Pastoral Epistles - The Greek Text W Commentary - Hillard, A. E. (Albert Ernest) PDF

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THE PASTORAL EPISTLES
OP ST. PAUL
OF Wl pMl
THE GREEK TEXT

WITH COMMENTARY BY THE
REV. A. E. HILLARD, D.D.

HIGH MASTER OF ST. PAUL'S SCHOOL
AND EXAMINING CHAPLAIN TO
THE LORD BISHOP OF CHICHESTER
1908-I919
RIVINGTONS
34 KING STREET, COVENT GARDEN
LONDON
.1919
r1 b

ejo;^454
PEEFAOE
I WAS led to attempt this edition of the Pastoral
Epistles by my experience of the difficulties of candi-
dates for Holy Orders. It is for them that I have

been writing my notes and, though I shall be glad if
they are useful to others, I shall be amply rewarded

if they are found useful from this one point of view.
Candidates for Holy Orders usually study these
Epistles during their Diaconate. It is a period
during which their new work makes it difficult for
them to give more than a margin of time to study.

For this reason I have not hesitated to leave out
from my notes points which might be expected in a
commentary written for other purposes, and on the

other hand to include in my notes any suggestions
which seemed to me to be useful at this stage
suggestions for work, personal conduct, even for
sermons ; and while I hope that there is adequate

treatment of points of scholarship and history I am
much more concerned that the book should be what
St. Paul would wish it to be, viz. a useful message
to a young man in the early stages of his ministry.

vi -
By kind permission of the Delegates of the Oxford
University Press and the Syndics of the Cambridge
University Press I have used a Greek text incor-
porating the readings underlying the Revised Version.
Where it seemed useful I have drawn attention in
the notes to variations from the Received Text and

also to the readings of Westcott and Hort's Text.
I desire to thank many friends, and especially the
Rev. H. N. Bate, for valuable suggestions on various
points in my notes.
A. E. HILLARD.
St. Paul's School,

May 1919.
TABLE OF CONTENTS
INTEODUCTION
PAGE
I. THE PLAGE OF THE PASTORAL EPISTLES
IN ST. PAUL'S LIFE ix
II. TIMOTHY AND ST. PAUL EPHESUS . . . xiii
III. TITUS AND ST. PAUL CRETE .... Xxi
IV. AUTHORSHIP OF THE PASTORAL EPISTLES . . xxiv
THE FIRST EPISTLE TO TIMOTHY .... 1
THE SECOND EPISTLE TO TIMOTHY ... 69
THE EPISTLE TO TITUS Ill
INDEX TO INTRODUCTION AND NOTES

GREEK 131
ENGLISH 137
INTRODUCTION
The place of the Pastoral Epistles in St Paul's life
The Acts of the Apostles leave St. Paul in libem custodia at

Rome, dwelling two whole years in his own hired dwell-
for '
and teaching all who cared to come to

ing,' freely- receiving
him. These two years were most probably 60-61 a.d. The
abrupt ending of the book may be accounted for either by its
being written shortly after these two years or by the sup-
position that a chmax had been reached in the arrival of the
Apostle at Rome and that a continuation was intended.
But it has made it possible to maintain that St. Paul never
was released and was kept a prisoner at Rome until he
suffered martyrdom in the Neronian persecution which
followed the great fire at Rome (July 64 a.d.).
This supposition is contrary to the traditional history.
The Pastoral Epistles themselves imply a period of ministry
which cannot be fitted into the period covered by the Acts,
and if we accept them would
as the writing of St. Paul they
decide the question. But apart from them we have two
references which seem to imply a journey of St. Paul to
Spain, and if this be established it is equally decisive, since
no such journey can find a place in the period of the Acts.
The first reference is in St. Clement's Epistle to the Corin-
thians (v.), where he says that St. Paul went to the furthest
west, eTTt TO repfia Trj<i Suo-eto? i\0(ov. St. Cleruent's letter
was written from Rome (of which Church he is reputed the
fourth bishop) about 96 a.d., and though a Greek might
doubtless speak of Italy vaguely by such a phrase this
X THE PASTORAL EPISTLES
interpretation is very unnatural in a letter written from
Rome. The other reference is in the Muratorian fragment,
about 180 A.D. (see below, p. xxiv), which describing the
contents of the Acts remarks that the book does not describe
the martyrdom of Peter or the departure of Paul from Rome
to Spain. ^ The writer therefore seems to take that journey
as a known fact of the Apostle's life.
Therefore in spite of the fact that there no Spanish

is
tradition of such a visit our scanty evidence makes it probable

that St. Paul was able to fulfil the wish expressed in Romans
XV. 24, and we are justified in beheving the tradition re-
corded by later authorities that he was released from the
first imprisonment and had a further period of ministry.
It is in this further period that the Pastoral Epistles find
their natural place. The allusions in them are all accounted
for by this supposition, and the special characteristics of
these epistles are naturally accounted for by the interval
of time which such a supposition involves.
The first Timothy impHes (i. 3) a recent journey
Epistle to
in Asia in which the Apostle, on proceeding to Macedonia,
had left Timothy behind in Ephesus.
The second Epistle to Timothy shows incidentally that
he had been in Miletus (iv. 20), Troas (iv. 13), and Corinth
(iv. 20).
The Epistle to Titus imphes a visit to Crete (i. 5) and an

intention to spend the winter at Nicopohs in Epirus (iii. 12),
The most probable hypothesis is that St. Paul on his

release first visited Spain, then Crete, then fulfilled the in-
tention expressed in Philemon 22, PhiHppians i. 25, ii. 24,
of revisiting some of the churches of Asia and Macedonia,
^ Sicute et semote passionera petri evidenter declarat sed profectionem
pauli ab urbe ad spaniam proficescentis. The passage is corrupt but
justifiesthe inference drawn above. See Westcott's Canon of the New
Testament, Appendix C.
INTRODUCTION xi
and thence went on to Corinth. It is impossible to say
whether St. Paul ever reached Nicopolis or where he was

again arrested.
It is probable, then, that the first Epistle to Timothy and
the Epistle to Titus were written during this journey in
Macedonia and Greece .Besemblances in subject and diction
make it fairly certain (if both are genuine) that they were
written at no great interval, though the differences of
language are greater than would be likely if they were
written at the same time. (See e.g. note on Titus i. 6.)
The historical situation of 2 Timothy is clearly indicated.
Timothy is probably still at Ephesus, though such verses
as iv. 12 (' Tychicus I sent to Ephesus '), 20 (' Trophimus I
left at Miletus sick'), i. 15 ('All that are in Asia ttirned
away from me ') require some explanation if this was the
case. St. Paul himself is in prison at Rome. The Roman
tradition which represents him as in the Mamertine prison
is probably incorrect, but we may safely assume that the
imprisonment, though of the kind that befitted a Roman
citizen, was more rigorous than the earlier one. It was
dangerous to stand by him (iv. 16, oySet? fjuot Trapeyevero,
and iv. 10) or even fo visit him (as seems implied in i. 16,
17), and he speaks of his sufferings as being /Ae%pi Sea-fi&v
0)9 KaKovpyo<s (ii. 9). The last word expresses the changed
attitude of the Roman To be a Christian
government.
was now come under suspicion of being
for the first time to
a criminal. We are not bound to accept the belief of Tacitus
that Nero deliberately turned suspicion on to the Christians
{Ann., XV. 44), but the pubUc excitement demanded a scape-
goat. Every disaster in Roman history had led to a tem-
porary revival of religious rites in honour of the Roman
gods, and this case was no exception ; nor need we seek
other cause than this superstition bred of calamity for the
xii THE PASTORAL EPISTLES
attack upon wha^t Tacitus c^lls the emtiahilis sv/p&rstiiiQ^
of Christianity. was doubtless helped by tbe general

It
opinion that the Church was a secret society with secret
rites At what stt,ge of th^ persecution St Paitl was ?trrested
. .
we do. not know, but the remark of Tacitus that th^ later
victims suffered not so much fox complicity in the fire as.
for odium humani generis justifies us in thinking that the

persecution lasted for some time, and the most probable
chronology of St^ Paul's life platCes his death as late as
67 A.D. When he wrote the second Epistle to Timothy
he had already been tried on one charge and acquitted
(Iy. 16) y^ but he wa[,s awaiting a further trial in which he
expected to be condemned. This expectation was fulfilled
and he suffered death, according to tradition, on the Ostian

Road, at the spot named Tre Fontane from the three springs
which according to the legend burst from the earth at the
monient of his death.
^See the note on this verse. One interpretation refers iv ry irpdiru fiov
d-rroXoyiato the first imprisonment ; but apart from other reasons against
this the oioeis fioi irapeyivero is extremely improbable of that occasion, when,
there was no capital charge against the Apostle and the Roman authority-
had received no bias against Christianity.
II
Timothy and St. Panl Ephesus

^he fitst infentioii of Tiinothy is in Acts xvi. i, from which
passage it is presuined that Lystra was his original home.
Lystra was situated on a hiU-side where the Isaiirian hills
vel-ge into the Lycaonian plain. It was on the north side
of a stream which flows on to that plain, and the district

was and is fertile. It was therefore the centre of an agri-
cultural district rather than a centre of trade, and the road
(called the Imperial Road) which connected it with Pisidian
Antioch westwards and with JDerbe south-eastwards had
been constructed mainly for miHtary purposes as the Romans
pushed their administration into the Isaurian district.
Lystra lay in the Roinan part of Lycaonia and therefore

belonged to the province of Galatia. But it had been made
a JEloinan colony about B.C. 6. Its ruHng class would there-
fore be the '
colonists,' but these would be a small minority.
There may have been a few real Greeks, but the bulk of the
population would have been the primitive people of the
district, oriental in their affinities, though we cannot assign
them to any definite race. Their natural language is referred
to as Lycaonian in Acts xiv. 11, but the culture of the town
was Greek and the better class of inhabitants would speak
Greek. These would also be called Greeks by contrast
with the less civilised natives, and when Timothy's father
is called a Greek (Acts xvi. 1) we cannot infer that he was a
real Greek by race but only that he belonged to the more

feniightened class of the native community. lEis mother
Eunice was a Jewess. We have no other intimation of the
xUi
xiv THE PASTOEAL EPISTLES
presence of other Jews at Lystra, but, besides the Jewish
garrisons planted in Asia Minor in the times of the Syrian
kings, many Jews had settled there for purposes of trade,
and the harvests of the districts round Lystra gave plenty
of scope for the kind of commerce at which the Jews were
adepts.
We are not told anything more of Timothy's father. But
as Eunice was allowed to bring her son up from earliest
childhood in a knowledge of the Jewish scriptures, we may

assume that he shared the feeling with regard to Judaism
of most thoughtful Greeks and Romans, who, much as they
disliked the race, respected the rehgion on account of its
monotheism and purer moraHty. But of courseTimothy
was not a Jew in the eyes of the civil law, and he could not
be so recognised by the Jews themselves because he had not
been circumcised. All these circumstances would have
rendered him more ready to receive with open mind the
Apostle's teaching. He was probably a witness of the
events recorded in Acts xiv. 6-21 on St. Paul's first journey,
and one of the converts then made. When St. Paul revisited
Lystra at the beginning of his second journey
(xvi. 1) Timothy
was recommended to him by the good opinion of the brethren

both at Lystra and at Iconium, and was taken by him as his
assistant. It is probable that we must refer to this time
those passages in the Epistles to Timothy which imply a

definite setting apart
'
of Timothy for the ministry.
' In
this case we must assume that he was not pointed out only
by the general good opinion of the brethren but also by
prophetic utterances in the Church, and that his '
setting
apart ' was a definite ceremony in which the Apostle and

the irpea^vTepoi laid their hands upon him. It is not
necessary to assume that this ordination was to any specially
defined function in the ministry of
the Church and indeed
INTRODUCTION xv
it isnot likely that organisation had yet reached that point.

But if any name was nsed it was probably evayyeXta-TT]':;,
to which there might be an allusion in 2 Timothy iv. 5.
But the fact that Timothy was not circumcised would have
made his ministry as an evangelist with St. Paul almost
impossible. Doubtless the words of St. Paul at Antioch
quoted in Acts xiii. 46 marked a decided change in his con-
viction as to the advisability of always trying to approach
the Gentiles through the Jewish community. But it is clear
that he continued to follow this method wherever possible,

and even when he reached Rome (Acts xxviii. 17) his first
act was to call together the chief of the Jews.' Whether
'
Timothy claimed to be a Jew because of his mother, or a

Gentile because of his father, the difficulty was equal. As
a Jew he would be looked on as a renegade because of his
want of circumcision. As a Gentile he would have no locus
standi in the synagogue except as an adherent and listener.
St. Paul therefore caused him to be circumcised. The

Council at Jerusalem had just decided that Gentile converts
need not be circumcised (Acts xv. and he was probably
28),
anxious above all things at the moment to give no handle
to those who would say that he was treating this decision
as the thin edge of the wedge
'
and was now teaching
'
against the circumcision even of Jews, since Timothy was

partly of Jewish blood. He therefore preferred to risk the
contrary charge of inconsistency. To him the rite was not
essential either for Jew But Timothy's
or for Gentile.
submission to it would not prejudice him with the Grentiles,
his refusal of it would prejudice him with the Jews. In
order therefore to make his ministry acceptable to those
who had not reached the same standpoint he acquiesced
in what to him was non-essential.
From this time onwards Timothy became (with the ex-
xvi THE PASTORAL EPISTLES
ception perhaps of St. Luke) the most constant of St. Paul's
companions and ministers. He accompanied him now as
far as Beroea, joined him again at Athens^ and was thence
sent back to Thessalonica to convey the Apostle's encourage-
ment to the Church there (1 Thessalonians iii. 1). After
joitiuig the Apostle again at Corinth he helped the preaching
there (2 Corinthians i. 19).
The next mention of Timothy is in Acts xix. 22, where the

Apostle, now being at Ephesus in the course of his third
missionary journey, sends forward Timothy and Erastus
to Macedonia. Timothy was to continue his journey to
Corinth, since this appears to be the mission referred to in
1 Corinthians iv. 17 : "For this cause have I sent unto you
Timothy, who is my beloved and faithful child in the Lord,
who shall put you in remembrance of my ways which be in
Christ.' The first Epistle to the Corinthians was sent
(direct to Corinth across the Aegean) while Timothy was on
his way. That epistle shows that the mission of Timothy
was a difficult one, and the Apostle is in some doubt as to
his reception. For he writes (xvi. 10) '
If Timothy come,
see that he be with you without fear ; for he worketh the
work of the Lord, as I also do : let no man therefore despise
him. But set him forward on his journey in peace that he
may come unto me : for I expect him with the brethren.'
Timothy returned to St. Paul at Ephesus, and we gather
from passages in 2 Corinthians that his mission at Corinth
had not been successful. Further, it seems likely that he

had been treated with contumely and that he is the person
referred to as 6 dBi,K7]6ei<; in 2 Corinthians vii. 12. On
Timothy's arrival at Ephesus it seems that St. Paul wrote
to Corinth the lost letter referred to in 2 Corinthiaiis (cf.
ii. 4, 'I wrote unto you with many tears '), and that this
letter was partly a protest against the treatment of Timothy.
INTEODUCTION xvii
The lost letter was conveyed by Titus, and it was on his
return with better news that the Apostle (then in Macedonia,

2 Corinthians ii. 12) wrote the second Epistle to the Corin-
thians.
From the greetings in 2 Corinthians i. 1, Romans xvi. 21,
we may assume that Timothy continued with St. Paul in
the jom-neys through Macedonia and Greece referred to
in Acts XX. 1-3, and it is stated (v. 4) that he accompanied
him back to Asia. He is not mentioned again in the Acts,
but the greetings in Phihppians, Colossians, Philemon
show that he was with St. Paul during pari; of his first im-
prisonment at Rome. The next intimation we have is from
the Epistles to Timothy, which show that at some time
subsequent to his release St. Paul left him at Ephesus to
order the Church there. (See above, p. x.)
No place was so important as Ephesus for the purpose
of St. Paul's work so much so that when he was on his
third missionary journey he had stayed there a year and
three months. Originally an Athenian colony, Ephesus
had succeeded to the importance of Miletus when the harbour
of that port had become silted up. It had been made the
capital of the Roman province of Asia, and was at this time
in some respects the capital of the East. The chief trade
routeby sea between Italy and the East lay through Corinth
and Ephesus. From Ephesus it followed one of two routes
either the ship coasted along the south of Asia Minor to
Syria, or the cargo and passengers went by the great road
which led from Ephesus across Asia Minor to the Cilician
Gates. From this trade the town became very wealthy
and as cosmopolitan as Rome itself. It was therefore a
centre from which St. Paul's teaching would spread naturally
both East and West, but especially to the inland towns of
the Asian province, and it was doubtless while St. Paul was
h
xviii THE PASTORAL EPISTLES
still at Ephesus that churches began to grow at places like
Colossae and Laodicea. These towns would look to Ephesus

as their head,and the Apostle's representative there would
them as over Ephesus itself.
exercise control over
The cosmopoHtanism of Ephesus extended to religion and

philosophy ^practically every rehgion and philosophy of
East or West was represented there. The official Roman
worship of the Augusti was of course established there, and
the city was dignified with the title of Neocoros or Warden
of this worship. It is noteworthy as one sign of the Roman
attitude at the time that the Asiarchs {i.e. the provincial
Presidents charged with the maintenance of this Roman
worship in its various centres) were friendly to St. Paul. But
while all religions were represented at Ephesus, its chief and
traditional religion was the worship of the Asiatic goddess
of fertihty whom the Greeks identified with Artemis, the
Romans with Diana, though her worship was thoroughly
oriental in character. Her temple lay some distance outside
the city, was crowded with priests and priestesses, and at-
tracted multitudes of pilgrims whose concourse added much
to the business of the city, and whose gifts (often in the shape
of shrines with an image of the goddess) added much to the
wealth of the temple. It was probably due to the worship
of this goddess that Ephesus had become the home of magic
and did a thriving trade in the formulae for incantations of
all kinds, known as '
Ephesian letters.' The use of these
formulae is illustrated in Acts xix. 13-19. In addition to
these pagan influences the Church at Ephesus had to reckon
with a strong Jewish element and with all formes of current
philosophy, oriental as well as Greek.
This cosmopolitanism was in one sense an advantage tc
the teaching of Christianity. To add one more kind oi
teaching or one more kind of worship to those abeady in

INTRODUCTION xix
vogue would not appear to tlie authorities a matter of very
great moment, and besides the Asiarchs we find the Secretary

of the Assembly (an important man in the city called the
'
town-clerk ' in Acts xix. 35) inclined to take a favourable
view of the Christian teachers. .But a much more important

consequence ând the one with which we are concerned in
the Epistles to Timothy is that which is common to all
cosmopoHtan centres. On the one hand, the very tolerance
accorded to a new teaching tends to breed corrupt forms
of Those who see something in the new teaching but
it.
do not accept it in its entirety proceed to make a compromise,

and so produce and present to the public a form of it which
and morally demands less, and therefore attracts
intellectually
more the indolent, the half-hearted, and the eclectic. The
various phases of Gnosticism are a good illustration of this
process. Oriental thought, Greek thought, Jewish thought,
and Christian thought were all necessary to produce this
group of heresies as we know them in history, and all these
were present and flourishing at Ephesus.^ On the other
hand, the reaction of tolerance on a new teaching is equally
dangerous. The compromise may not be all on one side.
The pleasure of finding partial acceptance where one
expected outright opposition is so great that one is tempted
to make the most of points of agreement and lay less stress
on what is perhaps the essential message of the new teaching
to the world.
That these were the dangers which St. Paul feared at
Ephesus is apparent from various passages in the Epistles
to Timothy. St. Paul has therefore been criticised for
appointing to what was hkely to be one of the most important
positions in the Church a man who had such limitations
^ The nature of the heresies at Ephesus is dealt with in the notes on

1 Tim. iv. 3.
XX THE PASTORAL EPISTLES
asseem to be implied by St. Paul's own words of Timothy
in one or two places. That he was shrinking and timid
by nature may be reasonably inferred from such a passage
as 1 Corinthians xvi. 10, '
If Timothy come, see that he be
with you without fear (ttôySo)?). . . . Let no man despise
him and this is supported by such incidental warnings
'
;
as 1 Timothy iv, 12, Let no one despise thy youth

'
'
;
2 Timothy i. 8, Be not ashamed of the testimony of our

'
Lord.' But the reference in 1 Timothy v. 23 (' thy often

infirmities ') makes it likely that this point in Timothy's
character was due to physical weakness, and though such

weakness needs constant precaution, St. Paul knew from his
own experience that it need not weaken one's work. That

he had great confidence in Timothy's devoted loyalty is
shown not only in these epistles but by such passages as

1 Corinthians iv. 17, '
my beloved and faithful child in the
Lord '
; Philippians ii. 20, '
I have no man like-minded,
who will care truly for your state.' There is no one of whom
St. Paul uses such frequent expressions of affection, and
that this affection was reciprocated is shown by 2 Timothy
i. 4.
The only later reference to Timothy which we have is

by the writer of the Epistle to the Hebrews xiii. 23, Know '
ye that our brother Timothy hath been set at liberty.' Bui

the doubt as to the date of that epistle makes it impossible
to conjecture the occasion of the imprisonment referred to
Tradition represents him as Bishop of Ephesus until his
death. He is said to have suffered martyrdom througl

attempting to repress a popular pagan festival, and his
remains are said to have been conveyed to Constantinopk
by Constantius.
Ill
Titus and St. Paul Crete

Titus is not mentioned in and our knowledge of
tlie Acts,
him is derived from incidental allusions in the Epistles and
from the Epistle written to him by St. Paul.
The earliest mention of him is in Galatians ii. 1-5, from
which we learn that he was a Gentile, that he went up with
St. Paul from Antioch to Jerusalem on the mission recorded
in Acts XV., and that every effort was made by the Jewish
element in the Church to compel him to be circumcised.
The meaning of Galatians ii. 3 has been disputed on the
assumption that the emphasis there is on r^var^Kaa-Or] and
in V. 5on ry viroraryy from which it is inferred that St.
;
Paul means that Titus was circumcised, but by way of con-

cession, not through any compulsion or submission. This
however does not seem likely. The emphasis on these
Greek words is not natural, the decision of the Council
(Acts XV.) was that Gentiles need not be circumcised, and
St. Paul could hardly have used the strong expression ovSe
7rpo9 Mpavecâfxev ry vTTora'yy if he had acquiesced in a
case that was obviously treated as a test. We may there-

fore conclude that Titus was not circumcised.
That he continued with St. Paul is likely, but we have
no further reference to him till about ten years later, when
he is mentioned prominently in 2 Corinthians. From
this epistle we gather that St. Paul sent him three times
to Corinth during the time that he himself was at Ephesus
(Acts xix.) or journeying from Ephesus to Macedonia and
Greece. The first of these visitswas to arrange the collection
for the Judaeati brethren about which St. Paul was anxious.
xxii THE PASTORAL EPISTLES
The second followed the return of Timothy with the dis-
tressing news of the disaffection and disorder at Corinth,
and on this occasion Titus conveyed the now lost epistle
(see above, p.svi). Titus threw himself into the^task with

zeal (2 Corinthians viii. 17), was well received and was
successful in his efforts (vii. 7). We may gather that he was
a man capable of administrative work, firm but conciUatory
in temper. On the third occasion Titus conveyed the second
of our Epistles to the Corinthians and proceeded with the
arrangements for the collection (2 Corinthians viii. 16-24).
Again for about eight years we have no mention of him.
Then we have the present epistle, for the circumstances of
which see above, p. xi. The only other mention is in
2 Timothy iv. 10, '
Titus went to Dalmatia.' This may imply,
but does not necessarily imply, that Titus had been with St.
Paul during part of the second imprisonment at Rome,
But the work with which Titus is associated by all tradition
(asrecorded in Eusebius and elsewhere) is that on which
he was engaged in Crete when this epistle was written to
him. He is represented as having been Bishop of Crete.
Churches in Crete still bear his name. He is said to have
been buried there, and it is said that his head was carried
off by the Venetians in the Middle Ages and placed in St.
Mark's at Venice.
We do not know when or by whom Christianity was
founded in Crete. St. Paul's only recorded visit there was
on the voyage to Rome (Acts and it is not liiiely that
xxvii.),
his circumstances then permitted him to do any evangelising
work. Titus i. 5 impMes that he had been in Crete recently,

and a visit between the first and second imprisonment is
most likely. But an earlier visit, e.g. dm'ing his stay at
Ephesus, is quite possible and is rather pointed to by the
evidence of the epistle as to the spread of Christianity in
several cities of the island (i. 5). There was a considerable

;
INTRODUCTION xxiii
Jewish element in Crete (Cretan Jews are represented in

the multitude at Jerusalem on the day of Pentecost, Acts
ii. 11), and it is therefore likely that Christianity came there
independently of the Apostle. The influence of the Jews
was considerable and dangerous, as we see from the warning
in Titus i. 10-11, 14. We have no information as to the
history of the Church in the island after St. Paul's time
but the two churches of Gortyna and Cnossus are mentioned
in letters of Dionysius of Corinth who (about the middle of
the second century) wrrote to the Bishop of the former with
warnings against heresy and to the Bishop of the latter
(Pinytus by name) urging him not to demand too great an
asceticism among his flock but to consider the weakness of
human nature. (Eusebius iv. 23, 25.)
Of the population of Crete we can say little.

