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THE EPISTLES TO

TIMOTHY & TITUS

EDITED BY

A.R HUMPHREYS, M.A.

GENERAL EDITOR
j. JL a PEROWNE, D.D.
BISHOP OF WORCESTER

iLnsiBAisy

DIVINITY SCHOOL
TROWBRIDGE LIBRARY

Cf)* Camfcrttiae MWt for ^cjjoote
antr Colleges*

THE EPISTLES TO
TIMOTHY AND TITUS.

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General Editor :— J. J. S. PEROWNE, D.D.
Bishop of Worcester.

THE EPISTLES TO
TIMOTHY and TITUS
WfTH INTRODUCTION AND NOTES
BY
THE REV. A. E. HUMPHREYS, " M.A.,
RECTOR OF FAKENHAM, NORFOLK;
I.ATE FELLOW AND ASSISTANT TUTOR OF TRINITY COLLEGE, CAMBRIDGE.

EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS.

(Eambrfoge :
AT THE UNIVERSITY PRES^
189S
\All Rights reserved. .]

ffiambrtDge:
PRINTED BY J. & C. F. CLAY,
AT THE UNIVERSITY PRESS.

PREFACE
BY THE GENERAL EDITOR.
The General Editor of The Cambridge 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

vi 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.

Introduction. A. The Genuineness and Date of the Epistles.
Chapter I. External Evidence  n  13
II. 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  56—67
„ VIII. Life of Titus  67—76
C. The Theme and Contents of the Epistles.
Chapter IX. Analysis of the Epistles  76 — 80
II. Text and Notes  8r — 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 Prudentum.
' 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.

Reference Library
•UK-
Biblical Literature,
Yale University.
INTRODUCTION.
A. THE GENUINENESS AND DATE OF THE
EPISTLES.
CHAPTER I.
External Evidence.
There was never any doubt in the Church, from the first
century 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 1 Tim. iii. 16.

INTRODUCTION.

Clement of Rome, c. a.d. 95. ' Lifting up pure and undefiled
hands unto Him' (1 ad Cor. c. 29). Compare 1 Tim. ii. 8.
'King ofthe ages' (c. 61). Compare 1 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. viii.). Compare Tit. i. 13, iii. 9. 'Please the
Captain in whose army ye serve' {ad Poly c. c. vi.). Compare
2 Tim. ii. 4.
Polycarp of Smyrna, 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 Diognetus, 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.
Justin Martyr, 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 Autolyc. in. 14).
Compare Tit. iii. 1; 1 Tim. ii. 2.
{c) The witness ofthe 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.
Heracleon, 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 1 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.
{d) 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 Latin Version, c. a.d. 150, '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.
(1) The Gallican Church.
a.d. 177. The Epistle of the Churches of Vienne and
Lyons to the brethren in Asia and Phrygia quotes 1 Tim.,

INTRODUCTION.

' Vehemently fell their rage upon...Attalus of Pergamos, a pillar,
and ground of the whole district.' Compare I Tim. iii. 15.
Irenaeus, Bishop of Lyons, c. a.d. 180, begins his preface
with quoting 1 Tim. i. 4, adding 'as the Apostle saith,' and
quotes 1 Tim. i. 9, vi. 20; 2 Tim. iv. 9 — n ; Tit. iii. 10.
(2) The Alexatidrian Church.
Clement of Alexandria, c. a.d. 180, Head ofthe Catechetical
school at Alexandria a.d. 190 — 200, quotes 1 Tim. iv. 1, 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 Church.
Tertullian of Carthage, c. A.D. 200, quotes e.g. I Tim. vi. 20 ;
2 Tim. i. 14; Tit. iii. 10, n, 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 Portus, u. a.d. 220, has, in his un
doubted writings, quotations from these epistles, as from all
the acknowledged books except Philemon and 1 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.' {/) 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 Historian, c. a.d.

INTRODUCTION. 13
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 Pauline 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 (J$), 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

T4 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. 1 — 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 Diaconate 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
Bishops) 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
sent "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 1
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 are over you in the Lord, and

16 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 1 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 {ministerial).
then miracles, then gifts of healings {evidential), helps, govern
ments {administrative), divers kinds of tongues {evidential)]'
1 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 list 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 ofthe 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 ? 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 souls," c. xiii. 17, and earlier, "remember them
that had the rule over you, which spake unto 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 elder,... tend the flock of God which is among
you, exercising the ove/ sight not of constraint but willingly,"
1 Pet. v. 1, 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 1 Timothy and Titus we find not so much " a
distinct advance in organisation from the condition of the
timothy 2

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
diaconate, 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 1 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 1 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 — n ; 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," 1 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 1 Tim. iii. 1 — 7, and who are called "presbyters "
in a further description, v. 17 — 19, and deacons, who are de
scribed in 1 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, 1 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. 1 — 4, 10 — 16.
Its spheres the oversight of public life and religion, ii. n — 14,
iii. 1—8.

INTRODUCTION. 19

Its methods the supply of ministers — one grade only being
named, that of "presbyters," here also called "bishops" i. 5 — 9.
Its efficiency; dependent on his own high example in doctrine,
good works, and bearing towards the elder and younger, the
heretical and orthodox, ii. 1 — 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 sphere in i. 1, 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 apostolic standard falling
from his own hand, i. 3 — n, ii. 1, 3 — 13, 15 — 26, iii. 10 — 17, iv.
1 — 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)

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. 1,
designating not the personality 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 no
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 {Speakers Commentary, vol. iv. p. 512) reasonably
objects that, "were this so, each 'star' or 'angel' must surely be
faultless; and yet the arigels of the Churches of Smyrna and
Philadelphia, alone of the seven, are spoken of without reproof."

INTRODUCTION.

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 § 1 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 1, 3 John 1), as St
Peter had called himself " Fellow presbyter," 1 Pet. v. 1.
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 continuance 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 ;

INTRODUCTION.

for they have no fear lest anyone should remove them from their
appointed place" (c. xliv). In the italicised 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 localised ministry, but exists
side by side with it as in the lifetime of S. Paul, Eph. iv. 1 1, 1 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, 1 Tim. iii. 1 — 8, Phil. i. 1, 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 Hermas, 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, 1) 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" {Int. N. 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" {Mand. 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
livelihood of widows and orphans" {S. 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 Ignatius, 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 Magnesians, 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 Trallians,
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 Smyrncecms, 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. 1, 5.
This letter is especially interesting from its evident remin
iscences ofthe Pastoral Epistles, as e.g., "BuVthe 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... and 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."

28 INTRODUCTION.
A.D. 133. This epoch closes with the name of Papias, the
devout if somewhat credulous Bishop of Hierapolis at this same
time, who, like Polycarp, was reputed a disciple of St John.
Of the fragments preserved as his, none bear on the question of
the ministry ; but the passages from later authors which enshrine
his sayings bear witness to his striking personality as bishop of
Hierapolis; and the matter of the sayings, relating mainly to the
care with which he treasured the deposit of the faith of the
Gospel, shews us one whose aim was to fulfil the dying charge
of St Paul to Timothy, " Guard that which is committed unto
thee," "Hold the pattern of sound words."
To these great names, the best specimens possible of what the
episcopate could be and should be as the now established
successor of the apostolate, we may add a final evidence of the
now settled ministry of the presbyterate, surviving all the
itinerant offices and recognised as the proper body of preachers.
It occurs in the document which is known as The Second Letter
of Cleme?it, but which is rather as Bishop Lightfoot judges " the
earliest Christian homily extant," by an unknown author of
about A.D. 130. The writing is, as he adds, interesting for its
high moral tone and unswerving faith. It is a bright example
of the aim of the Church's historic ministry to reach St Paul's
Pastoral standard, "Preach the word; be instant in season, out
of season."
"Let us therefore repent with our whole heart, lest any of us
perish by the way. For if we have received commands, that we
should make this also our business, to tear men away from idols
and to instruct them, how much more is it wrong that a soul
which knoweth God already should perish. Therefore let us
assist one another, that we may also lead the weak upward as
touching that which is good, to the end that we may all be
saved : and let us convert and admonish one another. And let
us not think to give heed and believe now only, while we are
admonished by the presbyters; but likewise when we have
departed home, let us remember the commandments of the
Lord, and not suffer ourselves to be dragged off the other way
by our worldly lusts; but coming hither more frequently, let us

INTRODUCTION. 29

strive to go forward in the commands of the Lord, that we all
having the same mind may be gathered together unto life "
(c. 17).
Note. The translations given above are taken from Lightfoot and
Harmer's Apostolic Fathers.

CHAPTER III.
Internal Evidence.
II.
St Paul's Latest Style and Characteristics.
I. There are peculiarities of language and of thought in
the Pastoral Epistles compared with St Paul's earlier letters.
II. These peculiarities are nothing more than marks of
natural growth and development.
III. Along with the differences there are abundant same
nesses both in style and intrinsic character with what we
recognise as essentially Pauline.
I. It is quite true that there are special peculiarities in
vocabulary and syntax and also in modes of thought and teach
ing in the Pastoral Epistles, when we compare them with the
earlier groups of St Paul's letters.
These peculiarities are well classified by Bp Lightfoot, Biblical
Essays, p. 401, and adduced as a proof first that they belong to
the same period with one another, and secondly that they
cannot have been contemporaneous with the other epistles of St
Paul. The following summary is taken mainly from his classi
fication. Following Conybeare he designates the First and
Second Epistles to Timothy and the Epistle to Titus by the
ktters a, b, c respectively, the number of occurrences, where
more than one, being placed immediately above each letter.

30 INTRODUCTION.
i. The Vocabulary.
{a) A new set of terms to describe moral and religious
states :
"profane" a3b, not used elsewhere by St Paul (but Heb.
xii. 1 6).
"godliness" cfibc, the adverb be, the verb a, 13 times in all,
and not once elsewhere in St Paul's epistles.
"pure" a2b2c2, in four out of the six cases used of the con
science; only once elsewhere in St Paul's epistles.
"good" or "beautiful" a16b3c5, 24 times in the Pastoral
Epistles and only 16 times elsewhere in St Paul.
"gravity" a2c, "grave" a2c. "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" aPftc*, used most frequently objectively as "doc
trine"; four times only elsewhere in St Paul of "the art
of teaching."
"questionings" a2bc, not elsewhere in St Paul.
"strifes of words" ab, not elsewhere in N.T.
"the deposit ofthe faith" ab2, not elsewhere in N.T.
"sound," "healthy," of doctrine, a2b2c*, 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" ab2, 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" a3bc; peculiar to this group.
{d) Modes of speaking of God the Father and Christ :
"the blessed God" a2, not elsewhere in St Paul.
"Saviour God" cFc3, not elsewhere in St Paul.
"appearing" in the sense of "presence" absc, only "the
appearing of his presence," 2 Thes. ii. 8.

INTRODUCTION. 31

{e) Other expressions peculiar to this group of Pauline
epistles :
"to deny" ab2c2.
"diabolus, false accuser" abc.
"to decline" (1 Tim. iv. 7) a2bc.
"despot" for "master," elsewhere in St Paul Kyrios.
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. 1 Tim. ii. 1, 2, iv. 12, 13, 15, vi. 9, 11, 12, 13, 15, 18.
2 Tim. ii. n, 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. 1 Tim. v. 7, 8, 22 — 25.
2 Tim. iii. 1, 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 ; 1 Tim.
ii. 10, v. 10, 25, vi. 18 ; 2 Tim. ii. 21 ; Tit. i. 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 belief. There is more of the doctrine
of Christianity as a creed and less as a life. The teaching
generally is more definite and 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 (1 Corinthians, Galatians, 2 Corinthians,
Romans, A.D. 56, 57) ; and as these are again similarly dis
tinguished from the earliest epistles (1 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 ofthe 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 life, 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.
(1) The doctrine of the Second Advent is the subject of the
earliest 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 ofthe 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 Caesarea
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 consolidate 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 (1) 'Hold fast
the tradition, the deposit of the faith,' and (2) 'Preserve order
in the Church.' In short this group of En
timothy

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 Introduction 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
legomena, 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 {Hebrews, p.
xiv.), 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 Church, 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 {Hulsean
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 life 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. 18, 19, 31, 37 ; Phil. ii. 27, 28 ;
1 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 Commentary, 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
race... there is laid up for me the crown of righteousness.'"
Lastly, the closing verses of the Epistle furnish perhaps the
most conspicuous example of St Paul's frequent but not in
variable habit of personal salutation, with which we are fa
miliar, for instance, at the close of the Romans and Colossians;
and this in such a natural way both with old -names and new
names as to be entirely beyond the powers of a forger. See
Appendix on St Paul's latest circle of friends.
{b) More generally, throughout the Pastoral Epistles, we
may find the same revelation conveyed to the Church by St
Paul as is contained in his other writings. One of the most
recent sketches of this Pauline revelation is given by Rev.
R. F. Horton, Revelation and the Bible, p. 292 sq. And we
will place under each of the characteristic heads, as given
by him, references to these Epistles. This will be the more
valuable, as the sketch of Pauline characteristics is given by
Mr Horton in a different connexion, and he himself doubts
whether the Pastoral Epistles should not "be relegated to the
pseudepigraphical class of literature."
(1) A Christ-filled personality — Christ an indwelling person.
1 Tim. i. 11 — 17, especially 15, 16.
" Faithful is the saying and worthy of all acceptation, that

INTRODUCTION. 37
Jesus came into the world to save sinners, of whom I am chief :
howbeit for this cause I obtained mercy, that in me as chief
might Jesus Christ shew forth all his longsuffering, for an
example of them which should hereafter believe on him unto
eternal life."
2 Tim. i. 12.
" I know him whom I have believed, and I am persuaded that
he is able to guard that which he hath committed unto me
against that day."
2 Tim. iv. 17.
" The Lord stood by me and strengthened me, that through
me the message might be fully proclaimed."
The Ep. to Titus has nothing of this thought. But neither
have the Thessalonian epistles, while the Philippian Epistle is
full of it.
(2) A tentative theology, containing a doctrine of redemption.
1 Tim. ii. 3 — 6.
" God our Saviour who willeth that all men should be saved,
and come to the knowledge of the truth. For there is one
God, one mediator also between God and man, himself man,
Christ Jesus, who gave himself a ransom for all— the testimony
to be borne in its own times."
Cf. 1 Tim. iii. 16. "Without controversy," &c.
Tit. iii. 4—7.
"But when the kindness of God our Saviour and his love
toward man appeared, not by works done in righteousness which
we did ourselves, but according to his mercy he saved us,
through the washing of regeneration and renewing of the Holy
Ghost, which he poured out upon us richly through Jesus
Christ our Saviour ; that being justified by his grace, we might
be made heirs according to the hope of eternal life."
Cf. Tit. ii. 11— 14. "The doctrine of God our Saviour," &c.
2 Tim. i. 9, 10.
" God, who saved us, and called us with a holy calling, not
according to our works but according to his own purpose and
grace, which was given us in Christ Jesus before times eternal,

38 INTRODUCTION.
but hath now been manifested by the appearing of our Saviour
Christ Jesus, who abolished death, and brought life and in
corruption to light through the Gospel."
Cf. 2 Tim. ii. 8, n— 13. "Remember Jesus Christ," &c.
(3) The constitution, methods, conduct of the early Churches.
Every one admits this to be the especial theme of the Pastoral
Epistles ; and it will suffice to give the following references,
which embrace of course a large portion of the whole.
1 Tim. ii. 1, 2, 8, 9—12, iii. 1—7, 8—13 ; Tit. i. 5—9, 10—14,
ii. 1 — 10, iii. 1, 2, 8 — 11, 13, 14; 2 Tim. i. 15—18, ii. 2, 14 — 18,
iii. 6 — 9, iv. 9 — 15.
(4) Ethical precepts, lofty and based on the principle " work
from life, not for life;" hut personal counsels of right conduct
not final or infallible or universal.
2 Tim. ii. 22.
" Flee youthful lusts, and follow after righteousness, faith, love,
peace with them that call on the Lord out of a pure heart...
The Lord's servant must not strive, but be gentle towards all."
Tit. ii. 11.
"The grace of God — bringing salvation, instructing us to the
intent that denying ungodliness we should live soberly, right
eously and godly — that he might redeem us — to be a people
zealous of good works"
Tit. iii. 8.
" Faithful is the saying, and concerning these things I will
that thou affirm confidently to the end that they which have
believed God may be careful to maintain good works."
1 Tim. ii. 12.
"I permit not a woman to teach."
1 Tim. v. 23.
" Be no longer a drinker of water."
(5) A strong human personality.
1 Tim. i. 20.
" Hymenseus and Alexander whom I delivered unto Satan
that they be taught not to blaspheme."

INTRODUCTION. 39

Tit. i. 12.
"One of themselves, a prophet of their own, said, Cretians are
always liars, evil beasts, idle gluttons. This testimony is true.
Wherefore rebuke them sharply."
2 Tim. iii. 10, 11.
" But thou didst follow my teaching, conduct, purpose, faith,
longsuffering, love, patience, persecution, sufferings, what things
befel me at Antioch, at Iconium, at Lystra."
2 Tim. iv. 6 — 8.
" I am already being offered, and the time of my departure is
come. I have fought the good fight, I have finished the course,
I have kept the faith."
2 Tim. iv. 14 — 18.
" Alexander the coppersmith did me much evil, the Lord will
render to him according to his works," &c.
(6) Inexactness as to (1) use of O.T., (2) expectation of the
Second Advent.
1 Tim. v. 18.
" For the Scripture saith, Thou shalt not muzzle the ox when
he treadeth out the corn."
2 Tim. iii. 8.
"And like as Jannes and Jambres withstood Moses, so do
these also withstand the truth."
2 Tim. i. 12.
"Able to guard that which he has committed unto me against
that day."
2 Tim. iii. 1.
" Know this that in the last days grievous times shall come."
Our conclusion may be summed up in the words of Schaff
and Farrar, as representing (in spite of Dr Hatch's depre
ciation) the true weight of Biblical criticism in Germany and
England under such names as Guericke, Thiersch, Huther,
Wiesinger, Otto, Wieseler, Van Oosterzee, Lange, Herzog,
von Hofmann, Beck, Alford, Wordsworth, Gloag, Fairbairn,
EUicott, Wace, Plumptre, Kolling, Plummer, Lightfoot. "Finally

40 INTRODUCTION.
the peculiarities of style are counterbalanced by stronger re
semblances and unmistakable evidences of Pauline authorship.
'There are flashes of the deepest feeling, outbursts of the most
intense expression. There is rhythmic movement and excellent
majesty in the doxoiogies, and the ideal of a Christian pastor
drawn not only with an unfaltering hand, but with a beauty,
fulness and simplicity which a thousand years of subsequent
experience have enabled no one to equal, much less to surpass.'"

CHAPTER IV.
Internal Evidence.
III.
The Last Journeys of St Paul.
Was St Paul released from the captivity described in Acts
xxviii. ? Did he travel after the end of that period ?
The following reasons may be given for saying "yes" to
each of these questions. See Dr Plummer, Pastoral Epistles,
p. 14.
(1) "To assert that St Paul was released at the end of
two years is to maintain a mere hypothesis : yet to assert that
he was not released is equally to maintain a mere hypothesis."
(2) The writer of the Pastoral Epistles certainly believed
that the Apostle did a good deal after the close of the Acts.
No place can be found for all that is told or inferred within
the limits of time fixed by the Acts.
(3) Clement of Rome (Cor. v.) speaks of St Paul "having
reached the furthest bound of the West." In Clement's mouth
at Rome this could hardly mean anything but Spain. If St
Paul visited Spain as he intended (Rom. xv. 24, 28), it was
after the period of the Acts.
(4) The Muratorian Fragment (c. 220 a.d.) names " the de
parture of Paul from the city to Spain."

INTRODUCTION.

4i

(5) Eusebius, H. E. II. xxii. 2, says that at the end of the
two years of imprisonment, according to tradition, St Paul
went forth again upon the ministry of preaching ; and in a
second visit to the city ended his life by martyrdom under
Nero, and that during this imprisonment he wrote the Second
Epistle to Timothy.
(6) The objection that, if so, these last years would not
have been unrecorded, is not valid. They are partly recorded
in the Pastoral Epistles. Much of the rest of St Paul's life
is unrecorded (2 Cor. xi.). So it is also with the other Apostles.
The Holy Spirit designed no full biographies, but select, lessons
from select lives. Ab uno disce omnes.
If we seek to piece together such scattered notices of the
years between A.D. 63 and a.d. 67 or 68 as may give a probable
account of this last portion of the Apostle's life we are met
by many possible combinations. It seems best therefore to
present only one arrangement, not as more certain than others,
but as fairly consistent and simple and sufficient. The "pas
sages illustrated" which are set against the "order of events"
themselves form the clue to the choice of routes.

Probable First Journey Eastward.

Date A.D. 63
summer

63
autumn

Order of Events
After the trial and release, St
Paul, we may suppose, leaves Rome
by the great Egnatian way, passes
by Brundisium and Dyrrachium
into Epirus and Macedonia, and
visits Philippi according to his hope
expressed from Rome ; thence by
the route through Troas direct to
Colossce, where again he had pro
mised a visit; and so by Pergamos,
Sardis and Hierapolis Laodicea
to make a longer stay at Ephesus.
In his farewell to its elders at
Miletus, Acts xx. 29, he had led
them to expect that to be his last
visit; but as in the projected joint
visit to Rome and Spain (Rom. xv.
28) and elsewhere 'circumstances

Passages Illustrated

I trust in the Lord that
I myself also shall come
shortly. Phil. ii. 24.
Withal prepare me also
a lodging, for I hope that
through your prayers I
shall be granted unto you.
Philem. 22.
Grievous wolves shall
enter in. Acts xx. 29.

42

INTRODUCTION.

Date

A.D. 64
autumn to
65
spring

Order of Events
alter cases'; and his unexpected
deliverance would lead him to re
visit a place that had given him
such foreboding anxiety as Ephesus
did. The whole of I Tim. gives
us the impression of a lengthened
stay, during which the opposition of
Hymenals and Alexander and the
services of Onesiphorus would alike
find their natural place.
After this year's stay he goes to
Crete with Titus,
where we may suppose he spends
the winter at least. If a year's
work at Ephesus with his 'son in
the faith' is the natural basis on
which the fact of the two letters to
Timothy stands up subsequently,
a winter's work with his other son
in Crete gives the ground for the
Epistle to Titus. During this year
safely spent by the Apostle in the
pastoral work at Ephesus and Crete
the great fire broke out at Rome
(19th July, 64).

Passages Illustrated

Hymenoeus and Alex
ander I delivered unto
Satan. 1 Tim. i. 20.
In how many things
Onesiphorus ministered at
Ephesus thou knowest
very well. 2 Tim. i. 18.
The Emperor Nero
"enjoyed the dreadful
sight from a turret of his
palace, singing and danc
ing the mime of the
'Burning of Troy' during
the progress of the national
catastrophe... and the ty
rant succeeded in diverting
the odium of the fire from
himself to the innocent
Christians, and gave them
up to the refined and
barbarous punishments of
that which is called the
first Christian persecu
tion." Merivale, St Paul
at Rome, pp. 145, 148.

Probable Second Journey Westward.

Date a.d. 65
spring

65
summer

65
autumn

Order of Events
Free now to think of a still
'larger hope' long entertained, St
Paul sets sail from Crete, when
the winter is past, trusting himself
once again to a 'ship of Alexan
dria' bound for Puteoli and so by
Rome (where his stay would be of
the briefest) for Carthago nova and
Gades in furthest Spain.

Thence by Tarraco to Massilia
and Gaul {Galatia) generally in
cluding Lugdunum.
From Massilia back to Rome.

Passages Illustrated
I will go on by you unto
Spain. Rom. xv. 28.
Having taught right
eousness unto the whole
world and having reached
the furthest bound of the
west. Clem. Rom. Cor.
v. The departure of Paul
from Rome for Spain.
Muratorian Fragment.
Crescens to Galatia.
2 Tim. iv. 10.

INTRODUCTION.

43

Probable Third Journey Eastward and Westward.

Date A.D. 66
spring

autumn

Order of Events
From Rome we may believe St
Paul to have gone by one of the
first ships after navigation was
open to Crete;
from Crete he goes by Miletus
again to Ephesus;
journeys again to Colossal and
back;

leaves Timothy at Ephesus, and by
Miletus, where he leaves Trophimus,
goes to Troas, where he leaves his
cloke and books.
Very possibly here at Carpus'
house he writes the First Epistle
to Timothy.
At this time he is intending, after
his circular tour through Macedonia
and Achaia, to return to Ephesus.
He passes through Philippi to
Corinth. Here (or on the way here) he
writes the Epistle to Titus.
He has intercourse with Zenas
and Apollos, who, on leaving for
Crete, are commended to Titus.
He changes his plans (whether
through Nero being in the East
or not) and determines to winter
at Nicopolis. Crescens, Demas,
Luke, Tychicus and Artemas are
with him; and Erastus, who stays
behind when the others go on to
Nicopolis. Here, under the pressure
of danger beforehand, Demas for
sakes the Fellowship. Artemas is
sent to take Titus' place at Crete.
After the arrival of Titus the plots
against St Paul seem to have burst.
They may have been hatched in
Corinth, that dangerous centre of
evil life and intercourse. He seems
to have a presentiment that the end
is near. He will not selfishly keep

Passages Illustrated

For this cause left I
thee in Crete. Tit. i. 5.
This thou knowest that
all that are in Asia turned
away from me, of whom
are Phygelus and Hermo-
genes. 1 Tim. i. 15.
Alexander the copper
smith did me much harm.
2 Tim. iv. 14.
I exhorted thee to tarry
at Ephesus on my going
into Macedonia. 1 Tim.
i- 3- Trophimus I left at Mi
letus sick. 2 Tim. iv. 20.
The cloke that I left at
Troas with Carpus bring
when thou comest and the
books. 2 Tim. iv. 13.
These things write I
unto thee hoping to come
unto thee shortly. 1 Tim.
iii. 14.
Set forward Zenas the
lawyer and Apollos on
their journey diligently. Tit. iii. 13.
There I have determined
to winter. Tit. iii. 12.
When I shall send Arte
mas unto thee or Tychi
cus, give diligence to come
unto me to Nicopolis. Tit. iii. 11.
Erastus abode at
Corinth. 2 Tim. iv. 20.
Demas forsook me.
2 Tim. iv. 10.

44

INTRODUCTION.

a.d. 66
winter

67
spring

67
June 29

Order of Events
his comrades to share his fate. The
word of God must not be bound.
Titus must go to Dalmatia, one
open door into the "wild north,"
Crescens to Gaul, another open
door into the "wild west." Only
Luke his ' beloved physician ' and
Tychicus his ' beloved brother and
faithful minister' insist on staying
to tend him. So, for the last time,
once more a prisoner, by Apollonia
and Brundisium along the Egnatian
way St Paul reaches Rome.
He is closely confined now in one
of the common criminal dungeons,
so that Onesiphorus has difficulty
in finding him.

After his 'first defence,' all un-
befriended, he writes the Second
Epistle to Timothy, and sends
it by Tychicus, begging Timothy
to come to him before the naviga
tion closes and bring Mark with
him, that he may not go through
another winter so forlorn.

But the Lord had other plans,
and the executioner's sword set
him free "before winter," even at
midsummer, for his last brief jour
ney to Paradise.

Passages Illustrated
Titus to Dalmatia. 1 Tim. iv. io.
Crescens to Galatia.
2 Tim. iv. 10.
Only Luke is with me.
2 Tim. iv. 10.
Tychicus. 2 Tim. iv. 12.

I suffer hardships unto
bonds as a malefactor. 2 Tim. ii. 9.
When he was in Rome,
he sought me .diligently
and found me. 2 Tim. i. 1 7 .
At my first defence no
one took my part.
2 Tim. iv. 16.
Tychicus have I sent
to Ephesus. 2 Tim. iv. 12.
Do thy diligence to
come before winter.
2 Tim. iv. 21.
Take Mark and bring
him with thee. 2 Tim. iv. n.
"Both alike (St Peter
and St Paul) preached
together as far as Italy
and suffered martyrdom
at the same time." Dio
nysius, Bp of Corinth
a.d. 170, in Euseb. ii. 25.
"The holy blessed a-
postles Peter and Paul
were perfected on the
29th day of the month of
June." Acta Petri et
Pauli, § 88; cf. also
Chrysost. Opera, v. 994.

INTRODUCTION. 45

CHAPTER V.
Internal Evidence.
IV.
St Paul and Early Gnosticism.
The heresy referred to by St Paul in the Pastoral Epistles,
if fairly viewed, is seen to be the same as that of the Colossian
Epistle — the earliest Judaic form of Gnosticism. Such dif
ferences as appear are sufficiently accounted for by the per
sonal character of the letters and by the assumed lapse of
some four or five years.
For the full statement of the arguments on which this con
clusion rests, the reader is referred to Bp Lightfoot, Intro
duction to Colossians, p. 73 sq., and Biblical Essays, p. 411 sq.
The following summary gives in the main his view of the
question. It is necessary (1) first to enquire what is the origin
and meaning of Gnosticism. It is then (2) shewn that Essene
Judaism was Gnostic ; and (3) that th.e heresy of the Colossian
Epistle was Judaic Gnosticism or Essene Judaism; and (4)
the heresy of the Pastoral Epistles the same, advanced by one
stage and more defined. And it is shewn (5) lastly that this
heresy is very closely akin to the earliest Ophite Gnosticism,
and leads naturally to the Cerinthian development of a.d. 90 ;
and is therefore in its right place if dated a.d. 66, 67.
1. What is the origin and meaning of Gnosticism f Gno
sticism, a system of religious beliefs and practices, which claimed
to be possessed of Gnosis, a superior wisdom or knowledge,
originated in the theosophic speculations of the East about
the time of the Christian era, and appears to have formed an
alliance with Judaism even before there was any contact with
Christianity. It has three characteristic features.
(1) It makes a distinction between the vulgar many who
must be content with faith, blind faith, and the select few who

46 INTRODUCTION.

have knowledge. It introduces a separate intellectual caste, with
a mysterious initiation, and an exclusive aristocratic spirit.
(2) Its field of speculation is natural and moral science; how
to explain the work of creation, and how to account for the
existence of evil ; how to reconcile the creation of the world and
the existence of evil with the conception of God as the absolute
Being. Since evil exists, and God could not create evil, so the
argument ran, there must be some opposing principle inde
pendent of God and limiting His energy ; and this was con
ceived to be the world of matter. Whether as a dead passive
resistance, or a turbulent active power, evil thus resides in
the material sensible world ; and the result is a dualism, God
perfectly good, matter the abode of evil. How then could God
act upon matter, the Good communicate with the Evil ? Only
by some self-limitation, some evolution, some effluence of
Deity. Thus the Divine Being germinates, as it were ; and
we obtain a series of successive emanations, the Divine element
in each becoming feebler, until at length contact with matter
is possible and creation ensues. These are the aeons, spirits,
or angels, of Gnosticism, more or less concrete and personal
in different systems.
(3) Its rules of life and practice were moulded by these
views ; that a man might avoid this principle of evil and keep
his higher nature unsoiled by matter. One rule was that of
rigid asceticism, by which the material part of man should be
subdued and mortified. The other was that of unrestrained
license, the treating of matter as something alien, towards which
there were no duties or obligations, and which could be used
or left unused at will ; so that the highest perfection consisted
in the most complete contempt of mundane things.
2. Essene Judaism was Gnostic and was in Asia Minor.
To the rigorous observance of the Mosaic law the Essene Jew
added a rigid asceticism in respect to marriage, to drinks as
well as meats, to oil for anointing, which went beyond Pharisaic
obedience to external law and introduced the principle of

INTRODUCTION. 47

abstinence from externals as evil in themselves. Among his
speculative tenets were a tendency to sun-worship, a denial
of the resurrection of the body, a prohibition of sacrifices, an
esoteric doctrine of angels, speculations on God and Creation,
the belief in magical charms and certain " sacred books." He
was an " exclusive," holding it a grievous offence to commu
nicate his "mysteries" to the uninitiated and guarding the
precious deposit by solemn oaths, by a long period of no
viciate, and by a distinction of several orders in the community.
Thus the three distinctive characteristics of Gnosticism re
appear in the Essenes ; and Essenism might be rightly desig
nated as Gnostic Judaism. That Essene Judaism, at least in
essential affinity of type, was to be found in Asia Minor may
be inferred from the probabilities of the case ; the union of
Judaism and Oriental mysticism would produce the same re
sults among the settlers in Asia Minor as in the Essene colonies
by the Dead Sea ; and Phrygia and Asia would be congenial
soil, where the cosmological speculation of Thales, the mystic
theosophy of Heraclitus, the fanatical worship of the Phrygian
Cybele and the Ephesian Artemis, all had their home. The
history of St Paul's visit to Ephesus (Acts xix. 13), with the
incidents of the strolling Jews' exorcisms and the burning of
their magical books by the Jewish converts, seems to indicate
this connexion ; since Josephus ascribes the practice of exorcism
and of charms to the Essenes.
3. The Colossian heresy was Judaic and Gnostic. Its
Judaism all will allow, from the references to circumcision, to
the distinction of meats and drinks, to the observance of
sabbaths and new moons (ii. 11, 16, 17, 21). It has also the
three notes above marked of Gnosticism. (1) An intellectual
oligarchy in religion is combated. St Paul contends for the
universality of the Gospel, claiming to "warn every man and
teach every man in every kind of wisdom, that he may present
every man perfect in Christ Jesus" (i. 28). He takes up the lan
guage of his opponents, "wisdom," "intelligence," "knowledge,"
"perfect knowledge" (i. 9, ii. 2, 3, &c), and translates it into a
higher sphere. He dwells on the one universal comprehensive

INTRODUCTION.

mystery, the knowledge of God in Christ ; which contains " all
the treasures of wisdom and knowledge hidden " in it (i. 26, 27,
ii. 2, iv. 3). (2) The speculative tenets, the cosmogony and
theology, of Gnosticism are attacked. Against the doctrine
of successive evolutions from the Divine nature, angelic me
diators forming the successive links, St Paul sets the doctrine
of the one Eternal Son, the Word incarnate (i. 15 — 20, ii. 9 — 15).
Both in the natural and spiritual creation His initiative is ab
solute, His control is universal, His action is complete. He
is the visible image of the invisible God. In Him resides the
totality of the Divine powers and attributes, the pleroma or
plenitude, according to the Gnostic term for this totality. Hence
he is absolute Lord of all created things, whatever there may
be, of "thrones, dominations, princedoms, virtues, powers."
Angelolatry is therefore condemned as a denial of His perfect
mediation. He is the centre of life, the mainspring of all
energy ; all therefore must be " in the Lord," and "unto the
Lord" (ii. 18, iii. 18, 20, 23). (3) The rigid asceticism, which
was one of the two practical results to which Gnostic doctrine
led, appears in the Epistle as Essene rather than Pharisaic,
Gnostic rather than Jewish (ii. 16, 21). These severities of-
discipline were intended "to check indulgence of the flesh,"
ignoring the cravings of the body and denying its wants.
"Touch not, taste not, handle not." St Paul's treatment of
this error does not, as in the case of the Galatian Judaism,
point the contrast of law and grace ; he deals with the moral
aspects of these ascetic practices, as valueless for their purpose
(ii. 23). He offers instead the elevation of the inner life in
Christ, the transference of the affections into a higher sphere
where the temptations ofthe flesh are powerless (iii. 1 — 5, 10).
The Colossian heresy is thus seen to be Gnostic as well as
Judaic; and to have the very same characteristics as Essene
Judaism. The two are in fact one and the same heresy, which
according to the aspect in which it is viewed may be called
either Judaic Gnosticism or Essene Judaism.
4. The heresy of the Pastoral Epistles is the same, ad
vanced one stage further and more defined. Infancy has be-

INTRODUCTION. 49

come early childhood. But we have no full exposition, as in
Colossians, where St Paul is confronting false opinion itself.
Here he is writing to a friend and instructing him to deal'
practically with the question. Reference and allusion are suf
ficient. We have only a single word here and there, a de
scriptive epithet or attribute. But in the light of the Colossian
Epistle these notes become clear. The heresy in both cases
has its root on the same ground, in Asia Minor, the fittest
meeting point of Oriental mysticism, of Greek thought, of
Judaism and of Christianity.
(1) There is the same esoteric spirit, the exclusive intel-
lectualism of Gnosticism; but there is an advance. "Know
ledge" has now become the watchword of the sect, a title
vaunted as peculiarly their own: "the knowledge falsely so
called" (1 Tim. vi. 20). The contrast of the 'i different doc
trine " is more marked, as the speculations of knowledge crowd
out the "dispensation of God which is in faith" (1 Tim. i. 4).
The Gospel is emphatically declared to be universal ; " God
our Saviour, who willeth that all men should be saved and
come to the full knowledge of the truth" (1 Tim. ii. 4). And
the true knowledge is faith ; " God who is the Saviour of all
men, specially of them that believe" (1 Tim. iv. 10). From
this intellectualism were now arising very obtrusively and offen
sively the "vain talking" (1 Tim. i. 6), the "questionings and
disputes of words" (1 Tim. vi. 4), the "profane babblings"
(2 Tim. ii. 16), the "foolish and ignorant questionings" (2 Tim.
ii. 23) which St Paul so frequently and so severely rebukes.
(2) In the speculative theories, the doctrine of emanations,
there is the same leading thought, taken further. The some
what vague and shadowy "worship of angels" (Col. ii. 18), as
emanations of intermediary superior essences, appears now in
the more definite shape of "genealogies" (Tit. iii. 9), "endless
genealogies" (1 Tim. i. 4) ; a phrase clearly referring to the
successive generations of the aeons from the pleroma. The
same speculations embodied in the concrete form of stories
by the Gnostic teachers are labelled as "fables" or "myths"
as well as "tiresome pedigrees"; "profane and old wives'
timothy 4

50 INTRODUCTION.
fables" (i Tim. iv. 7); "Jewish fables" (Tit. i. 14): "turning
aside unto fables" (2 Tim. iv. 4). The truth of the One only
Mediator in opposition to these false mediators is emphasised,
"one mediator between God and man, himself man, Christ
Jesus" (1 Tim. ii. 5) ; the Word incarnate, the one "mystery of
godliness," "He who was manifested in the flesh, justified in
the spirit, revealed to all His creatures, angels and men, as
Lord, and enthroned as King in glory" (1 Tim. iii. 16). The
truth of the One God in opposition to the dualism of the
Gnostic is enforced, "there is one God" (1 Tim. ii. 5), "to the
King Eternal, the only God, be honour" (1 Tim. i. 17).
These speculations on the unseen and marvellous found
expression in magical rites, the common refuge of oriental
superstition. Hence St Paul calls these heretics " wizards,"
"enchanters" (2 Tim. iii. 13), misled by "doctrines of devils"
(1 Tim. iv. 1).
(3) The resulting Gnostic rule of rigid ' asceticism still
prevails in " commandments of men " (Tit. i. 14). The denial
of the resurrection of the body (2 Tim. ii. 18) finds its motive
here in the desire to be rid of the material, the home and abode
of evil. The "abstaining from meats" (1 Tim. iv. 3) is based
indeed on the Mosaic law, but doubtless went beyond the
Mosaic distinction between meats clean and unclean. The
" forbidding to marry," a very general Gnostic tenet, was inde
pendent of and contrary to the spirit of Judaism. The result
of such a perverted asceticism, abstinence from things lawful,
was the prevalence of other vices, avarice, selfishness, deceit ;
" supposing that godliness is a way of gain " (1 Tim. vi. 5).
But there are signs of a new departure ; traces of the other
Gnostic rule of unbridled license coming to be adopted ; an
indulgence in profligate habits and a pandering to the vices
of others ; " by their works they deny God, being abominable—
to them that are defiled and unbelieving nothing is pure"
(Tit. i. 16, 15), "silly women laden with sins led away by
divers lusts" (2 Tim. iii. 6). These are the first beginnings
of that wild profligacy in later Gnosticism which is a constant
theme of reproach with writers of the Church.

INTRODUCTION. 51
5. This heresy finally is very closely akin to the earliest
Ophite Gnosticism, and leads naturally to the Cerinthian de
velopment of A.D. 90 ; and is therefore in its right place if
dated a.d. 66 and 67.
The Ophites were among the earliest Gnostic sects. The
heathen element is still predominant in their teaching. Great
prominence is given to Phrygian mysteries and rites ; and
their proper home would appear to have been Phrygia. Their
name Naassene, derived from the Hebrew word for serpent
(Ophite being from the Greek ophis a serpent), shews that
there was also an admixture of Judaic elements. They professed
to derive their Gnosis from James the Lord's brother. Hip-
polytus, Bishop at Portus, the harbour of Rome, A.D. 220,
whose " Refutations of Heresies " was discovered about A.D.
1850, is our chief authority respecting the sect, and he places
them first in the series of heresies, before Simon Magus and
before Cerinthus. He implies that they were the first to call
themselves Gnostics ; names among their magical rites and
mysteries those of Osiris, Samothrace, Eleusis and Cybele,
later additions very probably to the mystical Judaic inter
pretations of the Old Testament ; speaks of their teaching by
myths, forbidding marriage, maintaining that the resurrection
was spiritual, making genealogies a definite part of their system ;
and so forth. How largely the heresy of the epistles partook
of this Ophite character is seen from the passages quoted
above. Cerinthus lived and taught in Proconsular Asia about a.d.
90 and was a contemporary of St John. According to Neander
he "is best entitled to be considered as the intermediate link
between the Judaizing and the Gnostic sects." Judaism was
still prominent in his teaching : but already the Gnostic ele
ment was aggressive (1) in his cosmogony, (2) in his Christo
logy. (1) The world he asserted was not made by the highest God
but by an angel or power, far removed from and ignorant of
this Supreme Being. Thus his theory was linked on to the
angelology of later Judaism founded on the angelic appear-
4—2

52 INTRODUCTION.
ances of the Old Testament. The Colossian epistle seems to
represent the first stage of Gnostic teaching about this angelic
demiurge as having an imperfect appreciation of the Supreme
God (whence arose the imperfections of the natural world) but
still a fit object of worship as mediator between God and man.
The second stage was that of Cerinthus, representing the angel
demiurge as ignorant of the good God. The third that' of
later Gnostics attributing to him direct antagonism.
(2) Again, as a Judaizer Cerinthus held that Jesus was only
the son of Joseph and Mary born in the natural way. As a
Gnostic he maintained that the Christ first descended in the
form of a dove on the carpenter's son at his baptism ; that He
revealed to him the unknown Father and worked miracles
through him, and that at length He took His flight and left
him, to return "to His own pleroma," so that Jesus alone suffered
and rose.
The existence of vague and undeveloped germs of this latter
doctrine appears in the emphasis with which, both in the
Colossian and Pastoral Epistles, the eternal being and absolute
sovereignty, and also the historic passion, resurrection, and
ascension of Christ are asserted. In addition to the passages
above quoted, compare " the whole pleroma abides permanently
in Christ" (Col. i. 19, ii. 9) ; "ye received the doctrine of the
Christ, even Jesus the Lord" (Col. ii. 6); " reconciled through
the blood of Christ's cross," " in the body of His flesh through
death" (Col. i. 20, 22) ; "given us in Christ Jesus before times
eternal" (2 Tim. i. 9); "remember Jesus Christ risen from
the dead, &c." (2 Tim. ii. 8) ; " the glory of our great God and
Saviour Jesus Christ" (Tit. ii. 13).
The former doctrine, in its still undefined, undeveloped form,
is met by the emphasis laid on the being and character of the
one God throughout the Pastoral Epistles. "In the sight of
God who quickeneth all things. ..who is the blessed and only
Potentate, who only hath immortality" (1 Tim. vi. 13, 15). Cf.
i. 17, "the only God," ii. 3, "God our Saviour— one God," iii.
15, iv. 10, "the living God." Cf. also the significant phrase
three times repeated, " God our Saviour," Tit. i. 3, ii. 10, iii. 4,

INTRODUCTION. 53

in each case followed by "Jesus Christ our Saviour," as though
expressly to assert firstly the living love and power of the one
Sovereign Father, and secondly the unity of Father and Son.
Thus we pass from St Paul to St John, who frames of this
teaching a whole Epistle and Gospel, to meet the now fully
spread and fully working poison of the Cerinthian Gnosticism.
" I and the Father are one" (Joh. x. 30). "This is the antichrist,
even he that denieth the Father and the Son" (1 Joh. ii. 22).

