ch. in. Apostolic Life and Doctrine. 1 — 5. Appeal to Timothy for pure life in view of the worse days and lives to come. The same three thoughts are still in St Paul's mind, viz. (j) his own life's work and suffering now closed, (2) Timothy's life and teach- ing as the pattern still for other ministers, (3) the false teachers to be shunned and stopped. They are blended in an old man's artless way as each is uppermost, (3) vv. i — 5; (2) 5; (3) 6 — 9; (2) 10; (i) 10 — 12; (3) 13; (2)14 — 17. But the main central thought — anxiety for Timothy — comes in, after the others, three times. The connexion with chap. ii. seems to be : 'do your best to win back those who are only in the first stage of opposition (see ii. 25, 'those that are setting themselves contentiously ') ; there will be men ere long too far gone for this in evil living and false teaching ; from these there is no help for it but to tta'tt axvay^ 1. This know also\ Lit., 'take notice of this,' the present tense. Our Lord in Luke xii. 39 has the same formula. in the last days'] ' Not only the very last days, towards the end of the world, but in general (according to the Hebx-ew phrase) the days to come, or the future time, whether nearer or afar off. He supposeth this would begin to happen in the age of Timothy, ver. 5 from such do thou (thou, Timothy) turn away and avoid them,' Bp Bull, Serm. XV. init. So Calvin, ' universum Ecclesiae Christianae statum.' perilous times shall come] Lit. 'difficult,' grievous; the meaning is well seen from the only other place where it occurs in N.T. Matt. viii. 28, 'two possessed with devils exceeding yiVrcv,' i.e. difficult to deal with, V. 3] 11. TIMOTHY, III. i8i boasters, proud, blasphemers, disobedient to parents, un- thankful, unholy, without natural affection, trucebreakers, 3 'so that no man could pass by that way.' 'Shall come,' lit., will set in. Vulg. 'instabunt,' 'will be upon us,' 'will be present.' In Gal. i. 4 the perfect participle is used, 'this present evil world.' 2. For men shall be lovers of their ozvn selves} 'The article is generic ; the men who shall live in those times, ' Alford. Self-lovers, money-lovers ; the first pair of adjectives in the description go naturally together; the first of the words occurs only here in N.T., the second only in Luke xvi. 14, 'the Pharisees also who were lovers of money.' The first and an almost exact synonym of the second occur together in Ar. Pol. 11. v. where Plato's question is being discussed whether there ought to be private property or not. 'It is clear then that the better plan is for the property to be held separately while the produce is common. Besides even for the pleasure of the thing it makes an unspeakable difference to regard a piece of property as one's own. Indeed it is probably no mere chance that makes each of us hold himself first in his regard. It is human nature. But being a self-lover is rightly blamed. By this is not meant loving oneself, but doing so too much; just as we speak of the man who is a money-lover, since all love what belongs to them. But to support and succour friends or guests or comrades is a very delightful thing and this requires our having property of our own. The "com- munity" idea robs us of the virtue of generosity in the use of property.* See note on i Tim. vi. 10. boasters, proud, blasphemers} R.V. better, boastful, haughty, railers. Theophrastus {Characters c. ■23) describes ' boastfulness ' to be 'an endeavour to pass for a man of greater consequence than one really is.' In the next chapter he describes 'haughtiness' to be 'a contempt for every one but a man's self.' The climax is (i) a spirit of vain glory in themselves, (a) an overweening treatment of others, (3) actual abuse and reviling of others. The first word describes a man who sins against truth, the second a man who sins against love, the third a man who sins against both. Cf. Rom. i. 30; i Joh. ii. 16 (and Westcott's note); Trench, Syn, § 29. For this general meaning of 'railers' rather than 'blasphemers,' cf. i Tim. vi. 4 'envy, strife, railings.' disobedient to parentsl Or, in one word, unfilial; this with 'unthankful, unholy,' makes another triad: breakers of the fifth commandment go on to be breakers of the tenth ; and thus throwing aside the second table go on to throw aside also the first, 'unfilial, unthankful, unholy.' The word for 'unthankful' occurs elsewhere only Luke vi. 35 in the Sermon on the Mount. For 'unholy' see notes on i Tim. i. 9. 3. without natural affection, trucebreakers, false acc7(sers] Or, unloving, unforgiving, slanderers, another triad which starts from another breach of the same fifth commandment, the rending of the family ties of love, and advances to a breach of the sixth commandment in a refusal to make peace, and further of the ninth commandment in calumnious attacks and slanders. The threefold contrary spirit is in the same Sermon on the Mount, Luke vi. 27, 'love your enemies, do good to them that hate you, i82 II. TIMOTHY, III. [vv. 4, 5. false accusers, incontinent, fierce, despisers of those that are 4 good, traitors, heady, highminded, lovers of pleasures more 5 than lovers of God ; having a form of godliness, but denying bless them that curse you.* The word for 'unloving' occurs only in Rom. i. 31, the other similarities of which seem to suggest that St Paul may have it in his mind, and be sadly tracing the decline and fall of Christian men back to the old heathen state. The word for 'unforgiving,' means 'unwilling to make a truce,' the opposite of 'peacemakers,' Matt. V. 9. It has been wrongly introduced in Rom. i. from this place where only in N. T. it is found, though an ordinary classical word. mcontinent, fierce, despisers of those that are good\ Vicious or uncontrollable, unapproacliable, unkindly to all good, a descend- ing triad, in which the characters of the libertine, the churl, the worldling are painted. The three words occur nowhere else in N.T. But the exact opposites are found together in Tit. i. 8, 'temperate, a lover of hospitality, a lover of good.' 4. traito7-s, heady, highf?mided'\ The last triad again descending, false and forward and full of conceit, the spirit of one who ' with a light heart' (i) betrays old friends, and (2) rushes headlong on new faiths, and (3) remains to the end impenetrably wrapped in clouds of self-esteem. The second word only occurs Acts xix. 36, 'to do nothing rash'; the third has been explained i Tim. vi. 4; cf. i Tim. iii. 6; a purely 'pastoral' phrase in N.T., though thoroughly classical. Note the 'weight and force of the perfect participle closing the list of epithets. Cf. ii. 25. The A.V. 'highminded' has entirely changed its meaning, as Rom. xi. 20 shews, 'be not highminded, but fear.' Cf. Lightfoot, Revision of N. T. p. 175 ; and see note on i Tim. vi. 17. lovej's of pleasures if i ore than lovers of God] Both compounds only occurring here, like the similar compounds 'self-lovers' and 'money- lovers ' with which the passage opens. The word for ' pleasures ' is always in a bad sense in N.T., Luke viii. 14 'choked with... pleasures of this life.' So Jas. iv. i, 3 ; 2 Pet. ii. 13. 5. having a form of godliness] The word for ' form ' is strictly 'formation,' its ending implying process rather than result, the pro- ducing of the form ; hence in Rom. ii. 20 ' thou hast the ideally perfect presentation of knowledge and truth.' ' The Jew believed that he had in the law the sole embodiment, the forming, of knowledge and truth, that he could give to knowledge and truth their right form, and so was the proper teacher of the world.' Gifford. So here holding to a presentment of godliness ; full ' profession ' though there is little enough of the substance; 'still making out that there is the real nature of godliness.' The stress lies on the making out, the representation, whether as here the inner reality is absent or as Rom. ii. 20 present. Similarly ' a professor of divinity ' is credited with exhibiting real truth and knowledge; not so 'a religious professor.' Compare too our Lord's ' I will profess to you I never knew you,' Matt. vii. 23, with the account of 'the defiled and unbelieving' who 'profess that they know God, but by their works they deny him,' Tit. i. 16. The Greek word for \w.6,7.'\ II. TIMOTHY, III. 183 the power thereof: from such turn away. For of this sort 6 are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever 7 learning, and never able to come to the knowledge of the 'form,' of which our word is the causative process, means 'embodied substance,' standing between ' unclothed essence ' and * unsubstantial appearance'; see Lightfoot, Revision of N.T. p. 77. denying the power thereof^ The power lies in the production of ' works ' as in Tit. i. i6. Cf. Bp Bull ' to deny the power of godliness is for a man by indecent and vicious actions to contradict his outward show or profession of godliness ' Serni. xv. p. 376 (Oxf. 1846). The force of the perfect pass, participle is noted ii. 25 living in denial of its power. fro7n stick hirn awajy} The conjunction emphasises the * such, ' but not without affecting also the verb ' turn away,' cf. ver. 9 ; 'offenders of the first degree try to win back ; hut Jrom these men, hardened in error, make it your habit to ttirn away,'' see ver. i. In harmony with this direction is the conduct of St John at Ephesus some 10 or 15 years later, according to the tradition. 'John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bathhouse without bathing, crying out, "Let us fly, lest even the bathhouse fall on us, because Cerinthus the enemy of the truth is within" [Iren. ill. iii. 4). Epiphanius substitutes Ebion for Cerinthus. Both Cerinthus and the Ebionites denied the reality of the Incarnation.' Plummer, St John (Gosp.), Introduction, p. 15. 6 — 9. Appeal to Timothy for pure doctrine in view of the worse doctrines to come. 6. For of this sort] For of these, the reason of the warning ; the mischief has begun. which creep into] The verb occurs only here in N.T., but is classical. lead captive] For the primary sense cf. Luke xxi. 24 ; for the derived, Rom. vii. 23 ; 2 Cor. x. 5. silly wofnen] The neuter gender and the diminutive ending of the word here indicate the degraded contemptible state to which they have come. Vulg. ' mulierculas ' ; 'womanlings,' Farrar. laden tvith sins] The simple verb occurs only Rom. xii. 20, where it is quoted from LXX., Prov. xxv. 22 ' thou shalt heap coals of fire ' ; the compound verb in iv. 3. Why such women especially? Their bur- dened conscience lays them open to any proselytisers who promise relief. led away with divers lusts] Apparently the meaniiig is (not ' lusts of the flesh ' but rather) as in iv. 3, which Wordsworth explains of persons ' who in their prurient craving for something new, to stimulate and gratify their diseased appetite, accumulate to themselves a promiscuous heap of self-chosen teachers.' 'Led' belongs to 'women'; it occurs with the same construction, Rom. viii. 14. 7. never able] The negative used indicates the class of persons conceived of. i84 II. TIMOTHY, III. [vv. 8, 9. 8 truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth : men of corrupt minds, reprobate 9 concerning the faith. But they shall proceed no further : the knoxvledge of the truth] The full knowledge, a 'decisive and stal)le apprehension,' Alford. See note on i Tim. ii. 4. Cf. Lightfoot, Revision N.T. p. 61, where he defines our word as 'the advanced or perfect knowledge which is the ideal state of the true Christian,' and quotes 1 Cor. vi. 9 'as unknown and yet well known.' 8. Now as Jaitttes and yambres] And like as ; the conjunction should be translated ' now ' only when there is more of a fresh de- parture ; the present is only a small additional paragraph. Jannes and Jambres are nowhere else mentioned in Scripture. The Targum of Jonathan inserts their names in Ex. vii. 11, Mambres which the Vul- gate reads here being sometimes a later form for Jambres in the Jewish Commentaries. They were held to be the magicians who first imitated the wonders wrought by Moses and Aaron (see ver. 1 3 ' impostors ' or 'magicians') but afterwards failing confessed that the power of God was with those whom they had withstood. Pliny, Hist. Nat. xxx. i. 2, mentions their story ' est et alia magices factio a Mose et Jamne et Jotape Judaeis pendens.' He could not have derived his information from St Paul. There must have been an oral tradition or a lost book of Israelitish early history. Mr Poole (Art. Diet. Bib. from which this account is mainly taken) inclines to the latter supposition as more likely to preserve the exact names. That they are exact he thinks probable; since (i) the termination in Jambres or Mambres is like that of many Egyptian compounds ending with RA "the Sun," as Men-kau-ra, (2) Jannes appears to be a transcription of the Egyptian name Aan, that of a king of the 15th dynasty who was probably the second predecessor of Joseph's Pharaoh, and the most prevalent names among the Egyptians were those of kings then reigning or not long dead. The Rabbins state that Jannes and Jambres were sons of Balaam, and prophesied to Pharaoh the birth of Moses, and were authors of much mischief, subsequently perishing either in the Red Sea or in the tumult over the golden calf. resist the truth] Rather, "Withstand, keeping the word. of corrupt minds] Implies too much a iiatural viciousness ; the perfect passive participle implies ' having come to a corrupt state and remaining in it ' as above. In itsetf the word ' corrupt ' from the Latin participle (cf, the Vulg. 'corrapti mente)' should have just this force, but in usage it is a mere adjective; render corrupted in mind. reprobate] Just as in Tit. i. 16, where see note. 9. But they shall p7-oceed 7io further] The same words as in ii. 16, where their advance is predicted. Here the future beyond that advance is seen. The adverbial phrase with the verb lends itself to this double meaning, being in the comparative and so capable of being rendered there ' still farther ' and here ' not very far.' So in St Luke's usage. Acts iv. 17, 'that it spread no further'; but xx. 9, 'while Paul was very long discoursing'; xxiv. 4, 'that I may not weary thee at great length'; w. lo, II.] II. TIMOTHY, III. 185 for their folly shall be manifest unto all men^ as theirs also was. But thou hast fully known my doctrine, manner of 10 life, purpose, faith, longsuffering, charity, patience, persecu- n cf. I Tim. iii. 14, 'quite shortly'; 2 Tim i. 18, *very well' ; Acts xvii. 22, 'somewhat superstitious.' manifesf] Lit. 'thoroughly manifest,' a strong classical compound occurring only here in N.T. their folly] The noun occurs only here and Luke vi. 11, where R.V. renders 'madness'; Ellicott, 'wicked as well as insensate folly'; Trench, * the foolishness which is akin to, and derived from wickedness ' {N. T. ^y^^- § 75) ; foi* the adjective see note on Tit. iii. 3. as theirs also ivas] R.V. literally, came to be; the conjunction em- phasises pronoun and verb as in ver. 5. 10 — 17. The appeal for pure life and doctrine in view BOTH OF St Paul's own past and the evil future. The connexion is : ' You were trained to a life the opposite of all this, in learning to copy me, in learning to rest all upon the Scriptures; see that you live the life.' 10. But thou hast fully known my doctrine] The MS. authority on the whole favours the aorist, which suits also the aorists of ver. 14 and does not assert, as the perfect would, the certainty of Timothy's settled continuance in 'following.' The perfect may have come in from i Tim. iv. 6, where it is more appropriate in connexion with the present participle 'being continuously nourished.' On the meaning of the word see note there : thou didst closely follow. viy doctrine, manner of life] Again, teaching; cf. i Tim. i. 10. 'Manner of life' is a word occurring here only in N.T, a substantive derived from the verb used above 'led' ver. 6 and Rom, viii. 14, which shews how conduct is the natural derived sense ; cf. Gifford's note ' all who are moved and guided by the Spirit and follow His guidance.' The word is classical in the general sense of 'guidance,' 'course,' 'training'; and occurs Ar. Efh. N. x. vii. 3, as here. purpose] In i. 9, and wherever else it is used in St Paul's epistles, refers to God's purpose and plan of salvation. It occurs four times in N.T. to render ' the j-/^^7£;-bread.' But in Acts xi. 23 it is used of Barnabas who ' exhorted them all that with purpose of heart they would cleave unto the Lord,' and this is exactly the force here. faith] In the same general and usual sense as in ii. 22 ; 1 Tim. vi. 11, where 'love' and 'brave patience' also occur; for this last see also note on ii. 10. longsuffering] Occurs with ' brave patience ' or ' endurance ' in Col. i. 1 1, where Lightfoot distinguishes thus: 'While "endurance" is the temper which does not easily succumb under suffering, "long-suffering" is the self-restraint which does not hastily retaliate a wrong. The one is opposed to cowardice or despondency, the other to wrath or revenge (Prov. XV. 18).' In i Tim. vi. 11 this 'endurance' is coupled with ' meekness of heart ' which is rather the opposite of ' rudeness,' 'harshness.' See ii. 25, and note. i86 II. TIMOTHY, III. [vv. 12, 13. tions, afflictions, which came unto me at Antioch, at Iconium, at Lystra ; what persecutions I endured : but out of them all 12 the Lord delivered me. Yea, and all that will live godly 13 in Christ Jesus shall suffer persecution. But evil men and charity] As throughout N.T., love. 11. afflictions^ which came unto me] It is better to make the 'afflic- tions' go with the preceding, and make a new clause commence with the relative. So R. V. suflFerings ; what things befell me ; what perse- cutions. The Antioch meant is that in Pisidia, originally planted by the Magnesians. Seleucus the son of Antiochus re-settled it, and called it Antioch after the name of his father : which name it kept, though under Augustus made a colony with the additional name of Caesarea. Plin. Af. H. V. xxvii. 24 ' Pisidae... quorum colonia Csesarea, eadem Antiochia.' Its ruins are still to be seen, one of the most striking objects being a very perfect aqueduct of twenty-one arches. See Lewin, Life of St Paul, i, 137. For the work and sufferings at Antioch see Acts xiii. 14 — 50. The place usually understood by Antioch would be the large and important city of Antioch in Syria; but in writing to Timothy, whose home was in that district, St Paul would use the word with its well-known local meaning. Iconium lies S.E. of Antioch at a distance of sixty miles, on the dusty highroad connecting Ephesus with Antioch of Syria. It is still called Cogni, and, like Damascus, is an oasis in the desert, by the dry plains of Lycaonia. See Acts xiii. 51 — xiv. 6. Lystra lies about forty miles to the south of Iconium, on the same road, in a hollow, on the north side of which rises Kara Dagh or the Black Mountain. Its ruins remain and are called 'the thousand and one churches,' it having been an episcopal see under the Byzantine emperors. This was Timothy's birth-place. See Acts xiv. 6 — 20. St Paul mentions these places and his sufferings there, (i) because they were the first, in his first period of ministry, (2) they were well known to Timothy and may well have led him to cast in his lot with the Apostle. See Introduction, pp. 57, 59, 62. but out of them all] Rather, and, yet with an ascending force which marks a contrast, so that 'and yet' is hardly too strong; though the more exact rendering is to lay stress on 'all' and on 'delivered,' cf. Winer, III. §53, 3. 12. Yea, and all] The force of the two conjunctions is shewn in note on i Tim. iii. 10. that will live godly] Whose will is, compare Luke xvi. 26, 'they whose will is to pass from hence to you,' 'In Christ Jesus.' The whole phrase is nearly the equivalent of 'to lead a godly and a Christian life' (Baptismal Service, Pr.-Bk.). 