The greatness
of Crete is prehistoric, coimected with the Minoan period
of pre-Hellenic culture, and doubtless the bulk of the popula-
tion continued to be of the same stock, already mixed.
(See Bury's History of Greece, chap. i.). To the Biblical
student there is special interest in the fact that the Philistines
(with David's Cherethites and Pelethites) probably came
from this stock. But the island had been settled by Dorians,
and its civilisation was gradually assimilated to the ordinary
Hellenic type. It between
held a favourable position '
three continents commerce

' for the plains along its
;
northern coast were fertile and populous, and in ancient

times its mountains were covered with forests. It had been
made a Roman province (joined with Cyrene) in B.C. 67,
What St Paul says of the avarice and untrustworthiness
of its people (i. 12, 13) was almost proverbial, and is confirmed
by Livy, Plutarch, and other authors. This character
probably continued through all political changes, since,
when the Tm'ks conqu.ered the island in 1645, the majority
of its population accepted Mohammedanism.
IV
Authorship of the Pastoral Epistles
In the second century there was a great deal of Christian

literature which was read in the churches for purposes of
edification besides those hooks which have come to be in-
cluded in the New Testament. Such books were the Epistle
of Clement to the Corinthians (about 96 a.d.), the Epistle
of Barnabas (about 75 a.d.), and the Pastor of Hermas
(about 156 A.D.). It is not possible to trace exactly the
steps by which a distinction was made, and some books
were recognised as canonical in our sense and authoritative,
while others were regarded as only ecclesiastical and useful.
For a long time different parts of the Church differed in their
use of the books, and e.g. the Western part of the Church
seems to have been without the Epistles of St. Peter until
comparatively late. It is not therefore a matter of surprise
that we have no statement or list of recognised books in
the haH of the second century. When a distinction
first
began to be drawn it is important to notice that it was drawn,

not on any internal evidence of inspiration or even usefulness,
but on the basis of authorship. The apostolic writings
came to be classed by themselves.
The earliest list which professes to give the apostolic
writings recognised by the Catholic Church ^ is that contained
in what is called the Muratorian fragment. This is a manu-
script found about 1740 by the Italian scholar Muratori in
the Ambrosian Library at Milan. It was written in the
eighth century, but purports to be a copy of a document
^ For Marcion's list see below, p. xxvii.
INTRODUCTION xxv
written not long after the Pastor of Hermas had become

generally accepted. Its probable date is therefore about
180 A.D. books which the Catholic
It gives a list of the
Church at that time acknowledged as apostoHc by its usage
^the writer is of course not giving an official canon of '
'
Scripture. The Latin of the document fs very barbarous,

but the sentence which concerns lis in the list of St. Paul's
epistles reads thus ad filemonem una et ad titu.m una et
:
'
ad tymotheum duas pro affecto et dilectione in honore tamen

ecclesiae catholice in ordinatione ecclesiastice descepline
sanctificate sunt,' i.e. the one letter to Philemon, one to
Titus and two to Timothy, written from motives of affection
and love, were treated as sacred in the ordering of ecclesiastical
discipline. That discrimination was used in compiling the
list is shown by the sentence with which the author continues,
in which he asserts that there are other alleged letters

composed in the name of St. Paul ^to the Laodiceans, to
Alexandria, and several others which cannot be admitted
into the Catholic Church (' fertur etiam ad laudecenses
alia ad alexandrinos pauli nomine fincte ad haeresem
marcionis et alia plura quae in catholicam eclesiam recepi

non potest ').
It is safe therefore to assert that about 180 a.d. in the

author's part of the Church (possibly Africa) there was
a recognised list of authentic apostoMc writings, that the
three Pastoral Epistles are included in these under the name
of St. Paul, and that their authenticity is apparently un-
doubted, so that the tradition which assigned them to him
must have been already long established.
The authority of Irenaeus about the same period (120-
202 A.D.) adds the testimony of other parts of the Church,
since hewas brought up in Asia Minor, where he was under
the influence of Polycarp, and from 177 was bishop of
xxvi THE PASTOEAL EPISTLES
Liigduimm in Gaul. He quotes 1 Timotliy i. 4 with the
addition as the Apostle says
'
quotes 2 Timothy iv. 10, ' ;
11 as the statement of St. Paul and Titus iii. 10 with

o HavXos iryKeXeverat r)/Mv ^besides other passages.
Similar evidence is forthcoming from TertuHian of the

African Church (160-230 a.d.), who besides other passages
quotes as words of St. Paul 1 Timothy vi. 20, 2 Timothy
i. 14, Titus iii. 10,11.
Representing another branch of the Church we have
Clement of Alexandria (died 220 a.d.), who with other
passages quotes as words of St. Paul 1 Timothy vi. 20,
Titus i. 12.
These are the earhest quotations from these epistles with
the name of St. Paul attached. In earlier writers there are
many phrases which seem to be due to familiarity with theii

language, and taken cumulatively they help to a conclusion
But each one taken by itself might be attributed to a commor
phraseology in the Church's teaching. There are two, how
ever, in which it is hardly possible not to assume quotation
viz. (1) Polycarp, Epistle to the Philippians 4, etSore? om
OTi ovBev ela7)V6<yKa/j,6v eh rov KocrjJboVi aXh! ovhe iêveyKelv r
exofjêv (1 Timothy vi. 7) ; (2) Justin Martyr, Dialogue
with Trypho, 47 ^ ^PV^^'ôtt]'? koI t) (^CkavOpcoiria tov 6eoi
(Titus iii. 4). Polycarp's life covered about the perioc

70-155 A.D.jJustin Martyr's about 100-148 a.d.
The inclusion of the epistles in the Peshitto-Syriac anc
Latin versions supports the view of authenticity. Th(
former, though of the fourth century, is probably based oi
translations going back to the second century.

All the testimony which the second century has left u
against the authenticity of the Pastoral Epistles depend
on their treatment by certain men of heretical views-
Basilides, who lived early in the century, '
near the time c
INTRODUCTION xxvii
the Apostles '

Marcion, who was teaching in Rome about
;
140 A.D. ; and Tatian, who was a pupil of Justin and was prob-
ably at the height of his activity about 160 a.d. Of these
the most important is Marcion, because we have a list of
the books which he recognised and indeed it is from this
heretic that we have our earliest list of apostolic writings.
But the list is based only on his personal judgment, and
we have no reason to suppose that in leaving a book out of
his list he meant to stamp it as unauthentic. For the
purpose of his teaching he recognised only one Gospel (that
Luke very much altered) and ten epistles of St. Paul.
of St.
To him St. Paul was the only Apostle whose teaching was
sound and he regarded no apostolic authority as final, so
that TertulHan says (though it is not proved) that even in
the epistles which he accepted he made alterations to suit
his own teaching. That teaching was Gnostic, and included
abstinence from wine, flesh, and marriage. Therefore,
though we are not given any reason for his omission of the
Pastoral Epistles, it is probable that he omitted them simply
on account of what he regarded as wrong teaching on these

subjects, Tatian's teaching was similar to that of Marcion,
but he accepted the Epistle to Titus.
It has been necessary to record this external evidence
as to the authenticity of the Pastoral Epistles in order to
show the strength of the position which those who doubt it
in modern times have set themselves to attack. All evidence
that could be produced and the universal tradition of the
Church marked them as authentic till the nineteenth century.
But then their authenticity came to be questioned on several
grounds of internal evidence, and on these grounds it
has been argued that these epistles (one or all) were written
by a second-century imitator who wrote as in the name of
St. Paul for the sake of authority, had some purpose of his
xxviii THE PASTORAL EPISTLES
own to serve by the and perhaps used some genuine
forgery,
fragments of St. Paul's writings. That this was possible
cannot be denied. In the second century there appeared
a considerable number of writings falsely attributed to
authors of the first century, especially '
Acts '
of various
apostles but also Gospels. They were largely of Gnostic
origin, but in expurgated copies they long continued to be
used in the churches, especially on saints' days and on the
days of the apostles, and they are responsible for many of
the legends which have come down to modern times
much
in fact of what is contained in the Golden Legend. That
an epistle also could be thus fabricated is shown by the
instance of the spurious Epistle to the Laodiceans. Even, if
it is not this which is referred to in the Muratorian fragment

(see above, p. xxv) it is referred to by St. Jerome as having
been widely cnculated, and the Second Council of Mcaea
(787 A.D.) found it necessary to issue a warning against it.
But though such fabrications were possible, the external

evidence for the Pastoral Epistles is so good that very clear
internal evidence must be required before then' genuineness
can be doubted. The chief points which have been raised
against genuineness are common to all three epistles and
can in the main be dealt with for all three together. They
are as follows :
(1) The historical difficulty. ^The circumstances implied

in these epistles cannot be made to tally with any part of
St. Paul's life as recorded elsewhere. This is admitted ;
but {a) the Acts have important omissions even in the

ground which they cover, as is shown conclusively by the
Epistles to the Corinthians and the Galatians (&) the Acts ;
end without any account of St. Paul's trial or death, and

all tradition asserts that he was acquitted and had a further
period of ministry. It is in this later ministry that the

;
INTRODUCTION xxix
Pastoral Epistles have their natural place. This is further

dealt with on p. x.
(2) The difficulty of stereotyped 'phraseology.-

^There are
certain phrases which seem to have become stereotyped,
almost technical theological expressions, as if every one would
by this time know what they meant without explanation.
For this, it is argued, there was not sufficient time during
St. Paul's life. The most striking and characteristic of such
phrases are perhaps the use of the word vyiaivo) (1 Timothy
i. 10and seven other passages ^nowhere else in St. Paul)
nria-ro^ o \6yo<; (1 Timothy i. 15 and four other passages)
the use of the word /jbvaTTjpiov in such phrases as to t?5<?

ev<Te&eia<i ixvarrjpLov (1 Timothy iii. 16), to jjivcrTrjpLOv rrj<i
7riaTco<; (1 Timothy iii. 9) the use of evo-e/Seia itself for

;
the religious life (1 Timothy ii. 2 and nine other passages

not elsewhere in St. Paul) the use of the word /caXo? in
;
such phrases as rrjv koXtju arpaTelav (1 Timothy i. 19),

?7 KoXi] ScSaa-KaXia (1 Timothy iv. 6) the use of the word ;
7rapad7]K7] (1 Timothy vi. 20). These are all dealt with

in the notes on the passages referred to. But the most
striking consideration is that most of these words (and
others that are quoted like iiri'yvai(7i<; aXnfjOeia';) have a
s]Decial naturalness if we once accept the fact (abundantly
proved apart from these epistles) that already in St. Paul's
lifetime false doctrines were making dangerous assaults on

the Church. In such circumstances St. Paul and those
who held with him would naturally have come to use
frequently new phrases for sound teaching as opposed to
the false, and it will be seen that most of the phrases quoted
above are apposite to this Mne of thought. And as to their
'
stereotyped ' character, it is inevitable that a man who
has to preach and teach the same thing over and over again,
especially if it is a truth new to the world, develops a phrase-
;
XXX THE PASTORAL EPISTLES

ology of Ms own which his followers come to recognise, and
there is no need for him to explain every time a phrase which
a few years earher would have been so strange as to require
explanation. A good instance of this is probably irapadrjKt],
which only those accustomed to St. Paul's way of- speaking

would have understood as he uses it.
(3) The difficulty of aira^ Xeyofieva. Â third argument is the

number of words used in these epistles which are not to be
found in the rest of the New Testament. It is summed up
thus :
'
seventy-two words are found in 1 Timothy only,
forty-four in 2 Timothy only, twenty-six in Titus ten are ;
peculiar to Timothy and Titus eight to 1 and 2 Timothy

1 ;
three to 2 Timothy and Titus.' ^ In the Pastoral Epistles

together there is one uttu^ Xeyofievov for 1*55 verses. But
this fact appears less striking upon an analysis of the vocabu-
lary of other epistles. In 1 Corinthians the number of
aira^ Xeyo/jêva is one for 5" 53 verses, in 2 Corinthians it is
one for 3*66 verses în other words, there is nearly as great
a difference in vocabulary between two epistles written to
the same people in the same year as there is between the
Pastoral Epistles and epistles written five or six years before.
The weakness of any argument against genuineness based
on the number of aTra^ Xeyo/ieva is still more apparent if
we analyse the list of such words. Taking the forty-four in

2 Timothy, we find that twenty-one of these are words so
common in Greek of all periods that their occurring or not
occurring in a particular book can only be a matter of acci-
dent. Oi the rest, ten occur in Plutarch, who was a contem-
porary of St. Paul, three occur in Aristotle, two occur in the
LXX (which alone would account for St. Paul's use of them),
and two are Latin words {fjcefjuPpdva and âikovij^;) the use of
which was natural in St Paul's circumstances The remaining
. .
1 See Hastings' Dictionary of the Bible articles on these Epistles.

mXRODUCTION xxxi
rarer words are dveiraiaxwro';, avTihiaTideadai (the Act. of

which occurs in Diodorus, c. B.C. 8), dcbiXdyado'? (Aristotle and
Plutarch use cf)c\dya6o<i), yvvaiKdpiov (a form found in
early comedy), Xoyo/â^êtz^, avvKaKoiradetv (both of which
may have been very happily coined by St. Paul to express
his thought forcibly). It is obvious that no serious argu-
ment can be built on this vocabulary. There is no word in
any of the three epistles which is demonstrably of later date.
(4) The argument from develofed institutio7is. It is urged
that there is in the Pastoral Epistles evidence of more
developed Church institutions than one would expect in
the life More is certainly said here about the
of St. Paul.
organisation of the Church ministry, because directions to
Timothy and Titus on this form one of the professed objects
of the epistles. But there is no clear addition to what
we should gather from other places except perhaps on
{a) deaconesses and the roll of widows, and (6) the suggestion
of 1 Timothy v. 17, 18, that in some way irpea^vrepot were

paid and with regard to () it is to be observed that the
;
service of women as assistants to deacons in their work

of visiting was necessitated by the conditions of society and
may be assumed from the start, that the word hiaKovo^
(though in its general sense) is applied to a woman in Romans
xvi. 1, and that the difficulty of providing for widows had
been one of the earliest difficulties of the Church. See
further notes on 1 Tim. iii. 11, v. 3, 9. It is impossible to
point with certainty to any detail in these epistles which is
beyond the range of possible development in St. Paul's time.

On the other hand, the absence of any distinction between
the terms eVtcr/coTro? and irpea^vrepo'i and the references to
prophecy would not be natural to a second-century writer,
though of course they could be accounted for on the theory
of an imitative reproduction of a past age.

xxxii THE PASTOEAL EPISTLES
In estimating at their true value criticisms based like the
above on internal evidence we must take into account one

ortwo general considerations.
(1) Such criticisms are of necessity based on a compari-
son with St. Paul's other writings on resemblances or
want of resemblance. From either resemblance or want
of resemblance contrary inferences may be drawn. If
a writer is con"vinced on other grounds that the letters
are not genuine, lie sees in resemblances the clever-

ness of the imitator, in want of resemblance something so
unhke St. Paul that it cannot be his writing. If on the
other hand he is convinced on other grounds that the letters
are genuine, he sees in resemblance a sign of Pauline "Raiting,
in want of resemblance something that no imitator could
have invented. It is obvious therefore that such considera-
tions want corroboration on other grounds and, though
they might add some force to another argument, can hardly
stand alone.
(2) In making such a comparison we ought to make full
allowance for (a) and new

lapse of time, the author's age
experiences (6) different circumstances, purposes and needs
; ;
and even (c) the author's own reading, study and thought
since no active mind, and least of all men's St. Paul's, could
stand still. The Epistles of St. Paul cover a period of about
twelve years, and the nearest to the Pastoral Epistles (viz.
those of the first imprisonment) are on the usual reckoning
separated from them by an interval of about four years.
Those years had been crowded with new experiences in
Rome, Crete, and probably Spain and (probably most
;
important of all from this point of view) St. Paul had been
able to see by personal observation what developments
there had been during the absence of his personal influence
in the churches of his earlier foundation. In the Pastoral
INTEODUCTION xxxiii
Epistles we
what we should have expected. In the
find
absence of the Apostle there had been at Ephesus some
tendency on the part of imperfectly grounded Christians
to listen to clever thinkers who aimed at philosophising
and '
Hellenising some important facts of the Gospel.
'
Bnt still more than this there was the fear, which breaks
out in every part of all three epistles, of a compromise with
the pagan standard of life. St. Paul fears this even in those
who and for them, as for all
are set to rule in the Church,
others, we him emphasising more than he formerly
find
thought necessary things which we should regard as ordinary

points of good character ^the KoXa epya that must prove
the faith, the whole life ordered Kara rrjv evaeêiav. So
also we find what we should have expected in the somewhat
greater attention given to the organisation of the Church.
It may have been borne in on the Apostle that arrangements
must be made to last longer than he had at first anticipated,
and that the checking of evils, whether in doctrine or in
life, would depend on the local ofiicers of the Church. If
therefore the tone and subject matter of the Pastoral Epistles

in these and other respect j? show a difference from his earlier
epistles, it is a dift'erence to be expected if the traditional

view of the circumstances and time of the Pastoral Epistles
be the correct view.

But though circumstances may change and may bring
about a certain change in a writer's style, tone, and the stress
he lays on particular points, there are certain things in
character and teaching which we should not expect to find
essentially changed, and a consideration of these supports
all that is said above, {a) There is no point of doctrine in
the Pastoral Epistles which does not correspond with St.
Paul's earlier teaching or cannot be paralleled from it.
(&) The character of St. Paul which we should deduce if

.
xxxiv THE PASTORAL EPISTLES

we had no other source for it than these epistles agrees
in numerous ways with the St. Paul of his other writings,

e.g. the way in which he depreciates himself as he once was
without Christ (Titus iii. 3), and the confidence with which
he asserts himself as a minister of Christ, appealing to his
own teaching and sufferings as an example ; the impatience
Avith which he brushes aside trivial arguments ; his respect
for the rehgion of his fathers and for the O.T. scriptures ;
his feelings towards companions in labour, kind friends,

deserters in all these things there are parallels, though
without any copying of phrases, to such an extent that the
idea of imitation is The characters
almost incredible, (c)
of Timothy and Titus (especially the former, because of him
we know rather more) agree entirely with what we gather

of them elsewhere e.g. the
affection and timidity of
Timothy, {d) The style of the writing resembles closely
at any rate the more personal and practical parts of other
epistles, e.g. in sudden transitions from one thought to
another or from a general teaching to a personal remark,
or the way in which he lets a word suggest the next thought.
All these things taken together would seem beyond the
skill of an imitator in some way or another he would
betray himself.
(3) If an epistle is to be regarded as spurious, a motive
for the fabrication must be found.
For the invention of
such a document as the Epistle to the Laodiceans we have
the almost childish desne to satisfy the supposed meaning
of Colossians iv. 16, But what can we find for the Pastoral
Epistles ? The most likely purpose of a fabrication would
be to support some point of doctrine or of Church organisa-
tion. There is little that is doctrinal in them, and the
passages which are anti-Gnostic or anti-Jewish in them
(which might suggest the work of a Catholic apologist)

INTRODUCTION xxxv
are too brief to bear the conclusion that they are more than
incidental (though an important part) in the personal and
pastoral advice which the Apostle is giving to his disciples.
Nor does the reading of the epistles suggest that they might
have been fabricated to support some view of Church in-
stitutions they
show more concern for the character of
the ministers than for the nature of the ministry, and the
institutions dealt with do not correspond enthely with what
we know to have been developing in the second century.
In fact the purely personal and hortatory character of all
three epistles is a strong argument against fabrication
they show mostly concern for the steadfastness and character
of those to whom they are written and others who may
hold commissions in the Church. Against all tradition and
such evidence as does exist there is no sufficient reason for
imagining that any one composed letters in this form for
the sole purpose of clothing his own exhortations with
apostolic authority.
It is beyond the scope of this work to recount the theories
which have accepted parts of these epistles as genuine but
have rejected other parts, or which have treated them as
fragmentary in one part or another. No theory has pro-
duced substantial grounds for doubting the integrity of the
epistles as a whole. A summary of such theories will be
found in Hastings' Dictionary of the Bible and fuU treatment
of them in the authors there referred to.
H HPOS TIMO0EON
Eni^TOAH nPXlTH
CHAPTER I
1, IlavXo? dTTOCTToXo? XpLiTTOV IrjCTOV KCL7 iTTLTayrjv
1-2. The greeting. In this, as well as the Aramaic name Send. As

in most of St. Paul's Epistles, there a Roman citizen ('born a Roman
is a declaration of his authority as citizen,' Acts xxii.would
28) he
given to him by God. The excep- naturally have a full Latin name;
tions are 1 and 2 Thessalonians but even apart from this it was cus-
(written before his authority had tomary for Jews, whose Aramaic
been subject of dispute, and written names did not lend themselves
in the name of Silvanus and Timothy, naturally to a Greek or Latin form,
as well as his own name), Philippians to adopt some other in their deal-
(where in like manner Timothy's ings with Gentiles. Sometimes they
name is coupled with his in the took a name of somewhat similar
greeting), and Philemon (a purely sound {e.g. perhaps Jesus Justus
personal letter in which St. Paul in Col. iv. 11). Sometimes they
is purposely avoiding an appeal to translated their names {e.g. probably
his authority and prefers Bea-fitos Thomas was called Didymus be-
XptoToO 'Ijjtroi)). cause names meant hvin).
both
The points xieculiar to this greet- Sometimes they seem to have fol-
ing are yvrjaico TeKVco and e'Xeos. lowed merely caprice {e.g. apparently
See notes below. John Mark in choosing the name
An expanded greeting of the kind of Marcus). We may compare the
used by St. Paul is rather Oriental practice of modern Jews who do not
than Western, and is not in accord- always bear in the synagogue the
ance with Greek or Roman style. naine by which they are known to
For the ordinary letter style see the world. It is to be noted that
Acts xxiii. 26, Claudius Lysias '
âvXos was an impossible name in
unto the most excellent governor Greek, as meaning waddling.
Felix, greeting {xaipeiv).' dirdo-ToXos. This word had meant
envoy or ambassador as far back
1, IlaiiXos. be taken for
It may as Herodotus. The uTroa-roXos was
certain that the Apostle bore this more than a messenger he rein-e-
Latin cognomen from his birth as sented with authority the person who
:
FIRST EPISTLE TO TIMOTHY [CH. I. I.
sent liim. The name seems to have James ; then to all the apostles ')
been applied by the Jews to those would imjDly that James, the brother
Tvho were sent from Jerusalem by of the Lord, was also an apostle,
the Sanhedrin to convey the decrees though ei /ijj in the former passage
of that council to synagogues which has been explained by some as

did not lie within their more direct 'but only.' The same is true of
jurisdiction and in this sense St.
; Andronicus and Junias (Rom. xvi. 7),
Paul was probably an apostle of the who are spoken of as of note among '
Sanhedrin when he went to Da- the apostles,' eTrtVjj^xoi iv rols airocr-

mascus (Acts ix. 2) with power to ToXois, though here again the mean-
'bring men and women bound to ing of ev has been disputed.
Jerusalem.' When, therefore, our (3) The most important passages
Lord named the Twelve 'apostles' relating to the conditions of apostle-
(St. Luke vi. 13) He used a word ship, apart from Acts i. referred to
which implied that He sent them above, are those in Avliich St. Paul
out as His representatives with refers to his own claim. 1 Cor.
authority. St. Mark' (iii. 14) ex- ix 1, '
Am I not free ? am I not
presses it thus :
He ' appointed an apostle have I not seen Jesus
'(
twelve, that might be with

tliey our Lord ? are not ye my work in
Him, and that He might send them the Lord ? If to others I am not
forth to preach and to have autho- an apostle, yet at least I am to you
rity to cast out devils.' for the seal of mine apostleship are
For the subsequent application of ye in the Lord,' 2 Cor. xii. 11,
the name the student must consider 'In nothing am I behind the
the following passages :
very chiefest apostles, though I be
(1) Acts i. 21-26.Of the men, '
nothing. Truly the signs of an
therefore, which have companied apostle were wrought among you
with us all the time that the Lord in all patience, in signs, and won-
Jesus went in and out among us . . . ders, and niighty deeds.' Gal. i. 12,
of these must one become a witness '
Neither did I receive it (the gos- '
with us of his resurrection.' The pel) from man, nor was I taught it,
'
Eleven selected two, and after prayer but it came to me through revela-
to our Lord ('Shew of these two tion of Jesus Christ.'
the one whom thou hast chosen to (4) We have the following passage
take the place in this ministry in the Teaching of the XII Apostles,
and apostleship ') the lot fell upon which was probably written in its
Matthias, 'and he was numbered present form for the use of the
with the eleven apostles.' Church in Palestine about the end
(2) The name is subsequently ap- of the first century :

In regard
' to
plied to others. It was certainly tlie apostles and prophets, according
applied to Paul and Barnabas (Acts to the ordinance of the gospel, so do
xiv. 14). The natural interpreta- ye. And every apostle who conieth
tion of Gal. i. 19 ('Other of the to you let him he received as the
apostles saw I none, save [el fi-q'j Lord but he shall not remain more
;
James, the Lord's brother') and than one day if, however, there ;
1 Cor. XV. 7 (' Then he appeared to be need, then the next day; but if

CH. I. I.] FIRST EPISTI.E TO TIMOTHY
eov (TCOTrjpo<5 rjfiMv Kal X/atcrrou 'lr)(rov Trjs eXTrtoos
he remain three days, he is a false case have expected the name to

prophet. But -when the apostle de- apply are never called apostles, e.g.
parteth, let him take nothing except Timothy, iu whose case the greet-
bread enough till he lodge again ; ings of 2 Cor. i. 1 and Col. i. 1
but if he ask money, he is a false show decisively that the name was
prophet.' for some reason not applicable to
him (b) the quotation given from
;
From the above quotations we the Teaching shows clearly that at

can draw certain conclusions :
the time when that was written
(1) The most prominent thought autliority was not the mark of an
in the original apostles' conception apostle (c) if the name had been
;
of their office was that they were applied sim2Jly in virtue of the
commissioned by Christ to bear wit- exercise of pre-eminent autliority or
ness of His teaching, and especially control in the Church, it is incon-
of the Resurrection. At first they ceivable that the use of it would
seem to liave thought that the have died out as soon as it did.
number twelve was to be preserved, (4) As to the actual position of
and it is probable that the name the apostles at the time of the
Apostles continued to be used in a Teaching we must conclude that
special and limited sense of them. they were travelling evangelists,
(2) When the name was applied whose visit to a church must have
to others the evidence goes to show been important, perhaps as bring-
that its use was limited by the two ing home to the members the testi-
conditions implied above, viz. (a) the mony of eyewitnesses. Thus they
person so named must be able to formed part of the non-local ministry
testify by personal experience of the of the Church. The limitation of
risen Christ (b) he must have re-
;
their visit to two days shows clearly
ceived his commission from Christ. that they had no authority to order
These two conditions were fulfilled the local affairs of a particular church.
in the case of Matthias the words Xpio-Toii 'Ii](roii. Note the order.
'the one whom thou hast chosen' Where X/aiord? stands first it is felt
(61/ e'leXe^Q)) show that the Eleven more as a proper name, when it
thought of making the