CHAPTER VI.
Summary and Conclusions.
The external evidence in favour of St Paul's authorship of
the Epistles is, as we have seen in Chap. I., very strong. They
have been almost universally accepted as Pauline. They are
used by the Apostolic Fathers, the Greek Apologists, the
Early Heretics ; have the witness of the Ancient Versions and
the Ancient Churches ; and are acknowledged alike by His
torian, Canon, and Council. Down to the nineteenth century
no one doubted their authenticity, even if any rejected them
from dislike of their contents.
The internal evidence entitles us to assert strongly that the
difficulties alleged by some modern critics in the way of this
belief have no just foundation. One of the most widely-spread
statements of these difficulties is that of the late Dr Hatch,
Encyclopcedia Britannica, ed. ix. vol. xviii. 381.
There are four main objections raised.
1. The first point alleged is that
The ecclesiastical organisation implied is too advanced, the
teaching about it too definite for St Paul.
This objection arises from an exaggerated view of both the
advance and the definiteness.
A fairer judgment is to be obtained from a review of all
the literary evidence that remains to us at successive epochs,
a.d. 33; 66; 99; 133; as given in Chap. n.

54 INTRODUCTION.

From this, studied as a whole, we see that the duties of
presidency and headship, with the power of delegation, are, in
the period before a.d. 66, assumed throughout to be those of
the first Apostles themselves ; while in the periods which follow
there is very definite and frequent reference to the delegated
presidencies of 'apostles' or 'angels' or 'prophets'; until, with
Ignatius, the name of 'bishop' appears singly to denote this
office. It is further seen that subordinate offices and ministries
appear from the first — 'presbyters' (also called 'bishops' during
the first century) and ' deacons' along with others. But through
out the period there is frequent and definite reference to
these two offices as standing on a more settled footing than
others. It is, we conclude, quite natural that, with regard to the
apostolate, St Paul, as in some sense the chief secretary of the
Apostolic College, should be found laying down principles of
guidance for successors when " the time of their departure was
at hand." It is quite natural that these instructions should embrace
the method of dealing with the two more settled ministries of
the presbyterate and diaconaie, and should not deal with other
offices. The oral Gospel of the apostolic ministry is giving place to
the written Gospel. As in the case of the selections made by
the Evangelists, so now leading principles rather than exhaustive
rules, specimens of method rather than complete codes, are what
we should expect ; and this is what we find.
The great Pauline principle for the apostolate is character ;
the great Pauline method is a. fit succession of "fellow-workers
unto the kingdom."
2. A second objection urged is that
The style and philological peculiarities of the epistles are
foreign to St Paul.
We have indeed had reason to allow, in Chap, in., that
there are peculiarities of both language and tone of thought
in the Pastoral Epistles compared with St Paul's earlier letters.
But we have shewn that these peculiarities are nothing more

INTRODUCTION.

55

than marks of natural growth and development. And, further,
along with the differences there are abundant samenesses both
in style and intrinsic character with what we recognise as
essentially Pauline.
3. A third objection brought is
The difficulty of reconciling the historical references with
what is known from other sources of the life of St Paul.
We admit that the epistles cannot be placed at any period
in the life of the Apostle up to the close of the two years named
in Acts xxviii. 30 : and we maintain that they were written subse
quently. For the reasons and according to the account given
in Chap. iv. we conclude that St Paul was released from
captivity, made further missionary journeys, during which the
First Epistle to Timothy and the Epistle to Titus were written,
and was then re-imprisoned at Rome, from whence the Second
Epistle to Timothy was written. It has been well urged that
"until the epistles are proved forgeries, they are themselves
competent witnesses as to the facts of the Apostle's history;
and consistent even if differing theories respecting the position
of the events named have been framed without difficulty. That
these do differ is no argument for their impossibility ; only that
not enough data are to hand to fix between three or four possible
combinations." Dr Riddle, Encyclopaedia Americana, 1889,
pp. 146, 7. The same writer forcibly adds : — " The historical
difficulties themselves favour the genuineness. A forger [or, we
may add, a. pseudepigraphist of the century] skilful enough to
deceive the church for 1800 years would have fitted his allusions
to the Acts ; and would not have invented ' the cloak ' and other
minor incidents."
4. A fourth objection is founded upon
The allusions to a too-developed Heresy, and too elaborate a
debasement of Christianity.
In reply it may be shewn, as in Chap, v., that "the early
and rapid growth of error is indicated in the undoubted Pauline
Epistles." In particular we see that Essene Judaism was
Gnostic, and that this was the heresy of the Colossian Epistle

56 INTRODUCTION. 
in its early stage, and ofthe Pastoral Epistles in the next stage;
being next of kin to the earliest Ophite Gnosticism and leading
naturally to the Cerinthian development of a.d. 90.
It is therefore in its right place if dated a.d. 66, 67. " Nor
can there be found any particular age or error in the church
after the apostolic period to which the language of these epistles
would apply with such force as to suggest a forgery to meet that
error in that age."
The conclusion, which we may draw with confidence, from
both the external and internal evidence, is that all three Epistles
are the genuine work of St Paul and belong to the last years of
his life a.d. 66, 67. " The three stand or fall together. Every
attempt to prove one of them Pauline and the others forgeries
has failed from its inherent inconsistency." They stand.
Dr Hatch is entirely in error in stating that "the majority of
modern critics question or deny their authenticity." On the
contrary, no considerable portion of Biblical scholars do so ;
and with the great majority of modern critics, some of whose
names are given p. 39, we unhesitatingly maintain the complete
authenticity of St Paul's crowning work.

B. THE FRIENDS ADDRESSED IN THE
EPISTLES.
CHAPTER VII.
Life of Timothy.
a.d. 30. The birthplace of Timothy was most probably
Lystra. We infer this from Acts xvi. 1, where we read that
St Paul on his second missionary journey " came also to Derbe
and Lystra (by road from Antioch in Syria), and behold a
certain disciple was there named Timothy, the son of a Jewess
which believed, but his father was a Greek. The same was
well reported of by the brethren that were at Lystra and Ico
nium." The passage actually proves only that his home at

INTRODUCTION. 57

the time was Lystra and that he had been sufficiently long
there and at Iconium to be well known to the Christian Church.
St Paul was well acquainted not only with his mother Eunice
but with his grandmother Lois, who were distinguished among
the Jewish converts ; " when I call to remembrance the un
feigned faith that is in thee, which dwelt first in thy grand
mother Lois, and thy mother Eunice." Lewin seems to refer
this to their "devotional turn of mind" before conversion, and
thinks that from the mention of the grandmother "an intimacy
had subsisted between the two families from the earliest times."
But if this intimacy existed, the nearness of Tarsus to Lystra
would be likely to have brought them together during St Paul's
stay at Tarsus after his conversion between A.D. 37 and 45,
and so have led to their conversion before St Paul's first re
corded missionary visit to Lystra, a.d. 45. If this was so,
Timothy as a young boy enjoyed the results of this in early
Christian training ; we cannot be sure how early. But we can
be sure that the trials of the first missionary journey made a
deep impression upon him. Thou hast fully known... my perse
cutions, afflictions, which came unto me at Antioch, at Iconium,
at Lystra (2 Tim. iii. 11). We cannot go so far as to infer with
Lewin from this " that he had evidently been a convert at the
date of Paul's first visit to Antioch in Pisidia, and in the place
of Mark, who had withdrawn his services at Perga, had followed
Paul successively to Iconium and Lystra." It may have been,
as Bp EUicott suggests, that these sufferings drew the lad on
to throw in his lot with the cause championed by so brave
and noble a leader. Such sufferings in one town of the district
after another would be "household words" in Eunice's home,
and young Timothy may well have dated his baptism and
"laying on of hands" in Confirmation from that time (a.d. 45),
if they had not taken place earlier. The phrases of St
Paul's letters to him certainly imply this connexion between
them then, if not earlier; "my true child in faith" (1 Tim. i. 2),
"my beloved child" (2 Tim. i. 1); since at the second mis
sionary visit he appears as a "disciple," "well reported of,"
not only in Lystra itself but in the district. In what way he

58 INTRODUCTION.
had thus become known in his own town and at Iconium we
can only conjecture ; perhaps by some commencement of that
work he did so successfully afterwards, that of being the mes
senger of the Churches.
a.d. 51. We take up his life now (Acts xvi. 1), with St Paul
at Lystra upon his second missionary journey. He is, we may
believe, a young man now of 21 years, devout, enthusiastic,
sympathetic, trustworthy, just the youthful colleague after St
Paul's own heart. As a Jew on his mother's side and a Greek
on his father's he would feel for and with both portions of the
communities to be visited. But to the Jews he would cause
a difficulty from not having been circumcised, since the Jewish
law required the rite in the case of mixed marriages where the
mother was a Jewess. St Paul's precept and practice with
regard to compliance with the law of Moses was to become
all things to all men if by any means he might gain some : but
where the liberty of the Gentile converts to be free from the
law was at stake, there to "give way by subjection, no not for
an hour." Accordingly, while he refused to circumcise Titus
who was a Greek (Gal. ii. 3), he now "took and circumcised
Timothy because of the Jews that were in those parts; for
all knew that his father was a Greek" (Acts xvi. 3). The next
step was to ordain and set him apart as an evangelist, an office
apparently general and itinerant, suited to a "messenger of
the churches" who was to be a vicar apostolic. "Do the work
of an evangelist, fulfil thy ministry " (2 Tim. iv. 5). This was
done by St Paul as Apostle, "the gift of God that is in thee
by the putting on of my hands" (1 Tim. i. 18), but with, also,
" the laying on of the hands of the presbytery" (2 Tim. i. 6).
The ordination included "prophecy," that is, utterances or
"charges," from "prophets" "the gift that is in thee which was
given thee by prophecy " (2 Tim. i. 6). And we see in this
scene a practical example of St Paul's words written to the
Ephesians ten years later; "He gave some to be apostles;
and some, prophets; and some, evangelists ; and some, pastors
and teachers" (Eph. iv. 11). Thus equipped the young evan
gelist went forth with Paul and Silas on the journey to "confirm

INTRODUCTION. 59

the churches" already visited, and on their way through the
cities to deliver the decrees of the Council at Jerusalem re
specting the ceremonial observances of the Mosaic Law. Their
course took them doubtless first to Iconium and Antioch, and
we can be sure that these were among the Churches that now
began to make great progress with the removal of this barrier
to Gentile admission. What other "cities and churches" are
included in the description given Acts xvi. 4, 5 we can only con
jecture. Prof. Ramsay in his Church in the Roman Empire, p.
75 sqq., has shewn good reason for doubting the interpretation
generally given in maps of St Paul's journeys to the account in
verse 6, "they went through the region of Phrygia and Galatia,
having been forbidden of the Holy Ghost to speak the word in
Asia." One main road from Antioch went turning slightly south
along the valley ofthe Lycus by Colossae, Laodicea and Hierapolis
to Ephesus. But in the Ep. to Colossians (i. 5) St Paul speaks
of their having learned the Gospel not from himself but from
Epaphras. Besides, Colossae, Laodicea, and Hierapolis were all
in the Asia of N. T., i.e. in Lydian Asia. The general account
therefore given is that St Paul from Antioch " bent his steps
northward," " making for Galatia which lay to the north," and
so he would reach Pessinus, Ancyra and Tavium. Lewin has
this view in his 4th edition, I. p. 172, though Prof. Ramsay mis
represents him as still taking St Paul to Colossae. He gives
however in his map the Roman provinces of Asia and Galatia as
filling the whole space of the country west of Derbe, except for
Bithynia on the northern, and Pamphylia on the southern'coast
of Phrygia ; and we have only to add 'Phrygia Galalica ' as a
further title of South-west Galatia, the district between Antioch
and Iconium, to get the true corrected geography of Prof.
Ramsay ; whose interpretation is then to take Acts xvi. 6 as
a recapitulation of vv. 4, 5 ; "at Antioch, St Paul was forbidden
to preach in Asia;" then, "it seems to have occurred to St Paul
to go on to the country immediately beyond, viz. West Bithynia ;
and the road by Dorylaion to Nikaia and Nikomedeia was a
great route. But when they came opposite to Mysia, at Nako-
leia, the 'Spirit of Jesus' suffered them not, they were compelled

60 INTRODUCTION.

to turn westward and keeping along the southern frontier of
Mysia they reached Troas."
Here St Luke joins them (Acts xvi. io, "we sought to go forth"),
partly it may be from anxiety for St Paul's health (cf. " Luke
the beloved physician," Col. iv. 14). The vision calling them
into Europe explains the refusal of the Spirit to allow the delay
in Asia; and they cross to Philippi. Timothy shares in the
first triumphs there of the Cross, escaping the imprisonment
that fell to his chiefs ; and apparently leaving Luke behind
(since the 3rd person is resumed instead of the 1st in Acts
xvi. 40), the party travel along the great Egnatian road to
Thessalonica (Acts xvii. 1); where after three weeks' vain
efforts for the conversion of the Jews they obtain signal success
among the pagan population ("ye turned to God from idols,"
1 Thess. i. 9). Here St Paul was "at one and the same time
the Christian advocate and the industrious artisan"; "neither
did we eat any man's bread for nought, but wrought with
labour and travail night and day that we might not be charge
able to any of you " (2 Thess. iii. 8). The stress laid here upon
this working would seem to require us to suppose that Silas
and Timothy too would have their share in the earning of
the daily bread. At the same time the Philippian converts sent
support, "ye Philippians know that in Thessalonica also ye
sent once and again unto my necessities" (Phil. iv. 15). The
later work of Timothy shews how his "first love" went out in
devoted labour both for Philippi and Thessalonica. After some
month's (see note Alf. Prolegg. 1 Thess. § 2) the Jewish enmity
instigated the mob to an attack upon the Apostles at the house
of Jason. Paul, Silas and Timothy were sent away by night
by the brethren to Bercea (Acts xvii. 10, 14). There Timothy's
zeal and knowledge in the Old Testament Scriptures (2 Tim.
iii. 15) would help to kindle the "noble" desire of the Bercean
Jews, who "received the word with all readiness of mind,
examining the scriptures daily, whether these things were so "
(Acts xvii. n). From Bercea St Paul was hastily sent away
to go to the sea. Timothy who had well won his spurs receives
orders from St Paul at Athens to go from Bercea to Thes-

INTRODUCTION. 61

salonica and bring St Paul (a.d. 52, spring) the latest tidings
of his flock (1 Thess. iii. 1 — 6) ; and Silas is instructed, we may
assume, as he is not mentioned in 1 Thess. iii. 1 — 6, to stay
on at Bercea; though at first St Paul had wished them to
follow him to Athens at once. After completing his errand
to Thessalonica in the satisfactory way described, 1 Thess.
iii. 2, Timothy would rejoin Silas at Bercea, and both, bringing
supplies "from Macedonia," rejoined St Paul, who by this
time had reached Corinth, and, again in need, had been busily
pursuing his trade as tentmaker in partnership with Aquila
and Priscilla (Acts xviii. 2, 3, 5 ; 1 Thess. iii. 7 ; 2 Cor. xi. 8, 9).
During the year (autumn) both Epistles to the Thessalonians
are despatched, both bearing the names of Silas and Timothy
after St Paul's. It is interesting to note this connexion of
Timothy with the epistolary work of St Paul at the very com
mencement of the series of letters which, continued at intervals
through the next fifteen years, closes with the touching outpour
of personal affection and anxiety in a second letter to Timothy
himself just before his end.
The joint labours of the three missionaries resulted at
Corinth as elsewhere in violent opposition from the Jews, and
they hired a meeting-room from Justus close to the synagogue.
For 18 months they were undisturbed, and disciples multiplied,
among whom we probably know of some ten names, Justus,
Crispus, Stephanas, Fortunatus, Achaicus, Erastus, Caius,
Chloe, Quartus, Tertius. The delightful work of baptizing
these converts fell to Timothy and Silas, we suppose, since
the Apostle debarred himself from taking part (1 Cor. i. 14).
But we are expressly told of their preaching also, and of
its significant directness : "The Son of God, Jesus Christ,
who was preached among you by us, even by me and Sil
vanus and Timothy," 2 Cor. i. 19. In this great centre of
Greek life not only would the full preaching power of all
be put forth, but St Paul exercised also the apostolic gift of
miracles, as we learn from 2 Cor. xii. 12, "truly the signs of
an Apostle were wrought among you in all patience, by signs
and wonders and mighty works." In June, a.d. 53, Gallio

62 INTRODUCTION.

came to Corinth as governor of Achaia, an able and amiable
Roman, before whom St Paul was in vain indicted. It may
well have been that the Nazarite vow, often taken for 30 days
by pious Jews in time of difficulty, was taken by St Paul in
connexion with this deliverance. And if so "the many days"
that St Paul "stayed on" (Acts xviii. 18) would be about a
month, and the "cutting off the hair" at the expiration of the
vow took place at Cenchreae, the port of Corinth, just before
starting for Ephesus. This Jewish observance is interesting,
as we note the same liberty of practice in things indifferent
claimed by St Paul for himself that was shewn in Timothy's
circumcision. We have no knowledge whether Timothy ac
companied St Paul on his journey by Ephesus to Jerusalem
for the Feast of Tabernacles, and so on to Antioch (a.d. 53,
Sept. 16). But there seems no reason against it; and we may
think of him making his first acquaintance with the great
"city of God" under St Paul's inspiring guidance; Silas may
probably have remained there, but Timothy would go on with
St Paul to Antioch.
a.d. 54. After a winter's stay there, the third missionary
journey was commenced by going "through the region of
Galatia and Phrygia in order," and Timothy would revisit
with St Paul the old home on their way. Following one
of Prof. Ramsay's interpretations of Acts xviii. 23 we suppose
"the Galatian country" to refer to the Lycaono-Galatic country
of Lystra and Derbe, and " Phrygia" to the Phrygo-Galatic
district of Iconium and Antioch. "Phrygia" can hardly refer
to " Phrygia Magna," which Paul would traverse after leaving
the Galatic territory, since he had not been previously along
the western road, and would have no disciples to "establish."
It would indeed "confirm" those loving, devout disciples Eunice
and Lois to hear of the great things God had wrought already
by their young evangelist. The visit to Galatia shewed however
the baneful influence of the Judaisers, and the fickle converts
were ready with resentment instead of their first impulsive
love, because the Apostle "told them the truth" respecting
"their false teachers" and "the law" (Gal. iv. 16).

INTRODUCTION. 63

Reaching Ephesus, not by the valley of the Lycus but by the
shorter hill road by the plain of Metropolis and the Cayster
valley, they make a long stay of three years, during which great
success attends their labours. "The word of God prevailed and
grew mightily " (Acts xix. 20). But there were many difficulties
and persecutions in the midst of the public and house-to-house
ministration, as touchingly described by St Paul in his address
to the elders of Ephesus, a.d. 58 (Acts xx. 18 — 21). And still
stronger language is used in 1 Cor. iv. 9, xv. 32, an epistle
written towards the close of the sojourn at Ephesus in the
spring of a.d. 57. St Paul had previously, in preparation for
revisiting the Churches of Macedonia and Achaia, sent Timothy
forward with Erastus (Acts xix. 22), especially perhaps to get
ready the contribution for the poor saints at Jerusalem (1 Cor.
xvi. 1, 2). The immoralities and schisms among the Corin
thians, of which news reached Ephesus after Timothy had
left, determine St Paul to send a letter on at once to reach
them sooner than his envoy would; and Timothy is accord
ingly "commended to their regard in terms which imply a
fear of insult from the anti-Pauline party, and they are bidden
to send him forth in peace that he might return to Paul"
(1 Cor. iv. 17, xvi. 10). Later in the year Timothy rejoins
the Apostle in Macedonia, very likely at Philippi, as his
name appears with St Paul's in the salutation of the 2nd
letter to Corinth (2 Cor. i. 1). It would seem most natural
to place the Epistle to the Galatians during this interval
of Timothy's absence. One who had been so closely linked
with St Paul in the two visits to Galatia and belonged to the
neighbourhood would surely not be merged in the general phrase
"all the brethren which are with me" (Gal. i. 2). According
to Bp Lightfoot (Int. Gal., 2nd ed. p. 58) the special truths
common to the Galatian and Roman Epistles must have ap
peared in any letter written between them ; but on p. 44 he
well depicts the strong similarity in tone and feeling that does
exist between 2 Corinthians and Galatians ; and he would
admit a general identity of doctrine, since he would assign to
all the four letters of the second group the subject " Christ

64 INTRODUCTION.

the Redeemer," or " Christ on the Cross." The special appli
cation of the subject varied with the special errors of the
two Churches. A parallel case is that of Ignatius, who writes
"Farewell" to seven Churches, but makes his special topic
in six of the letters the need of unity under the bishop, but
in the seventh, to the Romans, the appeal that nothing may
be done to hinder his martyrdom.
Timothy now for the third time visits Corinth — a second time
with St Paul — about November, probably of a.d. 57, when the
Apostle had "gone through those parts," i.e. Macedonia, "and
given them much exhortation " (Acts xx. 2). There they "abode
three months," and there would be abundant work in the
complete arrangement of the troubles and disorders and the
reestablishment of filial love and piety. If in the midst of
the Galatian trouble the 2nd Corinthians could be written, so
now in the very heart of Corinthian cares and duties the
Galatian topic is taken up and enlarged into a very manual
and Gospel of the Faith in the shape of the Epistle to the
Romans. Timothy is again joined in the salutations, the first
of those who send greetings, "Timothy my fellow worker
saluteth you" (Rom. xvi. 21), and shared doubtless to the full
that interest in the capital of the world which led St Paul
so ardently to cherish the desire, "I must also see Rome."
But at present the path lay otherwise, and, by Passover
time, March 27, a.d. 58, they were at Philippi, en route for
Jerusalem, and were joined by St Luke, whose journal fixes the
details of the voyage very minutely. The company at first
included "Sopater of Bercea ; Aristarchus and Secundus of the
Thessalonians ; Gaius of Derbe, and Timotheus ; and of Asia,
Trophimus and Tychicus" (Acts xx. 4). How far they all
travelled with St Paul we cannot tell; we only know from the
first person being used in the narrative that St Luke was one
who remained, and from Acts xxi. 29 that Trophimus was
another. We can hardly bring ourselves to believe that Ti
mothy was left behind, and, as Plumptre points out {Diet. Bib.
p. 1506), "the language of St Paul's address to the elders of
Ephesus (Acts xx. 17—35) renders it unlikely that he was then

INTRODUCTION. 65
left there with authority." We can the rather suppose that he
would accompany St Paul to Jerusalem.
A.D. 59 — 61. Thus he would be at hand to supply all
possible succour and service throughout the two years' im
prisonment at Caesarea. He may, for example, have visited
Philippi more than once as St Paul's representative. As he
is not named in Acts xxvii. we may perhaps conclude that he
did not accompany the Apostle to Rome, but his company and
comfort must have been welcomed before long, since three out
of the four epistles of the third group bear witness to his active,
trusty cooperation.
A.D. 62. If with Bp Lightfoot we assign the Philippian
epistle to the earlier part of this imprisonment we may think
of Timothy arriving at Rome in the spring of A.D. 62 ; and
after a brief stay with his old chief, preparing to pay another
visit to Philippi, "having been chosen for this purpose as one
whose solicitude for the Philippians had become a second
nature" (Phil. ii. 20). It is calculated that the journey would
not take longer than a month, and Timothy would have re
turned long before the penning of the Epistles to Colossians
and Philemon was taken in hand, A.D. 63, spring. Timothy
is joined in the salutation in both of these, but not in that to
the Ephesians written at the same time. The reason may
be the encyclical or "essay" character of the "Ephesians"
intended for all the Churches of Asia, as it also contains no
salutations to any individuals. The subject-matter both of
Colossians and Ephesians was one in which Timothy must
have taken much interest. Not only were the earliest elements
of Gnosticism largely "Ophite" and Phrygian, and therefore
derived from the neighbourhood of his own home, but he
must himself have already in his work at Ephesus met the
germs of the Gnostic heresy and as a young man have felt his
need of guidance and teaching, how to teach against it "the
truth as it is in Jesus," "the life in Christ," which the Apostle
here lays down.
A.D. 63, 64. On St Paul's release in the summer of a.d. 63
Timothy would, we may believe, accompany him in his first
journey eastward, described p. 41.
timothy 5

66 INTRODUCTION.

a.d. 65, 66. Staying at Ephesus, when St Paul went on to
Crete and Spain, he may have suffered accusation or imprison
ment either there or in the course of journeys appointed him
by St Paul to Corinth and elsewhere during his absence. Nero
was in Greece at the time, and though the storm of persecutions
away from Rome was not yet general, some zealous official
might easily have thought to please the emperor by seizing
Timothy. But from the passage in Hebrews xiii. 23, "Know ye
that our brother Timothy has been discharged," the trouble
seems to have been short-lived and he was free to join St Paul
again in his third journey eastward, or to be joined by him at
Ephesus. See Int. p. 43.
A.D. 66. There, at any rate in the autumn of a.d. 66, we
find him left in charge (1 Tim. i. 3), and there most probably
he stayed, receiving first in the autumn the "First Epistle to
Timothy" and again in the spring the "Second Epistle," and
busy with all the "care of the churches" which the contents of
these letters disclose.
a.d. 67. Before he could start to join his aged "father"
after the receipt of the letter, we may believe the end came to
St Paul, June, A.D. 67, and he was left alone to play the man.
With Plumptre {Diet. Bib. ill. 1507), we may suppose that "the
special charge committed to him in the Pastoral Epistles might
not unnaturally give fixity to a life which had previously been
wandering," and he would become the resident apostolic or
prophetic head of the single Church of Ephesus rather than
the superintendent of many Churches, having very probably
been first used by God to establish earlier than elsewhere in
the Churches of Asia this rule of a settled head, whether
"prophet" or "apostle" or "presbyter" or "bishop," which
was gradually to become universal. If this were so we shall
recognise, under the oriental symbolic picture-language of St
John, in the "angel of Ephesus," Timothy "the evangelist,"
"the brother," "the beloved son" of St Paul; and in the Reve
lation, written A.D. 69, we catch the last inspired view of him
in the "Epistle to the Church of Ephesus." If we allow for the
oriental character of the visions, and the vividness of style of the

INTRODUCTION. 67

son of thunder in his character as "prophet," reproducing Old
Testament vehemence of language, we may assent to Plumptre's
identification ; "both the praise and blame are such as harmonise
with the impressions as to the character of Timotheus derived
from the Acts and the Epistles. The refusal to acknowledge
the self-styled apostles, the abhorrence of the deeds of the
Nicolaitans, the unwearied labour, all this belongs to the 'man
of God' of the Pastoral Epistles. And the fault is no less
characteristic. The strong language of St Paul's entreaty would
lead us to expect that the temptation of such a man would be to
fall away from the glow of his 'first love,' the zeal of his first
faith. The promise of the Lord of the Churches is in substance
the same as that implied in the language of the Apostle"
(2 Tim. ii. 4 — 6). We have this view confirmed by Eusebius,
H. E. ill. 14, who represents Timothy as continuing to act as
Bishop of Ephesus.
He is further said (Niceph. H. E. ill. 11) to have died a
martyr's death under Domitian or Nerva, the day associated
with his martyrdom being Jan. 24. "During the great annual
feast of the Catagogii of Artemis, which consisted of processions
bearing idols, with women lewdly dancing before them and end
ing in bloodshed, Timothy moved by righteous zeal rushed into
the portico of the temple and exhorted the frenzied revellers to
decency; but this so enraged them that they fell upon him with
sticks and stones and killed him." (See Baring-Gould's Lives
ofthe Saints, I. 360.)

CHAPTER VIII.
Life of Titus.
a.d. 29 or 30. There seems good reason for assuming some
such date as a.d. 30 for the birth year of Titus. (1) "In A.D. 66,
to which year we assign the Epistle to Titus, he was evidently
still a young man. The language used is very similar to that
used in the case of Timothy, and the age may be taken as nearly
5—2

68 INTRODUCTION.

the same, "Let no man despise thee (ii. 15). The younger men
likewise exhort to be soberminded, in all things shewing thy
self an ensample of good works" (ii. 6, 7) ; compared with
" Let no man despise thy youth ; but be thou an ensample to
them that believe, in word, in manner of life, in love, in faith,
in purity," 1 Tim. iv. 12. And again (2) in a.d. 50, the date
generally assigned to the Council at Jerusalem, he was old
enough to be selected as a member of the deputation from the
Church at Antioch, which accompanied Paul and Barnabas to
obtain a judgment respecting Jewish ceremonial. This we learn
from Gal. ii. 1, "I went up again to Jerusalem with Barnabas,
taking Titus also with me," Titus being therefore included under
the phrase "certain other of them" in the account given Acts
xv. 2,"the brethren appointed that Paul and Barnabas and certain
other of them should go up to Jerusalem unto the apostles and
elders about this question." (For the full arguments identifying
these visits as one and the same, see Bp Lightfoot, Galatians,
ed. 2, pp. 122 sqq.) Titus could hardly have been thus ap
pointed under the age of 20 years or so. If we now look for
notices of his life still earlier than a.d. 50 we find only one,
but that very significant; in Tit. i. 4 St Paul addresses him
as "Titus my true child after a common faith." He owed there
fore his conversion to St Paul ; and when we couple the time
that must be supposed, such a reasonable time before A.D. 50 as
to make it suitable for him to be a "select" representative,
together with the place in which he first appears, Antioch in
Syria, and with his nationality, "being a Greek," we are led to
that remarkable year, a.d. 43—44, which witnessed St Paul's
first great year of ministry, when Barnabas found a new and
notable work being done at Antioch by the men of Cyprus and
Cyrene "preaching the Lord Jesus to the Greeks" (as the right
reading in Acts xi. 20). So great indeed was the movement
that Barnabas "went forth to Tarsus to seek for Saul;" and
"even for a whole year they were gathered together with the
church and taught much people, and the disciples were called
Christians first in Antioch." We can readily imagine the stir
and movement of such a time ; and in its way it would be very

INTRODUCTION. 69

similar to the mission season at Lystra, a year later, when
Timothy, a lad of fifteen, felt the fervent love and power of the
Apostle. A.D. 44. We may well think then of the lad Titus, at the same
age of 14 or 15, when all the man begins to stir within the boy,
catching fire from the same flame of heavenly zeal at Antioch
in that great year, a.d. 44, when so many of his elders of the
same Greek race "believed and turned to the Lord." Lewin
graphically describes the scenes with which the heralds of
Christianity found themselves surrounded at Antioch, "destined
soon to be the metropolis of Gentile Christendom." "The
market-place was teeming with swarthy Syrians and quick
witted Greeks, and with the children of Abraham, ever dis
tinguished by their marked physiognomy. Here and there
were observed troops of legionary soldiers, the conquerors of
the world. The languages that greeted the ear were as diverse
as the costumes that met the eye. Syriac and Hebrew, Greek
and Latin, were heard in succession. Greek however predomi
nated and formed the ordinary vehicle of communication be
tween such discordant materials.. ..The very place in which they
prosecuted their ministry at Antioch has been recorded by John
of Antioch, commonly called Malala, or the Orator, who lived at
the close of the sixth century. In general, tradition is of little
value; but in this instance a native of Antioch who quotes
Domminus, an antiquary of a much earlier age, is entitled to
some respect. According to Malala, Paul and Barnabas preached
in Singon Street, near the Pantheon, in the south-western part
of the city called Epiphania. No spot could have been fixed
upon more suitable for their purpose, as it was in one of the
most populous districts, and in the immediate neighbourhood
of the Forum." Life of St Paul, 1. 96. If our conclusion is
right, we can realise more than has been generally done, of
Titus's earlier years; and we see how his brisk, businesslike
character would form itself, and how the very surroundings of
his earliest Christian life in "faith that cometh by hearing,"
in baptism and laying on of hands and Christian service
in Singon Street, Epiphania, would prepare him for the part

70 INTRODUCTION.
he had to play afterwards in busy-stirring Corinth, and the
care he was to bestow on his Churches in Crete that they
should exhibit a life of practical godliness and "good works."
a.d. 50. We now take up his life at the time when he is
deputed to attend Paul and Barnabas to Jerusalem, when the
great question of Jewish ceremonial was to be settled. Titus
as the representative, firm but modest, of his race was to be
there to plead in person for the "liberty in Christ Jesus" which
already St Paul had asserted by refusing to have him circum
cised. Or at least he was there, a silent witness, to whom
St Paul might point, of the Holy Spirit's blessing without the
old Jewish rite, a bright God-fearing "true son after a common
faith." We cannot doubt that, under God, young Titus played
no unfit part in obtaining the judgment given "not to trouble
them which from among the Gentiles turn to God" (Acts xv. 19).
a.d. 51 — 53. We hear nothing of Titus during the Second
Missionary Journey of St Paul, which followed, and during
which Timothy is taken up at Lystra. And from the express
mention of Silas alone as leaving Antioch with the Apostle we
may perhaps conclude that the work of Titus lay at home at
Antioch for the present. This is the more likely when we note
that St Luke, who joined the party at Troas, seems to have
been unacquainted with Titus ; at least there is no mention of
him at all in the Acts. For though the true reading in Acts
xviii. 7 gives Titus Justus as the name of the man in whose
house St Paul preached at Corinth after leaving the synagogue,
yet the description added that he was a proselyte, "one that
worshipped God," points to some entirely different person. At
the close of this ever-memorable campaign, in which the Holy
War had been carried for the first time into Europe, St Paul
returns from Jerusalem to Antioch (Acts xviii. 22).
a.d. 54. We may perhaps conclude that on the Third Mis
sionary Journey St Paul took with him from Antioch both
Timothy and Titus. It would certainly seem from the reference
to Titus in Gal. ii. that he was known to the Galatian Church ;
and this occasion of St Paul's visit there when "he went
through the region of Galatia and Phrygia in order, stablishing

INTRODUCTION. 71

all the disciples" (Acts xviii. 23), would seem the most likely
time for such an acquaintance to be formed. This supposition
will bring Titus naturally to Ephesus with St Paul, and give
him a share in the great work of those three years. So we find
him on the spot, a ready and trusty messenger, when St Paul,
on receipt of the bad news from Corinth respecting the schisms
and its immoralities, is looking round for one to whom he may
entrust the letter written at once to that Church — the "First
Epistle to the Corinthians." Timothy had been commissioned
previously to pay them a visit of enquiry and encouragement ;
now St Paul is glad to have so strong and firm and discreet
a character as Titus in whose hands to place the unwelcome
task of rebuke. For the full proof of this assumption that Titus
was the bearer of 1 Cor., see Bp Lightfoot, fournal of Classical
and Sacred Philology, 11. pp. 201, 202, recently reprinted in
Biblical Essays, p. 273 sq.; and cf. 2 Cor. xii. 18, "I exhorted
Titus, and I sent the brother with him." Yet the Apostle is very
anxious about the result, especially when Titus fails to meet him
on his journey to Macedonia, as appointed at Troas (2 Cor. ii. 12).
Further on in his journey, perhaps at Philippi or Thessalonica,
Titus meets St Paul with the good news of his success ; and in the
references to this in 2 Corinthians we are shewn both the close
tie of affection subsisting between St Paul and Titus and the
zeal, the sympathy, and the strong feeling of Titus himself.
"God comforted us by the coming of Titus; and not by his
coming only, but also by the comfort wherewith he was com
forted in you, while he told us your longing, your mourning,
your zeal for me," "his spirit hath been refreshed by you all,"
"his inward affection is more abundantly toward you, whilst he
remembereth the obedience of you all, how with fear and
trembling ye received him," 2 Cor. vii. 6, 7, 13, 15. It had
required no little judgment and tact to induce the vain and
fitful Corinthians to take in good part the strong though neces
sary rebukes of the Apostle. It was proof of equally good
business instincts and qualifications that the other Corinthian
matter in which St Paul was much interested was also placed in
the hands of Titus and carried through satisfactorily, the col-

72 INTRODUCTION.

lection for the poor saints at Jerusalem. The practical god
liness of such action as proving something deeper than the
external froth of mere spiritual excitements, the practical proof
of union between Jew and Gentile, afforded both at Corinth in
the face of schisms, and at Jerusalem in the face of slanders
against St Paul, all this may account for the stress laid by the
Apostle on what might otherwise seem a mere detail or an un
worthy serving of tables. And it is an undesigned coincidence,
indeed, but an additional internal evidence of the genuineness
of the Epistle to Titus, that we find a similar stress laid upon the
carefulness of believers "to maintain good works," a precept
exemplified later by the provision Titus is himself to make for
Zenas and Apollos, and the addition of the charge that "our
people also learn to maintain good works for necessary uses,
that they be not unfruitful" (Tit. iii. 8, 13, 14). While Titus
is with St Paul then at this time, he is, in his heart and mind,
the living example of the union of two apparently opposite
principles. On the one hand St Paul is writing to the Galatians
and vehemently contending that "works" are nothing, "faith"
is everything, "having begun in the Spirit they are fools to
be now perfected in the flesh" (Gal. iii. 3) ; and we can imagine
him turning to Titus and telling him that he will remind them
of his case, just to the point, where he had absolutely refused
to have him circumcised (Gal. ii. 3). And on the other hand,
almost in the same week, when Timothy's arrival turns his mind
full again on Corinth, he is writing his second letter to the
Corinthians and equally vigorously contending that "faith" works
by "love," that their faith and repentance must be shewn by
their works; and we can almost see him turn to Titus and
exhort him "that as he had made a beginning before, so he
would also complete in them this grace also and the fellowship
in the ministering to the saints" (2 Cor. viii. 7, 4). So Titus
is sent back again from Macedonia to Corinth, with two trusty
companions, Tychicus and Trophimus, in charge of the second
Corinthian letter, and with the earnestly pressed commission
for the completion of the alms. We gather that the work
is a delicate and difficult one, not only from the character,

INTRODUCTION. 73

otherwise learnt, of Titus himself, to whom it is committed,
but from the care of St Paul in commending him lest he should
say either too much or too little — too much, and so make him
out a "mechanical delegate" — too little, and so leave him "an
unauthorised volunteer." "Thanks be to God, which putteth
the same earnest care for you into the heart of Titus. For
indeed he accepted our exhortation; but being himself very
earnest he went forth unto you of his own accord" (2 Cor. viii.
16, 17). St Paul follows slowly to Corinth.
A.D. 58. At Corinth he finds the work well done ; he can sit
down and write to the Romans the quiet reasoned essay of a
mind calm and at leisure, gathering up all the tossing, vehe
ment arguments of Galatian and Corinthian letters into a
flawless manual of evangelical truth. And at the close he al
ludes with evident satisfaction to the successful issue of the
effort for ministering unto the saints, as the completion of work
which will enable him to fulfil his great wish of reaching Rome
and Spain (Rom. xv. 28). With this last glimpse of the great
aid given by Titus to his chief, in this the very crisis of St
Paul's doctrinal energy, we lose sight of him for eight long years.
He is not mentioned by St Paul in the salutations to the
Roman Church, nor by St Luke in his list of the companions
who were with St Paul on the journey from Corinth to Asia,
and so to Caesarea and Jerusalem ; and we can only conclude
that he may have been sent, or sent for, to his old home,
Antioch, which perhaps St Paul was glad should be thus kept in
touch still with the spread of the Gospel, in case he could no
longer "report himself" there as of old.
a.d. 64, 65. When the Roman imprisonment came to an end,
as we conclude, in a.d. 63, and St Paul was set free for active
work, the notices scattered through the Epistles alone guide us
as to the probable movements of the Apostle and his assistants.
A sketch of one connected method of piecing these together con
sistently is given pp. 41 — 44. In accord with that we may here
suppose Titus, either from Antioch or from such other centre
of work as may have been appointed for him, joining St Paul at
Ephesus, and going with him to Crete, to spend the winter

74 INTRODUCTION.

(autumn, A.D. 64, to spring, A.D. 65). They would land at He-
racleum (now Megalo Kastron), the port of Gnossus, the capital
of Crete on its northern coast; and would, after their stay
there, cross the island to Gortyna, a little inland from "Fair
Havens," on the southern coast; and so go "throughout the
cities" with the good news of the gospel (Tit. i. 5). From
the character of the Cretans as immoral, and turbulent, and
uncivilised, given in the Epistle, we see reason enough for
the selection of the companion and helper whose decided dis
creet character would find ample scope and exercise. The
original preaching of the Gospel may have come from those
Cretans who were amongst the recipients of the gift of tongues
on the day of Pentecost (Acts ii. 11). But the lack of organ
isation and the low standard of morality shown in the Epistle
make it clear that St Paul in going there would not be "building
on another man's foundation." And the impulse to visit the
island may have been given by the brief view of it obtained
in the stormy voyage of Acts xxvii.
A.D. 66. It would seem more natural and consistent with
the tone of the Epistle to suppose, as the sketch does, that a
second visit was paid by St Paul — which indeed he seems to
have made a rule of his missionary work — and that after this
second visit (a.d. 66, spring) the letter was written reviewing the
progress made and consolidating the directions given verbally
to Titus on leaving. This would bring us to the autumn of
a.d. 66, after an interval spent at Ephesus. On the circular
tour then planned he reaches Corinth, and from that place
writes the Epistle to Titus (autumn), commending Zenas and
Apollos to him, and telling him of his plan newly formed to
winter at Nicopolis, and of his wish to see him there as soon
as Artemas and Tychicus can take his place for a while. The
Epistle emphasises work which no doubt Titus had been al
ready doing well and manfully, in the selection of fit presbyters,
the determined check to Judaising teachers, the inculcation of
a high standard of Christian life and work, the reconciling
the Christian slaves to their position and duty, the control of
unruly movements, whether social, political, or theological.

INTRODUCTION. 75

Though St Paul sent for Titus to Nicopolis, and apparently,
when plots thickened, and plans altered, sent him on a mission
to Dalmatia, his last errand for his faithful squire, yet we may
conclude from the letter that while it is in one sense a charge
to the Church at large through Titus, it also assumes that Titus
will make some definite stay in Crete to carry forward the
work appointed. With this the specific and constant tradition
of the island is in accord, making him indeed to be permanent
bishop there, and assigning the modern capital Candia as his
burial-place (see Cave's Apostolici, p. 42, quoted by Dr Howson,
Diet. Bib. s.v.).
The following summary of the traditions preserved by Zenas
and Peter, De Natalibus, gives an interesting, though as is
evident, entirely untrustworthy account of the early life, con
version, and death of Titus (see Baring-Gould's Lives of the
Saints, I. p. 55). It is interesting as an instance of the growth
of literary myth from the one seed-word, Crete.
Titus it is said was born of Gentile parents, being descended
from the ancient royal family of Crete. St Paul, after his
first imprisonment, returning from Rome into the East, made
some stay in the island of Crete, the governor of which,
Rustitius, was married to the sister of Titus. Titus, living in
the island of Crete, was learned in Greek literature, having
been studious in youth. But the dreams of the poets and
philosophers did not satisfy the inward craving of his soul after
truth. One day when twenty years old he heard a voice say
to him, "Titus, depart hence and save thy soul, for the learning
of the Greeks will not profit thee unto salvation." Wondering
in himself what this could mean he was bidden by the same
voice to take up a Hebrew volume that he had long disregarded
and open it. And the book was the prophet Isaiah, and the
place of the Scriptures that his eye rested on was this, " Keep
silence before me, O islands, and let the people renew their
strength," and what follows, Is. xii. And he applied to himself
the words, "thou whom I have taken from the ends of the
earth, and called thee from the chief men thereof, and said unto
thee, Thou art my servant; I have chosen thee, and not cast

76 INTRODUCTION.

thee away." These were words very different from those of
the poets of Greece, and gave an idea of God quite other from
that formed by Homer, in whose writings he had found delight ;
so Titus left his Greek studies andhis native island, and sought
Jerusalem, the chief city of that people of whom the prophet
spake such great things. And when he was there, he saw Jesus,
and heard Him teach. Perhaps he was one of those Greeks
whom St Andrew brought to Christ. He believed, and was of
the number of the first disciples. He remained at Jerusalem
after the Ascension, and the descent of the Holy Ghost. After
he joined St Paul he accompanied him in most of his journeys.
St Paul consecrated him to be Bishop of Crete and left him
there. When death approached he saw angels coming from
heaven in a glorious train to fetch his soul, and his face was
lit up with joy at their approach and shone with supernatural
splendour. He committed his people to God in long and
earnest prayer, and then yielded up his spirit in peace to Christ
his Saviour.
The body of Titus was kept with great veneration in the
cathedral of Gortyna; but that city having been ruined by
the Saracens, in a.d. 823, the metropolitan see was transferred
to Candia, 17 miles from the ancient Gortyna; there the head
of Titus was preserved till it was carried off by the Venetians,
and it is now among the sacred treasures of St Mark's at
Venice.