13. But evil men and seducers] The word 'seduce ' in A.V. occurs nine times in Old and New Testament always in the general sense of 'lead astray'; everywhere except here it is used to represent the Greek word for this cognate to the English word 'planet ' 'the wanderer,' (cf. Jude's vv. 14, 15.] II. TIMOTHY, III. 187 seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast 14 learned and hast been assured of, knowing of whom thou hast learned the7n ; and that from a child thou hast known 15 the holy scriptures, which are able to make thee wise unto 'wandering stars') and almost immediately following here 'deceiving,' cf. I Tim. iv. i and note. R.V. in these places varies between 'seduce' and 'lead astray.' The word so rendered here is properly 'enchanter,' from the cries of incantations used. So 'magicians,' and more generally 'impostors.' Compare for the general sense, the most probable here, the use of the verb by Plato, Phad. 81, 13, 'the soul having served and loved the body and been bnvitched by it through desires and pleasures.' Some think there may be a reference to the magic arts, such as those of Jannes and Jambres; and cei'tainly Ephesus had an evil repute in this respect itself, cf. Acts xix. 13, 19. 'Ephesian letters' was a common expression for charms made up of magic words and worn as amulets. shall ivax worse and worse] The same verb as in ver. 9. The 'progress' is a 'rake's progress,' step after step leading and being led astray. Compare Rev. xviii. 23, 'with thy sorcery were all the nations deceived,' 2 Joh. 7, 'many deceivers are gone forth into the world... this is the deceiver and the antichrist.' 14. But contijiiie thoii\ 'Thou' emphatic ; 'continue,' better abide, i.e. make no downward progress, go not astray : the construction of the next clause illustrates the brevity of the Greek use of the relative ; lit. ' in those things which thou didst learn, and as to which thou wert fully persuaded.' The last verb occurs here only in N.T. But it is a good classical word. which thou hast leai-ned] The three past tenses of this verse are aorists, and should be rendered didst learn, wert assured, didst learn. A definite time is implied when the learning and the assurance came, in that early youth. knowing of whoni] ' Knowing as thou dost ' as in ii. 23. The plural * of what persons ' should be read. Lois and Eunice must be understood, as in i. 5. 15. from a child] Lit. from a babe ; the word occurs four times in St Luke's 'Gospel of the Infancy,' ch. i. and ii., and again xviii. 15 ; Acts vii. 19. thott hast known] Lit. ' thou knowest, ' the perfect having this present force, and the Greek idiom in a phrase like this using the present where we use the perfect definite. The meaning is that there has been a continued knowledge present always ' from a babe ' and present now. So in Joh. xv. 27, 'ye are, i.e. have been, with me from the beginning,' cf. Winer, iii. § 40. the holy scriptures] Lit. ' the sacred writings ' of the Old Testament, It was a requirement of the Rabbis that a child should begin to learn the Law by heart when five years old. ' Raf said to Samuel, the son of Schilath, a teacher, " Do not take the boy to be taught before he is six years old, but from that year receive him, and train him as i88 II. TIMOTHY, III. [v. i6. i6 salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable you do the ox, which, day by day, bears a heavier load." Philo, a contemporary of our Lord, says, "They are taught, so to speak, from their very swaddhng clothes by their parents, masters and teachers, in the holy laws, and in the unwritten customs, and to believe in God, the one Father and Creator of the world," {Legat. ad Caiutn, § id). At the age of thirteen he became a "son of the Law," and was bound to practise all its moral and ritual requirements.' Geikie, Life of Christy I. 173. The original word for ' scriptures ' is used of Moses' writings Joh. v. 47, where Westcott well points out that it 'appears to mark the specific form rather than the general scope of the record ' which is denoted by the word used in ver. 16. which are able'] Present participle, in harmony with the present sense of ' thou hast known,' and marking the abiding continuous power of the Holy Scripture. to make thee wise] The verb occurs here only in N.T. ; its participle in 2 Pet. i. 16, 'cunningly devised'; the tense is aorist according to the proper use of the aorist, to give the idea of the verb in its most general form, ' the scriptures have this capacity of making wise.' through faith ivhich is in Christ yesus] See note on i Tim. iii. 13; the clause belongs to the verb ' make wise,' not to the noun ' salvation.' The doctrine and scheme of Christianity is required to illuminate the precept and history of the Old Testament. ' In vetere Testamento latet novum, in novo vetus patet.' Ellicott quotes Hooker, Eccl. Pol. i. 14. ' The Old did make wise by teaching Salvation through Christ that should come, the New by teaching that Christ the Saviour is come.' Cf. also Art. vii. in the English Prayer Book, 'The Old Testament is not contrary to the New ; for both in the Old and New Testament everlasting life is offered to mankind by Christ.' 16. All scripture] The word for ' Scripture ' occurs fifty-one times in N.T., always, except 2 Pet. iii. 16, of the recognised Old Testament Scriptures, the Law, the Prophets, and the Hagiographa, or of one or more of them; in 2 Pet. iii. 16 the reference is to St Paul's epistles and to 'the other Scriptures.' The A.V. of A.D. 161 1 is therefore not wrong (though many printed copies have altered it) in rendering the word as ' Scriptm-e ' with a capital S ; for it is by itself the re- cognised technical term. We should translate Every Scripture probably, as is the proper ren- dering when there is no article. The word ' Scripture ' is without the article also in Joh. xix. 37; i Pet. ii. 6; 2 Pet. i. 20. Those who retain the rendering 'All Scripture' with A.V. would lay stress on the technical use of the word shewn above, so that it may be treated as a proper name, comparing Acts ii. 36, 'all (the) house of Israel.' But this is unnecessary, especially as the three places where the word occurs without the article in the singular have the meaning 'a Book or passage of Scripture ' and they are in date as late as or later than this Epistle. V. 17.] II. TIMOTHY, III. for doctrine, for reproof, for correction, for instruction in ^^ righteousness : that the man of God may be perfect, throughly furnished unto all good works. given by inspiration of God'\ One word in the original, a passive verbal, occurring only here in N.T., and meaning 'filled with the breath of God' so as to be 'living oracles,' Acts vii. 38. Cf. 2 Pet. i, 2r, ' holy men of God moved by the Holy Spirit.' Compare also the fol- lowing passage written about a.d. 95, at the same time as the last N.T. book, St John's Gospel: 'Search the Scriptures, the true Scriptures, the Scriptures of the Holy Ghost : ye know that there is nothing un- righteous, nothing counterfeit written in them.' Clem. Rom. ad Cor. c. 45. There are two ways of taking this adjective, either as an attribute (so R.V.) or a predicate (so A.V.) ; either ' Every Scripture, inasmuch as it is inspired of God, is also useful &c.' or ' Every Scripture is inspired and is profitable &c.' In the latter case the second predicate comes in . tamely. In the one case inspiration is assumed, in the other it is / asserted. profitable for doctrine'] For teaching-. for reproof] The noun occurs only Heb. xi. i, ' the proving of things not seen.' The corresponding verb is used five times by St Paul in these epistles, e.g. iv. 2. correction] Only here in N.T. though a good classical word, cf. Dem. c. Timocr. 707, 7 'they shall lose their promotion to the Areo- pagus for putting down the amendment of the laws.' for instruction in righteousness] Lit. discipline wliicli is in righte- ousness ; the verb 'disciplining' has occurred, i Tim. i. 20; 2 Tim. ii. 25, where see notes. It occurs with 'reprove' in the letter to the church at Laodicea, Rev. iii. 19, where R.V. 'chasten.' 'Which is in righteousness ' just as ' faith which is in Christ Jesus ' above ; . the definite article indicates the definite sphere of exercise for the [ discipline and the faith. See note on i Tim. i. 2, where zvithout the \ article the preposition and its case are shewn to be very nearly equi- valent to an adjective. Ellicott well sums up the meaning ' that Holy Scripture teaches the ignorant, convicts the evil and prejudiced, corrects the fallen and erring, and trains in righteousness all men, especially those that need bringing to fuller measures of perfection.' 17. the man of God] As in i Tim. vi. 11. perfect] In the sense in which, for example. Confirmation is some- times said to make 'a peifect Christian,' i.e. one perfectly equipped and supplied with the full measure of gifts and graces through the Holy Spirit. The word for 'perfect' here occurs nowhere else in N.T. It is derived from an adverb meaning 'exactly,' and so occurs in Homer, //. XIV. 92, of speaking 'exactly to the purpose,' in Theophrastus H. P. 2. 5. 5, of being 'full-grown.' Complete, then, as R.V. renders, is more correct than A.V. So when the word is compounded with hand, foot, mind, we get 'perfect of hand,' 'of feet,' 'sound of mind,' &c. throughly furnished] The perfect participle again expressing the I90 II. TIMOTHY, IV. [vv. i, 2 4 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his 2 appearing and his kingdom ; preach the word j be instant resulting and abiding state; the verb is from the same root as the adjective; hence R. V. rightly preserves the play upon the words by rendering furnished completely. It only occurs again in Acts xxi. 5, 'we had accomplished,' completely finished, the days. Another com- pound occurs Luke vi. 40, 'Every one, when he is perfected, shall be as his master.' Ch. IV. Apostolic Succession and Fellowship. 1 — 8. The last appeal. The same warning. The old EXAMPLE. The three main thoughts (see iii, i) recur, but with added intensity, in this last brief appeal, and luarjting, and example. Similarly in I Tim. vi. 20 observe the 'aculeus in fine.' 'Play the man thyself; beware the lives and tongues of error; see how the old warrior dies.' 1. I charge thee therefore'] Read I charge thee, omitting the pronoun and conjunction. The stress is on the verb itself, more marked and solemn because placed quite abruptly; almost therefore, 'I adjure thee.' For the meaning and use, see on ii. 14. and the Lord Jesus Christ] The best Mss. have and Christ Jesus, see note on i Tim. i. i. who shall judge] The thought of 'Christ the Judge,' which was the subject of St Paul's earliest letters to the Thessalonians fifteen years before, recurs now in this last warning word. So too the word ' appear- ing,' epiphany, which is a characteristic of the 'Pastorals': see not-e on I Tim. vi. 14. at his appearing] The better authorities read 'and' for 'at'; 'his appearing' is to be taken therefore as the accusative of the object ap- pealed to in the solemn adjuration; as the same verb is used LXX. Deut. iv. 26, 'I call heaven and earth to witness against you'; the first construction being equivalent in sense to 'I call God to witness, and Christ Jesus,' the second is added as if it had been so, 'and I call to witness His appearing.' So the uncompounded verb is constantly used with the accusative. Cf Mk. v. 7. and his kitigdom] ' His coming, at which we shall stand before" Him, His kingdom in which we shall hope to reign with Him.' Alford. 2. preach the word] The unconnected aorist is emphatic ; so is the aorist, to indicate the 'verb thought' standing out with prominence; 'I adjure thee, remember — preaching, persisting, reproving, rebuking, rousing, — to it, in God's name ! ' If the tenses had been present, the stress would have been different; 'Go on with each, keep on at it, form the habit of it.' be instant] The other uses of the word in N.T. are either in the sense (of person) 'coming and standing by' or (of time) 'being present,' cf. Acts xvii. 5 ; as below ver. 6. Here the sense is the classical one of 'giving attention,' 'applying oneself to a thing. Compare Dem. De Cor.y V. 3-] 11. TIMOTHY, IV. 191 in season, out of season ; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when 3 they will not endure sound doctrine; but after their own lusts shall' they heap to themselves teachers, having itching 305. 7, 'what means and resources our country possessed when I entered on the administration, what when I applied myself to it I collected for her.' in season, out of season] An oxymoron, not to be pressed literally any more than the familiar nolens volens, but implying, as we should say, ^constant a.pplica.tion.'' Vulg. 'opportune,' 'importune.' reprove] The same word as in iii. 16, 'reproof; less strong than the following 'rebuke,' which St Paul has nowhere else; it is frequent in the Gospels, and occurs Jude 9. exAort] Or here perhaps 'rouse'; see note on i Tim. v. i. The order of the verbs in some mss. is 'reprove, rouse, rebuke'; so Vulg. 'argue obsecra increpa in omni patientia et doctrina, ' which the English Prayer- Book follows in the last prayer for the consecration of a Bishop 'that he may be earnest to reprove, beseech and rebuke with all patience and doctrine.' longsuffering] See r Tim. i. 16; 1 Tim. iii. 10. doctrine] Rather teaching-; this word only occurs in Tit. i. 9 besides, of the Pastoral Epistles, though it is used by all the Evangelists and by St Paul four times in his other Epistles. The distinction, drawn Tit. i. 9, holds equally here between this word and the word translated 'doctrine' in ver. 3. 3. sound doctrine] The sound doctrine as in i Tim. i. 10, where see note. but after their own lusts] Vulg. 'ad sua desideria,' in opposition to the healthful doctrine. Compare the same phrase in the singular, James i. 14, ' Each man is tempted when he is drawn away by his own lust and enticed.' R.V. still retains 'lusts'; this word in the age of the A.V. had also the wider sense of 'strong desire' not being restricted as now to one passion only. 'Lust' in Ps. xcii. 10, Pr. Bk., is 'desire' in A.V. and R.V. But the word here denotes a corrupt will leading both to corrupt doctrine and corrupt life. See note on iii. 6. Trench, N.T. Syn. § 87, quotes Cicero's definition of the word here rendered ' lust ' ; 'immoderata appetitio opinati magni boni rationi non obtemperans,' Ttisc. Qucest. iii. 11. It is sometimes 'concupiscence' Rom. vii. 8; very rarely in a good sense 'desire,' Phil. i. 23. shall they heap to themselves] A compound form of the verb used in ch. iii. 6 for 'laden.' having itching ears] An ambiguous rendering in A.V. ; but the original is clear, the nominative case shewing that it is the pupils not the teachers who have the itching ears. R.V. corrects this by transpos- ing the clause to the commencement of the sentence ; but this gives up the close proximity of the two words for ' ears ' ; because they have itching ears should be the rendering. The participle is middle, lit. 192 II. TIMOTHY, IV. [vv. 4—6. 4 ears ; and they shall turn away their ears from the truth, 5 and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, 6 make full proof of thy ministry. For I am now ready to be 'scratching themselves,' as Arist. H. A. ix. i, 18. Out of a prurient longing for novelty and excitement, ' instead of receiving those Teachers vi^ho are authorized by Christ to instruct them and have a regular call and mission from Him to execute their sacred office, and preach by the Rule of Faith, they will stray away from their Pastors and from their own proper Fold and will raise up for themselves a confused heap of Teachers.' Wordsworth. 4. shall turn away their ears\ Better will. The word for 'ears' here and above is literally 'the hearing'; it is used in classical Greek for 'ear' when there is reference to the act of hearing, not merely as a member of the body. See Alford on Heb. v. 1 1 , who quotes Philo i. 474, 'they have ears but no hearings in them.' Hence the exact pro- priety of our word in the plural, Mk. vii, 35, and the significance of Bengel's comment, 'non unus in aure meatus.' shall be hirned tmto] The verb is 2nd fut. passive, but middle in sense, 'will turn themselves aside.' So with R.V. will turn aside. The aor. pass, from which this future is formed has occurred i Tim. i. 6, V. 15, the pres. part. vi. 20, the last with an accusative of the object turned from. Cf. Winer, Gr., § 38. 2, b; § 38. 4. tmto fables'] The article has the same force as above, ii. 22, 23, 'these fables' which are now being invented and circulated. Cf. Tit. i. 14. 5. But xvatch thoii\ Exactly and fully, but thou, be thou watchful and sober, combining A.V. and R.V., and emphasising the pronoun. The proper force of the verb is certainly 'sobriety' literal and then metaphorical. See note on the adjective, i Tim. iii. 2. The metapho- rical sobriety is in effect 'watchfulness,' though not from 'wakefulness' so much as from 'wariness,' cool-headedness. Hence the proverb, 'the tongue of the drunkard, but the heart of the sober.' The present tense is plainly most suitable to this state of calm sober consideration in every- thing; while the aorists which follow as suitably express the going to and taking up 'hardship,' 'preaching,' 'ministry,' just as in ver. i. thewoj-k of an evangelist] Not here that of any separate class, but that which belonged to Apostles and the humblest Evangelists proper, equally. See the Prayer in the Form of Consecration of Bishops (Eng. Pr.-Bk.), • that he may evermore be ready to spread abroad thy gospel, the glad tidings of reconciliation with thee.' make full proof \ Or fulfil, i.e. fully perform, the same meaning of the word as is most probably to be assigned to Luke i. i, 'those matters which have been fulfilled among us.' Vulg. 'ministerium tuum imple.' 6 — 8. * I have appealed to you by the warning of the evil times and teachers that will be : I appeal to you now by the example of the good times and the good teacher that have been. Let my mantle fall on you, my days are numbered.' 6. For I am now ready to be offered] The present tense is still more V. 7.] 11- TIMOTHY, IV. 193 offered, and the time of my departure is at hand. I have 7 fought a good fight, I have finished 7ny course, I have kept vivid, and so- the personal pronoun for as to me— I am already toeing oflFered ; and the Greek word means ' am being poured out as a drink- offering.' St Paul recalls the thought and very phrase of his letter to Philippi in the first captivity ; what was then a possibility is now a certainty; Phil. ii. 17, ' If I am required to pour out my life-blood as a libation over the sacrificial offering of your faith, I rejoice myself and I congratulate you all therein.' See Bp Lightfoot, who quotes the similar metaphor recorded of St Paul's great heathen contemporary Seneca when on the point of death, ' respergens proximos servorum addita voce, libare se liquore?n ilium jfovi liberatoriJ' Tac. Ann. XV. 64. my departure\ Another thought and phrase from the same time and letter, Phil. i. 23, ' I am hemmed in on both sides, my own desire tending towards this, to depart and to be with Christ.' The metaphor of verb there and noun here is of a journey either by land or sea — loosing tent-cords, or weighing anchor, for starting up to depart ; this latter part of the meaning belongs to the preposition. So in Luke xii. 36, ' he will return from the wedding ' ought to be rendered ' he will depart.' The servants look out eagerly not merely at the moment of his return being due, but from the moment of his departure from the feast being due. Clement of Rome connects this word, used for 'death,' with 'journey,' used for life. 'Blessed are the elders who have taken the journey before vis, in that they had their departure in mature and fruitful age' {ad Cor. c. 44). The corresponding words for arrival at the end of a stage in the journey are the same verb and noun compounded with the preposition ' down ' instead of ' up ' : for verb see Gen. xix. 1, where Lot asks the angels to 'tarry all night,' and Luke ix. 1-2, '■lodge and get victuals,' xix. 7, 'He is gone in to lodge with a man that is a sinner ' ; for noun Luke ii. 7, ' no room for them in the inn,^ xxii. 11, 'where is \.