Christ as stands second more
it is felt as a
choice. St Paul's words also show
. title, 'the Christ.' Hence we find
that for himself he recognised these the order Christ Jesus more pre-
two tests. valent in St. Paul's later epistles
The evidence also goes to show
(3) than in the earlier ones.
that the name was at no time used Kttx' liriTa-y^v, by command of.
in a vague way simply for those Cf. 1 Cor. vii. 6, where it is directly
who had supreme authority in the opposed to Kara avyyvanrjv ('by
Church. For, in addition to what permission,' '
by way of concession ').
is implied in the quotations already TTJs \"7r8os f|p.wv, the ground of

given, we must consider (a) that our confidence, that on which we
some to whom we should in that rely, as in Thuc. 3. 57, v/xei? t] fiovrj
'
FIEST EPISTLE TO TIMOTHY [ch. i. 2-3.
r]fjLOiv 2. TL[xoOea> yvqaico reKVOi ev TTtcrret* ^dpi<i, eXeo<s,
ecp'rjvTj (XTTo @ov iraTpo^ kol ^picrTOv 'It^ctov tov Kvptov

y^p-uiv.
3. Ka^w? TTapeKoXecrd ere rrpocrpeivai iv 'Eêcrw iropevo-

/xevo9 et? MaKeSovCav, Iva TrapayyetXyjs rial prj eVepo8t-
^Xttls. So Col. i. 27, 'Christ in spiritual life

'the miglit of the
you, the hope of glory.' everlasting Spirit renovating man
2. "yvTio-iw TKV(p Iv iricrTei, my own (Liddon).
child in (the) faith. Whereas vlos lpT|VTi, a religious deepening of
indicates only the legal relationship, the ordinary Hebrew and Arabic
TSKvov adds the idea of aifection. greeting, 'Peace.' In the Christian
yvrjaiov tskvov means a man's own greeting it means the peace of the
real son as opposed to, e.g., an adopted soul in harmonj' with God.
son it was through St. Paul him-
self that Timothy Avas converted.
3-11. A reminder to Timothy of
The personal Paul
affection of St.
his duty inview of the growth of
is apparent thronghout these two
unsound doctrine in Ephesus.
epistles, and Timothy obAdously re-
ciprocated it. Cf. Phil. ii. 22, '
As 3-4. Tlie sentence begun is not
a child serveth a father, so h served finished. At the end of v. 4 the
with me in furtherance of the gospel.' A.V. understands the conclusion
xdpis, yX.0Sj lpT)VTi. It is only in 'so do,' E.V. 'so do I now,'
the
the two epistles to Timothy that i.e. 1 repeat the request. For a
St, Paul adds eXeos to the greeting. similar break in St. Paul's sentence,
An early commentator suggests that cf. Rom, ix. 24. It is doubtless due
it was because Timothy had to teach, partly to his dictating his letters,
and a teacher most needs God's eXeos but primarily to the rapidity with
in his hard task. We must apply which his mind, often on the sugges-
it more widely. Timothy's position tion of some Avord, passed on to a
was extremely difficult (see Introd., ncAV thought.
p. xix.), and for errors of judgment, 3. For the occasion of Timothy's
perhaps failures of courage, he being at Ephesus, see Introd., p. x.
needed the consciousness of God's It is impossible to be certain of St.
compassion. Paul's course after his release from
xdpis, the divine fiivour in the the first imprisonment, but it is pro-
fullest sense. The Avord often has bable that this visit to Macedonia
the sense of favour or goodwill in belonged to the last stage of it, and
ordinary relationships in Classical that from Macedonia he passed on to
Greek, and is used in the LXX in Corinth and Nicopolis.
the common expression x^pf-^ evpeiv, erepoSiSao-KaXftv, to teach doctrine
'find favour.' In its religious use, diflerent from St. Paul's. Cf. Gal.
like our equivalent grace, it came to i. 8. The word is St. Paul's in-
mean every form of divine help in vention.
;
CH. I. 3-5.] FIRST EPISTLE TO TIMOTHY
Sao-Kokelv, 4. fJLrjhe 7rpocre)(eiv /xuôt? koI yeveakoyiai^
oLTTepoivTOLS, oLTLves Kt,7]Trjaei^ irapi)(ovcrL jxaXkov r) oiko-
voîav Seov ttjp iv 7ricrTL, 5. to Se reXos r-:^? Trapay-
4. |xii9ois Kal -YeveaXo-Yiais aircpdv- Tliere was much literature of this

Tois. Besides the present passage kind, containing many legends about
the following are important in any the patriarchs and others, legends
consideration of the false doctrine which are "here represented as nar-
with which Timothy had to cope at rated to Moses by an angel. Apart
Ephesus, viz. 1 Tim. iv. 1-5, vi. 20, from their purpose such legends
2 Tim. ii. 18. The most precise in- might have been harmless, but their
timation of its nature is given in purpose was to reinforce the claims
ch. iv., and in connection with that of all the institutions of the law,
passage it will be considered how far for which reason the chief feasts (e.g.
St. Paul's words refer to incipient the Passover, the Feast of Weeks,
Gnosticism. It is not necessary to the Feast of Tabernacles) are all
assume that he is referring to the represented as established in the

same teaching in all the passages patriarchal times,and even the sun
and that the present passage refers was created with a view to fixing the
to some Jewish influence in the feasts. This sort of development of
Church seems certain from deXovres the written narrative formed a con-
eivai voiioBtdda-KaXoi in v. 7. In siderable part of rabbinical teaching.
support, of this reference we may There is nothing in the present jâs-
compare the phrase 'lovbaiKols fivQois sage (as there may be in ch. iv.) to
in Titus i. 14. It is observable also suggest a special reference to Essen-
that eKCrjTrja-eis, 'curious specula- ism.
tions,' would be a remarkably mild Kj^t]Ti^cris. The compound (not
word to apply to the characteristic given in L. and S.) emphasises the
Gnostic doctrines. Nevertheless, the elaborateness of the speculation
present passage is applied to Gnosti- '
curious questionings.'
cism by Irenaeus (180 a.d.) and later olKovo|xâv Oeov tt|V ev iricrTei.. The
writers, intei'iJreting the yeveakoyiaL E.V. 'a dispensation of God which
of the series of aeons and angels. is in faith ' is poor as a representation
(See n. on ch. iv.) of the Greek. The word olKovofiLa
The probable meaning of nvdoi Ka\ meant first the management of a
yeveaXoyiai will be best understood household, and so especially the
by reading such a work as the Book proper providing of that which the
of Jubilees. The object of thisbook members of a household needed.
(written before b.c. 100) was to Hence the meaning here is the
glorify the law by proving that it making available those blessings of
was not for one age or dispensation God which are given as a conse-
only, Ijut for all time ; and for this quence of faith. It is not the false-
purpose the author rewrote from the ness of such speculations that is here
standpoint of the law all the history emphasised, but rather their unpro-
contained in Genesis and Exodus. ductiveness. ' Non in dialectica

FIRST EPISTLE TO TIMOTHY [CH. I. 5.
yeXta<? iarlv ayaTrr) iK Kadapas /capSta? koI crvvetSifcre&j?
complacuit Deo salvum facere popii- based on the common brotherhood

lum suum (St. Ambrose). Even if
' in Christ and the consciousness of
we could discover the number and sharing the same great object of life.
the names of the angels it -would add It implies, therefore, all the con-
no power or resource to those who sideration and sympathy that the
are living the life of faith such consciousness of this bond creates.
questions are subtleties on the dis- If a stranger wrote to you from the
covery of which no reality is depend- ends of the earth because he was in
ent. The wrong reading of the T.R. a difficulty and had no one to trust,
otKoSo^t'ai' gives the sense such having picked your name at random
things do not build up, but upset out of a list, you might" take
they are sttI Karaarpocp^ tQsv aKovov- great pains in ans^vering him, Si'
Tcov (2 Tim. ii. 14). dydjTTjv , but not out of love or out
5. irapa-yyeX.tas. Though this word of charity.
(and TrapayyeXkco, v. 3) had come to Ik KaGapds KapSias, k.t.\. The
mean command, its earlier use
sinqDly dyaTTT] is not a forced product, but
of the command or watchword passed the natural outcome in our dealings
on from one man to another made it with others of certain qualities in
particularly applicable to the passing ourselves the possession of 'a pure
on of the gospel message in its truth good conscience,' 'imfeigned
heart,' 'a
and entirety from man to man, and faith.' The word Kadapos was very
from one generation to another. early used in Greek in the meta-
TO T'\os, '
the end,' in the sense in phorical sense of 'free from moral
which it is common Greek philo-
in stain,' e.g. Kadapos voiis ; and the
sophy, '
the end aimed at,' the '
phrase a pure heart was more natural
supreme object.' t6 riXos aydirr] is to Hebrew writers than a, fure mind,
the true opposite of to re\os ijSovjy. because they thought of the heart as
This word suffers through
tt^dirt]. being the seat of the thought. [Cf.
having no English equivalent, as the Ps. xix. 14, 'Let the words of my
translations of 1 Cor. xiiL make mouth and the meditation of my
manifest. At one time, perhaps, heart be acceptable in thy sight.']
charity came near it, or Wyolif could To have 'a pure heart,' therefore,
hardly have written for Rom. viii. 39, meant to be free from all evil
'Neither death, neither lyfe, neither motives, to be singleminded in one's
noon other creature may departe us pursuit of good. Hence to them is
fro the chariti e of God but now '

; promised the vision of God 'Blessed
the word is narrowed down and only are the pure in heart for they shall
:
represents dyaTTT] by a kind of con- see God (Matt. v. 8). A good con-
'
'
vention. The word love also requires science' adds something to this not
a convention to represent it, for it only are we purified from evil motives,
properly implies affection ((fnXia), but the consciousness of guilt has
whereas you can have ayaTrr] for a gone also with all the weakness that
person you have never met. dydTrrj an ever-present fear of doing evil
is essentially a Christian conception entails. The word a-vvfidTja-is meant
'
;
CH. I, 5-] FIRST EPISTLE TO TIMOTHY 7
literally the being conscious of one's power in us, able to pass an auth-
own thoughts, and then the being oritative verdict on right or wrong
conscious of lightness or wrongness. in our actions a verdict followed by
The phrase good conscience shows
'
' the consciousness of 'I ought' regard-
how the one meaning passes into the less of consequences to oneself. To
other. TvicTTLs dwiroKpiTos means say that St. Paul analysed this
faith that is not acting a part, 'un- psychologically would be probably
feigned faith' it implies such com-
incorrect it is better to say that
plete confidence in our Lord that his way of expressing it is the result
the dyaTfT] is its nattiral outcome. It of his own experience and introspec-
is possible to be 'feigning' faith tion. He felt so intensely the conflict
without being conscious of it one of the '
two selves ' (as expressed in
wants to believe and therefore adopts the Epistle to the Eomiins), that he
belief as one's attitude, but one wants could only express what he meant by
it at little cost ; its unreal and un- regarding the higher self as a separate
spontaneous character is tested by its faculty orpower with a voice of its
failure to produce works of dyairr}. own, able to issue its commands to
Tlie word awiroKpiTos occurs first in the whole ijersonality of the man.
the LXX. Of. Rom. ii. 15, a-vfiâprvpova-ijs
By conscience we mean that power avrav ttjs (TVvei8f]crecos ; Rom. ix. 1,
or voice within us which judges our avp,jxapTvpQvcrris poi r^? avveibrjcreas

actions (and by inference the actions fiov ev Uvevfiari 'Ayt'o). The former
of others) as morally good or morally of these passages especially illus-
bad. The conception of conscience trates his conception of conscience
as an independent faculty may be as a faculty possessed by all men,
said to be peculiar to Christian because he is there speaking of
teaching. Greek philosophy was Gentiles who, without any special
concerned to determine what was revelation, 'are a law unto them-
the 'highest good' for man, and selves in that they shew the work
;
what was the best means to that of the law written in their hearts.'
'
highest good but the choice both
'
; Since the time of St. Paul an
of end and of means fell within the attempt to analyse the nature of
province of the same 'reason' which this 'I ought' in the consciousness
dealt with other problems, and l*-d of every man has formed a necessaiy
to no analysis of moral obligation '
part of every system of ethics. On
as we understand it. The idea of a the one extreme it has been explained
conscience does not occur in Aristotle as a habit of the reason based on
and the Stoic philosophy difiiers from long- continued utilitarian considera-
the rest rather in its results (because tions in the individual, or on the
of its exalted standpoint with regard same considerations developed by
to things of' sense and material evolution and inherited in the race.
pleasure) than in any original psycho- On the other extreme it has been
logical basis. regarded as in every sense an inde-
It is in St. Paul's writings tliat we pendent faculty planted in man by
first find what we may call a doctrine God, capable of guiding him always
of conscience as an independent right, though capable of weakening

'
FIRST EPISTLE TO TIMOTHY [ch. i. 5-8.
ayadrjs koI TTtorrecos avvTTOKpirov' 6. oiv Tive<^ acrro^-

oravTe<i iêTpaTTrjcrav et? ixaTaiokoyiav, 7 . Oekovres elvat
voixohiSdcTKakoL, fxr] voovvTe<5 fMrJTe a Xiyovai fx'rJTe Trepi
TLvcov Staê/3aL0WTat. 8. oiâjxev 8e on KaXos 6 vo/Jbos,
and eA'ên extinction througli neglect but here carrying Avith it the im-
and opposition. Better than this is plication of exalting too much the
the thought which, starting from the place of the laAv. These men pro-
conception of man as a spiritual fessed to be authorities on the inter-
being made '
in the likeness of G-od pretation of the Old Testament, and
and therefore able to apprehend doubtless were often quoting texts in
moral good, regards conscience as the proof of fantastic theories. See note
man himself or his self-consciousness on Averse 4.In this Avork they had
rather than as a separate '
facultj^ '
failed to realise the limited purpose
the man himself uttering as his own of the laAV (v. 8), and were imparting
will the will of God, imposing upon into Christian teaching much that
all the impulses of his composite Avas erroneous in the methods and
nature what he knows and wills as conclusions of the great Jewish
a spiritual being. He is not ac- teachers.
cepting the will of God as a thing |j,Ti voovvTEs K.T.X., 'without under-
from outside, but exercising and ex- standing their own statements on the
pressing that will in his own right. subjects on Avhich [concerning Avhat
6. b)V. The antecedent is ria-i in subjects] they make confident affir-
V. 3. St. Paul resumes his sent- mations.' It is perhaps natural to

ence irregularly. take TLVCOV here for the relative,
do-ToxT|<rttVTs. Literally 'having though this use of n's for Sans is not
missed their aim.' Possibly St. clearlj'- established in N.T. writers.
Paul does not wish to suggest that [See, however, St. Mark xIa'-. 36,
their original aim Avas wrong. Men dXX' oi) TL iycb 6e\a> aXXa t'l ctv.]
may start out Avith an honest inten- [ATJ. The student Avill observe that
tion to establish the truth, but the regular negative of Participles
become so fascinated by their own in N.T. Greek is /nj';, Avithout the
intellectual subtleties that they can limitation that he has been accus-
no longer exercise sound judgment tomed to in the Grammar of Attic
over their own conclusions. Greek.
[XttTaioXoYiav. The Avord iidraios SiapePtttoiivTai, assert positively.
generally implies more than '
result-
less' (ksvos) that is fidraios Avhich 8-11. '
These teachers of error have
is purposeless and friA'ôlous in its forgotten the limited purpose of the
essence. The discourse of the men law, viz. that it was for men in a
referred to here is not only useless, state of sin.' To them it supplied the
it is a mere j)laying Avith words. necessary imperative. "^Thou shalt
7. vojioSiSdo-KaXoi. Naturally an not awoke in them the consciousness
'
honourable title, cf. St. Luke v. 17, of sin, and Avas meant to make them
CH. I. 8-IO.] FIEST EPISTLE TO TIMOTHY
eaif TLs avTQ) POfJiLfxcos xprJTai 9. etSo)? rovrOy on hiKaioi

vo[j.o^ ov KeiTCLi, dv6fJiOL<5 Se kol dwiroToiKTOL^, dcrefieo-i
/cat afMapTO)XoL<;, dvocriOLS kol /Se/Srjkois, iraTpaktoai'i koX

}xr)rpak.(pais, dvSpo(f)6voLs, 10. Tr6pvoi<?, dporevoKOLTais,
feel the need of divine grace. But djAapTtoXos, carrying this irreligion
it did not by itself convey the means into conduct, sinful.
which would enable a man to fulfil dvoo-ios. The . word Saws was
it. To those whose heart and will primarily applied to things approved
had come into a new relation towards by the law of God or nature, and so
God by union with Christ, the law to men who lived according to this
occupied a difierent position. This law. dvdcrto? here therefore means
is St. Paul's subject in Eom. vii. '
rejecting the law of God,' aud difi'ers
8. oi:8a[iv, for the Attic tcr/iev.

from daefdrjs only in that it refers
An Ionic form. more to outward acts, Avhile aaî]s
Idv Tis avTw describes the attitude of the mind,

vo|j.i(j,a)s xp^Tai, i.e. if
a man use it for its natural purpose. pipilXos (from the root of /3ati/co)
pofiifjLos means in accordance with was originally applied to ground that

custom, regular, natural. The R.V. might be trodden, as opposed to
translation '
lawfully ' is not good,
ground that was consecrated (lepo's)
and the only way in which we can and so meant unhallowed.' Applied
'
keep the play on the word is by to persons it natui'ally meant those
translating '
The law is good if a man who had no right to approach the
use it us a law.' With the use of sanctuary and so unholy,' separated'
'
the adverb we may perhaps compare from God.' The Latin profanvs ex-
vofj.Li.iu>s aTTodavelv, to die a natural pressed the same idea (pro fano, in
death. front of or outside the sanctuary).
Of. Aen. vi. 258, Frocul este, profani,
9. From dvofiois to- ê^rjXois we
have words describing in a general
addressed to those who may not
ajDproach the holy place. The word
sense the arrogant rejection of all
/3e/3rjAo? to a Jew would mean one
external control or external standard
Avho by reason of uncleanness was
of living,whether that approved by
banished from all religious ob-
God or that set up by man. From
servances.
TrarpaXcpais to eVtdp/cots we have
10. dvSpairoSto-TTJs. This meant
eight sins specified that may result
one who reduced a free person to
from this rejection.
sla"\ory, or stole slaves from their
dvonosj refusing to recognise the
lawful owners. The penalty in
claims of law and custom among
Athenian law was death. We have
men.
no means of knowing how far this
dvuTTOTaKTos, refusing all control, crime was prevalent in St. Paul's
unruly. days. He is probably only meaning
do-epTJs, rejecting the authority of to suggest by his words the worst
God and religion. crimes possible indeed he happened
;
10 FIRST EPISTLE TO TIMOTHY [ch. i. lo-ii.
avhpaTToSicrTaLS, r/zevcrrat?, eiriopKoi^, koX el tl erepov rfj
vyiaivovcrrj StSacr/caXtct dpTLKecTai, 11. /cam to evo/y-
yeXiov ttJ? So^r^s tov fxaKaptov eov, o eiri(TTev6r)v eyo).
to use four {iraTpaKoias, [irirpaXoia^, The word evayyeXiov in Classical

dv8pocf)6vos, dv8pa7ro8i(TTr]s) which Greek meant a reward for good
when merely used as alousive epithets tidings, or thank-offering for good
incurred a fine of five hundred tidings, but later Avriters used it for
drachmae at Athens. good tidings. The verb evayyeXi-
Cea-dai, 'to annoimce good tidings,'
\}/eiia-Tais. We are ahuost sur-
prised to find this coupled with the
was used from the start for 't&
gross crimes just mentioned. But annoiince the good tidings of the
it was characteristic of St. Paul to gospel' (cf. St. Luke ii. 10, evayye-
Xt'ô/xat vpTiv )(apav peyaKrjv, k.t.X.j,
go beneath the popular estimate of
crimes, and he counts as a gross and the noun gradually acquired the
specific meaning of the gospel '
crin:e that which destroys the possi-

message' and eventually a written
bility of men's living together in
'gospel.'
confidence. Cf. the list in Gal. v.
19-20, where 'enmities, strife, Tfjs Bdîis must not be taken as the
jealousies come between grosser
' equivalent of an adjective, as A.V. ;
sins. Cf. n. on diXayovs, iii. 8. rather the whole phrase means 'the
gospel of the manifestation of God's
u-yiaivovo-T), healthy, sound. The
glory in Christ.' In interpreting
use of this word in this metaphorical
phrases containing the word 86â, Ave
sense, several times in the Pastoral
must remember that this Avord Avas
Epistles and in no other, is used as
an argument against their authen-

used in LXX Greek to express
the Aasible Divine Presence. See
ticity. See Introd., p. xxix. But
Mayor's note on James ii. 1, Avhere
circumstances and age change vocab-
he shows good reason for translating
ulary, and the idea expressed by this
the verse, 'the faith of our Lord

word the need of healthy teaching
Jesus Christ Avho is the glory.'
as opposed to morbid speculations
is one of the most prominent ideas Toi) [xaKapiou 0eov. As used of
in the Pastoral Epistles. God here and in Ad. 15, the adjective
isone of the peculiarities noticed in
Kara to eiiayîkiov goes with
11. the A'ocabulary of the Epistle. See
the whole preceding statement about Introd., p. xxix.
the law. On St. Paul's claim to
have been entrusted Avith a special
12-17. The contrast of those who
message as to this part of the 'good
tidings,' cf. Gal. ii. 7, 'When they
had 'missed their aim' (a^ 6), and
saw that I had been entrusted with the thought of the Awonderful work
the gosjDel of the uncircumcision, entrusted to himself (v. 11), occa-
even as Peter Avith the gospel of the sion an outburst of thanksgiving
circumcision.' for his own experience.
CH. I. 12-14.] FIRST EPISTLE TO TIMOTHY 11
12. u^dpiv e^(o TM ivSvvaixcocravTL '^

fxe Xptcrro; It^ctov
rw KvpCcp y^fxSiv, on tticttov fxe rj-yqcraro, Oep.evo'i ets
SiaKOviav, 13. to Trporepov ovra ^\ao-<j>iqixov koX htcoKTrjv
Kol v^pKTTTjv' aXX! rjXenjdrjv on ayvocou iTroirjcra eu
aTTiCTTLa, 14. vTreperrXeovao'e Se rj

X^P''^
'^^^ Kvpiov
rjfjiwp /xera TTtcrrecos kol dyaTrrj<; rr)? eu ^picrT(o Itjctov.
" ei'8vvajJiovvTL.
12. Whether we read ei/ouva/xo)- not culpable, error is often the result
a-avTi (gave me strength) or evdvva- of shutting the doors of the mind.
fjLovvTi (giveth ine strength), the We may compare .our Lord's words,
reference is to the strength given '

Father, forgive them, for they know
to fulfil the trust expressed in 6 not what they do': ignorance may
iiTi(jTev6rjv iyco. be perhaps an excuse for a present
TTio-Tov \Li. T|7i^craT0 Oejievos is action but the fruit of past sin and
SiaKovCav, 'showed that he counted- therefore in need of forgiveness.
me faithful by appointing me to a It Avould be contrary to St. Paul's
service.' The word biuKovia is used own teaching (Rom. ix.) to inquire
here in a general sense, any function why God chose him ovra ^'Xua-cjyrjfiov
in the Christian ministry. KoX SiaiKTTjv KOL v^pi<jTr]v to bc an

apostle. But, humanly speaking,
13. (3\da-(})T](Aov. Though this word Ave can believe that he Avas sincere
in Classical Greek is used generally in his ignorance. From the Avords,
of slander, its religious application '
hard for thee to kick against
It is
Avas the original one. /3Xa(r07;/it'a the goad,' Ave must assume that a
was the utterance of ill-omened words struggle had already been going on
at a sacrifice, hence speaking lightly in him the Aêry doubts in his mind
;
of the gods or sacred things. St. perhaps made him more bitter in his
Paul had spoken evil of Christ and persecution, as men will sometimes
compelled timid Christians to do try to smother doubts of their OAvn
the same (Acts xxvi. 11). Tightness by more active assertion of
The word implies in-
iiPpio-TTiv. it.
sulting violence due to arrogant self-

confidence. Cf. St. Paul's own words 14. inrepeTrXeovao-e, abounded ex-
in Acts xxvi. 9-11, nepLO-aas ifxiiai- ceedingly. The Avord occurs only
voixevos avTols edlaxov, etc. Also here and in later ecclesiastical
vxii. 3, eXviiaivero ttjv iKKKrjaluv Avriters. Cf. vnepeTrepia-aevaev r]
(made havoc of the Church). X^^pi-s in Eom. v. 20.

ti\T|9t|v 8ti d-yvoMV liroiT](ra. St. [ACTa TTicTTCws Kal d^diTTis, the re-
Paul is not claiming that his ignor- sults accompanying the Avork of the
ance made him guiltless. It is too divine xP'^ ^^ î^- ^^'or this Avord,
readily assumed that ignorance is see n. on y. 2, and for aydirr], v. 5.
: :
12 FIRST EPISTLE TO TIMOTHY [ch. i. 15-16.
15. TTLCFTos o Xoyos Kai 7rd(r7}S (XttoSo^tJ? ct^tos, on

XptcTTO? 'lr](Tov<; rfkOev els tov koctixov afxaprcoXovs croiaai'
oiv TTpwTos ei/XL gycfj' 1 6. dXXa Sta tovto rjX.e'qOrjv, Iva
ev ifJiol TrpcoTcp ivSeL^rjTai 'l7]crov<5 Xptcrro? ttjv anacrav