C. THE THEME AND CONTENTS OF THE
EPISTLES.
CHAPTER IX.
Analysis of the Epistles.
The Apostolate ; its scope, its sphere, its method, its effi
ciency; this has been shewn to be the main theme of the
Pastoral Epistles. See above, Int. p. 18,

INTRODUCTION. 77

It is not unfolded in any set and formal way, because the
Epistles are letters, first and foremost, to old friends and pupils.
See Life of Timothy, p. 57, and Life of Titus, p. 68. But
they are at the same time more than this, being guided by the
Holy Spirit to form the transition from the oral gospels of the
apostleship, and to be the Church's inspired abiding Manual of
the Pastoral Care. See Int., pp. 14 — 19, 33.
In the same way, the treatment of heresy and error is not
by formal refutation of the false doctrine, but by practical hints
and instructions to friends, who were to induct sound fresh
teachers into office. See above, Int., pp. 18, 19.
It only remains to give an analysis of the contents, as one
point leads to another in the mind of " Paul the aged," anxious
above all things that the young knights, who have worthily won
their spurs with him, may "after the time of his departure"
play the man in the " good fight of faith."
I TIMOTHY.
Ch. i. Apostolic faithfulness.
1, 2. The greeting, with a specially touching addition of the word
"mercy." 3 — 11. Timothy is exhorted to faithful ministry by a reminder of
the glad tidings of the true Gospel.
12 — 20. He is further encouraged by a reminder of St Paul's own
calling and commission and of the fall of some false teachers.
Ch. ii. Apostolic regulation of Public Worship.
1 — 7. Directions are given for Common Prayer and Intercession
because of the universality of the Gospel ;
8 — 15. and for the parts to be taken in Public Worship by men
and by women respectively.
Ch. iii. Apostolic selection ofthe Assistant Ministry.
1 — 7. A sketch is drawn of the duties and characters of Bishops or
Presbyters ;
8 — 13. and of the duties and characters of Deacons, both men and
women. 14 — 16. The importance of these directions is based on the character
of the Church and its Head, the Incarnate Redeemer.

78 INTRODUCTION.

Ch. iv. Apostolic government in regard to Doctrine.
1 — 6. The central truth is to be guarded, which false teachers
violate by their false asceticism, the dogma of the Incarnate Redeemer.
6 — 16. Timothy's own strong hold of right doctrine and of right
discipline is dwelt upon as essential for right government.
Ch. v. Apo'stolic government in regard to Discipline.
1, 2. Advice is given as to Timothy's demeanour generally towards
his flock;
3 — 16. as to his duties in regard to Widows ;
17 — 25. his duties in regard to Presbyters ;
vi. 1, 2. and his duties in regard to Slaves.
Ch. vi. Last words on Apostolic Doctrine and Duty.
3 — 10. A further warning is given against false teachers, and their
covetousness ;
11 — 16. and * further exhortation to a true life, in view of the
Lord's appearing.
17 — 19. A last direction follows on the duties ofthe rich;
20, 21. and a last appeal, on the keeping of the Deposit of the
Catholic Faith.
Parting salutation.

II TIMOTHY.
Ch. i. Apostolic gifts and responsibilities.
1, 2. The greeting, with the same tender touch of 'mercy.'
3 — 7. The affectionate 'Father in God' grounds a warm appeal to
Timothy on his inheritance of personal faith and ministerial gifts.
8 — 12. He makes the appeal itself— to be a brave champion both
of the saving Work of Christ and of the suffering Witness of St Paul.
13, 14. The double ground of appeal is shewn to be also the double
line of responsive action.
15 — 18. The appeal is enforced by a contrast of cases, a sad warning
and a bright example.
Ch. ii. Apostolic zeal and purity.
1—7. The anxious 'Overseer' resumes his appeal for personal and
ministerial zeal, illustrating it by Parables from life— the soldier, the
athlete and the farmer.

INTRODUCTION. 79
8 — 13. He gives a yet higher illustration from God's own plan of
salvation — the Cross before the Crown.
14 — 26. He defines the especial sphere both of the personal and of
the ministerial zeal to be (1) pure doctrine, (2) a pure life.
Ch. iii. Apostolic life and doctrine.
1 — 5. The prophetic 'Teacher' further urges his appeal to Timothy
for pure life, in view of the worse days and lives to come ;
6 — 9. for pure doctrine, in view of the worse doctrines to come ;
10 — 17. for pure life and doctrine, in view of both St Paul's own
past and the evil future.
Ch. iv. Apostolic succession and fellowship.
1 — 8. The old 'Evangelist' puts forward the last appeal, the same
warning, the old example, to inspire Timothy to take up his work and
fulfil the same ministry.
9 — 18. He tells of the scattering of friends, with entreaty for
Timothy's presence, but with full assurance of the Lord's present
help. 19 — 22. He says the last words of salutation, entreaty, benediction.

TITUS.
Ch. i. The Apostolate; its scope and method.
1 — 4. The greeting; specially emphasizing the base and scope of
the Apostolic office.
5 — 9. The commission of Titus is dwelt upon, in regard to the
selection of duly qualified Bishops or Presbyters.
10 — 16. The scope of his office is shewn, in the repression through
this method of the rival unruly teachers with a view to the life of
practical godliness.
Ch. ii. The Apostolate; its efficiency and its sphere.
1 — 10. The efficient discharge of his office is shewn to require from
Titus the maintenance of a high standard of holy living, in his own
person and in his control of others.
11 — 15. His sphere of duty is to claim all life — public, social and
private — for God and religion.
Ch. iii. The Apostolate ; its ministry of goodwill and good works.
1  7. The duty is dwelt upon of promoting a life of goodwill

80 INTRODUCTION.

and peace from the sense of God's love and through the Spirit's
power. 8 — 14. When all is said and done, the practical holiness of good
works is to abide.
15. Last words of salutation.

THE FIRST EPISTLE OF PAUL THE APOSTLE

TIMOTHY.

Paul, an apostle of Jesus Christ by the commandment 1
of God our Saviour, and Lord Jesus Christ, which is
Title.
The title given in A.V. agrees with that adopted by the Elzevir
editions of 1624, 1633. But the best mss. give only First Epistle to
Timothy, as also for the ' Subscription.'
Ch. I. Apostolic Faithfulness.
1, 2. Greeting.
1. an apostle of Jesus Christ] Read rather with the mss. an apostle
of Christ Jesus, and again with a similar transposition and omitting
'Lord,' Christ Jesus our hope; as in v. 21 ; 2 Tim. iv. 1 ; Tit. i. 4.
Altogether, according to the best mss., the change should be made
nine times in these epp. The name ' Christ Jesus ' is most frequently
on the Apostle's lips in old age, occurring 22 times, while 'Jesus
Christ' is used but seven times, 'our Lord Jesus Christ' but twice,
see vi. 3. See further, Moule's Colossians, 1. 1.
by the commandment of] Better, try authority from; this phrase
(1) recalls to English ears official titles and announcements; and
(2) suits each ofthe seven passages in St Paul's epistles where it occurs,
suggesting the commission delegated from the supreme power of God :
it gives as here, so in Titus i. 3, the warrant for St Paul's laying down
the rules of Church order, and the warrant therefore for Timothy
and Titus doing the same under their delegated commission. It is a
clear gain to use the same word in these passages and in Tit. ii. 15,
' exhort, reprove, with all authority.'
God our Saviour] A new phrase in St Paul's language, three times
used in this epistle and three times in ep. to Titus ; cf. Jude, v. 25 :
the corresponding phrase Christ our Saviour four times in these
epistles (previously in Eph. v. 23 and Phil. iii. 20, the word ' Saviour '
is used not as a title but in a statement, as predicate not attribute — an
evidently earlier stage), five times in the Second Epistle of St Peter.
timothy 6

82 I. TIMOTHY, I. [vv. 2, 3.
a our hope ; unto Timothy, my own son in the faith : Grace,
mercy, and peace, from God our Father and Jesus Christ
our Lord.
3 As I besought thee to abide still at Ephesus, when I
Fairbairn suggests with reason that this title is given to God here rather
than to Christ 'as a kind of counteractive to the false teaching'; this
personal designation of God, as originating and carrying into effect the
work of salvation, would indicate the true preservative against all
arbitrariness in speculation and undue licence in practice.
Jesus Christ... our hope] Again a token of the later apostolic age.
Christ, who is at first in His own words 'the Light,' 'the Way,' 'the
Truth,' ' the Life, ' is (with still further appropriation of the. abstract)
in the epistles of the first captivity ' our peace,' Eph. ii. 14, ' the hope
of glory,' Col. i. 27, and now towards the days of the second captivity
simply ' our hope.' This personification of the abstract has still
further developed with the lapse of centuries, so that a modern writer
can say, O everlasting Health,
From which all healing springs,
Our Bliss, our Treasure, and our Wealth,
To Thee our spirit clings.
2. my own son in the faith] Better, my true child in faith with
R.V. ; child, because the word is used, as the Greek teknon is, (1) of
specially tender affectionateness, (2) of the spiritual relationship of n
disciple to a teacher; true, that is, shewing a real and marked resem
blance in character to your ' father in God ' ; in faith, or as we should
say, spiritually; apparently by this time a recognised adverbial or
adjectival phrase, as in Tit. iii. 15, 'salute them that love us in faith,'
or, as we should say, ' our Christian friends.' The same argument
from the growth of this abstract applies here ; the earlier and more con
crete 'in the Lord' (1 Cor. iv. 17), and 'in the Gospel' (1 Thess. iii.
2) gives place to 'in faith,' or as in Tit. i. 4 'in communion of faith.'
Compare 2 Joh. i. 1, 'whom I love in truth,' St John's correspond
ing word for spiritual Christianity, and the combination in ch. ii. 7.
Grace, mercy, and peace] ' Mercy ' here and in 2 Tim. i. 2 ; while in
Tit. i. 4 according to the best MSS. it is 'grace and peace,' as in the
salutations of St Paul's other epistles. 'Why, ' asks Fairbairn, ' is " mercy "
specially needed for St Paul's dear child of faith ? The nearer he was
in character to St Paul the more would he too feel himself " the chief of
sinners," and so appreciate a prayer so truly faithful and sympathising;
a lesson,' he adds, ' for all future ministers of the Gospel which it well
becomes them to ponder.' St John's private letter to the ' Elect lady'
has the same salutation.
- God our Father] Read God the Father, as in 2 Tim. i. 2 and Tit. i. 4 ;
' our Father ' was the usual form in the earlier epistles.
3 — 11. Timothy is exhorted to faithful Ministry. He is
reminded first of the character of the true gospel.
3. As I besought thee... so do] Rather as I exhorted thee... so do I

vv. 4, 5.] I. TIMOTHY, I. 83
went into Macedonia, that thou mightest charge some that
they teach no other doctrine, neither give heed to fables and 4
endless genealogies, which minister questions, rather than
godly edifying which is in faith : so do. Now the end of the 5

now, i.e. exhort thee. The R.V. varies between 'beseech' and
' exhort ' for parakalein, e.g. reading in Philem. 9, ' for love's sake I
rather beseech.'
to abide still] Or to tarry ; the force of the preposition in the verb is
expressed by ' still ' ; the aorist is usual after verbs of hoping, &c.
when I went into Macedonia] The present participle is emphatic —
when I was going. This journey into Macedonia cannot be fitted in
anywhere during the period covered by the Acts. See EUicott here,
and Paley, Hor. Paul. ch. xi. Cf. Introduction, p. 43.
that thou mightest charge some] Rather certain persons slightingly,
and indicating that he could name them if he would ; the word for
'charge,' cf. v. 5, is in St Paul's mind in writing, and occurs seven
times in this epistle.
no other doctrine] Better, not to he teachers of a different doctrine,
as in Gal. i. 6, 'a different gospel,' i.e. different in kind; the word
appears in our ' heterodoxy, ' difference for the worse from the estab
lished view of things.
4. fables and endless genealogies] EUicott following Chrysostom
and the early Greek commentators regards the false teaching as arising
from Jewish, perhaps Cabbalistic sources, and only an affluent after
wards of the later and more definite Gnosticism — Rabbinical fables and
fabrications in history and doctrine, and vague rambling genealogies —
in the proper sense, but very possibly combined with wild speculative
allegories. See Introduction, pp. 45 sqq. ; Appendix, B.
which minister questions] Rather with R.V. the which minister
questionings — ' the which ' implying the force of the pronoun ' which
are of such a kind as to ' ; and ' questionings ' suggesting better the
process and state of questioning which the form of the noun conveys.
The compound noun which is the right reading implies painful, elabo
rate questionings, so the verb 1 Pet. i. 10 'searched diligently.'
godly edifying] Read with the best mss. (and the Received Text
which the AN. has not followed here) a dispensation of God — the
divine economy or scheme of salvation to be apprehended by faith.
They whom Timothy was thus to correct had or might have learnt
exactly what St Paul meant by this dispensing of grace on God's part
from the eloquent passage in his own letter to them, Eph. iii. ; ' the dis
pensation of that grace of God,' ver. 2 ; 'to make all men see what is
the dispensation of the mystery,' ver. 9.
in faith] That is, as Theod. Mops, puts it, we lay hold of the plan
of salvation by "* a historic faith ' — ' getting our proof of its truth from
the facts themselves of the life of God incarnate.'
5. Nina the end of the commandment] Better, But the end of the
charge, ' but ' rather than ' now ' because it is not so much the com-
6—2

84 I. TIMOTHY, I. [vv. 6, 7.
commandment is charity out of a pure heart, and of 'a good
6 conscience, and of faith unfeigned: from which some having
7 swerved have turned aside unto vain jangling ; desiring to
be teachers of the law ; understanding neither what they
mencement of a new paragraph as a positive statement of the true aim
of the ministry to counteract the statement just made of false aims, so
completing the paragraph. 'The charge,' the verb or noun occurs seven
times in this epistle, and as thus constantly present to St Paul might
almost give a second title to the epistle of ' The Chief Pastor's Charge'
iv. n, v. 7, vi. 13 — 17. Here one of the best comments is in the
Bishop's words at the Ordination of Priests in the English Prayer Book,
' Be thou a faithful dispenser of the word of God, ' ' Take thou authority
to preach the word of God.'
charity] love, a life of active love and union; the opposite of the
'strifes ' which result from ' questionings,' 2 Tim. ii. 23. It is important
to keep the English word 'love' as the equivalent of the Greek word
agape throughout the New Testament, as the Revisers have very
properly done. It is a characteristic word, and only confusion is
introduced in the mind "of English readers by sometimes rendering it
'charity.' a pure heart] thoroughly bent on turning from sin and youthful
lusts, honestly growing in righteousness, 2 Tim.ii. 22.
of a good conscience, and of faith unfeigned] ' Conscience ' is one of St
Paul's most characteristic words ; out of 32 places where it occurs in N.T.
23 are of his using either in speech or writing, six of these belonging to the
Pastoral Epistles. See Appendix, D. Literally the word means 'knowing
with' and Bp Westcott draws out this idea in his definition, "It
presents man as his own judge. Man does not stand alone. He has
direct knowledge of a law — a law of God — which claims his obedience,
and he has direct knowledge also of his own conduct. He cannot then
but compare them and give sentence. His ' conscience ' as the power
directing this process is regarded apart from himself (Rom. ix. 1 ; ii. 15)."
See his Additional Note, Heb. ix. 9.
6. from which] Plural from which things, that is the love and its
threefold helpers, in the grace, the life, and the creed.
having swerved] Lit. 'having missed the mark,' another of the
words peculiar to these epistles, occurring only ch. vi. 21 and 2 Tim. ii.
18. vain jangling] empty talking; the word occurs in the adjective
form once again, in the still stronger warning against ihe same class of
teachers in Tit. i. 10, where they are said to be mostly ' of the Circum
cision,' and to give heed to 'Jewish fables.' The law of which they
are setting themselves up to be teachers is of course the law of Moses,
but corrupted by allegorical interpretations and philosophisings which
whittled away the keen edge of its moral precepts and blunted all sense
of the paramount necessity of holy living.
7. understanding] More exactly, though they understand; the
negative particle used shews that the clause is subordinate to, not parallel

vv. 8, 9.] I. TIMOTHY, I. 85
say, nor whereof they affirm. But we know that the law 8
is good, if a man use it lawfully ; knowing this, that the 9
law is not made for a righteous man, but for the lawless
and disobedient, for the ungodly and for sinners, for unholy
with 'setting themselves up,' or 'desiring,' and expresses their thoughts.
' We choose to teach, without understanding.' Winer, § 55. 5 B, p. 607.
neither what they say, nor whereof] They neither understand the
statements they make nor even what the questions are about which
they make such confident assertions. Confidently affirm gives the
force of the preposition in the compound verb ; it occurs in Tit. iii. 8 ;
but not elsewhere in N. T. The middle voice expresses the secondary
kind of making firm, by speech, instead of act, as commonly in Class.
Gr. Compare to draw up a narrative, Lk. i. 1 ; 'I laid before them
the Gospel,' Gal. ii. 2 ; Winer, Pt. m. § 38, 2 — 6, p. 317.
8. But we know] Yet we are all aware, a correction or concession.
St Paul uses 'we know' in a similar way, Rom. vii. 14, 'I grant that
the law is spiritual'; 1 Cor. viii. 3, 'We are quite aware (with irony)
that we all have knowledge.'
if a man use it lawfully] The regular Greek idiom corresponding
with our passive, if it be handled as law should be, that is, by the
teacher of the law. Ellicott gives the sense of the passage clearly,
' The false teachers on the contrary, assuming that it was designed for
the righteous man, urged their interpretations of it as necessary ap
pendices to the Gospel.'
For the play on the word ' law ' compare 2 Tim. iii. 4, iv. 7, and
better 1 Tim. i. 3, 5, 'charge,' 'charges.'
9. knowing this] The A.V. putting a full stop after 'lawfully'
gives an entirely wrong turn here ; the R.V. puts a comma and inserts
' as ' in order to shew the connexion of ' knowing ' with ' a man ' ; we
may continue the above rendering rather more idiomatically, if it
be handled as law should be and with the knowledge that.
the law is not made] There is no article, and we may with the R.V.
translate, law is not made ; not thereby drawing a marked distinction
between 'law' here and 'the law' of Moses above, but following.St Paul's
instinct of language, and by the omission drawing attention to the play
on words or the antithesis intended, in a crisper and more proverbial way.
This explanation will satisfy all the cases of omission of article before
'law' quoted by Winer from Gal. ii. 21, iii. n, 18, 21, iv. 5. Cf. Winer,
§ 19, Moulton n. ; Lightfoot's Gal. n. 19. Here 'law' and 'the lawless'
stand in sharper contrast without the article.
for a righteous man] By 'righteous' we may well understand one
'who has his measure of fruit in holiness' (Ellicott, quoting Hooker), in
contrast to those who not only ignore the law as any check on their life,
lawless, but are positively disobedient or unruly, delighting in open de
fiance of it ; being ungodly, with no fear of God or sense of His presence
before their mind ; and sinners, marked as such by definite acts of sin
(Lk. xviii.13), (2 Pet. i. 6); (for the two words together compare Jude 15).
unholy] They are further breakers of the first and second command-

86 I. TIMOTHY, I. [vv. io, n.
and profane, for murderers of fathers and murderers of
io mothers, for manslayers, for whoremongers, for them that
defile themselves with mankind, for menstealers, for liars,
for perjured persons, and if there be any other thing that is
ii contrary to sound doctrine; according to the glorious gospel
ments ;• the word describes the disregard of duty to God, and only occurs
here and 2 Tim. iii. 2 ; but the corresponding word for the performing of
this duty occurs in 1 Tim. ii. 8, 'lifting up holy hands in worship.'
profane] breakers of the third and fourth commandments; the N. T.
use of the word describes disregard of God's day, Matt. xii. 5 ; of God's
house, Acts xxiv. 6 ; of God's law and truth, 1 Tim. iv. 7, vi. 20 ;
2 Tim. ii. 16; of God's name and birthright blessing, Heb. xii. 16.
murderers of fathers and murderers of mothers] breakers of the fifth
commandment, cf. Exod. xxi. r5. In this and in the following words
St Paul evidently singles out the worst breaches of the law, his argu
ment being ' the law was meant to convict the vilest — you apply it to ¦
the holiest.' Hence, we must keep the stronger meaning 'parricide,'
though the Greek word by its proper derivation means ' father-beater.'
When it came to have the meaning ' parricide,' a different derivation
was also assigned to it and the spelling a little altered accordingly.
For similar corruptions in English to fit a supposed derivation compare
' reindeer,' ' causeway,' ' camel leopard.'
manslayers] breakers ofthe sixth commandment.
10. whoremongers, for them that defile themselves with mankind]
breakers of the seventh commandment.
menstealers] breakers of the eighth commandment, the grossest theft ;
punishable with death, Exod. xxi. 16, by the Mosaic code, as also
among the Greeks.
perjured persons] breakers ofthe ninth commandment. Cf. Lev. xi x. 1 2 .
and if there be any other thing that is contrary to sound doctrine]
breakers of the tenth commandment as an inclusive summary embracing
all sides and all aspects of each part of the duty to one's neighbour, ' not
to covet nor desire other men's goods, but to learn and labour truly to
get mine own living and to do my duty.' The mode of expression and
the use of the particle are quite St Paul's ; cf. Rom. xiii. 9, ' and if there
be any other commandment,' Phil. iv. 8, ' if there be any virtue and
any praise.'
sound doctrine] With R.V. render the sound doctrine. The word
for 'doctrine' occurs 15 times in these epistles, against seven times in
the rest of the N. T.; a mark that the original simple concrete word
'teaching' is gradually becoming the settled abstract term 'doctrine.'
But it is still too soon for the idea of this general abstraction which is
conveyed to our mind by the phrase 'sound doctrine.' The insertion
of the article (according to the Greek) gives us just an English equi
valent ofthe middle stage which the phrase has reached.
The nearest to the use of the Past. Epp. is Eph. iv. 14, where we
ought to read ' every wind of the doctrine,' the article referring to all
the work of apostles, prophets, evangelists and teachers just spoken of.

v. 12] I. TIMOTHY, I. 87
of the blessed God, which was committed to my trust.
And I thank Christ Jesus our Lord, who hath enabled me, 12
for that he counted me faithful, putting me into the ministry;
sound] 'healthful,' an epithet occurring with 'doctrine' or 'words'
six times in these epistles and nowhere else ; in contrast to a different
form of error from any previously described, ' the sickly (ch. vi. 4) and
morbid (2 Tim. ii. 17) teaching of Jewish gnosis,' Ellicott.
11. according to the glorious gospel] Rather with R.V. according
to the gospel of the glory. How far back does St Paul look in
' according to the gospel ' ? Surely through the whole passage since
the last winding up at the end of v. 3; just as the next passage winds
up similarly at v. 17. (The marking of the paragraphs in the R.V.
throughout will be worth careful notice.) The charge to insist on sound
teaching — the end of the charge, a life of love unselfish out of faith
unfeigned, instead of a laboured law of mystic perfectionism — the sound
teaching of those who (as he had written them word, Eph. iv. n) were
given them by Christ for the purpose — all this was 'according to the
gospel ofthe glory of God': for the chief and surpassing glory of God
was seen not in the law but in the person, the life of Jesus Christ.
the blessed God ] The epithet seems added from the rush of personal
feeling as the sense of the present love and mercy of Christ (never long
absent) comes to him strongly in penning the words. It occurs again
in vi. 15 in a similar passage.
12 — 17. Faithful Ministry. Timothy is further reminded
of St Paul's own Calling and Commission.
12. This strong feeling quite accounts for the abruptness with which
once again (after many other utterances of his own religious experi
ences) he claims 'all the mercy' and acknowledges 'all the sin,' and
offers 'all the service.' We must omit 'and,' reading with R.V. I
thank h<m that enabled me, even Christ Jesus our Lord.
The whole paragraph which follows is the drawing out of all that
came into his mind as he wrote the Gospel — entrusted — to me. The
ego at the end of the verse, so emphatic, is ample connexion, especially
when the first word of the new sentence is ' Thanks ' : — ' To me — even
to me; Jesus Christ be praised; He gave me pardon, He gave me work,
He gave me strength.'
At the same time this statement of his own case is well fitted to carry
on the two thoughts that have been in his mind, (1) the encouragement
of Timothy to faithful ministry, (2) the saving and cheering power of
the true doctrine compared with the condemning, despairing character
of the law.
who hath enabled me] The aorist tense has the balance of authority
here, and refers to the strength given, with and at the time of the com
mission. I thank him that enabled me, rather than 'hath enabled me.'
faithful] i.e. after the time of preparation that followed his Conver
sion, the years of retirement in Arabia and at Tarsus, A.D. 36 — 44, he
was judged to be 'trusty,' 'trustworthy'; Barnabas 'brought him to

I. TIMOTHY, I. [w. 13—15.

13 who was before a blasphemer, and a persecutor, and in
jurious : but I obtained mercy, because I did it ignorantly
14 in unbelief. And the grace of our Lord was exceeding
abundant with faith and love which is in Christ Jesus.
15 This is a faithful saying, and worthy of all acceptation, that
Antioch' to be a 'prophet and teacher,' Acts xi. 26, xiii. i, and then
the Holy Spirit of Jesus said, ' Separate me Saul and Barnabas for the
work whereunto I have called them,' Acts xiii. 2.
putting me into the ministry] Better appointing me for service.
The present participle in English gives the exact force of the aorist here.
' He shewed that He counted me faithful by giving me work.'
As to diakonia,' ministering,' 'service,' 'ministration,' ' ministry,' are
used by R.V. in different places ; the other passage where ' service ' is
used being Heb. i. 14, ' ministering spirits sent forth to do service for
the sake of them that shall inherit salvation.' We may at any rate say
that the noun could not have had, if we go by N. T. usage, so soon the
formal meaning 'the ministry,' whatever definiteness the word diakonos,
'minister, deacon,' may have now obtained; see note, iii. 1 ; Int. pp. 15,
16, 18; App. C.
13. who was before a blasphemer] A translation of the ace. masc.
of the article taken with the participle. But the neuter of the article
has the best support, and is taken with the adverb, giving it a slightly
stronger force ' during the former days ' ; while the participle has the
concessive sense, though I was beforetime.
a blasphemer, and a persecutor, and injurious] R. V. retains ' injurious '
in spite of its having become a much weaker word since the 17th cen
tury, and so we have an anticlimax, whereas the Greek gives us a
climax, the last word referring to deeds of outrage and contumely. Cf.
Trench, N. T. Syn. § 29. In 1 Thess. ii. 2 and three other places, we
have the verb translated ' shamefully entreated. ' Tyndal, Coverdale and
Cranmer give ' tyraunt.' Translate, with Ellicott, a doer of outrage.
but I obtained mercy] howbeit, or ' but still,' gives a stronger force
than simply ' but. ' ' He had not like the worse part of the blas
pheming and persecuting Pharisees sinned against his better con
victions, Mk. iii. 28 — 30; he had not deliberately set at nought the
counsel of God, and defied Heaven to its face.' Fairbairn.
14. the grace of our Lord was exceeding abundant] ' Overflowed its
wonted channels,' and a stream of faith and love in me, having Jesus
Christ for its source and life, flowed side by side with this full flood of
grace and mercy. The removal of the comma by R.V. after 'abundant'
leaves the force of the ' with ' ambiguous, as though the grace abounded
with faith. See St Matt, xxvii. 34, ' wine mingled with gall,' 1 Tim.
vi. 6, 'godliness with contentment,' for this full force of the pre
position. 15. This is a faithful saying] More exactly, Faithful is the saying,
' gravissima praefandi formula,' says Bengel ; the first of five occurrences
in these epistles, where only it is found, iii. 1, iv. 9; 2 Tim. ii. n ;
Tit. iii. 8. With it we may compare Rev. xxi. 5, and our Lord's

v. 16.] I. TIMOTHY, I.

Christ Jesus came into the world to save sinners ; of whom
I am chief. Howbeit- for this cause I obtained mercy, that i6
in me first Jesus Christ might shew forth all longsuffering,
for a pattern to them which should hereafter believe on him
1 Verily, verily I say unto you.' The special weight of each maxim or
practical instruction thus introduced is examined in Appendix, E. See
also Introduction, ch. III. ii. I c, p. 30.
faithful] That is, trustworthy and claiming implicit credit ; more than
merely ' true,' which is the rendering in the P. Bk. Communion Service,
' This is a true saying and worthy of all men to be received ; ' worthy
of all acceptation, of every kind and degree, as there is no article with
' all ' ; to be received with every mark of regard and welcome, of con
fidence and affection.
What is the truth thus heralded ? ' Christ Jesus as God in heaven ;
Christ Jesus come to this earth to save sinners ; Christ Jesus come
to save me the chief of sinners.' It is this personal dealing of the
Saviour with the single soul, the personal laying hold by the separate
soul of the Saviour's love and pardon, which is so specially precious to
St Paul and gives new lustre to the jewel, the simple creed.
of whom I am chief] am, shewing his abiding sense of his sinfulness,
and this at the close of his life, when he could say ' I have fought the
good fight, I have kept the faith, &c.'
' And they who fain would serve Thee best
Are conscious most of wrong within.'
Cf. 1 Cor. xv. 9. So in Acts xxii. 4, 19, xxvi. 9, he takes every oppor
tunity of referring with express self-condemnation to his past life.
16. Howbeit] A characteristic re-assertion with a new antithesis, ' Yes,
I am indeed chief of sinners, but still I received mercy on this account,
that I might also be chief exemplar of Jesus Christ's all-patience. '
Translate with R.V. that in me as chief (i.e. of sinners) might Jesus
Christ shew forth all his longsuffering.
in me] 'in my case,' as in Gal. i. 16, 'it pleased God to reveal His
Son in me,' 'to shew the Saviour's power in my conversion,' Gal. i. 24,
' they glorified God in me.'
all longsuffering] The longer form of the Greek word ' all ' should
be read, though only once used otherwise by St Paul, Eph. vi. 13 ; the
position of the article coming before the ' all ' is very unusual in N. T.
and suggests the translation proposed by Dr Vaughan, ' His all-patience,'
cf. Gal. v. 14, ' The whole law.' Winer, § 17. 10.
might shew forth] The right translation in our idiom of the sub
junctive, which Hellenistic Greek uses for the optative when it would
naturally follow the past tense, ' received mercy,' cf. v. 20 ; the verb
'shew forth' is middle, as always in N. T. ; its force 'shew forth as
His attribute.'
for a pattern to] R.V. for an ensample of them which should here
after believe. According to the use of the word in the only place
where it occurs besides, 2 Tim. i. 13, ' the pattern of sound words,' the
phrase ought to be a simpler one 'for a pattern of believers,' and the

90 I. TIMOTHY, I. [vv. 17, 18.
17 to life everlasting. Now unto the King eternal, immortal,
invisible, the only wise God, be honour and glory for ever
18 and ever. Amen. This charge I commit unto thee, son
longer form is substituted at the moment of writing. And it is not
quite as Bengel puts it with emphasis on 'belief,' 'sicredisut Paulus sal^
vabere ut Paulus, ' but ' etiamsi peccaveris ut Paulus, ut Paulo poena
tibi differetur, locum habebis poenitentiae ut Paulus.'
to life everlasting] We may shew better how this word is taken up,
and with a turn of meaning suggests the form of the ascription, by
rendering unto life eternal: and to the King of the eternal... be
honour and glory unto all eternity.
'"Life eternal" is the divine life, the life that is'; 'not an endless
duration of being in time, but being of which time is not a measure.'
Westcott on 1 Joh. i. 2 ; v. 20.
In St John's use, the present living 'in Christ,' spiritual religion, is
meant almost entirely to be emphasised, e.g. Joh. iii. 15, v. 24; r Joh.
i. 2, v. 13.
In St Paul's use this is certainly so too in one passage, 1 Tim. vi. 12,
where Timothy is now by a distinct effort and act (aorist imperative)
to ' lay hold ' of ' the eternal life' ; that is, ' the special Messianic gift
brought by Christ,' described (according to the true reading) in 1 Tim.
vi. 19 as 'the life which is life indeed,' and in Eph. iv. 18 as 'the life
of God.' So perhaps here, though probably more often St Paul's use
of the phrase looks to the development of this life still future, e.g. Rom.
ii. 7, vi. 22, 'and the end life eternal.' The phrase 'King of the
eternal,' lit. 'King of the ages,' covers both uses: God is King and
Giver of Life in all the cycles and stages of development through
which the world and all in it pass.
This connexion of the phrases makes it probable that this allusive
title of God ' King of the eternal ' is left thus, strong and complete, and
that the following epithets belong to the new title, making a climax the
incorruptible, invisible, only God (not as A.V. and R.V.). The epithet
' wise ' has not sufficient MS. authority here or in Jude 25.
17. honour and glory] This combination by itself is only found here.
St Paul uses ' glory ' with the article generally.
Such an ascription is with St Paul a most characteristic close of
passages which are the evident outburst of strong warm feeling excited
by some particular train of thought.
18—20. Faithful Ministry. Timothy is further reminded
of the fall of some false Teachers.
18. This charge] From note on v. 5 we shall see no difficulty in
the reference ofthe words here. St Paul has put 'the charge' of which
he is full in two different ways in 3— 11 and 12 — 17 ; he puts it now in
another in 18 — 20. The pronoun 'this' should refer according to its
proper usage to something already set forth rather than to something
new; and so we may paraphrase, 'This is my charge to teach the old
simple truths, with a heart and life that retain still the old penitent

w. 19, 20.] I. TIMOTHY, I. 91
Timothy, according to the prophecies which went before
on thee, that thou by them mightest war a good warfare;
holding faith, and a good conscience ; which some having 19
put away, concerning faith have made shipwrack : of whom •»
is Hymeneus and Alexander ; whom I have delivered unto
Satan, that they may learn not to blaspheme.
gratitude and devotion ; I trust to you this life and work, as a precious
jewel; so precious that to guard and keep it you must be never off
duty, always Christ's faithful soldier and servant.'
son Timothy] As in verse 2, my child Timothy.
the prophecies which went before on thee] " The allusion is to pro
phecies uttered, as is supposed, at or before his ordination, given then
for the purpose of encouraging the Church to make, and Timothy to
accept the appointment, in view perhaps of his extreme youth, and
possibly also slender frame : prophecies of the arduous nature of the
work and of Divine aid in it." Fairbairn. They were utterances at
Lystra by Silas (cf. Acts xv. 32) and others of the 'prophets' of the
N.T., spoken under the influence of the Holy Spirit, as in St Paul's
own case at Antioch, Acts xiii. 2 ; 'forth- tellings' of the Divine Will, to
which St Paul refers partly as warranting him in his appointment of so
young a man to so important a charge, partly as encouraging Timothy
himself to brave effort. Cf. iv. 14; and Introduction, pp. 16, 58. The
marginal rendering of R.V. ' which led the way to thee,' i.e. "the premo
nitions ofthe Holy Spirit which pointed to thee " modifies, as Bp Ellicott,
unnecessarily the simple meaning both of noun and verb.
a good warfare] Rather render the whole clause that in them thou
mayest war the good warfare ; in them as his heavenly armour — to
ward off scorn from without and doubt from within.
Compare the well-known hymn, translating St Paul's previous call to
arms in his letter to the same parts, Eph. vi.
Stand then in His great might
With all His strength endued,
And take to arm you for the fight
The panoply of God.
19. faith, and a good conscience] Together as in ver. 5.
which some having put away] Probably both faith and good con
science, the relative agreeing in number only with the latter. Render
rather having thrust away — a wilful casting away of rudder and compass.
concerning faith have made shipwrack] Accurately rendering aorist
and article made shipwreck concerning the faith. ' The faith ' here is
quite independent of 'faith' above, and means rather what we mean by
" the Catholic faith," the creed ; so in iii. 9 ' holding the mystery of
the faith,' iv. 1 'some shall fall away from the faith,' vi. 10 'have
been led away from the faith.'
20. Hymeneus and Alexander] The name Hymenaeus occurs again
in 2 Tim. ii. 17, and being uncommon and used in both places of an
heretical person in the same locality may fairly be taken as referring to

92 I. TIMOTHY, II. [v. i.
2 I exhort therefore that, first of all, supplications, prayers,
the same person ; the heresy condemned is practically the same ; ' the
profane babblings ' there representing the ' vain talking ' of verse 6 here,
which is plainly echoed in verse 19 — the test of orthodoxy being ' faith
and a good conscience.'
The name Alexander also occurs again in 2 Tim. iv. 14 ; but being
common, and having a distinguishing addition there ' the coppersmith,'
and referring rather to a personal enemy of St Paul than to a heretic,
may more probably refer to a different person, possibly the Alexander
of Acts xix. 33. Fairbairn adds reasonably 'in the 2nd Epistle Philetus
not Alexander is associated with Hymenaeus, and Alexander is men
tioned alone and apparently as a worker of evil, not at Ephesus but in
Rome, though it is possible enough he may have belonged to the
region of Asia.'
whom I have delivered unto Satan, that they may learn] The exact
force of the tense is whom I delivered; of the mood, that they might
be disciplined. In the N. T. the later usage holds of the subjunctive
following the past tense instead of the optative and our idiom requires
' might.' A definite time and act of ' delivering ' is thus seen to be re
ferred to, explained by some ancient and modern commentators as
being excommunication; e.g. Theod. Mops., Latin Version, "ecclesiae
alienationem 'traditionem Satanae' vocans"; by others as the judicial
infliction of bodily sickness or calamity, such as the blindness inflicted
upon Elymas by St Paul, Acts xiii. n; by Ellicott and Fairbairn,
as both combined. "The term" says Wordsworth (on 1 Cor. v. 5,
where the phrase is the same) "appears to have had its origin from con
sideration of the fact that physical evil is due to the agency of the
Evil Spirit; cf.Job ii.6; Lk. xiii. 16: Matt. viii. 30 — 32 (add 2 Cor. xii. 7
'a messenger of Satan'). But St Paul states the aim and end of the sen
tence of excommunication against the incestuous Corinthian to be that
by the punishment ofthe flesh, and consequent mortification ofthe fleshly
lusts and appetites, ' his spirit may be saved in the day of the Lord ' ; so
in the case of Hymenseus and Alexander; and generally his spiritual
weapons are given him for edification and not for destruction. Cf. 2 Cor.
x. 8."
may learn] might be disciplined ; the verb, meaning properly ' to
train,' 'educate,' as in Acts vii. 22, is generally used of 'training by
chastisement,' 'correcting' ; cf. 1 Cor. xi. 32, 'when we are judged we
are chastened of the Lord,' where the reference is to the sickness and
death sent as chastisement for the desecration of the Lord's Table.
Compare the old English use of ' teach ' in Judges viii. 16, 'he took the
thorns of the wilderness and briars, and with them he taught the men of
Succoth.' Cf. the striking use in Lk. xxiii. 16, ' I will therefore chastise
him and let him go.'
Ch. II. Apostolic Regulation of Public Worship.
1 — 7. Directions for Common Prayer and Intercession
for all, since the gospel is for all.
1. I exhort therefore that, first of all] Rather, I exhort therefore

v. I.] I. TIMOTHY, II. 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. w. 3 — 5, 18, 19; the verb itself partly suggests the
taking up of the subject in new form.
that. ..supplications. ..be made] The position of the Greek verb suggests
its being middle voice rather than passive. So R.V. margin and Alford
following Chrysostom : ' 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, ' my house shall be called the house of prayer,' Acts ii. 42, ' 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 (1) against, or (2) for some one: for
(1) cf. Acts xxv. 24, '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 modern 'Prayer for the Church Militant' with its express
embodiment of this passage, or the ancient Gloria in Excelsis — (1) "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 (1) 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.
z for kings, und 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 high place. The noun occurs only 1 Cor.
ii. 1, ' I came not with excellency of speech,' but the participle in Rom.
xiii. 1, ' 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 1 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 1 Tim. iii. 8, 11; Tit. ii. * 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?" Cony beare'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' :butthedistinctionisdoubtful, and R.V. gives 'tranquil and quiet.'
life] ' Manner of life' according to the usual distinction between bios
and zoi. See Trench, N. T. Syn. § 27.
3. For this is good and acceptable] We should omit For; 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. n, 15; v. 7; vi. 2. It is especially characteristic of St John.
Cf. Joh. i. 30; vi. 50, 58; 1 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. who will have] The exact rendering is that of R. V. who willeth
that all men should be saved — not the stronger word bouletai, '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 universalism ; 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 knowledge of the truth] 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, 1 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 ofthe first of these two
stages, and are understood 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. 1,
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 1 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
6 Jesus ; who gave himself a ransom for all, to be testified in
7 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 imprimatur as apostle of the Gentiles, and is ' the truth,'
whatever the teachers of false knowledge may say. See App. A III.
and one mediator... the 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. 15, 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, antilutron 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 :
(«) sin offering or propitiation, 1 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, 1 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, to
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 testimony 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 s
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.
/ am ordained] There is in the Greek an emphasis on ' I, ' Where
unto 1— 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 the Gentiles. Cf.
Gal. ii. 9.
/ speak the truth in Christ] Here the words ' in Christ ' have no
sufficient authority, and have been introduced from Rom. ix. 1.
in faith and verity] Better, in faith and truth ; see note on i. 1 ; 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. / will tkerefore that men pray every where] (1) the position of
• pray ' shews the resumption of this subject as the main thought of the
sentence, (2) the word used for 'men' and the article prefixed shew the
contrast to women in verse 9, (3) we have boulomai not thelb: 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, 'doubtings' or 'outward 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-
Book Catechism, s. fin.
9. In like manner also, that women adorn 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 and 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 aidds implies a reference
to external standards ; a feeling of what is due to another (God or
man) irrespective of consequences (in contrast to aischunl, the same
feeling through fear of harm); the other word sbphrosunf, 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, 1 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 women professing godliness] Best as A.V. and
R.V. forming a parenthesis to justify the boldness of the dress recom
mended immediately after.
godliness] 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

vv. ii— 15.] 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 '»
usurp authority over the man, but to be in silence. For >3
Adam was first formed, then Eve. And Adam was not m
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 works] 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 woman 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. 1 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
authentikos 'from first authority' we get our 'authentic' in its proper
meaning (Trench's Select Glossary, p. 1 5 ; Cic. ad Atl. 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. ihe woman being deceived was 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. Ms 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 (1) the A.V. ' in childbearing,' the preposition ren-

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 1 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 verb 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. *. 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

2.] I. TIMOTHY, III.

101

bishop, he desireth a good work. A bishop then must be =
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 faithful saying; 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 anthrdpinos (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 of benignus, for how could benignus
at all fairly represent pislos, faithful, trusty? 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 anthrbpon, anthrdpinos, 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. 1 and 2, contrasted with ver. 4; though the word is
still used of St Paul's apostleship, 1 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. 1, 'all the saints with the bishops and
deacons': then in Acts xx. 17, compared with ver. 28, ' the presbyters of
Ephesus at Miletus'... 'the Holy Ghost hath made you bishops,' we get
a new name synonymous with bishop — ' presbyter ' ; and later 2 Joh. i. 1
this new name 'presbyter' is used of the apostle St John and 1 Pet. v. 1
by St Peter of himself.