\\e guest-chamber?'' The original meaning of the word would be ' to loose the beasts of burden for settling down to rest."" Our word here has become an English word, analysis, from the cognate sense of ' breaking up ' or analysing the component parts, e.g. of a sentence. is at hand\ Rather with R.V. is come, lit. ' stands by ' me, cf. Acts xxiii. II, 'the Lord stood by him and said.' It is altogether a word of St Luke's, being used eighteen times by him; by St Paul above, iv. 1, and i Thess. v. 3, and nowhere else in N.T. 7. a good fghf] the good fight, see i Tim. vi. 12, where the metaphor is discussed; the second clause here, 'I have finished the course,' certainly suggests that the foot-race is to be the chief thought in the ' games contest,' ' the fair race — 'tis run ; the course — 'tis finished ; the faith — 'tis kept ' may represent the perfect tense used : ' per effectus suos durat,' Poppo. The aspirations of Acts xx. 24, Phil. iii. 12, have now been realised j the Christian athlete is all but ' emeritus.' * He stands almost alone under the shadow of an im- pending death ; but it is the last effort of a defeated and desperate TIMOTHY 13 194 n. TIMOTHY, IV. [v. 8. the faith : henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day : and not to me only, but unto all them also that love his appearing. cause : the victory is already gained.... With the assured conviction that the object of his life was fully accomplished, he might well utter these words on which seventeen centuries have now set their indisputable seal.' Sta.n\ey, Aj>osto/ic Age, TpY>. i6g — 170. tke /ait A] In the same objective sense as so often throughout these Epistles, the sacred deposit of historic tnath and teaching, cf. i Tim. vi. 20, 21, &c. 8. henceforth^ Or, *it remains only that' as in Matt. xxvi. 45, in the Garden of Gethsemane ' it remains only for you to sleep on,' ' there is nothing else to be done.' St Paul commonly uses the word (with and without the article) to introduce the closing words of exhortation in his Epistles, 2 Cor. xiii. 11; Eph. vi. 10; Phil. iii. i, and again after a digression iv. 8 ; 2 Thess. iii. i. It seems unnecessary to have recourse to the sense in which Polybius uses the word, 'accordingly,' 'proinde,' 'itaque.' In construction it is a neuter adjective used ad- verbially. there is laid up] Cf. Luke xix. 20, ' laid up in a napkin,' Col. i. 5 * the hope which is stored up for you in the heavens.' a crcnvn of righieotis?iess\ The crown ; the genitive * righteousness ' is similar to the genitives of the particular contests in which the crown was won; e.g. Pind. Nem. v. 9, ' Pytheas, broad-shouldered son of Lampo, won the crown of the double-contest (wrestling and boxing) at the Nemean games.' ' Righteousness ' then is the ' race ' of the Christian life. So in i Tim. vi. 11; 2 Tim. ii. 22, 'follow after righteousness,' and in ch. iii. 16, 'the discipline which is in righteous- ness,' the word is instead of a volume. The genitives in James i. 12, *the crown of life,' i Pet. v. 4, ' a crown of glory,' are similar to the genitives of the particular material of which the crown was made ; e.g. Pind, Nem. vi. 18, 'He too was victor at Olympia and first won himself the crown of olive for the .^acidse from Alpheus.' The crown at the Pythian games was of laurel leaves, at the Nemean of parsley, at the Isthmian of ivy. shall give] Award ; the word has occurred i Tim. v. 4, where see note. This and the well-known passages Luke xix. 8, ' I restore fourfold,' XX. 25, ^ Render uxi\.o Caesar the things that are Caesar's,' Rom. xiii. 7, ^Render to all their dues,' shew the force of the compound verb here 'give the due award.' ' A pound of that same merchant's flesh is thine ; The court awards it and the law doth give it.' The same word is used by Christ of the judgment, 'then shall he reward (R. V. render) every man according to his works ' Matt. xvi. 27. unto all... that love his appearing] The perfect part.; the sense is fully given by who have their love set on, as R.V. well renders the similar perfect, i Tim. iv. 10, * we have our hope set on the living God.' vv. 9, lo.] II. TIMOTHY, IV. 195 Do thy diligence to come shortly unto me : for Demas 9, 10 hath forsaken me, having loved this present world, and is departed unto Thessalonica ; Crescens to Galatia, Titus For the special force of this higher word agapdn for ' to love' see Trench, N. T. Syn. § 12 *a word born within the bosom of revealed religion,' and Westcott, Joh. xxi. 15, 'St Peter lays claim only to the feeling of natural love of which he could be sure ; he does not venture to say that he has attained to that higher love which was to be the spring of the Christian life.' his appeari7ig\ As in ver. i, of the second coming; to which all the six occurrences of the substantive in N.T. refer. The verb in Luke i. 79 and Tit. ii. 11, iii. 4 refers to the first Epiphany. 9 — 18, The scattering of friends. Entreaty for Timothy's PRESENCE. Assurance of the Lord's present help. The connexion is : ' Do your best to come to me — to come with all speed — to come before the winter stops you — lest it be too late. But for Luke, I am all alone. One by one they of Asia have left me. Yet I am not alone. I can still do all things through Him that enables me.' 9. Do thy diligence^ The same verb as in Tit. iii. 12 and below ver. 21. 'Make an earnest effort,' 'do thy best.' Compare the use in Gal. ii, 10, 'this was my own heartfelt desire.' shortly^ Further defined ver. 21. 10. Demas\ Very likely a shortened form of Demetrius ; two persons of the name occur in N.T., Acts xix. 24, the silversmith of Ephesus, and, 3 Joh. 12, the bearer possibly of that letter, one to whose character all bore testimony, which St John himself ratified. The Demetrius or Demas here seems to occupy a middle place ; a Christian believer and follower, who however had lost 'his first love,' and forsook the Apostle in his hour of trial, to attend to the business of the world. He had been with him in the first imprisonment, Col. iv. 14. hath forsaken'] Forsook, so in ver. 16, The same strong compound verb and tense occur Matt, xxvii, 46, where the rendering 'why hast thou forsaken me ? ' is more correct, because the aorist is used there of what is just happening, cf. Phil. ii. 28, Gal, vi, 11. havitig loved\ ' Because he loved ' ; this verb is chosen in half- conscious irony of contrast to ver. 8 and the love set on the future appearing of the Lord. \\i\% present world] Lit. 'age'; cf. note on i Tim. vi. 17. The other world, the world of eternity, is under the Eternal God the King of the ages, I Tim. i. 17. Cf. Luke xx. 35, xviii. 30. 'The Apostles speak of themselves and their generation as living on the frontier of two seons, the Gospel transferring them across the border. The distinction of time between the two becomes lost in the moral and spiritual conception.' Bp Lightfoot on Gal. i, 4. unto Thessalonica] Why, is not known, except so far as this place suggests either home or business, Crescens to Galatia] Before the Christian era and for two centuries 13—2 196 n. TIMOTHY, IV. [v. ii. II unto Dalmatia. Only Luke is with me. Take Mark, and afterwards the form Galatia (Galatae) is almost universally used by Greek writers to the exclusion of Gallia (Galli), when they do not employ Celtice (Celtoe), whether speaking of the people of Gaul properly so called, or of the Asiatic colony. And ' Galatia ' here was traditionally interpreted of European Gaul. It is thus explained by Eusebius H. E. III. 4 'Of the other followers of St Paul, Crescens is recorded as having been sent to Gallia,' and by others. It is so taken also by those MSS. which read Gallian for Galatian, for the former reading may be regarded as a gloss. The Churches of Vienne and Mayence both claimed Crescens as their founder. Weight is also to be attributed to this tradition in favour of western Gaul because it is not the prima facie view. From the language of Clement ad Cor. c v. ' having taught righteousness through the whole world and having come to the boundary of the west ' it appears that St Paul's intention to visit Spain {Rom. xv. 24) was fulfilled, and it is not improbable that this western journey included a visit to Gaul, which would make a visit of Crescens to it afterwards as natural as the visit of Titus to Dalmatia, with which it is linked. The above, representing substantially the view of Bp Lightfoot {Galaiians, pp. 2, 31, Clevient, p. 50) is further illustrated in Introduction, pp. 42, 44. Titus unto Dabnatid\ Dalmatia was part of the Roman province of Illyricum on the east coast of the Adriatic, now Herzegovina or Bosnia. Its capital was Salona (now Spalatro) to which place the Emperor Diocletian retired. St Paul had preached in the neighbourhood 'round about unto Illyricum,' possibly near Dyrrachium, now Durazzo^ the scene of the great contest between Csesar and Pompeius, and the port from Macedonia into Italy. The mission of Titus would naturally connect itself with some such labours, which still formed a part of the ' care of all the churches,' see Introduction,' Life of Titus.' 11. Only Luke'] Lucas is a contraction of Lucanus, which occurs frequently in inscriptions, and may indicate the position of a libertus or freedman : many such, we know, were the house physicians, the profession, as such, being in very little esteem. See Plant. Mencechm. V. 3 — 5, and cf. Bekker's Gallus, p. 207. St Luke is distinguished from 'they of the circumcision,' Col. iv. 14, and so cannot be identified with Lucius St Paul's 'kinsman,' Rom. xvi. 21. He first appears as a companion of St Paul, Acts xvi. i, at a time very nearly that of an attack of the Apostle's constitutional malady or ' thorn in the flesh,' Gal. iv. 13; and the words in Col. iv. 14 'the beloved physician ' seem to breathe a feeling of personal gratitude and obligation. St Luke travelled with the Apostle on his last journey to Jerusalem (Acts xxi. i) and also, two years later from Jerusalem to Rome (Acts xxvii. 2). The absence of his name from the greetings in Philippians may be due to his having then left Rome for a time ; but he was again with him before the close of the two years, Col. iv. 14, Philem. 24; and is now at his side 'alone' in his last hours. See Introd. p. 44. After St Paul's death, according to Epiphanius cont. HcEr. Li. 11, St Luke 'preaches first in Dalmatia and Gallia; in Italy and Macedonia, but first in Gallia; V. II.] II. TIMOTHY, IV. 197 as Paul himself says of some of his companions in his epistles "Crescens in Gallia," for we are not to read "in Galatia " as some mistakenly think, but "in Gallia."' Bithynia and Achaia are named as the place of his martyrdom somewhere between a.d. 75 and a.d. 100. For a striking comparison drawn between St Luke and Demas see Keble's Poem on St Luke's Day {Christian Year) : 'Two converts, watching by his side, Alike his love and greetings share; Luke the beloved, the sick soul's guide, And Demas, named in faltering prayer. Pass a few years — look in once more — The Saint is in his bonds again; Save that his hopes more boldly soar, He and his lot unchanged remain. But only Luke is with him now! — Alas! that even the martyr's cell. Heaven's very gate, should scope allow For the false world's seducing spell.' Take Mark] A.V. varies between * Mark ' and ' Marcus ' in the different passages where the name occurs. R.V. rightly throughout 'Mark' (Lightfoot, JV. T. Rev., p. 157). 'Marcus' was the Latin surname for John (Johanan, the Grace of God) the son of Mary, who lived at Jerusalem, apparently with good means (Acts xii. 12), and 'cousin' of Barnabas of Cyprus (Col. iv, 10). He and his mother must have been well known to St Peter, who went to her house straight from the prison ; and the phrase 'Mark my son' i Pet. v. 13 makes it probable that he was converted by that Apostle. Compare a similar phrase in i Tim. i. 2, 18. He was 'minister' to Paul and Barnabas on the first missionary journey through Cyprus, but left them at Perga (Acts xiii. 5, 13), possibly to escape the dangers of Asia Minor ; and for this reason St Paul declined to have his help on the second journey (Acts xv. 38) though at the cost of breaking with St Barnabas, who took St Mark again to Cyprus. A reconciliation must have taken place before we next hear of him, as he is reckoned by St Paul in the first imprison- ment at Rome as one of his ' fellow labourers unto the kingdom ' who have been ' a comfort ' unto him, Col. iv. 10. After this he seems to have joined St Peter at 'Babylon' (i Pet. v. 13) whence he mubt have returned to Asia Minor, so that Timothy could now 'take him up.' After St Paul's death he is said to have laboured in Egypt and to have died by martyrdom. His Gospel must have been written between A.D. 63 and A.D. 70 ; according to Irenaeus, after the deaths of St Peter and St Paul ; according to Jerome, ' Peter relating and Mark writing.' See Maclear's Introduction to St Mark's Gospel, pp. 14, 15, &c. As especially in keeping (by undesigned coincidence) with what we have seen above of St Mark's own fall and restoration and his slow advance to settled power as a 'fellow labourer unto the kingdom' and 'profitable to the ministry,' we should observe (if it has not been noticed in this connexion before) what significance the two parables and the one miracle have which are recorded only by St Mark. They are the 198 II. TIMOTHY, IV. [vv. 12, 13. bring hi7n with thee : for he is profitable to me for the 12, 13 ministry. And Tychicus have I sent to Ephesus. The cloke that I left at Troas with Carpus, when thou comest, healing of the deaf and dumb man at Decapolis, with the five stages in his gradual cure (vii. 31), the healing of the blind man at Bethsaida, with \h^ four successive stages (viii. 22), and the parable of the seed growing secretly and slowly, ''first the blade, then the ear, after that the full corn in the ear^ (iv. 26). Among the many lessons learnt from Christ, through St Peter, this laid hold of St Mark ; it fitted his need, gave him good hope and heart that he could indeed ' rise on stepping- stones of his dead self to a new and higher life; and what he thus found so true in his own case he could not but put on record, to be a ' profitable ministry ' through the Holy Spirit to very many ' feeble- hearts,' who like him have become ' great-hearts ' and ' lion-hearts ' for Christ. ♦ Companion of the Saints ! 'twas thine To taste that drop of peace divine, "When the great soldier of thy Lord Call'd thee to take his last farewell, Teaching the Church with joy to tell The story of your love restored.' The Christian Year, * St Mark's Day. ' profitable., for the ministry] Lit. serviceable for ministering. Observe the emphatic position of the verb ' for he is,' almost implying ' whatever he once may have been ' : primarily this ministering would be to him- self, as Erastus and Timothy are designated 'ministers unto him,' Acts xix. 22. 12. Tychiais'] The accent of the word shews it to be formed from the noun for ' chance ' ; as with us a common surname is Chance. Tychicus, a native of proconsular Asia (Acts xx. 4), went with St Paul on the third missionary journey to Jerusalem, perhaps as a delegate from his own Church ; was with him towards the close of the first imprisonment at Rome (Col. iv. 7); after the release was again with him on the way to Nicopolis (Tit. iii. 12); and now just before his death is sent to Ephesus. From St Paul's reference to him in Col. iv. 7 as his ' beloved brother and faithful minister ' we see the natural- ness of his going on with the Apostle and St Luke to Rome. have I sent] Rightly, if we take the tense (as is most probable) to be the epistolary aorist. Instances of this in St Paul are 2 Cor. viii. 18, 22, ix. 3, Gal. vi. 11, Eph. vi. 22, Col. iv. 8, Phil. ii. 25, 28, Philem. II. St Paul then is sending Tychicus with this letter to take Timothy's place at Ephesus; he had therefore finally decided to send Artemas, not Tychicus, to Crete when he wanted to have Titus with him. Tit. iii. 12. See Introduction, pp. 43, 44. 13. The cloke] Vulg. ' penulam. ' The oldest use of the word is traced back beyond the Latins nearly to the time of Alexander the Great, in a fragment of a Doric poet, Rhinthon (Julius Pollux Onomast. vii. 60). Hence the Latin must have adopted it from the Greek, not V. 14.] II. TIMOTHY, IV. 199 bring with thee, and the books, but especially the parch- ments. Alexander the coppersmith did me much evil : the vice versa. The Roman paen?^/a was a travelling cloak, long, and thick, and sleeveless, made generally of wool, sometimes of leather. Cf. Mart, xiv. \i\i^ paetiula gausapina, xiv. i^ paenula scortea, Dr Farrar suggests that 'perhaps St Paul had woven it himself of that cilicium, the black goats' hair of his native province, which it was his trade to make into tents. Doubtless the cloke was an old companion. It may have been wetted many a time with the water-torrents of Pamphylia, and whitened with the dust of the long roads, and stained with the brine of ship- wreck. Now, shivering in some gloomy cell under the Palace, or it may be on the rocky floor of the Tulhanum, with the wintry nights coming on, he bethinks him of the old cloke and asks Timothy to bring it with him.' He quotes also the letter of Tyndale, the translator of the English Bible, from his prison in the damp cells of the Vilvoorde: *I entreat your Lordship, and that by the Lord Jesus, that, if I must remain here for the winter, you would beg the Commissary to be so kind as to send me, from the things of mine which he has, a warmer cap. ..I feel the cold painfully in my head.... Also a warmer cloke, for the one I have is very thin.... He has a woollen shirt of mine, if he will send it. But most of all... my Hebrew Bible, Grammar and Vocabulary, that I may spend my time in that pursuit. William Tyndale.' There is some foundation for the interpretation 'a book-case' or 'portfolio,' which the Syriac versions support: none for the meaning 'a chasuble,' the passages of Tertullian and Chrysostom, quoted in favour, being really conclusive for the meaning 'travelling cloak.' There is no certain case of the use of the term in this technical sense before the time of Germanus, patriarch of Constantinople in the 8th century. See Dr Sinker's Article, Diet. Christ, Antiq. at Troas] We do not know when this was; Farrar suggests that ♦ he left them behind, with Carpus, to take care of them, in his hasty arrest at Troas.' But see Introduction, p. 43. and the books'] The papyrus books; 'perhaps poems of Aratus, a Cilician like himself, or pamphlets of Philo or the Wisdom of Solomon.' See Bp Bull, Sermon x. p. 242. the parchments'] Writings on vellum ; mcmbratia, the Latin word, of which the Greek is a transcript, is properly a feminine adjective with •which, cutis is supplied, 'the skin covering the limbs (membra).' Hence membrana Perga?fiena was the thin sheep or calf skin sheet invented by Eumenes of Pergamus ; of which membrana supplies the Greek word, and Pergametia has been corrupted into 'parchment.' Our 'vellum' is said to be from the French velin, calfskin. Bp Bull, Sermon x. p. 245, takes these 'parchments' (after Estius) to be St Paul's adversaria or commonplace books ' wherein he had noted what he thought might be of use to him out of the many books he had read. ' Farrar suggests ' a document to prove his rights as a Roman citizen ' or ' any precious rolls of Isaiah or the Psalms or the lesser Prophets.' 14, 15. Dr Farrar's suggestion for the link of connexion is possible, that St Paul's second arrest took place at Troas, and that such an one 200 II. TIMOTHY, IV. [vv. 15, 16. 15 Lord reward him according to his works : of whom be thou i6 ware also ; for he hath greatly withstood our words. At my first answer no man stood with me, but all men forsook as Alexander the coppersmith could easily have procured his arrest, and when suddenly seized by the lictors at Troas he could have had no time to take away his possessions. On i Tim. i. 20 we have seen that there is no particular reason to identify this Alexander with the one mentioned there. Rather the addition of 'coppersmith' as a distinguishing title suggests the opposite. ' The smith ' would be perhaps more certainly correct; the word being quite as commonly used for 'blacksmith.' 14. did me viicch evir\ The Greek word has a technical meaning, •impeached,' 'indicted,' and so it is sometimes rendered here 'laid many grievous things to my charge'; but it is in the simpler sense, *" shezued ?ne much mischief,' that the verb is used nine times by St Paul. Cf. I Tim. i. 16, Tit. ii. 10, iii. 2. the Lord reward hif?i\ The aorist optative has less weight of MS. authority than the future indie, will render, which tense of the same verb has occurred ver. 8. 