15. the saying is
TTio-Tos 6 XoYos, '
Him can no fount of fresh forgiveness
faitliful, i.e. to be trusted as wholly lave,
true. This phrase occurring only in Who sins, once washed by the baptis-
mal wave.'
the Pastoral Epistles (cf. iii. 1, iy. 9 ;
So spake the fierce Tertullian. But she
2 Tim. ii. 11 ; Titus iii. 8) is held to sighed,
be an indication of their not being The infant Church ! of love she felt the
St. Paul's. But see Introd., p. xxix. tide
For a comparison of the places where Stream ou her from her Lord's yet
it occurs, see u. on Of course iii. 1.
recent grave.
And then she smiled and in the Cata-
;
it implies the general currency and
combs,
familiarity of certain sayings in the
With eye suffused but heart inspired
Church, but this may well have come true,
about before the death of St. Paul. On those walls subtei'ranean, where she
There is every reason to believe that hid
the fii'st form of a written gospel was Her head 'mid ignominy, death, and
a collection of our Lord's sayings, tombs,
She her Good Shepherd's hasty image
and such a saying as the present one
drew
is only a variant of that quoted in
And on his shoulders, not a lamb, a kid.
St. Matt. ix. 13, '
I came not to call
the righteous but sinners,' which diro8ox.Tis, another Avord not found
(cf. St. Luke xix. 10) may have in the N.T. outside the Pastoral
been often on our Lord's lips. It is Epistles.
not difficult to understand how often
crw<rai. See note on 2 Tim. i. 9.
the saying was needed for the en-
couragement of candidates for ba]?-
16. TrpwTO) must be taken in the
tism, a reason similar to that which
prompted its inclusion in the com- '
same sense as Trpwro? in the previous
fortable words of the Office of Holy

'
sentence. As he feels that he Avas
the chief of sinners, so he is also the
Communion. Matthew Arnold's
sonnet The Good Shepherd Avith the
'
most notable example to shoAV the
long-suffering of Christ.
Kid' will illustrate the way in
which, from the first, the Church It is to be observed that in stating
must have treasured and often re- the purpose of his oAvn 'election'
peated such a saying here, St. Paul applies to himself the

teaching that he explains m the
He saves the sheep, the (joats he doth not
Epistle to the Eomans. God's choice
save.
of the individual to receive special
So raug Tertulliaii's sentence, ou the
side privileges or a special call mi;st be
Of that unpityiug Phrj^giau sect which set down to God's inscrutable will
cried in the furtherance of His eternal
CH. I. 16-17.] FIRST EPISTLE TO TIMOTHY 13
IxaKpoOvfiLav irpo's vTroTviruxjiv tcov fxeWovrcov TTKTreveiv
ett' avTcp et5 l,cor)v alcovLOv. 17. tw Se /SacrtXeL rdv alcovcov,
purposes, and not to anything in human life as such involves (com-

the individual. pare the meaning of Biography with
T'fiv d-iracrav fi.aKpo6v|j.Lav, the com- that of Zoology), so that Aristotle
pleteness of his long-sufFering. fxa- even says a slave shares in ^037 but
Kpodvjxia as applied to man in the hardly in jSi'os.
holding out of the temper under The word aluvios is the adjective
provocation, especially not letting of alav, and meant everlasting in
one's treatment of another he affected Classical Greek, e.g. Plato. But in
by the sense of personal wrong. St. considering its Biblical use, it is
Paul's feeling towards our Lord was necessary to remember that the
one of such intense personal devotion Jews would use it as the adjective of
that he thinks of his early conduct ala>v, in the sense in which they
as not only a sin but a personal in- regarded time as divided into a
jury to a friend, and his phraseology succession of alaves or epochs, e.g.
is coloured by this. The word re- the pre-Messianic period and the
minds of Psalm vii. 12 (P.B. version), Messianic period. did Especially
'
God is a righteous judge, strong and they speak of the Messianic period
patient : and God is provoked every as o alcov (as in the expansion els tov
day.' alava, for ever), and as the adjective
viroTiJirwo-tv, properly an outline, of this the word alavios not only
and that is in eft'ect its use in meant eternal, but carried Avith it
2 Tim. i. 13. But an outline is also some such connotation as apper-
meant to suggest the fuller treat- taining to the Messianic time and
ment, and so the word came to ride. It was therefore doubly
mean, as here, a suggestive example natural that ârj alavLOi in Christian
or type. St. Paul's experience shows language, while it can be spoken of
what 'all those who hereafter be- as the life that the Christian is to
licAê ' will also realise. have in the future (cf. St. Mark,
els wi*iv alwviov, to be taken with x. 30), can also be spoken of as the
TTiareveLV. life of which he partakes already
5wf| aluvtos. The word ftajj stands (cf. St. John V. 24) it is the partici-
for the principle of life, the being pation in the divine life through
aliAê as opposed to being dead. union with Christ.
Hence zoology is the science of 17. Tw 8^ Pao-iXei rtov alcovwv, but
animal life. But the Christian has to the King eternal. See n. on v. 16.
a spiritual life as well as a physical The phrase means 'the King of all
life, and this spiritual life also is ages, of all time.' Outside these
expressed by fcoTj. It could not well epistles the title âo-iXevs is only
be expressed by jiios, which meant used of God in St. Matt. v. 35 (' the
not the simple fact of living, but a city of the great King'), but the
man's way and course of life as a thought of God as King was of
social and moral being, with all that course common with the Jews.
'
cLfpOdpTO), dopaTcp, fxovoi ew, TifXTj koX Soâ et? rov^s
atcoz/a? roiv alcovcop. dfXTJv.
18. TciVTrjv TTjv TTapayyekiav rraparWefxai ctol, reKVov

TijxoOee. Kara Td<; Trpoayovcra'^ i.Tr\ are 7rpo(f)r)Teia<;, Iva
)i6vw 06(5. Notice that the word 18-20. These verses go back to
a-o(jia in the T.R. was introduced the thought of 3-5. As Timothy-
here from Rom. xvi. 27. has to charge others, let him see to
Some doxology or ascription of it that he keeps in all purity the
praise to God beginning with charge committed to him.
'
Blessed be God formed the reguhir
'
conclusion of the synagogue service, 18. irapaTCGejAai, commit as a thing

and the such expressions
use of to be guarded. See n. on vi. 20.
naturally spread to every occasion Kara rds irpoa-yoijcras lirl ere irpo-
where the speaker was moved by <})r]T6tas. The prophecy of the N. T.

'
'
special feelings of gratitude, as St. is best ^paraphrased as 'an insj)ired

Paul is here. The doxology with utterance intelligible to all.' It was
which we conclude the Lord's Prayer of course distinctfrom the speaking '
is doubtless derived fiom synagogue with tongues,' which was not in-
usage. Cr. 1 Ohron. xxix. 11, telligible without an interpreter. It
'
Thine, Lord, is the greatness, and did not necessarily include any pro-
the power, and the glory, and the phesying of the future, but might do
victorj'-, and the majesty.' In the so (Acts xi. 28, xxi. 11). Its object
Didache viii. it appears in the form, was the encouragement and enlight-
'
For Thine is the power and the enment of the Church (Acts xv. 32 ;
glory for ever.' 1 Cor. xiv. 3). It was an inspira-

els To-us a'lwvas twv altovwv, i.e. for tion that might come ujion any
endless ages, an intensified expression member of the Church on occasion,
of etf Tuv alSiva. but there were some who were called
dii-qv. The use of this Hebrew prophets par excellence, because, pre-
word a verbal adjective equivalent sumably, the gift Avas often mani-
to '
(b^ it) established' was custom- fested in them, and these quickly
ary in the synagogue as the response assumed an important position in
to the priests' doxology or blessing ;
the Church (' Built upon the founda-
and (though in many eases where the tion of the apostles and prophets,'
T.Pt. has it in the N.T. it has not Eph. ii. 20). It is not quite clear
good manuscript authority) there is how far the prophetic utterance was
no doubt that the practice passed at regarded as independent of the
once into the Church. Cf. 1 Cor. prophet's conscious reasoning powers
xiv. 16, 'Else if thou bless with the ('The man speaketh then when God
spirit, how shall he that filleth the Avishethhim to speak,' Hernias) but ;
place of the unlearned say the Amen St. Paul states very clearly that the
at thy giving of thanks, seeing he exercise of the gift was subject to
knoweth not what thou sayest '/
the prophet's control 'The spirits
cH.i. 18-19.] FIRST EPISTLE TO TIMOTHY 15
aTparevr) iv avTaL<; ttjv KoKrqv (TTpaTetav 19. e)(cov
TTLCTTLv Kol ayaOrjv crvveiZiqcnv, rjv rive's aTTCoaaixevoi irepi
of the prophets are subject to the TT|V KaX-fjv o-TpaTiav. E.V. has
prophets' (1 and his
Cor. xiv. 32); '
the good Avarfare,' but the use of the
warnings on the subject show that Greek article Avith these abstracts
there was a tendency to regard the does not really necessitate the less
gift as beyond human control. This natural use of the English article,
question of the control of the pro- any more than in such an expression
phetic gift was one of the issues as rf] (f)LXa8e'Kcf)[a (f)i\6(rTopyoL, rfi
between the Church and Montanism. Tiprj aXkrjXovs Trporjyovfievoi (' in loA'e
Montanus claims to be jnst the lyre of the brethren tenderly aftectioned
on which the Spirit plays, while the one to another, in honour preferring
orthodox Avrite tracts 7rep\ tov fxrj 8eTv one another,' Rom. xii. 10).
Trpo<prjTT]v iv eKO"rcret Xakflv. As 19. ^x"^' holding, keeping.
Avith other -^âpia-pLaTa it is not pos- o-w6i8T]<riv. See n. on a^. 5.
sible to trace its gradual disappear- Tjv to be taken AAnth avveidrjcriv
ance as a special recognised gift. In only, as the following Avords nepl rqv
the Bidache the prophets still hold a tt'kttlv ivavdyrjaav shoAV.
very prominent position (ch. xi.). dircoo-dfi.voi, having thrust aAvay,
The last heard of liAêd about the suggesting the violent rejection of
time of Hadrian. See for a useful something after a struggle. The
summary on the subject, Rackham's whole sentence implies that these
Acts, Introd., y\. 2. men had begun their declension by
When we consider the present moral failure, and then had adapted
Averse in connection Avith iv. 14, it is their faith and teaching to their
hardly possible to take the A\'ords loAvei'ed moral standard. The de-
as referring to anything but special mand that Christianity made for a
prophetic utterances, preceding and change of life was a seAêre demand
pointing to Timothy's appointment upon Gentile couAêrts in the state of
or ordination to special ministry in their Avorld, and it is evident that
the Church. See n. on iv. 14. many tried to compromise, professing
irpoa-yovcras, 'foregoing,' in the Christ but keeping some of their old
sense of anticipating his AA'ork. Cf. life. (We may compare the difficulty
6 Trpodycov Xoyos (the preceding dis- stillfound by missionaries Avith con-
course) in Plato. verts in polygamous countries.)
ev avrais, E. V. '
by them,' and it Some, to justify themselves, Avent so
is best, perhaps, to take it instrumen- far as to teach that AA-hat was done
tally the prophecies are thought of to the body did not matter and
as assisting the 'AAârfare' that fulfils this naturally involved denial of all
them. But it is difficult to discrim- doctrine of the resurrection of the
inate this use of ev from its use bod}'. Nor Avould it be difficult to
to denote the sphere or 'accord- find modern instances Avhere a man
ing to,' e.g. irepiTvareiv iv ayiiTrj] first succumbs moral Aveakness,
to a
(Eph. Y. 2). then tries to defend it by argument,
;
ry]v TTicTTiv iiâvdyrjcrav' 20. u>p icrriv 'TjaeVatos /cat
and finally convinces himself; his spirits, to whom they gave names,
faith is altered and his ideallowered. ranks, and functions. The chief of
The maxim 'practise ^dlat you these was called Satan, or 'the
preach is sound, biit it is too often
' adversary.' The earliest references
interpreted to mean that you must to him are Zech. iii. 1, 'He shewed
not preach more than you practise me Joshua, the high priest, standing
in reality, weak, it is still
if a man is before the angel of the Lord, and
something that he should continue (the) Satan standing at his right
to see and admit openly a higher hand to be his adversary '
; Job i. 6,
ideal. The words of St. Paul in 'The sons of God came to present
Rom. i. 32 really contain a fine themselves before the Lord, and (the)
climax

men who not only do these
' Satan came also among them '
things hut also airirrore of those tcho 1 Chron. xxi. 1, '

Satan stood up
'practise them.' against Israel, and moved David to
20. Hymenaeus is referred to again number Israel,' here the word is
in 2 Tim. where the nature

ii. 17, 18, used as a proper uiune without the
of his error is explained. See n. on article, and we must contrast the
that passage. Alexander may be expression used in 2 Sam. xxi\-. 1.
the same as the man mentioned in The functions allotted to the evil
2 Tim. iv. 14, hut the name was very spirits by Jewish thought of the
common, and the fact that the time were (1) to accuse men before
Alexander of that passage is there God ; (2) to tempt them to evil ; (3)
called x^'^^^^ suggests in itself
6 to indict evil, including physical evil.
that he needed to he distinguished The main motive in all such specu-
from another. was probably
lations to account for
01JS jrapeSwKa tuj Saxava. the existence of evil Avithout attribut-
The existence of spirits of evil, as ing it directly to God. But there
well as angels, jn'obably formed a was this marked difference from the
part of Jewish belief from very early religions of the East, viz. that or-
times, as is indicated by expressions thodox Judaism neYev accepted a
in pre-exilic books, e.g. 1 Sam. xvi. 14, 'dualism' in which the power of evil
'
An evil from the Lord
spirit stood in indtpendmit opposition to
troubled Judges ix. 23, God
him ' ; ' God. It is under His control and
sent an evil spirit between Abime- permitted by Him for disciplinary
lech and the men of Shechem'; purposes.
1 Kings xxii. 22, 'I will go forth In the New Testament both in
and will be a lying spirit in the our Lord's teaching and in the writ-
mouth of all his prophets.' But it ings of St. Paul we find the general
was in post-exilic times that the conception of a Avorld of ev'l spirits,
doctrine both of angels and of evil tempting to evil and infiicting evil,
spirits was developed, probably accepted and acted upon. The chief
under Babylonian and Persian iii- of them is spoken of either as Satan,
tiuence. The Jews of this period or by the Greek equivalent 6 6ta-
came to believe in a world of evil jSoXo? (the accuser or false accuser)

CH. I. 2 o.] FIRST EPISTLE TO TIMOTHY 17
' A\âvSpo<5, ovs TrapeScjKa rw %a,ravd, Iva TraidevOSxri
Our Lord attributed Peter's trial to compare, besides 2 Cor. xii. 7, the
Satan (St. Luke xxii. 31, 'Satan words of 1 In that
Cor. v, 4-5.
asked to have you that he might passage St. Paul represents himself
sift you as wheat'), spoke of disease as in a church assembly handing
as the vork of Satan (St. Luke over an offender to Satan for the
xiii. 16, 'Whom Satan hath bound, destruction of the- flesh that the
lo, these eighteen years'), and re- spirit may be saAêd. It is clear that
garded the casting out of devils by he thought of Satan's power to inflict
His disciples as the overthrow of physical evil as capable of being used
Satan (St. Luke x. 18, 'I beheld under God's permission for discip-
Satan fallen as lightning from linary purposes, and in this sense
heaAên'). In St. Paul's writings Ave must understand the present
also Satan is the tempter (1 Cor. passage and that in 1 Cor. It is
vii. 5), and his own 'thorn in the clear also that he understood the
flesh' is a 'messenger of Satan' Church to have been entrusted with
(2 Cor. xii. 7). His words in Eph. the poAver in certain cases of using
ii. 2 ('the prince of the power of this method of discipline.
the air') follow the current Jewish irai86v0ojcri. In the New Testa-
phraseology, which implied that the ment this Avord generally, if not
devil and other evil spirits had their ahvays, implies teaching by discip-
abode in the lower atmosphere. line, or punishment.
With the present passage we must See
pX.a(r<J>T)[j,iv. v. 13.
18 FIRST EPISTLE TO TIMOTHY [ch. ii. 1-2.
CHAPTER II
1. UapaKoko) ovv rrpcoTov Trdvriov TTOieiadai SeTôrets,
7rpoo-V)(ds, ivTevêts, euâptcrrca?, virep ircivTcov dvOpo)-
Traiv' 2. vrrep âaikioiv koX iroivTwv tmv Iv vnepo^fj
1-7. '
Pray for all men ; for God's thanks on behalf of all men because
will is that all men should come to all men are the objects of Christ's
the knowledge of the truth not atoning sacrifice.
"God one," 2. iiirep Pao-iêwv Kal TrdvTwv tcov ev

only the truth that is
the iTrepoxti ovTwv. The reference in

but the truth that Jesus is
âaiXevs without doubt specially
is
ransom for all, as I have been
to the Roman emperor, whose natural
sent to proclaim to Gentiles as
title this was throughout the East.
well as to Jews.' For the language of such a prayer,
The emphasis in this passage is see Clement ofRome, ch. Ixi. Thou, :
'
clearly on the all. St. Paul's belief Lord, hast given to our rulers and
in the efficacy of prayer is shown governors upon the earth the power
not only by the Trpwrov iravTav, of their sovereignty, through Thine
but by the inclusion of Nero in the exceeding and unutterable might,
subjects of the Church's intercession. that we, knowing
the glory and
1. SeTJcTfts, Trpocreuxas, evTii|is. honour which is given unto them
The words differ somewhat in mean- from Thee, may submit ourselves
ing (' petitions, prayers, interces- unto them, in no wise resisting Thy
sions but the threefold formula is
'), will. Give unto them, Lord, health,
meant to emphasise the one idea. peace, oneness of mind, stability,
TTpocrevxv ^^^ ^^^'^ ordinary word of that they may order the government
prayer to God, and could not be used which hath been committed to them
as SeTjo-ts could of petition to men. of Thee without stumbling. For
evrevîs (not found in the N.T. Thou, Heavenly Lord, King of
except in this Epistle) is the noun the ages, givest glory to the sons
of evTvyxavco, which meant to meet of men, and honour and power over
a person and so to meet with a view the things which are upon the earth.
to pleading, and is regularly used in Do Thou, Lord, direct aright their
the N.T. for interceding for another counsel towards that which is good
person {against another person in and well-pleasing in Thy sight, that,
Rom. xi. 2). ordering devoutly in peace and
ei\api(rTla.s. In this thanksgiving meekness the authority committed
we must see a reference to the to them by Thee, they may obtain
thought of V, 6 the Church gives Thy mercy.'
CH. II. 2-5.] FIRST EPISTLE TO TIMOTHY 19
ovTOiv, IVa TJpefJiov koL yâvîov jSiov Sidycoixep ev Trdcrjj

eutreêta /cat (refivoTrjTi. 3. tovto KaXoi^ koX cLTTooeKTOV
ivoiiTiov Tov cro)Trjpo<i rjjxiov 0eov, 4. 6? rrdvrcL^ dvOpoi-
TTOvs deXcL crcodrjvaL kol eU eTriyvoicnv d\rjdeia<i iXdelv.
5. et? yap @09, ets koI jxeaiTr)'? eov kol dvOpcorrcjv
St. Paul's words sliow that he was hardly any festivity unassociated
believed in the divine guidance of with religious ceremony, however
governments and that prayer could technical and formal this may have
help it. He had ahvays iiad reason become. The Christian was there-
to look upon the Roman power as fore credited with sourness instead
that which protected Christianity of seriousness, and his very aefiv6Tr]s
from the violence of opponents. Tlie was made a reproach against him.
lôpular outbreaks at Eome in 64, We may compare the treatment of
Avhich were utilised, if not encour- the Puritan, whose seriousness, how-
aged, by Nero after the great fire, ever exaggerated and affected it be-
began a change of attitude at the came under opposition, was just this
centre of government but in the ; (reiivoTTjs and a protest against ir-
provinces the efiect of this would religious and frivolous views of life.
have been delayed, and even if this 3. ToiJTo, i.e. the praying for all men.
Epistle and that to Titus were This is good and acceptable in God's
written after 64, St. Paul's attitude eyes, because it is our best co-opera-
shows no change.' With his words tion with His work of saving all men.
we may compare St. Peter's 'Fear orwTTipos crw6T)vai. For St. Paul's
God, honour the king,' written at use of these words, see note on
a time when the Roman power was 2 Tim. i. 9.
at least threatening persecution. The preposition

4-5. kvlyvaa-is.
ilp6|j,ov Kttl iia-v\iov. The word in thiscompound doubtless makes
fjpejios is late Greek for the Classical the word more emphatic, and in
jype/iato?, and signifies tranquillity in such a passage as 2 Tim. iii. 7 'full
every aspect, jjo-ux'"^ means 'of a knowledge' is a natural rendering..
quiet disposition.' We may, there- Perhaps also here, since the following
fore, translate '
peaceable and quiet.' verse states first the chief article of
v irttCTT) eva-iîia Avould in modern the Jewish creed (els Qeos), and
phrase be 'in free practice of our then adds the fuller knowledge that
religion.' ev a-eixvorrjTi (R.V. gravity) came with Christ.
adds ti) this the idea of not being 5. els 7dp. The oneness of God
flouted in their serious view of life and of God's purpose further em-
and duty by the ridicule and active phasises the all of these verses Bis
interference of the unbeliever. There purpose has always been and is in
was hardly any gaiety of the Greek Christ the same for all.
or Roman world which the Christian |j.ecrTiis. This word could be used
could take part in without some in the widest sense of any one who
sacrifice of principle, because there formed the channel of communication
20 FIRST EPISTLE TO TIMOTHY [ch. ii. 5-7.
avdpcoTTo? XptcTTo? 'It^ctovs, 6. 6 Sovg kavrov avrikvTpov

virep TrdvTcov, to (xapTvpiov Kaipoi<; lSlols, 7 . ets o iridrjv
iyo) KTipv^ KoX d7roo-ToX.os {oX-rjOeiav Xeyo), ov i/;ev8o/xat),
ocSdcTKaXos idvoif iv iricrTei koI dky^deia.
between two others, but naturally the ransom or price Avas paid. It
came to mean speciallj^ him through was required by that ultimate neces-
Avhom they are brought together in sity which has made the whole course
agreement. It was a regular Jewish of things what it has been but this ;
title for Moses as him through whom necessity is far beyond our powers to
God revealed the law and made the grasp or gauge.'
covenant (see Gal. iii. 19 and Light- TO [AapT-upiov Kaipois i8lots, E.V.
foot's note). But in a very special 'the testimony to be borne in its
sense it applied to the priest who own times.' fiaprvpiov, however, is
approached God in sacrifice on be- not 'the thing testified to,' but
half of the people, and also pro- the evidence, proof, or testimony.
nounced God's blessing on the jjeople. Therefore, taking the phrase as in
The present passage, with its words apposition to the clause 6 Sovy
6 8oiis eavTov a.vTLXvTpai', suggests (avrov avTiKvTpov vnep Trdvrmv, we
rather this sacrificial aspect of must understai;d that Christ's sacri-
Christ's mediation. Compare the fice is S2)oken of as the proof, given
treatment of the subject in Heb. at the due time, of God's purpose
iv. 14 fol. Our Lord is thrice spoken described in the Avords TrdvTas ê'Xei
of as the mediator of a new or better (ToiBrivaL (v. 4). St. Paul proceeds
covenant in the Ep. to the Hebrews to describe himself as a herald
(viii. 6, ix. 15, xii. 24). appointed to proclaim this testi-
dvGpwiros, 'himself man,' as E.V. mony of God's love.
The reason for this emphatic addi- For the construction of to jxap-
tion is doubtless that expressed in TvpLov, cf. 2 Tliess. i, 5, eVSety/xa.
Heb. iv. 15. 7. d\Ti9eiav Xt-yw, ov {;ev8o|Jiai. It
6. dvTi\DTpov, the price paid for is not very easy to see the reason
deliverance. This M'ord only occurs for this strong form of asseveration
here, but cf. Matt. xx. 28, dovvm
St. here, and Alford attributes it to the '
Ti)v yj/vxrjv avrov XvTpov avri ttoXXcou. groAvth of a habit in the apostle's
The sacrifice of Christ is thought of mind, Avhich we already trace in
as a price paid to redeem, buy back 2 Cor. xi. 31, Kom. ix. 1, till he
man from and its consequences.
sin came to use the phrase with less
See the note on dTroXurpwo-ts in San- force and relevance than he had
day and Headlam's Bomans, iii. 24, once done.' But if Ave may take it
where a needful warning is given : as referring especially to the foUoAv-

'
The emphasis is on the cost of man's ing AVords, hihaa-Kokos iBvav, can it
redemption. We need not press the be thought irrelevant ? The pre-

metaphor yet a step further by ask- ceding Aêrses have been asserting
ing (as the ancients did) to whom that the message is for all, he now