102 I. TIMOTHY, III. [v. 2.
blameless, the husband of one wife, vigilant, sober, of good
We infer then that in N. T. times 'bishop' and ' presbyter' were both
used of certain senior ministers and of the apostles, and that there were
junior ministers called 'deacons'; but the word 'deacon' could still
be used generally. The conclusion of Bp Wordsworth is that the
reference of episcopate here, while mainly to be made to the office of
presbyter, does not exclude the office to which Timothy was appointed
in the room of the apostle, to which the term was afterwards restricted,
and from which comes our word 'bishop.' See Introduction, pp. 13 —
*8, 53, 54 ; Appendix, C.
he desireth a good work] With all commentators from Chrysostom
we must lay stress on good work ; ' non dignitates sed opus eo quod pro
communi est utilitate constitutum.' Theod. Mops.
2. A bishop] R.V. The bishop, as St Mark iv. 3, ' the sower ' : so
George Herbert, 'The country Parson': 'A bishop' is however quite
idiomatic too.
blameless] R.V. without reproach; twice again, ch. v. 7 and vi. 14,
nowhere else in N. T. ; 'giving no handle' is exact, though rather collo
quial, implying in Greek and in R.V. the absence of definite acts or
habits to give occasion for reproach. See note on v. 7.
the husband of one wife] A regulation apparently very simple, but
one that has much exercised both ancient and modern commentators.
We may pass bytheview(i) ' husband ofa wife,' i.e. ' a married man,' as
ungrammatical ; because the definite numeral has not lost its force 'one'
in N.T. ; in all the 36 or 37 passages where it might be thought to
approach the sense of the indefinite article there is something in the
context which draws attention to the singleness, the individuality of the
person or thing named in a way which is lost by simply rendering 'an'
or 'a.' This is virtually the view of the Greek Church, which requires all
priests to be married, but forbids a. second marriage, and requires the
priest who has lost his wife to cease from exercising his functions.
We may pass by also view (2), that of the Mormons, though at least
grammatical, 'husband of one wife if not more.'
The weight of authority is divided between (3) 'not a digamist' and
(4) 'not a bigamist.'
Alford, Wordsworth and Ellicott adopt (3) and understand a second
marriage after the loss of the first wife, however happening, to be for
bidden, digamia; relying on {a) the very early interpretation by many
Greek and Latin Fathers, the action by many bishops and the enactment
of some councils, (b) the supposed propriety of greater strictness for
officers of the Church.
But as to (a), the more general interpretation by the prevailing 'voice
of the Church' in the first and second centuries was for (4), and St Paul
has express statements on this point, Rom. vii. 2; 1 Cor. vii. 39,
countenancing second marriages; as to (b), St Paul's usage is not to
make laws of a 'higher life' for ministers than for people, but to
expect the same laws kept in a way to serve for ensample to the flock.
We adopt (4) therefore — which is the prima facie meaning, and was the
view of the Antiochene fathers (though Chrysostom seems to have

v. 3-] I. TIMOTHY, III. 103
behaviour, given to hospitality, apt to teach ; not given to 3
changed his mind when he came to annotate Tit. i. 6), and was acted
upon by some of the Eastern bishops. Many converts to Christianity
would have more than one wife. They are nowhere commanded to
put away all but one; but it was not seemly that a man in such a
position should be a Christian minister, who ought in all respects to be
an ensample to the flock. See further on Tit. i. 6. The parallel
passage in ch. v. 10 need cause no difficulty: then as now many a
woman would change her partner and with or without a so-called
re-marriage feel no scruple so long as she was faithful to the new
partner. The elementary principle of Christian relationship needed
then to be taught in Christian Asia, and needs teaching now in many
still half-heathen circles of Christian England.
vigilant, sober] Rather sober, pure; the first word, from which ne-
phalism comes, occurs only here and in verse * 1 1 of the ' women
deacons,' and in Tit. ii. 2 of 'the aged men,' and is rendered by R.V.
' temperate ' ; while the verb with which it is connected, occurring 1 Thess.
v. 6 and 8, 2 Tim. iv. 5, and 1 Pet. i. 13, iv. 7, is rendered 'be sober.'
The second word here and usually in the Pastoral Epistles, where it and
its connexions occur nine times, is rendered by R.V. 'soberminded' :
in the passage however where both the verbs occur, 1 Pet. iv. 7, we have
' be of sound (not sober) mind and be sober unto prayer. '
'Sober,' not indulging the desire of ' winebibbings, revellings,
carousings'; 'pure,' not indulging in the thought of 'lasciviousness and
lusts.' See 1 Pet. iv. 3 compared with 7. Cf. also 1 Thess. v. 6, and
Tit. ii. 2.
of good behaviour] R.V. with Conybeare and Lewin orderly; the
same word describes the ' modest ' dress of the women above ii. 9, and
occurs nowhere else in N. T. The root-idea ofthe word is the 'beauty
of order,' such as made it an appropriate word to describe the world,
'kosmos,' created out of bare blank chaos. Our word 'decent' had ori
ginally a somewhat similar force; see Prayer- Book rubrics in Com
munion Service, directing the alms to be received in a decent, i.e. fair
and fitting bason, and the priest so to place the bread and wine that he
may with the more readiness and decency, i.e. fair and holy order, break
the bread.
Here the word expresses the character of the presbyter in his outward
behaviour, 'modest' but not 'shy,' 'genial' but not 'noisy' — that of a
Christian gentleman.
given to hospitality] The adjective occurs (excepting in the parallel
account of the presbyter, Tit. i. 8) only in 1 Pet. iv. 9, the same passage
from which we have just drawn two other of the characteristic words of
the Pastoral Epistles. The subst. occurs however Rom. xii. 1 3 and Heb.
xiii. 2. ' Brethren in their travels could not resort to the houses of the
heathen, and would be subject to insult in the public deversoria.' Alford.
apt 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. nol given to wine] Margin R.V. expresses exactly the usage of

104 I. TIMOTHY, III. [vv. 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. 1 Cor. v. n,
'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, nol a brawler] R.V. rightly 'gentle, not contentious,'
'patient' being too weak 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. 1 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 pleonektis, a frequent word with St Paul in his
other epistles; cf. 1 Cor. v. 10, 'with the covetous and extortioners.' See
Trench, N. T. Syn. § 24. The qualification interprets in apractical 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 seemly, 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
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 neophyte,' 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. vi.fin.
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, Par. Lost, I. 36.
7. them which are without] Outside the circle of believers, the
Christian Church : the same phrase is used by St Paul, 1 Thess. iv. 12,
'walk honestly toward them that are without'; cf. 1 Cor. v. 12,
13. 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.

106 I. TIMOTHY, III. [vv. 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. 1 . But the
title 'deaconess is given to Phoebe, Rom. xvi. i. In other passages
such as Rom. xiii. 4 ; 1 Tim. iv. 6 ; : Pet. iv. 10 the word still retains
the general sense explained on iii. 1. Both in Phil. i. 1 and Rom. xvi. 1
we may trace a fitness in the mention from the office of almoner, the
original function assigned to the deacons, Acts vi. 1. In writing to the
Pnilippians St Paul, as Bp Lightfoot points out, mentions the officers,
since 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. i.
not doubletongued] Or, better, not talebearers. The word is used
here only in N.T. Xen. de Equestri, VIII. 2, uses the noun of repeating
gossip. Polycarp has this very rare word, ad Phil. \.. v., ofthe 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 bilingues '; ' 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 Acts xx. 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
now revealed, a truth which may be apprehended though not com
prehended. So the Atonement is a mystery, 1 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 found blameless.
Even so must their wives be grave, not slanderers, sober, «
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, 1 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 these holy mysteries.' See further, Appendix, G.
10. And let these also] These, as well as the presbyters, for whom
verse 7 defines a very 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 wives 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 impiere statuuntur,'and the latest,
as Bps Wordsworth and Ellicott. Fairbairn gives well the reasons ;
'the mode of expression "likewise" apparently marking » 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. Thedd. Mops. Lat. gives ' accusatrices, ' and this shews
well the identity of the word with that for the great 'accuser,' the devil
(diabolus). 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'

108 I. TIMOTHY, III. [vv. 14, 15.
to themselves a good degree, and great boldness in the faith
which is in Christ Jesus.
¦4 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 with 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 wilh the rock
upon which 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 (0) 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 (<r)
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. 1, '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. I5-] I. TIMOTHY, III. 109
how thou oughtest to behave thyself in the house of God,
which is the church of the living 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.
16. 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 (1), Timothy himself 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 difficulty 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. lvi. 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';
1 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 (1) simply for
'a gathering,' 'a calling together,' i.e. the regular law-court, Acts

no I. TIMOTHY, III. [v. 16.
16 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 ofthe truth." '
the living 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 ofthe 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. 16.] I. TIMOTHY, III.

of godliness ; God was manifest in the flesh, justified in the
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. without 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,' GC and Of.
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 X, 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. (D1) in the It.
and Vulg. and in all the Latin Fathers except Jerome, a correction
apparently to make it agree with the neuter word mustirion. The
support of MSS., Versions and Fathers is comparatively weak for
'God': while '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 9C 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,
Was justified in His spirit,
Was shewn to the angeis,
Was proclaimed among the nations,
Was believed on in the world,
Was taken up in glory.'

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 flesh
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 witnessed,
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 was justified when it spake and clear when it
judged (Rom. iii. 4; Ps. Ii. 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. Now 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,' (1) 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. Commanding to abstain from 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. n), 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...I know that...
from among your ownselves shall men arise speaking perverse things.'
Acts xx. 23, 29.
expressly] 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 'thelastdays,'2Tim.iii. 1. SoHuther, '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 (1 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 r Joh. iv. 6,
giving the history of what is here prophecy, 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 Ellicott says, are the
spiritual emissaries of Satan which work in their hearts; cf. Eph. vi. 12.
See 1 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 (1 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 find 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. [vv. 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
hypocrisy of men that speak lies, that is, the 'false prophets,' 'many
of whom,' we read, by the time of the writing of 1 Joh. iv. 1, '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 spoken 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 own responsibility, they were like branded slaves who
knew their guilt.
3. forbidding to marry] See on verse 1 and Introduction, pp. 46,
481 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 ofthe Encratites or
Purists under Tatian.
to be received with thanksgiving of them which believe and know] 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 s
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,
V- 35-
' Oh the yearning when one sees a beautiful thing to make someone
else see it too! Surely it is of PI eaven!... 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, 1 Cor. xiv. 36, Col. i. 25, 1 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, Pleb. iv. 12, 1 Pet.
i. 23, Tit. i. 3 ; sometimes still more specifically, the very Son of God
Himself, the Word incarnate, Joh. i. 1, 1 Joh. i. r, 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 :
Oculi omnium in Te sperant, Domine,
Et Tu das escam Mis in tempore.
The word for 'prayer' here is the same as that rendered 'intercessions'
in ii. 1, 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 us our daily bread.' The whole life of a Christian
8—2

116 I. TIMOTHY, IV. [v. 6.
6 and prayer. If thou put the brethren in remembrance of
these things, 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 religious 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. 16, 17, xvii.
11, xix. 12; 1 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 well 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. in remembrance] 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) ofthe faith and the good doctrine.
Observe the articles in this latter clause.
Jesus Christ] Again with mss. transpose, Christ Jesus.
nourished] 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.'
whereunto 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.; 'closely'

v. 7-] I. TIMOTHY, IV. 117
whereunto thou hast attained. But refuse profane and old 7
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 w. 1, 2, yet the 'god
liness ' and the ' hope in the living God who is the Saviour 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, 1 Tim. v. n ; 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. n, 'If I have committed anything worthy of death I do not
beg off from death;' Heb. xii. 19 'they that heard begged 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 wives' 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 rather] 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. n, '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.

n8 I. TIMOTHY, IV. [v. 8.
8 For bodily exercise profiteth little : but godliness is profit
able unto all things, 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 ofthe
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 1 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 'to be grasped and laid
hold of,' as here it is promised to spiritual training and contest.
Compare also Eph. iv. 18, 'the life of God.'
Both 'the life now' and 'the life to come' are clearly parts of
•eternal life.' Bp Westcott's concluding paragraph is worthy of St
Paul in its realisation of what 'the promise' is and its incitement to
the necessary 'training.'
'If now we endeavour to bring together the different traits of "the
eternal life," we see that it is a life which with all its fulness and
all its potencies is now; a life which extends beyond the limits of the
individual, and preserves, completes, crowns individuality by placing
the part in connexion with the whole: a life which satisfies while it
quickens aspiration: a life which is seen, as we regard it patiently,

vv. 9, io.] I. TIMOTHY, IV. 119
and of that which is to come. This is a faithful saying and 9
worthy of all acceptation. For therefore we both labour 10
to be capable of conquering, reconciling, uniting the rebellious dis
cordant broken elements of being on which we look and which we
bear about with us ; a life which gives unity to the constituent parts
and to the complex whole, which brings together heaven and earth,
which offers the sum of existence in one thought. As we reach forth
to grasp it, the revelation of God is seen to have been unfolded in
its parts in Creation; and the parts are seen to have been brought
together again by the Incarnation.'
Note the direct bearing of the last sentence on St Paul's doctrine
here from iii. 15 to iv. 10.
9. This is a faithful saying] R.V. again, Faithful is the saying,
following the Greek construction. But 'It is a faithful saying,'
is equally correct according to English idiom. The A.V. and R.V.
end the verse with a full stop, leaving us apparently little liberty to
make verse 10 the 'faithful saying.' On the other hand A.V. (Parallel
N.T.) gives a colon; and Drs Westcott and Hort alter the colon into
a comma, as Conybeare gives it, Faithful is the saying and worthy
of all acceptance, — ' For to this end we endure labour &*c.' Bp
Ellicott's objection to this, that the 'for' must be the Apostle's and
not part of the quotation, is set aside by the undoubted quotation
from Aratus made by St Paul on Mars' hill, Acts xvii. 28, 'For we
are also his offspring:' see the beginning of his Phaenomena:
'We need him all,
For we are e'en his offspring.'
10. therefore we both labour] In view of this, namely, our hope
fixed on the fulness of the blessing of life from the living God, a
present and a future salvation, 'goodness and loving-kindness to us
and to all men, creation, preservation, and all the blessings of this
life,' enjoyed to the full only by the faithful, and above all 'the re
demption of the world, the means of grace, and the hope of glory'
realised with 'a due sense of the inestimable love' only by the faithful;
in view of such a glorifying of our being, of all being, any amount
of ' toil and moil, ' any strain of keenest contest is worth while. We
may render the whole ' faithful saying ' thus :
' Right well for such a wage and prize
We toil, we wrestle on
Till hope's far goal be won,
Love's full salvation, Life that lies
In God the Living One
For each created son —
Full Life, where Faith to Love replies.'
we both labour and suffer reproach] The balance of MS. authority
is for the omission of 'both' and the substitution of 'strive,' 'wrestle,'
for 'suffer reproach.' The internal appropriateness which has been

120 I. TIMOTHY, IV. [v. u.
and suffer reproach, because we trust in the living God,
who is the Saviour of all men, specially of those that believe.
ii These things command and teach.
thought to require the latter seems altogether from the foregoing
paraphrase to suit the change : a superficial adaptation of this passage
to the somewhat similar 'faithful saying' of 2 Tim. ii. 11, 12 may
have caused the reading 'suffer reproach.' But the tone here and in
Ep. to Titus is 'work, — the buoyant tone of one who has been set
free to 'labour in the Lord:' in 2 Tim. the deeper shade of 'suffering'
has settled on the prison cell. Accordingly in his peroration in
ch. vi. 12 St Paul takes up the word and metaphor, 'Fight the good
fight of the faith;' while in 2 Tim. iv. 7 he looks back from the prison
cell on his own strife as finished, 'I have fought the good fight.'
The metaphor had long been a favourite with him, e.g. 1 Cor. ix. 25,
where the word is translated in full by R.V., 'Every man that striveth
in the games is temperate in all things.1 See Appendix, E, and K.
we trust] More correctly 'we have hoped and still hope' the
'larger hope,' that God is 'love indeed
And love Creation's final law.'
The perfect expresses a ' Hope that never lost her youth.' The aorist
has less Ms. authority.
the Saviour of all men] In a lower sense ; (1) for the body, in the
supply of a present earthly care, and in the blessing of all earth's good
gifts, through His living love, the curse being removed through Christ's
coming ; (2) for the soul, in the supply of the light of Christ to the con
science, such that where revelation has not come, the soul can still live,
if it will, the life of God here through Christ unrecognised and hereafter
through Christ revealed. ' I am the light of the world,' Joh. viii. 12;
'That was the true light, even the light which lighteth every man,
coming into the world,' Joh. i. 9.
specially of those that believe] In a higher sense; (1) through the
Christian's quickened enjoyment of all earth's beauties and happinesses,
and the transmuting of earthly losses into gains; (2) through the
Christian's response of Faith to Love. 'That life which I now live in the
flesh I live in faith, the faith which is in the Son of God who loved me
and gave himself up for me, ' Gal. ii. 20 ; ' He that followeth Me shall
not walk in the darkness but shall have the light of life,' Joh. viii. 12.
In both cases it is * present salvation that is chiefly in view, both of
body and of soul ; but in both cases the life that now is, of body and of
soul, is only part of the whole life of which the living God is Saviour.
See Lange's and Bp Westcott's notes above. This one last word
'the faithful,' 'baptized believers,' 'holders of the Christian faith,'
gathers up the great mystery pf Creation, Incarnation, Redemption,
from iii. 15 to iv. 11, and sets the great revelation of God in Christ the
living Saviour against the 'lies' and 'fables' of men and devils.

-I4-] I. TIMOTHY, IV.

Let no man despise thy youth ; but be thou an example n
of the believers, in word, in conversation, in charity, in
spirit, in faith, in purity. Till I come, give attendance to 13
reading, to exhortation, to doctrine. Neglect not the gift 14
' Strong Son of God, immortal Love,
Whom we that have not seen Thy Face
By faith and faith alone embrace,
Believing where we cannot prove, —
Thine are these orbs of light and shade,
Thou madest Life in man and brute.'
The more usual interpretation of the verse may be given in Bp Wood
ford's words: 'God is the Saviour of all, because He willeth the salvation
of all and delivered up His Son for us all (Rom. viii. 32). He is in a
more complete sense the Saviour of His faithful, because in them His
gracious will takes effect through the cooperation of their own freewill
with His divine will.' For extracts from Bp Barrow's famous sermons
on the text, and for Prof. Birks's view of the passage giving a special
aspect of the ' larger hope, ' see Appendix, F.
11. These things command and teach] The link between the para
graphs. 'Lay down against all comers the true Gospel; shew no
boyish shrinking; on every side of conduct and character command
imitation.' 12. in conversation] In behaviour; the verb occurs above iii. 15; see
note. It is an especial favourite of St Peter's, noun and verb occurring
10 times in his short Epistles. The five words describe five stages,
from the most defined external to the most defined internal character
istics — speech, behaviour, love, faith, purity; love as it were belonging
equally to the inner and the outer self, and combining all. 'The
greatest is love. ' Yet the special emphasis is on ' purity, ' the word itself
occurring only here and in v. 2, though another form of the word is
used in the similar catalogue, 2 Cor. vi. 6. The same connexion of
'youth' and 'purity' is in St Paul's mind in 2 Tim. ii. 22, 'flee also
youthful lusts.' Timothy, at 36 years, was young compared with St
Paul and the presbyters. See Introd. pp. 56 sqq. Cf. also the use of the
Latin iuvenis, for military service up to 40 years ; e.g. Liv. i. 43.
in charity, in spirit, in faith] There is no sufficient MS. au
thority for 'in spirit'; it is curious that A reads 'in spirit' instead of
'in faith' in ii. 7. The phrase, most common in St Paul's earlier
Epistles, has left his latest language.
13. Till I come] The present indie, (instead of future indie, or
aorist subjunctive) is found Luke xix. 13,' trade ye herewith till I come ; '
Joh. xxi. 22, 'if I will that he tarry till I come.' The right reading in
the former passage, dative of relative with preposition (instead of con
junction), shews how the usage has come ; 'during the time in which I
am on my way,' ' whilst I am a-coming. '
to reading, to exhortation, to doctrine] The 'public reading' as in the
other two places where the noun occurs, Acts xiii. 15, 'after the reading

I. TIMOTHY, IV. [v. 15.

that is in thee, which was given thee by prophecy, with the
is laying on of the hands of the presbytery. Meditate upon
these things; give thyself wholly to them ; that thy profiting
ofthe law;' 2 Cor. iii. 14 'at the reading of the old covenant;' and simi
larly 'public exhortation' as in the same verse of the Acts, xiii. 15, 'if
ye have any word of exhortation,' cf. also Acts xv. 31, 32 ; and similarly
'public teaching,' A.V. 'doctrine' in its old sense; cf. Rom. xii. 7, 8,
where 'teaching' and 'exhorting' are joined ; 'he that teacheth, to his
teaching, or he that exhorteth, to his exhorting ; ' the three parts of the
public 'ministry of the Word,' reading, expounding, enforcing. The
Bishop's charge in the Ordering of Priests in our Prayer-Book clearly
quotes the verse in this sense, ' with doctrine and exhortation taken out
of the Holy Scriptures, and with a life agreeable to the same.'
14. the gift that is in thee] The connexion here and round the
parallel verse 2 Tim. i. 6 implies a gift for ruling and teaching, distinct
from the gift conferred through 'the laying on' of St Paul's hands at
Ephesus, Acts xix. 6, the extraordinary gifts of speaking with tongues,
&c, from the Holy Spirit; gifts still imparted at this time, as we learn
from 1 Pet. iv. 10, 'according as each hath received a gift;' and con
tinued (with change of outward manifestation) uninterruptedly since, as
the 'grace of Confirmation or Laying on of Hands.' The gift here is
connected with 'prophecy,' and 'the laying on ofthe hands of the presby
ters^ and follows immediately upon the public 'ministry of the word.'
The 'prophecy' will naturally be the same as 'the prophecies which
went before,' i. 18 : and the preposition rendered ' by' in A.V. and R.V.
should have the same force as it has in Gal. iii. 19, 'the law ordained
through (A.V. 'by') angels,' — a force seen from the synonymous
phrase Acts vii. 53, 'who received the law, as it was ordained by angels,'
lit. ' unto ordinances of angels'. As angels were the ministrants and
attendants of the Great Lawgiver, so the surrounding ratifying witnesses
of the bestowal on Timothy of the ' Grace of Orders ' were the ' prophe
cies,' ' going before,' and 'attending,' 'heralds and pursuivants.' Com
pare the use in 2 Tim. ii. 2, and see note. See Introduction, p. 58.
the presbytery] The word occurs in Lk. xxii. 66 for the body of rulers
of the synagogue ; and again in Acts xxii. 5, side by side with the use
of the word ' presbyters ' in connexion with the Christian community,
Acts xi. 30, xv. 2, xxi. 18. In the synagogue it included the 'chief
priest ' as we see from both the passages above ; so surely its earliest
Christian use here, drawn from that older use still living side by side,
must include St Paul himself as the chief ruler.
15. Meditate upon these things] Rather, to give in our idiom the
emphasis of the pronoun in the two clauses, This life, this work, this
gift, be diligent in practising, be wholly given up to them. Both
phrases are classical and are illustrated by the well-known line of Horace
Sat. 1. 9, i., 'nescio quid meditans nugarum et totus in illis ;' where medi-
tans refers to the poet's practisings and literary efforts not to mere ' pen
sive meditation.' So in the compound word Lk. xxi. 14 'not to medi
tate beforehand what to answer.'

vv. 16—3.] I. TIMOTHY, IV. V. 123
may appear to all. Take heed unto thyself, and unto the 16
doctrine; continue in them: for in doing this thou shalt
both save thyself, and them that hear thee.
Rebuke not an elder, but intreat him as a father; and 5
the younger men as brethren ; the elder women as mothers ; a
the younger as sisters, with all purity. Honour widows 3
thy profiting] Better, with R.V., thy progress, giving to this word
its full original force as in ' The Pilgrim's Progress.' The Greek word
is a late-formed noun belonging to a classical verb, signifying to advance,
as an army would do cutting down trees in the way. Cf. Phil. i. 12, 25
and Lightfoot. So Lk. ii. 52, 'Jesus increased.'
16. the doctrine] Again, thy teaching; 'thyself sums up verses 12
and 14, 'thy teaching,' verse 13, so that the plural continue in them is
quite natural. The best punctuation is, with Drs Hort and Westcott,
to put only semicolons at the end of v. 15 and in v. 16, shewing that the
reference is the same throughout. It is interesting to compare the ver
sion of this passage given in the Prayer-Book (the Form for Conse
cration of Bishops), to be said by the Archbishop on delivering the
Bible : ' Give heed unto reading, exhortation, and doctrine. Think upon
the things contained in this Book. Be diligent in them, that the increase
coming thereby may be manifest unto all men. Take heed unto thyself,
and to doctrine, and be diligent in doing them ; for by so doing thou
shalt both save thyself and them that hear thee.'
continue in them] Lit. 'abide by them,' 'cling to them.' This is the
proper force of the compound verb in St Paul. See Rom. vi. r ; Col.
i. 23; Phil. i. 24.
Ch. V. Apostolic Government in regard to Discipline.
1, 2. Timothy's demeanour generally towards his flock.
1. Rebuke not an elder] The Greek for 'rebuke' occurring only
here in N. T. is a strong word implying roughness and sharpness. Ti
mothy was not to go so far as St Paul went in his rebuke of St Peter,
Gal. ii. 11, 'I resisted him to the face because he stood condemned;'
much less to copy his rebuke of Ananias, Acts xxiii. 3, 'God shall smite
thee, thou whited wall.' See in the Prayer-Book Order for the Conse
cration of Bishops, the prayer that the new bishop may be 'earnest to
reprove, beseech and rebuke, with all patience and doctrine.' This
seems exactly to cover the ground held by the next word 'intreat,' again
(as in i. 3, ii. 1) to be rendered exhort. The word 'elder' is here used
of age, 'your seniors,' and later of office, 'your presbyters,' as the
contexts shew.
the younger men as brethren] Supply a general verb recalling both
the previous verbal notions, such as 'treat,' 'admonish;' cf. Mk. xii. 5,
' and many others (they ill-treated), beating some and killing some,' Rom.
xiv. 21, 'It is good not to eat flesh nor to drink wine, nor (to do any
thing) whereby thy brother stumbleth,' Winer, § 64, 1. 1. C.
2. with all purity] Accurately in ; the R.V. shews the connexion

124 I- TIMOTHY, V. [v. 4.
4 that are widows indeed. But if any widow have children
or nephews, let them learn first to shew piety at home, and
of the phrase with 'the younger' by a colon instead of comma after
'mothers.' Jerome's rule is well quoted here 'omnes puellas et virgines
Christi aut aequaliter ignora aut aequaliter dilige.' There is no simpler
safeguard against illnatured remark and gossip than to maintain an even
level of careful courteous intercourse, and what old George Herbert calls
'grave liveliness.' 3—16. Timothy's duties in regard to widows.
Counsel on alms and charities for widows. The natural and obvious
view of this passage studied in itself is to present the Church charities of
this period as having reached an intermediate stage between the common
purse or daily ministration of Acts ii. 45, vi. 1, and the order of widows
publicly appointed and maintained with specified duties of education,
superintendence and the like, which seems to have arisen later, perhaps
from a strained interpretation of this passage itself, and which was
abolished by the 1 ith Canon ofthe Council of Laodicea. 'The women
who are called by the Greeks "presbyters," and by us "senior widows,"
"once-wives," and " churchmothers " ought not to have aposition as an
ordained body in the Church. ' Such a view is exactly parallel with
that of the Church polity in these Epistles as 'intermediate between the
presbyterian episcopacy of the earlier apostolic period and the post-
apostolic episcopacy. '
If this is correct, we shall not distinguish, with Bp Ellicott, 'the
desolate and destitute widow' of vv. 3 — 8 from 'the ecclesiastical or
presbyteral widow' of w. 9 — 16. More distinct and definite direction
is given in verse 10 for the selection of the widows who are described in
general terms in verse 5. A generation of Christian life has passed now
since the loving undiscriminating 'ministration' of the first days. The
very numbers of ' Christian widows ' with varying character and circum
stances, as well as the reasonableness of the thing itself, require the test
ofthe past conduct, v. 10, and the present life, v. 5. 'Charity organi
sation' is the pastor's duty.
3. Honour widows] The honour implied is further referred to in
v. 9; as the honour of v. 17 is defined by v. 18. So in Acts xxviii. 10
the Melitans 'honoured us with many honours, and when we sailed they
put on board such things as we needed. ' Cf. Lewin's note there. ' The
honours probably included pecuniary aid. Honor was often used for
money ; whence honorarium a fee. '
that are widows indeed] So v. 16; and in the true text vi. 19, 'the
life which is life indeed : ' a usage of the article with this adverb pecu
liar to this Epistle.
4. children or nephews] Rather, grandchildren, 'nephews' no
longer having this meaning as in the time of Jeremy Taylor, who says,
'If naturalists say true, that nephews are often liker to their grand
fathers than to their fathers. '
to shew piety] The deeper meaning given to this word above, ii. 2,

vv. 5, 6.] I. TIMOTHY, V. 125
to requite their parents : for that is good and acceptable
before God. Now she that is a widow indeed, and desolate, 5
trusteth in God, and continueth in supplications and prayers
night and day. But she that liveth in pleasure is dead 6
iii. 8, &c. , is not lost here, though it be practical godliness. Our Lord's
own teaching on this very subject, Matt. xv. 3 — 6, is just this word, 'writ
large. '
to shew piety at home] More accurately towards their own house.
If it is a little strained to speak of the children learning to shew piety
towards their own house when the care of parents or grandparents is
meant, it is much more strained to speak of aged widows requiting their
parents by the care of their own children or grandchildren. ' Let the
children learn,' then it should mi. In answer to Bp Wordsworth's
objections to this, notice (1) that the Apostle's whole subject is Christian
duty towards widows, (2) that the repetition in v. 16 is only in keeping
with other repetitions of the passage, (3) that the word 'learn' here has
a clause dependent upon it and so differs in sense from v. 13, ii. n, and
2 Tim. iii. 7, where it is absolute. The plural verb is used, although
the subject to be supplied is in the neuter, according to the common N.T.
use in the case of persons : e.g. Matt. x. 21, 'children shall rise up.' So
the plural verb should be read, 2 Tim. iv. 17, 'that all the Gentiles
might hear.' Winer, § 58, 3.
to requite their parents] Lit., 'to give due returns to their forbears,'
using the old Scotch word, which, as Fairbairn says, exactly corresponds
in its including parents and grandparents.
For the phrase 'to give due returns' which only occurs in N. T. here
but is thoroughly classical, cf. Eur. Or. 467, where Orestes speaks of
Tyndareus 'who reared me, kissed me, carried me about,' and then
of ' the base returns that I requited him ' in slaying his reputed daughter
Clytemnestra. good and acceptable] With R.V. following MS. authority, we should
read acceptable alone ; the addition has been made from ii. 3.
5. trusteth in God] The perfect of a continuing settled state, as in
ii. 14 'is found in transgression;' so here 'is found with a full hope
placed upon God,' hath her hope set in God. The same perfect is in
iv. 10, taking there however the dative after the preposition, 'we have
our hope resting on the living God.'
continueth] The same compound, strong, word as in Acts xiii. 43, 'to
continue in the grace of God;' its strength is seen in its use, Actsxi. 23,
'that they would cleave unto the Lord.'
in supplications and prayers] 'As the words stand, both having the
article, prayer is subdivided into its two kinds; if the article were not
repeated, prayer and intercession would be taken together as forming
one whole,' Winer, § ta, 5, n. See note on ii. 1 for the strict meaning
ofthe two words and for their use in the plural. Compare Acts ii. 42,
'they continued steadfastly... in the prayers.'
6. liveth in pleasure] The word occurs only once besides in N.T.,
James v. 5; where it is coupled with 'living delicately,' and is trans-

126 I. TIMOTHY, V. [vv. 7—9.
7 while she liveth. And these things give in charge, that
8 they may be blameless. But if any provide not for his
own, and specially for those of his own house, he hath
9 denied the faith, and is worse than an infidel. Let not a
lated by R.V. 'have taken your pleasure,' consistently with its render
ing here 'giveth herself to pleasure.' But surely all the connexion and
derivation of the word points to a worse meaning, the rioting of a prodi
gal; as e.g. its use by the LXX. (as Bp Ellicott points out) in Ezek.
xvi. 49, 'this was the iniquity of thy sister Sodom, pride, fulness ot
bread, and abundance of idleness was in her and in her daughters.' It
is reproduced in the cognate 'wax wanton' of v. 11. Render perhaps
she that liveth a prodigal's life. Stress is laid on this being brought
out, because St Paul is painting the two pictures, for contrast, in the
strongest colours, one all saint, one all sinner.
is dead while she liveth] Has no 'hold on the life which is life indeed,'
as urged vi. 19.
7. these things give in charge] As in iv. 1 1 and thrice in chap. i. ;
note on i. 5. The conjunction is also rather than ' and'. 'Include the
setting of the true life before the widows also in thy charge.'
blameless] One of the key-words of this epistle; of a presbyter
iii. i,, of Timothy vi. 14. At the stage reached now by Christianity,
the moral life of the believers before the world, 'such as cannot be
laid hold of by anyone,' is of vital importance for all ranks equally —
for the bishop-apostolic himself, for the clergy, for the poor widows.
' Holiness becometh Thine house ' now most especially.
8. But if any provide not] The warning is general in form, but
taken up v. 4 and is again taken up v. 16. The negative must be
taken closely with the verb fail to provide, see note on iii. 5.
for his own] His own relatives and connexions.
According to the best reading there is only one article for the two
adjectives, so that it is one phrase rather than two. The R.V. indi
cates this by omitting the 'for' after ' specially' By rendering also his
own household it indicates the full meaning 'relatives and dependents
dwelling in the same house. '
he hath denied the faith] The Christian religion based on 'faith
that worketh by love,' and so here the Christian's 'rule of life,' briefly
described in the earliest days as 'the way,' Acts xxii. 4, &c. There
is the same close identification of 'creed' and 'life' in verse 12, where
see note.
worse than an infidel] Better, as throughout its use so characteristic
of the Epistles to the Corinthians (14 times), an unbeliever. It was
the technical word for the heathen who had not yet 'professed the
faith,' just as its opposite 'faithful' or 'believer' is the term used of
all who had been admitted into the Christian body; e.g. Eph. i. 1,
and here, verse 16. The clause has no sting therefore such as attaches
to 'infidel,' implying the deliberate rejection of religion. They who
refuse to minister to the comfort and sustenance of those belonging
to them 'are not true to the moral instincts of their own nature and

v. io.] I. TIMOTHY, V. 127
widow be taken into the number under threescore years
old, having been the wife of one man, well reported of for 10
fall beneath the standard which has been recognised and acted on
by the better class of heathens.' Fairbairn.
9. More definite direction is now given as to the honour and the
qualification, Let not a widow be taken into the number. The position
of the word 'widow' at the beginning of the sentence makes it probably
part of the predicate, as R.V., Let none be enrolled as a widow.
A roll or catalogue of widows for whom the alms of the Church were
bespoken existed from the very first, Acts vi. and has been the care
of each Church and each parish to a greater or less extent to the
present day under varying forms and conditions : — the least satisfactoiy
arrangement on a. large scale being the provision made by Christian
England of ' The House ' ; the most satisfactory being the pleasant
almshouses dotted over the country, and the pension moneys from our
Church alms taken month by month as from Christ with delicate
attention by our deacon curates themselves to the cottage homes.
Those who have had to select from such a list in a parish will have
found the hints for selection given here very useful and necessary;
(1) ascertained impossibility of support from relatives; (2) good moral
character as wife and widow; (3) a defined period for 'old age';
(4) reputation as a good mother, a kind neighbour, a zealous Church
worker. under threescore years old] Lit. 'who is found to be less than 60
years old,' the participle belonging to the previous clause, according
to the general usage: cf. Lk. ii. 42, 'when he was twelve years old.'
having been the wife of one man] ' Having been,' if retained should
be put as by R.V. in italics, marking it as an English insertion;
the phrase 'wife of one man' is precisely the same as in iii. 2, where
see note. The clear and indisputable meaning here of the words is that
of having been faithful to one husband all his lifetime instead of leaving
him for another or adding another, 'no bigamist or adulteress.' She is
to be 'enrolled' as such. Many oi the N.T. exhortations on this point
are startling to us as implying even in the circle of Christians very lax
principles and habits still. And yet English ministerial knowledge
could tell of many startling views and habits that prevail among us
now in respect of the sanctity and purity of the married state. It is
no 'counsel of perfection' but the plain elementary pledge 'to live
together — till death's parting — after God's ordinance in the holy estate
of matrimony,' that St Paul here commends. And it still needs much
commending. 10. well reported of] So the word is used of good testimony, in
the appointment ofthe deacons, Acts vi. 3, 'seven men of good report;'
of Ananias, 'a devout man. ..well reported of by all the Jews,' Acts
xxii. 12.
for good works] Lit. 'in the matter of good works;' the preposition
expresses 'the range in which a power acts,' Winer, § 48, 3, a. Cf.
1 Thess. iii. 2, 'God's minister in the Gospel of Christ;' and 1 Tim.

128 I. TIMOTHY, V. [v. ii.
good works; if she have brought up children, if she have
lodged strangers, if she have washed the saints' feet, if she
ii have relieved the afflicted, if she have diligently followed
every good work. But the younger widows refuse : for
i. 1 8 with note. These good works are not to be limited to such as
a widow with means could perform. All were within the reach of
the devoted Christian widow, poor as she might be. And pastoral
experience can shew similar 'wonderful works' still wrought by 'pious
poverty' for the Saviour. The rhythmical structure of the verse is
at least characteristic of St Paul's rhetoric, fitted now to incorporate
some sacred strain, now to suggest one.
if she have brought up children] R.V. rightly, if she hath brought
up; 'hath' not 'have' because the moods are indicative, not con
ditional; 'hath brought up,' not 'brought up,' because the English
idiom, in such a retrospect, uses the definite past, while the Greek
uses the indefinite aorist : see Revisers' Preface. ' There are numerous
cases in which the use of the indefinite past tense in Greek and English
is altogether different, and in such instances we have not attempted
to violate the idiom of our language by forms of expression which it
could not bear.' The bringing up of children most naturally refers
to her own home and family, where she has been a nursing mother.
This compound verb occurs only here in N. T. ; as does the next.
lodged strangers] An ordinary daily incident of both rich and poor
life then : and in the days of persecution soon to follow a sacred privi
lege and necessity.
washed the saints' feci] This special act of Eastern hospitality is
singled out doubtless from our Lord's taking the humble service upon
Himself at the Last Supper, John xiii. 4 — 17. Cf. Abraham's re
ception of the 'three men' at Mamre, Gen. xxviii. 4, 'Let a little
water be fetched and wash your feet;' and the designation of Elijah's
companion and disciple, 2 Kings iii. 11, 'Elisha the son of Shaphat,
which poured water on the hands of Elijah. ' ' The saints ' is another
word used like 'faithful' (v. 8) at the commencement of the Epistles
and elsewhere to describe all who have been 'set apart' from the
heathen as 'Christ's people' by baptism.
relieved the afflicted] The 'relief is the same word as in ver. 16,
exemplifying the promise 'with what measure ye mete it shall be
measured to you again.' To give such relief from small means would
not then be harder than now ; and it is very striking, when one knows
the real life of the poor, to see how much they can and do help one
another in trouble, especially when there is 'Christian will' to 'find
the way. '
diligently followed every^ good work] Bp EUicott' rightly seems to
point out that the preposition in the compound verb indicates direction
rather than diligence, quoting 1 Pet. ii. 21, 'that ye should follow
his steps.' Cf. also Mk. xvi. 20 and verse 24 in this chapter. She
might not have been in front rank but she hath humbly followed and
'hath done what she could ' in every good work.

vv. 12, 13.] I. TIMOTHY, V. 129
when they have begun to wax wanton against Christ, they
will marry; having damnation, because they have cast off 12
their first faith. And withal they learn to be idle, wandering 13
11. But the younger widows refuse] There is no article, 'younger'
than 60 years; but also more generally, 'comparatively young.' 'Re
fuse, 'i.e. decline to put on the roll of maintenance.
when they have begun to wax wanton] Rather, when they have
come to wax wanton. The aorist subjunctive which has the support
of K should be retained, though Alford follows A in reading future
indicative. The verb takes up the 'prodigal living' of v. 6, seeming
to be connected with strenuus, ' strong,' and so Kke ' lusty ' and ' lustful '
having the idea of wanton licence. The simple verb is used in Rev.
xviii. 7 and 9 of Babylon, 'She glorified herself and waxed wanton,'
' the kings of the earth committed fornication and lived wantonly with
her.' With the compound form used here may be compared similar
compounds, to laugh against, Matt. ix. 24, 'and they laughed Him
to scorn ;' to witness against, Mk. xiv. 60, ' what is it which these witness
against thee?'
against Christ] The only place in the Pastoral Epistles where
'Christ' is used alone, 'Christ Jesus' being the most common title
employed. they will marry] Rather, they choose marrying. Their mind is set
on husband hunting, with no limitation now of 'only in the Lord.'
12. Corruptio optimi fit pessima; Christ, trust in Christ, the life
of Christ, were supreme during the former marriage ; into the loneliness
of widowhood, not safeguarded by age, the flesh and the devil have
penetrated, and have dethroned Christ: a rebel's name only can be
hers. Cf. v. 15.
having damnation] Rather, condemnation; a present 'judgment,'
of being self-condemned as rebels, deserters : because they have re
jected their first faith: 'faith' being most naturally used here as above,
v. 8, the phrase 'their first faith' may thus best refer to their early
Christian life, just as in the Epistle to Ephesus (the same Church to
which this letter goes) the condemnation is that they 'have left their
first love,' and the exhortation is to 'do the first works.' The word
'reject' is the same as in Jude v. 8, 'these... defile the flesh and set
at nought dominion,' where the thought and subject are very much
the same, 'turning the grace of our God into lasciviousness, and denying
our only Master and Lord, Jesus Christ.' To make the reference to the
breaking of a vow or pledge of widowhood seems both inadequate
and misleading.
13. they learn to be idle] Insert 'also'; R.V. they learn also to be
idle. The position of 'idle' and the stress in the next clause 'not only
idlers but' point to this construction, making 'idle' predicate, though
no infinitive 'to be,' 'to become,' is inserted. The rendering of Bp
Wordsworth, Grimm and others, 'Being idle they are learners running
about from house to house,' gives indeed 'an oxymoron — a common
figure of speech with St Paul.' But the authority for 'learn' in so

130 I. TIMOTHY, V. [v. 14.
about from house to house ; and not only idle, but tattlers
also and busybodies, speaking things which they ought not.
14 I will therefore that the younger women marry, bear chil
dren, guide the house, give none occasion to the adversary
absolute a sense is very doubtful, since everywhere, e.g. in 1 Tim. ii. 11.
'let a woman learn in silence,' and 2 Tim. iii. 7, 'always learning and
never able to come to the full knowledge,' there is much more in the
context of connected phrase and subject.
wandering about from house to house] Lit. 'the houses' that made up
the Christian settlement: so 2 Tim. iii. 6, 'they that creep into our
houses.' Compare 3 Joh. 14, 'our friends salute thee.'
tattlers also and busybodies] The first word occurs again only as par
ticiple in 3 Joh. 10, 'tattling of us with evil words.' 'Its derivation
(connected with fluere) points to a babbling profluent way of talking.'
Bp Ellicott. ' Busybodies,' prying round into other people's business ; so
2 Thess. iii. 11, 'not busy, but busybodies.' Hence its use for 'magical
arts,' Acts xix. 19. Contrast the epithet ofthe younger women, Tit. ii.
5 (best MSS.) 'busy at home,' which is not found elsewhere.
14. I will therefore] Rather, with R.V. 'I desire;' the stronger
verb, as in ii. 8, vi. 9 ; Tit. iii. 8 : and four other passages of St Paul's
Epistles : while the weaker verb is used by him more than sixty times,
of which four only are in the Pastoral Epistles.
younger women] The passage implies a limitation to widows, as R.V.
' Do not lead the younger widows to expect such help at all as a matter
of course. Then those who many "in the Lord" again will find scope
for an active irreproachable Christian life; while,' as he said before,
' those who have been misled, in their trouble, by the world and the
flesh, and seek a worldly heathen re-marriage, will not compromise the
Church by having had a place on the roll of godly almswomen.'
bear children, guide the house] Compound verbs again, as in verse 10,
used only here in N. T., the substantives connected with them however
occurring ch. ii. 15 and Matt. x. 25, &c.
to the adversary] The word occurs in three stages in N. T., (1) still
retaining its participial force; in Lk. xiii. 17 governing its pronoun,
'those who opposed him,' and 1 Cor. xvi. 9, 'and many (are) opposing,'
2 Thess. ii. 4, 'he that opposeth and exalteth himself.' (2) As abstract
adjective in the plural, Phil. i. 28, 'in nothing affrighted by the adver
saries,' (3) as abstract adjective in the singular, in this passage. With
the use here in the singular, compare Tit. ii. 8, ' That he that is of the
contrary part may be ashamed,' and the fifth question in the Order for
the Consecration of Bishops apparently echoing both, 'an example of
good works unto others, that the adversary may be ashamed. ' 'The
hostile party, ready to catch hold of anything in the life of Christians,
are personified as one,' Fairbairn. St John, in his still later Greek,
adopts this singular, 1 Joh. xi. 22, where cf. Bp Westcott: 'the liar,
who offers in his own person the sum of all that is false ; and not simply
a liar who is guilty of a particular sin. '

vv. 15—17.] I. TIMOTHY, V. 131
to speak reproachfully. For some are already turned aside 15
after Satan. If any man or woman that believeth have 16
widows, let them relieve them, and let not the church be
charged ; that it may relieve them that are widows indeed.
Let the elders that rule well be counted worthy of double 17
to speak reproachfully] Lit. 'on account of,' 'to serve the purpose of
abuse,' so tersely R.V. for reviling. Compare the similar use, Jude
1 6, ' shewing respect of persons_/fe- the sake of advantage. '
15. some are. ..turned aside] Some of the younger widows who had
been placed upon the roll had thus been led astray ; St Paul was not
merely theorising in w. n — 13. The aorist here is rightly rendered
'are turned' according to the account given in v. 10.
16. If any man or woman that believeth] The balance of authority
in mss. requires us to read with R. V. , If any woman that believeth.
have widows] Again, hath widows, dependent on her. In what
precise way we are to understand this verse is not very clear ; whether
(1) as a general summary of the whole passage, or (2) as a summary of
the portion respecting younger widows inculcating such oversight as
might anticipate sinful leanings, or (3) as an extension of the charge to
more distant Christian relatives than in vv. 4 and 8. On the whole,
having regard to the way in which the points are put more than once in
some fresh aspect, with some degree of repetition, (1) seems best. From
3 to 8 the chief reason given for refusing lavish maintenance is the good
of the relatives themselves ; from 9 to 1 5 the good of the widows ; in v.
16 the good of the Church. Each section is commenced without any
introductory particle; and (it may be noticed) in Scrivener's edition is
marked by a capital letter.
let not the church be charged] Or, more exactly, burdened ; the verb
is the later Hellenistic form of the strong classical verb 'to weigh down,'
'to oppress.' It is the word used of the apostles' eyes 'weighed down
with sleep,' Matt. xxvi. 43 ; of St Paul's affliction in Asia, 2 Cor. i. 8,
'we were weighed down exceedingly.' Bp Wordsworth quotes Corne
lius, bishop of Rome, a.d. 250 (in Euseb. VI. 43), as mentioning the
existence in the Church of Rome of 'widows and afflicted,' more than
1500 in number. For the N. T. use of 'the Church,' see on ch. iii. 14.
widows indeed] See v. 3.
17 — 25. Timothy's duties in regard to Presbyters.
Timothy's official treatment of the presbyters follows, and his per
sonal bearing as requisite for this. The same general subject runs
throughout, though (as noticed above on v. 16), the absence of the con
necting particles indicates some fresh aspects of it introduced with the
more broken style of older age. The dark shading of the picture is dark
if it is taken as applying to the permanent state of the Church and its
clergy. But if we bear in mind that Timothy was not so much the
settled Bishop of Ephesus as the authoritative delegate of the apostle
for a specific mission, with 'temporary functions which would now be
9—2