15. kaih greatly withstood^ The aorist should be read for the perfect, lie withstood. There is apparently an antithesis intended between Alexander's 'works' of mischief and the Apostle's 'words.' It does not seem to be false teaching that is referred to therefore, but (we may conjecture) evil action, by stirring up opposition to St Paul's preaching from Ephesus perhaps to Troas, scheming to bring him into trouble, finally rousing the Roman authority, which since the Roman fire no longer regarded Christianity as a religio licita, so as to bring about his arrest. There might be thus a special point in the warning given to Timothy, lest Alexander should be on his track as he set out for Rome. 16 — 18. 'Then came my first trial at Rome; Alexander was as nothing compared to "the lion"; I was alone, yet "not alone"; the Lord delivered me; and He will deliver me, even through and out of death — Safe home, safe home, in port.' 16. At my first answer'] This should not be referred to any pre- liminary trial at Ephesus or elsewhere, but to the 'prima actio' of the main case at Rome before Nero or his representative; 'if the matter was one of difficulty the hearing might be adjourned as often as was necessary : such respite was called ampliation See Diet. Ant. judex. stood with i}ie\ The simpler compound is the better supported by MSS., took my part, was my 'advocatus.' Under the emperors this word signified a person who in any way assisted in the conduct of a cause, our 'solicitor,' and was sometimes equivalent to 'orator' or •patronus,' who made the speech for the client, our 'counsel' or * barrister. ' See Diet. Ant. advocatus. The verb here is generally in N. T. without any case following, in the sense of 'to come,' and is especially used by St Luke, occurring twenty-nine times in the Gospel and the Acts, against nine times elsewhere in N.T. The meaning of 'support,' with the dative, is quite classical. Cf. .^sch. Etim. 309. vv. 17, 18.] II. TIMOTHY, IV. 201 me : / pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened 17 me; that by me the preaching might be fully known, and that all the Gentiles might hear : and I was delivered out of the mouth of the lion. And the Lord shall deliver me 18 from every evil work, and will preserve 7ne unto his heavenly kingdom : to whom be glory for ever and ever. Amen. all .. .forsook me] As in ver. 10. laid to their charge] More exactly to their account, lit. 'reckoned to them.' So the line of Martial, which has been adopted as a motto for sundials and clocks, 'horae pereunt et imputantur,' 'are put to our account.' 17. the Lord stood with me] Again took my part. strejigthened me] 'Infused strength into me.' Cf. i Tim. i. 12; Phil. iv. 13. the preaching might be fully known] Lit. 'the message preached,' as in Tit. i. 3. The neuter form of the noun requires this. Cf. i Cor. i. 21 'through the foolishness of the preaching,' where R.V. has only altered 'preaching' into 'the preaching.' Accordingly A.V, may stand here. 'Fully known' is the same word as in ver. 5, 'fully performed'; indeed thus was made the proclamation of the name of Christ ' before the Gentiles and kings' (Acts ix. 15) in the world's capital, before its highest magistrates, on a supreme trial of life and death. out of the mouth of the lion] R.V. rightly lion. The phrase comes from Ps. xxii. 21 and therefore has no defined liftiit of reference such as 'the lion of the amphitheatre,' or 'Nero,' or 'Satan,' though, it is true, the popular cry against the Christians later was ' Christianos ad leonem,' Tertull. Apol. c. 40 ; and the phrase used of the death of Tiberius earlier was 'the lion is dead,' Jos. Ant. xviii. 6. 10; and Satan going about to frighten the saint out of his 'good confession' is called 'a roaring lion,' 1 Pet. v. 8. 'The lion's mouth' is each and all of these; the evil within and the evil without, 'all adversities which may happen to the body, and all evil thoughts which may assault and hurt the soul ' (Collect 2n(i S. in Lent). 18. Arid the Lord shall deliver] The 'and' is omitted in the better MSS. The Apostle for the last time 'goes off abruptly' at the word 'deliver,' and breaks into a final song of 'faith, hope and love.' The preposition after the verb is changed to suit the noun it goes with, every evil work] Substantially the same in reference as above, 'the mouth of the lion ' ; ' Fightings and fears within, without.' It has been thought that the Apostle had the Lord's Prayer in his mind, giving faith's application of the clause ' deliver us from the evil '; and if so it is interesting to observe his interpretation, not 'from the evil one,' masculine, but 'from the evil,' neuter. The phrase 'his heavenly kingdom' which does not occur elsewhere, and the ascription of the 'glory,' may also be a reminiscence of the doxology; which must in that case have been already in use, as an addition to the prayer. 202 11. TIMOTHY, IV. [vv. 19, 20. 19 Salute Prisca and Aquila, and the household of Onesi- 20 phorus. Erastus abode at Corinth : but Trophimus have I And this is what we should expect from its occurrence in Matt. vi. 13 in so large a proportion of Mss. and versions; see Carr in loco. preserve me Mnt6\ lit. save me into, 'bring me safe unto.' Cf. ii. 25. The same construction is found in classical writers. Cf. Soph. Philoct. 311. 19 — 22. Last words of salutation, entreaty, benediction. He takes up the thought of vv. 9 — 12, weaving in with it the new thought of his last greetings. 19. Sahite Prisca and Aquila'] Prisca, or Priscilla, and her husband Aquila of Pontus had been driven from Rome with the Jews by the edict of the Emperor Claudius (Acts xviii. 2); they were staying at Corinth with St Paul 'because they were of the same trade' (ver. 3); they accompanied him 18 months later to Ephesus (ver. 18) where they •further instructed ApoUos ' (ver. 24); were still there when St Paul wrote his first letter to Corinth (i Cor. xvi. 19) ; afterwards were again at Rome 'cessante edicti saevitia,' perhaps on business; their house became a place of assembly for the Christians, and they endangered their lives for St Paul (Rom. xvi. 3). Now they seem settled at Ephesus. Dr Howson quotes Priscilla as the example of what the married woman may do for the general service of the Church, in conjunction with home duties, as Phoebe is the type of the unmarried servant of the Church or deaconess ; and cites Archdeacon Evans as to her usefulness to Timothy at Ephesus. 'In his dealings with the female part of his flock which in that time and country required peculiar deUcacy and discretion, the counsel of the experienced Priscilla would be invaluable. Where for instance could he obtain more prudent and faithful advice than hers in the selection of widows to be placed upon the eleemosynary list of the church and of deaconesses for the ministry?' Diet. Bib. Priscilla. the household of Onesiphorus] See i. 16 — 18 and notes. 20. Erastus abode] 'Stayed at his post '; the verb suggests certainly that he had been commissioned by St Paul for some duty which he courageously fulfilled ; if therefore it is unlikely that the Erastus who was chamberlain or treasurer (Oeconomus) of Corinth could be a fellow minister with Timothy to Macedonia (Acts xix. 22), it is equally un- likely that he could have been set on duty at Corinth, as is implied here. In which case we may identify the Erastus of Acts xix. 22 with the Erastus here, and regard the ' chamberlain ' as a different person. See sketch of last journeys of St Paul and his companions in the Introduction, p, 43. Trophiynus] An Ephesian and Gentile, who was with St Paul at Troas on the third missionary journey (Acts xx. 4) and accompanied him to Jerusalem, causing a disturbance there because he was a Gentile (Acts xxi. 29). The only natural way of placing this event is at some vv. 21, 22.] II. TIMOTHY, IV. 203 left at Miletum sick. Do thy diligence to come before 21 winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. The Lord Jesus Christ 22 be with thy spirit. Grace be with you. Amen. IT The second epistle unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time. visit to Miletus after the close of the Acts, see Introduction, p. 43. Miletum must be a misprint of A.V. as there is no authority any- where for a neuter form. 21. before winter^ ''The motive (rather a motive) of the letter Is the desire for Timothy's presence, Haste ! Come ! iv. 9 ^^ Haste to come quickly," iv. 21 ^^ Haste to come before winter," iv. 13 "when thou comest," i. 4 " Yearning to see thee," iv. 5 "my death is near at hand." ' Farrar, Message of the Books, p. 397. Eubulus'\ Of him nothing is known. Pudens... and Claudia^ The identity of these two members of the Church at Rome with the Pudens and Claudia of Martial is discussed in Appendix, H. Linus] According to general testimony bishop of Rome. Cf. Iren. iii. 3, § 3 'Peter and Paul, when they founded and built up the church of Rome, committed the office of its episcopate to Linus.' Cf. also Euseb. H. E. iii. 1 *of the church of the Romans after the martyrdom of Paul and Peter the first to be appointed to the office of bishop was Linus, of whom Paul makes mention at the end of his letter to Timothy.' Eusebius also gives the length of his episcopate as twelve years a.d. 68—80. 22. The closing benediction is peculiar being twofold, first 'with thy spirit' and then 'with you,' i.e. 'thee and thine.' The Lord Jesus Christ] The MS. authority is in favour of ' The Lord' alone. Observe how often this one brief name of his Saviour and Master has fallen from his pen in these closing paragraphs, taking the place of the full special title Christ Jesus (see i Tim. i. i) used through the Pastorals; five times in the last fifteen verses, vv. 8, 14, 17, 18, 22, is the 'Master's' presence and aid claimed and acknowledged by one whose highest title of honour as an Apostle had been 'the Lord's servant,' 'the Master's bond-slave.' We are reminded of pious George Herbert, who at his induction to his sacred charge at Bemerton made his resolve and prayer that his humble and charitable life might so win upon others as to bring glory, he said, 'to my Jesus whom I have this day taken to be my Master and Governor; and I am so proud of this service that I will always observe and obey and do His will; and always call Him Jesus my Master, and I will always contemn my birth, or any title or dignity that can be conferred upon me, when I shall compare them with my title of being a priest and serving at the 204 n. TIMOTHY, IV. [v. 22. altar of Jesus my Master'; and who could in his last hours of suffering answer his wife's anxious enquiry with the reassuring certainties of that Master's presence ; ' he had passed a conflict with his last enemy and had overcome him by the merits of his Master Jesus.' Walton, Life of George Herbert. The subscription has no sufficient authority ; see note on subscription to ist Epistle, p. 152. But its statements are in this case more nearly correct. See, as to Timothy's charge at Ephesus, Introduction, p. 66. For St Paul's appearances before Nero see note above, ch. iv. 16; and Introduction, p. 44. The oldest ms. authority gives for subscription only second epistle TO TIMOTHY. THE EPISTLE OF PAUL TO TITUS. PAUL, a servant of God, and an apostle of Jesus Christ, 1 according to the faith of God's elect, and the acknow- TlTLE. The oldest known form is the briefest, To TiTUS. So also the subscription to the Epistle should run. Ch, I. The Apostolate. Its Scope and Method. 1—4. Apostolic Greeting. 1. Paid, a sei-vant of God^ A bond-servant (as R.V. margin) or slave of God ; in St Paul's other uses of this word as his title it is ' slave of Jesus Christ.' The variation has been well pointed to as an evidence of genuineness; *a forger would not have made a deviation so very noticeable.' The reason for the variation is probably the same as for the phrase 'God our Saviour' here and through these epistles; see note I Tim. i. i. Here in the Salutation itself we have 'God's slave,* * God's elect,' 'God who cannot lie,' 'God our Saviour.' Paul is the minister of the One Personal Eternal God ; it is ' faith in Him, ' full knowledge of Hi?n that is wanted where, as I,ewin remarks was the case in Crete, 'Judaism and then Gnosticism, its offspring, had cor- rupted the Word, and the Gospel had become so disfigured by strange phantasies that its features could scarcely be recognised.' and an apostle of Jesus Christ\ The 'and' is in Vulgate 'autem' not 'et' or 'sed,' the exact force being almost 'and so as a conse- quence.' 'Jesus Christ' is here the right order, as Tischendorf 8th ed. admits, though in i Tim. i. i ; 2 Tim. i. i 'Christ Jesus' should be read. See notes there. It is natural enough that the new order of the words should sometimes be displaced by the older and more familiar. according to thefaitJi] Vulg. ' secundum ' ; and the R.V. keeps accord- ing to rightly enough in spite of all modern commentators who wish for the meaning 'with a view to' as in Phil. iii. 14, 'I press on toward the goal,' and think that 'according to' must imply that the faith and knowledge is the rule or norfna of the Apostle's office. But surely the word is not so narrow. Its common use, e.g. in ' The Gospel according to St Matthew,' gives a wider sense, 'in the sphere 2o6 TITUS, I. [v. 2. 2 ledging of the truth which is after godliness ; in hope of of,' 'on the side of truth where St Matthew stands and sees and teaches.' And this sense is of course directly derived from the proper meaning of the preposition 'along,' 'throughout.' So here, the faith and full knowledge of the Cretan Christians is the sphere within which he is to execute this commission from Jesus Christ as an apostle to them. His apostleship might have other spheres for other times and other Churches. Calvin says of St Paul's commendation of his apostleship here ' indicat ecclesiae magis quam tinius Titi habitam a Paulo rationem.' God's e/ect] Among the N.T. words corresponding to the universal later use of the word 'Christians,' i Pet. iv. 16, are 'those who are being saved,' 'the called,' 'the chosen' or 'elect,' 'the consecrated' or 'saints,' 'the faithful' or 'believers.' The first chapter of St Peter's first epistle touches all; 'to the elect who are sojourners of the Dis- persion' V. I — 'receiving now the salvation of your souls,' v. 9 — 'like the Holy One which called you, be ye yourselves also /loly' v. 15 — •who through him are believers in God' v. 21. Cf. 2 Pet. i. 10 'make your calling and election sure,' i. i 'who have obtained faith,'' ii. 21 'the holy commandment delivered,' cf. Rev. xvii. 14 ''called and chosen znd faithful.' The name 'faithful' evidently means 'those who have been made partakers of and received the faith ' ; and all the names describe a present state of privilege and sonship and grace, the same as that assigned to the baptized in the Catechism, 'he hath called me to this state of salvation ' — 'the Holy Ghost, who sanctifieth me and all the elect people of God,' and in the Baptismal Sei-vices, 'Grant that this child, now to be baptized therein, may receive the fulness of thy grace and ever remain in the number of ihy faithful and elect children,' — ' walk answerably to your Christian calling.' the acknowledging of the truth'] Rather, the full knowledge, in opposition to the 'knowledge falsely so called' of Gnostic teachers; see V. 16 and note on i Tim. ii. 5. after godliness] The old English use of ' after,' according to ; cf. Heb. v. 6, 'a priest for ever after the order of Melchisedec' The same preposition being used and in the same sense as just above 'according to the faith.' 'The truth' is not speculative but moral truth, affecting the life — that they 'may learn the Creed, the Lord's Prayer and the Ten Commandments, and all other things which a Christian ought to know and believe to his souPs health,' Pr.-Bk. Baptismal Service. For 'godliness' see note on i Tim. ii. 2. 2. in hope of eternal Ife] The force of this phrase ' in hope ' in N.T, is seen best from i Cor. ix. 10, 'to plow in hope — to thresh in hope of partaking,' or Rom. iv. 18, 'who in hope believed against hope.' It stands strongly by itself with a verb of some other strong feeling or action, equivalent to summa spe. The force of Acts xxvi. 5, 6 comes out far more clearly if we keep 'in hope' there too, and understand St Paul to say 'All the Jews know me; from a boy I have been a strict Pharisee ; and today I am living in hope of the promise to V. 3.] TITUS, I. 207 eternal life, which God, that cannot lie, promised before the 3 world began; but hath in due times manifested his word our fathers as I stand here on my trial — the hope to which our twelve tribes look ; and about this very hope I am called to account.' Com- paring the structure as well as the subject matter of that verse, we may well connect 'in hope' here with 'Paul the Apostle' before, and with 'the message wherewith I was entrusted' after. St Paul is still magni- fying his office, as the emphatic ego shews. ' My commission is three- fold, and ranges from (i) the first spiritual life and gifts of those who have been chosen by God, through (2) the growing life of the true man of God thoroughly furnished, to (3) all the hope of glory; how your people in Crete may be justified, sanctified, glorified, is in the message wherewith I was entrusted ; against this no Judaic formalism, no Gnostic spiritualism can hold: / have taught you (i) of the Holy Catholic Church; (2) of the Communion of saints and the Forgiveness of sins ; (3) of the Resurrection of the body and the Life everlasting : and you are my true child after this common faith.' God, that cannot lie] See verse i ; 'God's promise, and mine as His messenger, is very different from the Cretan teachers' word' [v, 12). The epithet is unique in N.T. promised before the world began] R. V. literally, ' before times eternal ' ; A.V. from Vulg. 'ante tempora saecularia.' The parallel passages are 2 Tim. i. 9 ' his own purpose and grace which was given us in Christ Jesus befo7-e times eternal,'' Rom. xvi. 25 'the mystery which hath been kept in silence through times eternal,^ i Cor. ii. 7 'which God foreordained before the worlds,^ Vulg. ' ante saecula.' The last passage shews the meaning of the Vulgate, 'before the times of the world's history,' which is definite and accepted by R.V. there, though rejected here and in 2 Tim. i. 9 in favour of a bare and indeed meaningless phrase. It is better to import no extraneous definiteness into aionios, and also to recognise the proper idiomatic use of the preposition as to times and dates, of which 2 Cor. xii. 2 is an instance, 'fourteen years ago,' not 'before fourteen years.' Render in eternal times gone by. There is no difficulty as to the fact here or in 2 Tim. i. 9; with God to purpose, to promise, to give, are all one. 3. but hath in due titnes] See note on i Tim. vi. 15 : and compare Gal. vi. 9. The phrase may well be thought the Hellenistic equivalent of the more classical form with preposition and substantive alone, John V. 4; Rom. V. 6 'in due season Christ died,' in accordance with the growing use of idios, which occurs fifteen times in the Pastoral Epistles. manifested his 2vord] Bp Wordsworth follows Jerome in understand- ing this directly of Christ 'manifested His Word'; but such an usage has no proper support in St Paul. 'To understand with modern inter- preters ''the GosJ>el," he says, is a feeble tautology.' But Col. i. 26 gives us 'to fulfil (i.e. to preach fully) the word of God, even the mystery which hath been hid... now majiifes ted... which, is Christ in you, the hope of glory, whom we proclaim.' Compare also Rom. xvi. 25 quoted above. So Vulg. and Theod. Mops. Lat. ' manifestavit verbum suum.' 2o8 TITUS, I. [v. 4. through preaching, which is committed unto me according 4 to the commandment of God our Saviour ; to Titus, mitie own son after the common faith : Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. through preaching] Rather, as R. V. margin, in the proclamation, to define the mode of manifestation — a historic creed, 'declaring God's mind not by dark intimations merely or distant promises but in great facts.' For such a 'proclamation,' the earliest written 'Gospel,' see I Cor. XV. I — 8. Cf. also i Tim. iii. 16 and the note. which is committed unto me] More exactly as R.V., wherewith I was intrusted, as in i Tim. i. ji. according to the commandf?ient'\ Better, as in i Tim. i. i, where see note, by authority from. And therefore Titus is to 'reprove with all authority,'' ch. ii. 15. 