CH. IL 8.] FIRST EPISTLE TO TIMOTHY 21
8. BovXofjiai ovv wpocrevêcrdat tov<5 av6pa<i ev iravTi
TOTTO), inatpovTa^s ocriov? êtâs x^P''^ 6pyrj<i Kai otaXo-
asserts,with emphasis, that his own to attend to good works rather

special commission is to all. We than outward appearance. Let
should especially compare the same them learn, not teach. For the
phrase in Rom. ix. 1, where the Scripture teaches us that woman
thought bears some relation to this is to be subject to man.'
the inclusion of both Jews and
Gentiles in God's purpose. 8. Tovs itvSpas, E.V. 'the men,'
Iv irio-Tei Kai dXtiSeia. The pre- not Tovs avOpia-rrovs, which would
position ev has a very widely ex- include women. Clearly the limita-
tended use in the Greek of the tion isdue to St. Paul's anticipating
N.T., and the connection indicated in thought what he is about to say,
by it is often so vague as to and having in mind in this verse
be diflicult to determine. Through rather the public prayers in church
an imitation of Hebrew, it is fre- than the general practice of prayer
quently used to express instrument (cf. v. 5).
or even the person through Avhom a Iv irdvTi Toirw, everywhere, wher-

thing is done (1 Cor. vi. 2, ev vfjuv ever there is a Christian congregation.
Kpiverai 6 ic6(r[xos, the world is Iiraipovras x^pa-s. The usual Jew-
judged by you). It expresses also ish attitude in prayer was standing,
the cause, especially of emotions though kneeling was also practised
(Gal. vi. 13, Iva iv rfj vfierepa (cf. 1 Kings viii. 54, and for the
(rapKi icavxT]o'(>^vTai). But much uplifted hands, viii. 22). The Chris-
more vaguely still as indicating tian Church doubtless followed the
the sphere, literal or metaphorical, usages of the synagogue at first in
of an action it comes to express both ways, and for some time con-
the accompanying circumstances or tinued to pray standing on Sundays
manner {e.g. 2 Cor. iv. 2, irepi- and on the days between Easter and
TTaTovvres iv iravovpyiq, 1 Cor. iv. Whitsunday. (Cf. Justin Martyr's
21, iv pdj38a eXô),Acts xvii. 31, account of the Eucharist :
'
Then
Kpiveiv iv dinaipcrvvj]). Grammati- we stand up together and offer
all
cally, therefore, the present passage prayers'; St. Clement's Ep. to the
is Aâgue iv may denote the spilicre,
Cor. 'Let us therefore come
29,
in which case Paul describes
St. to Him
with holiness of heart, lift-
himself as a 'teacher of faith and ing up chaste and undefiled hands
truth'; or the manner, in which case unto Him.')
he describes himself as 'teaching ocrCovs xeipas. The word ocrtos
with faith and truth.' The former was naturally applied to things,
is more natural. meaning 'right,' or 'permitted by
divine law,' so that e.g. to bury the
8-15. 'I wish then the men to dead was oVtov, to leave them un-
attend to prayer rather than to dis- buried ovx oaiov, and a place that
putations. And I wish the women might be freely entered would be
a
22 FIRST EPISTLE TO TIMOTHY [ch. ii. 8-ii.
yi(T(xov' 9. oicravTOj^ yvvaiKa^ iv KaracrToXy Kocr(JiLa>
jxeTa alSov'? koI croi<^pocrvviq<i K0cr{Jie2v eavTa^, jxr) ev
TrXeyixacTi koI -^pvaca) ij y^âpyapirai^ y) IjxaTicrixco iroXv-
reXei, 10. dW (o Trpiirei yvvai^lv eVayyeA.A.o/xeVat?
deocriêiav) St' epycov ayaOoiv. 11. yvvr] iv 'r]crv\iq.
oaiov as opposed to a consecrated facedness. Cf. Shaks. Richard III.,

place (lepov). Transferred to per- i. 4, 142, '
[Conscience] is a blushing
sons the word meant pitre or sinless, shamefast spirit that mutinies in a
and this is its meaning as an epithet man's bosom.' acotppoa-vvT] meant
of x^'pfs' here. Cf. Soph. O.C, 470, sound-mindedncss, discretion, and so
6t'Scricoi' ;(etpaii' diyitv, where it the temper of moderation, especially
means hands made pure by cere- in pleasure.
monial washing. irXe^yiAaa-Lv Kal )(p\)(rio). L. and S.
SiaX.o-yicr|j.ds in Classical Greek take ir'kiyp.aTa here to mean Avreaths
meant reasoning, calculation. In or ehaplets, but it is moz'e natural to
the N.T. it tends to have the had take it of the various ways of plait-
sense of jycrverse reasoning, Init ing the hair for effect (cf. 1 Peter
more from the context in each case iii. 3). ;^pvo-i'(a will also naturally
than from any inherent change be taken of a hair ornament
of meaning. It most often means golden comb or a net of gold thread.
inward questionings, and if we take R.V. '
with braided hair and gold.'
it in this sense here, we have implied 10. ewa-y-y^^ôptvais, professing
two conditions of right prayer as as q\iite commonly in Classical
stated in the gospels, viz. the pre- Greek.
vious forgiveness of others (x(^fns 8l' t'p^wv tt-yaSdiv. Cf, Job. xxix. 14,
dpyij^), and faith (;â)pis- Sta/Voyto"/iou); 'I put on righteousness and it
but with such a passage before us clothed me.' So Psalm cxxxii. 9.
as St. Mark viii. 16, dieXoylCoTTo 11. ev ricrv)(îa, quietly, not neces-
IT pus aXkr}Kovs Xeyovres, k.t.X., there sarily in silence (as Alford), but
is no reason for rejecting tlie mean- without setting up her opinions
ing disiniting here. against the teaching she receives.
9. lio-aTJTus may be simply also ;
But in 1 Cor. xiv. 34-36, St. Paul
or it may be in its full sense of in enjoins vei-y emphatically that in the
like manmr, meaning Avith the same church women shall keep silence,
kind of self-repression as is implied implying (v. 36) that any contrary
in X^P'-^ opyrjs kol diaXoyicriiov. usage at Corinth was an innovation
Iv KaxaerToXT) Koo-|xia) [xera al8o5s Kal peculiar to themselves. It i." obvious
becoming (orderly)
o-to(j)pocriiviis, in from xi. 5 [ywr] 7rpocrevxo[ievT] *j
apparel with modesty and sobriety. iTpo(fiT]Tevovaa) that such a usage

atScos- is '
sense of shame,' translated had begun in Corinth. It does not
in the A.V. shamefiisfnes-s, i.e. firm- folloAv that St. Paul would have for-
ness in shame (modesty), which by bidden women to speak and teach in
mistaken spelling became shame- our days, but it was contrary both
CH. II. 11-14.] FIRST EPISTLE TO TIMOTHY 23
lxav0aveTco iv Trdcrr} vTrorayfj. 12. StScto'/cetz/ oe yvvaLKL
ovK eTTLTpeTrco, ovSe avdevrelv dvSp6<s, dW eTvau iv rjcrv^^^La.
13, 'ASo-ju, yap irpcoTo^s iirXdo-Or), elra Em' 14. Koi

'ASctju, OVK rjTTaTrjOr], rj Se yvvrj iâTrariqdeiara iv irapa-
to Jewish and to Greek sentiment Classical association of avBevrqs with

to let women who respected them- murder is not essential to the word.]
selves take such a public part, and 13-14. The first part of the argu-
though the Apostle could say that in ment is the same as that of 1 Cor.
Christ there was 'neither male nor xi. 9, viz., woman was formed after
female,' this did not mean that what- man, and for the sake of man, there-
ever a man could do a woman could fore she is meant to be subordinate
do, nor did he encourage contempt to him. The second part is that
for the usages and conventions of woman incurred greater guilt than
society. It was one of the earliest man in the Fall, and doubtless St.
social results of Christianity to raise Paul has in mind that subjection to
men's respect for womanhood, and man was part of the punishment
to give woman a new j)lace in good then pronounced for her In sorrow :
'
works. This beneficial change would thou shalt bring forth children and ;
have been impossible if it had been thy desire shall be to thy husband,
combined with an eccentricity of and he shall rule over thee' (Gen.
demeanour that every Greek lady iii. 16). In judging of St. Paul's
would have thought immodest. The argument, we may set aside all
importance of the principle will be critical interpretations of the early
still more apparent if we remember chapters of Genesis they were not
that the Gentile world for a long present to him, and the words just
time suspected the Church as a quoted were taken by him simply as
'secret society,' and was not easily the actual words of God.
persuaded that it had no immoral 14. I.e. man's complaisance to his
rites. This made the conduct of its wife was less guilty than woman's
women before the world a considera- listening to the tempter.
tion of great moment. Iv 7rapapdo-i "yeYovev, R.V. 'hath
fallen into transgression,' the perfect
12. a.vQevTf.lv, a verb that occurs tense being used to indicate the con-
here first in literature, and only here tinuance of the consequences to the
in the N.T. The noun av6evTj]s present time. 7rapaj3ao-is is literally
meant one who does anything with a stepping aside out of the path
his own hand, and so in late Greek, mai'ked out, and therefore corre-
a masterful person or autocrat. sponds very closely to transgression,
Hence the meaning of the verb here the stepping OAêr a line.
to E.V. have
exercise authority, 15. E.V. But she shall be saved
'
dominion. Our word authentic comes through the child-bearing.' This is

from it, that which is vouched for
'
ambiguous (1) If hid be taken in
:
by the man himself.' [The frequent the sense '

by means of,' the mean-
24 FIRST EPISTLE TO TIMOTHY [cH. II. 15.
jBdcreL yiyove' 15. crcoOrjcreTaL Se Sta ti^s reKvoyovia'^,
eav jxeLycocnv ev Trtcrret /cat aydiry Kai dyiao-jxco fxera
" (Tiixjipocrvvrjs' Trurrhs o A.oyos.
ing of the sentence must be that tion of Alford, taking acoOrjcreTai in

woman by working out her curse the higher sense of spiritual salva-
('Insorro-svthou shalt bear children') tion, laying stress (very appositely)
will find healing. ' In God's face is on 1 Cor. iii. 15, aadrjaerai ovtco be
but in His shadow healing too.'
light, cbe 8ia TTvpos.
It is impossible to think that St.
a-ydirT]. See n. on i. 5.
Paul meant by her being the mother
'
of Christ,' cr that he would have

a-yitto-ixw. The word ayios seems
first of all to have meant set apart '
referred to the fact of the Incarna-
But for the service of God,' '
consecrated,'
tion in such a vague phrase. (2)
in the sense in Israel was
which e.g.
did through of time, and
can mean '
'
a-codrjaerai would then be 'shall

did
a consecrated people. But as that
be brought safe through.' There can
which is given to God must be per-
fect, the word came to mean the
be little doubt that this would have
been the sense in which any ordinary absence of blemish or guilt, which
should characterise the worshippers of
Greek would have understood the
phrase here, and this of course
God and so holy.' (See a full note
'
accords also with the looser use of 8id in SaTiday and Headlam's Bomans,
i. 7.) uyiaapos was properly the
in the N.T., to indicate the circum-
process of making ayios here it
stances of an action {e.g. 2 Cor. ii. 4,
;
8ia ttoKX&v 8aKpva>v). stands for the result, viz. '

holiness.'
e7pa\|/a vfilv
This is substantially the interpreta- cwcjjpocrijvir). See n. on v. 9.

.
CH. III. I. FIEST EPISTLE TO TIMOTHY 25
CHAPTEE III
1, Iltcrro? 6 Xoyo9, Et rt? eTTtcr/coTrr^g opeyerai, KaXov
1. "iricTTos 6 Kd-yos. See n. on i. vation which is in Clivist Jesus with

15. But here it is a question eternal glory. Faithful is the saying.
whether the saying referred to is For if we died with him we shall also
contained in the preceding or in the livewith him.' Titus iii. 8, That '
following words. It certainly refers being justified by his grace we might

to^following words in i. 15, and seems be made heirs according to the Iwpe
to in 2 Tim. ii. 11 ; but here, and in of eternal life. Faithful is the say-
iv. 9, and Titus iii. 8, the reference ing. And concerning these things I
is more doubtful. will thatthou affirm confidently, to
It is to be noted that in the con- the end that they which have be-
text of all five passages there is an lieved God may be careful to main-
allusion to salvation or eternal life, tain good works.'
and this certainly suggests that a In the present passage a reference
'saying' (or more than one) is re- to the preceding a-wdrja-eTat seems
ferred to which contains the proniise more natural than a reference to a
of this, perhaps the saying that is saying about the office of eTria-Kom).
actually quoted in i. 15. It is well The abruptness of ending the former
to set the passages together, i. 15, subject with 'Faithful is the saying'
'
Faithful is the saying and worthy seems to us much greater than it
of all acceptation that Christ Jesvs really is because of our long familiar-
came into the world to save sinners.' ity Avith the ring of the A.V. The
iii. 'She shall be saved through the
1, K.V. margin attaches the words to
childbearing if they continue in faith the preceding verse.
and love and sanctification with
1-13. The qualifications of Bis-
sobriety. Faithful is the saying.
hops (1-7) and of Deacons (8-13).
If a man seeketh the office of a bis-
hop he desire th a good work.' iv. 9, 1. iTna-KoiTTis. This is the only
'
Godliness is profitable for all things, passage in which this abstract noun
having promise of the life which now is used of a definite oflice in the
is and of that which is to come. Church, but the name eVto-KOTros is

Faithful is the saying and worthy of used of a definite officer four times
all acceptation. For to this end we in the N.T. With regard to the use
labour and strive because we have of the name in St. Paul's own life-
our hope set on the living God lulio time, the student should make him-
is the Saviour of all men, specially self clear on the following points :
of them that believe.' 2 Tim. ii. 11, (1) The words eV/o-KOTrot and irpea-
'
That they also may obtain the sal- jBvTepoi stood for the same officials in
26 FIRST EPISTLE TO TIMOTHY [CH. III.
the Church, asis sho-wn by their use that the Christian community needed
of the same men in Acts xx. \v. 17 TTpea^vTepoi or eiria-KOiroi of its own
and 28, and by the fact that neither when was separated from the
it
in salutations nor elsewhere do "we synagogue, and this fact is a guide

tind such a combination as '
bishops to us in understanding the position
and elders.' (2) The first mention of the 'bishops' or 'elders' of the
of Christian Trpea-^vTepoi is at Jeru- church. They would thus be essen-
salem in Acts xi. 30, and these are tially local officials, with authority
referred to twice again in the Acts. over the services, funds, and arrange-
The passages where eVio-KOTrot are ments of a particular congregation.
spoken of in the N.T. all relate to In one important respect they would
churches in Greek or Gentile centres. necessarily difi'er from the Jewish
It is safe to conclude that inla-Koiros elders, viz. that whereas these
( = overseer) was
adopted as a more were everywhere recognised by the
natural wordGreek churches. It
in Romans as having a certain civil
must be noted that such a Greek authority over members of the syn-
church frequently gathered round a agogue community {e.g. to inflict
nucleus of converts from the syna- fines and scourge), no such authority
gogue, and these Jewish converts could be assumed by the officials of
would have been very loth to adopt the Christian congregation, who in
for the officers of the Christian con- this respect would be limited to what
gregation a title which would have we should call ecclesiastical discipline.
seemed to imply a rivalry in author- As to the method of appointment,
ity with the Trpea-^vTepoi. of the it is to be noted (5) that there is not
synagogue. This Avould be avoided any evidence at all in the N.T. that
by the use of the vague term i-rvuTKo- bishops or elders of the Church were
TTOL, overseers. elected or designated by the congre-
As to the office indicated by the gation (as there is the case of 'the
name eTria-Koiros or Trpea^vrepos, seven,' i.e. deacons, Acts vi.). This
it should be noted (3) that the may of course have preceded the
term Trpea-^vrepoi was the re- appointment by apostolic authority,
cognised Greek for the Jewish which itself is clearly indicated in
'
elders.' The institution of these such passages as Titus i. 5, Acts xiv.
in every Jewish community dates 23. Outside the N.T. the evidence
from very ancient times, and it is is clear that the congregation had a
probable that their civil authority in voice in choosing men for the office.
dealing justice came before the days Cf. St. Clement's First Epistle, 44,
of synagogues, and therefore before where he speaks of those who were
they had any clearly defined religious '
appointed by the apostles or after-
administration. But in the N.T. wards chosen by other eminent men
times the synagogue was the place with the consent of the whole church,'
from which they exercised their and he rebukes the Corinthians for
authority, and they had complete having presumed to expel some such.
control of its services, funds, and In the Didache, 15, we have 'Ap-
arrangements. (4) It is as the point for yourselves bishops and
equivalent of these Jewish officials deacons worthy of the Lord.'
CH. III. I.] FIEST EPISTLE TO TIMOTHY 27
In the first place, then, the local ^vTepoL or a number of churches) it
authority over each church was a is clear that this may be said to have
body of men called indifferently begun with the commissions given
fV/o-KOTTOi or Trpea-^vrepoi. In the to Timothy, Titus, and probably
present note the further develop- others. There is no other evidence
ment of the organisation can only of such exercise of authority over
be briefly treated. The question is a whole district until we come to
really threefold (a) by what stages
: Ignatius, who speaks of himself as
the two titles became difi'erentiated 'Bishop of Syria'; but from pas-
in meaning; (b) by what stages and sages like that quoted above from
when episcopal organisation became the letter to the Magnesians [cf. the
established (c) when bishops can
;
letter to the Ephesians, 2, 'being
be said to have been recognised as subject to your bishop and the
a separate order with a consecra-
'
'
' presbytery '], it is safe to infer that
tion' different from the ordination by that time it was customary in
of priests
for it must be noted that some important churches for one
(&)and (c) are not necessarily the man to be president and exercise
same question, nor is the answer to some authority over the irpecr^v-
the one involved in the answer to repoi. But Ignatius does not men-
the other. Unfortunately the direct tion a bishop at Rome, nor Polycarp
evidence of the first three centuries a bishop at Philippi, nor Pliny a
isvery inadequate, and the state- bishop in Bithynia. These facts,
ments of fourth century writers though perhaps capable of other

are obviously inferences based upon incidental explanation, lend support
little more knowledge of original to the theory that the establish-
institutions than we possess our- ment of bishops came gradually
selves. The following facts are to as a better organisation of the
be noted with regard to the above became necessary, and
7rpeo-/3uT-e/3oi
questions, (a.) There is no evidence perhaps the system first became

in St. Clement of Rome that he used general in Asia Minor, (c) From
the words with different signification, the times of which we are speaking-
rather is it clear from his reference no evidence is forthcoming of the
to 'bishops iind deacons' in ch. 42 setting apart of bishops by any
that he had no thought of a three- special act of consecration beyond
fold division of the ministry. The their ordination as priests. Hence,
same is true of the Didache (ch. 15). it is they were at that time
said,
When we come, however, to the '
presidents of the presbytery,' differ-
letters of St. Ignatius, we find a ing from the priests in dignity and
direct distinction drawn, e.g. in the authority, not in 'order.'We can
letter to the Magnesians, ch. 2, only allow to this the weight due
'
Damas, your most excellent bishop, to an argument from the silence of
and your very worthy Trpetr/Surepot, a period which has left us really
Bassus and ApoUonius.' (b) With little written authority for its in-
regard to episcopal organisation (in stitutions. St. Jerome, writing
the sense of one man's receiving, in the fourth century, says, 'Let
authority over a number of irpea- bishops know that rather by custom
28 FIRST EPISTLE TO TIMOTHY [ch. hi. 1-2.
epyov em&viiel. 2. Set ovv rov iTricrKOTTov aveTTiXyjiTTov

elvai, /xtas yvpauKos avSpa, vrj(j)akLOP, araxppova, Kocrpîov,
than by the Lord's arrangement held by Titus and Timothy only

are they greater than priests '
;
came to prevail gradually.
and he states that the bishops of
Alexandria doM^n to the third cen- 1. KaXov 'ipyov kiriQv\i.iZ. The form
tury were elected by and received of St. Paul's statement suggests,
their authority from the priests. But though vaguely perhaps, that the
in this it seems likely that he was office was one which many were
misled by Arian statements. (See inclined to avoid. There was cer-
Cambridge Mediaeval Bistory, yol. 1. tainly a danger that men would
p. 160.) In the Canons of Jdippolyhis undervalue the local and adminis-
(third century) the bishop, after elec- trative office by comparison with
tion by the people, is consecrated by the more obviously charismatic
'
one of the bishops and presbj^ters.' work of the prophets and teachers.'
'
Nothing enables us to determine Hence the warning in Didache 15,

with certainty the practice of the 'not to despise the bishops and
earlier centuries. deacons.'
In any inferences we may draw 2. dvcTTiXirn-Tos, a Classical word,
Avith regard to the practice during 'not open to attack,' 'irreproach-
St. Paul's own most im-
life, it is able,' but only found in this epistle
portant to bear in mind that any in the N.T.
arrangements which he made he jiias 7vvaiKbs &v8ptt. There are
thought of as almost temporary, to several things which St. Paul may
last for the short period before the here have in mind as a disqualifica-
Lord came again. This being so. tion for the priesthood. (1) Poly-
we should hardly be justified in gamy was still not illegal among the
trying to find in his writings a Jews, and indeed cannot be said to
definite 'constitution' Avhich was have been illegal among them before
to govern the Church of all future A.D. 1000. If the law of the Levirate
ages,but we are justified in seeing was ever observed it implied the
in the arrangements he made the possibility of potygamy, and Justin
germ which developed into the Martyr reproaches the Jews with
episcopal system. Where an apos- it. Btit it was contrary to the best
tolic delegate was present, as Titus rabbinical teaching, and had pro-
in Crete (see Titus i. 5), he would iDably fallen into general disuse.
probably exercise without question [See article 'Marriage' in Hastings'
what we should call episcopal one vol. Did. of the Bible.} If a
authority. But it is also probable Jew with two wives became a Chris-
that in otlier parts of the Church tian it is possible that St. Pattl
the arrangements varied according would not have enjoined the putting
to local needs and possibilities, and away of one of them, btit at the
that a complete organisation on the same time would have considered
model of such commissions as those him unfit for office in the Church
;
CH. III. 2-3.] FIRST EPISTLE TO TIMOTHY 29
cjaXoêvov, SiSaKTLKOv' 3. fir) Trdpoivov, (mtj ttXtjkttjv, dXX'

because his life set an inferior character generally. Some things
example. (2) Among the Gentiles, not unseemly in an ordinary man
as among the Jews, there "was facility would be unseemly in a priest, and
for divorce, and it was possible for the man chosen must be one who
a man become a Christian who
to has this sense of respect for his
had put away one wife legally and office and work.
married another legally. Here again <{)i\6êvos. The need for hospitality
it is only possible to infer what St. in the early Church, even in large
Paul would have done, but probably, cities, must have been great. In
while leaving the man as he was, he inns and lodging-houses they must
would have regarded the fact as have come into hourly contact with
making him unfit for the office of that which called for their avoidance
eVt'o-KOTToy. The instinct which for- or protest. Apart from heathenish
bids men's preferring to the service rites associated with the meals in
of God anything which has a blemish a public room, there was frequent
(even an unavoidable blemish) was danger of contumelious treatment
primitive, universal, and natural, so that the Jews had long carried to
and has found drastic expression
it the West the Oriental ideas of hos-
in the canon law of the Church. pitality in entertaining one another.
(3) There is thirdly the case of a Christians, whether Jew or Gentile,

man whose first wife had died, and now had to do the same. (Cf. v. 10,
who had married again. But St. Rom. xii. 13.)
Paul actually advises a second mar- SiSaKTiKos. See n. on 2 Tim. ii.
riage to some women in v. 14, and 24.

allows it in 1 Cor. vii. 39, so that he 3. TT-dpOlVOV, \li] TT\r\KT1]V, E.V.
}JLT]
cannot have thought it an unworthy '

no brawler {margin not quarrelsome
course. over wine), no striker.' The ofi"ences
It is probable that St. Paul's refer- here referred to are so scandalous in
ence here is to (1) and (2). Early our eyes that attempts have been
authority refers his words to (1). made to soften them down, e.g. to
Perhaps the reference to (3) would make the '
striking ' only the castiga-
hardly have found support but for tion of rebuke. This is to make the
the phrase ev6s dv8p6s ywq in v. 9, words mean what no Greek reading
where see note. them would understand by them.
vTicj)dXios. The first use of this That St. Paul should think it neces-
adjective was for things {e.g. drinks, sary to give this injunction shows
libations) that contained no wine. how difficult some of the converts
Its use of men, 'sober,' 'not given found it break with the standard
to
to wine,' is later Greek. of pagan life to which they had been
See note on ii. 9.