132 I. TIMOTHY, V. [v. 18.
honour, especially they who labour in the word and doc-
18 trine. For the scripture saith, Thou shalt not muzzle
called episcopal,' so far from stumbling at this view as inconsistent with
the praise given to Ephesus in this respect, Rev. ii. 2, 'I know thy
works. ..that thou canst not bear evil men, and didst try them which call
themselves apostles, and they are not, and didst find them false,' we
shall rather see in it the proof of Timothy's faithful and successful
efforts to put down laxness and restore the high ideal of the ministerial
office to which he is here urged. This will hold good, whether we take
the earlier and more probable date (a.d. 69), or the later (A.D. 96),
assigned to the Apocalypse. See Introduction, pp. 19, 20, 66.
17. the elders that rule well] The perfect part, with present neuter
signification. The verb itself is peculiar to these Epistles, except Rom.
xii. 8, 'he that ruleth with diligence,' and 1 Thess. v. n, 'that labour
among you and are over you;' and is used of the management 'of a
house,' in iii. 4 and 5, 'of children,' iii. 12, and of the mastery 'of
good works,' Tit. iii. 8 (where see note) and 14. The word is too
general to draw from it the meaning of ruling elders as distinguished
from teaching elders. Doubtless 'government' was the foremost thought
in the selection of an 'elder' because someone must give orders 'for
order's sake.' But the above passage from the earliest of the Epistles,
the 1 Thessalonians, shews us the three chief functions of the ministry
already blended: (1) that of the laborious servant, 'that labour among
you,' the same word as here, 'who labour;' (2) that ofthe leader and
head in things spiritual, 'are over you,' as here 'that rule;' and (3) 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 on v. 3 ; and includes,
though it is not confined to, money payment : this is clear from the
next verse.
they who labour in the word] 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.

vv. 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 saith] 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, 1 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
modern 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 'corn'
regards the words as the citation only of the proverb, in the same
way as it is cited by our Lord 'as » 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.
rewant] 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 note, § 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. (1) 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 1 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. Them that sin] 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 gene?-ally. 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 1 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. n, 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,
i3> "• !S> it seems always to have reference to false teaching and
its consequent evil living, and to unite the sharp convincing proof of
the error and the sharp condemning reproof of the vice.
that others also may fear] 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 hot 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. 1.
the elect angels] If we compare (1) 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 one
before another, doing nothing by partiality. Lay hands 22
suddenly on no man, neither be partaker of other men's
thousands of his holy ones' coupled with Heb. xii. 22, 'ye are come
unto... ten thousands of angels,' we may interpret the phrase with
Chrysostom of the unfallen angels; and though 'the angels' alone
would, as Alford objects, be sufficient to designate the good angels,
yet the added epithet has its force in an adjuration against rebel
speech and self-will. We may see too with Bp Bull a further ap-
positeness in the adjuration, 'because they in the future judgment
shall be present as witnesses with their Lord.' See further on the
general meaning ofthe word 'elect' in N.T. on Tit. i. 1, 2 Tim. ii. 10.
without preferring one before another] More precisely as margin
and R.V., without prejudice ; the word, only occurring here, is exactly
the Latin prae-iudicium, a prejudging the case unfavourably. The
next clause, 'doing nothing by partiality' or by preference, expresses
the opposite error of deciding for a favourite apart from the evidence ;
the substantive only occurring here, though the verb is found Acts v.
36, used of the partisans of Theudas, 'to whom a number of men,
about four hundred, joined themselves.' The metaphor is seen clearly
in Goldsmith's description of the country parson :
'And e'en his failings leaned to Virtue's side.' — Deserted Village.
22. Lay hands suddenly on no man] Better perhaps hastily; the
adverb has a similar use in the words ofthe Unjust Steward, Lk. xvi. 6,
'Take thy bond and sit down quickly and write fifty.' Compare the
clause in the Litany 'from battle and murder, and from sudden death,'
i.e. a death into which we are hurried unawares. The passage has by a
large preponderance of ancient and modern commentators been referred
to the 'imposition of hands' in ordination; and so the first Ember-
Prayer of the English Prayer-Book, 'Guide and govern the minds of
thy servants the bishops and pastors of thy flock, that they may lay hands
suddenly on no man, but faithfully, &c.' Bp Ellicott's objection that the
context only speaks of men ordained is partly met above ver. 1 7, and
is not of so great force as the objections to his own rendering ' No penitent
is hastily to be absolved by imposition of hands and readmitted to Church
fellowship.' For (1) when the phrase is so brief, it is unnatural to in
terpret it except in accordance with its clear meaning in the other two
places where it occurs in these Epistles, 1 Tim. iv. 14, and 2 Tim. i. 6;
and (2) there is no certain proof of the other use of the imposition of
hands, i.e. in absolution, so early, although Eusebius, Hist. II. 2, calls it
'an old custom. '
neither be partaker of other men'j sins] Nor yet be a partner in.
The verb as used in N. T. with a dative implies a fellowship in life and
spirit. Compare the simple usage, Lk. v. 10, 'the sons of Zebedee
which were partners with Simon,' and the derived, 1 Pet. iv. 13, 'ye are
partners in Christ's sufferings,' and 2 Joh. n, 'he that giveth him greet
ing is 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
animam tuam; "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
soberly "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,' 1 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 inward 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 was 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, (1) of temperance, (2) of authorship.
( 1 ) 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 from 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 Epistie 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, w. 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. 9, ' 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. 2 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. 11, 'such an one sinneth, being self-condemned' or
' self-judge^. ' Our metaphors 'patent error, ' ' rampant vice, ' are modern
representatives of the two phrases.
some men they follow after] More exactly, some men they only follow
after ; the evil consequences and evil repute are slow in attaching them
selves. 25. Likewise also the good works of some] R.V. excellently, drawing
out the double article with 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 generalness 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 'ruling 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
spiritual world.
The present teaching of St Paul, an echo of similar exhortations (Eph.
vi. s ; Col. iii. 22), is in entire harmony with the Divine wisdom of the
Master's oracle 'Render unto Caesar the things which be Caesar's, and
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 of
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 theGreek
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. 1, to the
old legal dispensation. The use of the word is derived from the old
custom of making prisoners of war pass under 1. 'yoke' formed of a
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 own 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 proprius takes the place of eius or suus ;' Winer, § 22, 7.
As Alford on Eph. v. 22 says, it serves 'to intensify the relationship

w. 2, 3.] I. TIMOTHY, VI. 139
and his doctrine be not blasphemed. And they that have 2
believing masters, let them not despise them, because they
are brethren ; but rather do them service, because they are
faithful and beloved, partakers ofthe benefit. These things
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 office's
(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. ill 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 ofthe 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. 1 than if thought merely to
refer to vi. 1 and 2.
3 — 10. A further warning against false Teachers.
Their covetousness.
From the 3rd verse to the 16th 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,
(ij of the debasing motive of traffic in godliness, (2) of the inspiring motive
of the Master's appearing. He then, vv. s.'j — 19, gives one further
direction (suggested perhaps by v. 10) of pastoral faithfulness towards

140 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 godliness ; 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 w. 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 otherwise] 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. 'opinions
different from 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.' wholesome 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.
our Lord Jesus Christ] This exact order of the words so familiar to
us in St Paul's other writings occurs only here and v. 14 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. 1 .
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. s, 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. 3T, '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 surmisings] 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 ofthe 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.
destitute 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.
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 withdraw 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. n, 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, and it is certain we can carry nothing out.
a 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 ardua lectio, we have to render the connecting particle that
remains 'because;' but need not adopt Alford's strained explanation
'we 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 anything 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.
raiment] 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. J. II. 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

w. 9, 10.] I. TIMOTHY, VI. 143
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 »°
ofthe 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 ofthe 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 drown 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 ofthe 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.'
destruction and perdition] The two words give solemnity to the idea
ofthe 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 memory by the word) from Holy Scripture itself of ' the son of
percfition' (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. n.
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 Priest 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 1 Cor. xi. 3, 'the head of the
woman is (the) man,' make 'the root,' quite correct; 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, 1 Tim. iii. 1 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 only 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, III., 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 ono, 3.

v. 12.] I. TIMOTHY, VI. 145
things; and follow after righteousness, godliness, faith, love,
patience, meekness. Fight the good fight of faith, lay hold «
thou, O man of God] Opposed not only to the 'some' of 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. 1 7, derived probably from the
O.T. ministry ofthe prophets; cf. 2 Pet. i. 2r, where the best reading,
however, slightly varies the phrase ' men spake from God ; ' and 1 Kings
xvii. 18, 24. It marks the high tone of this final address; and is in
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.'
flee 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 10th 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 1 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 righteousness' ; 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 contentment,' 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.'
meekness] The compound word, meekness of heart, a word peculiar
here, is to be read. See note on 2 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
rble 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. IO

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 surely nearest — for a reader coming fresh to it — with the rendering
'contest.' And the weighty verb, present in tense, placed at the com
mencement ofthe 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 ncno 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.'
whereunto 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 profession] Lit., as R.V. didst confess tha
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. I4-] I. TIMOTHY, VI. 147
thee charge in the sight of God, who quickeneth all things,
and before Christ Jesus, who before Pontius Pilate witnessed
a good confession ; that thou keep this commandment 14
without spot, unrebukeable, until the appearing of our Lord
before many 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 quickeneth] The word which has the sanction of
the mss. points to God as Preserver of Life, rather than as Creator;
but R.V. leaves quickeneth 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 Pontius Pilate witnessed a good confession] the good confes
sion. The meaning may be either (1) ' suffered under (i. e. in the time
of) Pontius Pilate,' and as the faithful Witness (Rev. i. 5) made that
good confession ofthe 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. n; 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
(1 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, 1 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 commandment] 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 ofthe true Christ: and the commandment there is 'love': see
e.g. 1 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, unrebukeable] 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.

I. TIMOTHY, VI. [vv. 15—17.

15 Jesus Christ : which in his times he shall shew, who 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 our 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.
1 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
questionings 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. 1.
16. whom no man hath seen7] 'These words as compared with
John i. 1 8 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 RlCH.
A postscript follows, with an omitted last word for the richer
classes at Ephesus. The ' special aspect ' under which the last warning
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. i8.] 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 18
good, that they be rich in good works, ready to distribute,
vided for; but 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 highminded] 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 are lowly.'
nor trust in uncertain riches] 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.
all things] Relative or rhetorical, not absolute ; as v. 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.

ISO I. TIMOTHY, VI. [vv. 19, 20.
¦9 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
1 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 communicate] 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 communicate' 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 common stock. G. Herbert seems to express both ot 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 and 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 may lay hold] • The same tense and voice as the ' lay
hold ' of v. 1 2, 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 ». 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 resume,
v. 16, ofthe rule for widows, and v. 24 ofthe visitation of presbyters.
0 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 1 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 (1) 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, next to the great, the
recurring 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 talentum
inviolatum illibatumque conserva.'
avoiding profane and vain babblings] Lit. turning away from the
profane babblings; the article with 'babblings' 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 voicings,' 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 ofthe 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.
IT 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. which 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 2 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 urbe.' But Bp Lightfoot, Coloss. p. 343, gives strong reasons
against "this identification; (1) that St Paul had not ever been at
Laodicea, indeed had been long a prisoner either at Caesarea or Rome,
when he wrote to the Colossians; (2) that 1 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 life which is in Christ Jesusj
TITLE.
The best mss. give, as for the first Epistle, the shortest title, Second
Epistle to Timothy.
Ch. I. Apostolic Gifts and Responsibilities.
1, 2. The Salutation to Timothy.
1. an apostle of Jesus Christ] 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. 1-5, 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 Timothy, 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. 1. 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 1
Tim. iv. 8, 'having the promise of the life which now is and which
is to come.' That passage and 1 Tim. vi. 12 give the clue to the
choice ofthe phrase here. Timothy there is exhorted to train himself
in the godliness wliich has the promise of 'the divine life' and to

154 IL 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 child. 'Child' as in 1 Tim.
i. 1; '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.
mercy] Omitted in the greeting to Titus is in both the letters
to Timothy, 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 1 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, (1) 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. 1. 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] II. 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 1 Tim. ii. 1, 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 Timothy'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 1 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 1
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;
(1) 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 1 Joh. i. 4, that the fulfilment
of Christian joy depends upon the realisation of fellowship. This fel
lowship may be with bodily presence, as 2 Joh. 12; Joh. iii. 29; or

156 II. TIMOTHY, I.  [w- 5. 6-
s 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-
withoul, as Joh. xv. n, xvi. 24, xvii. 13; 1 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. 1, 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 Hoe. fulfilment 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. remembrance] The noun occurs only 2 Pet. i. 13, iii. 1, besides
in N. T. ; the verb Tit. iii. 1, 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,' 1 Tim. i. 5.
which dwelt first] The pronoun may be rendered a faith such as,
'the which faith,' as it is rendered 1 Tim. i. 4. Cf. also 1 Tim. iii. 15.
'Dwell in,' the verb, is used (in quotation) in 2 Cor. vi. 16 of the in
dwelling of the Almighty, in Rom. 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 1 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 g?-andmother Lois] The non-Attic word is used. Eunice is
referred to Acts xvi. 1 as 'a Jewess which believed.'
and I am 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] II. 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 7
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 put thee in remembrance] 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 remembrance] 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 1 Cor. iv. 17,
the only other use in N.T. in the active.
that thou stir up 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 Ordering
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 into flame.' 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 my hands] Rather, through the laying on.
See note on 1 Tim. iv. 14, where the character of this 'laying on of
hands' is shewn. 'My hands' here is not inconsistent with 'the hands
ofthe 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 Ellicott wishes, needlessly making
two classes of passages, one like Eph. i. 1 7, 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 verse with Rom. viii. 15 and read instead of deilias,
'cowardice,' the word that is used there in the totally different con
nexion, douleias, '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, 1 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 burnetii 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 mind' 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,' sSpkronismos differing from sdphrosyn§ '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 sSphrbn rendered 1 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 'moral discipline.' So
St Gregory treating of the life of the Pastor (Pastoral Charge, Pt. ii. u 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-] II. 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 9
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 'suffering,' and no
pronoun is expressed in Greek.
the testimony] 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
1 Tim. ii. 6 (see note). Here with gen. objective, though in 2 Thess. i.
10 with gen. subjective 'our testimony unto you.'
our Lord] The phrase occurs only here and in 1 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
present imperatives imply the taking up or not taking up 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 gospel] 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. n, 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. 7 ; God, who giveth,
hath power.
9. who hath saved us] 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 1 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.

holy calling, not according to our works, but according to
his own purpose and grace, which was given us in Christ
, 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 life 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 JeBus 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 now made manifest] but manifested now ; the opposition
thus put between the ' given ' and the ' manifested ' implies that the
gift had been, in the phrase ofthe other parallel passage, Rom. xvi. 25,
' kept in silence through times eternal.' Compare 1 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 1 Tim. vi. 14 and Tit. ii. 13. The verb,
with this reference, occurs again Tit. ii. 1 1 and iii. 4.
our Saviour Jesus Christ] Again, with the best mss. , Christ Jesus ;
the title now especially frequent, see note 1 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 1 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, Two Worlds are Ours, p. 22. '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
2 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,' 1 Tim.
vi. 19, the spiritual life, which is ' immortality ; ' see notes on 1 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.'
through the gospel] Added to the second half of the clause, as
coming back to the thought of verse 8, where ' the gospel ' personified

vv. 11—13.] II. TIMOTHY, I. 161
the gospel : whereunto I am appointed a preacher, and an n
apostle, and a teacher of the Gentiles. For the which cause 12
I also suffer these things : 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 which I
— remember — was appointed a herald. St Paul ' magnifies his office '
here in the same terms as in 1 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. him whom, because
it is the relative not the interrogative pronoun that is used.
to keep that which I have committed unto 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
1 Tim. vi. 20, and below ver. 1 4 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.' Cf. 'yet not I, but Christ liveth in mel Gal. iir 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 1 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 1 1

162 II. TIMOTHY, I. [v. 14.
thou hast heard of me, in faith and love which is in Christ
14 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. Hold fast the form of sound words] Rather, Hold to the model ;
the word for 'form has occurred in 1 Tim. i. 16. As Bp Lightfoot
points out, Clem, ad Cor. c. v. fin., 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. 1 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 words] Here opposed to the gangrene of Hymenaeus and
Philetus, ch. ii. 17, see notes on 1 Tim. i. 10; Tit. i. 9. Add the fol
lowing from Dean Vaughan on ' The Wholesome Words of Jesus
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 throbbing, 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 wholesome 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. 1 Cor. xi. 32 'chastened ofthe Lord.'
in faith and love which is in Christ Jesus] 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. 1.
14. That good thing which was committed unto thee] The good

vv. 15, 16.] II. 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 v. 12 and 1 Tim. vi. 20, catholicae fldei talentum; see
notes on both verses.
keep by the Holy Ghost which dwelleth in us] Guard through the
Holy Ghost. The indwelling 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. i, 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 Mseander,
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 : (1) that the ' Mysia ' of Acts xvi. 6
seems clearly separated there from ' 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 Hermogenes] 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. 18, is that Onesiphorus himself was dead. II  2 '

164 II. 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 me, 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 etvirilia 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 praetorium, or any minor state prison, such as that of
Appius Claudius if it still existed, or even the ' Stone Quarry Prison, '
lautumiae, 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 lautumiae. 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 mercy ofthe 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
unto 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 he 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. 1 1 — 13), the defection of false friends (i. 1 5), 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. 1, 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, my son, be strong] Rather render my child, as
in 1 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.' 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 1 Tim. i. 1 .
'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. 1;
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 man
the adjectival phrase which we should use now, 'the Christian life,'
'the Christian graces'; see note on 1 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 many witnesses] ' 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 III. § 47 i., ' intervenientibus multis testibus.'
We are most probably to understand the presbyters who assisted at
Timothy's ordination. See 1 Tim. iv. 14; and note the similar form
ofthe statement there 'amid the pomp of prophesying' with the similar
use of the preposition.
the same commit thou to faithful men, who shall be able] Lit. , ' who
are of such a class that they will be able,' as 1 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 ofthe 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
familiar to St Paul. That of the soldier has occurred already, 1 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-hardship. 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
own 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 warreth] More literally no one on service, as in
Luke iii. 18 'men on march' came to St John Baptist. Carr, however,

v. 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, s
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 every-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 1 Tim. vi. 12, and shall
have it again lower down, ch. iv. 7. As Eph. vi. is the chief soldier's
illustration, so 1 Cor. ix. 25 sqq. is the chief athlete's, in St Paul. The
foot-race is used very strikingly also, Heb. xii. 1. Cf. Appendix, K.
except he strive lawfully] 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; One 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.
s 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 husbandman that laboureth] This third illustration is well
known from St Paul's use, i Cor. iii. 6 — o, 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. io,
and especially v. 1 7 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 wisdom, health, or wealth,
We'll trust and labour on;
They come to neither life by stealth,
No cross no crown.'
7. Consider what 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 ofthe 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-] II. 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 Jesus'
8. Remember that Jesus Christ ofthe 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 ; 1 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. 11, 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
1 Tim. i. n; '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 an 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 byR.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 ofthe Books, p. 388.
but the word of God is nol bound] Not his own preaching power, but
the power of the Gospel at large. The Church is more than the in-

i7o II. TIMOTHY, II. [v. io.
io 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 endure 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, 1 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,' 1 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 1 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. 1,
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 Church 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 ani 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 : n
For if we be dead with him, we shall also live with him : if 13
we suffer, we shall also reign with him : if we deny him, 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 may also obtain] The ' also ' is intended in the English of A. D.
161 1 to qualify 'they' as well as the verb; in the more precise English
of A.D. 1881 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, 1 Cor. ix. 8 have not ventured to alter Joh. xii. 26, xiv. 3.
with eternal glory] The thought is the same as in 2 Cor. iv. 17; the
affliction, light and for the moment, worketh glory, an eternal weight of
glory. 11. It is a faithful saying] Literally, Faithful is the saying, as in
1 Tim. i. 15, iii. 1, 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 Grammar, p. 605.
For if we be dead with 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.' Hence 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 glory.'
12. if we 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
possibility, ' 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 already found a place in this earliest of
hymns? 13. if we 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 worse 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.
Cf. Mark xvi. n, 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 he 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 1 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 will 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. 1 5-] 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 15
approved unto God, a workman that needeth not to be
with the same 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 put them in remembrance] See note on Tit. iii. 1
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, 1 Tim. v. 21, 2 Tim. iv. 1 and here; and in
1 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 1 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 1 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
and 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 workman] 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. Antt.
xviii. 7. 1 in the same sense ' nor think that one should-not-be-ashamed
to be inferior.' In classical Greek ' shameless ' 'impudent ' is the force

174 II. TIMOTHY, II. [vv. 16, 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 word of truth] The facts, the doctrines, the creeds, through which
God's true work and will for man are revealed.
16. shun] 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 tack to them.
propane 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 unto more ungodliness] Lit. they will proceed
further on. The verb corresponds to the word for ' progress ' in 1 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 word] As opposed to 'the word of truth ' above, the fictions
and heresies in which the Gnostic scheme expressed itself.
will 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
inflammation and mortification.

vv. 18, 19.] II. TIMOTHY, II. 175
whom is Hymeneus and Philetus ; who concerning the truth 18
have erred, saying that the resurrection is past already ; and
overthrow the faith of some. Nevertheless the foundation 19
of whom is Hymeneus and Philetus] Or ' among whom ' ; the partitive
genitive. Hymennsus is probably the same as in 1 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 by maintaining. For the compound
relative indicating the class see on Tit. i. n; for the verb 1 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 resurrection] The MS. authority for the omission of the
article is hardly strong enough to be followed, though R.V. notes the
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 ofthe 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 spiritual
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 from
the body, the world in their view being only the habitation of the dead.
See Fairbairn. Irenaeus 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. ir.
19. Nevertheless the foundation of God standeth 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 1 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
ofthe 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 » 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
*> 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. n. 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,' Serm. 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 from 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 1 Cor.
v. 7 where the preposition gives the force ' purge out from your houses
the old leaven.' Wordsworth forcibly notes here ; ' a man may 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, and prepared unto every good work. Flee ™
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 33
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 house 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'
sanctified] Or perhaps better ' purified.' ' Sanctified ' belongs to
metaphor, the implied Christian life and service ; but in form the sen
tence remains a simile 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. n '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 lusts] 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 ofthe younger men.' On Timothy's age see note 1 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.'
follow] Add after, in order to give the proper force of active pursuit.
The whole passage is a reminiscence of 1 Tim. vi. 1 1, 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 from
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^ii,
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 (1 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
1 Tim. i. 5; Tit. i. 15.
23. But foolish and unlearned questions] But those foolish and

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 men, 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.'
unlearned] 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 1 Tim. i. 4.
avoid] 'Decline,' see note on 1 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. 1.
gentle] The word only occurs in N. T. here and 1 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 1 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 meekness instructing] 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. n. 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, (1) 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 1 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' 1 Cor. xvi. 9, used also 1 Tim. v. 14.
if God peradventure] Lit. 'if God might perchance at some time,'
Lat. 'si forte aliquando.'
will 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 1 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 1 Cor. xv. 34 'awake out -of
drunkenness 'righteously.' This compound is only here in N.T.
the snare of the devil] Has occurred 1 Tim. iii. 7, where, as here, it
is the snare laid by the devil, a state of proud self-will morally 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 (1) 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. 2 1 , 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

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. 1 Tim. iv. 16, 'continue in them' — the words of the faith and of
the good doctrine; Tit. iii. 1, '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. III. 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. (1) 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. 1—5; (2) 5; (3) 6—9; (2) 10; (1) 10—12;
(3) '3 5 (2) r4— J7- 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 turn away.'
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 Hebrew 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 fierce,' i.e. difficult to deal with,

v. 3-] II. TIMOTHY, III. l8l
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 own 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. II. 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 1 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 (1) a spirit of vain glory in
themselves, (2) 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; 1 Joh. ii. 16 (and Westcott's note);
Trench, Syn. § 29. For this general meaning of 'railers' rather than
' blasphemers, ' cf. 1 Tim. vi. 4 ' envy, strife, railings.'
disobedient to parents] Or, in one word, unfilial; this with 'unthankful,
unholy,' makes another triad: breakers ofthe 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 1 Tim. i. 9.
3. without natural affection, trucebreakers, false accusers] 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 ofthe 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,

182 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.
incontinent, fierce, despisers of those that are good] Vicious or
uncontrollable, unapproachable, 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. traitors, heady, highminded] The last triad again descending,
false and forward and full of conceit, the spirit of one who 'with a
light heart' (1) 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 1 Tim. vi. 4; cf. 1 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 1 Tim. vi. 17.
lovers of pleasures more 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. 1, 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 ofthe 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.7\ p. 77.
denying the power thereof] The power lies in the production of
| works ' as in Tit. i. 16. 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 ' Serm. xv. p. 376 (Oxf. 1846). The
force of the perfect pass, participle is noted ii. 25 living in denial of
Its power.
from such turn away] 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 ; but from these men, hardened in error,
make it your habit to turn away' see ver. 1. 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. III. 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 women] 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 with 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 prosely tisers who promise relief.
led away with divers lusts] Apparently the meaning 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.

184 IL- TIMOTHY, III. [w. 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 knowledge of the truth] The full knowledge, a 'decisive and
stable apprehension,' Alford. See note on 1 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 2 Cor. vi. 9 'as unknown and yet well known.'
8. Now as Jannes and Jambres] 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. 13 'impostors'
or ' magicians ') but afterwards failing confessed that the power of God
was with those whom they had withstood. Pliny, Hist. Nat. xxx. i. -t,
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 (1) 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 natural viciousness ; the
perfect passive participle implies ' having come to a corrupt state and
remaining in it ' as above. In itself ihe word ' corrupt ' from the Latin
participle (cf. the Vulg. 'corrupti mente)' should have just this force,
but in usage it is a mere adjective; render corrupted in mind.
reprobate] Just as in Tit. i. r6, where see note.
9. But they shall proceed no 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';

vv. io, n.] 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- u
cf. 1 Tim. iii. 14, 'quite shortly'; 2 Tim i. 18, 'very well' ; Acts xvii.
22, ' somewhat superstitious.'
manifest] Lit. 'thoroughly manifest,' a strong classical compound
occurring only here in N.T.
their folly] The noun occurs only here and Luke vi. n, where R.V.
renders 'madness'; Ellicott, 'wicked as well as insensate foily'; Trench,
' the foolishness which is akin to, and derived from wickedness ' (N. T.
Syn. § 75) ; for the adjective see note on Tit. iii. 3.
as theirs also was] 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 1 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.
my doctrine, manner of life] Again, teaching; cf. 1 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. Eth. 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 shew-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. 1 1,
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. 11,
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 1 Tim. vi. n 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. sufferings ; 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. N. H. '
v. xxvii. 24 'Pisidae... quorum colonia Caesarea, 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, 1.
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. 5 1 — 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, (1) 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, in. § 53, 3.
12. Yea, and all] The force of the two conjunctions is shewn in
note on 1 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 them ; and that from a child thou hast known is
the holy scriptures, which are able to make thee wise unto
'wandering stars') and almost immediately following here 'deceiving,'
cf. 1 Tim. iv. 1 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
1 impostors.' Compare for the general sense, the most probable here, the
use of the verb by Plato, Phced. 81, 13, 'the soul having served and
loved the body and been bewitched 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 certainly 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 wax 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 continue thou] ' 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 learned] 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 whom] ' 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.
16. 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.
thou 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, in. § 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

188 II. TIMOTHY, III. [v. 16.
16 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 swaddling 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 Caium,
§ 16). 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 Christ, 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 which is in Christ Jesus] See note on 1 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 ' Scripture ' 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; 1 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. 189
for doctrine, for reproof, for correction, for instruction in 17
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. 21,
' 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.
•j. 45.
There are two ways of talcing 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 fs
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. ».
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 which is in righte
ousness ; the verb ' disciplining ' has occurred, 1 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 1 Tim. i. 2, where without 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 1 Tim. vi. 11.
perfect] In the sense in which, for example, Confirmation is some
times said to make 'a perfect 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

19° 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
a appearing and his kingdom ; preach the word ; 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. 1) recur, but with added intensity,
in this last brief appeal, and warning, and example. Similarly in
1 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 1 Tim. i. 1.
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 note on
1 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 kingdom] '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.,

v. 3-] II. 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 application.' 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.
exhort] Or here perhaps 'rouse'; see note on 1 Tim. -v. 1. 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 ' Tim. i. 16; 2 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 1 Tim. i. 10, where tee
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,'
Tusc. 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. t, 18. Out of a prurient
longing for novelty and excitement, ' instead of receiving those Teachers
who 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 turned unto] 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 1 Tim. i. 6,
v. 15, the pies. part. vi. 20, the last with an accusative of the object
turned from. Cf. Winer, Gr., § 38. 2, b; § 38. 4.
unto 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 watch thou] 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, 1 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. 1.
the work 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 ofthe
word as is most probably to be assigned to Luke i. 1, '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-] II. TIMOTHY, IV. 193
offered, and the time of my departure is at hand. I have 1
fought a good fight, I have finished my course, I have kept
vivid, and so the personal pronoun for as to me — I am already being
offered ; 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 liquorem ilium Jovi liberatori.' Tac. Ann.
xv. 64.
my departure] Another thought and phrase from the same time and
letter, Phil. i. 23, ' I am hemmed in oh 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 us, 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. 2, where Lot asks the angels to 'tarry all night,'
and Luke ix. 12, '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. n, 'where is the 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. n, '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. 2, and 1 Thess. v. 3, and nowhere else in N.T.
7. a good fight] the good fight, see 1 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 ; 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 II. TIMOTHY, IV. [v. 8.
i 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.' Stanley, Apostolic Age, pp. 169 — 170.
the faith] In the same objective sense as so often throughout these
Epistles, the sacred deposit of historic truth and teaching, cf. 1 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. 1, and again
after a digression iv. 8 ; 2 Thess. iii. 1. 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 crcnan of righteousness] The crown ; the genitive ' righteousness '
is similar to the genitives of the particular contests in which the crown
was won ; eg. 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 1 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,' 1 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 ^Eacidae 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 1 Tim. v. 4, where see
note. This and the well-known passages Luke xix. 8, ' I restore fourfold,'
xx. 25, ' Render unto 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, 1 Tim. iv. 10, ' we have our hope set on the living God.'

vv. 9, io.] 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. § 1 2 ' 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 appearing] As in ver. 1 , 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. n, 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. 2 1 .
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 iri 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.
having loved] ' Because he loved ' ; this verb is chosen in half-
conscious irony of contrast lo ver. 8 and the love set on the future
appearing of the Lord.
this present world] Lit. 'age'; cf. note on 1 Tim. vi. 17. The other
world, the world of eternity, is under the Eternal God the King of the
ages, 1 Tim. i. 17. Cf. Luke xx. 35, xviii. 30. 'The Apostles speak
of themselves and their generation as living on the frontier of two aeons,
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 II. TIMOTHY, IV. [v. u.
u 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 (Celtae), 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. in. 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. v.. 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 (Galatians, pp. 2, 31, Clement, p. 50) is further
illustrated in Introduction, pp. 42, 44.
Titus unto Dalmatia] Dalmatia was part of the Roman province of
IUyricum 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 IUyricum,' possibly near Dyrrachium, now Durazzo,
the scene of the great contest between Caesar 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 Plaut. 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. 1, 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. 1)
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. Har. LI. 11, St Luke 'preaches
first in Dalmatia and Gallia; in Italy and Macedonia, but first in Gallia;

v. n.] 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, N. 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' 1 Pet. v. 13 makes it probable that he
was converted by that Apostle. Compare a similar phrase in 1 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' (1 Pet. v. 13) whence he must 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 him with thee : for he is profitable to me for the
ia, 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 the 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. Tychicus] 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!
11. 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. I4-] II. TIMOTHY, IV. 199
bring with thee, and the books, but especially the parch
ments. Alexander the coppersmith did me much evil : the 14
vice versa. The Roman paenula was a travelling cloak, long, and thick,
and sleeveless, made generally of wool, sometimes of leather. Cf. Mart.
xiv. 145 paenula gausapina, xiv. 13 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 Tullianum, with the wintry nights
coming on, he bethinks him ofthe 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 ; membrana, 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 Pergamena was the thin sheep or calf skin sheet invented by
Eumenes of Pergamus ; of which membrana supplies the Greek word,
and Pergamena 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

2oo II. TIMOTHY, IV. [vv. 15, 16. •
15 Lord reward him according to his works : of whom be thou
16 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 1 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 much evil] 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, 'shewed
me much mischief,' that the verb is used nine times by St Paul. Cf.
1 Tim. i. 16, Tit. ii. 10, iii. 2.
the Lord reward him] 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. hath greatly withstood] The aorist should be read for the
perfect, he 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 ampliatio.' See Diet. Ant. judex.
stood with me] 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. ^Esch. Eum. 309.

w. 17, 18.] II. TIMOTHY, IV. 201
me : I pray God that it may not be laid to their charge.
Notwithstanding the Lord stood with me, and strengthened i7
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 me 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.
strengthened 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. 1 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 ofthe mouth ofthe lion] R.V. rightly lion. The phrase comes
from Ps. xxii. 21 and therefore has no defined limit 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 2nd S. in Lent).
18. And 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 II. 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 unto] lit. save me into, 'bring me safe unto.' Cf. ii.
25. The same construction is found in classical writers. Cf. Soph.
Pkiloct. 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. Salute 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 Apollos' (ver. 24); were still there when St Paul
wrote his first letter to Corinth (1 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
delicacy 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.
Trophimus] 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 aa
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.5 Cf. also
Euseb. H. E. in. 2 '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 1 Tim. i. 1) 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 II. 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 1st 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-
Title.
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. Paul, a servant 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 Him that is wanted where, as Lewin 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 the faith] 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 norma oi 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

206 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 unius Tili habitam a
Paulo rationem.'
God's elect] 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. 1 — 'receiving now the salvation of your souls,' v. 9 — 'like
the Holy One which called you, be ye yourselves also holy' v. 15 —
'who through him are believers in God' v. 21. Cf. 2 Pet. i. 10
'make your calling and election sure,' i. 1 'who have obtained faith,'
ii. 21 'the holy commandment delivered,' cf. Rev. xvii. 14 'called
and chosen and 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 Services,
'Grant that this child, now to be baptized therein, may receive the
fulness of thy grace and ever remain in the number of thy 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 1 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 1 Tim. ii. 2.
2. in hope of eternal life] The force of this phrase 'in hope' in
N.T. is seen best from 1 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.
6, 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 ( 1 ) 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 ( 1 ) of the Holy
Catholic Church; (2) ofthe 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 1 ; ' 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
before times eternal,' Worn. xvi. 25 ' the mystery which hath been kept in
silence through times eternal,' 1 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 times] See note on 1 Tim. vi. 15 : and compare
Gal. vi. 9. The phrase may well be thought the Hellenistic equivalent
ofthe 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 word] 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 Gospel," he says, is a feeble tautology.' Bul Col. i. 26 gives
us ' to fulfil (i.e. to preach fully) the word of God, even the mystery which
hath been hid. ..now manifested... 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.'

208 TITUS, I. [v. 4.
through preaching, which is committed unto me according
4 to the commandment of God our Saviour ; to Titus, mine
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
1 Cor. xv. 1 — 8. Cf. also 1 Tim. iii. 16 and the note.
which is committed unto me] More exactly as R.V., wherewith I was
intrusted, as in 1 Tim. i. n.
according to the commandment] Better, as in 1 Tim. i. 1, where see
note, by authority from. And therefore Titus is to 'reprove with all
authority' ch. ii. 15.
of God our Saviour] The same phrase with the same force as in
1 Tim. i. 1 (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 order here, as in 1 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
1 Tim. i. 2, 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 common 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 1 Tim. i. 2.
Grace, mercy, 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 1 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. 1 Tim. i. 2 ; 2 Tim. i. 2.
For the sense of the ' Father' see Bp Westcott, add. note on 1 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.] 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 Jesus Christ] This fullest and most emphatic title,
according to the true text, occurs only in 1 Tim. vi. 3 (note there and on
1 Tim. i. 1) and vi. 14. Read here, Christ Jesus.
our Saviour] See note on 1 Tim. i. 1 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 (1) 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 you 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 1 Tim.
iii. 1 ; '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 ofthe Greek, without the
modern special sense now attaching to ordain. The meaning of 'ordain'
in English of A.V. date is seen in 1 K. xii. 32 ; Ps. vii. 13 ; Dan. ii. 24,
where the O. T. revisers give respectively 'ordain,' 'prepare,' 'appoint.'
Cf. Hakluyt, Voyages, 11. 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

210 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. III. § 38, t, b. Cf. note on 1 Tim. i.
7- 6. if any be blameless, the husband of one wife] ' Blameless ' ; the
word has occurred 1 Tim. iii. 10, to the same effect as 'without reproach'
in 1 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 1 Tim. v. 7. It fits exactly with the next, 'husband of one wife.'
This also was what the ordinands were to be before 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. vm. p. 74. Technically,
'not a bigamist.'
having faithful 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, ' scattering. ' 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 1 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 1 Tim. iii. 1, 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 8
lover of hospitality, a lover of good men, 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
responsibilities.' Dr Reynolds. Cf. i Cor. iv. i, 2; 1 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, not soon angry] 'Self-willed,' 'headstrong,' 'unfeeling,'
occurs only here and 2 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 you find with 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. 1, '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 1 Tim. iii. 3, not quarrelsome
over wine, no striker ; see notes there.
not given to filthy lucre] As of the deacons in 1 Tim. iii. 8, where
see note; elsewhere in N.T. only the adverb, 1 Pet. v. 2. Vulg. 'non
turpis lucri cupidum.' Bp Ellicott (following Huther) refers it es
pecially to 'dishonesty with the alms 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, 1 Tim. v. 18; 2 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 1 Tim. iii. 2, where its appropriate
ness to the times is explained.
14 — 2

212 TITUS, I. [vv. 9, io.
9 temperate ; holding fast the faithful word as he hath been
taught, that he may be able by sound doctrine both to
io 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 1 Tim.
iii. 2 ; on that between ' righteous ' and ' holy ' see 1 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;'
1 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, 1 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" ofthe 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 1 Tim. v. 1, where see note. The 'Pastoral' phrase 'the
sound doctrine' is examined 1 Tim. v. 10, where 'the doctrine' is
seen to be the equivalent English word, as it is passing into technical
use. Didachi on the other hand remains untechnical, 'teaching.'
and to convince the gainsayers] R.V. convict. See note 1 Tim. v. 20.

vv. ii, 12.] TITUS, I. 4i3
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 Pauline usage, empty talkers and deceivers of the
mind. Both compounds occur only here in N.T. ; but the substantive,
meaning vaniloquentia, has occurred 1 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 circumcision] Judaizing Christians. Jews from
Crete are named among the visitors to Jerusalem Acts ii. n, 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 1 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. 1 Tim.
i. 4, 'the which.' Render subvert whole 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,

214 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 ofthe Cretans.'
In favour of the Cretans may be said that they sacrificed to their
stem 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. 1.
p. 175. Cf. Appendix, I.
13. This witness is true] 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 Wilberforce 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

vv. 14—16.] TITUS, I. 215
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 unbelieving 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 1 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 r 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 Words of Jesus Christ, p. 7.
commandments of men] See note on 1 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 leaves 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. in. § 20, 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. Unto the pure all things are pure] To the same effect as 1 Tim.
iv. 3, 4, 5. Cf. Matt. xv. 2, n 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,

216 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 'the will' and ' the feelings,'
I Tim. vi. 5; Rom. i. 28 'God gave them up to a reprobate mind.'
The 'conscience,' suneidhis, is the ' moral sense,' or 'self-consciousness,'
pronouncing intuitively by a spiritual instinct on our acts, 1 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. 1, and D.
is defiled] 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 ihey know God] Vulg. ' confitentur' ; 'profess'
is retained by R. V., though its modern 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 sint abominati.' 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. 1, 8,
14. So in 1 Tim. it occurs six times and twice in 2 Tim. For the
force of this particular word for 'good' see note on 1 Tim. i. 18. 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
1 Cor. ix. 27 'lest after I have jpreached to others I myself should be
rejected.' Worthless 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. 1), in old men (v. 2),
old women (v. 3), young women (w. 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 a
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, 1 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 1 Tim. v. 1 '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 1 Tim. iii. 2; 'grave' in all ' propriety of demeanour,' see note on
the corresponding substantive 1 Tim. iii. 4; 'pure' in respect of
'unclean thought and desire,' see notes on the word 1 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, 2 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 1 ith Laodicean Canon, ' those that are
called elder women, to wit those that preside in the church, must not
be ordained ' ; cf. Neander, Ch. Hist. III. 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.
3—16. be in behaviour] Vulg. here 'in habitu sancto,' and in 1 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 '
('arrayment'), (comp.'riding habit'). The translation by the earlier English
versions, Wiclif 'habite,' Tyndal, Cranmer 'raiment,' makes it likely
that the sense ofthe 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

218 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 andfa 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 ofthe Chris
tian believer's priesthood and its requirements. This passage and 1 Tim.
ii. 9 'that women adorn themselves... which becometh women professing
godliness — through good works, ' taken with 1 Pet. ii. 9, 'a royal 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 1 Tim. iii. 11, A.V. and R.V., not slanderers;
see note.
not given to much "wine] Lit. with R.V. nor enslaved to much wine,
cf. Rom. vi. 16 — 18, where 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 ofthe word rendered 'temperate' in 1 Tim. iii.
1 1 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, 1 :
'Mother, how is it thou lovest the wine
More than thou lovest this son of thine?'

v. 5.] TITUS, II. 219
their husbands, to love their children, to be discreet, chaste, 3
keepers at home, good, obedient to their own husbands,
And xi. 298, 1 — 5 :
' The thirsty boy begs mother for a draught ;
But, like her sex, quite overcome with wine,
Stili 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 2 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 1 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 ihey may teach the young women to be sober] A.V. 'teach
to be sober' (i.e. pure) gives the full meaning of the verb, bift 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 ofthe younger widows, 1 Tim. v. 13, 'prying
round into other people's work.' The verb occurs with the same
variation of reading, Clem. Rom. ad Cor. I. 1, 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 own 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,' 1 Pet. ii. 18, 'in subjection to your masters,