0/ God our Saviour] The same phrase with the same force as in I Tim. i. I (see note), and again in this Epistle ii. 10, iii. 4. The refer- ence is to God the Father, compare the Prayer for Peace and deliver- ance in the Prayer-Book, 'that Thou art our Saviour and mighty De- liverer,' while in the next verse the same title is given to God the Son. But observe the ^n/^r here, as in i Tim. ii. 3, our Saviour God; the closing emphasis on the word 'God' expresses still more forcibly than 'God our Saviour' the thought explained in verse 1. 4. to Titus, mine own son] With R.V. render my true child, as in I Tim. i. 1, where the force of the phrase is drawn out. On the con- nexion of Titus with St Paul see Introduction, p. 67 sqq. after the coj?t??ion faith] The insertion of 'the' implies 'the faith common to the Church, to believers generally': as the words stand with- out an article, it is rather the faith common to St Paul and Titus, in a common faith, or 'in communion of faith;' see note on i Tim. i. 2. Grace, mei-cy, and peace] The Mss. authority is against the inser- tion of 'mercy' here, though occurring in the salutation of both the letters to his other ' true child ' Timothy. If the reason for the in- sertion in Timothy's case suggested on i Tim. i. 2 be true, its absence is appropriate here in the case of Titus. Though true son and trusted colleague, he had not been, like Timothy, the constant companion and the alter ego of one who, while 'fain to serve the best,' was ever 'con- scious most of wrong within.' from God the Father] The later form in these Epistles for ' our Father,' cf. i Tim. i. 2 ; 2 Tim. i. 2. For the sense of the ' Father ' see Bp Westcott, add. note on i Joh. i. 2. 'St John does not use the Pauline phrase "our Father" in his own writings ; in the Epistles he uses uniformly the absolute title " the Father" without any addition; and in the Apocalypse "his (my) Father" but not " the Father." "The Father" suggests those thoughts which spring from the consideration of the moral connexion of God and man in virtue of the creation of man "in the image of God"; "my Father" points to those which spring from the revelation of the connexion of the Incarnate Son vv. 5, 6.J TITUS, I. 209 For this cause left I thee in Crete, that thou shouldest 5 set in order the things that are wanting, and ordain elders in every city, as I had appointed thee : if any be blameless, 6 with God and with man, "the Son of God," "the Christ." In his latest writings S. John regards the relation of the Divine Fatherhood in its eternal, that is, in its present realisation — " the Father" from its absolute side. ' and the Lord Jeszis Christ] This fullest and most emphatic title, according to the true text, occurs only in i Tim. vi. 3 (note there and on I Tim. i. i) and vi. 14. Read here, Christ Jesus. our Saviour] See note on i Tim. i. i for this title given to Christ in the Pastoral Letters and in St Peter. It occurs not seldom in the Prayer Book, though much less often than 'Jesus Christ our Lord'; e.g. in the 2nd and 3rd Collects for Evening Prayer, Collect for 2nd S. in Advent, Septuagesima, Easter Even, Prayer of Consecration, &c. 6—9. Commission of Titus, generally, and in regard to Bishops or Presbyters. 5. The salutation, which has laid down emphatically the principle of apostolical authority, is followed at once by an uncompromising asser- tion of the authority delegated to Titus, and its chief exercise by him in ordination. Notice how this is strengthened (i) by the right reading, I left thee behind, (2) by the compound that thou mightest further set in order, (3) by the using of the pronoun ego, as I myself gave thee charge, '/began it all; let none thwart /^« in continuing my work as my delegate,' As to the occasion of St Paul's visit to Crete here referred to, see Introduction, pp. 73 — 75. the things that are wanting] Jerome paraphrases 'rudimenta nascentis Ecclesiae.' Cf. 'dispensatio erga credentes ita ut et ad consensum instituerentur per ordinationes ecclesiasticas.' Theod. Mops. Lat. ordain elders in every city] On the word 'elders' see notes on i Tim. iii. i; 'in every city,' i.e. from town to town, in no way implying any direction as to there being one or more than one. R.V. alters 'ordain' into 'appoint' as the simple meaning of the Greek, without the modern special sense now attaching to ordain. The meaning of 'ordain' in English of A.V. date is seen in i K. xii. 32 ; Ps. vii. 13 ; Dan. ii. 24, where the O. T. revisers give respectively 'ordain,' 'prepare,' 'appoint.' Cf. Hakluyt, Voyages, II. 455, 'He ordeined a boat made of one tree' {Bible Word-Book, p. 440). as I had appointed thee] Is misleading, being open to the interpreta- tion 'do you appoint others as I have appointed you,' whereas the sense intended was of course, as in the similar use of the same word Acts vii. 44, 'as he had appointed speaking unto Moses,' i.e. 'appointed for thee to do.' Cf. also Acts xxiv. 23, A.V. 'he commanded a centurion,' R.V. 'he gave order to the centurion.' In N.T, usage there is little if any- thing of the sense wished for by Bp Ellicott (after the Vulg. ' disposui '), 'not only bid but taught him how to do it.' TITUS 14 2IO TITUS, I. [v. 7. the husband of one wife, having faithful children not 7 accused of riot or unruly. For a bishop must be blameless, as the steward of God ; not self-willed, not soon angry, not The verbs 'further set in order,' and 'gave thee charge,' are in the middle voice, because the 'ordering' and 'arranging' is not literal and primary, as of chairs and tables, but secondary and transferred to mental thought, to moral action. Winer distinguishes these meanings as 'phy- sical' and 'metaphysical,' Gr. Pt. ill. § 38, -2, b. Cf. note on i Tim.i. 7- 6. if any be blameless^ the husband of one wife'] 'Blameless'; the word has occurred i Tim. iii. 10, to the same effect as 'without reproach' in I Tim. iii. 2, that word describing a character 'such as cannot be laid hold of,' this denoting a life 'such as cannot be called in question,' Vulg. •sine crimine.' For the importance of this primary qualification see note on I Tim. v. 7. It fits exactly with the next, 'husband of one wife.' This also was what the ordinands were to be befo)'e they were appointed presbyters; hence 'husband of one wife' refers to the prevalent poly- gamy, and has nothing to do with prohibition of a second marriage after ordination. We see in this here as elsewhere in the Pastoral Epistles (see note on 1 Tim. iii. 2) 'a solemn demand for purity and blamelessness in the marriage relation amid widespread concubinage and licence.' Dr Reynolds, Expositor, Vol. viii. p. 74. Technically, *not a bigamist.' having faithfod children] 'Faithful' is ambiguous, implying either 'trustworthy' or 'believing'; no doubt the latter is intended; the pres- byter's household must not be one where the influence and teaching have been such that the children have still remained heathen; nor yet one where 'faith' and 'duty' have been severed; for they must also be neither chargeable with riotous living nor unruly, but living 'in tem- perance, soberness and chastity, ' and submitting themselves ' to all that are put in authority.' 'Riotous living' is perhaps better than R.V. 'riot' (which is also substituted for the A.V. rendering of the same word 'excess' in Eph. v. 18), as recalling the typical instance of the character in the 'Prodigal Son,' Luke xv. 13. 'The prodigal is one who cannot save or spare, to use Spenser's word, 'scatterling.' The word forms part of Aristotle's ethical terminology, the truly liberal man being one who keeps the golden mean between the two extremes, prodigality on one side and stinginess on the other.' Trench, N.T. Syn. § 16. 7. For a bishop must be blameless] Or, as R.V., the bishop. Both are correct and idiomatic; note on i Tim. iii. 2. ' Bishop ' here is ad- mitted to refer to the ' presbyter ' of verse 5, ' bishop ' describing the nature of the duties assigned, viz. superintendence and pastoral oversight, while • presbyter ' refers rather to station and character ; the one is official the other personal. See note on i Tim. iii. i. Introduction, pp. 15 — 19, and^ Appendix, C. Bp Wordsworth well paraphrases here, 'For he who has the oversight of others ought to be blameless.' as the steward of God] 'The director of the house of God; V. 8.] TITUS, I. 211 given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good ftien^ sober, just, holy, Timothy had been told how he was to conduct himself in "the house of God," and now Titus is told that every bishop or elder has similar responsibihties.' Dr Reynolds. Cf. i Cor. iv. i, 2; i Pet. iv. 10. An approved settled Christian life was essential, because recent converts from heathenism might endanger the Christian Church by bringing into it the relics of their heathen life. Even in the 4th century Chrysostom complains that men came to the Holy Communion hustling and kicking one another. not self-willed, 7iot soon angry\ 'Self-willed,' 'headstrong,' 'unfeeling,' occurs only here and 1 Pet. ii. 10 in N.T. Theophrastus {Char, xv.) describes the character in a way which shews the idea conveyed by the word to be worse than our English 'self-willed' implies. He describes it as ' A certain roughness that shews itself in a man's whole conversation and behaviour. Ask one of this savage temper if he has seen such a person lately, he answers you, Prithee, friend, don't be impertinent. If you desire to know the price of anything he has to sell, he grows surly, and asks what fault yon find tmth it ? He is inexorable upon the slightest offence ; do but chance to tread upon his foot, or push him with your elbow, and he'll never forget you as long as he lives. If a friend desires to borrow some money of him he at first gives him a flat denial, but upon second thoughts brings it to him, and throwing it down in a churlish manner, Well, here 'tis, says he, but I never expect to see it again. If he stumbles against a stone in the street, he looks back and falls a cursing it.' Burgell's Trans. 'Soon angry,' 'irascible,' 'choleric,' only here in N.T. , not as Theod. Mops, 'reminiscentem iram et per longi temporis spatia tenentem,' i.e. 'bearing malice.' The form of the word denotes rather 'liable to,' 'with frequent fits of.' So the word occurs in the Teaching of the Twelve Apostles, iii. i, 'Be not soon angry, for anger leadeth to murder.' The word for 'jesting,' Eph. v. 4, is from an adjective of similar form, 'quick at banter.' not given to wine, no striker"] As in i Tim. iii. 3, not quarrelsome over wine, no striker ; see notes there. not given to filthy lucre] As of the deacons in i Tim. iii. 8, where see note; elsewhere in N.T. only the adverb, i Pet. v. 1. Vulg. 'non turpis lucri cupidum.' Bp Ellicott (following Huther) refers it es- pecially to 'dishonesty with the aims of the Church, or any abuse of a spiritual office for purposes of gain.' The similarly formed word 'filthy communication,' Col. iii. 8, is in R.V. 'shameful speaking'; and it would be clearer to render here not given to unfair gains. ' Fair gains' are the parson's right for fair pains, i Tim. v. 18; 1 Tim. ii. 6. The phrase 'filthy lucre' has come to bear a meaning as if, according to a right and high standard, money per se, rents, tithes, and fees, were all ' of the earth ' worldly, and unfit to be pressed for by any clergyman who professed to set an example. 8. a lover of hospitality] As in i Tim. iii. 2, where its appropriate- ness to the times is explained. 14—2 212 TITUS, I. [vv. 9, lo. 9 temperate ; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to lo exhort and to convince the gainsayers. For there are a lover of good men] An adjective occurring only in N.T. suggested by the similar compound preceding, as with the similar play of words 2 Tim. iii. 4, 'lovers of pleasure rather than lovers of God.' The contrast there of 'thing' and 'person' as the object of affection in- creases the probability of the neuter 'good' being intended here rather than the masculine 'good men;' but 'lover' should be kept as having suggested the phrase, a lover of hospitality, a lover of good. sober, Just, holy, temperate^ Rather, pure, righteous, holy, tem- perate. On the distinction between 'pure' and 'temperate' see i Tim. iii. 2 ; on that between ' righteous ' and ' holy ' see i Tim. ii. 9. The generally drawn distinction of ' doing one's duty to man ' (' righteous '), and 'to God' ('holy'), would mislead there, and so does R.V. following A.V. here in rendering 'just,' though substituting 'righteous' in such striking passages as Matt. i. 19, 'Joseph, being a righteous man;' I John i. 9, 'he is faithful and righteous to forgive us our sins.' See Dr Westcott's note on this last verse, 'The essence of righteousness lies in the recognition and fulfilment of what is due from one to another. Truth passing into action is righteousness.' On man's part therefore ' righteousness ' is duty done to God and to man for God's sake. So in effect Trench, N. T. Syn. § 88, ' The second great commandment is not coordinated with the first greatest, but subordinated to and in fact included in it.' 9. holding fast the faithful word] Or, the faithful saying, keeping the connexion with the technical phrase of these Epistles, i Tim. i. 15. 'Though no one "faithful saying" is quoted, yet it may be used comprehensively of them all, and is here guaranteed by "the teaching" of the Apostle himself.' Dr Reynolds. as he hath been taught] The grammar requires, as R.V., which is according to the teaching. The Teaching of the Twelve Apostles is the title of a newly discovered manuscript of very early days placed by Bp Lightfoot 'somewhere between a.d. 80 — no.' But its title is not intended to suggest its authorship. We may accept it as the private venture of someone who desires to set forth his views on moral conduct and Church order, believing them to represent the mind of the Apostles. See Introduction, pp. 22, 23. Similarly then 'the teaching' here meant is the oral Gospel and Instruction of St Paul. able by sound doctrine both to exhort] Accurately with R.V. (the position of the verb in the clause being noted) able both to exhort in the sound doctrine. 'Exhort' has nothing to do with 'gainsayers' but refers to the building up by exhortation and comfort of believers. Compare i Tim. v. i, where see note. The 'Pastoral' phrase 'the sound doctrine' is examined i Tim. v. 10, where 'the doctrine' is seen to be the equivalent English word, as it is passing into technical use. Didache on the other hand remains untechnical, ' teaching.' and to CO )ivince the gainsayers] R.V. convict. See note i Tim. v. 20. vv. II, 12.] TITUS, 1. :2i3 many unruly and vain talkers and deceivers, specially they of the circumcision : whose mouths must be stopped, who n subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of themselves, even a prophet 12 10 — 16. The unruly rival teachers are to be repressed. 10. many unruly'] Add men, leaving the pair of attributes to go together, as in the PauHne usage, empty talkers and deceivers of tlie mind. Both compounds occur only here in N.T. ; but the substantive, meaning vaniloquentia, has occurred i Tim. i. 6, where the meaning is defined in what follows, ' though they understand neither what they say, nor whereof they confidently affirm;' and the verb, meaning seducit, is used Gal. vi. 3 and defined by the context ' if a man thinketh him- self to be something when he is nothing.' Peile translates 'self- deceivers,' i.e. visionary enthusiasts, comparing Is. xliv. 20 and James i. •26. specially they of the circu7ncision'\ Judaizing Christians. Jews from Crete are named among the visitors to Jerusalem Acts ii. 11, and the Christianising of the island cannot have been quite recent, even from V. 6, 'having faithful children.' 11. whose mouths must be stopped'\ The verb is so used in clas- sical Greek often; the 'stopping' must have reference to the 'convict' of verses 9 and 13. Compare the use of 'to muzzle' in the Gospels, e.g. Mk. iv. 39, 'Peace, be still,' and i Pet. ii. 15, where the 'ignorance of foolish men' is ' to be muzzled ' by 'well-doing.' who subvert whole houses] As R. V. men -who, the compound relative implying the class to which they belong, and so the conduct for which they should be silenced; hence almost, 'seeing that they.' Cf i Tim. i. 4, 'the which.' Render subverfwhole households. Why should the Revisers give up the Latin word ' subvert, ' which the A.V. has rendered familiar, and which gives the metaphorical overthrow more clearly? teaching things which they ought not] The negative used implies the general class of wrong teachings rather than any definite and specific facts or views. The effect is a less positive statement than if the other negative had been used; and the rendering 'things which they ought not to teach and which they know they ought not' is impossible. It should be 'things of a class which /think improper to be taught.' for filthy lucre's sake] Rather, for the sake of unfair gains, see verse 7. Bp Ellicott quotes a striking passage from Polybius, Hist. VI. 46. 3, with respect to the Cretan character; 'and generally their character as to unfair gains and covetousness is of this^ kind — they are the only nation in the world among whom no sort of gain is thought unfair. ' 12. One of themselves] Rather, one of them, there being nothing to indicate emphasis till the next two words come, a prophet of their own; the force is, 'there is a Cretan saying— and by a prophet of their own:' for the adjective see v. 3. Epimenides was a poet priest and prophet of Gnossus in Crete, ^i4 TITUS, I. [v. 13. of their own, said, The Cretians are alway liars, evil beasts, 13 slow bellies. This witness is true. Wherefore rebuke them who was invited to Athens about 596 B.C. to purify the city after the pollution of Cylon, and is said to have died at Lacedaemon soon after, aged 150 years. This hexameter verse is from his 'Oracles,' and the first part was quoted by Callimachus in his 'Hymn to Zeus' — '"Cretans are always liars"; thy grave has been claimed by the Cretans, Thine^ O King immortal, who livest and reignest for ever.' Peile quotes Calvin's Latin hexameter rendering 'Mendax, venter iners, semper mala bestia Cres est,' and it would run in English 'Cretans are always liars, are wild beasts, do-nothing gluttons.' Their general character was well known from the proverb of 'The three worst Ks, Kretans, Kappadocians, Kilicians,' and from the word which meant ' to play the Cretan ' coming to mean ' to play the cheat and liar,' as 'to play the Corinthian' was 'to play the prodigal and libertine.' For their ferocity and greed and falseness cf. Polyb. vi. 46, 47, 'The Cretans, on account of their innate avarice live in a perpetual state of private quarrel and public feud and civil strife .... and you will hardly find anywhere characters more tricky and deceitful than those of the Cretans.' In favour of the Cretans may be said that they sacrificed to their stern mentor Epimenides as a god, and that Titus, who was to adopt and enforce this severe censure of St Paul, has been honoured to this day as the apostle of Crete. See Pashley's Travels in Crete, vol. i. p. 175. Cf. Appendix, I. 13. This witness is trtie'\ Not to be taken, as Dr Farrar says, au pied de la lettre, as though the Cretans were indiscriminately wicked. Nor to be taken as authority for 'scolding' in the modern sermon. The spirit of St Paul and of Titus must be taken with the letter: and the counsel of Bp Wilbeiforce remembered, 'speak straight to them, as you would beg your life, or counsel your son, or call your dearest friend from a burning house, in plain, strong, earnest words' {Ordina- tion Charge, 1846). rebuke them sharply] As above, convict or confute, v. 9. R.V. loses much by 'reprove,' which is even weaker than 'rebuke' and quite unequal to the burden of 'confute and condemn.' The substan- tive corresponding to ' sharply' occurs Rom. xi. 22, in the metaphor of the cutting out of the evil branches from the olive tree, 'the goodness and severity of God;' and the adverb itself in 2 Cor. xiii. 10 in refer- ence to the severe measures to be taken by St Paul at Corinth, 'that I may not when present deal sharply.' Dr Reynolds puts the drift well : 'a sharp knife, firm handling, free incisions, are needed for some poisonous and putrefying sores; and as in former days Titus had to shew the Corinthians how to purge out the old leaven, to deliver 14— 16.] TITUS, I. sharply, that they may be sound in the faith ; not giving 14 heed to Jewish fables, and commandments of men, that turn from the truth. Unto the pure all things are pure : 15 but unto them that are defiled and unbeHeving is nothing pure ; but even their mind and conscience is defiled. They 16 wicked persons to Satan, to rebuke pretentious Sciolism, so once more out of sheer kindness he was commanded not to spare them.' that they may be sound in the faith'] Again 'healthy,' 'healthful,' keeping up, with this 'Pastoral' word, the metaphor of health in the body corporate of the Cretan Church. Compare Prov. xv. 4, 'A wholesome tongue — Heb. the healing of the tongue — is a tree of life ' with verse 10, and i Tim. vi. 3, ' if any man teacheth a different doctrine and consenteth not to sound — wholesome — words.' 