<rw(j)pwv. accustomed. Public opinion did not
R.V. 'orderly.' It means
Koo-fAios, brand excess in drinking as it does
doing 'quod decet,' avoiding 'quod now, and it was not possible to
dedecet,' and this from the point make all converts see all things in
of view of station as well as of a new light at once. It is evident

eTneLKrj, 0Lâ)(ov, acîkdfyyvpov' 4. 7ov Ihiov olkov koKcos

TTpoLCTTdjxei'OPi TEKva 4)(ovTa iv vTTorayfi /xera TTd(Trj<s
cr[JLv6T7]To<5' 5. [el Se rts rod tStou olkov TTpocrTrjvai ovk
from 1 Cor. that some members of pared to render by the greatness of

the Church at Corinth were inclined the expected fee. Some of the best
to defend even a case of gross im- examples of d(}}i\dpyvpoi one comes
morality. When "we find that such across among doctors who lavish on
an estimate of these things was poor men the skill acquired by a
possible, it may suggest to us that lifetime's work.
our own estimate of the comparative 4. |JiTd irda-T|s o"|xv6tt)tos. Cf.
heinousness of offences is not perfect, note on ii. 2 for a-eiJ.v6T7]s. It is
and there are things that we in our questioned whether meant here it is
turn attach too slight a stigma to. for the quality shown by the father
A man sometimes punished more
is or the quality produced in the chil-
severely for one act of dissipation dren. Alford says the latter. But
(because it is obvious and tangible) Avhy should it not include both?
than for a lifetime of malice and the attitude of mutual respect,
i.e.
evil-speaking. due partly to the consciousness of

7riiKiis. This word, derived from sharing great spiritual aims, and
eiKos, meant first that which is fitting, partly (even where that is absent)
and so that which is reasonable and to the fact that neither father nor
equitable. Its meaning to
ethical son ever forgets his own self-respect
Classical writers is shown by the or what is due to the other. Each
passage in Aristotle's Bhdoric i. 13 : is 'libertatis alienae et dignitatis
'It is eTTietKeta to pardon human suae menior.' The manner of some
failings, to look to the lawgiver and is such that they can never be either
not to the law, to the spirit and not aft'ectionate or stern without some
to the letter, to the intention and sacrifice of respect. This is the

not to the action, to the whole and opposite of a-eixvoTTjs.
not to the part, to the character of The noun crefjLv6Tt]s occurs three
the actor in the long run and not in times in the Pastoral Epistles, the
the present moment, to remember adjective aefivos occurs three times
good rather than evil, and good that in them and once in Phil. iv. 8.
one has received rather than good Neither occurs elsewhere in the
that one has done,' The adjective, N.T. It looks as if the need for
therefore, naturally came to mean the quality had been brought home
considerate, gentle, and this is its to St. Paul in his later experience,
meaning in the N.T. as if there were a danger of the

d<})iXdp7vpos. Cf. note on 2 Tim. serious standard of Christian life
iii. 2. It means that he keeps the being contaminated by compromise

motive of personal gain in its proper with Gentile habits.
subordinate position, even though 5. ToC ISfov) oHkov, so comparatively
he has to earn his living. He does small a charge, so completely under
not measure the service he is pre- his own authority. eKKXtjo-ias Qeov,
CH. III. 5-8.] FIEST EPISTLE TO TIMOTHY 31
oTSe, 7r(o<; eKKkyjaLas eoi) 7rt/x,eX.T7a'erat ;) 6. [xtj pe6(f)VTou,
Iva (JLT) TV<f)co9L<s 1? KplfMa kfjiiTeo-r) Tov Sta/3oA.ov. 7. del
he KOi [xapTvpiav Kokrjv )(eiv airo T(ov e^codev, Iva jxr) eU

oveiSicrfJiov efjurio-y) koI irayiSa tov hiaôkov. 8. oia-
so great a charge, over which first of all falls into the 'reproach'
authority must be Avon and kept of men, and gives them occasion for
by proof of personal fitness. speaking contemptuously of himself
6. vedtjivTov, a word that meant and his ofiice, and consequently of
'newly planted,' hence of a 'new the Church. Then he becomes pain-
convert,'but not occurring else- fully conscious of this, and feels that
where in the ^ N.T. The precept by some means or other he must re-
has been sometimes disregarded in establish his influence hence he may
times of stress, e.g. St. Ambrose was be led to iinworthy compromise, gives
chosen bishop of Milan before he away point after point on which he
was baptized. should have stood. This is falling
Tv<p6(o meant by deriva-
'n)4>w9is. into the 'snare of the devil.' There
tion wrap in smoke,' and, though
'
to is, of course, no greater temptation
never used literally, expressed by to compromise than the conscious-

very rigorous metaphor the clouding ness of failure in one's present line.
and darkening of the mind by pride. 8. The word SidKovos (probably
Pride prevents one's thinking or from the root of StcoKco, folloiv), with
judging clearly. R.V. 'puft'ed up,' its cognates diaKovia and diaKoveco,
but this is not very happy, because could indicate any form of service,
the metaphor is diflerent. Better and these words are used freely for
'blinded with pride.' the ministry of the apostles and our
Kpi|j.a Toi) 8iap6\o\). The natural Lord, The first use of hiaaovos for
interpretation of this is that favoured a specific ofiice in the Church is
by most early commentators, viz. Phil For the Seven appointed in
i. 1.
condemnation such as the devil fell Acts vi. Church at Jerusalem,

for the
into through pride. For the word are not called diaKovoi in any writing
dLaôXos, see note on i. 20. earlier than Irenaeus (c. 180 a.d.),
7. dirb Twv ^^wflev - from those who and we can only say that there was
are not Christians. A ruler in the some analogy between the work
Church must be one whose life assigned to them and the work of
naturally commends his profession later deacons. It is evident, however,
even to those who do not think with that in the present passage St. Paul
him, so that they will say of him : is referring to a definite ofiice with
'
God cannot be far from him in definite functions. His words sup-
doctrine to whom He is so gracious port the usual tradition, which makes
in life ' (George Herbert). visiting and the ministration of alms
els oveiSto-jJidv. Both the sense and the first duty of the deacon. The
the order are rather against taking warnings in îr] îkoyovs, fxr) SiajSoXovs
this with TOV SiajSdXou, Such a man suit the former, that in htj alaxpo-
:
Kovovs cuaavTcos crejivoijs, l^r] SiXoyov?, ^1,7] olvco ttoA-X-oj
rrpocre-ôvTag, jxrj alcr^poKephei'?, 9. e)(ovra<5 to /xvcttt;-
Kspbels suits the latter. The omission the ancients the sanction for truth
of didaKTLKos, (pihoêvos, and all in ordinaiy life was simply utili-
reference to ruling the church sug- tarian thebreaking of an oath

gests the subordination of the office of would bring punishment, and the
deacon to that of the iTrlarKoiTos. habit of deceit would probably not
We find the deacon's functions well pay. In Christian ethics truth is
established in the Canons of Hiiipo- on a different footing : any false-

hjtus (about 200 A.D.). Besides ness of siêech is a sin against the
serving the bishops and priests in community, as destroying that con-
all things, he is specially to visit the fidence between man and man on
sick and report on cases of jooverty which the ideal Christian state of
and suffering. At that time he was dyciTTTj must in part dejjend. Note
ordained hj the bishop, who laid also Avhat George Herbert says
hands on him with a set form of 'The Parson is very strict in keeping
prayer. St. Paul does not refer to his word, though it be to his OAvn
any ordination of deacons in the hinderance, as knowing that if he be
Pastoral Epistles. The permission not SO he will quickly be discovered
given to deacons in the Church of and disregarded neither would they
;
England to preach, 'if they be believe him in th'e pulpit whom they
licensed thereto by the Bishop,' is a cannot trust in his conversation.'
comparatively modern innovation. ji'fl otvu iroXXw T-poa-exovTtts. Their
It is also to be noted that the modern duty of visiting would expose them
conception of the office as only the to much well-meant hospitality.
first step to the priesthood, and lead- alo-xpoKp8eis. The idea is rather
ing to that almost as a matter of different from that of dcfyiKapyvpov in
course, was not inherent in the v. 3, where see n. Here the idea is
primitive conception : a man might the sordid grasping after petty gains.
have S23ecial gifts for the work of a Possibly there is allusion to a special
deacon without the gifts for ruling temptation of a poor man having
and teaching the Church, which the charge of church funds. Theo- .
specially appertain to the priesthood. phrastus describing the alaxpoKepBrjs

St. Paul's words mark this clearly. says When he makes a distribu-
:
'
a-e[j.voiJS. See above ii. 2 and tion he will say that the distributor
iii. 4. is entitled to a double share, and
StXo-yovs, a \vord used only here, thereupon will help himself.' But
though SiXoy/co and hikoyla are used the whole of this character (xxvi.)
in Xenophon for repeatand repeti- in Theophrastus should be read.
tion. R.V. here 'double-tongued.' George Herbert is thinking of the
Nothing was more natural than that same character when he writes, 'If
Christianity should invent some new a man hath wherewithal to buy a
words to express the qualities of spade and yet he chuseth rather to
truthfulness and falseness. Among use his neighbour's and wear out
CH. III. 9-1 1.] FIRST EPISTLE TO TIMOTHY 33
piov TTJ's TTiCTTeoJS kv Kadapo, o-vveiSrjaei. 10. kol ovtol
Se SoKi[xal,e(T6o}(Tav irpcoTov, etra '^laKoveirocrav avey-

Kk-qroi ovTes. 11. ywat/cas oxtcivto)? creixvd^, fxr] hia/So-
that, he is covetous. Nevertheless, See n. on i. 5. But though the

few bring covetousness thus low or" phrase may imply that there must
consider it so narrowly, which yet be nothing in his conduct to con-
ought to be done, since there is a tradict his faith, it is naturally taken
justice in the least things, and for here of the way in which the faith is
the least there shall be a judgment.' held and maiutained. The faith is
9. The Greek 'mysteries' were held with a pure conscience when
'
'
certain religious celebrations or rites there is absolute correspondence

(notably those of Demeter at Elensis), between what we think and Avhat we
to which only the initiated Avere say, Avhen there is no acting a part
admitted. But the word was used for the sake of being orthodox,
(in Plato and elsewhere) in a per- 10. SoKifiaê'crGwcrav, 'let them be
fecth' general sense, and when St. tested' the word having been first
Paul speaks of the Christian used of testing metals, etc. No par-
mysteries there no reason to sup-
is ticular method is specified by St,
pose anywhere that he is express- Paul, but the kind of doKtixao-ia that
ing an analogy. The phrase 'the would occur to a Greek reader would
mystery of the faith' means those be the scrutiny that a man elected to
truths which could only be, known an office at Athens would have to
to man by direct revelation, truths undergo to prove that he was a full
which could not be reached by any citizen, etc. No doubt some oppor-
process of reasoning from natural tunity was given to the congregation
observation. The deacon is to hold to challenge the fitness of a candidate
fast to these. It was not his business before Timothy appointed him to the
to teach (as explained above), but in office.
his visiting he would have many an 11. yvvaiKas. Standing as it does

opportunity of saying the right thing in the middle of instructions about
at the right moment both to belicA'crs deacons, this word must stand for
and unbelievers. In such case it either (1) women holding a position
would be his special temptation analogous to that of deacons ; or
(more especially as he was not an (2) the wives of deacons. The form
authorised teacher) to indulge in of the Greek yui'auas aaavTas (with-
argument and that 'wisdom of the out ras or aLirmj/) seems to make (2)
world which St. Paul disclaims for

' impossible. Therefore, even if it
himself in 1 Cpr., instead of stating stands by itself, this passage points

boldly the unpalatable '
mystery of
' to the institution of what we should
'Jesus Christ and him crucified.' call deaconesses. There is no other
(See 1 Cor. ii. 1, 2.) The present certain allusion to them in the N.T. ;
words are a reminder that this latter for they must not be confused with
is his duty rather than the other. the 'widows' of ch. v. 9, and it is
St. Paul adds iv nadapa avveiBrjcrei. not likely that St. Paul is referring
34 FIRST EPISTLE TO TIMOTHY [ch. hi. 11-14-
Xov<?, vrjcjiakiov?, WLcrTas ev Tracn. 1 2, Sta/cozôt ecrrcocrap
[XLOis yvvaLKo? az^Syae?, tekvcov /caXcSs TrpoC<TTa[xevoL Kai

tS)v ISicov oLKCov. 13. ol yap /caXoj? SuaKovijaavTes
l3a9jJLOv iavTOis Kokov TrepifroiovvTai, Kai ttoWtjv irap-
prjcriav iv iricrrei rfj ev ^picTTco 'Itjctov.
14. Taum croi ypdcfjco ek7rit,0)v iXOelv rrpoq ere ev rd')(ei'
to a specific office when he calls gain to themselves a good standing,
Phoebe a hLaKovos of the Church in and this clearly giA'ês the sense.
Oenchreae in Eom, xvi. 1 . But we But the question is asked Avhether it
may add to the present passage the means a good standing in the eyes of
fact that Pliny in his letter to Trajan God (at the day of judgment) or in
mentions those who were called the eyes of the Church and in sup- ;
rninistrae in the Church in Bithynia ;

port of the former interpretation the
and though this is the only other parallel of vi. 19 is quoted ('laying
evidence in the first two centuries, up in store for themselves a good
the fact that social usages made it foundation against the time to come,
quite impossible for deacons, as a that they may lay hold on the life
rule, to risit the women leaAês no which is life indeed'). But is the
doubt tliat very early there must question necessary 1 St. Paul must
have been women appointed for this have been well aware of it Avhen his
duty. See Sanday and Headlam's language was ambiguous and be
note on Eom. xvi. 1 An office in :
'
seems to have left it so in other
the Church of this character, we words he includes both. The man
may argue on a ^jviori grounds, there who has done Avell in the duties of
must have been bvxt an order in the
; ministering to others increases in
more ecclesiastical sense of the term favour both Avith God and Avith man.
need not have existed.' And, as St. Paul adds, he increases
SiapuXovs, in the oi'dinary Greet
}j.i] in boldness towards both also the
sense of StaûXXca, '
not slanderous.' boldness Avith Avhich he presents his
TTto-Tas v iraa-i., '
trustworthy in faith before men and the boldness
all things,' in their word as in their Avith which faith enables him to ap-
distribution of alms. proach the throne of grace. (Heb.
12. See notes on verses 2 and 4. \\. 16 7rpocrepâi[X6a avv fxera irap-
13. The rare Avord âBjios is diffi- prjaias ra 6p6va ttjs ;(dptTo?.)
cult. It seems to have been used

for threshold in theLXX ( 1 Sam. v. 5, I write thus in order that,
14-16. '
and for the degrees

also Sirach vi. 3(i) if I cannot come myself, you may
of a sundial, which were possibly know what you ought to do in. the
marked by a flight of steps (2 Kings church, that body which is chosen
XX.). But apart from this there by God to maintain the mystery of
the faith.'
seems no instance of its use in the
literal sense of step. The R.V. has 14. See Introd., p. x.
CH. III. 15.] FIRST EPISTLE TO TIMOTHY 35
15. iav Se j3paSvv(o, Iva elSfjs ircog Set iv olkoj @eov

avacrrpecjieo'Bai, 17x19 earrlv iKKkrjcrLa Seov ^covto'?, crTvXo<5
15. irs Set, how thou oughtest is for the Christian congregation in a
more natural here than how men place where both existed. There-
ought. fore in the earliest writings of St.
Iv olKbf Qiov naturally carries back Paul we find the local use of cKKXTô-ta
to the thought of v. 5. It is not the already well established, e.g. 1 Thess.
metaphor of a building as in Eph. ii. i. 1, '
Unto the church of the Thes-
20-22, but the Church is God's salonians '
; 2 Thess. i. 4, '
We (.air-
household, the olKeloi tov 9eou of selves glory in you in the chiu'ches
that passage. Cf. Heb. x. 21, iepea of God.' Its use for 'the Church
ixiyav iirl tov oIkov tov &eov. considered ('oUectively is shown in
The \rord iKKXiô-ta was the com- such passages as 1 Cor. xii. 28, but
nroii Greek word for the assembly of especially in the Epistle to the
citizens in a free city called together Ephesians (i. 22, etc.), where the
to transact the business of the city. unity of the Church is most strongly
(So used in Acts xix. 39.) In the brought out. This is its use in the
LXX was adopted for a Hebrew
it present passage, where the unity of
word meaning 'assembly,' in the the whole is further emphasised by
sense of the whole people of God the figure of the household of God.' '
gathered together or spoken of col- In the other two passages where the
lectively {e.g. Deut. xxxi. 30. Of word is used in this epistle (iii. 5,
this we have an instance in Acts vii. V. 16), it is capable of the local sense.
38 : ' he that was in the
This is (TTvXos Kttl |8paio>|j.a, 'pillar and
iKKKrjCTLa m the
wilderness'). That foundation. R.V. for ebpai(i>y.a
this use of it was continued in N.T. (which occurs only here) has ground,
times is shown by our Lord's use of margin stay. In any case the
it as represented in the Greek of metaphor is that of the Church
St. Matthew xvi. 18, 'Upon this as the support of the truth. This
rock I Avill build my eKK^rja-iaj' which does not compel us to tiike iv
might be paraphrased as 'the new o'Ua above as the hoxise rather than
and true Israel of God.' The ordin- the house.hold; the change of meta-
ary word for a local congregation was phor being easily paralleled. The
a-vvayayr] ; bvit that eKKXrjaia could words (jTiikos KOI eSpatw/xa have been
alsobe used for this is shown by the taken of Timothy as the unexpressed
other passage where the word ap- subject of dvaarpicjjeardai ; this would
pears in the Gospels, viz. St. Matthew be grammatically possible, but i. not
xvii, 17, 'If he refuse to hear them, so natural a sense.
tell it unto the iKKXrjcria.' The word
(TwayaiyT] used for a Christian
is 16. The thought of the Church as
congregation in St. James ii. 2, but the support of the truth leads the
there was an obvious reason why Apostle to an exclamation as to the
the recognised name for the Jewish greatness of the mystery in that
congregation should not be used also truth.
. ' ;
36 FIRST EPISTLE TO TIMOTHY [ch. hi. 15-16,
KOL e^paicofxa tt^? aKrjdeia<i. 16. /cat ofjLokoyovixevcoq [xiya
icrTi TO Tr)s evcre/Seia? fJivcrT/jpiov' " 6s i<pavp(o0r) iv
crapKi, iSiKaicoOr] ev Trvevyiari, co(f)9rj ayyeXois, iKrjpvyÔy]

iv e9ve(TLV, iTncTTevdr) Iv koct^w, a.vekxjiÔ'r) iv ô^r).
6}AoX.o7ov|x^vws, confessedly, by the If we recognise the passage as a

admission of all who have approached quotation (especially if from a hymn)
it. we shall be saved from seeking to
TO TTis eio-ePeias p.'ucrTT|piov, the find in it a special order, chronolo-
mystery of the religious life. For gical or other, and from finding a
the words see n. on iii. 9, vi. 1 1 meaning in antitheses which may be
8s eâvepwGt], k.t.X. The follow- more in the riiythm of the verse
ing words have been variously de- than in the statement. The subject
scribed as part of an early creed or is clearly the manifestation of Christ,
part of an early hymn. The former Christ was manifested in the flesh
idea may be set aside. The onlj^ by His Incarnation, He was proved
evidence we have in the N.T. of a to be righteous (in all that He
special creed-form is in connection claimed and did and taught) by the
with Baptism, and it seems to have present power of the Spirit (in Him-
taken the simple form of a state- self and
His servants), was seen
ment that Jesus '
is the Lord.' (Cf. of angels, was preached among
Rom. X. 9 and 1 Cor. xii. 3.) The the nations, was believed on in
present passage is manifestly unsuit- the world, was received up in
able for the purpose. On the other glory.
hand it may have had some liturgi- The correct reading is os, not
cal use. Such passages as Eph. v. or Geoff. Regarding the passage as
19 ('psalms and hymns and spiritual a quotation it is not necessary to
songs'), and the early origin of such regard fiva-Trjpiov as grammatically
canticles as the Alagnificat and Bene- the antecedent of Ss, though it is
dictus in St. Luke L, show conclu^ certainly true to say that Christ in
sively that the Church from the believers is Himself the '
mystery '
beginning used at least the Hebrew but it is a more natural form of

Psalms and special Christian hymns, speech to take the mystery as being
baêd in form upon them. The the facts of Christ's manifestation as
freedom of this form would quickly stated in the quoted words.
give rise to variations under Christian wcJ)9t] d^'YeX.ois. It is natural to
inspiration, and besides the present take these words as meaning that
passage we may reasonably conclude Christ Incarnate was a revelation to
that Eph. V. 14 contains part of angels as well as to men. Cf. 1 Pet.
another hymn eyeipato Ka6(v8a>v koI i. 12, 'which things angels desire to
dvdiTTn en rStiv vsKp&v koI enKpavn-ei look into.'
aoi 6 Xpicrros. See article Hymn '
ev 'idvecriv, not necessarily of Gen-
in Hastings' D. of the B. and p. 276 tiles only, as A.V.
in Bigg's Origins of Christianity.
CH. IV. I.] FIRST EPISTLE TO TIMOTHY 37
CHAPTEE IV
1. To oe TLvevfxa pyjToo's X,eyet, otl Iv vcTTepoi'? /cat/oot?
aiTocrTrjcrovTai nveq ttj^ TTiarTeoi^, 7rpocr)(ovre^ TrvevfjLacn
1-5. Warning- that the danger the nature of what they said. This
from false beliefs will increase. serious necessitywas one reason for
ranking highest in the Church the
The passage should be compared
ministry that required rale and
with 2 Tim. iii. 1-5, but there is
a marked difference in that here
judgmeut. Wherever 'inspiration'
has been allowed to be supreme over
St. Paul emphasises false beliefs,
all rule (a very natural inclination
there moral perversion.
in times of religious excitement),
1. pT]T(os, expressly, prjros means the door has been opened to 'de-
expressed in ivords, and so definite. luding spirits.' The difficulty con-
Cf. TTupeivat, els prjTrjv rjnepav (to be tinued, and we read in Didache xi.
present on the day named), prjTov '
Not every one that speaketh in the
apyvpiov (a definitely named sum of spirit is a jarophet, but only if he
money). Here the reference is to the haAê the ways of the Lord . . .
inspired utterances of prophets in the Whoever in the spirit says. Give me

Church. See note on i. 1. For the money, or something else, ye shall
nature of these prophecies relating to not hear him but if for others in
;
a great apostasy to precede the second need he bid you give, let no one
coming of our Lord, cf. 2 Thess. ii. judge him.' So Avhen the gift of
v -uo-Tepois Kaipois, in later times, prophetic utterance seems to have
not '
the latter times ' as A. V. disappeared, and Montanus in
Trvii\i.aLcri TrXdvois, deluding spirits. Phrygia (about a.u. 156) claimed
The reference is presumably to men that in himself and others the spirit
speaking in the Church as if by in- of prophecy Avas revived, there Avere
spiration of God, but really under many ready to accept it as true
the influence of evil spirits. See utterance of the Spirit, but the
1 Cor. xii. 10 for the need of a Church generally rejected it, judging
'
discerning of spirits ' {diaKpicreLs it partly by its frenzied manner,
TTvevpciTcov), and compare 2 Thess. partly by the nature of Avhat the
ii. 2. The test suggested by St. Paul new projjhets said.
in 1 Cor. xii. 3 obviously applied to St. Paul's description sIioaa's that
some utterances that had happened in the main he is referring to con-
at Corinih, but Avas not applicable scious impostors. The desire for
to all utterances ; it shows, however, notoriety produces strange results,
that he wished the authorities of the and in this case there may have
Church to judge the prophets by been the possibility of maintenance
;
38 FIEST EPISTLE TO TIMOTHY [ch. iv. 1-3.
^f.vSoXoycop, KeKavT')]pLa<TfxevQ}v rrjv ihiav (jvveihy](Tiv,
3. K(oXv6vT(t)v yafx^lv, aTre^êadat jiponxaTuiv, a 6 @e6s
by the Church. Cf. Didache xiii., have again an alternative () :
'
EA'ery true prophet who will settle branded like a runaAvay slave, they
among you is worthy of his support.' are apostates and they knoAv it
By the foUoAving words, 8i8ao-KaKlais (&) branded like a temple slave, they
8aii.iovLwv, teachings of ceil spirits, teach the teaching of devils and are
St., Paul shows
he regarded that liranded Avillingly and consciously
such persons as taken advantage of Avith their mark". But as there is no
by the devil, who made them utter evidence that Kauriypu.'â; Avas ever
what he wished. For St. Paul's used in a technical sense for brand-
belief as to the power of evil spirits, ing, the phrase here used Avould not
see note on 20. But apart from
i. liaA'e been so understood liy any
conscious imposture, every strong G-reek reader Avithout some addition.
manifestation of religious emotion It is best, therefore, to take it Avith
is apt to produce imitation among the meaning (1).
the weak-minded, Avho have an idea 3. KuXvrfvTojv 'Ya(j.iv, direj^êcrGai.
thatby sharing in the emotion they Pptop-dTCdv. In these Avords Ave have
must share in the religion also. some definite intimation of the
nature of the false teaching, or one
2. iv {iiroKpia-ci *\|/u8o\)-y',ov with form of the false teaching, prevalent
auo(rTi](TovTaL men will be led to at Ephesus. But three vicAvs liaAê
decline from the faith through the been held as to the special reference
false pretences of liars. For iv ex- here, viz. : (1) that the Avords refer
pressing cause, cf. St. Matt. vi. 7, to the beginnings of Avhat Ave call
iv rfj TToXvKoyLa avrQv elaaKovcrdt]- Gnosticism ; (2) that they refer to
arovraL {thej will be heard on account JeAvish teaching of the Essene kind ;
of their much speaking). (3) that Ave must look for the ex-
KKavTT]pta(r[j,evwv tt]v ISiav crvvei- planation in the combination of
8T](riv. The only meaning for kuv- these tAvo influences in a kind of
TTjpid^co quoted by L. and S. (apart Gnostic Judaism.
from this passage) is to cauterise^ As Gnosticism had little hold till
and as cauterising is remedial the the early part of the second century,
metaphor is inapplicable here. There Avhile the power of Judaism to
are two possible meanings (1) having : influence Christianity AAâs at its
their conscience burnt to insensibility highest in St. Paul's time and

of the truth, they not only deceive had greatly lessened by the second
othei's, but have come to the point century, it is natural that those
Avhen they can no longer discern Avho accept the Pauline origin of
betAveen truth and falsehood if they these epistles prefer (2), Avhile those
Avant to ; (2) haAdng their conscience Avho doubt the Pauline origin from
branded as Avith a mark of infamy. other points of evidence are in this
If the latter were the meaning, Ave matter inclined to (1). 'Intellectus
;
CH. IV. 3.] FIRST EPISTLE TO TIMOTHY

liumanus in iis quae semel placue- they divided men into three classes
runt alia etiam omnia trahit ad snf- the spiritual, who were possessed
fragationem et consensuni cum illis' of such illumination ; the psychic or
{Novum Orga7ium, i. 46). The animal, who might be led on to it
words used by St. Paul are cer- and the hylic or material, who were
tainly capable of application to incapable of it. Eeligion therefore
either. is progress in this illumination, not
(1) Gnosticism is the name applied, dependent on any faith, and is con-
not to any one definite philosophj'- fined to the limited number of those
or heresy, but to a type of doctrine capable of it.
"which appeared in many forms and The problem which the Gnostics
exercised much influence during the set theuiselves to solve was therefore
second and third centui'ies. It must cosmological rather than religious,
not be regarded as an oifshoot of and here the oriental character of
Christianity, but as a form of philo- their tenets is apparent. Starting
sophy which, accepting many of tlia from the fiict that there is evil in the
facts of Christianity, tried to include Avorld, they tried to find a way of
them in its system, and at any rate maldng this consistent with the
found it necessary to explain them existence of a God who is altogether
on the basis of its own philosophical good. From the supreme being,
tenets. Nor can it be regarded as a they imagined, h^td emanated a
type of Greek philosophy, though in number of aeons or angelic powers,
various tenets it reproduces older and from these in succession other
Greek speculations. It must rather series of inferior aeons, by the lowi sl
be looked upon as a combination of whom the material world had been

of oriental theosophy with Greek created.
philosophy and some speculative Involved in this is the conclusion
Christianity, but in its main tenets that matter is altogether evil.
the oriental character is most pro- Wherever a dualism of this kind,

minent. The tirst beginnings of opposing mind and matter, has pre-
Gnosticism can hardly be traced, but vailed, the consequential moral
such teachings had certainly begun doctrine has always had dangerous
in St. Paul's days, and in the first results. On the one hand, the idea
century such men as Simon Magus, of freeing the spirit from its bondage
Dositheus, Cerinthus are classed as in a material body some of the
led
Gnostics. Gnostics to asceticism, by which
The Syrian sect of Ophites is said they taught that the spirit could
to have been the first to adopt the make progress in its emancipation.
name of Gnostics, but the word On the other hand, contempt for
yvSxTLs had probably been used what was material led others to
earlier to express the special '
illum- teach that what happened in the
ination' which Gnostics laid such body was of no concern, and so to
stress on. It was by the capacity permit an antinomianism which
for, and the acquiring of, this gave licence for conduct of any de-
esoteric illumination that they scription.
thought man could be saved ; and It is obvious that such systems
'
40 FIRST EPISTLE TO TIMOTHY [CH. IV. 3.
had difficulty in incorporating any- knowledge. They wove many ro-