220 TITUS, II. [w. 6, 7.
6 that the word of God be not blasphemed. Young men
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 1 Pet. iii. 1 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. 1 ; 1 Pet.
ii. 13, iS, iii. 1, 5, v. 5.
that 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 1 Tim. vi. 1 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, 1 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, 1 Tim. iii. 2; Tit. i. 8, ii. t, 5, it
seems limited to 'purity of mind and spirit.' In the somewhat similar
exhortation to Timothy, 1 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 1 Tim. iv. 12 with the person. So the compound
with the thing, 2 Tim. i. 13, with the person, 1 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 (1 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 part may be
ashamed, having no evil thing to say of you. Exhort $
teristic phrases of the Epistle. See note on ver. 3 and on 1 Tim. vi. 18.
Its exact force in St Paul's mind seems to be an echo of Matt. v. 16,
'let your light shine. . .that they may see your good works (kalos) and
glorify your Father.' The word kalos is ' good to view as well as good
within,' agathos, 'good in itself.' Hence the two are joined to describe
'a gentleman.' The Christian religion was felt to be by this time on
its trial before the world, and its works must be 'fair and white' in
the fierce light of ill-wishing scrutiny, which 'blackens every blot.'
in doctrine shewing uncorruptness] 'Shewing' is to be supplied
from 'shewing thyself as a second clause; again, the doctrine, as
1 Tim. i. 10, &c.
'Uncorruptness' joined with 'gravity' points to the absence of cor
ruption 'from the intrusion of a lower motive' in the teacher; 'with
no doubtful motive and no doubtful manner.' For this sense of
'uncorruptness' compare 1 Tim. vi. 5, 'men corrupted in mind and
bereft of the truth, whose motive in religion is gain.' For 'gravity'
as before compare 1 Tim. ii. 2. The word rendered 'sincerity' in
A.V. should be omitted from lack of MS. authority.
8. sound speech] For the 'Pastoral' word 'sound' cf. 1 Tim.
i. 10, vi. 3; 2 Tim. i. 13. From the union in this counsel of 'speech'
and 'doctrine' we must understand 'sound speech' to be part of the
public teaching function of Titus. ' That cannot be condemned,' Vulg.
'irreprehensibile'; cf. 1 Tim. vi. 14 for the similar formation and sense
'that cannot be laid hold of.'
maybe ashamed] The active is 'to shame,' 1 Cor. iv. 14 (present).
Cf. the subst. 'to your shame,' 1 Cor. vi. 5. The middle pres. and
imperf. with 2 fut. pass, are ' to shame myself at, ' 'to take shame at ' ;
Luke xviii. 4, 'regard not man;' Heb. xii. 9, 'gave them reverence';
Matt. xxi. 37, 'they will reverence my son.' The 2 aor. pass., which
occurs here and 2 Thess. iii. 14 without an object, should be classed
with these, rather than be regarded (as by Bp Ellicott) as a passive
'be shamed.' His quotation from Ps. xxxv. 26 is quite inconclusive;
for the aor. pass, of the verb, with which our tense is there coupled,
has clearly a middle sense in 1 John ii. 28, where Bp Westcott renders
' that we may not shrink with shame. ' Be ashamed is therefore correct,
as A.V. and R.V.
having no evil thing to say of you] i.e. 'since he has, and finds
that he has.' The reading 'us' for 'you' should be adopted with the
best mss. St Paul identifies himself with . Titus and all Church
teachers and workers. So St John with his 'children' 1 John ii. 1,
'we have an advocate'; ii. 28, 'that we may have boldness.' The
word for 'evil' is not common in N.T. ; twice in St John's Gospel,
R.V. 'doeth ill,' 'they that have done ill'; twice in St Paul besides,
R.V. 'good or bad'; once in St James, R.V. 'confusion and every vile
deed.' ' Worthlessness is the central notion,' Trench, N.T. Syn. § 84,

222 TITUS, II. [v. IO.
servants to be obedient unto their own masters, and to
io please them well in all things ; not answering again ; not
purloining, but shewing all good fidelity ; that they may
'nequam,' 'naughty,' originally 'light' and 'slight.' Contrasted is the
'positively evil ' or ' mischief working,' ' deliver us from the evil,' Matt.
vi. 13. The point of the word is here then ' he should have nothing
mean, contemptible, good for nothing, to taunt us with.' The 'good'
above and the 'evil' here find (as does the thought) apt illustration in
Shakespeare's ' So shines a good deed in a naughty world.'
9, 10. The standard of holy living for slaves.
9. Exhort servants] The verb is supplied from ver. 6. The
phrases and the necessary limits of Christian counsel to slaves are
touched on in notes 1 Tim. vi. 1, 2. Lewin well observes here 'at
that time slavery was a. civil institution, which Christianity without
any civil power could not disturb.' The more special counsel here
may have been suggested by some particular cases of insubordination
among the restless Cretans. See above on i. 12.
The Teaching of the Twelve Apostles gives a still stronger admoni
tion ' Ye servants shall be in subjection to your masters as to a figure
of God in reverence and fear. '
to be obedient] As R.V. to be in subjection, cf. ver. 5. The adjec
tive well pleasing is frequently used by St Paul, but (except here)
with 'God'; so the verb and adverb in Ep. to Hebrews. Vulg. 'in
omnibus placentes.' The context suggests as most natural the addition
of to them to complete the sense.
not answering again] Vulg. ' contradicentes, ' not gainsaying, i.e.
withstanding, cf. i. 9; John xix. 12, 'speaketh against,' margin R.V.
'opposeth Caesar'; Rom. x. 21, 'a disobedient and gainsaying
people'; Heb. xii. 3, 'him that hath endured such gainsaying of
sinners against themselves'; Jude 11, 'perished in the gainsaying of
Korah.' The Old Eng. ' withsay' is a curious link between 'gainsay'
and ' withstand '- Compare the German wider and gegen.
The Bible Word-Book, p. 280, quotes from Gower : —
'There may no man his hap withsain.'
10. not purloining] Old French purloigner, i. e. pour-loin, to
convey far, to 'make away with,' rendering the adverb in the Greek
'afar,' 'apart.' The verb only occurs in N.T. here and Acts v. 2, 3,
'put away part of the price.'
But 'purloin' has come to have so petty a meaning as to narrow
unduly the thought here. Almost all trades arts and professions were
at this time in the hands of slaves ; and so all tricks of trade, all
mercantile or professional embezzlement and dishonesty, are covered
by the word; just as 'all good fidelity' 'covers the whole realm
of thought, of speech temper and gesture, as well as embraces the
sanctity of covenants, the sacredness of property, and the dignity of
mutual relations.'

v. ii.] TITUS, II. 223
adorn the doctrine of God our Saviour in all things. For 1
the grace of God that bringeth salvation hath appeared to
all good fidelity] The weight of MS. authority is in favour of this
reading, though ' all love ' has strong support.
God our Saviour] God the Father, as above, 1 Tim. i. 1, &c;
render our Saviour God. The phrase fits with the thought, 'quo vilior
servorum conditio eo dignior Deus Salvator, dignior Dei redemptio.'
Dr Reynolds quotes Chrysostom, ' The Greeks judge of doctrines, not
from the doctrine itself but from conduct and life ; women and slaves
may be, in and of themselves, teachers,' and adds, 'God gets his
highest praise from the lips of little children, his robes of glory from
the faithfulness honour and simplicity of bondslaves.' See Appendix, J,
on St Paul and Slavery.
11 — 15. The sphere of the Apostolate — to claim all Life
for God, through His Grace, and for His Glory.
11 — 14. The first of the two Evangelical outbursts of that 'spring
of living water' in St Paul's own heart which kept his life and teach
ing always green and fresh. It corresponds with the passage in
1 Tim. i. 11, 12, where see note, but is (as we should expect from
St Paul's less close and tender relation to Titus) more general.
Coming to the end of the plain practical counsels for men and women,
old and young, whether free or slaves, he 'goes off at a phrase,' one
which he has used several times, but the full significance of which he
now allows himself to dwell on — 'our Saviour God.'
Upon this he enlarges fervently, bringing out of it at the same time
the true springs of holy living for all alike ; these are, as the General
Thanksgiving of the Prayer Book puts it, (1) the grateful appropria
tion of the ' inestimable Love in the redemption of the world by our
Lord Jesus Christ,' (2) the thankful realisation 'ofthe means of grace,'
and (3) the joyful anticipation 'of the hope of glory'; all three being
really but one — Christ Jesus, for us, and in us.
Thus (1) ver. n. The grace of God appeared in Christ, 'who for us
men came down from heaven' bringing salvation to all. (2) ver. 12.
It guides us daily — to 'true repentance and His Holy Spirit' — that we
may 'live a godly, righteous and sober life.' (3) ver. 13. So living
we look for the appearing again with power and great glory, 'when we
shall be made like unto Him.' In other words, ver. 14 — He gave
Himself for us, ' that we may dwell in Him and He in us, ' a people for
His own possession now and evermore.
'Live your creed,' says St Paul, 'adorn your doctrine, as indeed
you well can. Work from Life; let doctrine inspire duty. This
is the doctrine of our Saviour God; God the Father Almighty,
who made all men and hateth nothing that He made, really did, as
a past fact of history, manifest His love by sending His only Son to
redeem all men ; that love really does as a present fact of experience
give us the life of His Son through His Spirit ; that love really will
as an equally certain fact in the future manifest the glory of His Son

224 TITUS, II. [v. 12.
12 all men, teaching us that denying ungodliness and worldly
lusts we should live soberly, righteously, and godly, in
as God, and give us the fulness of Divine Life, the fruition of His
glorious Godhead. And the Father's love is the Son's ; He gave Him
self to redeem us, He gives Himself to purify us, to possess us, that
we may be zealots for the ideal, the Divine, life, whose glory is "my
Father worketh hitherto and I work." Claim, then, all life for Him.'
11. For the .grace of God] 'Grace' is well defined as 'Love im
parting itself and producing its own image and likeness.' Hence the
fitness of the three words in the Apostolic Valediction which is also a
Benediction: 'The Grace of our Lord Jesus Christ, and the Love of
God, and the Communion of the Holy Ghost,' 2 Cor. xiii. 14. The
stress, from the order of the words, is on ' appeared 'and 'to all men ';
and the article before 'bringing salvation' should now (owing to the
additional authority of Cod. Sin. against it) be omitted, making the
adjective into a predicate. For the grace of God was truly manifested,
bringing salvation to all men. The verb occurs iii. 4 and Luke i. 79,
.' the dayspring from on high shall visit us, to shine upon them that sit
in darkness,' from which hymn the word may well have been taken.
' The hymn of prophecy became the fact of history.' The light of
God's Grace dawned on the world at the birth of Christ. The aorist
marks the certainty of the event itself, that it took its place in history.
12. teaching us that] Rather, 'training us'; and the present par
ticiple implies a continued training, putting us under discipline ; this
form of the word is explained on 1 Tim. i. 20. The comma should
be before 'that,' which has its proper meaning in order that. This
'training,' 'discipline,' 'education,' is through the means of grace.
' The moral aim of the disciplining in question is expressed first in the
negative then in the positive form. ' Fairbairn.
denying ungodliness and worldly lusts] Better, having renounced,
though R. V. keeps ' denying ', and Alford urges that the aorist participle
and aorist verb cover the same extent, the whole life. This no doubt
is a thoroughly correct use of the participle, but not a necessary use ;
and the position of the participle at the very beginning and the verb
at the end of the clause suggests rather the other equally legitimate
use of the participle, to express the priority of the renunciation. So ' I
renounce the devil, the world, the flesh' is the first act in the first
of the ' means of grace, ' holy baptism.
ungodliness] The opposite of 'godliness,' see notes 1 Tim. i. 9,
ii. 2. Our present word and its connexions occur three times in
the Pastoral Epistles, three times in St Peter, three times in St Jude ;
otherwise only in Ep. to Romans.
worldly lusts] The adjective 'worldly' is only used once besides
in N.T., in Heb. ix. 1, of the sanctuary in the wilderness, 'a sanctuary
of the world.' Here the phrase covers the ground of 1 John ii. 16,
17, where see Bp Westcott's full note. 'The desire of things earthly
as ends in themselves comes from the world and is bounded by the
world. It is therefore incompatible with the love of the Father.... In

v. 13.] TITUS, II. 225
this present world ; looking for that blessed hope, and the i3
glorious appearing of the great God and our Saviour Jesus
themselves all finite objects, "the things that are in the world," are
"of the Father." It is the false view of them which makes them
idols. ...The three false tendencies which S. John marks cover the
whole ground of "worldliness," the desire to set up the creature as
an end. ' This word ' worldly ' occurs in the Apostolical Constitutions,
VII. 1, 'abstain from fleshly and worldly lusts,' apparently combining
this passage and 1 Pet. ii. n, though its original, The Teaching of
the Twelve Apostles, has 'fleshly and bodily,' I. 4.
we should live soberly, righteously, and godly] The clause is adopted
to describe a true Christian life in the Pr.-Bk. 'General Confession'
and 'Baptismal Service for Adults.' See above and ver. n. Bp Ellicott
rightly ; ' Christian duties under three aspects, to ourselves, to others,
and to God; but not to be too much narrowed, though the order and
the meanings point to this ;' and see notes on 1 Tim. ii. 9 ; Tit. i. 8.
this present world] See note on 1 Tim. vi. 17.
13. looking for that blessed hope] The blessed hope, cf. Rom. viii.
24, where it is both the hope and the object of the hope ; Col. i. 5,
'"for the hope," i.e. looking to the hope which is stored up; the sense
of "hope," as of the corresponding words in any language, oscillates
between the subjective feeling and the objective realisation.' Bp
Lightfoot. Cf. 1 Tim. i. 1.
and the glorious appearing] So A.V. , considering" the two nouns as
a Hebraism for a noun and an adjective ; but R.V. better, literally,
and appearing of the glory; this substantive, from the verb 'hath
appeared ' of ver. 1 1, is limited in N.T. use to St Paul, who has it six
times, and always, except 2 Tim. i. 10, of the future appearing of Christ
(see note on 1 Tim. vi. 14). It comes three times in St Paul's last
letter, 2 Tim. The word has been adopted for all the epiphanies of
the Son of God in O.T. days, as the angel of the covenant, at Bethlehem,
to the Gentiles with 'the doctors,' in His miracles and parables, in the
'infallible proofs' ofthe 'forty days,' in 'the powers of Pentecost,' in
the life of His Church and of each Christian soul by faith, until His
'coming with power and great glory.'
the great God and our Saviour] So A.V., Winer, Alford, Conybeare,
on the ground that St Paul's usage is against 'our great God Jesus
Christ.' Alford rightly says that it can be no objection to this that
St Paul's usage is also against 'the manifestation of the Father God,'
because it is the appearing of the glory that St Paul speaks of, and
this glory is certainly the Father's and the Son's, Matt. xvi. 27
compared with Matt. xxv. 31, 'come in His Father's glory,' 'come
in His glory.' Nor can the rule that the one article indicates the
one subject, and that therefore the two expressions refer to one per
sonality, be too strongly relied upon as decisive against this view.
Bp Ellicott who opposes this A.V. rendering yet admits this, 'there
is a presumption in favour of it on this account, but on account of the
defining genitive "of us," nothing more;' and in Aids to Faith (quoted
TITUS 15

226 TITUS, II. [v. H-
i4 Christ ; who gave himself for us, that he might redeem
us from all iniquity, and purify unto himself a peculiar
in Winer, III. § 19, 5, note), 'the rule is sound in principle but in
the case of proper names or quasi-proper names, cannot safely be
pressed.' The usage in 2 Pet. i. 1, and in Jude 4, is also doubtful:
R.V. which renders there 'our God and Saviour,' 'our only Master and
Lord,' but adds the marginal 'Or, our God and the Saviour,' 'Or, the
only Master, and our Lord,' here too gives our great God and Saviour,
but adds in the margin, 'Or, of the great God and our Saviour.' The
early Fathers are with R.V. Ignatius, ad Ephes. i., seems to quote it
' according to the will of the Father and Jesus Christ our God. ' See
Bp Lightfoot's note. Chrysostom asks ' Where are they who say that
the Son is less than the Father?' Jerome, ' Magnus Deus Jesus Christus
salvator dicitur.' Compare the long list in Bp Wordsworth's note;
Calvin, Ellicott, Fairbairn, &c. among moderns. The objection raised
on the ground of St Paul's usage will be less felt, when the strong
language of 1 Tim. iii. 15, 16 with the reading 'He who,' and of Phil.
ii. 6, 7, Col. i. 15 — 20 is weighed; and when the connexion of this
Epistle in its language and thought with St Peter and St Jude is re
membered, it may well seem that the later mode of speaking of Christ,
in the now settled faith and conviction of the Church, is beginning to
find place.
14. who gave himself for us] Dr Reynolds well gives the con
nexion 'who — in this lofty and august majesty, and because He was
possessed of it — delivered up Himself- — His whole unique personality —
on our behalf
that he might redeem us] By the payment of a ransom price;
see note 1 Tim. ii. 6 for the origin of this image and its place among
the metaphors of the Atonement. Compare Norris, Rudiments of
Theology, pp. 168, 169, 173, 216. St Peter, 1 Pet. i. 18, calls the
slavery, from which 'ye were redeemed,' 'your vain manner of life
handed down from your fathers' — writing to the Jewish Christians,
who as Jews had had at least a certain moral standard. St Paul,
thinking of the Cretans and their sunken state of morals, defines the
slavery as all iniquity, a word which St Peter keeps for ' the lascivious
life of the wicked' by which righteous Lot was sore distressed. Com
pare 1 Tim. i. 9. Rom. ii. 14, 15 describes that 'moral law of nature,'
the breaches of which make the 'iniquity' of Rome, and Ephesus, and
Crete, and England, irrespective of the more defined written law.
and purify unto himself a peculiar people] 'Purify' is the word con
stantly used of Christ in the days of His flesh ' cleansing ' the lepers.
Cf. Matt. viii. 3. His object in His great gift of Himself was that He
might say to leprous souls 'I will, be thou cleansed.'
a peculiar people] 'Peculiar' in its old sense from 'peculium,' the
property which a son or slave was allowed to possess as his own, cf.
Exod. xix. 5. 'Ye shall be a peculiar treasure unto me above all
peoples. ' So Deut. vii. 6, where the Septuagint has the same Greek word.
' But the Percies affirmying them to be their owne propre prisoners and

v. I5-] TITUS, II. 227
people, zealous of good works. These things speak, and is
exhort, and rebuke with all authority. Let no man despise
thee. their peculiar praies, and to deliver them utterly denayed.' Hall, Hen.
IV., foi. 19*. Bible Word-Book, p. 454.
The Greek word means 'one who remains over to me,' ' my acquisition,'
and so the parallel phrase 1 Pet. ii. 9, 'a people for a possession,' inter
prets it. Vulg. 'acceptabilis,' and so Theod. Mops. Latin Text, but the
Latin commentary, shewing Theodore's own interpretation, far better ' ut
proprium sibi populum adquireret.' For a full account of the word see
Bp Lightfoot, Revision of the N. T., p. 234 sq. 'People' is itself the
proper word for the chosen, select, people; in the original phrase in
O. T. therefore the Israelites, now the Church Catholic.
zealous of good works] The force of this word can be seen in Luke vi.
15, 'Simon who was called the Zealot,' Acts xxi. 20, 'and they are
all zealous for the law, xxii. 3, 'being zealous for God, even as ye all are
this day;' what the 'Zealot' party which set itself up for extra loyalty
and strictness to the Law as a nationalist badge was to the nation at
large; what the Jewish Christians were to their better instructed Gentile
brethren, and Jews generally to Christians, in respect of the old ritual
observances : this Christ would have His Church be to the rest of the
world in respect of good works shining before men, 'zealots of good
ness, charged with thegenius of goodness — the passion for godliness : ' Dr
Reynolds. So St Peter again has the word ' who is he that will harm you,
if ye be zealots of goodness?' 1 Pet. iii. 13. But may we not also say
here is the true ' enthusiasm of humanity, ' the very purpose, mark, of
the Incarnation and Atonement; that we may be zealots of philanthropy,
charged with the genius of social regeneration, the passion for practical
piety ? This aim and scope of the Saviour's work makes the ' Faithful
saying' of the next chapter iii. 8 rise plainly to the level ofthe other ' Faith
ful sayings ' of 1 Tim. and 2 Tim.
15. These things speak, and exhort, and rebuke] The three verbs
rise as a climax, describing the degrees of earnestness and intensity to be
put forth according to the occasion; 'these things,' all from ii. 1.
with all authority] The word looks back to the 'authority' of St
Paul's own commission i. 3, and implies its delegated fulness. So
1 Tim. i. 1, where see note.
Let no man despise thee] 'Do not thyself disesteem and cheapen thy
authority.' This is the exact force ofthe Greek verb used for 'despise.'
Cf. 'it is naught, it is naught, saith the buyer,' Prov. xx. 14. 'Believe,'
as we might say now, 'in the grace of holy orders.' ' Believe there is
something in the faithful pastor's, the faithful priest's, visit to the sick or
whole, different from and beyond the faithful layman's. Foster this
belief for your people's sake. Their faith in this matter will have much
to do with their healing.' Cf. Bridges, Christian Ministry, c. x,
'Expect great things — attempt great things. This expectation is the
life of faith — the vitality of the Ministry — that which honours God, and
is honoured by God. '
!5— 2

228 TITUS, III. [v. i.
3 Put them in mind to be subject to principalities and
Ch. III. The Apostolate— its Ministry of Goodwill and
Good Works.
The last verse of chap, ii., in gathering up the previous counsels, also
makes a link for passing to the further consideration of social and civil
duties generally. So the R.V. in printing the verse as a separate
paragraph. Westcott and Hort connect entirely with chap. iii.
The duty is laid down in verses i and 2 of living ' in the bond of
peace,' ('even if tyrannical' is implied, but with Pauline tact not ex
pressed), and 'in dutiful allegiance to the constituted authority.' This is
enforced (verses 3 — 5) by the motive of God's saving love to men 'even
when they were enemies,' and (verses 6, 7) of the power, conveyed
through the gift of the Spirit, for such a spiritual life. The appeal to
this high calling closes the last of the special counsels in practical
duty; as a similar lofty strain closed the last but one, ver. 14. St Paul.
in drawing to an end, recapitulates (as at the end of the first letter to
Timothy) the main points of the letter, viz., (1) the practical issues of
religion in all the duties of life, in verse 8; a summary of ii. 1 — iii. 7 ;
the silencing of false teachers through his appointment of good and sound
elders, and his own vigorous soundness, in verses 9—1 1 ; a summary of
i. 5 — 16. The chapter and letter then close with personal directions
(ver. 12 — 14), and salutations (ver. 15).
1 — 7. The duty of living in peace from a sense of God's
love and through the Spirit's power.
1. Put them in mind] 'Them' must be 'the Cretan Christians'
generally : St Paul is gathering all up in his mind for his final counsel.
The verb for 'put in mind,' and its substantive, occur twice in St John,
once in St Luke, but in St Paul only in the Pastoral Epistles three
times; in St Peter's Epistles three times; and once in St Jude's. Joh.
xiv. 26 shews the full construction, accus. of person and of thing, ' He
shall bring all things to your remembrance.' The A.V. in 3 John 10,
' I will remember his deeds,' is surely in the old sense of ' remember,'
which survives in our valedictory request 'remember me to all your
circle;' R.V. 'bring to remembrance,' cf. note on the similar com
pound 2 Tim. i. 6.
to be subject to principalities and powers] Rather, more fully as R. V.
to be in subjection. Elsewhere in St Paul's Epistles the phrase 'prin
cipalities and powers ' refers to spiritual and angelic powers, good or evil,
cf. 1 Cor. xv. 24; Eph. iii. 10; Col. i. 16. But the word in its
old sense (see Bible Word-Book, p. 477) was used of any 'chief
place,' as in 2 Mace. iv. 27 of the office of high priest. And the
meaning here is the same as in the two places where it occurs in the
Gospels, Luke xii. 1 1 , where our Lord prophesies that His disciples shall
be brought before 'the rulers and the authorities,' and xx. 20, 'so as
to deliver him up to the rule and to the authority of the governor.'
There is not sufficient warrant for the connecting ' and ' here ; render to
rulers to authorities. Both words illustrate the idiom 'res pro persona. '

vv. 2, 3.] TITUS, III. 229
powers, to obey magistrates, to be ready to every good
work, to speak evil of no man, to be no brawlers, but a
gentle, shewing all meekness unto all men. For we our- 3
Vulg. ' potestates ' from whence the Italian podesta a magistrate. The
difference between the two words is that the former expresses a govern
ing de facto, whether also dejure or not, the latter a governing de jure,
a duly constituted authority. ' They who rule ' occurs with ' the authori-
ties' in the locus classicus, Rom. xiii. 1, where, however, R.V. has
retained 'power,' apparently because from that passage the phrase 'the
powers that be ' has become an English household word in the sense of
'lawful authority.' The other household use of 'powers' in the phrase
' The Great Powers,' seems to belong rather to the synonym dynamis as
expressing material force. In Matt, xxviii. 18 the change from 'power'
to 'authority' in R.V. enhances the kingly office and prerogative.
to obey magistrates] The word only occurs Acts v. 29, 32 ; xxvii. 2r,
where a dative follows; and so it may be here, if we join it with the
preceding; but it seems more Pauline to add the verb absolutely. From
note on ii. 5 we should expect it to differ from the preceding clause, in
being more specific in its reference to the official system of government ;
render perhaps to obey their rules, ' to obey state laws.' Fairbairn refers
to the earlier history of the island and a ' known tendency on the part of
the Cretans to insubordination and turmoil, ' quoting from Polybius VI.
46, ' constantly upset by seditions and murders and tribal wars.'
to be ready to every good work] This takes us on a step still further;
first a general submission, then a. loyal acceptance and execution of
public orders, then the learning and labouring truly to get one's own
living and to do one's duty, domestic, social and civil. That 'the good
work' has such a reference is implied in Rom. xiii. 3. The 'ready' is
exactly 'whatsover ye do, do it heartily unto the Lord,' cf. Col. iii. 23.
' The true workman never shirks when the overseer is not by ; he has
not one rule for work done for himself, and another for work done for
his master. There is a work that is mean and pitiful ; all grudging
unwilling toil, all ' scamped ' work, fair to the eye but second rate in
reality, is mean and pitiful ; it is like work done by the slave at the
whip's end, or like the labour of the convict in gaol ; it is forced and
unwelcome and as badly done as possible.' M. A. Lewis, Faithful
Soldiers and Servants, p. 58.
2. to speak evil of no man] Cf. 1 Tim. i. 20, vi. 1 ; Tit. ii. 5. In
the first place used absolutely 'to blaspheme,' as Acts xxvi. n, 'I strove
to make them blaspheme.'
to be no brawlers, but gentle] Better, as R.V., not to be contentious;
the word only occurs in N. T., 1 Tim. iii. 3, where it is joined, as here,
with 'gentle' or 'forbearing'; see note there.
shewing all meekness] The compound form of the word has occurred
1 Tim. vi. 11, coupled with 'patience,' see note. The distinction between
'gentleness ' above and 'meekness' is given by Aquinas (quoted in N. T.
Syn. p. 152), as twofold, (1) 'gentleness, 'dementia, is 'lenitas superioris ad
inferiorem'; meekness, mansuetudo, is 'cuiuslibet adquemlibet': (2) 'gen-

230 TITUS, III. [v. 3-
selves also were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures, living in malice and
tleness' is in outward acts, 'est moderativa exterioris punitionis ' ; 'meek
ness' is in the inner spirit, 'proprie diminuit passionem irae.' But besides
its separateness of force in combination with 'gentleness,' the 'meekness'
here is especially fitted to lead on to the argument of the next verse
from its own proper sense. 'It is an inwrought grace of the soul; and
the exercises of it are first and chiefly towards God, when we accept
His dealings with us without disputing. He that is meek indeed will
know himself a sinner amongst sinners; or if there was One who could
not know Himself such, yet He too bore a sinner's doom and endured
therefore the contradiction of sinners, Matt. xi. 29, " I am meek and
lowly of heart;" and this knowledge of his own sin will teach him to
endure meekly the provocations with which they may provoke him, and
not to withdraw himself from the burdens which their sin may impose
upon him (Gal. vi. 1 ; 2 Tim. ii. 25).' N. T. Syn. p. 150.
3. For we ourselves also were sometimes foolish] 'Sometimes' in the
old sense of 'sometime,' Eph. ii. 13, 'ye who sometimes were afar off.'
Cp. Shaksp. Rich. II. 1. 2. 54 (Bible Word-Book, p. 551) :
'Farewell, old Gaunt: thy sometimes brother's wife
With her companion grief must end her life.'
The position and tense of the verb and particle justify our rendering
For there was a time when we too were foolish. 'Foolish'; 'in this
word there is always a moral fault lying at the root of the intellectual,'
N. T. Syn. § 75 ; as in Lk. xxiv. 25, 'O foolish men and slow of heart?
and Gal. iii. 1 'O foolish Galatians, who did bewitch you?' so 'wanting
in spiritual sense,' 'blind'; cf. 1 Tim. vi. 9; 2 Tim. iii. 9.
disobedient, deceived] disobedient, as i. 16, 2 Tim. iii. 2, and all
other N.T. passages; 'insuadibiles,' Theod. Mops. Lat.; ' inobedientes,'
Jerome; not as Vulg. 'increduli,' 'distrustful;' going astray, rather than
' deceived;' the verb is no doubt used in both passive and neuter sense,
but compare the use ofthe pres. part., Matt, xviii. 12, 'doth he not leave
the ninety and nine... and seek that which goeth astray?' and 1 Pet. ii.
25, 'For ye were going astray like sheep;' where the argument for
patience from a sense of having erred and strayed is just the same.
May not St Peter have taken up this very force of the word, and so
been led to the quotation from Isai. liii.? It is a question whether even in
2 Tim. iii. 1 3 ' leading astray and going astray ' would not express the
antithesis better than 'deceiving and being deceived.' There is no stress
on their 'being deceived,' which might furnish ru.her an excuse than an
aggravation. serving divers lusts and pleasures] The Greek is stronger, being the
Slaves of, as Luke xvi. 13 'to be God's slave and Mammon's slave' and
elsewhere. 'Divers' is only used by St Paul in these 'Pastoral' letters;
of diseases, Luke iv. 40: twice in Heb., twice in St Peter, once in St
James. But the compound is used of 'wisdom,' Eph. iii. 10. 'Pleasures'
in the N.T. use is stronger than our English word. It only occurs
James iv. i, 3 of lusts and adulteries, 2 Pet. ii. 13 of day-revels and

w. 4, 5.] TITUS, III. 231
envy, hateful, and hating one another. But after that the 4
kindness and love of God our Saviour toward man appeared, s
not by works of righteousness which we have done, but
debauchery, and Luke viii. 14 of their 'choking* effect, along with
carking care and riches.
living in malice and envy] ' Malice ' is the ' evil habit of mind ' which
manifests itself in positive evil and harm-doing, see note on ii. 9 and
Trench, N. T. Syn. § 11. It comes between a state of envy and the
actual working of ill to a neighbour.
hatefid, and hating one another] Vulg. ' odibiles odientes invicem ' ;
'hateful' in the particular form of the Greek word here does not occur
elsewhere in N. T., but is formed just as 'abominable' in Tit. i. 16. The
full sense is well seen in the compound 'hateful to God' (not as A.V.
' haters of God ') Rom. i. 30.
The whole verse seems an echo, in brief, of the fuller description of
heathen life written ten years before in Rom. i. 18 — 32. As in ii. 12,
St Paul identifies himself with the Cretans in self-condemnation, and
divine mercy ; exemplifying the ' meekness ' he inculcates.
4. The contrast is striking; God hated the sinners' sins, and the
sinners hated one another, but God loved all the sinners through it all,
and at the right time let His 'loving kindness' 'appear.' Render:
When the kindness of our Saviour God and his love toward man ap
peared. ' Kindness ' is the word in Eph. ii. , the passage of which the
present seems a reminiscence ; there its colleague is the Pauline 'grace,'
ii- S> 7. 8. The proper force of the word is well given N. T. Syn. § 63
'Wine is chrestos which has been mellowed with age, Luke v. 39;
Christ's yoke is chrestos, as having nothing harsh or galling about it,
Matt. xi. 30.' Jerome's definition from the Stoics is quoted, ' Benignitas
est virtus sponte ad benefaciendum exposita. ' Abp Trench adds:
' This chrestotes was so predominantly the character of Christ's ministry
that it is nothing wonderful to learn from Tertullian (Apol. 3) how
'Christus' became 'Chrestus,' and 'Christiani' 'Chrestiani,' on the lips
of the heathen — with the undertone, it is true, of contempt.' In N.T.
usage the word is peculiar to St Paul. 'Love toward man' — our
' philanthropy ' — occurs Acts xxviii. 2, and the adverb xxvii. 3, ' shewed
us no common kindness,' 'treated Paul kindly.' But St Paul, as with
many other words, elevates it to a higher height than that of man's
kindness to man, and 'philanthropy' is thenceforth even in its ordinary
sphere transfigured with the brightness of the character of God. The
best Christian should be the best philanthropist.
God our Saviour] As before, so frequently, of the Father; while
below the same title is given to the Son, ver. 6 ; as in chap. ii. 10, 1 1 fol
lowed by 13.
5. not by works of righteousness] The exact grammatical form is
rendered by not by virtue of works, works in righteousness which
we did. We should read the neut. accus. of the relative with the best
authorities, rather than the genitive here. Bp Wordsworth well ex
plains the reason of the clause: that when those false teachers were
asked what was their ground of hope of salvation, they would reply

232 TITUS, III. [v. 5.
according to his mercy he saved us, by the washing of
'The works wrought in righteousness which we did'; but St Paul
would answer ' God's mercy.'
he saved us] Vulg. ' salvos nos fecit.' Compare the aorist tenses in
Col. ii. 13 — 15. Bp Lightfoot thus brings out the force (Revision of
N. T. p. 85) : ' St Paul regards this change from sin to righteousness,
from bondage to freedom, from death to life, as summed up in one defi
nite act of the past ; potentially to all men in our Lord's Passion and
Resurrection, actually to each individual man when he accepts Christ, is
baptized into Christ.' 'It is the definiteness, the absoluteness of this
change, considered as a historical crisis, which forms the central idea
of St Paul's teaching, and which the aorist marks.' See also note on
1 Tim. ii. 4.
by the washing of regeneration] Properly through the washing or
through the laver; the preposition expresses the channel or means
through which; the 'washing' or 'laver' 'of regeneration' is evidently
one phrase for the sacrament of Holy Baptism. The genitive marks
'the attribute or inseparable accompaniments,' Winer § 30 2 B, who
quotes Mk. i. 4, 'repentance-baptism.' Cf. Col. i. 22, 'his flesh-body,'
i.e. His material, natural body, distinguished from the mystical body
before mentioned. Cf. also ' the fire of testing,' Teaching ofthe Twelve
Apostles xvi. 5.
Should we render here 'washing' or 'laver'? It has been usual
among English commentators as Wordsw., Alf., Conybeare, Ellicott, to
render ' laver, ' and to understand the baptismal font, on the ground that
the Greek word ' means always a vessel or pool in which washing takes
place.' So no doubt the form in tron properly signifies, as e.g. arotron
a plough, alabastron, an ointment-bottle. But classical usage is in the
plural 'a bath,' Hom. //. xviii. 489, -lEsch. Ag. 1080; in the sing, 'the
act of washing,' Hes. Op. 755, ' expiatory libations,' Soph. El. 84, 'water
for washing,' CEd. Col. 1599 > Aristoph. Lys. 378. The Septuagint usage
is only in the sing., Jer. xxxi. 25, 'A man baptized from the death of sin,
and again taking hold of it, what does he gain from his washing ? ' Cant.
iv. 2 'Thy teeth are like a flock of ewes that are newly shorn, which
are come up from the washing.' The N.T. usage is only in the sing.,
Eph. v. 26, ' having cleansed it (the Church) by the washing of water
with the word,' R.V., with margin 'Gr. laver,' and the present passage
where R.V. gives ' washing, ' with margin ' Or, laver. ' According to
R.V. rules this inconsistency neutralises its verdict. For in Eph. v. 26
it is implied that 'laver' is more exact ; in Tit. that 'washing' is more,
and 'laver' less likely, as the meaning of the Greek. On the whole
the classical usage, the A.V. and R.V, text, support the rendering
'washing.' As to the form of the word, the Greeks may have been at
liberty to divert it from its proper meaning, having the kindred form
louttr for 'a bath,' which, according to analogy, should be 'a bathing
man.' Somewhat similarly having aster for 'a star' they used astron
for 'a cluster of stars.'
regeneration] ' Palingenesia is one of the many words which the
Gospel found, and, so to speak, glorified.' Abp Trench, who ad-

v. 6.] TITUS, III. 233
regeneration, and renewing of the Holy Ghost ; which he 6
mirably draws out the enlargement here, N. T. Syn. § 18. The word
had been used by the Pythagoreans, in the doctrine of transmigration of
souls, for their reappearance in new bodies; by the Stoics for the peri
odic renovation ofthe earth in spring; in Cicero it describes his restora
tion to his dignities and honours after his return from exile ; in Josephus
the restoration of the Jewish nation after the captivity. The word does
not occur in the Septuagint ; and in N.T. only here and Matt. xix. 28.
' In our Lord's words there is evident reference to the new birth of the
whole creation (Acts iii. 21), which shall be when the Son of Man here
after comes in His glory; while St Paul's "washing of regeneration" has
to do with the new birth not of the whole travailing creation, but of the
single soul, which is now evermore finding place.. .. The palingenesia
which Scripture proclaims begins with the microcosmus of single souls ;
but it does not end there ; it does not cease its effectual working till it
has embraced the whole macrocosmus of the universe.'
But if, as seems most consistent with the whole chapter, and with St
Matthew's grand aim to paint a present 'kingdom of the heavens,' the
reference of Matt. xix. 28 is to the Church, Catholic and Apostolic, then
'regeneration' in both passages refers to the same act and epoch, when
our Lord having 'overcome the sharpness of death' opened the Kingdom
of Heaven to all believers, and on the day of Pentecost 3000 souls said
to Peter and the rest of the Apostles 'Brethren, what shall we do?'
and were baptized by them 'unto the remission of their sins,' and
'continued stedfastly in the apostles' teaching and fellowship.' In
our Lord's words and in St Paul's the setting up of this kingdom, the
entrance into it, is life from the dead, a second birth ; and Joh. iii. 3, 5
' Except a man be born anew, he cannot see the kingdom of God ; Except
a man be born of water and of the spirit, he cannot enter into the king
dom of God,' (summed up in palingenesia Matt. xix. 28) explains and
is explained by Eph. v. 25, 26, 'Christ loved the church and gave him
self up for it, that he might cleanse it by the washing of water with the
word' (summed up in palingenesia, Tit. iii. 5).
and renewing of the Holy Ghost] R.V. keeps this rendering of A.V.
which necessarily makes 'renewing' depend like 'regeneration' on 'the
washing ' ; giving in the margin as a good, but not so good, construction
'and through renewing,' where the government is carried back to the
preposition. It is only a question of the naturalness of the order of
words, and of the doctrine that 'renewing' or 'renovation' depends on
Baptism being expressly stated or left to be inferred. The doctrine
itself cannot but be true, as life must precede growth, and growth must
depend upon life. Compare Eph. v. 26, where the purpose of Christ
giving Himself up for the Church is stated to be, first that He might
cleanse it by the washing of water through the word (as above), and
then that He might sanctify it, till there should be no spot nor blemish;
and Rom. xii. 2, 'Be ye transformed (present tense) by the renewal of
your mind ; ' see that the gradual restoration of the Divine image be ever
going forward. No nobler commentary on the phrase has been written
than the ancient 'Veni Creator.'