14. not giving heed to Jewish fables] See note on i Tim. i. 4 and Introduction, pp. 45 sqq. ' The old Judaism got itself entangled in a new Platonism. Those endless genealogies which had always charmed the Israelite, as he traced his own pedigree from Seth and Abraham and David, were now beginning to soar into higher heights of specula- tion, till at length they dealt with angelic relationships and lost them- selves in interminable mazes of celestial emanations.' Dr Vaughan, The Wholesome IVords of Jesus Christ, p. 7. commandments of men] See note on i Tim. iv. 3 and Introduction, pp. 46, 48, 50; 'erga escarum insumptionem scrupuloso agere vide- bantur,' Theod. Mops. The addition of the participial clause without the article lesives more emphasis on 'men' as opposed to God the true lawgiver; the participle is only formally in agreement with men; the real stress is on the thought 'desertion of the truth,' ^ human com- mandments with the truth abandoned.' Compare i. 6, where the main attribute to 'children' is 'believing' and 'not in accusation &c.' is secondary. Winer, Pt. iii. § ao, 4. The translation of A.V., by putting the comma after 'men' and rendering ^ that turn away' as the more general relative, seems nearer to this force of the Greek than the R.V. ' men who turn.' 15. C/nto the pure all things are pure] To the same effect as i Tim. iv- 3> 4, 5- Cf. Matt. xv. 2, 11 for the 'wholesome words of Jesus Christ' on the same point. The true principle of lawful Christian abstinence is given (with the same phrase) Rom. xiv. 20. 'The "all things" are those which in themselves have no moral character, food, marriage, business, pleasure, daily life. Sabbatic observance, and social freedom ; that vast region of conduct to which Jewish pedantry and oriental asceticism had applied the vexatious rules Touch not, taste not, handle not.' Reynolds. defiled and unbelieving] As 'the pure' here corresponds to 'them that believe and have full knowledge of the truth ' in 1 Tim. iv. 3, so impurity of life and unsound doctrine .go together. but even their mind and conscience] Rather, nay, there is defilement Of both their mind and their conscience. Nothing is pure, and indeed those very organs to which we look for instilling purity are defiled. Cf. Matt. vi. 22, 23, 'The lamp of the body is the eye; if thine eye be evil, 2i6 TITUS, II. [v. I. profess that they know God ; but in works they deny him^ being abominable, and disobedient, and unto every good work reprobate. 2 But speak thou the things which become sound doctrine ; thy whole body shall be full of darkness.' The 'mind ' in N.T. is more than 'reason^ and ^intellect,' including also Uhe wilV and ^ the feelings,'' I Tim. vi. 5; Rom. i. 28 'God gave them up to a reprobate mind.' The 'conscience,' sun-eidesis, is the * ?noral sense, ^ or 'self-consciousness,' pronouncing intuitively by a spiritual instinct on our acts, i Tim. iii. 9; Rom. ii. 15. 'The two united represent the stream of life in its flowing in and flowing out together.' Cf. Appendix, A, iii, i, and D. is dejiled'\ R.V. 'are defiled,' our modern idiom differing from the Greek, which has the singular verb agreeing with the nearer only of the two nouns. In old English also two substantives when closely allied in meaning not uncommonly are followed by the singular verb, e.g. ' Destruction and unhappiness is in their ways.' 16. They profess that Xhty know God'\ Vulg. 'confitentur'; 'profess' is retained by R.V., though its modem sense is more generally 'pretend' : the Greek is 'openly acknowledge,' and the word is used of those Books of the Bible which are ' homologoumena,' 'fully acknowledged.' This sense of 'profess' remains in our 'Professor' or Public Teacher. Cf. Matt. vii. 23 'then will I profess unto them.' being abominable, and disobedient'] Vulg.' cum sintabominati.' Compare Rev. xxi. 8 'the fearful and unbelieving and abominable,' 27 'anything unclean or he that maketh an abomination and a lie.' unto every good work reprobate] The first of six occurrences of the phrase 'good' or 'fair' 'work' in this Epistle, cf ii. 7, 14, iii. i, 8, 14. So in I Tim. it occurs six times and twice in 2 Tim. For the force of this particular word for 'good' see note on i Tim. i. t8. The application of sound doctrine to daily life is the natural and necessary object of the Apostle at this stage of progress in the Christian Church. See Introduction, pp. 32 — 34. 'Reprobate' comes from the Vulg. 'reprobi'; the Greek is lit. 'unable to stand the test,' 'tried and found wanting.' It occurs again 2 Tim. iii. 8. Its best known use is in I Cor. ix. 27 'lest after I have preached to others I myself should be rejected.' WortMess here gives the force. Ch. II. The Apostolate; its Efficiency and its Sphere. 1 — 3. What standard of holy living is to be maintained; FIRST, for elder MEN AND WOMEN. After these instructions to Titus for the appointment of presbyters and the repression of false teachers in chap, i., St Paul proceeds to lay down for him the standard of Christian life {v. i), in old men {v. 2), old women (z'. 3), young women [tjv. 4, 5), young men, including Titus himself {vv. 6 — 8), slaves {vv. 9, 10) ; based on the gifts of God's grace in Christ and the hope of God's glory (w. 11 — 14); this standard to be authoritatively maintained {v. 15). vv. 2, 3.] TITUS, II. 217 that the aged men be sober, grave, temperate, sound in 2 faith, in charity, in patience. The aged women likewise, 5 that they be in behaviour as becometh holiness, not false 1. sound doctrine] See on i. 9, i Tim. i. 10. 2. the aged men] Better, aged men; here of the ordinary life of the older men, as the comparative is used in i Tim. v. i 'rebuke not an elder'; not 'elders' or 'presbyters.' St Paul is himself four or five years older than when he wrote to Philemon 'being such an one as Paul the aged' {v. 9). sober, grave, temperate] Render sober, grave, pure, in preference to R.V. 'temperate, grave, sober-minded,' which are too nearly allied in modern significance; R.V. has the restricted modern sense of 'tempe- rate' here (of use in drink), when in i. 8 it has been used in the large and proper sense. Bp Wordsworth for 'grave' suggests 'reverend,' 'worshipful.' 'Sober' in regard to 'strong drink,' see note on the word I Tim. iii. 2 ; ' grave ' in all 'propriety of demeanour,' see note on the corresponding substantive i Tim. iii. 4; 'pure' in respect of 'unclean thought and desire,' see notes on the word i Tim. iii. 2; below ver. 4. sound in faith, in charity, in patience] The articles seem intention- ally prominent, sound in their faith, their love, their patience; 'these are recognised essentials of Christian character, but be careful that you have the real wholesome graces, without anything spurious or diseased.' The article is used throughout the emphatic enumeration of these and other Christian virtues, ^ Pet. i. 5 — 7, where R.V. translates with italics 'in your temperance patience,' &c. There 'faith' is the first and 'love' the last. The 'patience' is especially seen in tribulation, cf. Rom. xii. 12. 3. The aged women likewise] That aged women, not of any order of women corresponding to that of 'elders'; though this exact word is used of such an order in the nth Laodicean Canon, 'those that are called elder women, to wit those that preside in the church, must not be ordained'; cf. Neander, Ch. Hist. Tii. 305 sqq. ; and in Apocryphal Acts and Martyrdom of Matthew, Tisch. Act. apocr. apost., p. 187. It undoubtedly arose later, based upon this passage, see note on 1 Tim. v. be in behaviour] Vulg. here 'in habitu sancto,' and in i Tim. ii. 9 'in habitu ornato,' but the Greek word here more properly corresponds to the classical sense of habitus ^settled ways and bearing,' (comp. 'be- haviour'), while the Greek word there fits its Low Latin sense 'raiment ' ('arroyw^^/'), (comp. 'riding habit'). The translation by the earlier English versions, Wiclif 'habite,' Tyndal, Cranmer 'raiment,' makes it likely that the sense of the Vulgate was the later sense of 'habitus' and there- fore here inadequate. R.V. rightly demeanour as covering more than the modern sense of 'behaviour,' — ^Jerome's 'incessus, motus, vultus, sermo, silentium.' as becometh holiness] One word, an adjective, in the Greek, for which R.V. gives reverent, Alford 'reverend,' with a difference of meaning 2i8 TITUS, II. [v, 4. accusers, not given to much wine, teachers of good things ; 4 that they may teach the young women to be sober, to love intended, though 'reverent' had once the sense of 'reverend,' e.g. Homilies, p. 345, 'partakers of his reverent Sacraments.' But 'reverent' now implies 'with a certain dignity of sacred decorum,' to use Jerome's words. 'Reverend' occurs in English Bible only in Ps. cxi. 9, 'holy and reverend is his name,' and 2 Mace. xv. 12, 'a virtuous and a good man, reverend in conversation.' The Greek means literally ' as becometh a sacred office,' and, as the simple word and its derivatives are used especially of the priesthood, well expresses a reverential spirit of consecration, mindful of the Chris- tian believer's priesthood and its requirements. This passage and i Tim. ii. 9 'that women adorn themselves... which becometh women professing godliness — through good works,' taken with i Pet. ii. 9, *a xoydl priest- hood, a holy nation, a people for God's own possession,' and Tit. ii. 14, 'a people for his own possession, zealous of good works,' seem to sup- plement and explain one another. The phrase finds full recent appro- priation in Miss F. R. Havergal's lines : 'Keep my life, that it may be Consecrated, Lord, to Thee. Keep my feet, that they may be Swift and ' beautiful ' for Thee. Keep my lips, that they may be Filled with messages from Thee. Keep myself, that I may be Ever, only, ALL, for Thee.' Who that has known the happiness of help for Christian living from the example and service of such an elder saintly woman among his own kins- folk or acquaintance, but will bless St Paul as Founder and Patron, through the Holy Spirit his Inspirer, of the best women's rights, although he 'suffered not a woman to speak in the church'? not false accusers'] As i Tim. iii. 11, A.V. and R.V., not slanderers; see note. not given to much zvine] Lit. with R.V. nor enslaved to much wine, cf. Rom. vi. 16 — 18, M'here however the Revisers leave the weaker 'ser- vants'; lit. 'ye were enslaved to Righteousness.' Cf. 2 Pet. ii. 19, 'slaves of corruption, for of whom a man is overcome to the same is he also enslaved.' The use of the word rendered 'temperate ' in i Tim. iii. II in conjunction with 'not slanderers,' and corresponding to our phrase here, defines its meaning in these Epistles as strictly literal — 'sober, as to strong drinks ; ' see ver. 2. This character of women generally for intemperance is satirised in Anthology, XI. 297, i : ' Mother, how is it thou lovest the wine More than thou lovest this son of thine?* V. 5-] TITUS, It. 219 their husbands, to love their children, to be discreet, chaste, 5 keepers at home, good, obedient to their own husbands, And XI. 298, r — 5 : *The thirsty boy begs mother for a draught; But, like her sex, quite overcome with wine, Still drinking deep and turning just her head, "I can't — 'tis such a drop, dear laddie mine, This flagon holds but thirty pints," she said.' teachers of good things] The only other N.T. compound with this word for 'good,' 'fair,' 'beautiful' is in 1 Thess. iii. 13, 'be not weary in well-doing.' The adjective, used with 'works,' is specially charac- teristic of this Epistle; below vv. 7, 14, iii. 8, 14. The emphatic repetition in iii. 8 further shews that we are right in interpreting the compound here 'teachers of good works.' Compare the passages quoted above on 'reverent.' The contrast in these last four phrases of high calling and low falling is precisely parallel to that in i Tim. iii. 2, and strictly in accord with the early Church history of grand saintliness and gross sin. It strengthens the argument for the literal meaning there of 'husband of one wife.' 4, 5. The standard of holy living for young women. 4. that they ?}iay teach the young women to be soder] A.V. 'teach to be sober' (i.e. pure) gives the full meaning of the verb, but not its grammatical force train in purity to be lovers of their husbands, lovers of their children. The verb has in Philo and other authors come to have hardly more than the force 'school,' 'train,' but surely St Paul is here restoring and raising it. The verb is only here, and the subst. only in 2 Tim. i. 7, where see note. 5. to be discreet, chaste] The 'expulsive power of the new affection' for husband and for child would lead them on best to be wholly pure (note above on ver. 2 and on 1 Tim. iii. 2) in mind and spirit, and chaste in look, and word, and act. keepers at home] Rather, we should read with R.V. workers at home, following MS. authority though with no support from the older versions. Vulg. 'domus curam habentes.' The word, which appears not to be found elsewhere, is formed similarly to the word for 'male- factor,' which in N.T. occurs only 2 Tim. ii. 9, and Luke xxiii. 32, 33, 39: and to that used of the younger widows, i Tim. v. 13, 'prying round into other people's work.' The verb occurs with the same variation of reading, Clem. Rom. ad Cor. I. i, the Alexandrine MS. reading 'workers' as here; 'And ye taught them to be grave workers at home, keeping to the due limits of subjection, wholly pure minded;' an evident reminiscence of this passage. good, obedient to their oivn husbands] Vulg. excellently, 'benignas,' kindly, 'amiable,' 'good,' as we say *a good man is good to his beast ' ; so it is used evidently of masters towards slaves in union with 'gentle,' i.e. 'considerate,' i Pet. ii. 18, 'in subjection to your masters, TITUS, II. [vv. 6, 7. 6 that the word of God be not blasphemed. Young 7nen 7 likewise exhort to be sober minded. In all things shewing thyself a pattern of good works : in doctrine shewing un- not only to the kindly and considerate, but also to the churlish.' Render the next clause, which is identical in i Pet. iii. i and 5, in subjection to their own husbands. This participial phrase is almost proverbial apparently at this time. The word and thought 'subjection' occurs prominently in Titus and St Peter; Tit. ii. 5, 9, iii. i; 1 Pet. ii. 13, iS, iii. I, 5, V. 5. thai the word of God be not blasphemed] Better, be not evil spoken Of; the word of God is here 'the Gospel' in the sense of *the Christian religion ;' in i Tim. vi. i called ' the name of God, ' and * the doctrine. ' For 'the word of God' cf. Rev. i. 2, 9, vi. 9. St Paul's earlier usage connects itself more with the preaching of the Gospel, i Cor. xiv. 36 ; 2 Cor. ii. 17, iv. 2; Col. i. -25. The clause belongs to the whole instruction. ' If Christians profess to be influenced by a supernaturally strong and sacred motive, and then fail to do what lower and ordinary motives often succeed in effecting, the world charges the failure on the lofty motive itself, and Christ bears once again the sins of His people.' Dr Reynolds. 6 — 8. The standard of holy living for young men. 6. The younger women in Crete were to be placed under the guidance of elder women, though in Ephesus Timothy was himself to instruct them. The young men are to have the special care of Titus. Young men likewise exhort to be sober minded"] Rather, the younger men... pure minded. The verb occurs in Mk. v. 15, Lk. viii. 35, of the 'possessed of devils' being restored to sound reason; and in Rom. xii. 3, 2 Cor. v. 13, of sober, reasonable judgment; but here, from the context, and from the use of the cognate verb ver. 4 and its context, and of the corresponding adjectives, i Tim. iii. 2; Tit. i. 8, ii. 2, 5, it seems limited to 'puriiy of mind and spirit.' In the somewhat similar exhortation to Timothy, i Tim. v. 22, the word is different, 'keep thy- self chaste,' as above in ver. 5 'chaste' is joined with 'pure'. 'Chaste' is suitable there because sins, actual sins, are the contrast rather than an impure spirit and state of mind. 7. shewing thyself] The middle participle and the reflex pron. for emphasis ; Winer, iii. 38, 6. a pattern of good works] The simple word — our 'type' — here with the thing, as in i Tim. iv. 12 with the person. So the compound with the thing, 2 Tim. i. 13, with the person, i Tim. i. 16. The latter is the first rough model of the sculptor; the former, the model when worked over afterwards with care. So in the sister art, the compound (i Pet. ii. 21) and the simple word (whence our 'graphic') are the 'pencil drawing' and the 'painting.' See Bp Lightfoot on Clem. Rom. ad Cor. i. 5, 'the greatest example of patience.' The phrase 'good works' is perhaps the most striking of the charac- w. 8, 9-] TITUS, II. 221 corruptness, gravity, sincerity, sound speech that cannot 8 be condemned ; that he that is of the contrary /«r/ may be ashamed, having no evil thing to say of you. Exhort , 41, 47, 58, 59, 60, 62, 63, 64, 65, 68, 70, 71, 74, 86, 88, 89, 91, 92, 93, 95, 96, 98, 106, 109, no, 113, 114, 115, 117, 119, 121, 122, 123, 124, 125, 127, 130, 134, 135, 147. 149. 150, 154, 156, 163, 164, 173. 175, 178, 179, 184, 185, 186, 187, 188, 189, 190, 193, 196, 197, 198, 201, 202, 206, i!09, 213, 228, 233, 236, 238, 239, 248, 249, 259 adversaria of St Paul, 199 adversary, 130 advocatus, 200 Aeschylus, 200, 232 affairs, 167 Alford, Dean, 14, 16, 39, 60, 93, 95, 102, 103, 107, 115, 116, 117, 129, 135, 13S, 141, 142, 145, 148, 155, 162, 169, 170, 176, 181, 184, 190, 192, 217, 224, 225, 232, 234 analysis, 193 analysis of the Epistles, 76—80 Ancyra, 59 Antioch in Pisidia, 59, 162, 186 — in Syria, 62, 68, 69 — John of, 69 aorist tense, force of, 144, 159, 171, 172, 173, 188, 190, 195, 198, 224, 232, 234 Apollinarians, 243 Apologists, the Greek, witness of, 10 apostolate the, its origin, 14 ; meaning of term, 22, loi ; functions of, 247 ; the theme of i Tim. and Titus, 18; the theme of 2 Tim., 19 Apostolic Fathers, witness to Epp., 9, 10 Apostolical Constitutions, 115, 225 Aquinas, 229 Aratus, 119, 199 Arians, 243 Aristophanes, 139, 232 Aristotle, 92, 142, 181, 185 Arius, 237 article, the generic, 99, 102 ; with sub- ject, 141 ; to emphasize the well-known, 174, 177, 216, 217, 240; to define the sphere of exercise, 189 ; absence of, i44> 153. 175, 188, 210, 215, 224 Articles, the XXXIX., 96, no, 176, 188 as/iamed and s/iamed, 221 Asia, 163 Athanasius, 13 athlete, the Christian, 146 Augustine, 13, 95, 176, 237 ; his mother, 157 Augustus, Emperor, 186 atithetttic, 99 avoid, 236 Barclay, Robert, 253 Baring-Gould, Lives of the Saifits, 67, 75 Barnabas, 68, 197 ; Ep. of, 9, 21 Barrow, Bp, 121, 253 Barry, Bp, 114 Basil, mother of, 157 Beck, 39 Bekker, Gallns, 196 Bengel, 88, 90, 170, 176, igz Bernard, 16 Beroea, 60 Birks, Prof., 121, 253, 254 bishop, distinct from presbyter, 25 — 28 bishop-presbyters, 15 — 25, loi, 210, 247 Bithynia, 197 Bridges, Christian Ministry, 227 Brundisium, 41, 44 Bryennius, Abp, 22 Bull, Bp, 135, 180, 183, lyy Bunyan, 248 Butler, Bp, 248 Caesarea, 65 Callimachus, 214 Calvin, 177, 188, 206, 214, 226 Cambridge Co7npanioH to Bible. 