thing of catholic Christianity. Their mances about the persons of the
views of matter forbade any doctrine apostles, and some of these, adapted
of the resurrection of the body and in a catholic form, gave rise to
they could only teach an immortality Avidely received legends.
of the soul. But the majority of (2) ;The type of Jewish doctrine to
G-nostics acce^jted in their own sense which, according to the second view,
the whole or the Gospel narrative, St. Paul is supposed to be referring
exiDlaining in various ways the per- is that which passes under the name
sonality of our Lord. The common- of Essenism. The Essenes were the
He Avas an aeon,
est teaching Avas that only body of Jews who could really
an emanation from the Father, v.dio be spoken of as a sect' because they
'
came to us in an apparent body, but stood aside from the national wor-
it was really only a phantasm which ship. They seem never to have been
suffered and was crucified. Accord- very numerous.
ing to others He was a combin-rftion Essenism probably originated in
of two aeons, one an emanation from the troubled period following the
the Creator aeon and born of the Maccabaean revolt (about 168 B.C.),
Virgin Mary, the other a higher and was a protest for the law and
aeon Avho descended on the first at strict ceremonial purity. To secure
the Baptism. His work was to re- their end the Essenes had to with-
store their proper perfection to those draw from all ordinary life, and they
of mankind Avho were capable of it, formed themselves into monastic
by undoing the work
'
of creation and communities, living in Adllages near

setting the spirit free from matter. the Dead Sea, having all their goods
There was an extensive liter- in common, observing the Mosaic law,
ature of Gnosticism,
but almost and especially the Sabbath, with fana-
all of it has perished except the tical scrupulousness, and living a life
Pistis So2Jhia, Avhich survived in a of great simplicity. So far we might
Coptic version. We depend for our have regarded them as a community
information mainly on the Catholic determined at all costs to carry out
writers against Gnosticism. Much the Pharisee ideal. It is impossible
of their mysticism is therefore in- to say at what date they adopted the
comprehensible. It is clear that they tenets and practices which not only
had much secret ritual whereby their marked them of!" from the Pharisees,
yvacrii was expressed and conveyed. but from all Judaism, and which
They claimed also elaborate know- present a striking parallel to the
ledge of the angels or aeons and of Gnostic doctrines already described.
magic. In order to justify their Their asceticism in the time when
attitude to the Gospel narrative as Ave get information about them
ordinarily received, they claimed (mostly from Philo and Josephus)
that thiswas only for the unspiritual included abstention from marriage,
or and that they had
uninitiated, from Avine and all meat, from parti-
themselves received from the apostles cipation in theof the sacrifices
a tradition to be handed on orally, temple. Their simple diet was care-
by which they received their esoteric fully guarded against uncleanness by
CH. IV. 3.] FIRST EPISTLE TO TIMOTHY 41
being prepared by their special priests, a result of the combined influences

and they seem to have regarded every of Gnostic speculation and Judaism
meal as a sacrifice. They (unlike the of the Essene type. But the evi-
Pharisees) denied the resurrection of dence is slight, and all we can say
the body. All these things point to is that Ephesus was a place where
a belief in the essential evil of any religionand any philosophy,
matter, but that this was a dogma Avhether of East or of West, would
with them is not as clear as it is in be likely to find some Avelcome.
the case of the Gnostics. They had The words used by St. Paul here
secret books, and with regard to seem to the present Avriter to faA'ôur
these and Avith regard to '
the names the Gnostic explanation. It seems
of the angels,' was
every Essene more likely that he Avould have used
sworn to secrecy. They practised the phrase StSao-KnAtat daiixovioov of
magical arts, and we are expressly something distinctly pagan than of
told that they allowed philosophy Essenisni. His use of eTreyvaKocri,
'as to the being of God and the taken Avith the dvTidicreis ttjs yj/ev-
origin of the universe.' One of the Savvfiov yi/aJcretB? of vi. 20, suggests
most striking facts related of them that he is using pointedly the word
is that they prayed towards the sun in AA'hich Gnostics summed up their
at dawn, apparently regarding the claims. While, if Ave may assume
sun as the visible symbol of God. that he has the same subject still in
It is clear from the above account mind in Averse 10, the phrase aarrjp
that the avoidance of marriage and wavTav av6pa>Tr(ov is directed against
asceticism in matters of food re- the Gnostic doctrine of exclusiAê-
sulted from the teaching both of ness explained above,
Gnostics and of Essenes. The origin
of Gnostic teachings is wrapt in oiirejêcrGai. PpcujAarcov. Before ane-
obscurity, but unless we reject the Xecrdaimust be understood com-
practicallyunanimous statement of manding from KcoXvovrcDv, just as
our authorities that Simon Magus it has to be understood from ovk
Avas a Gnostic, Ave must assume iiriTpeTTO) in ii. 12.
that Gnosticism made some head- both on celi-
St. Paul's teaching,
way during St. Paul's lifetime. bacy and on eating or not eating
There is no sufficient evidence that particular kinds of. food, can be
Essenes, strictly so called, travelled gathered more fully from 1 Cor.
far from Palestine, and the tenets vii.-A'iii. It is hardly necessary to
of their faith must have made it say that he is not belittling fast-
difficult for them to live in pagan ing for its proper use. (See also
cities but the admu-ation expressed
; n. on V. 23.) But Avhereas the
forthem by our Jewish authorities false teachers taught either that,
makes it at least possible that teach- on account o the essential evil of
ing on the lines of their ideal Avould matter, there was a virtue in eating
occur in every great- centre of JcAvish as little as possible, or that there
life. Lightfoot (in his excursus on was a distinction between 'pure'
the Colossian heresy) regards the and 'impure' in matters of food,
heresy of this part of Asia Minor as St. PauPdenies both of these. There
42 FIRST EPISTLE TO TIMOTHY [ch. iv 3-7.
eKTicrev els [xeTakyjifjiv /xera evâptcrrtag rot? ttlcttols f<ai
iTreypcoKocTL rrjv aXrjOeiav, 4. oti irav KTi(r[ia eov koKov,

Koi ovSep airoftXiQrov, jaem euâpLcrrtas \a[xf3av6[Jivov'
0. dytctêrat yap Sia Xoyov eov /cat evrevêoi<i,
6. Taura vrroriOeixevos roi<^ aSeX<j)OL<g Kokos ecrr) 8ta/coz/o9
XpiCTTov 'hjcrov, ipTpe(f)6iJievo<; rois Xoyot? t7]9 7rto"rew9 /cat
Trj<i KaXrjs StSac/caXLas '^ Trapr)KoXov9r]Kas' 7. rovs oe
isno gain in abstinence for the sake Avho love to bless the great God be-
of abstinence only from any food fore taking food and drink.'
natural to man. All that God has
made is good St. Paul is here 'Teach these things. Ap-
6-16.
quoting the refrain of Genesis i., ply them also to your own life and
'God saw that it was good' (etoei' practice, and so be a strenuous
6 Geo? OTt naXov). example to others, proving to them
But, he goes on, there is a differ- the power of your ordination gift.'
ence between those Avho receive it
as the gift of God and those Avho 6. {nroTi6e|xvos, E.V. 'piit in mind
do not. To the former it has a of. vTToridefiaL means to suggest in
icind of consecration that it cannot any way, therefore remind, advise,
have to others. We may iUustrate ivarn, according to the context.
this point by what George Herbert StaKovos, in the quite general
says of a certain kind of labour : sense. See n. on i. 12.
'
Then they labour profanely when VTpe({)dp.evos. Do not translate as
they set themselves to work like R.Y. nourished. The Avord evrpe(pco
brute beasts, never raising their meant to bring up children, includ-
thoughts to God, nor sanctifying ing, of course, their nourishment.
their labour Avith daily prayer.' But in its metajDhorical sense the
The same may be said of eating. word means train rather than feed.
4-5. [xeTO, 6-uxapi-o'Ttas . . . Sid, See the examples in L. and S.,
\6-ôv 0SO-O Kal evT6i?gws. The evTpe(f)ea6ai yviivaa-iois, tiova-LKji,
the 'word
tiianksgiving, of God' ottXois, vofioLs, in which the meta-
and the prayer are here all natur- phor of feeding is out of place.
ally referred to the 'grace' said Here, therefore, 'keeping thyself
before and after meat. The phrase trained.'
'
word probably refers to a
of G-od ' TTjs KaXfjs SiSacTKaXias in irapTiKo-
passage or passages from the O.T. X.oTj6T]Kas. The teaching which thou
'
forming part of this grace. 'J'he hast followed' here, as in 2 Tim.

custom was probably a very early iii. 10, is the teaching of St. Paul

one see Deut. viii. 10. Cf. Sibyl- especially. If TraprjKokovfirjaas be
line Oracles, Bk. iv. 24 Happy :
'
read (W.H. margin) it refers the
among men shall they be upon earth teaching rather more definitely to
CH. IV. 7-8.] FIRST EPISTLE TO TIMOTHY 43
ê^r}\ov<5 Kol ypawSet? (xvOovs Trapairov. yvfivoXe 8e

(jeavTov Trpos evcre/Beiav' 8. rj yap crcjfxaTLKr] yviivaaia
7rpo<i okiyov ecTTiv a)êA.t/xo5" 17 Se evcre/Beia Trpo? iravra
a past time ('which thou didst îi^voX/c, train, keep in training,

foUo'w') instead of representing, as i.e. do everything that may jnake
the perfect does, its continuance to you more fit for. As evaefieia
the present. irapnKokovQiu) means covers the whole 'religious life,' the
'to follow at the side of,' and so training thought of includes all that
'
to attend closely to,' '
to trace conduces to it, e.g. regularity in
throughout its course.' Cf. its use prayer, voluntary self-denial but ;
in St. Luke i. 3, 'having traced the the preceding Avords suggest that
course of all things accurately.' St. Paul has specially in mind study
It worth Aviiile to note the
is and reading, and such things as tit
phrases in which St. Paul in these us to face intellectual difl&culties of

epistles applies the epithet koXos the The reminder is im-
faith. '
to the Christian life, conduct, etc. : portant view of the fact that
in
rr]v Kokfjv (TTpareiav, i. 18 ; tov while modern thought has added to
KoKov dyava ttjs Tricrrecos and rrjv the problems of the clergy, modern
naXrjv 6/ioAoytav, vi. 12 ; rijy KaXrjv demands of another kind tend to
TrapaBrjurjv, 2 Tim. i. 14, etc. The stealfrom them more and more the
word oi course, a very wide
has, time of study, with the natural
meaning, but its frequent recur- result in sterile sermons and timid
rence in such phrases suggests the teaching. One good rule is ahvays,
intense feeling Avith which St. Paul Avhere possible, to read one new book
realised the surpassing excellence of Avhen in the annual round you come
the way of life in Christ Jesus as to Avhat you have done before, e.g.
compared with all else that the one new book bearing on the special
world might call icaXov. The philo- teaching of Confirmation, when you
sopher called virtue to kuXov, the are teaching candidates for this.
artist called beauty to koXov. The The teacher Avho draws only from
soldier used it of his honour, the past study is soon '
dipping buckets
merchant of uprightness. But all into empty and his preach-
Avells,'
the excellences of them all are coming is apt to become what Herbert
bined in the Christian life and faith. calls 'crumbling a text into small
7. jSePriXovs |j.tj9ovs. See n. on i. 4. parts.'
7pa(o8eis, old-u'omanish the tradi- 8. The use of the word yvpva(,e

tional imputation against old women suggests this comparison to St. Paul.
being idle gossip and credulity. If the training of the body is cheer-
'
irapaiToS, ask to be excused, have fully endured for the limited benefit
nothing to do with. Cf. St. Luke that it' confers, how much more
xiv. 18, '
They all mth one consent readily should we endure training
began to make excuse' {-TrapaLTil- TTpbs evaifieiav.'
crdai); Acts XXV. 11, 'I refuse not Tvpos 6\lyov, not 'little' as A.V.,
to die '
(ou TrapaiTOVfjLai to anoBavfLv). but 'for a little' as E.V,, i.e. it is
44 FIRST EPISTLE TO TIMOTHY [ch. iv. 8-ii.
a)êX.i/ô? icTTLV, iTrayyeXtav )(ovcra ôutJ? t^9 pvv Kai tt]?
(xeXXovcrrjs. 9. incrTos 6 Xoyo? /cat Tracn)? aTroSo)(rjs
d^Los. 10. et5 TovTO yap KOTncofJiev kol ayoivitpiLeda.,
OTL rfkiriKcuiev Irn &; ^wvTt, os ecrrt (joiTrip iravTOiv
dv9 pcoTTOiv fxaXicTTa , ttlcttcov. 11. TTapdyyeWe ToJvra /cat
useM but only for the body. Tvphs greater danger, because more
he
iravra prevents our translating 'for often apportions his own and
labour,
alittle time,' which otherwise atouIcI there is no one to bring him to
have been natural, as in St. .James iv. account if lie is content with a
14 ('a vapour that appeareth /o?' a minimum. But beyond all that can
little, time '). be bargained for, that is 'in the
Tra-yye\iav ^x.ovcra ^wfis, k.t.X. bond,' lies all the margin of volun-
Comparing 2 Tim. i. 1, it is im- tary strenuous effort that makes the
possible to take the genitive other- differencebetween a merely com-
wise than as expressing the thing petent man and an effective man.
promised, 'having promise of life, d^wviôpSa, strive, contend, is a
that which noAv is and that which better reading than T.E. (and W.H.
is to come.' r^j vvv is of course not margin) 6vei8tC6[jieda, suffer rejjroach.
opposed to TTjs /xeXXouo-r)? in the qK-TTivcaiJiev tirl ew ^tovTi, U'c have

sense of '
natural ' life as opposed to our hope set on the living God. If
spiritual life ; it is rather as if els TOVTO refers back to foj}? the
St. Paul said that such a man has '
addition of âvn here is the more
a more real life than others, in the natural ; striving for life ourselves we
life he is living noAv as well as in think of God as 'Him who lives,'
the life to come.' just as e.g. in a prayer for protection

9. See n. on i. 15, iii. 1. The yiip we should natiirally use the attribute
of the following sentence here, as '
Almighty God,' and in a prayer for
Avell as the natural sense, make it pardon Merciful God.'
'
more likely here that the \6yos is to crwT'fip irdvTwv dvfipojTruv. This is
be found in the sentence ij'X'rrLKaixev one of the passages that have been
. . . TTlCTTaiV. quoted to prove that (after whatever-
10. Sis toCto, '
to this end,' is most further trying and purification) all
naturally taken as referring back to men will be saved. But this j)hrase
the thought of fw?}? ttjs vvv koI rjjs must be taken in the sense that is very
fieXXova-ijs. clear in other passages quoted {e.g.
Koiriw|iv. This verb and the noun Rom. xi. 32, Eph.i. 10, etc.) as express-
KOTTos imjily labour to weariness. ing the fact that it is God's loill to in-
In the life of a clergyman, as in the clude all. There is no authority in
life of a business man, external the N.T. for a doctrine of 'universal
standards will make a certain amount salvation,' but much that can be
of industry and a certain amount of quoted decisively against it ; and
attention to duty necessary but in ; those who argue for it depend on
the case of the former there is a their own theories as to what God
'
CH. IV. 11-14.] FIEST EPISTLE TO TIMOTHY 45
otoacr/ce. 12. jXTjSeC^ crov Trj<; veoTrjTO^ Karacf^poveLTO),
akXa TV7ro<s yivov tcov ttlcttcov iv Xoyo), iv dvao'Tpo(f)fj, iv
aydnr), iv TTLCTTeL, iv dyveia. 13. ecus epÔjU-at, 7rp6(Te)(e

Trj dvayvcocreL, rrj TrapaKkrjo-ei, rfj StSacr/caXta. 14. fir]
must do, or on considerations of the endeavours that none shall despise

psychology of man. The expression him ; especially in his OAvn parish
added, viz. /idXiora Triarav, will he suff'ers it to his utmost
not
not seem so difficult if we remember poAver ; for that,where contempt
not only that God is potentially the is, there is no room for instruction.
men, but that He is
saA'iour of all This he procures, First, by his holy
actually endeavouring to save all, and unblameable life ; Avhich carries
that all men living are, so far as a reverence Avith it, eAên above con-
their wills permit it, the objects of tempt. Secondly, by a courteous
His saving grace. carriage and Avinning behaviour he :
12. |J.T]8Cs O"0D TTJS V6tT]T0S KaTtt- that Avillbe respected must respect.
(j)poviT. According to a probable . . . Thirdly, by a bold and im-
chronology it was now seventeen partial reproof, even of the best in
years since St. Paul's first missionary the parish, when occasion requires :
journey, and about fifteen years since for this may produce
hatred in those
he took Timothy Arith him. See that are reproAêd, but never con-
Introd., p. xiv. We may therefore tempt either in them or others.'
presume Timothy Avas noAv
that Tiiiros originally meant the mark
betAveen thirty and forty. The warn- of a bloAv and so the impression of
ing Let no one despise thy youth
'
a seal, hence the general form or
is possibly a suggestion to a timid outline of anything, so a model or
man to be rather more masterful, ( as here) pattern.
becausemen will often take you at Iv X.c)-ya), ev dva(rTpo<J>T], in ivord, in
your own estimate of yourself, and it conduct, in the Avidest sense. The
is not well, if you haAê the right to A.V. conversation for dvaa-Tpocf^rj was
command, to let your modesty be of course meant, according to the
taken for doubt or timidity but ; proper Latin force of the Avord, for
haAdng regard to the ras vecorepiKas conduct, maniiLer of life.
emdviJLias cjievye of 2 Tim. ii. 22, Ave See n. on v. 22. Here

Iv ayvil^.
are more justified in taking it to probably in the widest sense of the

mean 'Do nothing AA'hich will justify AVord.
men in despising you as yoimg for 13. 'itas '^pxo|jLat, till I come. The
your office.' Men cannot despise indicative in this construction,
youth if it adds to its own freshness though not Classical, is quite regular
the judgment and self-restraint of in later Greek.

age. TTJ dva-yvwo-61. It is generally taken
Compare A Priest to the Temple, for granted that this means the
ch. xxviii. The Country Parson,
: inihlic reading of the Scriptures in
'according to the Apostle's rule, the Church. As the ordinary service
46 FIRST EPISTLE TO TIMOTHY [ch. iv. 14.
d/xeX.et Tov iv crol âptcrjaaro?, o ib69r] ctol hta TTyoo^T^reta?
of the Church douhtless at first of God' ; (2) as referring to Timothy's

followed the model of the synagogue, ordination as a Bishop, with apostolic
and in this the reading of Scripture authority over presbyters ; (3) as
had an important part, this inter- referring to his earlier ordination,
pretation is more probable here, for which see Introd., p. xiv.
more esjjecially as it is connected The considerations adduced above
with Tjj TrapaK\r](rei, rfj dLdacTKaXlq. in the n. on iii. 1, 2 enable us to
Where tlie noun dviiyvcoais occurs leave (2) without further comment.
elsewhere in the N.T. it refers to With regard to (1) it has \)een
public reading, though avayLyvaa-KO) argued that the laying on of hands
is used of any reading. The con- was a very ancient accompaniment
sideration mentioned in the note on of blessing or intercessory prayer for
yvfivaê, V. 7, is the only one that an individual (as in Gen. xlviii. 14),
might suggest a reference to that our Lord used it both in blessing
Timothy's private study. the children (St. Matt. xix. 15) and
It is to be noted that among the in healing (St. Mark viii. 23, etc.),
ancients it was vevj customary to that the apostles continued to use
read aloud even w]ien reading to it in this way {e.g. Acts xxviii. 8).
oneself. The Ethioijian was reading But (a) the precision of the words
aloud in Acts viii. 30." St. Augus- used in the present passage {bia
tine {Con/., vi. 3) expresses surprise TTpo(prjTeia?, pera eTridecreas, k.t.X.)
at finding St. Ambrose reading is strongly against any indefinite-

silently. To we may
this practice ness in the reference ;
(h) the Aorist
partly attribute their great feeling 866r] most naturally points to some
for rhythm and sound in language. one occasion in the past (c) the ;
To read aloud by oneself what one laying on of hands was apacially

is going to read in public would used in the early Church in the
probably increase the efiectiveness imparting of some special charis-
of our own utterance. matic gift of the Holy Ghost (Acts
rfi TrapaKXricrci, in the ordinarj' viii. 17, xix. 6, etc.) {d) the word ;
Classical sense of exhortation. ;)(upto-/jn, though used in Eom. y.

14. This verse nuist be considered ;ind vi. of the '
free gift ' of God in
in connection with 2 Tim. i. 6, ava- eternal life, is generally used else-
fxi/xvTjCTKa) fre ava^convpelv to )(api(rjxa where of special endowments of the
TOV 0oD, o earw iv crol em-
hia rrjs Christian man, whether miraculous
deaeods tQiv )(eLpa>v pov. For though or non-miraculous.
it has been held that they may refer It is hardly possible, therefore, to
to different occasions, the balance of refer these passages to any other oc-
probability is against this. casion than that on which Timothy
The passages have been inter- was appointed to his office, and
preted in three ways, viz. :
(1) as re- therefore we must accept the third
ferring to Jiothing so definite as what interpretation given above. To use
we should call ordination, but rather the word 'ordination' might seem
to a general 'commending to the grace to be assumiiio; too much as to the

CH. IV. r 4-] FIEST EPISTLE TO TIMOTHY 47
form and intention of this appoiut- the same principle. But other con-
nieut.But the word is not necessary. siderations give us pause in coming
That what the word signifies to us to any such conclusion, (a) The
was involved appointment of
in the fact that in the present passage
TTpea^vrepoi or eiriarKOiroL will seem St. Paul omits to mention the laying
practically certain if we consider the on of his own hands is striking. Is

following facts : {a) Though we do it conceivable that in modern times
not know what was the method of any one could an ordination
refer to
appointment of the local -irpea^vrepoi. simply by such words as the gift '
of a Jewish community, we have that was given thee when the priests
sufficient evidence to show that laid their hands upon thee,' without
there was an ordination of the any reference to the bishop ? This
TTpea^vTepoL of the Sanhedrin at at any rate shows a change in point
Jerusalem. (See Jeivish Encydo- of view, (b) We must always keep
2)aedia, article '

Ordination.') Tlie in mind that the apostles thought
idea of such a ceremony was there- they were making arrangements that
fore familiar to the apostles, and were only to last for a short time
would naturally pass into the until the Lord came and that there-
Christian Church, (b) Acts vi. 6 fore they probably did not contem-
{Tvpocrevâp.evoL 7ri6r]K.av avraiis ras plate any complete or invariable
;êTpas) implies an ordination of system, either of appointment or of
'the Seven,' whom Ave speak of as administration. It was left to later
the first deacons. It is not likely, generations to establish regular

therefore, that ceremony was
the custom on the lines of apostolic
omitted for the 'elders.' (c) The teaching. It is possible that there
present passages conform to the wêrc divergencies in practice (see n.
practice followed by the later Church on p. 27) down to the third century,
in fxerd eViflecrecas rav ;)(tpau' rov and all that we can say further is
Trpea-^vrepiov and 8ia rrjs enidiarecdS that wherever apostolic authority

was present (either in the person of
Taking both passages as referring an apostle or in the person of his
to this we see that parts in it were delegate^ as in Titus i. 5), it pro-
taken (1) by the Apostle ; (2) by the bably took precedence over all local
TrpeajSuTepot collectively ; (3) by the authority, and that when this was
prophets. It is natural to see in (1) absent the act of the president of the
and (2) the later usage whereby (and TTpea-^vTfpoL was probably thought
this is the case from the time when essential to the appointment of
the usage is clearly evidenced) the others.
episcopal act is regarded as that This is the only place where
which is essential to ordination, the TTpea^vripiov is used thus of the
act of the irpea-^vrepiov as a natural body of Christian irpea^vrepoL.
but not necessary accompaniment. Elsewhere in the N.T. it is used for
If we could reckon that the Classical the Jewish elders or Sanhedrin.
force of prepositions was maintained Presumably the reference here is to
(which we cannot do), the preposi- the elders of Lystra, and the occasion
tions Bid and perd would point to that recorded in Acts xvi. 1-3. We
'
48 FIRST EPISTLE TO TIMOTHY [ch. iv. 14-16.
[xeTOL emOicreoi^ tcov êipMv rov irpecr/^vTepLOv. 15. ravra

/xeXera, ip TOVTOL<i lctOl, iva crov 7] TrpoKoirr] cfiavepa y
TracTLv. 16. e7re)(e aeavTM koL ttJ StSacrKaXtct. iTrijxeve
avTol^' TOVTO yap iroiSiv koX creavTov crcocreL'i /cat tov<s
aKovovTd<; crov.
do not knoAv Avhat number was usual of monotony, the loss of heart where
in a church, probably it varied as in our Avork appears ineffective, the
the local Jewish bodies of elders. tendency to expect too easy a life
The part taken by the prophets ('nimis avide consolationera quae-

may have been one of two things, Thomas a Kempis puts it).
rere,' as
viz. either the designation of But we must not mistake our own
Timothy beforehand or an inspired feelings for a verdict against our-
utterance at the time of his ordina- selves. Health and many other
tion probably the former, cf. Acts things may lessen our consciousness
xiii. 1-2. of spiritual power, but even then Ave
From what has been said of the need not distrust our ordination
word ;;(apta-/ia, it will be seen that gift. 'Quotidie novis Adsitationibus
St. Paul regards Timothy's appoint- (of Divine grace) interior homo
ment as meaning, not only the secundum imaginem Dei reformatur
bestowal of office and authority, but (De Imitatione, iv. 54).
an inward gift of grace and power

'
15. Tavra, to-utois and the avTols
faithfully to fulfd the same.' . This of V. 16 are naturally taken as re-
sacramental side of ordination needs ferring generally to the precepts of
emphasising. If a man is called by the preceding Aêrses.
God be a priest and remains faith-

to v To^Tois to-Gi, be ivholly occiqned
ful, his ordination is an assurance to with them. The verb is here equal
him of a divinely imparted capacity to the Latin versari.
But the
to fulfil his office Avorthily. 16. 'iireyê, take heed to. His life
fiTj djieXei of and the

this verse and his teaching are both parts of
dvaCa>TTvpeli' of 2 Tim. i. 6 show his ministry.
that our co-operation is needed to Iirtpeve, of contimiing in an occu-
keep the gift at its full value. jNIany pation or state. Cf. Rom. vi. 1,
things tend to lessen it the sense : iiTijjieva>iJ.ev rjj afxapTLa.