234 TITUS, III. [v. 7.
shed on us abundantly through Jesus Christ our Saviour;
7 that being justified by his grace, we should be made heirs
6. which he shed on us abundantly] More closely in R.V. which he
poured out upon us richly ; the verb is the same, in the same tense, as in
Acts ii. 33, 'he hath poured forth this'; the aorist there being used
according to Greek idiom of what has just happened, here of God's
objective act once for all, in which all His successive giving was poten
tially included.
through Jesus Christ our Saviour] 'As its channel and medium,'
Alford. ' All the spiritual Blessings of the New birth, and of the New
life, are represented as flowing down to us from and out of the one
fountain and well-spring of the love of God the Father; and are all
derived to us through God the Son, God and Man, Who is the sole
channel of all grace to men ; and are applied to us personally by the
agency of God the Holy Ghost. All these Blessings come to us through
the Incarnation of God the Son, Who took our nature and died for us,
and washed us from our sins by His blood. And the Incarnation is,
as it were, the point of contact at which the Channel of Filial Grace
joins on to the Well-spring of Paternal Love. And the point of con
tact at which the living water of Grace, which flows from the Well-
spring of Paternal Love through the Filial channel of Grace, is poured
forth into our souls is in the laver of our New Birth in Baptism.'
Wordsworth. 7. being justified... be made heirs] The word 'justifying' and
'justification' occur 25 times in the great group of Epistles, written
10 years before this to the Romans, Corinthians, Galatians, whose sub
ject is 'Christ the Redeemer,' 'Christ for us.' It has not been used in
the next great group written five years before this, to the Ephesians,
Colossians and Philippians, whose subject is 'Christ the Life,' 'Christ in
us,' 'Christ our Sanctification.' 'Righteousness,' however, that right
relation between God and man, the restoration to which is justification,
occurs seven times against 50 times in the former group. So in Eph. v.
26 (already quoted as parallel in form and sense to our present passage),
'the cleansing' is the justifying, and the 'sanctifying' follows, as here
'being heirs' follows. This verse then, in its two clauses, repeats, with
reference to God the Son, what in verse 5 was said with reference to
God the Father as to the twofold saving mercy; just as in the former
'Gospel' passage, ii. 11 — 14, 'renunciation' and 'obedience' are both
spoken of, first as the work of God the Father's grace (11, 12), and then
as the result of God the Son's gift of Himself (14). The justification by
God the Father's grace — the regeneration — effected potentially once for
all by Christ through His death, resurrection and outpouring ofthe Holy
Spirit, and appropriated individually by Faith (expressed or implied)
in Baptism, is to be followed by a 'life of heirship' or 'sanctification';
so the Latin translation of Theod. Mops, 'ut heredes efficiamur,' and
the comment, 'at segregavit nos in ditissimam quam nobis bonorum
praestitit fruitionem,' — the third ofthe Baptismal Blessings, 'inheritors of
the kingdom of heaven,' with a right and title to receive now 'the fruits
ofthe Spirit.'

v. 8.] TITUS, III. 235
according to the hope of eternal life. This is a faithful >
saying, and these things I will that thou affirm constantly,
that they which have believed in God might be careful to
according to the hope of eternal life] (1) In A.V. and R.V. it is
implied that these words are to be taken together and ' made heirs '
left absolute ; then this last clause finds an eloquent expansion in Eph.
v. 27 (see above), and 'glorification' crowns 'sanctification,' as sancti
fication followed justification. (2) The R.V. margin gives 'heirs,
according to hope, of eternal life.' In this case ' eternal life ' must
most fittingly be interpreted as usually in St John, and 1 Tim. iv. 8,
vi. 12, 19, 'the spiritual life that is and is to come;' 'according to hope'
will be as Eph. iv. 4, 'called in one hope of your calling,' and 1 Tim.
i. 1, 'Christ Jesus our hope,' where this life's state of salvation must be
included in the object of hope; and 'justification' and 'sanctification'
will be the only two objects named of the Spirit's outpouring. But the
phrase in Tit. i. 1, as there interpreted, favours (1).
8 — 14. The abiding practical holiness of Good Works.
8. See summary at the beginning of the chapter, and note in Appendix
E on The Faithful Sayings.
This is a faithful saying] Render as 1 Tim. i. 15, where see note,
Faithful is the saying. We begin a new paragraph embodying ' an
other of the compendious fruitful utterances,' thus uniting the wisdom
of many, the wit of one, of God's prophets. As in the other cases, it
is to be referred to the following clause, and here to that which comes
after the parenthesis, see to it that they which have believed God may
be careful to maintain good works. So Bp Wordsworth, ' a formula
introducing a solemn asseveration which declares the practical character
ofthe doctrine of Regeneration by Baptism. ..the teaching of St Paul in
the Pastoral Epistles on the necessity of good works,' 1 Tim. ii. 10,
v. 10, vi. 18; 2 Tim. ii. 21; Tit. i. 16, ii. 7, 14, iii. 14. ..'they who have
been born anew in baptism have entered into a solemn covenant with
God, by which they obliged themselves to a new and holy life.' The
particle 'in order that' may be taken as part of the quotation, as
Conybeare suggests, and as used with the subjunctive for an imperative;
cf. Eph. v. 33, 'and (let) the wife (see) that she fear her husband;'
Mark v. 23 '(I pray thee), that thou come and lay thy hands on her;'
Cic. Fam. 14, 20, 'ibi ut sint omnia parata.' See Winer § 43, 5, a.
these things] should be rather, concerning these things.
affirm constantly] Rather, the compound implies affirm confidently.
The word is only (in N.T.) here and 1 Tim. i. 7; the middle as there
and Tit. i. 5.
they which have believed in God] Lit. believed God, the least em
phatic of the constructions with 'believe,' that is, the earliest and
simplest form of faith, the personal going out of the soul to the personal
God and Father, that 'takes Him at His word.' So how natural, at
the end of a life's experience which built up the Christian Creed, is
St Paul's return to the simplest elements of the personal trust which

236 TITUS, III. [vv. 9, io.
maintain good works. These things are good and profitable
9 unto men. But avoid foolish questions, and genealogies,
and contentions, and strivings about the law ; for they are
io unprofitable and vain. A man that is a heretick, after
has underlain the life and doctrine all the time (perfect tense as here)
'I know whom I have believed and do believe,' 'I know who is my
trust,' 2 Tim. i. 12; cf. Acts xvi. 34.
might be careful] May make it their study; nowhere else in N.T.
but frequent in LXX., e.g. 1 Sam. ix. 5, 'leave caring for the asses
and take thought for us,' and in classical Greek.
to maintain good works] Lit. to 'stand forward,' in N.T. only in
St Paul, as in iTim. iii. 4, v. 17, of 'presiding over "ruling'; so in LXX.;
but in classical Greek in the sense here, 'to be master of,' 'practised
in,' as a secondary sense, as well. Here the word carries further the
thought in the Greek of 'good;' the good works are not only to be
good in themselves, but seen to be good; Christians are not only to
do such good works, but to let their light shine, to be to the front,
in doing them. The corresponding word for a wrong zeal is used
by St John: 2 John 9, 'Whosoever goeth onward and abideth not in
the teaching.' The use of these two verbs in their special sense, and
the order of the words for evident special emphasis, confirm the view
taken here, as by Bp Wordsworth and others (A.V. certainly, R.V.
probably), that this clause is the ' Faithful saying.' We may perhaps
render it as such, and try to mark the several points noted, in a
proverbial couplet; —
'Is God thy trust? Then make the study thine
In all good works to let thy candle shine.'
These things are good] As is St Paul's way, the word 'good' from
the immediately preceding context, serves to make the transition to
another point. 'Good works' are necessary, all these practical counsels
in fact are good and will bring their profit to men ; for positive teaching
of plain duties is the best safeguard against error.
9. The summary of the other chief topic of the letter ; the dealing
with the false teaching and evil living of the day. See note above.
avoid foolish questions] The Greek puts the errors first in stronger
contrast to the good; 'questions' should be 'questionings' as in i Tim.
i. 4. See note there; where also 'genealogies' is considered. 'Ge
nealogies ' would be a special and prevailing theme of the 'questionings,'
and 'fightings about the law,' of the 'contentions,' as Bp Ellicott points
out, following Wiesinger. Cf. 1 Tim. vi. 4; 2 Tim. ii. 23; and Intro
duction on the Gnostic heresy. Keeping the A.V. avoid we may
give it the due emphasis at the close, as we cannot with 'shun' of R.V.
'Avoid' from Fr. vuider, vider, 'to make empty,' is used intransitively
and transitively, exactly as the Greek word here is also used to 'give a
wide berth,' 'to stand off and make a circuit.' Cf. 1 Sam. xviii. n,
where R.V. still has 'David avoided out of his presence twice;' Prov.
iv. 15, 'walk not in the way of evil men : avoid it, pass not by it.'
unprofitable and vain] 'Vain' is added to intensify 'unprofitable';

v. u.] TITUS, III. 237
the first and second admonition, reject ; knowing that he u
that is such is subverted,1 and sinneth, being condemned of
himself.from its use here then it should mean 'vain' in its results, and be
opposed to ' good,' which is ' seen to be good ' above. So in 1 Cor. xv.
17,' your faith is vain, ye are yet in your sins. ' While above, ver. 1 4,
' our preaching is void ; your faith also is void : we are found false
witnesses;' there is no true basis of fact for preaching or faith; the
word there being different. See Bp Ellicott's note, and references.
10. This and the next verse seem to close the last instruction;
St Paul reviews the counsel given as to doctrine and discipline; simi
larly at the close of 1 Tim. See summary at beginning of ch. vi.
A man that is a heretick] This being so, it would be unnatural if
the epithet here were required to have the definite narrowed meaning
which we now give to the word 'heretic '. The internal consideration
favours a meaning which covers quarrelsome opinionative controversy
and speculation, contentiousness in faith and morals. The external
consideration is from St Paul's usage of- the word and its substantive.
Prof. Reynolds misrepresents Bp Ellicott as saying 'St Paul uses
the word for contentious conduct, not heterodox opinions : divisions,
not doctrinal error.' His words are, *the word does not imply specially
the open espousal of any fundamental error in 1 Cor. xi. 18, 19; Gal.
v. 20; but more generally, "divisions in church matters," possibly of
a somewhat maturer kind.' In that early day the 'self chosen diver
gence,' which is the essence of the word, included both religious belief
and practice. Theod. Mops. Lat. Comm. defines 'haereticum — ilium
qui ea quae contraria sunt pietatis praeelegit.' And Augustine's defi-
nitipn was exact, 'haeresis schisma inveteratum.' It was not till later
that Jerome's distinction held good, ' haeresis perversum dogma habet ;
schisma propter Episcopalem dissensionem ab ecclesia separatur.' This
distinction as to doctrine and discipline found illustration in the Council
of Nicsea, Arius being condemned as a heretic for maintaining that
Christ was a Divine being but created, Meletius as a schismatic for
ordaining bishops without the authority of his metropolitan or consent
of his fellow bishops in the province of Egypt. Here the R;V. by its
rendering heretical and its marginal ' factious ' adopts this more general
meaning for the word.
after the first and second admonition, reject] A first and second
admonition. Cf. Eph. vi. 4, 'nurture them in the chastening and
admonition of the Lord.' 'Discipline' or 'chastening' (see the verb
ch. ii. 1 1) is per poenas, ' admonition ' is verbis, encouraging or reproving
words according to the occasion. Here the reference must be to i. 13,
the reproof of confutation and condemnation. 'Reject' should be
rather refuse, as in 1 Tim. iv. 7 where see note; and (of the widows)
v. 11; refuse, that is, to argue with, or to countenance. St Paul's
use is against the interpretation which has classical support, 'exclude'
from Church membership, as in Lucian of divorcing a wife. But his
use is for a stronger meaning than ' avoid. '
11. he that is such is subverted] Is perverted, the word is used by

238 TITUS, III. [vv. 12, 13.
.2 When I shall send Artemas unto thee, or Tychicus, be
diligent to come unto me to Nicopolis : for I have deter-
13 mined there to winter. Bring Zenas the lawyer and
Lucian for 'turning inside out,' in LXX. for 'a very froward generation,'
Deut. xxxii. 20. Vulg. has ' subversus,' but Theod. Mops. Lat. 'perversus.'
It does not occur again in N.T., the usual compound being with the pre
position 'through and through' instead of 'out and out.' Cf. Acts xx.
30 'speaking perverse things,' Phil. ii. 15 'in the midst of a crooked and
perverse generation.' It cannot, as Professor Reynolds thinks, describe
' the effect of the isolation' recommended, but is rather the state of obsti
nate wrongheadedness (to use a similar English metaphor), which, after
two chances of enlightenment rejected, becomes wilful sin. The present
tense should have its full force, is a wilful sinner. Cf. Eph. iv. 26 'Be
ye angry and sin not,' 1 Joh. iii. 6 'Whosoever abideth in him sinneth
not,' is not a sinner in wilful purpose and habit.
being condemned of himself] Self-condemned, as such, by callousness
to the two approaches of God's minister: the word does not occur again
in N.T.
12 — 14. Personal directions. As to the conjectural chapter of bio
graphy of which we have traces here, see Introduction, pp. 40-44. We
may suppose that the object of the sending Tychicus or Artemas was to
take the place of Titus during his stay with St Paul. From 2 Tim. iv.
12, Tychicus would seem to have been sent to Ephesus, so that Artemas
may have been finally chosen for Crete. Of him nothing is known.
Tychicus is one ofthe most valued of the 'fellow helpers,' 'the beloved
brother and faithful minister and fellow-servant in the Lord,' entrusted
with the Ephesian and Colossian letters, and the 'comfortable words,'
five years before, in the enforced absence of the first imprisonment at
Rome, Eph. vi. 21; Col. iv. 7.
12. When I shall send] Lit. 'when I shall have sent,' aor. subj. :
Vulg. ' cum misero. ' Titus would of course wait for his deputy's arrival.
to Nicopolis] The town of that name in Epirus most probably, since
' there was a large population, a good harbour, and numerous oppor
tunities of coming into contact with old friends from the churches of
Achaia.' The Nicopolis in Cilicia has nothing to recommend it; that
in Thrace is preferred by the Greek commentators; compare too the
subscription at the end ofthe Epistle 'Nicopolis in Macedonia.' But
this has no authority ; and the supposed better fitting in of this Nicopo
lis with the last journey west (cf. 2 Tim. iv. 10) is too uncertain to have
weight against the evident fitness of a well-known post z.sthe rendezvous
for the winter, and a base of further operations.
for ' I have determined there to winter] Shewing that St Paul was at
liberty ; that is, between (as may be safely assumed) the first and second
imprisonment. Cf. Introduction, p. 44.
13. Bring Zenas the lawyer and Apollos on their journey] The verb
'bring on their journey' is literally 'send forward,' and so Vulg. here
' praemitte '; but in the other eight places of its use in N.T. ' deduco' is used,
that is, 'conduct,' 'take them a certain part of the way.' So in old

v. 14.] TITUS, III. 239
Apollos on their journey diligently, that nothing be wanting
unto them. And let ours also learn to maintain good 14
provincial English 'I will send you a mile,' meaning 'accompany you.'
R.V. in four places has 'bring on the way,' in five, 'set forward on the
journey;' but in only one, Acts xxi. 5, does the context require that the
'accompanying' should be prominent, 'they all with wives and children
brought us on our way till we were out of the city.' Here set forward
with less thought of bringing (A.V.) seems sufficient.
Zenas the lawyer and Apollos] Zenas is the Greek form of Zenodorus , as
Apollos of ApoUodorus, Artemas of Artemidorus. Nothing is known of
him, but the phrase itself suggests that he was one of the class of Jewish
scribes or lawyers, i.e. experts in Jewish law who were especially numer
ous among the Pharisees. On his conversion he may have retained the
name, as Simon the Zealot and Matthew the publican did theirs. As
his class had for their fuller title 'teachers ofthe law,' 'doctors,' Luke ii.
46, v. 17, he would be especially fitted to become one of the order of
the Christian 'teachers'; cf. Eph. iv. 11, 'some to be apostles, some
prophets, some evangelists, some pastors and teachers' Apollos, on the
other hand, was recognised as an apostle. He was an Alexandrian by
race, a learned (or eloquent) man, mighty in the Scriptures, instructed in
the way of the Lord, to whom Priscilla and Aquila ' expounded the way
of God more carefully ' (Acts xviii. 26) at Ephesus. He became a most
successful evangelist in Achaia and at Corinth, and was regarded by St
Paul as a brother apostle, independent in will and action, 1 Cor. xvi.
12, but preaching and serving an undivided Christ, 1 Cor. i. 12, iii. 22,
23. From this passage we may infer, not that they had been resident
in Crete, which introduces an unnecessary complication with the official
authority of Titus, but that they had undertaken such a 'pastoral mis
sion' there as St Paul had invited Apollos to undertake to Corinth, 1
Cor. xvi. 1 2 ; perhaps, with Mr Lewin, that they were on the way from
Corinth to Alexandria, and were the bearers of this letter to Titus.
This visit of 'an apostle' and 'a teacher,' and the hospitality to be
exercised towards them by Titus, are to stimulate, St Paul adds, the
zeal and liberality of the whole body of Christians, the Cretan Church.
diligently] Vulg. 'sollicite' Theod. Mops. Lat. 'velociter'; but the
following clause 'that nothing be wanting unto them,' favours 'attention'
rather than 'speed,' and implies provision for the journey as part of the
sympathetic attendance; so in 3 Joh. 6 'set forward on their journey
worthily of God,' i.e. with supplies worthy of their service to God,
the following verses making this clear, 'we therefore as fellow Christians
ought to give them hospitable support.'
14. let ours also learn] More clearly as R.V. and let our people also
learn. Theod. Mops, excellently, because Titus (as a poor person) could
not be expected to do all, 'teach,' he says, 'your people to attend
carefully to the support of their religious teachers.' St Paul quotes
again half of the 'Faithful saying' of ver. 8, 'maintain good works,' and
gives this as a most important and primary application of the general
law for a practical Christian life, by adding 'for such necessary wants'

24o TITUS, III. [v. 15.
15 works for necessary uses, that they be not unfruitful. All
that are with me salute thee. Greet them that love us in
the faith. Grace be with you all. Amen.
H It was written to Titus, ordained the first bishop of the
church of the Cretians, from Nicopolis of Macedonia.
for the needful wants of the ministry. The article requires this inter
pretation ; these well-known and existing wants that are inevitable, when
your ministers have to spend their time in saving, not money, but men's
souls. For the usage of this word (in the plural) always as ' wants,'
not 'uses,' cf. Acts xx. 34 'these hands ministered unto my necessities,'
Rom. xii. 13 'communicating to the necessities ofthe saints.'
This passage recording the visit of an ' apostle, ' and a ' teacher,' and
dwelling on the support of the ministry, finds a striking illustration in
the Teaching of the Twelve Apostles, which dwells with especial pro
minence on the work of travelling and resident apostles, and prophets,
and teachers, and on their support. It is noticeable too how in the
twenty or thirty years which probably elapsed between this Epistle and
the ' Teaching the large-hearted law here laid down had been liable to
abuse, and required guarding. Three out of the sixteen chapters, xi. , xii.,
xiii., are occupied with this subject. See Introduction, pp. 22—24.
15. Closing Salutation.
16. All that are with me salute thee] The companions of his journey
or sojourn, cf. Gal. i. 2 ; Col. iv. 7 — 14. They are not specified and
would be changing, as his needs and their feelings changed, cf. 2 Tim.
iv. 9 — 12.
Greet them that love us in the faith] Rather : salute them that love
us In faith, 'in faith,' as 1 Tim. i. 2 'my true child in faith,' i.e. spiri
tually, where see note. The phrase marks the gradual crystallising of
the word 'faith,' somewhat as 'our Christian friends' has become a
modem formula: cf. Tit. i. 4 'in communion of faith.'
Grace be with you all. Amen] The shortest form of the Benediction,
the fullest being at the end of 2 Cor. ' An inclusive benediction that
comprehends the episcopus and those committed to his oversight, Titus
and all the faithful in Crete.' Bp Ellicott ; who rejects the final 'Amen,'
as at the end of both the letters to Timothy, though the MS. authority
for it is stronger here, on the ground that accidental omission seems less
probable than insertion. The end recalls the beginning; the Apostle,
whose sphere of ministry was the faith and full knowledge of the Cretan
Christians, prays for 'grace' to be with them 'all.'
The subscription given above has no sufficient authority ; see note at
end of 1 Tim.; and for 'Macedonia' note above, v. 12. The best
supported subscription here is simply To Titus.

APPENDIX.

A. CHRISTOLOGY OF THE PASTORAL EPISTLES.
In this Note the attempt is made to arrange systematically the refer
ences scattered through Liddon's Divinity of our Lord, but to retain
mainly his own description of the passages, to supplement them where
necessary, and to combine with them the statements of Pearson On the
Creed. I. The distinguishing character of these epistles is the stress they lay
upon the vital distinction between heresy and orthodoxy.
The true faith is to the soul what the most necessary conditions of
health are to the body; it is
'the healthful doctrine,' I Tim. i. io ; Tit. i. 9, ii. 1 ;
'healthful speech,' Tit. ii. 8, 2 Tim. i. 13.
The orthodox teaching is styled
'the good doctrine,' 'the doctrine,' 1 Tim. iv. 6, vi. I.
Any deviation is self-condemned as being such;
'not to teach a different doctrine,' 1 Tim. i. 3, vi. 3.
The heretic prefers his own self-chosen private way to the universally
received doctrine ;
'heretical,' Tit. iii. 10;
he is to be cut off after two admonitions from the communion of the
Church ;
'a man that is heretical after a second admonition refuse,' Tit. iii. 10,
on the ground that he
'is perverted and sinneth, being self-condemned,' Tit. iii. 10.
Heresy is spoken of by turns as a crime and a misfortune ;
'made shipwreck concerning the faith,' 1 Tim. i. 19 ;
'have been led astray from the faith,' 1 Tim. vi. 10;
'concerning the truth have erred,' 2 Tim. ii. 18.
Deeper error is characterised in severer terms ;
'giving heed to seducing spirits and doctrines of devils. ..branded
in their own conscience,' 1 Tim. iv. 1, 2.
Cf. 2 Tim. iii. 8, iv. 4.
Heresy is said to destroy the spiritual body like a gangrene ;
'their word will eat as doth a gangrene,' 2 Tim. ii. 17.
TIMOTHY AND TITUS. I"

242 APPENDIX.

II. What then is orthodoxy in these epistles?
To hold 'the Faith,' the objective body of truth, I Tim. i. 19, iii. g,
iv. 1, 6, v. 8, vi. 10, 21; 2 Tim. iii. 8, iv. 7; Tit. i. 13, ii. 2.
And the Church is
'the pillar and ground ofthe truth,' 1 Tim. iii. 15.
This truth, which the Church supports, is already embodied in
'the pattern of sound words which thou hast heard from me,'
i Tim.' iii. 15.
Cf. 1 Tim. i. 15, iii. 16; 2 Tim. ii. 12; Tit. iii. 4.
To hold ' the Faith ' is to rest the soul upon a support which guarantees
its safety ; that support is Christ ;
'believe on him unto eternal life,' 1 Tim. i. 16.
To hold 'the Faith' is to have entered into an atmosphere which
encircles and protects and fosters the growth of the spiritual life ; that
atmosphere is Christ ;
'the faith which is in Christ Jesus,' 1 Tim. iii. 13; 2 Tim. iii. 15.
To hold ' the Faith ' is to accept God's salvation by the washing of
regeneration and renewing of the Holy Ghost
'through Jesus Christ our Saviour,' Tit. iii. 5.
To hold 'the Faith' is to believe in Christ's Person as being the
Centre of the New Dispensation ;
'He was believed on in the world,' 1 Tim. iii. 16.
To hold ' the Faith' is to believe Christ's own guarantee of the truth
of the whole object-matter of faith ;
' I know him whom I have believed, and I am persuaded that he is
able to guard that which he hath committed unto me against
that day,' 2 Tim. i. 12.
To hold 'the Faith' is to have all hope, all trust, all love, all life,
centred in Christ ;
'Christ Jesus our hope,' 1 Tim. i. 1 ;
'trust and love which is in Christ Jesus,' * Tim. i. 13;
'live godly in Christ Jesus, ' 2 Tim. iii. 12.
III. Who then is the Christ? What is the body of truth about the
Person of Christ, indicated in these epistles ?
(1) He is 'perfect man, of a reasonable soul and human flesh sub
sisting'; ' himself 'man, Christ Jesus, ' 1 Tim. ii. 5, 6.
What makes up the complete human being, the 'perfect man'?
Human nature is divided sometimes into body, soul and spirit, some
times into body and soul; in the latter case 'soul' includes both the
natural affections and emotions and desires, and also the reason and will
and conscience. 'He who was manifested in the flesh was justified in the spirit,'
1 Tim. iii. 16.
For a fuller understanding of these brief phrases of the earliest creed,
compare the general statements of Holy Scripture respecting these ele
ments of Christ's human nature, as thus given by Bp Pearson (On the
Creed, Art. iii.); "As then man consisteth of two different parts, body
and soul, so doth Christ : He assumed a body, at His conception, of the

APPENDIX. 243

blessed Virgin. 'Forasmuch as the children are partakers of flesh and
blood, he also himself likewise took part of the same ' (Heb. ii. 14).
The verity of His body stands upon the truth of His nativity, and the
actions and passions of His life show the nature of His flesh.... And,
certainly, if the Son of God would vouchsafe to take the frailty of our
flesh, He would not omit the nobler part, our soul, without which He
could not be man. For 'Jesus increased in wisdom and stature' (Luke
ii. 52); one in respect of His body, the other of His soul. Wisdom
belongeth not to the flesh, nor can the knowledge of God, which is
infinite, increase ; He then whose knowledge did improve together with
His years must have a subject proper for it, which was no other than a
human soul. This was the seat of His finite understanding and directed
will, distinct from the will of His Father, and consequently of His
divine nature ; as appeareth by that known submission, ' Not my will,
but thine, be done (Luke xxii. 42). This was the subject of those
affections and passions which so manifestly appeared in Him : nor spake
He any other than a proper language when before His suffering He said,
'My soul is exceeding sorrowful, even unto death' (Matt. xxvi. 38).
This was it which on the cross, before the departure from the body, He
recommended to the Father, teaching us in whose hands the souls of the
departed are : for ' when Jesus had cried with a loud voice, he said,
Father, into thy hands I commend my spirit : and having said thus he
gave up the ghost ' (Luke xxiii. 46). And as His death was nothing else
but the separation of the soul from His body ; so the life of Christ as
man did consist in the conjunction and vital union of that soul with the
body. So that He which was 'perfect God, was also perfect man, of a
reasonable soul and human flesh subsisting.' Which is to be observed
and asserted against the ancient heretics (Arians and Apollinarians),
who taught that Christ assumed human flesh, but that ' the Word,' or
His Divinity, was unto that body in the place of an informing soul. "
Again, He is a 'sinless man';
'was justified (lit. was proved righteous) in his spirit,' t Tim. iii. 16.
Compare 2 Cor. v. 21, and especially Rom. v. 18, 19, where the
corresponding noun is used, 'one lifelong mighty act of righteousness.'
Further, He is more than 'a sinless man'; He is 'man.' 'Christ's
manhood is representative of the human race... and it is in virtue of His
manhood that He is our Mediator, our Redeemer. '
'One mediator also between God and men, himself man, Christ
Jesus, who gave himself a ransom for all,' 1 Tim. ii. 5.
'Great stress indeed does St Paul lay upon the Manhood of Christ as
the instrument of His mediation between earth and heaven, as the
channel through which intellectual truth and moral strength descend
from God into the souls of men, as the Exemplar wherein alone human
nature has recovered its ideal beauty, as entering a sphere wherein the
Sinless One could offer the perfect world-representing sacrifice of a truly
obedient will.'
(2) He is 'perfect God,' 'very God of very God.' 'Jesus Christ,
the Saviour and Messias, is the true, proper and natural Son of God,
begotten ofthe substance ofthe Father, ...the only Son of God, the true
Jehovah, who hath that being which is originally and eternally of itself,
16 — 2

244 APPENDIX.

and on which all other beings do essentially depend ' (Pearson, On the
Creed, Art. ii.).
He is the Source of ministerial power ;
'putting me into the ministry,' i Tim. i. 12;
' a good minister of Jesus Christ,' 1 Tim. iv. 6.
Cf. 1 Tim. v. 11 ; 2 Tim. ii. 3.
He is the Sun and Centre point of orthodox truth ; moral, social and
religious ;
'the words of our Lord Jesus Christ,' 1 Tim. vi. 3 ;
'the Lord shall give thee understanding,' 2 Tim. ii. 7.
He is the Redeemer of the whole world, not as the humanitarian
heresies would suggest of races or classes;
'who gave himself a ransom for all,' 1 Tim. ii. 6.
He is the Awarder of indulgence and mercy and judgment ;
'that in me as chief might Jesus Christ shew all his longsuffering,'
r Tim. i. 16; cf. ver. 13.
Cf. 2 Tim. i. 18; iv. 1, 8, 14.
He is invisibly present among angelic attendants;
' I charge thee in the sight of God and Christ Jesus and the elect
angels,' 1 Tim. v. 21.
Cf. vi. 13 ; 2 Tim. iv. 1.
He is ready at hand to aid in trouble ;
'out of them all the Lord delivered me,' 1 Tim. iii. 11.
Cf. iv. 17, 18, ii. 1, io.
He is the object of prayer and thanksgiving;
'I thank Christ Jesus our Lord,' 1 Tim. i. 12 ;
'them that call on the Lord,' 2 Tim. ii. 22.
He was pre-existent before the Incarnation ;
'who was manifested in the flesh,' 1 Tim. iii. 16;
'Christ Jesus came into the world,' 1 Tim. i. 15.
He has the same titles as God the Father. In Ep. to Titus the
epithet 'Saviour,' given four times to God the Father, is given four
times also to Jesus Christ ; one of these passages, according to the truer
rendering, expressly speaks of Him as God ;
'our great God and Saviour Jesus Christ,' Tit. ii. 13.
Cf. Tit. i. 3, 4, ii. 10, n, 13, iii. 4, 6.
IV. We see then in conclusion from these epistles, as is plainly to
be seen from all his former letters, that ' St Paul insists with particular
earnestness upon the truth of our Lord's real humanity. ' But we see
equally that ' to suppose that he believed Jesus Christ to be merely a
man is a paradox which could be maintained by no careful reader of his
epistles. Take St Paul's doctrine as a whole and it must be admitted
to centre in One who is at once and truly God as well as Man. '
And at the same time, in spite of the dogmatic form in which the
truth is to be held, and along with all the resulting moral counsels of
'good works,' St Paul's fervour of thought and expression makes us
understand fully, no less from his latest letters than from the rest that
as Bp Lightfoot puts it (Philippians, p. viii.), 'though the Gospel is
capable of doctrinal exposition, though it is eminently fertile in moral

APPENDIX. 245

results, yet its substance is neither a dogmatic system nor an ethical
code, but a Person and a Life.'

B. JUDAISTIC CHRISTIANITY.
It is only right to draw attention to the important view taken by Dr
Hort of the passages in these Epistles bearing on heresy and false
teaching. See his Lectures on 'Judaistic Christianity' delivered in A.D.
1887, but published since his death, in A.D. 1894. Bp Lightfoot's
opinions on the subject as published in Biblical Essays in A.D. 1893
were expounded in his Lectures of A.D. 1865, attended by the present
writer, but are in entire harmony with the line followed in the Introduc
tion to the Colossians, A.D. 1875. In contrast to the view he takes (see
above, Introd. pp. 46 — 53) Dr Hort sees only Judaistic teaching in the
false doctrine condemned. This will be seen from the following inter
pretations given by him of some of the chief phrases.
' To teach a different doctrine,' 1 Tim. i. 3, vi. 3, he explains as merely
'unfitness and irrelevance of teaching,' and compares Heb. xiii. 9.
'Fables and endless genealogies' he describes as merely 'the rank
growth of legend respecting the patriarchs and other heroes of early
Mosaic history, which had grown up among the Jews both in Hebrew
and Greek before the time of the Apostles... included in the Haggada,
extant still in the Talmud, much more in the Midrash, partly also in
Philo and Josephus ; we can perhaps form a still better conception of it
from the Book of Jubilees (extant only in translations) the legends of
which are strung upon a basis of numbered generations.'
'Oppositions,' 1 Tim. vi. 20, he explains as only 'the endless contrasts
of decisions founded on endless distinctions which played so large a part
in the casuistry ofthe Scribes as interpreters of the Law; it would thus
designate frivolities of what was called the Halacha as the 'myths' and
'genealogies' designate frivolities of the other great department of
Jewish learning, the Haggada.'
'Knowledge which is falsely so called' 1 Tim. vi. 20, he defines as ' the
barren traditionalism which 'the lawyers' called 'knowledge' and of
which they boasted themselves to have the key; cf. Luke xi. 52... the
distinctive lore of a class of canonists and casuists' which 'lies behind
the familiar exclamation " this multitude which knoweth not the law" are
accursed.' Dr Hort thus thinks, with Weiss, that the duty laid on Timothy and
Titus is not that of refuting deadly errors, but of keeping themselves
clear, and warning others to keep clear, of barren and mischievous
trivialities usurping the office of religion. But surely this is to neglect
or minimise the force and bearing of the many weighty passages set out
in the previous note (Appendix A), and which deal with much more
vital and solemn questions than need be, if mere 'barren and mis
chievous trivialities' were alone in question. If it were not for this, the
meaning of the words and phrases might be sufficiently exhausted by
the Jewish usages quoted. Neither is it contended that the words have
any full philosophic technicality, for which contemporary evidence

246 APPENDIX.

should exist ; but that they are the old Jewish phrases, with some of their
old meaning, but with a new oriental meaning also, to express the new
oriental speculations ; which is the earlier literary stage, to be followed
later by the defined technical use. And Dr Hort admits Cerinthus to
have flourished at a date not more than 25 years later, as 'a Judaistic
Christian at last, if indeed he can rightly be called a Christian who was
at the same time in the conventional sense a Gnostic' See Appendix
I (3)- C. THE CHRISTIAN MINISTRY.
The following passages from Bp Lightfoot's essay, Philippians, pp.
264 — 6, give clearly his conclusions on some points connected with the
Christian ministry.
'According to the broader meaning of the sacerdotal office the priest
may be defined as one who represents God to man, and man to God. It
is moreover indispensable that he should be called by God, for no man
"taketh this honour to himself." The Christian ministry satisfies both
these conditions. The threefold ministry can be traced to Apostolic
direction; and short of an express statement we can possess no better
assurance of a Divine appointment or at least a Divine sanction.. ..The
Christian minister is God's ambassador to men : he is charged with the
ministry of reconciliation ; he unfolds the will of heaven ; he declares in
God's name the terms on which pardon is offered ; and he pronounces
in God's name the absolution of the penitent. ...Throughout his office is
representative not vicarial.... Again, the Christian minister is the repre
sentative of man to God — of the congregation primarily, of the indi
vidual indirectly as a member of the congregation. The alms, the
prayers, the thanksgivings of the community are offered through him....
His acts are not his own but the acts of the congregation. '
Compare also his latest judgment on the organisation of the early
Church given in The Apostolic Fathers, Pt. II. vol. i. p. 390.
'The whole subject has been investigated by me in an Essay on the
Christian Ministry : and to this I venture to refer my readers for further
information. It is there shewn if I mistake not that though the N.T.
itself contains as yet no direct and indisputable notices of a localized
Episcopate in the Gentile Churches, as distinguished from the moveable
Episcopate exercised by Timothy in Ephesus and by Titus in Crete,
yet there is satisfactory evidence of its development in the later years of
the Apostolic age; that this development was not simultaneous and
equal in all parts of Christendom ; that it is more especially connected
with the name of S. John ; and that in the early years of the second
century the Episcopate was widely spread and had taken firm root
more especially in Asia Minor and Syria. If the evidence for its
extension in the regions east of the jEgean at this epoch be resisted, I
am at a loss to understand what single fact relating to the history of the
Christian Church during the first half of the second century can be
regarded as established; for the testimony in favour of this spread of
the Episcopate is more abundant and more varied than for any other
institution or event during this period, so far as I recollect, '

APPENDIX. 247

We may add from The Church and the Ministry, pp. 265 sqq.,
some of Canon Gore's conclusions from his investigation of the Gospels
and Epistles.
(1) The Apostolate. The Apostles are empowered by Christ and
inspired by the Spirit as the primary witnesses of Christ's resur
rection, stewards of the divine mysteries, ambassadors and ministers
of the effected reconciliation of man to God. Their function is the
ministry of the word. It involves also a ministry of grace. The
Apostles appear as the ordainers of an official clergy in the Churches,
by communicating to them through the laying on of hands an empower
ing gift of the Holy Ghost.
(2) The apostolate is not a localized but a 'general ministry of the
word.' We recognise an extension of the apostolic function in some of
its main features (a) to prophets, (b) to apostolic men like Timothy and
Titus, known probably as 'teachers' and 'evangelists,' who, without as
far as we know, sharing miraculous power had yet imparted to them by
the laying on of apostolic hands what was essentially apostolic authority
to guard the faith, to found and rule Churches, to ordain and discipline
the clergy.
(3) Presbyter-bishops. Under this general ministry of the Apostles
and their fellow- workers we find a local ministry of 'presbyters' or
'bishops' who are appointed by the Apostles and ordained by the laying
on of hands to share in some particular community the pastorate and
stewardship which Christ instituted in His Church. They are the local
ministers of discipline — this being the function which was attached of old
to the Jewish presbyterate — but they are as well the ' superintendents ' in
general of local affairs, the administrators of the Churches ; and as the
Churches are spiritual societies, so their function is spiritual. These local
pastors are called also 'teachers' in the Epistle to the Ephesians, and
we have no reason to suppose that they were not from the first, in a
sense, 'ministers of the word' though in subordination to apostles,
prophets and teachers. Again, since the earliest sub-apostolic writers
speak of 'the offering of the gifts' or the ministry ofthe Eucharist as
the special function ofthe 'bishop,' and St James presents the presbyters
to us as exercising a ministry of healing, both physical and spiritual, we
need not hesitate to regard them as having been from the first the
ministers of the sacraments.
(4) Deacons. We are also presented with a subordinate ministry of
deacons. If their primary function was to administer alms, yet they are
also presented to us as baptizing and teaching — at least when they were
endowed with qualifying gifts — though probably this function did not
belong to their office. Besides we find a female 'diaconate' as well as
instances of 'prophetesses' in the Church, who however do not seem to
have exercised any public ministry. We also hear of other leading
Christians who specially addicted themselves to works of mercy and
received a corresponding authority.

248 APPENDIX.

D. ST PAUL AND CONSCIENCE.
Following up the Interpretation of 'Conscience' given in the Note
on i Tim. i. 5, as drawn from its derivation, we may add the Definitions
given on the side of moral philosophy by Bp Butler and Dr Whewell,
and the Exemplification furnished in St Paul's own case.
Bp Buder in his Dissertation on Virtue, speaks of 'a moral faculty;
whether called conscience, moral reason, moral sense, or divine reason;
whether considered as a perception of the understanding, or as a senti
ment of the heart ; or, which seems the truth, as including both. ' And
Dr Whewell's teaching agrees with this in describing Conscience as ' the
Faculty or Habit of referring our acts to a moral standard; as an
authority not ultimate or supreme, but depending, for its validity, upon
its coincidences with the supreme rule; the supreme rule being one
which requires the exercise of reason for its discovery and application. '
See Elements of Morality, 3rd ed., Art. 262 &c. Butler's phrase 'the
natural supremacy of Conscience' over Appetite, Desire and Affection
(see his Second Sermon on Human Nature) should be understood as
'the natural authority'; since 'Conscience has not, according to his
own view, a supreme authority, but is herself subject to the Supreme
rule which enjoins all virtue and duty and which is in reality the Law
of God. Hence arises the correctness of the two apparently inconsistent
maxims : — that to act against one ' s conscience is always wrong; but that
to act according to one's conscience does not ensure being right. For the
Conscience may be darkened or misled or perverted in various ways,
and so may lead men into error and even into crime; but still
Conscience, however erroneous, is superior to mere appetite and desire,
and is in the right when she controls those inferior springs of action '
(Whewell). In a.d. 58, some 20 years after his conversion, St Paul began his
speech before the Sanhedrim : ' I have lived in all good conscience
(whether blinded or enlightened) before God until this day' (Acts
xxiii. 1). He said to Felix, 'Herein do I exercise myself '(by an open
strict enquiring intelligence) to have always a conscience void of offence
toward God and toward men ' (Acts xxiv. 16). Two years later he tells
Festus and Agrippa of his persecuting days, ' I thought that I ought to
do many things contrary to the name of Jesus. ' The painful enlighten
ment of his blinded conscience he refers to by quoting Christ's own
word ' it is hard for thee to kick against the goad. ' The following his
conscience then on the right path he speaks of as being 'not disobedient
to the heavenly vision.' See Acts xxvi. 9 — 19.
Nine years passed ; but, as John Bunyan says of him, ' Paul was like
the nightingale with his breast against the thorn.' He begins his last
letter with nearly the same words, ' I thank God whom I serve from my
forefathers with pure conscience ' (2 Tim. i. 3). In their light we see
the force of what he had said the year before in 1 Tim. i. 13, that
'blasphemer, persecutor, injurious' as he had been, yet he obtained
mercy because he 'did it ignorantly in unbelief.' Even then he had not
disobeyed his conscience, though of its blinded state with the resulting
sin he speaks with the deepest self-condemnation and penitence. It is

APPENDIX. 249

30 years since his conversion, but he has an abiding sense of being still
' the chief of sinners. ' Conscience in itself he did not regard as a
sufficient standard: compare 1 Cor. xv. 9; Gal. i. 13. Howson, who
draws this subject out as above at some length in his Character of
St Paul, pp. 97 — 107, quotes Bp Sanderson, ' the error was in his
understanding: that erroneous judgment poisoned all,' and adds, 'in
what degrees the error was caused by want of candid enquiry into the
facts of Christianity, by prejudice in the study of the Old Testament,
by the pride which sought to satisfy God's law by mere legal
obedience and by the indulgence of the passion of bigotry, we cannot
ascertain. '
We do not wonder that from such a personal experience should come
the last repeated earnest warnings and appeals ; ' the end of the com
mandment is charity out of a good conscience' (1 Tim. i. 5), 'hold fast
faith and a good conscience, which some having put away have made
shipwreck' (ver. 19), 'the mystery of the faith in a pure conscience'
(1 Tim. iii. 9), 'consciences seared with a hot iron ' (1 Tim. iv. 2), 'mind
and conscience defiled' (Tit. i. 15).

E. THE FAITHFUL SAYINGS.
These occur five times in these Epistles; and if, according to the
view taken in the Notes, the formula refers in all cases to the sentences
following, we may briefly describe them according to their subject-
matter as way-marks of the earliest Christianity, sign-posts of 'The
Way' (Acts ix. 2), witness-stones of Him Who is 'The Way' (Joh.
xiv. 6).
Thus we have : —
(1) Christ's Coming — the way of sin's forgiveness: 1 Tim. i. 15.
(2) Christ's Ministry — the way of noble service : 1 Tim. iii. 1.
(3) Christ's Life — the way of spiritual progress : 1 Tim. iv. 9.
(4) Christ's World — the way of honourable work : Tit. iii. 8.
(5) Christ's Strength — the way of successful suffering : 2 Tim.
ii. 11.
Dr Cox (Expositions, 3rd Series, p. 231) gives a clear account of the
probable origin of these Sayings as due to the teaching of the New
Testament Prophets ; and of the special force arising from the circum
stances ofthe time, and from the truths enshrined, which may well have
been at work, to make them win their way as Faithful Sayings.
These accounts may be summarized briefly.
"These Faithful Sayings are in all probability prophetic sayings,
sayings first uttered by the prophets of the Church (cf. 1 Cor. xii. 28,
' God hath set some in the church, first apostles, secondly prophets,
thirdly teachers'). Obviously St Paul quotes them from some other
lips than his own, adducing them in proof or confirmation of his own
words. Obviously too from the very tone in which he cites them, they
were well known and widely approved, sayings which carried authority
in many or even in all the churches of the time ;— words which were
found to be so apt and simple and terse that they spread from church

2SO APPENDIX.

to church and were tossed from lip to lip, as proverbs are at this day,
until they became 'household words' at least in the 'household of faith.'
And if we remember that these sayings are found only in the Pastoral
Epistles, and that these Epistles were not written till more than 30 years
after the Day of Pentecost, i.e. after the Christian prophets had com
menced their work, we shall at least admit that there had been ample
time for some of their sayings to have crept into common use, to have
won general acceptance as true, trustworthy and most happy expressions
of the fundamental truths of the Gospel."
(1) Christ's Coming — the way of sin's forgiveness: —
1 Tim. i. 15. It is a faithful saying and worthy of all acceptation that
Christ Jesus came into the world to save sinners.
" That ' Christ Jesus came — Christ Jesus advented — into the world '
could be said of none but Him. For it implied that His coming, His
advent, was a conscious and voluntary act, a self-determining effort of
His will. It implies His pre-existence in some other world; — the
eternal being and the incarnation of the Divine Word and Son, God
manifest in the flesh. For Who is this that comes into the world, not
by the decree of a Will higher than His own, but by His own act and
deed ? Who is this if not God Himself?
" No doubt this Saying won universal acceptance in the Church and
was commended as a faithful saying by St Paul, partly because it thus
met the test by which the Apostles had demanded that all ' spirits ' and
all utterances should be tried. But we may well believe that the
Apostolic Church loved and adopted it not so much for its opening
as for its closing words, that Christ Jesus came into the world was
much ; but that He came into the world to save sinners ; — God in Christ
came into the world, not, as a Jew would have expected of Him, to
succour and reward His faithful servants, not, as a Greek would be
prepared to believe, to indulge His caprice and lust, or aid and rescue
His devotees; — but to save sinners, to bless His enemies, to redeem 'this
people that is accursed,' and 'the foolish and wretched herd, debarred
from wisdom' — this was the pathetic surprise, this the mystery of
grace, which broke men down into tears of penitence and love and
rapture." (2) Christ's Ministry — the way of noble service : —
1 Tim. iii. 1. It is a faithful saying, If a man desire the office of a
bishop, he desireth a good work.
" That which gave vogue and acceptance in the primitive Church to
the words 'if a man seek the pastorate, he craves an honest occupation'
or an occupation morally honourable and beautiful, was the fact that in
that early time, surrounded by an hostile world, the pastors of the
Christian congregations filled an arduous and perilous position. The
post of danger is the post of honour. And they were exposed to danger
of many kinds. The first to suffer, when all suffered for the Faith, they
had to risk, and commonly to endure the loss of all things dear to the
natural heart.. ..Any pastor who scruples to call his work an honest
occupation or to confess that it can bring no honour to him save as he

APPENDIX. 251

closely dedicates himself to its duties, delights in them and throws
himself into them, lacks the mind that was in Christ, Who 'emptied
Himself,' and humbled Himself to manhood, to death, to the cross.
It is to a work that he has been called ; and by his work he will be
judged. The more profuse and lofty his claims, the sorrier is the
figure he presents, if his toil and pains do not correspond with his
claims." (3) Christ's Life — the way of spiritual progress : —
1 Tim. iv. 9. It is a faithful saying and worthy of all acceptation,
For therefore we both labour and wrestle on, because we have our hope
set on the living God, who is the Saviour of all men, specially of the
faithful. " The God Who had long been known as the Redeemer of the Jews
was now revealed to faith as the Redeemer of the whole world. To
men who had lived so separate a life as the Jewish members of the
Church, and had begun to feel that their singularity and isolation was a
barrier and a hindrance, if also a privilege ; to its Gentile members,
who had been divided from each other by rival divinities, by different
customs and creeds, and who were beginning to suspect that 'Great
Pan' with all the other immortals 'was dead' — the conviction that
there was but one God for all men — a living God, over Whom time and
the changeful thoughts of men had no power — a Saviour Who could
' really help them where they most needed help by taking away that
brooding sense of sin and that awful looking for of judgment, by which
the prophetic soul of the world was then oppressed ; this Catholic and
reconciling conviction could not fail to be most welcome to every generous
and aspiring spirit, whether of Jew or Gentile.
" St Paul's application of this Saying is plain in connexion with his
exhortation to Timothy to ' exercise ' — gymnasticisc — himself unto god
liness. For this, viz. to attain the godliness he had been enforcing,
those who have this hope in God 'toil and wrestle,' as in the gymnasium,
labour even to weariness and strive even to agony. This is the worth
of 'godliness,' its power to build up, to train and to develop the energies
ofthe spiritual life."
For the incidental bearing of the passage in its closing phrases on the
' larger hope ' see Appendix.
(4) Christ's World — the way of honourable work : —
Tit. iii. 8. It is a faithful saying and these things I will that
thou affirm confidently, that they which have believed in God may be
careful to maintain good works, honest or honourable occupations and
callings. " What gave the Saying its authority and acceptance in the Apostolic
Church was the feeling that life, not words, was wanted ; in the Rab
binical schools Judaism had run to mere words which had no influence
on life and conduct ; in the academies of the Sophists philosophy had
also run into mere words which bred only intellectual questionings and
strifes ; pure examples were wanted, not windy speculations, loving and
helpful service, not new theories of ethics. And the Church acted on

252 APPENDIX.

the faithful saying. For hardly 40 years after St Paul wrote this epistle,
the accomplished Roman statesman Pliny wrote a letter in which he
gave the earliest description which has come down to us from a non-
Christian source of the very Churches which the Apostle had founded ;
how they assembled on certain stated days before it was light, and
repeated in alternate verses with one another a hymn or form of prayer
to Christ as to some God, binding themselves by a sacrament — not for
any criminal purpose but — to abstain from fraud, thft and adultery,
from falsifying their word, and from retaining what did not belong to
them." (5) Christ's Strength — the way of successful suffering : —
2 Tim. ii. n — 13. It is a faithful saying: For if we died with him,
we shall also live with him; if we endure, we shall also reign with him :
if we should deny him, he also will deny us; if we are faithless, he abideth
faithful, for he cannot deny himself.
" This Faithful Saying fits into St Paul's general course of thought.
The husbandman, the athlete, the soldier, Timothy, Paul himself, all
help to illustrate it and prove it worthy of all acceptation. No Cross,
no Crown. To the early disciples just redeemed from ignorance, super
stition and vice, the substance of the Gospel thus expressed in terse,
winning and memorable forms would be most precious. We forget how
large, impressive and wonderful a fact the death of the Cross must have
been to men who might any day be hung on a Cross like that of Christ,
simply because they believed on His name. And the words ' we died
with Him' would also recall the most sacred and momentous act of their
lives. Baptism was to them far more than it is or can be to us. To
them it was putting on Christ in face of a hostile world ; it was avowing
a faith for which they had to risk the loss of all things, even of life itself.
Again, how could they be exhorted to endure and not recall all that was
most heroic and yet most tender and pathetic in the Man of Sorrows,
all that they might have to bear for His sake? Any one of their
assemblies might be broken up by the mob or the legionaries. At any
moment an envious rival, a morose servant, a delator who lived by his
base trade, might denounce them to the Roman magistrates. They
might be called to fight with gladiators or wild beasts in the arenas ;
or to see wife, sister, child torn or trampled to death on its sands.
And what if there were some who shrank even then, as afterwards, from
leaving all for Christ's sake and the Gospel? What if with trembling
hand and averted eyes they should throw a few grains of incense
on the altar of the reigning Caesar and thus renounce Christ and
salvation ?
"A Saying such as this would be true and faithful indeed to such
lives ; would strike the profoundest chords in the memories and hearts
of men to whom these facts, these scenes, these prospects, were the very
stuff of daily experience, and on which, as they held, their very life and
the life of the world depended."