19 266 INDEX. Candia, the modern name of Crete, 258 Canon of N. T., 13 Canticles, Bk of, 232 Caractacus, 256 Career, the Roman, 164 Carr, on St Matthew, 166, 202 Carthage, Council of, 13 Carthago Nova, 42 Catechism, the Prayer-Bk., 95, 159 Cave, 75 Cerinthus, 51 — 53, 183, 246 Charge, the Chief Pastor's, 84 charity^ 84 charity organisation, 124 chaste, distinguished from pure, 220 children, Jewish, their training, 187 Christ, the Person of, 242 — 244 Christ Jesus, the title, 81, 134, 153, 160, 165, 190, 209 Christians, earliest names for, 120, 128, 206 Christology of the Epp., 241 — 245 Chrysostom, 44, 83, 93, 95, loi, 102, 107, 116, 135, 139, 143, 199, 211, 222 Chrysostom, mother of, 157 Church order and organisation, 13 — 29, 246, 247 Church, the visible, 109, no, 176, 177 Churches, witness of the, 11, 12 Cicero, 99, 191, 233, 235 cilicium, 199 Clark, Dr, 260 Clement of Alexandria, 12, no — of Rome, 10, 21, 40, 42, 162, 166, 189, 193, 196, 219, 220 Cogidubnus, 256 Colossae, 41, 43 Colossians, Ep. to, 36, 47, 48, 52, 59, 60, 65, 81, 82, 96, III, 115, 123, 132, 138, 144, 152, 153, 156, 170, 185, 194, 195, 196, 197, 198, 211, 220, 225, 226, 228, 232, 238, 240, 255, 263 confirmation, grace of, 122 conscience, 84, 248, 249 conversation, 109, 121 Conybeare, 94, 100, 103, 115, 119, 138, 225, 232, 235 Corinth, St Paul and Timothy at, 61, 64 Corinthians, ist Ep. to, 16, 22, 61, 63, 82, 85, 89, 92, 94, 95, 99, 100, loi, 102, 104, 105, 106, 114, 115, 116, 126, 130, 133, 144, 145, 148, 153, 157, 160, 167, 168, 170, 171, 176, 177, 179, 201, 202, 206, 207, 208, 211, 216, 221, 228, 234, 239, 249, 255 Corinthians, 2nd Ep. to, 41, 61, 63, 71, 73, 92, 96, 99, 109, 113, 121, 126, 131, i33> i43> 150, 153, 156, 160, 171, 183, 184, 194, 198, 207, 214, 224, 234, 240, 243 Cornelius, Bp of Rome, 131 Coverdale, 88 Cox, Dr, Expositions, 249 Cramer, 100 Cranmer's Version, 88, 150, 217 Crete, its natural features and products, 258, 259 ; its Judaic Gnosticism, 205 ; its early Christianising, 213 ; its earlier and later history, 257, 258 ; character of its people, 74, 213, 214, 226, 229, 257, 258 ; its prophet Epimenides, 213, 214, 257 ; Pashley's travels in, 214, 258 ; St Paul's first visit to, 259 ; his second visit, 42, 74, 259; his third visit, 43. 74> 259; its present Christianity, 260 damnation, 129 Daniel, Bk of, 209 date of the Epp. (see evidence) David, King, 105 deaconess, 106, 247 decent, 103 Demosthenes, 189, 190 deposit the, of sound doctrine, 151, 161 destitute, 141 Deuteronomy, Bk of, 133, 176, 190, 226, 238 De Wette, 134 diaconate, the N.T., 15, loi, 106 — 8, 247 Diocletian, emperor, 12, 196 Diognetus, Ep. to, 10 doctrine, 86, 132, 212 Domitian, emperor, 67 Donaldson's Gk. Grammar, 171 Dorylaion, 59 Dyrrachium, 41, 196 Ebion, 183 Ecclesiastes, Bk of, 20, 168 Eddystone Lighthouse, 108 effendi, 99 elder, 123 Eleusinian mysteries, 106, 254 Ellicott, Bp, 39, 57, 83, 85, 87, 88, 91, 92, 94, 97, 100, loi, 102, 106, 107, III, 113, 117, 119, 124, 125, 128, 130, 135, 144, 147, 158, 164, 170, 172, 174, 177, 185, 188, 189, 209, 211, 213, 221, 225, 226, 232, 237, 240 ellipsis, in Greek and English, 156 Encratites, the, 114 enthusiasm of humanity, 227 Ephesian letters, 187 Ephesians, Ep. to, 16, 21, 58, 65, 81, 82, 83, 87, 90, 91, 96, 104, 107, 109, III, 112, 118, 126, 138, 141, 153, 157, 164, 170, 194, 198, 209, 211, 228, 230, 231, 232, 235, 237, 238, 239, 247, 255, 263 Ephesus, 41, 43, 63, 65, 66, no Epimenides (see Crete) epiphany, 148, 160, 190, 195, 225 Epiphanius, in, 196 Epirus, 41 episcopate, loi (see bishop) Erasmus, 152 Erastus, 202 Estius, 199 eternal, 207 INDEX. 267 Eumenes of Pergamus, 199 Euripides, 117, 125, 167 Eusebius, 12, 41, 44, 67, 131, 135, 196, 203 Euthalius, Bp, 152 Evans, Archdn, 202 evidence for the Epp., external, 9 — 13; internal, 13 — 53; summary and con- clusions, 53 — 56 Exodus, Bk of, 86, 184, 226 Ezekiel, Bk of, 125 Fairbaim, 39, 82, 88, 91, 92, 99, 101, 107, 108, 112, 115, 116, 125, 127, 130, 162, 175, 224, 226, 229 faith and the faith, gi, 152, 193, 194, 240, 242 faith personified, 156 faithful, 120 faithful sayings, the, 88, 89, loi, 212, 235) 239, 249 — 252 false teachers, advice as to, 139 — 144 Farrar, Dean, 39, 133, 136, 140, 143, 169, 180, 183, 199, 203, 214, 258 Fellowes, Lycia, 258 forbears, 125 form of sound words, 162 ; of godliness, 182 free will, assertion of, 177 Fremantle, Dean, no future tense, of ethical possibility, 171 Gades, 42 Galatia, for Gaul, 42, 44, 196 ; in Phrj'gia, 59, 62 Galatians, Ep. to, 58, 62, 63, 68, 72, 85, 89, 97, loi, 108, 109, 120, 138, 153, 157, 178, 181, 195, 196, 198, 207, 213, 230, 234, 240, 249, 263 Galen, 174 gangrene, 174 Geikie, Dr, 188 getiealogies, 83, 245 Genesis, Bk of, 115, 128, 193 genitive case, force of, 194, 232 gentleman, the Christian, 103, 221 genuineness of the Epp. (see evidence) Germanus, patriarch, 199 GiflFord, Dr, 182, 185 Gloag, 39 gnosis, 140, 151, 245 Gnossus, 74 Gnosticism, origin and meaning of, 45, 46; its affinity to Essene Judaism, 46, 47 ; its early stage in Ep. to Colossians, 47, 48 ; its further growth in Pastoral Epp., 48 — 50; its Ophite character, 51 ; its development by Cerinthus, 51 — 53; its growth in Crete, 258 godliness, 94, 98, 141 good works, 102, 216, 219, 220, 221, 235, 236 Gore, Canon, 247 Gortyna, 74, 76, 259 Gospel, the oral, 171 grace, 224 grace before meat, 115 grace of holy orders, 122, 227 Gregory of Nyssa, iii Gregory, The Pastoral Chage, 158 Grimm, 129, 139 Grotius, 139 Guericke, 39 Gwynne, Dr, 36 Haggai, Bk of, 20 Hakluyt, Voyages, 209 Hall, Hen. IV., 227 Hammond, 100 Harnack, 25 Hatch, Dr, 15, 16, 53 — 56 Hebrews, Ep. to, 17, 30, 66, 84, 86, 88, 93, 96, 100, 101, 103, 104, log, 115, 117, 13s, 136, 137. 143, 144, 149. 150. 159. 160, 167, 189, 192, 206, 221, 222, 224, 230, 243, 260 Heracleon, 11 Heraclitus, 47 Herbert, George, 102, 124, 203 heresy and orthodoxy, 241 heretic, i-yj heretics, the early, witness of, 10 heterodox, 83 Herzog, 39 Hesiod, 232 Hierapohs Laodicea, 41 Hippolytus, 12, 51 highminded, 149, 182 Hofmann, von, 39 Homer, 163, 189, 232 Homilies, Bk of, 218 honesty, 94 honor, 124 Hooker, 85, 188 hope in, force of, 206 hope, the larger, 120, 121, 253, 254 Horace, 122 Hort, Dr, 152, 245, 246 Horton, Revelation and the Bible, 36 — 39 How, Bp, 158 Howson, Dean, 35, 75, 117, 163, 202, 249, 260 Huther, 39, 105, 113, 115, 211 Iconium, 57, 186 Ignatius, 10, 25 — 27, 64, 226 ignorant, 178 Incarnation, doctrine of the, 112, 119, 120 infidel, 126 infirtnities, 136 Irenaeus, 12, 175, 183, 197, 203 Isaiah, Bk of, 75, log, 139, 213 iuvenis, 121 James, Ep. of, 17, 105, 108, 114, 125, 156, 180, 182, 191, 194, 213, 221, 247 Jannes and Jambres, 184 Jeremiah, Bk of, 232 268 INDEX. Jerome, 13, in. 124, 176, 207, 217, 226, 231 Job, Bk of, 92, 142 John, ist Ep. of, 53, 90, 94, 96, IT 3, 114, 115, 118, 130, 134, 136, 147, 155, 156, 208, 212, 221, 224, 238 — 2nd Ep. of, 21, 82, 113, 135, 155, 187, 236 — 3rd Ep. of, 21, 130, 228 — Gospel of, 14, 53, 90, 94, 95, 98, 113, 115, 120, 128, 136, 147, 148, 155, 156, 171, 174, 175, 187, 188, 195, 207, 222, 228, 233, 249 Josephus, 114, 141, 142, 173, 201, 233 Judaistic Christianity, 245, 246 Judges, Bk of, 92 Julius Pollux, 198 J7istiJication, 234 Justin Martyr, 10 Juvenal, 257 Keble, 158 kindtiess, 231 Kings, ist Bk of, 145, 209 — 2nd Bk of, 12S Kingsley, Canon, 115 Kolling, 39 labour, 132, 168 Lachmann, 109 Lange, 39, 118 Laodicea, 59, 152 Laodicean Canon, the nth, 124, 217 Lassea, 259 later Greek, examples of, 150, 207 Latimer, Bp, 174 lautu7iiice, 164 laver, 232 lawyer, 239 Lee, Dr, 20 Lefroy, Dean, 15, 16 Leviticus, Bk of, 88 Lewin, 57, 69, 103, 124, 138, 140, 163, 186, 205, 222, 239, 259 Liddon, Canon, 241 — 245 Lightfoot, Bp, 16, 17, 20, 21, 22, 24, 29 —32, 39. 45 sqq., 63, 68, 71, 85, 108, III, 115, 123, 132, 152, 156, 162, 170, 178, 182, 184, 185, 193, 195, 220, 225, 226, 227, 232, 244, 245, 246, 261 logomachy, 173 longsufferiiig, 185 Lord, the title, 203 Lucian, 237, 238 Lugdunum, 42 Luke, Gospel of, 14, 85, 92, 93, 97, 98, 116, 117, 122, 123, 127, 130, 133, 135, 139, 143, 144, 147, 149, 155, 159, 166, 173, 176, 179, 181, 183, 186, 187, 190, 192, 193, 194, 195, 209, 219, 220, 221, 224, 227, 228, 230, 231, 239, 243, 245, , 254 iusts, 183, 191 Lystra, 56, 57, 69, 91, no, i86 Maccabees, ist Bk of, 250 — 2nd Bk of, 228 Macedonia, 41, 83 Maclear, Dr, 96, 118, 197 Macmillan, H., 160 Malachi, Bk of, 20 fiialice, 231 Malmsey wine, 257 Marcion, 9, 11 Mark, Gospel of, 14, 96, 97, 102, 109, 115, 118, 123, 128, 129, 137, 141, 144, 147, 158, 169, 170, 171, 172, 190, 192, 213, 220, 232, 233, 235, 254 marriage, limitations as to, 102, 127 Martial, 199, 201, 256, 257 Massilia, 42 Matthew, Apocryphal Acts of, 217 — Gospel of, 14, 86, 88, 92, 93, 96, no, 113, 114, 116, 125, 129, 130, 131. 133, 138, 143, 145, 147. T54, 158, 169, 170, 171, 175, 178, 180, 182, 194, 195, 201, 212, 215, 216, 221, 222, 225, 226, 230, 231, 243, 254 Mayence, Church of, ig6 i7teek7iess, distinguished from gentleness, 22g. 230 Meletius, 237 Merivale, Dean, 42, 256 metaphors of St Paul, 117, 118, 120, 262, 263 middle voice, force of, 210, 221, 235 Miletus, 41, 43 ministry, the Christian, Lightfoot on, 246 ; Gore on, 247 (see Church order) Moule, Dr, 260 Muratorian Fragment, 12, 40, 42 mystery, 106, 107, 254, 255 Naasene, 51 Nakoleia, 59 Neander, 217 negative, the subjective, 213 nephezv, 124 Nero, emperor, 17, 200, 201 Nicaea, Council of, 237; route by, 43, Nicephorus, 67 Nicopolis, the locality of, 238 Norris, Dean, 226 Numbers, Bk of, 109, 176 old Latin version, 11 Olshausen, 94 Ophite Gnosticism, 51, 57, 258 oppositions, 151, 245 optative mood, force of, 179 ordain, 209 Origen, no, in orthodoxy, stress laid on, 241, 242 Otto, 39 oxytnoron, use of the figure, 191 palingenesia, 233 pancration, 167 Papias, 28 INDEX. 269 parchment, 199 parricide, 86 participle, the aorist, 224 Pastoral Epistles, external evidence for, 9 — 13; internal evidence for, 14—53; peculiarities in, 29 — 31 ; their Pauline style and teaching, 35 — 39; summary of objections to, 53 — 56 Paul, St, his commission, 81, 87, 97; his earlier companions, 61, 64 ; his latest companions, 41 — 44 ; his connexion with St Luke, 60, 64, 176, 180; his tact and delicacy, 154, 156; his secret of ac- tivity and endurance, 162; his parables of zeal, 165; his humility, 178; his magnifying his oral gospel, 212 ; his 'going off at a word,' 201, 223, 236; his elevating of common words, 219, 231 ; his lexical phraseology, 34, 35 ; his development of doctrine, 32, 33 ; his last journeys and letters, 40 — 44 ; his execution, 44, 66 Pearson, Bp, 148, 162, 163 peculiar, 116, 227 Peile, 213, 214 pentathlon, 167 perfect, 189 perfect tense, force of, 99, 140, 170, 193, 236 perfect pass, part., force of, 177, 179, 182, 183, 184, 189, 194 Pergamos, 41 Peshitto Sj-riac Version, 11 Pessinus, 59 Peter, ist Ep. of, 17, 83, 95, 96, 98, 103, 104, 106, 109, 115, 122, 128, 135, 150, 188, 194, 197, 201, 206, 211, 213, 217, 218, 219, 220, 230 Peter, 2nd Ep. of, 81, 85, 94, 117, 145, 156, 159, 167, 173, 180, 188, 189, 217, 218, 225, 226, 227, 230 phila?ithropy, 231 Philemon, Ep. to, 41, 65, 83, 139, 170, 177, 196, 198, 217, 262 Philippi, 60, 63, 64 Philippians, Ep. to, 16, 22, 30, 36, 41, 60, 65, 81, 86, 93, 94, 97, 104, 106, 108, 123, 141, 154, 156, 159, 169, 173, 191, 193, 194, 195, 198, 201, 205, 226, 238, 244, 263 Philo, 188, 192, 199, 219, 259 Phoebe, 202 Phrygia Galatica, 59, 65 Pindar, 194 Plato, 187 Plautus, 196 pleasures, 230 Pliny, Hist. Nat., 184, 186, 257 — the younger, 252 Plummer, Dr, 25, 39, 40, 112, 259, 261 plural number, to express the abstract, 93 Polybius, 194, 213, 214, 229 Polycarp, 10, 27, 106 Poole, Diet. Bib., 184 Poppo, 193 Prayer-Bk, the English, 84, 94, 95, 97, 103, 107, 115, 116, 122, 123, 130, 132, 135, 142, 146, 150, 157, 159, 171, 178, 186, 188, 191, 192, 201, 206, 209, 223, 225 Prayer, the Lord's, 201 preaching, 208 Preller, 254 presbyter-bishops, 15 — 25, 100, loi, 131 —137, 210, 247 presbyterate, origin of, 15 p7-esbytery, the, 122 present tense, force of, 233, 238 ; for perf. definite, 187 Prophets of N.T., 22 — 24, 91, 122, 247, 249 Proverbs, Bk of, 174, 183, 1S5, 215, 236 Psalms, Bk of, 112, 114, 115, 149, 178, 191, 2DI, 209, 221 Pudens and Claudia, 256 piirloifi, 222 Puteoli, 42 Pythagoreans, 233 raimetit, 142 Ramsay, Prof., 59, 62 ransom, 96 redeem, 226 regeneration, 232 relative, the Greek, brevity of, 187 repentance, 179 reprobate, 216 res pro persona, the idiom of, 22S Revelation, Bk of, 19, 20, 66, 88, 114, 115, 129, 132, 147, 148, 158, 169, 176, 187, 189, 216, 220, 254, 255 reverend and renerent, 218 Revisers, the N.T., Preface of, 128 Reynolds, Prof., 157, 209, 211, 214, 215, 220, 223, 226, 227, 237, 238 rich, advice as to the, 148 — 150 Riddle, Dr, 55 Romans, Ep. to, 36, 40, 41, 42, 63, 64, 73, 84, 85, 86, 90, 93, 94, 95, 96, 97, 100, 101, 102, 103, 106, 112, 115, 121, 122, 123, 137, 144, 145, 149, 154, 156, 157. i59> 160, 161, 170, 181, 182, 183, 1 85, 191, 194, 196, 202, 206, 207, 215, 216, 220, 222, 224, 225, 226, 228, 231, 234, 240, 243, 263 Rome, 42, 44 sake, 171 Salisbury, chapter-house at, no Salmon, Dr, 21, 22, 24 Salona, 196 Samuel, ist Bk of, 236 — 2nd Bk of, 105, 141 sanctijicatiofi, 100 Sanderson, Bp, 249 Saviour, reference of the title, 81, 120, 121, 208, 209, 223 Schaff, 35, 39 Scripture^ its meaning, 188 270 INDEX. Scrivener, Dr, 131 seducers, 186 Seleucus, founder of Antioch, 186 selfiuilled, 211 Seneca, 164, 193 shatnefastness, 98 sharply, 214 Shepherd of Hermas, 24, 25 Silas, 58, 61 Sinker, Dr, 199 slavery, St Paul and, 138, 139, 222, 260, 261 socialism, Christian, 227, 231 Solomon, Wisdom of, 199 Sophocles, 202, 232 Spain, St Paul's visit to, 40 Stanford, Geography, 257, 260 Stanley, Dean, 193 Stoics, 233 Subscription, to i Tim., 152; to 2 Tim., 204; to Tit., 240 Tacitus, 164, 193, 259 Targum of Jonathan, 184 Tarraco, 42 Tatian, 11, 114 Tavium, 59 Taylor, Bp Jeremy, 124 Teaching of the Apostles, 22—24, 211, 212, 222, 225, 232 Temperance Society, Ch. of E., 136 TertuUian, 12, 110, 175, 199, 201, 231 Thales, 47 Thayer, Dr, 35 Theodore of Slopsuestia, 83, 95, loi, 102, 106, 107, 117, 118, 159, 160, 207, 209, 211, 215, 227, 234, 237, 239 Theodoret, 106 Theodotus, 11 Theophilus of Antioch, 10 Theophrastus, 181, 189, 211 Theophylact, 100 Thessalonians, ist Ep. to, 15, 61, 82, 88, 103, 105, 115, 128, 144, i55i 169, 170, 173. 178, 193. 255 Thessalonians, 2nd Ep. to, 30, 60, 113, 130, 148, 159, 194, 219, 221 Thiersch, 39 Thucydides, 263 Tigellinus, 164 Timothy, his birth-place, 56 ; his early years, 57; his circumcision and ordi- nation, 58 ; his first journey with St Paul, 59 — 62 ; his second, 62 sqq. ; his mission to Corinth, 63 ; his presence at Caesarea, 65 ; his stay at Ephesus after St Paul's release, 65, 66 ; his im- prisonment, 66 ; his office at Ephesus, 131 ; his youth, 121 ; St Paul's letters to him, 66 ; his subsequent position as the angel of Ephesus, 66 ; his death, 67 Timothy, ist Ep. to, where written, 43 ; its contents in regard to the character of Timothy, 67 ; its theme the highest Church ministry, the Apostolate, 18, 76; analysis of its chapters, 77, 78 Timothy, 2nd Ep. to, where written, 44 ; its bearing on Timothy's character, 19, 67 ; its theme, the succession to the Apostolate, 19, 77 ; analysis of its chap- ters, 78, 79 Tischendorf, 205, 217 Title, to I Tim., 81 ; to 2 Tim., 153 ; to Tit., 205 Titus, his birth year, 67, 68 ; his birth- place and nationality, 68 ; his conver- sion and character, 69 ; at the Council of Jerusalem, 70 ; his work at Antioch, 70; his visit to Galatea, 70; his mis- sions to Corinth, 71 — 73; his visits to Crete with St Paul, 73, 74; St Paul's letter to him, 74 ; his subsequent work and death, 75, 260 Titus, Ep to, where written, 43 ; its con- tents bearing on the character of Titus, 70; its theme, the Apostolate as the highest order of the ministry, 18, 76; analysis of its chapters, 79, 80 trade morality, 222 Trajan, Emperor, 25, 257 Trench, Abp, 20, 88, 94, 96, 98, 99, 100, 104, 144, 179, 181, 185, 191, 195, 210, 212, 221, 229, 230, 231 triads the four, of evil living, 181, 182 — the three, of good living, 178 Troas, 41, 43 Tullianum, 164 Tyndale, 88, 199 vain, 237 Van Oosterzee, 39 Vaughan, Dean, 89, 162, 215 Veni Creator, the ancient, 233 Venice, St Mark's at, 76 Versions, the Ancient, witness of, 11 Vespasian, Emperor, 21 Vienne and Lyons, Ep. of Churches of, Vincent, St, of Lerins, 151 Virgil, 97, 163 Vulgate, III, 118, 165, 167, 168, 170, 173, 174, 183, 191, 192, 198, 205, 207, 211, 216, 217, 219, 221, 222, 227, 228, 238 Wace, Dr, 18, 39 Wallon, on Slavery, 261 Walton, Isaac, 203 Weiss, 34, 245 Wesleys, mother of the, 157 Westcott, Bp, II, 35, 84, 90, 95, 1T3, 114, 118, 130, 136, 137, 150, 15^. 181, 188, 195, 208, 212, 221, 224, 259 Westcott and Hort, loi, 109, iii, 117, 119, 123, 134, 142, 155, 228 Whewell, Dr, 248 wholesome, 140 Wiclif, 217 widows, rules as to, 124 — 131 Wieseler, 39 INDEX. 271 Wiesinger, 39, 237 Wilberforce, Bp, 214 Winer, N. 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The books are well suited for study in the upper forms of our best schools, but not the less are they adapted to the ivatits of all Bible students who are not specialists. We doubt, indeed, whether any of the numerous popular commentaries recently issued in this country will be found more sei-vice- able for general tise.^^ — Academy. " One of the most popular and useful literary enterprises of the 7iineteenth ce7itury.''^ — Baptist Magazine. " Of great value. The zuhole series of comments for schools is highly esteemed by stitdents capable of forming a judgment. The books are scholarly without being pretentious : and information is so given as to be easily understood.^' — Sword and Trowel. " The tiotes possess a rare advantage of being scholarly, and at the savie time within the comprehensioti of the average reader. For the Sunday- School Teacher we do not know of a more valuable ivork.'" — Sunday- School Chronicle. The Book of Judges. J. J. Lias, M.A. " His introduction is clear and concise, full of the information which young students require." — Baptist Magazine. II. Samuel. A. F. Kirkpatrick, D.D. "Small as this work is in mere dimensions, it is every way the best on its subject and for its purpose that we know of. The opening sections at once prove the thorough competence of the writer for dealing with questions of criti- cism in an earnest, faithful and devout spirit ; and the appendices discuss a few special difficulties with a full knowledge of the data, and a judicial reserve, which contrast most favourably with the superficial dogmatism which has too often made the exegesis of the Old Testament a field for the play of unlimited paradox and the ostentation of personal infalli- bility. The notes are always clear and suggestive; never trifling or irrelevant; and they everywhere demonstrate the great difference in value between the work of a commentator who is also a Hebraist, and that of one who has to depend for his Hebrew upon secondhand sources. " — Academy. I. Kings and Ephesians. " With great heartiness we commend these most valuable little commentaries. We had rather purchase these than nine out of ten of the big blown up expositions. Quality is far better than quantity, and we have it here." — Swo)d and Trowel. II. Kings. "The Introduction is scholarly and wholly admirable, the notes must be of incalculable value to students." — Glasgow Herald. "It would be difficult to find a commentary better suited for general use." — Academy. 10,000 16/9/95 2 CAMBRIDGE BIBLE FOR SCHOOLS &> COLLEGES. The Book of Job. "Able and scholarly as the Introduction is, it is far surpassed by the detailed exegesis of the book. In this Dr Davidson's strength is at its greatest. His linguistic knowledge, his artistic habit, his scientific insight, and his literary power have full scope when he comes to exegesis. ..." — The Spectator. " In the course of a long introduction, Dr Davidson has presented us with a very able and very interesting criticism of this wonderful book. Its contents, the nature of its composition, its idea and purpose, its integrity, and its age are all exhaustively treated of.... We have not space to examine fully the text and notes before us, but we can, and do heartily, recommend the book, not only for the upper forms in schools, but to Bible students and teachers generally. As we virote of a previous volume in the same series, this one leaves nothing to be desired. The notes are full and suggestive, vnthout being too long, and, in itself, the introduction forms a valuable addition to modern Bible literature." — T/ie Educational Times. "Already we have frequently called attention to this exceedingly valuable work as its volumes.have successively appeared. But we have never done so with greater pleasure, very seldom with so great pleasure, as we now refer to the last published volume, that on the Book of Job, by Dr Davidson, of Edinburgh.... We cordially commend the volume to all our readers. The least instructed will understand and enjoy it; and mature scholars will learn from it." — Methodist Recorder. Psalms. Book I. "His commentary upon the books of Samuel was good, but this is incomparably better, shewing traces of much more work and of greater independence of scholarship and judgment.... As a whole it is admirable, and we are hardly going too far in saying that it is one of the very ablest of all the volumes that have yet appeared in the * Cambridge Bible for Schools'."