APPENDIX. 253

F. ST PAUL AND THE LARGER HOPE.
Br Isaac Barrow, the famous Master of Trinity College, Cambridge,
has four well-known Sermons on Universal Redemption, in which,
taking 1 Tim. iv. 10 for his text, he adopts the position maintained by
the Apology of Robert Barclay " (1) that God, Who out of His infinite
love sent His Son our Lord Jesus Christ into the world, Who tasted
death for every man, hath given to every man, whether Jew or Gentile,
Turk or Scythian, Indian or barbarian, of whatsoever nation, country
or place, a certain day or time of visitation, during which day or time it
is possible for them to be saved and to partake of the fruits of Christ's
death. (2) That for this end God hath communicated and given unto
every man a measure of the light of His own Son, a measure of grace,
or a measure of the Spirit. (3) That God, in and by this light and
seed, invites, calls, exhorts and strives with every man, In order to save
him, which, as it is received and not resisted, works the salvation of all,
even of those who are ignorant of the sufferings and death of Christ and
of Adam's fall."
He sums up, in reference to the passage in 1 Tim. iv. 11 ; — "Since
we are plainly taught that our Lord is the Saviour of all men, and it is
consequent thence that He hath procured grace sufficiently capacifying
all men to obtain salvation, we need not perplex the business or obscure
so apparent a truth by debating how that grace is imparted, or by
labouring overmuch in reconciling the dispensation thereof with other
dispensations of Providence " (Serm. 72).
And again; — "The undertakings and performances of our Saviour
did respect all men, as the common works of nature do ; as the air we
breathe in, as the sun which shineth on us ; the which are not given to
any man particularly, but to all generally, not as a proper enclosure,
but as a common ; they are indeed mine, but not otherwise than as they
belong to all men " (Serm. 74).
See further Plumptre, The Spirits in Prison, p. 178.
A different interpretation of the passage is put forward by Prof. Birks
( Victory of Divine Goodness, p. 190) : —
"The Apostle, again, declares of the living God, that 'he is the
Saviour of all men, specially of them that believe.' This name of God
will be most fiilly and completely revealed in the future happiness and
glory of believers alone. But He is also ' the Saviour of all men. '
Can this apply to temporal benefits alone, which will wholly cease, and
are to be wholly followed by total absolute destruction and ruin ? Can
it be satisfied with conditional benefits made wholly void through the
perverseness of the sinner? How will this agree with our Lord's
reasoning on another Divine title 'the God of Abraham, Isaac and
Jacob ' ? Such a name, He then teaches, implies no transient, but an
enduring relation. Here, too, it would seem that the same law of
reasoning must apply. Unbelievers are not saved from judgment, from
righteous punishment, from the second death, from shame and ever
lasting contempt, from everlasting fire. Is there any sense in which
they may still be saved, consistently with the inflexible truth of these
solemn messages of God ? They will be saved from bodily corruption

254 APPENDIX.

'for as in Adam all die, even so in Christ shall all be made alive.'
They will be saved from the curse of hopeless vanity, from that first
death, in which the creature is self-ruined and God Himself is not
glorified, but for ever blasphemed. They will be saved from the abyss
unfathomable and unsearchable in its depth and darkness, when ' death
and hell are cast into the lake of fire.' Will they not also be saved
from that utter hopeless misery, where no ray of light or comfort breaks
in on the solitude of everlasting despair ? Will they not be saved, in
a strange mysterious sense, when the depth of their unchangeable shame
and sorrow finds beneath it a still lower depth of Divine compassion,
and the creature, in its most forlorn estate, is shut in by the vision of
surpassing and infinite love ? "
G. THE N.T. USE OF 'MYSTERY.'
The derivation and classical usage of the word are explained in Note
upon i Tim. iii. 9. A fuller understanding of what took place at the
Eleusinian Mysteries will guide us in following the N.T. use of the
phrase. Preller in his account of Eleusis and the Mysteries, p. 399 sqq.
has summed up the performance as consisting of the following
elements : — hymns, sacred dances, musical scenes, sudden apparitions,
with solemn utterances and precepts to accompany them. He regards
it as certain that the crowning and consummation of the whole celebra
tion at Eleusis consisted in certain representations of a dramatic character,
mysteries or miracle plays, which were acted in the sacred meeting-hali
and which contained the revelations to be made to the initiated. ' A
ceremony,' he adds, 'affects people by its symbolism, and each man
interprets the symbolism according to the state of his heart and his
belief. Of dogmatic teaching there was none at Eleusis ; only pleasing
sights to remain in the imagination, and short enigmatical sentences to
be stored in the memory, all likely to recur to the mind at the critical
moments of life, and whenever that state of nervous exaltation recurred
which had existed when they were first received at Eleusis. '
Following this guidance we may trace in the N.T. use of the word
'mystery' (i) a narrower and (2) a wider conception of its meaning.
(1) The narrower conception seems to be found in the Gospels, the
Revelation and the earlier usage of St Paul.
(2) The wider conception is limited to St Paul's later usage.
(1) We seem to have, as the proper idea connected with the word,
a symbol conveying a truth.
(a) In the Synoptists, the successive parables, with different symbols,
convey different aspects of the great truth of the Spirituality of the New
Kingdom. The typical parable of the Sower is followed in each Gospel
by our Lord's words 'unto you it is given to know the mysteries (St
Mark 'the mystery') of the divine, the heavenly kingdom' (Matt. xiii.
11; Mk. iv. 11; Luke viii. 10).
(b) In the Revelation the symbol of 'seven stars' (i. 20) shews the
present and continuing government of His Church by Christ ; the symbol
of 'seven trumpet-angels' (x. 7) points to the successive triumphs ofthe
Church over sin; the symbol of 'Babylon, the woman, the beast' (xvii.

APPENDIX. 255

5, 7) points to the obstinate development of evil against the Church. In
each case the word used of these symbols is ' mystery. '
(c) In St Paul's earliest writings we find the symbol of ' the lawless
man' akin to the last passage quoted described as 'the mystery' (2
Thess. ii. 7). In the second group of writings we trace still the idea of
the 'symbol' 'proclaiming to you the mystery of God — Jesus Christ the
crucifixus' (1 Cor. ii. 1, 2), and again ' God's wisdom in a mystery — had
they known it, they would not have crucified the Lord of glory ' (ver. 7,
8). That is, Christ upon the Cross is the symbol of symbols, proclaim
ing the truth of truths, the Atonement.
Henceforth the word seems — for St Paul— to have passed over from
the sign to the thing signified, from the symbol to the doctrine symbo
lised. But our ecclesiastical use of 'mystery' for 'sacrament' appears
to be a survival of this narrower use where 'symbol' is still part of the
notion of the word.
(2) We seem to trace in St Paul's very writing of his first letter to
Corinth his passage from the narrower to the wider conception, from
the half-concealing symbol and parable to the wholly revealed truth
and doctrine. When we reach 1 Cor. iv. 1, we find him speaking of
the doctrines of Christ generally as ' the mysteries of God ' which he
and other 'ministers of Christ' are 'dispensing' freely and fully, and so
again of the N.T. prophets in xiii. 2 and xiv. 2 as 'speaking' 'all
mysteries and all knowledge.' And lastly in xv. 51 he calls the par
ticular doctrine of the 'new spiritual bodies' of which he is 'telling'
them plainly 'a mystery.' So in the Epistle to the Romans, written
almost immediately after, he calls the particular doctrine ofthe temporary
fall of Israel a 'mystery' (Rom. xi. 25) ; while at the close of the same
epistle (Rom. xvi. 25) he has the same name for the particular doctrine
of the universality of the Gospel, or Christ's oneness with both Jews and
Gentiles in His 'one body' the Church, which is now 'revealed' and
'manifested ' far and wide. This use of 'mystery' bridges over the five
years' interval before the writing of the Epistles to the Ephesians and
Colossians which are filled entirely with this doctrine thus described
(see Eph. vi. passim, Col. iv. passim). And the one possible exception
to this meaning ofthe word throughout these letters Eph. v. 32 is more
apparent than real. For the exact point of the 'mystery' there is the
completeness of the union of Christ with His whole Church, no part being
separated ; after which analogy the marriage state is completely to unite
husband and wife.
Five years more pass ; and all these different doctrines and proclaimed
mysteries are gathered up in the expressions now used in the Letter to
Timothy where the singular word in 'the mystery ofthe faith' (1 Tim.
iii. 9) and 'the mystery of godliness' (1 Tim. iii. 16) embraces 'the
whole doctrine of Christ,' 'the historic Faith,' the creed of 'Christ the
Life,' the life of 'Christ the Creed.'
The medieval use of 'mystery' in mystery plays appears to be a
survival of St Paul's later use ofthe word in the wider conception. For
they were representations, acted revelations (so to speak) of the Scrip
ture story in its different parts and bearings.

256 APPENDIX.

H. PUDENS AND CLAUDIA.
The late Dean Merivale, the author of the History of the Romans,
gives the following reasonable estimate of the recent efforts made to
throw light on these members of the Christian Church at Rome.
"The attempt has been made to identify the Pudens and Claudia,
whose greetings are mentioned, 2 Tim. iv. 21, with persons of distinction
in the city. Pudens, it is surmised, is the son of the Pudentinus, whose
name is read together with his own in a well-known British inscription
at Chichester. This was the seat of a king Cogidubnus, who had
attached himself to the gens of the Emperor Claudius and assumed his
gentile designation. It is conjectured that this Claudius Cogidubnus
may have had a daughter called after himself Claudia; that she may
have married Pudens, and have eventually settled at Rome with him.
These two suppositions granted, she may, very possibly, it is said, be
the same Claudia who is complimented more than once by Martial as a
British lady of great accomplishments, and the wife of a certain Pudens,
a friend of his own. The dates of Martial's compositions are too un
certain to allow us to argue upon them one way or the other ; but, at
least, it must be remarked that the Pudens of the poet was a man
of licentious morality, such as might pass indeed with little comment
among men of the world at the time, but from which the Apostle would
surely have turned with indignation. Another guess that the Claudia
of the epistle was the daughter of the British hero Caractacus, brought
up as a client of the emperor's during her father's captivity at Rome, is
hardly less attractive, but this can only be regarded as at best an idle
fancy, besides that it is liable to the same fatal objection as the former."
St Paul at Rome, p. 149.
I. THE CRETE OF ST PAUL.
The story of the Crete of St Paul is the story of those ' white-marked '
eventful years A.D. 33 — 70, when between Pentecost and the Fall of
Jerusalem Crete gained the blessings of the Gospel and the Church.
'Cressa ne careat pulcra dies nota.' The notices in the Acts and the
Epistle to Titus gain in clearness and brightness, if we pass in review
what is known otherwise of the natural features and products of the
island, the history and character of its inhabitants, and their religious
life. (1 ) Natural Features and Products.
Physically Crete is the southernmost of the " Isles of Greece," being
'a prolongation of that mountain chain which breasts the waters al
Cape Malea, with the island of Cythera interposed.' The inhabitants
still use the name of St Paul's days and of previous historic and mythical
times, Kriti; the name Candia, now in general use by foreigners, being
the Italian form of Khandax, the Saracenic name of Megalo-Kastron,
formerly Heracleum, the chief northern port. The island is 160 miles
in length, a continuous mass of highland from 2000 to 5000 feet high
running through its whole length, from the centre of which rise the three

APPENDIX. 257

lofty peaks of Mt Ida (8,059 ^t,)> now caUe<i Psilor-iti, or 'the smoother
wooded Ida,' and further west the White Mountains (8,081 ft.), still
bearing the old name, Leuca- Ori, but called also now Asprabuna, ' the
rougher heights.' The snow-clad summits of both these mountain heights
have looked down for centuries before and since St Paul on very varied
scenes of hill and valley,, rock and plain, wood and water. As one con
sequence of this variety of climate, the natural fertility of Crete in old days
was remarkable; according to Pliny (xxv. 8) everything grew better. in
Crete than elsewhere. Particular mention is made of the Cretan wines,
and especially of the passum or raisin wine called ' sack ' in Bekker's
Gallus, p. 493, Eng. Trans. So Pliny (xiv. 9), 'Passum a Cretico
Cilicium probatur et Africum,' and Juvenal (XIV. 270) 'pingue antiquae
de litore Cretae Passum.' Martial (xm. 106) calls this wine 'the poor
man's mulsum' or 'honey-wine cup,' used by bon vivants at the be
ginning of banquets. All these Roman writers were living when St
Paul was working in and writing to Crete. The repute of wine from
Crete was not confined to the ancient world, but has apparently
descended through the middle ages to our own day. We remember
how the Duke of Clarence in A.D. 1478, being allowed to choose the
mode of his death, chose that of being drowned in a butt of Malmsey
wine; and Stanford's recent work, Geography and Travel in Europe,
p. 321, informs us that 'the best wine is still made from grapes, in the
district of Malevesi, near Candia, a district which gave its name to the
famous Malvoisie or Malmsey.' Cf. Tit. i. 7, 8, 12; ii. 2, 3.
(2) History and Character.
The character of the Cretans as 'always liars' (Tit. i. 12) may have
been originally won by the supreme magnificence of the claims made in
their early myths. Minos, King of Gnossus, the early capital of Crete,
the son and friend of Zeus, was their ideal ruler and lawgiver, lord of a
navy that mastered the whole .(Egean^ who forced, they said, the proud
Athenians to send him an annual tribute of seven youths and seven
maidens, to be devoured in the legendary ' labyrinth ' at Gnossus by the
fabled man-bull, the Minotaur. In a cave on the western slope of Mt
Ida they dared to shew the birthplace of Zeus himself ; and they claimed
too to possess the tomb of Kronos his sire, 'the father of gods and men';
while 'the Dorian invaders made Crete the headquarters of the worship
of Apollo. ' But this~ character must also have been sustained by the
degeneracy from the Homeric traits of hardy, daring corsairs— the vikings
of Greece, and from the Spartan principles of their early communities,
into the isolated quarrelsomeness and turbulent license of the historic
days of Epimenides (B.C. 600). The bickerings and fightings among
themselves, ofthe 'hundred cities' of Virgil and other writers, and their
making common cause only when attacked from outside, from which
the term syncretism was coined, were brought to an end some hundred
and thirty years before St Paul's visits by Q. MetellusCreticus taking
the island and attaching it to the Roman province of Cyrene, on the
opposite coast. It remained in this connexion with Africa till the days
of Trajan (a.d. 100), when it was more naturally united with Achaia
and Macedonia. TIMOTHY AND TITUS. I 7

258 APPENDIX.

A glimpse of the government of the island by Roman Cretarchs
is given us 250 years after by an inscription on the walls of the
theatre at Aphrodisias in Lycia, of date A.D. 357, which is given by
Fellowes (Lycia, p. 304) and seems to breathe the spirit of the classical
revival under Julian, against the recently-established State Christianity
of Constantine, 'May fortune be favourable! For the good health and
the safety and the honours and the victory and perpetual welfare of our
lords Fl. Jul. Constantius, the pious the never-vanquished Augustus,
and [Fl. CI. Julianus], the most excellent and noble Caesar, Fl. Qu.
Eros Monaxius, the most distinguished governor and one of the Cre-
tarchae, has erected it on his own expense... for the splendid metropolis
of the Tauropolitans, the relations of the Cretans.' If Fellowes' con
jecture is correct, the name of Julian was erased, as that of an apostate,
after his death by the Christians. Subsequently the island, after being
held successively by the Arabs, the Greeks, and the Venetians, passed
under the sway of the Turks, a sway against which the old turbulent
independent spirit is frequently still asserting itself.
With all this change, the fashions and manners of the people have
changed but little. 'Mr Pashley (Trav. vol. 1. p. 245) has detected
in the games and dances of modern Crete the tumblers and the old
cyclic chorus of 3000 years ago. The dress of the peasant continues to
resemble that of his ancestors; he still wears the boots described by
Galen, and the short cloak, Creticum, mentioned by Eupolis and
Aristophanes' (Diet. Geog., s. voc). We can realise from these particulars
something more vividly of the life amid which St Paul and his
lieutenant moved, and can appreciate the force of the Apostle's plea for
plain practical exhortation. ' Naturally turbulent, the Cretans are to be
constantly reminded of the duty of submission in all things right and
good. Naturally ferocious, they are to be exhorted to meekness of
word and deed towards all men. For even so God showed gentle
ness to us when we were living in foolish and disobedient error, the
slaves of various passions, in a bitter atmosphere of reciprocal hatred'
(Farrar, Life of St Paul, p. 828).
(3) Religious Life.
Looking back to the native religion of Crete, we trace a natural con
nexion with the Ophite form of the incipient Gnostic heresy sketched in
the Introduction. 'There is an evident analogy between the religion of
Crete and Phrygia ; and the legendary Curetes and Idaean Dactyls are
connected on the one hand with the orgiastic worship and on the other
with the arts of Phrygia.' And again we see the naturalness of the
Judaic character of the budding Gnosticism from the very early con
nexion formed between the Cretans and the Jews. Tacitus, himself a
boy at Rome probably at the date of St Paul's martyrdom, bears witness
to this in giving the following as one of the reputed traditions in the
Roman world respecting the origin of the Jews : — ' Some say that the
Jews were fugitives from the island of Crete who settled on the nearest
coast of Africa about the time when Saturn was driven from his throne
by the power of Jupiter. They look for evidence in the name. There
is a famous mountain in Crete called Ida ; the neighbouring tribe, the

APPENDIX. 259

Idaei, came to be called Judaei by a barbarous lengthening of the national
name' (Hist. v. 2, Church's Trans.). Among the historic notices we
find mention made of Gortyna as the chief place of Jewish residence in
Crete about B.C. 143 ; when 'the prudence and wisdom of Simon, the
last of the Maccaboean brothers, gained for the Jews the active support
of Rome' (Westcott, Diet. Bib. 11. p. 166), and notices of this were sent
to all the Jewish populations, among others ' to Gortyna and Cnidus and
Cyprus and Cyrene' (1 Mace. xv. 23). And again Philo reports the
embassy of Jews to Caligula, A. D. 40, as speaking of the many Jews in
Crete and all the larger islands of the Mediterranean (Leg. ad Cai. § 36).
Cretan Jews were among the multitudes gathered in Jerusalem at Pente
cost, A.D. 30 ; and they probably carried back to the island the first
scanty message of the Gospel. We hear of no visit to Crete of apostle
or evangelist till St Paul in a.d. 61 involuntarily reached the southern
shores in the 'ship of Alexandria,' which, prevented by the Etesian
winds from taking the direct course to the north of the island, steered
past Cape Salmone, the eastern promontory, and coasted half way along
Crete as far as Fair Havens, which still is called by the same name.
There the ship stayed some weeks apparently, till towards the beginning
of October, waiting for a change of wind. It is possible, as Captain
Pratt supposes, that St Paul may have used this breathing-time to
preach to the natives, as the ruins of a church dedicated to St Paul are
found on the ridge above the bay (Lewin, Life of St Paul, II. p. 192).
And the mention of Lassea, whose ruins were discovered in 1856, a few
miles east of Fair Havens, perhaps suggests some action or intercourse
beyond what the narrator has room to relate. An attempt was made at
length, on the wind becoming favourable, to reach Phcenix, a safe
harbour in all weathers, some 40 miles to the west, for the purpose of
wintering there ; but a sudden gale from the N. -E. coming down from
the high ground of Crete between the lofty peaks of Mt Ida, swept the
ship along some 25 miles to the little island of Clauda, and thence to
St Paul's Bay, as it has been known ever since, at Malta. Such a visit,
made under such critical circumstances as the narrative in Acts xxvii.
indicates, may well have made St Paul determine, if he were spared
and set at liberty, to bring his gospel to shores of which he had only so
tantalising a glimpse.
That Christianity had been spreading in Crete for some time before
St Paul's visit with Titus (see Int. p. 74), a.d. 64, and his subsequent
letter (a. d. 66) seems probable from the fact that St Paul charges Titus 'to
appoint elders in every city,' or 'city by city' (Tit. i. 5), implying that
there were a considerable number already possessed of a Christian con
gregation and in need of supervision; and further from the stipulation
implying a Christianity of some standing, that the 'elder' or 'bishop'
is to be the father of a family with children who are believers and
orderly persons (Tit. i. 6); and again from the notice of heresies already
existing among the Cretan Christians. There is teaching of a seriously
erroneous kind, not merely the errors of ignorance or the misbelief of
the newly-converted (Tit. i. 11— 16 &c). See Plummer, Pastoral
Epistles, p. 212.
The Christian Church long continued to remember with veneration

17—2

26o APPENDIX.

the ministry and work of Titus, as appears from Howson's note, Life
and Epistles of St Paul, II. 475. ' The cathedral of Megalo-Castron, on
the" north of the island, was dedicated to him. His name was the
watchword of the Cretans when they fought against the Venetians, who
came under the standard of St Mark. The Venetians themselves when
in the island seem to have transferred to him part of that respect, which,
elsewhere, would probably have been manifested for Mark alone.
During the celebration of several great festivals of the Church, the
response of the Latin clergy of Crete, after the prayer for the Doge of
Venice, was Sancte Marce, tu nos adiuva ; but after that for the Duke of
Candia, Sancte Tite, tu nos adiuva. '
The same Christian Church in Crete at the present day claims a
share in the prayers and sympathies of Christendom, contending as it
does feebly and imperfectly for 'the faith once delivered' by a Paul and
a Titus against the dominant persecuting rule of the Moslem creed.
The cave of Melidoni, on the western slope of Mt Ida, which is noticed
above p. 177, and which is remarkable for the beauty of the stalactites
which bedeck its walls, was the scene in A.D. 1822 of such ' an evil-entreat
ing and wandering in mountains, caves and the holes of the earth' (Heb.
xi. 38), when about 300 Christians — mostly women, children and aged
men — who had taken shelter in the cavern were suffocated by the Turks,
who burnt a quantity of straw, sulphur and other combustible matter at
its entrance. See Stanford, Geography and Travel, p. 322.
And these all having had witness borne to them through their faith re
ceived not the promise, God having provided some better thing concerning
us, that apart from us they should not be made perfect (Heb. xi. 39, 40).

J. ST PAUL AND SLAVERY.
The striking character of St Paul's teaching as to the duty of slaves
in r Tim. vi. 1, 2; Tit. ii. 9, 10, is well illustrated by the following
remarks on slavery in the Roman Provinces under the Empire by
Dr E. C. Clark, Regius Professor of Laws in the University of
Cambridge. They are quoted from Dr Moule's ' Colossians and Phi
lemon' in this Series, p. 191, as shewing the intolerable condition of
things from the legal point of view. "Little is known of the admini
stration of ordinary justice in the Provinces. But almost all except
serious cases seem to have been left to the native local authorities. I
should think that no treatment of a slave by his master could come
under the cognizance of a Roman governor ; and I see no reason to
suppose that the local authorities would be more likely to interfere than
the Roman magistrates in similar cases at Rome. Power of life and
death would be, I imagine, the rule. The introduction of a theory of
the Law of Nature may have led to a few ameliorations in the slave's
condition mediately, i.e. through the individual action of humane
emperors. But these modifications of the old barbarity have been
overrated. I doubt whether any prohibition of the arbitrary killing of

APPENDIX. 261

a slave was regularly made before the time of Hadrian. Philemon
would have power to treat Onesimus exactly as he pleased."
Socially and morally the condition of slaves was no less deplorable.
Dr Plummer hardly overstates the case when he writes of it as 'inhuman,'
or Wallon (quoted by Lightfoot, 'Colossians and Philemon,' p. 389
note) who says, " L'esclave appartenait au maitre : par lui-m§me,
il n'etait rien, il n'avait rien."
And yet St Paul advocates no political revolution. "The institution
of slavery in the Roman Empire in the first age of Christianity was
not only unchristian but inhuman ; and it was so widespread that
the slaves outnumbered the freemen. Nevertheless the Apostles and
their successors taught neither to the slaves that they ought to resist a
dominion which was immoral both in effect and in origin, nor to the
masters that as Christians they were bound to set their servants free.
Christianity did indeed labour for the abolition of slavery but by quite
other methods. It taught masters and slaves alike that all men have a
common Divine parentage, and a common Divine redemption, and
consequently are equally bound to show brotherly love and equally
endowed with spiritual freedom. It showed that the slave and his
master are alike children of God, and as such free ; and alike servants
of Jesus Christ, and as such bondmen, — bondmen in that service which
is the only true freedom. And thus very slowly, but surely, Christianity
disintegrated and dispersed those unwholesome conditions and false
ideas, which made slavery to be everywhere possible, and to seem
to most men to be necessary. And wherever these conditions and ideas
were swept away, slavery gradually died out or was formally abolished.
 St Paul knew what he was about when he urged Titus to commit
the ' adorning of the doctrine of God ' in a special manner to slaves 
by cultivating precisely those virtues which contribute most to their
masters' comfort and interest — submissiveness, gentleness, meekness,
honesty, truthfulness, and a faithful discharge of all duties." (Dr
Plummer, Pastoral Epistles, pp. 248 — 258.)
The past and present results of Christian life and progress in this
respect are summed up by Bp Lightfoot, 'Philemon,' p. 394. "It is a
broad and patent fact that throughout the early and middle ages the
influence of the Church was exerted strongly on the side of humanity
in this matter. The emancipation of slaves was regarded as a principal
aim of the higher Christian life; the amelioration of serfdom was a
matter of constant solicitude with the rulers of the Church. And at
length we seem to see the beginning of the end. The abolition of
slavery throughout the British Empire at an enormous material sacrifice
is one of the greatest moral conquests which England has ever achieved.
The liberation of 20 millions of serfs throughout the Russian dominions
has thrown a halo of glory round the name of Alexander II. which no
time can dim. The emancipation of the negro in the vast republic of
the New World was a victory not less important than either to the well-
being of the human race. It is a fit sequel to these achievements that
at length a well-directed attack should have been made on the central
fortress of slavery and the slave trade, the interior of Africa. May we
not venture to predict that.. .this epoch will stand out in the history of

262 APPENDIX.

mankind as the era of liberation? If so, the Epistle to Philemon, as
the earliest prelude to these magnificent social victories, must be
invested with more than common interest for our generation."
May we not add that the Epistles to Timothy and Titus gain new
lustre, as their seed principles are seen to bear this noble fruit after so
many ages? ' We have our hope set on the living God, who is the Saviour
of all men.' ' Godliness is profitable for all things, having promise ofthe
life which now is.' ' Our great God and Saviour Jesus Christ; who gave
himself for us, that he might redeem us from all iniquity, and purify unto
himself a people for his own possession. (i Tim. iv. io, 8; Tit. ii. 14.)
K. ST PAUL'S METAPHORS.
The following list of the metaphors occurring in the Pastoral Epistles
will shew to the student of St Paul's letters generally that in this
characteristic of authorship it is the same St Paul, free to use, eithei
largely or sparingly, the old familiar metaphors, and yet not barren in
brain or limited to the old well-worn stock. For the special force of
the words used in the metaphors see the notes upon them in the com
mentary. 3. Imperial Warfare.
1 Tim. i. 18, 'thou mayest war the good warfare.'
1 Tim. v. 14, 'give none occasion to the adversary.'
The word for 'occasion' is peculiar to St Paul in N.T.; is frequent in
Classical Greek, e.g. Thuc. I. 90, 'a base of operations' in war.
2 Tim. ii. 3, 'as a good soldier of Jesus Christ.'
2 Tim. iii. 6, 'take captive silly women.'
b. Classical Architecture.
1 Tim. iii. 13, 'a good standing.'
1 Tim. iii. 15, 'the house of God which is. ..the pillar and
ground of the truth.'
1 Tim. vi. 19, 'a good foundation.'
2 Tim. ii. 19, 'the firm foundation of God standeth.'
c. Ancient Agriculture.
1 Tim. iv. 10, 'we labour and strive.'
1 Tim. v. 17, 'those who labour in the word.'
1 Tim. v. 18, 'the labourer is worthy of his hire.'
1 Tim. vi. 10, 'a root of all kinds of evil.'
Tit. i. 13, 'reprove them sharply ' (lit. ' cutting away as with a
sharp pruning knife ').
Tit. iii. 14, 'that they be not unfruitful.'
2 Tim. ii. 6, 'the husbandman that laboureth.'
d. Greek Games.
1 Tim. iv. 7, 'exercise thyself unto godliness.'
1 Tim. vi. 12, 'play thou the man in the good contest of the
Faith.'
2 Tim. ii. 5, 'if a man contend in the games.'
2 Tim. iv. 7, 'I have finished the course.'

APPENDIX. 263

e. Roman Law.
Tit. iii. 7, 'that we might be made heirs.'
/. Medical Science.
1 Tim. vi. 3, 'consenteth not to sound words.'
Tit. i. 9, ' to exhort in the sound doctrine.'
Tit. i. 13, 'that they may be sound in the faith.'
Tit. ii. 1, ' things which befit the sound doctrine.'
2 Tim. ii. 17, 'eat as doth a gangrene.'
2 Tim. iii. 17, 'complete, furnished completely.'
2 Tim. iv. 3, ' not endure the sound doctrine.'
g. Seafaring Life.
1 Tim. i. 19, "made shipwreck concerning the faith.*
1 Tim. vi. 9, ' such as drown men in perdition.'
k. Mercantile Life.
1 Tim. vi. 5, 'godliness is a way of gain.'
2 Tim. i. 12, 'my deposit.'
2 Tim. i. 14, 'the good deposit.'
1. The Fowler's Craft.
1 Tim. iii. 7, 'the snare ofthe devil.'
1 Tim. vi. 9, 'fall into a temptation and a snare.'
2 Tim. ii. 26, ' out of the snare of the devil. '
Of these nine classes of metaphor, the first five recur very frequently
in the other Epistles of St Paul. Compare, for example, the metaphors
from Roman law; — adoption, Rom. viii. 14, 21; Gal. iv. 3; Eph. i. 5;
subfection of the son- to the father, Rom. iii. 25; Gal. i. 4, iv. 1; Phil.
ii. 8; Col. i. 19; testation and inheritance, Gal. iii. 15, iv. 1, &c The
word for 'heirs' and its kindred phrases occur 18 times in St Paul.
The words and phrases in the last four classes of metaphors are almost
entirely peculiar to the Pastoral Epistles.

INDEX.

Words specially defined or explained are printed in italics. Such references are
omitted as are sufficiently indicated by chapter and verse of the three Epistles.

abstinence, the principle of, 116
Acta Petri et Pauli, 44
actio prima, 200
Acts of the Apostles, 14, 15, 16, 41, 47,
58, 59, 60, 62, 63, 64, 65, 68, 70, 71,
74, 86, 88, 89, 91, 92, 93, gs. 96j 98i
106, 109, no, 113, 114, 115, 117, 119,
121, 122, 123, 124, 125, 127, 130, 134,
135. 147. i49» I5o, ^54* 156, 163, 164,
I73) I7S» I78, I79» 184, 185, 186, 187,
188, 189, igo, 193, ig6, ig7, 198, 201,
202, 206, 209, 213, 228, 233, 236, 238,
239, 248, 249, 259
adversaria of St Paul, igg
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, 138,
141, 142, 145, 148, 155, 162, 169, 170,
176, 181, 184, 190, 192, 217, 224, 225,
23«» =34
analysis, 193
analysis of the Epistles, 76—80
Ancyra, 59
Antioch in Pisidia, 59, 162, 186
— in Syria, 62, 68, 6g
— John of, fig
aorist tense, force of, 144, 159, 171, 172,
173, 188, 190, 195, 198, 224, 232, 234
Apoiiiuarians, 243
Apologists, the Greek, witness of, 10
apostolate the, its origin, 14; meaning of
term, 22, 101 ; functions of, 247 ; the
theme of 1 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,
^44. 153. 175. 188, 210, 215, 224
Articles, the XXXIX., 96, no, 176, 188
ashamed and shamed-, 221
Asia, 163
Athanasius, 13
athlete, the Christian, 146
Augustine, 13, 95, 176, 237 ; his mother,
157
Augustus, Emperor, 186
authentic, 99
avoid, 236
Barclay, Robert, 253
Baring-Gould, Lives of the Saints, 67,
75
Barnabas, 68, 197 ; Ep. of, 9, 21
Barrow, Bp, 121, 253
Barry, Bp, 114
Basil, mother of, 157
Beck, 39
Bekker, Gallus, ig6
Bengel, 88, 90, 170, 176, ig2
Bernard, 16
Bercea, 60
Birks, Prof., 121, 253, 254
bishop, distinct from presbyter, 25 — 28
bishop-presbyters, 15 — 25, 101, 210, 247
Bithynia, ig7
Bridges, Christian Ministry, 227
Brundisium, 41, 44
Bryennius, Abp, 22
Bull, Bp, 135, 180, 183, 199
Bunyan, 248
Butler, Bp, 248
Caesarea, 65
Callimachus, 214
Calvin, 177, 188, 206, 214, 226
Cambridge Companion to Bible, ig

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., g5, 159
Cave, 75
Cerinthus, 51 — 53, 183, 246
Charge, the Chief Pastors, 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 ofthe Epp., 241 — 245
Chrysostom, 44, 83, 93, 95, 101, 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 ofthe, n, 12
Cicero, 99, 191, 233, 235
cilicium, 199
Clark, Dr, 260
Clement of Alexandria, 12, no
— of Rome, 10, 21, 40, 42, 162,
166, 289, 193, 196, 219, 220
Cogidubnus, 256
CoIossee, 41, 43
Colossians, Ep. to, 36, 47, 48, 52, 59, 60,
65, 81, 82, 96, in, 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
co?wersation, 109, 121
Conybeare, 94, too, 103, 115, 119, 138,
225, 232, 235
Corinth, St Paul and Timothy at, 61, 64
Corinthians, 1st Ep. to, 16, 22, 61, 63, 82,
85, 89, 92, 94, 95, 99, 100, 101, 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. *5°> i53. 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,
43j 74» 259 ! its present Christianity,
260
damnation, 129
Daniel, Bk of, 209
date ofthe 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, 101, 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, 101, 102, 106, 107, III, 113,
117, 119, 124, 125, 128, 130, 135, 144,
147, 158, 164, 170, 172, 174, 177, 185,
188, 189, 2og, 2ii, 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, go, 91, 96, 104, 107, 109, in,
112, 118, 126, 138, 141, 153, 157, 164,
170, 194, 198, 209, 211, 228, 230, 231,
232, 235» =37» 238, 239, 247, 255, 263
Ephesus, 41, 43, 63, 65, 66, no
Epimenides (see Crete)
epiphany, 148, 160, igo, 195, 225
Epiphanius, in, 196
Epirus, 41
episcopate, 101 (see bishop)
Erasmus, 152
Erastus, 202
Estius, 199
eternal, 207

INDEX.

267

Eumenes of Pergamus, 199
Euripides, 117, 125, 167
Eusetrius, 12, 41, 44, 67, 13T, 135, 196,
203
Euthalius, Bp, 152
Evans, Archdn, 202
evidence for the Epp., external, q — 13;
internal, 13 — 53; summary and con
clusions, 53 — 56
Exodus, Bk of, 86, 184, 226
Ezekiel, Bk of, 125
Fairbairn, 39, 82, 88, 91, 92, 99, 101, 107,
108, 112, 115, 116, 125, X27, 130, 162,
175, 224, 226, 229
faith and the faith, 91, 152, 193, 194,
240, 242
faith personified, 156
faithful, 120
faithful sayings, the, 88,* 89, 101, 212,
235. 239, 249—252
false teachers, advice as to, 139 — 144
Farrar, Dean, 39, 133, 136, 140, 145, 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 Phrygia,
59) 62
Galatians, Ep. to, 58, 62, 63, 68, 72, 85,
89, 97, 101, 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
genealogies, 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
GifFord, 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, 1 15
grace of holy orders, 122, 227
Gregory of Nyssa, in
Gregory, The Pastoral C ha ge, 158
Grimm, 129, 139
Grotius, 139
Guericke, 39
Gwynne, Dr, 36
Haggai, Bk of, 20
Hakluyt, Voyages, 2og
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, 109, 115, 117,
135. 136, 137. i43» i44» *49» I5o, *59i
160, 167, X89, 192, 2o6, 221, 222, 224,
230, 243, 260
Heracleon, n
Heraclitus, 47
Herbert, George, 102, 124, 203
heresy and orthodoxy, 241
heretic, 237
heretics, the early, witness of, 10
heterodox, 83
Herzog, 39
Hesiod, 232
Hierapolis Laodicea, 41
Hippolytus, 12, 51
highminded, 149, 182
Hofmann, von, 39
Homer, 163, 189, 232
Homilies, Bk of, 218
honesty, 94
honor, 124
Hooker, 8s, 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, 262,
249, 260
Huther, 39, 105, 113, 1151 2"
Iconium, 57, 186
Ignatius, 10, 25 — 27, 64, 226
ignorant, 178
Incarnation, doctrine of the, 112, 119,
120
infidel, 126
infirmities, 136
Irenaeus, 12, 175, 183, 197, 203
Isaiah, Bk of, 75, 109, i3g, 213
iuvenis, xzx
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, 1st Ep. of, 53, 90, 94, 96, 113, 114,
115, "8, 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, go, 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, g2
Julius Pollux, 198
justification, 234
Justin Martyr, 10
Juvenal, 257
Keble, 158
kindness, 231
Kings, 1st Bk of, 145, 209
— 2nd Bk of, 128
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
lautumice, 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, 23g, 259
Liddon, Canon, 241 — 245
Lightfoot, Bp, 16, 17, 20, 21, 22, 24, 29
— 32, 39, 45 sqq., 63, 68, 71, 85, 108,
111, 115, 123, 132, 152, 156, 162, 170,
178, 182, 184, 185, 193, 195, 220, 225,
226, 227, 232, 244, 245, 246, 261
logomachy, 173
longsuffering, 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,
J39, 143. 144. 147. 149. 155. *59- 166.
173, 176, 179, 181, 183, 186, 187, 190,
ig2, 193, 194, 195, 209, 219, 220, 221,
224, 227, 228, 230, 231, 23g, 243, 245,
254
lusts, 183, 191
Lystra, 56, 57, 69, gi, no, 186

Maccabees, 1st Bk of, 250
— 2nd Bk of, 228
Macedonia, 41, 83
Maclear, Dr, g6, 118, 197
Macmillan, H., 160
Malachi, Bk of, 20
malice, 231
Malmsey wine, 257
Marcion, g, 11
Mark, Gospel of, 14, 96, 97, 102, log,
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) J43. *45» 147. *54j 158,
169, 170, 171, 175, 178, 180, 182, 194,
I9S, 231, 212, 215, 2l6, 221, 222, 225,
226, 230, 23I, 243, 254
Mayence, Church of, 196
meekness, distinguished from gentleness,
229, 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
nephew, 124
Nero, emperor, 17, 200, 20T
Nicasa, Council of, 237 ; route by, 43,
59
Nicephorus, 6j
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
oxymoron, use of the figure, 191
palingenesia, 233
pancration, 167
Papias, 28

INDEX.

269

parchment, igg
parricide, 86
participle, the aorist, 224
Pastoral Epistles, external evidence for,
g — 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, 226, 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 Syriac Version, 11
Pessinus, 59
Peter, 1st Ep. of, 17, 83, 95, g6, g8, 103,
104, 106, 109, 115, 122, 128, 135, 150,
188, ig4, 197, 201, 206, 211, 213, 217,
218, 219, 220, 230
Peter, 2nd Ep. of, 81, 85, 94, 117, 145,
I56» r59. I67, 173, 180, 188, 189, 217,
218, 225, 226, 227, 230
philanthropy, 231
Philemon, Ep. to, 41,63, 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. *56, iS9. I69, i73» I91* I93.
194, 195, 198, 201, 205, 226, 238, 244,
263
Philo, 188, 192, igg, 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, n6, 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, 101, 131
— 137, 210, 247
presbyterate, origin of, 15
presbytery, the, 122
present tense, force of, 233, 238 ; for perf.
definite, 187
Prophets of N.T., 22 — 24, gi, 122, 247,
249
Proverbs, Bk of, 174, 183, 1S5, 215, 236
Psalms, Bk of, 112, 114, 115, 149, 178,
191, 201, 209, 221
Pudens and Claudia, 256
purloin, 222
Puteoli, 42
Pythagoreans, 233
raiment, 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, 228
Revelation, Bk of, 19, 20, 66, 88, 114, 115,
129, 132, 147, 148, 158, 169, 176, 187,
189, 216, 220, 254, 255
reverend and reverent, 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,
J57. i59j *6o, 161, 170, 181, 182, 183,
185, 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, 1st Bk of, 236
— 2nd Bk of, 105, 141
sanctification, 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
selfwilled, 211 -i
Seneca, 164, 193
shamefastness, 98
sharply, 214
Shepherd of Hermas, 24, 25
Silas, 58, 61
Sinker, Dr, 199
slavery, St Paul and, 138, 139, 222, 260,
261 1
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 1 Tim., 152; to 2 Tim.,
204; to Tit., 240
Tacitus, 164, ig3, 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
Tertullian, 12, no, 175, 199, 201, 231
Thales, 47
Thayer, Dr, 35
Theodore of Mopsuestia, 83, 95, 101, 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, 1st Ep. to, 15, 61, 82, 88,
I°3» io5> "5. I28, 144, 155, 169, 170,
*73> ?78, 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 Csesarea, 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, 1st 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 1 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, gg, 100,
104, 144, 179, 181, 185, 191, 195, 210,
2x2, 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,
n
Vincent, St, of Lerins, 151
Virgil, 97, 163
Vulgate, in, 118, 165, 167, 168, 170, 173,
174, 183, 191, 192, 198, 205, 207, 21T,
216, 217, 219, 221, 222, 227, 228, 238
Wace, Dr, 18, 39
Wallon, on Slavery, 261
Walton, Isaac, 203
Weiss, 34, 245
Wesleys, mother ofthe, 157
Westcott, Bp, 11, 35, 84, go, 95, 113,
114, 118, 130, 136, 137, 150, 156, 181,
188, 195, 208, 212, 221, 224, 259
Westcott and Hort, 101, 109, in, 117,
,™19, Xn3V?34' I42' X5S» 228
Whewell, Dr, 248
wholesome, 140
Wiclif, 217
widows, rules as to, 124 — 131
Wieseler, 3g

INDEX.

271

Wiesinger, 39, 237
Wilberforce, Bp, 214
Winer, N. T. Grammar, 85, 89, 105,
123, 125, 127, 133, 134, 138, 144, 151,
159, 164, 166, 175, 179, 186, 187, 192,
209, 215, 220, 225, 226, 232, 235
women, intemperance in, 218, 219
women's rights, 218
Woodford, Bp, 121
Wordsworth, Bp, 39, 49, 96, 99, 100, 102,
107, 112, 125, 131, 134, 139, 144, 167,
176, 192, 207, 210, 217, 221, 226, 232,
234» =35

Wordsworth's Greece, 167
worldly, 225

Xenophon, 98, 106

Zahn, 25
zealot, 227
Zechariah, Bk of, 171
Zenas and Peter, De Natalibus, 75
Zeruiah, sons of, 105
zeugma, the rule of, 114

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4 CAMBRIDGE BIBLE FOR SCHOOLS & COLLEGES.
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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." — The 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 John. "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 Churchman and Clerical Journal.
"(i) The Acts of the Apostles. By J. Eawson 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 limited 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 Perowne 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. 16, a point of no small impc-rtance." —
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 not 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,
jffld»ald-orrES 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 John. 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.
Wbz Smaller ©ambrfoge 33tt>le for gbcbools.
' ' We can only repeat what we have already said of this admirable
series, containing, 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." — 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 rendering 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 ofthe sacred oracles who utilizes hours of travel or
moments of waiting in the perusal of the Bible there is nothing so handy,
and, al ihe same time, 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 wliich appear to us to be admirable, at once full and
brief." — Church Times.
Kings I. "Wecancordiallyrecommendthislittlebook. 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 help 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
tm^H^^PairMail 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. " — Saturday 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 modern 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 ofthe Third Gospel."— 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 Cambridge 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.