— T^^r^r^. "Another volume of this excellent Bible, in which the student may rely on meeting with the latest scholarship. The introduction is ad- mirable. We know of nothing in so concise a form better adapted for Sunday-School Teachers." — Sunday-School Chronicle. " It is full of instruction and interest, bringing within easy reach of the English reader the results of the latest scholarship bearing upon the study of this ever new book of the Bible. The Introduction of eighty pages is a repertory of information, not drily but interestingly given." — Methodist Recorder. "For a masterly summary of all that is known and much that is hazarded about the history and authorship of this book of religious lyrics we can point to that with which Mr Kirkpatrick prefaces his new volume. From a perusal of this summary the student will be unimpres- sionable indeed if he rise not convinced of the vitality imparted to the Psalter by a systematic study of its literary character and historical allusions.... In conclusion, we may say that for a work which is handy, and withal complete, we know none better than this volume; and we await with considerable interest the next instalment. " — Education. "It seems in every way a most valuable little book, containing a mass of information, well-assorted, and well-digested, and will be useful not only to students preparing for examinations, but to many who want OPINIONS OF THE PRESS. a handy volume of explanation to much that is difficult in the Psalter. We owe a great debt of gratitude to Professor Kirkpatrick for his scholarly and interesting volume." — Church Times. *'In this volume thoughtful exegesis founded on nice critical scholar- ship and due regard for the opinions of various writers, combine, under the influence of a devout spirit, to render this commentary a source of much valuable assistance. The notes are 'though deep yet clear,' for they seem to put in a concentrated form the very pith and marrow of all the best that has been hitherto said on the subject, with striking freedom from anything like pressure of personal views. Throughout the work care and pains are as conspicuous as scholarship." — Litej-ary Churchman. Job — Hosea. "It is difficult to commend too highly this excellent series, the volumes of which are now becoming numerous. The two books before us, small as they are in size, comprise almost everything that the young student can reasonably expect to find in the way of helps towards such general knowledge of their subjects as may be gained without an attempt to grapple with the Hebrew ; and even the learned scholar can hardly read without interest arid benefit the very able intro- ductory matter which both these commentators have prefixed to their volumes. It is not too much to say that these works have brought within the reach of the ordinary reader resources which were until lately quite unknown for understanding some of the most difficult and obscure portions of Old Testament literature." — Guardian. Ecclesiastes; or, the Preacher. — "Of the Notes, it is sufficient to say that they are in every respect worthy of Dr Plumptre's high repu- tation as a scholar and a critic, being at once learned, sensible, and practical..., Commentaries are seldom attractive reading. This little volume is a notable exception." — The Scotsman. Jeremiah, by A. W. Streane, D.D. "The arrangement of the book is well treated on pp. xxx., 396, and the question of Baruch's relations with its composition on pp. xxvii., xxxiv., 317. The illustrations from English literature, history, monuments, works on botany, topography, etc., are good and plentiful, as indeed they are in other volumes of this series." — Church Quarterly Review. Malachi. "Archdeacon Perowne has already edited Jonah and Zechariah for this series. Malachi presents comparatively few difficulties and the Editor's treatment leaves nothing to be desired. His introduction is clear and scholarly and his commentary sufficient. We may instance the notes on ii. 15 and iv. 2 as examples of careful arrangement, clear exposition and graceful expression." — Academy. " The Gospel according to St Matthew, by the Rev. A. Carr. The introduction is able, scholarly, and eminently practical, as it bears on the authorship and contents of the Gospel, and the original form in which it is supposed to have been written. It is well illustrated by two excellent maps of the Holy Land and of the Sea of Galilee." — English Churchman. "St Mark, with Notes by the Rev. G. F. Maclear, D.D. Into this small volume Dr Maclear, besides a clear and able Introduc- tion to the Gospel, and the text of St Mark, has compressed many 4 CAMBRIDGE BIBLE FOR SCHOOLS 6- COLLEGES. hundreds of valuable and helpful notes. In short, he has given us a capital manual of the kind required — containing all that is needed to illustrate the text, i. e. all that can be drawn from the history, geography, customs, and manners of the time. But as a handbook, giving in a clear and succinct form the information which a lad requires in order to stand an examination in the Gospel, it is admirable I can very heartily commend it, not only to the senior boys and girls in our High Schools, but also to Sunday-school teachers, who may get from it the very kind of knowledge they often find it hardest to get. " — Expositor. ' ' With the help of a book like this, an intelligent teacher may make •Divinity' as interesting a lesson as any in the school course. The notes are of a kind that will be, for the most part, intelligible to boys of the lower forms of our public schools ; but they may be read with greater profit by the fifth and sixth, in conjunction with the original text."— 7%^ Academy. •* St Luke. Canon Farrar has supplied students of the Gospel with an admirable manual in this volume. It has all that copious variety of illustration, ingenuity of suggestion, and general soundness of interpretation which readers are accustomed to expect from the learned and eloquent editor. Anyone who has been accustomed to associate the idea of 'dryness' with a commentary, should go to Canon Farrar's St Luke for a more correct impression. He will find that a commen- tary may be made interesting in the highest degree, and that without losing anything of its solid value.. ..But, so to speak, it is too good for some of the readers for whom it is intended." — The Spectator. The Gospel according to St Jolin. "The notes are extremely scholarly and valuable, and in most cases exhaustive, bringing to the elucidation of the text all that is best in commentaries, ancient and modern." — The English Chiirchi7ian and Clerical yoiirnal. "(i) The Acts of the Apostles. By J. Rawson Lumby, D.D. (2) The Second Epistle of the Corinthians, edited by Professor Lias. The introduction is pithy, and contains a mass of carefully-selected information on the authorship of the Acts, its designs, and its sources. The Second Epistle of the Corinthians is a manual beyond all praise, for the excellence of its pithy and pointed annotations, its analysis of the contents, and the fulness and value of its introduction." — Examiner. "The Rev. H. C. G. Moule, D.D., has made a valuable addition to The Cambridge Bible for Schools in his brief commentary on the Epistle to the Romans. The 'Notes' are very good, and lean, as the notes of a School Bible should, to the most commonly ac- cepted and orthodox view of the inspired author's meaning ; while the Introduction, and especially the Sketch of the Life of St Paul, is a model of condensation. It is as lively and pleasant to read as if two or three facts had not been crowded into well-nigh every sentence." — Expositor. "The Epistle to the Romans. It is seldom we have met with a work so remarkable for the compression and condensation of all that is valuable in the smallest possible space as in the volume before us. Within its hmited pages we have *a sketch of the Life of St Paul,' we have further a critical account of the date of the Epistle to the Romans, of its language, and of its genuineness. The notes are OPINIONS OF THE PRESS numerous, full of matter, to the point, and leave no real difficulty or obscurity unexplained." — The Examiner. * ' The First Epistle to the Corinthians. Edited by Professor Lias. Every fresh instalment of this annotated edition of the Bible for Schools confirms the favourable opinion we formed of its value from the exami- nation of its first number. The origin and plan of the Epistle are discussed with its character and genuineness." — The Nonconformist. Galatians. "Dr Pekowne deals throughout in a very thorough manner with every real difficulty in the text, and in this respect he has faithfully followed the noble example set him in the exegetical master- piece, his indebtedness to which he frankly acknowledges." — Modern Church. "The introductory matter is very full and informing, whilst the Notes are admirable. They combine the scholarly and the practical in an unusual degree.... It is not the young students in 'schools and colleges' alone who will find this Commentary helpful on every page." — Record. ' ' This little work, like all of the series, is a scholarly production ; but we can also unreservedly recommend it from a doctrinal standpoint ; Dr E. H. Perowne is one who has grasped the distinctive teaching of the Epistle, and expounds it with clearness and definiteness. In an appendix, he ably maintains the correctness of the A. V. as against the R. V. in the translation of II. i6, a point of no small imjiortance." — English Churchman. The Epistle to the Ephesians. By Rev. H. C. G. Moule, D.D. " It seems to us the model of a School and College Commentary — comprehensive, but not cumbersome; scholarly, but noi pedantic."— Baptist Magazine. The Epistle to the Philippians. " There are few series more valued by theological students than * The Cambridge Bible for Schools and Colleges,' and there will be no number of it more esteemed than that by Mr H. C. G. Moule on the Epistle to the Philippians.'" — Record. Thessalonians. "It will stand the severest scrutiny, for no volume in this admirable series exhibits more careful work, and Mr Findlay is a true expositor, who keeps in mind what he is expounding, and for whom he is expounding it. " — Expository Times. "Mr Findlay maintains the high level of the series to which he has become contributor. Some parts of his introduction to the Epistles to the Thessalonians could scarcely be bettered. The account of Thessa- lonica, the description of the style and character of the Epistles, and the analysis of them are excellent in style and scholarly care. The notes are possibly too voluminous ; but there is so much matter in them, and the matter is arranged and handled so ably, that we are ready to forgive their fulness. ...Mr Findlay's commentary is a valuable addition to what has been written on the letters to the Thessalonian Church." — Academy. "Of all the volumes of this most excellent series, none is better done, and few are so well done as this small volume.... From begin- ning to end the volume is marked by accurate grammatical scholarship, delicate appreciation of the apostle's meaning, thorough investigation 6 CAMBRIDGE BIBLE FOR SCHOOLS &- COLLEGES. of all matters open to doubt, extensive reading, and deep sympathy with the spiritual aim of these epistles. It is, on the whole, the best commentary on the Thessalonians which has yet appeared, and its small price puts it within reach of all. We heartily recommend it." — Methodist Recorder. "Mr FiNDLAY has fulfilled in this volume a task which Dr Moulton was compelled to decline, though he has rendered valuable aid in its pre- paration. The commentary is in its own way a model — clear, forceful, scholarly — such as young students will welcome as a really useful guide, and old ones will acknowledge as giving in brief space the substance of all that they knew. " — Baptist Magazine. Hebrews. ** Like his (Canon Farrar's) commentary on Luke it possesses all the best characteristics of his writing. It is a work not only of an accomplished scholar, but of a skilled teacher." — Baptist Magazine. The Epistles of St Jolin. By the Rev. A. Plummer, D.D. •'This forms an admirable companion to the 'Commentary on the Gospel according to St John,' which was reviewed in The Churchman as soon as it appeared. Dr Plummer has some of the highest qualifica- tions for such a task ; and these two volumes, their size being considered, will bear comparison with the best Commentaries of the time." — The Churchman. Revelation. "This volume contains evidence of much careful labour. It is a scholarly production, as might be expected from the pen of the late Mr W. H. SiMCOX.,..The notes throw light upon many passages of this difficult book, and are extremely suggestive. It is an advantage that they sometimes set before the student various interpre- tations without exactly guiding him to a choice." — Guardian. "Mr SiMCOX has treated his very difficult subject with that con- scious care, grasp and lucidity which characterises everything he wrote." — Modern Church. W^t S^mallcr Ol^ambrilrge i3ible for ftcfiools. ' * We can only repeat what we have already said of this admirable series, contahiing, as it does, the scholarship of the larger work. For scholars in our elder classes, and for those preparing for Scripture exami- nations, no better commentaries can be put into their hands J^ — Sunday- School Chronicle. ^^ Despite their small size, these volumes give the substance of the admirable pieces of work on which they are founded. We can only hope that in many schools the class-teaching will proceed on the lines these com- mentators suggest''' — Record. " We should be glad to hear that this series has been introduced into many of our Sunday-Schools^ for which it is so admirably adapted.^^ — Christian Leader. ''■All that is necessary to be known and learned by pupils in junior and elementary schools is to be found in this series. Indeed, much more is provided than should be required by the examiners. We do not know what more could be done to provide sensible^ interesting, and solid Scrip- tural instruction for boys and girls. The Syndics of the Cambridge OPINIONS OF THE PRESS. University Press are renderitig great services both to teachers and to scholars by the publication of such a valuable series of books, in which slipshod work could not have a place. ^^ — Literary World. ** For the student of the sacred oracles who utilizes hours of travel or moments of waiting in the perusal of the Bible there is nothing so handy, and, at the same ti?ne, so satisfying as these little books Nor let anyone suppose that, because these are school-books, therefore they are beneath the adult reader. They contain the very ripest results of the best Biblical scholarship, and that in the very simplest form *^ — Christian Leader. " Altogether one of the most perfect examples of a Shilling New Tes- tament commentary which even this age of cheapness is likely to produce.''^ — Bookseller. Samuel I. and II. "Professor Kirkpatrick's two tiny volumes on the First and Second Books of Samuel are quite model school-books ; the notes elucidate every possible difficulty with scholarly brevity and clearness and a perfect knowledge of the subject." — Saturday Review. "They consist of an introduction full of matter, clearly and succinctly given, and of notes which appear to us to be admirable, at once full and brief" — Church Times. Kings I. •' We can cordially recommend this little book. The Intro- duction discusses the question of authorship and date in a plain but scholarly fashion, while the footnotes throughout are brief, pointed, and helpful." — Review of Reviews. St Matthew. "The notes are terse, clear, and helpful, and teachers and students cannot fail to find the volume of great service." — Publishers' Circular. St Mark. St Luke. " We have received the volumes of St Mark and St Luke in this series.... The two volumes seem, on the whole, well adapted for school use, are well and carefully printed, and have maps and good, though necessarily brief, introductions. There is little doubt that this series will be found as popular and useful as the well-known larger series, of which they are abbreviated editions." — Guardian. St Luke. "We cannot too highly commend this handy little book to all teachers." — Wesleyan Methodist Sunday-School Record. St John. "We have been especially interested in Mr Plummer's treatment of the Gospel which has been entrusted to his charge. He is con- cise, comprehensive, interesting, and simple. Young students of this inim- itable book, as well as elder students, even ministers and teachers, may use it with advantage as a very serviceable handbook." — literary World. "A model of condensation, losing nothing of its clearness and force from its condensation into a small compass. Many who have long since completed their college curriculum will find it an invaluable handbook." — Methodist Times. Acts. "The notes are very brief, but exceedingly comprehensive, comprising as much detail in the way of explanation as would be needed by young students of the Scriptures preparing for examination. We again give the opinion that this series furnishes as much real luelp as would usually satisfy students for the Christian ministry, or even minis- ters themselves." — Literary World. THE CAMBRIDGE GREEK TESTAMENT FOR SCHOOLS AND COLLEGES with a Revised Text, based on the most recent critical authorities, and English Notes. " Has achieved an excellence which puts it above criticism.''' — Expositor. St Matthew. " Copious illustrations, gathered from a great variety of sources, make his notes a very valuable aid to the student. They are indeed remarkably interesting, while all explanations on meanings, applications, and the like are distinguished by their lucidity and good sense."— Fall Mall Gazette. St Mark. * * Dr Maclear's introduction contains all that is known of St Mark's life; an account of the circumstances in which the Gospel was composed, with an estimate of the influence of St Peter's teaching upon St Mark ; an excellent sketch of the special characteristics of this Gospel ; an analysis, and a chapter on the text of the New Testament generally. " — SatJirday Review. St Luke. "Of this second series we have a new volume by Archdeacon Farrar on St Luke., completing the four Gospels. ...It gives us in clear and beautiful language the best results of modern scholarship. We have a most attractive Introduction. Then follows a sort of composite Greek text, representing fairly and in very beautiful type the consensus of modem textual critics. At the beginning of the exposition of each chapter of the Gospel are a few short critical notes giving the manuscript evidence for such various readings as seem to deserve mention. The expository notes are short, but clear and helpful. For young students and those who are not disposed to buy or to study the much more costly work of Godet, this seems to us to be the best book on the Greek Text of the Third Qos-^eV — Methodist Recorder. St John. ** We take this opportunity of recommending to ministers on probation, the very excellent volume of the same series on this part of the New Testament. We hope that most or all of our young ministers will prefer to study the volume in the Ca?nbridge Greek Testament for Schools." — Methodist Recorder. The Acts of the Apostles. "Professor Lumby has performed his laborious task well, and supplied us with a commentary the fulness and freshness of which Bible students will not be slow to appreciate. The volume is enriched with the usual copious indexes and four coloured maps." — Glasgow Herald. I. Corinthians. "Mr Lias is no novice in New Testament exposi- tion, and the present series of essays and notes is an able and helpful addition to the existing books." — Guardian. The Epistles of St John. "In the very useful and well annotated series of the Cambridge Greek Testament the volume on the Epistles of St John must hold a high position.... The notes are brief, well informed and intelligent." — Scotsman. CAMBRIDGE: PRINTED BY J. & C. F. CLAY, AT THE UNIVERSITY PRESS. BS2735 .H927 The Epistles to Timothy and Titus : with Princeton Theological Semlnary-Speer Library 1012 00069 2337