CH. V. 1-3.] FIRST EPISTLE TO TIMOTHY 49
CHAPTER V
1. UpecrfivTepo) fxrj iTTnrkriîQ'i, aWa TrapaKoikei w?
narepa, vecoTepov; wg dSeXcôug, 2. TTpe(rl3vTpa<5 w?
lxr}Tepa<s, veojTepas cu? dSeX^cts iv Trdcrr) ayveia. 3. ^pa^
1-16. Rules of conduct towards the younger clergy to refer them
Church older
special classes in the often to their seniors in office.
and younger men, older and younger 3. In the following passage St.
women, widows. Paul is giving directions
for the
treatment of widows. He is obvi-
1. irpco-pvTe'pcp, an elder man in ously mainly concerned with pre-
the natural sense of age, as in St. venting their becoming unjustifiably
Luke XV. 25, etc. The context a burden to the Church. This diffi-
requires this obviously. Where culty arose very early in the Church
Timothy has occasion for censuring at Jerusalem (see Acts vi. 1), and
an older man, it must not take the was bound wherever (as was
to occur
form of stern rebuke (eiri.ir'kria-a-eiv), probably the case in most places) the
but exhortation -with all respect for majority of the- Christians were of
age. the poorer classes. The maintenance
ws d8\<j>ovs, and. therefore in some of widows thus became an act of
sense as equals and comrades, even piety, and later on we read that this
if he himself be primus inter pares.'
'
principle was much abused. The
2. (OS dS\<{)a,s, v irdo-T) d^veia. present passage shows that there Avas
The second phrase amplifies the first. already danger of it, and St Paul
Just as the younger men are ddeXcjiot directs in the first place that those
so the younger women are aSeXcjiai, -who have children or gi'andchildren

but in their case there must be most shall not be allowed to become a
careful guarding against any sus- burden to the Church. We must

picion of familiarity. The difficulty remember that the difficulty would
of striking the right balance is be enhanced by the fact that (what-
accentuated in our own days, when ever Greek or Jewish custom pre-
young women think it right to talk scribed in such cases) the relatives
of every subject, and therefore natu- Avho might have maintained them
rally show little reticence in their Avould often not be Christians, and
conversation with the clergy. How- would be inclined to disown re-
ever justifiable this may be in sponsibility.
theory, it is in practice advisable for But beyond the directions for

50 FIRST EPISTLE TO TIMOTHY [ch. v. 3-6.
TifJia ras ovtcos XVP^'^' ^- ^^ ^^ '^'-^

X^'W^ reKva rj eKyova
)(ei, ixavOaviroicrav irpcoTOV rov lSlov oTkov evcre/SeLv, kol
d//-ot/3a.? (XTToStSovat to2s irpoyovoi';' rovro yap ecrriv
oLTToSeKTov evcoTTiov Tov Seov. 5. 7) Be ovTOi'? "XyiP^ ^^^

fiefJiovcoiJievr] rfkTTiKev Itti 0ew, koI irpocrfJieveL tols Setjcrecri
Kai rat? tr poa-evâi^ vvkto^ koli T^jaepas. 6. 17 Se cnrara-
widoAvs generally, St. Paul seems to been said that tov "ihiov oIkov is an
refer to a special '
roll ' of widows in unsuitable phrase if this be the
V. 9,widows with special claims and sense, but the headship of the house
qualifications, presumably expected naturally devolved on the son
in return for their recognition by the (though young), and it was quite
Church to devote themselves to natural to speak of it as his own '
special service. These must not be household.'

confused with deaconesses (see n. irpcoTov, first because to honour
on iii. though of course some of
11), one's father and mother is the most
these latter may have been on the elementary act of evaeêta, and if a
roll of widows. For the later develop- man does not do that no other
ment of this recognised class of devotion or generosity will be
widows, see Bigg's Origins of Chris- equally acceptable in God's sight.
tianity, p. 268. '
People are apt to glorify all sorts
of bravery, except the bravery they
3. Ti'iJia, i.e. by greater
especially might show on behalf of their nearest
readiness in recognising them as fit neighbours.'
objects of the Church's bounty. But
also in a more general sense, because 5-6. These verses give parenthe-
their loneliness would make them tically the reason for discriminating
feel more acutely their dependent
between AvidoAvs, a reason further
position, and honour done them by

enlarged upon in 11-13. The con-
trast is one that is not necessarily
the whole brotherhood of the Church
would make up for this. one of age, but is apt to depend
largely on age ; the one woman has
^Kôva, here natu- her thoughts centred on God, having
4. offspring ;
rally grandchildren. The A.V. lost with her husband the interest in
ne'jjhews was presumably meant in further worldly occupation, advance-
the sense of grandchildren, a sense ment, or pleasure, while the other

which the word (from Latin nepos) has thoughts still mainly centred on
these.
frequently bore in English. Cf. in
Jeremy Taylor, '
Nephews are very
5. 8eTio-(ri . . irpocr6V)(ais. See
often liker to their grandfathers than
n. on 2 Tim. i. 3.
to their fathers.'
liavGaveTwcrav. The subject is 6. onraTaXwo-a, living in self-

naturally reKva rj sKyova. It has indulgence.

CH. V. 6-IO.] FIKST EPISTLE TO TIMOTHY 51
Xoxra t,o)(Ta redvrjKe. 7. kol Tavra TrapdyyeWe, iva,
dveTriXrjTTTOL a)criv. 8. el Se rt? tojv lolcov kol ixoKlcttcl

oLKeicov ov TTpovoel, TTjv TTio-Tiv TjpvrjTai Kol ecTTiv amcrrou
)(eLpcov. 9.
XV P^ Karakeyecrdo) jxr) eXarrov erSiv eîj-
KOVTa yeyovvta, vo<5 dvSpo<5 yvvyj, 10. iv epyoL<; KaXot?
[xapTvpovfMevr}, el ereKV0Tp6(j>iqarev, el eêvoSoxrjcrev, el
^djo-a T0VTiK. The contrast in much the same as is conveyed by

this and all similar passages is St. James rj tt'kttls x^P'-^ epya>v
doubtless based on what seems to veKpd ejTTiv.
have been a common saying of our 9. let her be entered

KaxaXe-yeo-Gw, '
Lord, recorded in St. Mark viii. on the See n. on v. 3. When

roll.'
35, 36, and elsewhere (' Whosoever next we have definite information
would save his life shall lose it,' etc.), about the roll of widows (about
though the Greek word for life in 200 A.D.) the qualifying age is fifty.
those passages is -^vxr]- But Alford At that time definite services were
well draws attention to Sophocles' expected the 'widows on the
of
Antigone, 1165, as illustrating a roll.' cannot be said that w.
It
pagan application of the idea of 9-10 point yet to this A'ery clearly
'
death in life '
:
the qualities required (viz. a blame-
ras yap rjBovas less private life and general good
orav irpohSxTLv avhpes, ov ri.Brjfi' service to the Church) are merely
cycb such as would recommend them for
^rjv TOVTOV, aXK' ep-yf/vxav r]yovjj.aL the bounty of the Church. The one
venpov. phrase that seems to point to it is
(' For when a man hath forfeited his ivos avBpos yvvTj, which can only
pleasures, I count him not as living ; mean that she must have been
I hold him but a breathing corpse.') married only once, a qualification
7. The A.V. 'give in charge' is which in view of v. 14 could hardly
Old English for 'give by way of be required as a condition of main-
command.' The noun is the same as tenance by the Church in old age.
in the expression '
a bishop's charge.' 10. TKvoTpo(j)eco and êvoSoxêw only
Omitting the rav of T.R. before

8. here in N.T.
oiKeicov it is most natural to take it as el TKvoTpocjjT|o-v has been taken
'
those who are his own and most of bringing up orphan children as
closely related to him.' In this verse an act of charity. This is unnatural
St. Paul's thought goes back to what without a clear indication from, the
he said in v. 4. context. Rather it is mentioned
Ti\v irla-riv iipvqTai. apveladai is by the Apostle as one among other
the opposite of o/xoXoyelv (to profess) recommendations to consideration
he has disowned the faith by not that a woman has had children and
acting on it in its simplest applica- brought them up instead of avoid-
tion. The meaning is, of course, ing the duties of motherhood. With

aytoyv TroSa? evixjjev, el OXifBoybivoi'? eirripKecrev, el iravri
epycp ayaOcp eiriqKokovOiqore. 11. vecorepos 8e ^rjpa^

TTapaiTov' oTav yap KaTa<TTpr]Vidcr(ocn tov 'Kpucrrov,
ya[MLV OeXovcTLV, 12. e)(ovcraL Kpcju-a ort T19V irptoTrjv
regard to this it may be remembered duties of those on the roll seem

that hiw did not forbid the
the to have been incompatible with
exposure of newly-born infants, a married life and its duties. If a
practice which was only limited by younger Avoman Avere appointed to
custom till 315 A.D., when the growth it at all she would by implication,
of Christian influence brought legisla- if not by voav, promise to remain un-
tion to bear on it. married. If she afterwards married

el Igvo86x'*lo'ev. Another recom- she might be said, therefore, tt}v
mendation to be reckoned in favour 7rpd)TT]v TTLcrTiv a6err]crai. St. Paul's
of a woman avIio has ever been in a direction is not such
to appoint
position to shoAv hospitality, with Avomen at all. He recognises that
regard to which see n. on iii. 2 their impulse to marry again is not
el d-yiwv irdSas ^vi.\}/v in a general Avrong in itself (v. 14), but they have
sense of performing the lowliest ser- made it ivrong by undertaking after
vices. With us a practical equiva- the death of their first husband to
lent would be 'if she has nursed give the rest of their lives to Christ's
the sick.' To a Christian the phrase work. This is Avhy he speaks of
would necessarily recall our Lord's their conduct as KaraaTprjvtav tov
words recorded in St. John xiii. Xpia-Tov, groiving luanton against
12-14 It is obvious that Avhen Christ, i.e. rebelliously preferring
the present passage was written the their own inclinations to His service.
phrase had become more or less pro- This passage on themay serve
verbial for kindness and humility one hand as a warning against
combined. The metaphor is, of emotionalism, i.e. against letting a
course, derived from the necessity great sorrow or a great experience
in Palestine of washing the feet on of any kind hurry one Avithout
entering a house from the street counting tlie cost into something
the feet having been only shod with that is not really one's vocation.
sandals. '
Master, I Avill foUoAv Thee Avhither-
6\i,po|X6vois, those in distress. The soever Thou goest' is perhaps not
literal meaning of dXilSay was i^ress. so good as ' i\Iaster, I will go
11. irapaiTov, do not put them
i.e. Avhithersoever Thou biddest uie go,'
on the roll. In vv. 11-12 we have and even the enthusiasm of self-
perhaps a clearer indication that the surrender does not dispense a man
widows in question are appointed from the necessity of judging his
to a definite iôsition in Church work OAvn faculties and vocation. The
otherwise St. Paul could hardly bidding of the Master may be in
have used such an expression as some cases to go back to the ordinary
rrjv TTpcorrjv ttlcttlv rjderrjcrav. The life. A schoolmaster once joined a

CH. V. 12-13.] FIEST EPISTLE TO TIMOTHY 53
TTiCTTLV TjOeTTjcrav. 13. oifxa Se /cat apyal jxavBdvovori,

TrepiepÔfxevai ras ot/cta?, ov fxovov he apyai, aX\a /cat
^XvapoL /cat TTepUpyoL, kaXovcrai ra (xri Seovra. 14. ySov-
religious order to escape the drudg- church-officer to another, ostensibly

ery of teaching. The work his
first to 1)6 taught, is not an impossible
superiors assigned to him was ten picture nor inconsistent with other
years' teaching in their own school. phrases in these Epistles. Cf. 2 Tim.
On the other hand, the passage iii. where certain women are de-
7,
serves to remind us that the Church scribed as 'ever learning and never
should not be too ready to accept able to come to knowledge of the
any and every service offered to it. truth.' Cf. also what is said of men
It in its turn is not dispensed by in 2 Tim. iv. 3, 'They Avill heap to
the enthusiasm of a votary from the themselves teachers according to their
necessity of judging. The women own desires.'
whom St. Paul had in mind would 4>Xvapoi, given to silly talk (from
doubtless be sincere in their inten- a root meaning habbln). XaXovaai
tion, but he saw greater danger in TO. fiT) beovra goes a little further
the possibility of their subsequent their talk is not only silly but mis-
defection than benefit in the tem- chievous, the reference being pre-
porary use of their enthusiasm. The sumably to social gossip.
saying perhaps a hard one in our
is With irepUp'Yoi, cf. 2 Thess. iii. 11,
days when Church workers are not [xrjdev ipyaCop-ivovs ak\a Trepiepyaô-
often too numerous ; but the danger is fiivovs.
even greater now because of the pre- 14. The advice that these younger
valent idea that he who does Church widows should marry again, become
work any capacity is conferring a
in mothers and rule homes of their own,
benefit on the Church rather than is not really inconsistent with the
receiving a benefit from the Church. approval that seems to be given in
13. dp-yal fJiav9dvov(ri. E..V. learn V. 9 to the ideal of being married
to be idle. But there is no other only once. A comparison of St.
instance of the omission of elvai Paul's various statements shows
after jiavBavu) in this way, since the that he thought that in the stress
reading cannot be substantiated in in which they were living, Christians
the instance quoted by L. and 3. did well not to marry at all, but if
(Plato, Euthyd. 276). The alter- their nature unfitted them for a
native, 'They learn in idleness, goint;- celibate was permissible for
life, it
about from house to house' (of the them to marry and (for the same
members of the Church), does not reason) to marry again. But this
give a clear enough meaning to concession to nature is quite con-
fiavddvova-L, although the picture of sistent Avitli his thinking that such
these younger women, bereft of their persons were not the most fit for
natural instructors, their husbands, church ofiice. In the first century
and keenly interested in the teach- it is probable that the j)osition of
ing of the Church, going from one a young widow, unless she could
Xo/Attt ovp vecoTepag yaêiv, reKvoyoveiv, oiKohecnroTeiv ,

{irj-
SejxCav a(f>opjxr)v StSouai tco avTiKei^Livca XotSoptas -)(dpiv'
15. 1987; yap Ttve5 iêrpdnrjcrav ottlcto} tov 'Zarava. 16. et,
rt? TTLCTTr] e)(.i )(^pa<;, eTrapKeiroi avTai<i, koI jxr] /Sapetcrdco
rj iKKkiqcria' Iva rat? ovtos ^(Tfpai? iTrapKecrr).
17. Ot fcaX-ws 7T poecTTOiTes Trpecr^vrepoi hirfkri^ nirri^
definitely return to her father's IfTimothy's authority was indefinite

house, was much more difficult than (see n.on p. 27), its enforcement
it would be now, and the advice might depend temporarily on the
giA'ên had to be in accordance with fact that he represented the distant
the circumstances. Apostle, but would depend ultimately
T<2 cLVTiKei|j.svw, i.e. the outside on its own commendation of itself
critic,on the. watch for any evidence by evident Tightness in judgment
of lax conduct in the Church. \ol- and administration. We need not
dopias x'^P'-^ with a<^ppjxr]v^ 'oppor- lie surprised at the strong words in
tunity for reproach.' V. 21.
15. dirCtrw tot) Saravd, see n. on 17-18. These two verses taken
i. 20. Paul here means that
St. together certainly imply {a) what
some Christian widows, in their un- we should call a paid ministry ;
(b)
protected condition, haAê done what a ministry in which efficiency was to
brought reproach on the Church. be recognised by enhanced position
16. Cf. vv. 3-4. The widow was and probably enhanced salary. The
(unless she married again) to be first of these points is important as
cared for and protected by any indicating (1) a rather more complete
woman relation she had (omitting organisation in the Church than we
T.R. TTtcrTb^ tf). might have been inclined to imagine
j3apâ> = the more regular Classical at this stage ; (2) a very definitg
âpvpco. distinction between the position of
the Christian irpea^vTepoi and that
17-25. This passage consists of the Jewish Trpea^vrepoi. The '
mainly of certain precepts with latter were never paid, and their
regard to the principles on which office brought them no such duty as
that implied in the words KOTriavres

Timothy was to exercise his auth-
iv Xdyw nai didaa-KaXla. With regard
ority in his judgment of men who
to (b), we need only remark that it
bore office in the Church, and in
implies the application of a business
his choice of such men.
principle to the tenure of a sacred
Even with the bishop's authority office a thing very difficult to bring
clearly defined and undisputed, we about, because the result of a priest's
know what mischief can arise through work is not '
fixed and embodied in
any apjDearance of partiality (towards material objects,' and therefore can
individuals or groups in the Church). only be judged by the personal
CH. V. 17-20.] FIEST EPISTLE TO TIMOTHY 55
aîovcrdoicrav, [idkiCTTa ol KOTn(ovTe<5 ev Xoyco kol StSacr-
Kokia. 18. Xeyet yap rj 'ypa(f>ij, Bow oKooivra ov

(f)LficocreL<5' Kai, Â^lo'S 6 ipydry]^ tov ixlctOov avrov.
19. Koura Trpecr^vripov Kariqyoptav [mt] irapaSexov iKTo<;
ei fXTj iwl Svo rj rpiSiv fxaprvpcov. 20. tov? apuapTavovra?

evoimov TrdvTOiv eXey)(e, iva koX ol Xolttol (f)6/3ov e^coo-L.
judgment of his superior. But responds to no deiinite passage of

obviously Paul regards it
St. as Scripture, but is obviously quoted
a principle to be aimed at, and it as a current saying, as by our Lord
isone of the abnegations implied in in St. Luke x. 7.
our seeking the office of the priest- 19. This is sometimes taken as a
hood that -we undertake to submit reminder to Timothy that the Law
to this judgment loyally, though yfe required two witnesses for conviction.
do not agree with it. But the position of Kara irpea-^vT^pov
jxdXicrTa oi KOiriwvTes, k.t.X. It is and the more natural meaning of eVt
natural to take Xoya of j)reaching, ('in the presence of) indicate the
SiSao-KaXi'a of such instruction as precept to mean that Timothy is not
that of catechumens. The phrase to allow an accusation against a
is generally taken to imply that irpea-^vrepos to be brought to him
some TTfiecr^vrepoi had these duties privately. The occasional advantage
and some had not. This may be so, to authority of receiving information
but as KOTrmvTes generally implies from an informer too timid to face
haixl toil, 'toil to weariness,' the publicity is more than counter-
stress may on this word, and the
lie balanced by the atmosphere of mis-
meaning be 'those who give them- trust produced by such methods.
selves laboriously to preaching and Authority that is known to use them
teaching.' is feared but not trusted. It is par-
18. po-Ov dXowvTa o-u <f>i,p.(6(rcis. ticularly fatal where one official is
Deut. XXV. 4. A precept of hu- allowed to accuse another privately
manity to cattle. Corn was threshed to their common chief.
on a hard piece of ground by driving 20. Toiis a,[iapTdvovTas, i.e. irpecr-
round and round on it a team of oxen jivTepovs,but TvavTCdv and o! Xolttol

drawing a weighted sledge. In the mean the whole Church. Faults
intervals of their labour they were that are known to all should be re-
not to be prevented from picking up buked before all. With this verse
straAV. St. Paul takes this as im- and V. 22 below, compare what
plying the general principle that Herbert says in 27; c Priest to the
a man has a right to charge his Temfle, ch. xiv. :
'
One Avay or other
maintenance to that on which he he ever rej)roves them that he maj'
labours, and to this the ministry keep himself pure and not be en-
of the Church is no exception. tangled in others' sins.' (Cf. v. 22),
d|ios 6 p"ydTi]s, K.T.X. This cor- 'Neither in this doth he forbear.
2 1 . hiajiapTvpoiJiai evcoTTiov rov eov /cat XptcrTov Irjcrov
Kol roiv eKKeKTchv ayyiXoiv, Iva ravra (j)v\d^<s X^P^^

7rpoKpi[JLaTO(; jJirjSev Troioiv Kara TvpoaKkio-iv. 22. êcpaf;
ra^(6co^ jxrjSevi iiririOei, fxrjhe Kotvayvei a/xayOTLai? oXkoTpiaL^'
creavTov ayvov Tijpei. 23. fxrjKeTi vSpoTTorei, aW oivco
though there be company by : for as TrpoKpp.a and Trpoo-KXicris tire both

when the offence is particular and "nra^ Xeyofieva in the N.T. The
against me, I am to follow our former means 'judging before in-
Saviour's rule and to take my brother quiry,' the latter 'inclination' and
aside and reprove him, so, Avhen the therefore '
partiality.'
oifence is publick and against God, I 22. The context shows that the
am then to follow the Apostle's rulej laying on of hands refers here to the
1 Tim. V. 20, and to o-ebuhe ojjenly ordaining of TTpea^vrepoi. For this
that which is done openly.' see n. on iv. 14.
21. The word fJ.apTT5po|j,aL (and its |XT]8^ KoivwvEL djAaprfais, dWorpC-
compounds) ni-iginally meant 'I call ais, do not let yourself be a partner
to witness,' and naturally took an in the sins of others, as you are if
ace. of the then they came

person ;
they get their opportunity by your
to mean adjure,' protest,' and the
' '
hasty choice of them. The reference
construction was adapted to these is firstly to the choice of fit and
meanings. For the great emphasis proper persons for holy orders. In
given by the triple adjuration here, leaving this choice to the almost un-
see n. on v. 17 above. fettered discretion of the bishop in
Twv iKXeKTwv d-Y-yeXuv is usually each diocese, the Church has relied
taken as meaning 'the hoty angels,' upon his sense of the responsibility
the epithet being one of reverence implied in St. Paul's words he is in
towards the whole angelic order. the eyes of God a sharer in the faults
But, as we have no reason to suppose of an nuAvorthy priest whom he has
that St. Paul questioned the current ordained without due inquiry. But,
Jewish recognition of different classes of course, the principle applies also
among the angels (cf. Col. i. 16 and much more widely, e.g. to the parish
Eph. i. 21), it cannot be positively IJriest himself in his choice of helpers.
asserted that the phrase here does In the responsibility for consequences
not mean what we mean by '
arch- the saying facitper alium
is true, cfiii
angels.' such a passage as Tobit
Cf. facit 2}er For which reason those
se.
xii. 15, 'I am liapliael, one of the who move in great affairs would
seven angels, which stand and enter generally rather have rules binding
before the glory of the Lord.' For them than the freedom of an 'un-
the various orders of angels according fettered choice.'
to Jewish ideas, see Testaments of o-ea-uTov d7v6v Tijpet. The word
the Twelve Patriarchs, Levi 3. ayvos is here in its most general
TaTtt, i.e. my injunctions with sense, free from guilt
'
neither by '

regard to the treatment of elders. conduct of his own nor by the con-
CH. V. 23-24.] FIRST EPISTLE TO TIMOTHY 57
okiyca XP^ ^''^ '^^^ OTTOixaxov koI m? TTVKvds crov dcr-

Oeveia^. 24. tlvcov dvOpconoiv at o-jW-aprtat Trpohrjkot elcn,
duct of others for whom he is morally preceding passage. Timothy is re-

responsible is he to give cause of minded that while bad or
character,
reproach against himself. good, may often be obvious and
23. The insertion of this advice more often seem obvious, it is not
here can only, as Alford says, have always so. The hypocrisy of the
one explanation, viz. the Lodily : bad and the modesty of the good
weaknesses referred to must have may both give wrong impressions,
made Timothy specially liable to one and he who has to choose between
or other of the faults mentioned men for office must in his judgment
in V. 17-22, to hasty or unsym- see through both hypocrisy and
pathetic or undiscriminating judg- modesty.
ment of men ;and for this reason he The Kpiais means ordinary human
is urged to use wine as a means of judgment in choosing between men ;
strengthening himself physically. it has no reference to the judgment
The words used make it most likely of God. The Avord TrpofiTÂo? more
that the weakness was weak diges- often means 'manifest beforehand,'
tion. A fuller recognition of physi- and this is the natural sense here,
cal causes as affectingjudgment and viz. manifest before you even come
'
conduct would improve most men in to investigate them.' But the word
themselves, and would also lead to can also mean 'openly manifest,' as
more charitable criticism of others' in Heb. vii. 14, 'It is evident that
motives, St. Paul warns Timothy our Lord sprang out of Juda.'
that any extreme of asceticism is not iTaKoXov6ova-iv, folloiv after, in the
for him. What is bad for a man sense of becoming manifest later on,
physically is bad for his work, which when their work brings them out.
must be the ultimate criterion in all One's judgment of character is ajrt
acts of self-denial. to be misled, not only by the hypo-

Compare the words of Herbert's crisy that conceals sins, but hj the
Priest to the Temple, ch. x., especially obviousness of some sins, and the
the words, 'For meat was made for subtle nature of other sins which
man, not man for meat. To all this may nevertheless be just as serious
may be added, not for emboldening a hindrance in a man who is to be
the unruly, but for the comfort of selected for office. See Herbert's
the weak, that not only sickness Priest to the Temple, ch, xxvi. The :
'
breaks these obligations of fasting, Countrey Parson at spare times from

but sickliness also. For it is as un- action, standing on a Hill, and con-
natural to do anything that leads sidering his Flock, discovers two
me to a sickness to which I am in- sorts of vices and tivo sorts of vicious
clined as not to get out of that sick- persons. There are some vices, whose
ness, when I am in it, by any diet.' natures are always clear and evident,
24-25. We must take these verses as Adultery, Murder, Hatred, Lying,
also in close connection with the etc. There are other vices whose
58 FIEST EPISTLE TO TIMOTHY [ch. v. 24-25.
TTpodryovcrai els Kpicriv, tictl 8e koX inaKokovdovcrLV. 25.
o)cravT(t)<s Kol ra epya to, koKol irpoSrjXa, koI tol aXXw?

e-ôvra KpvfirjvaL ov SvvaTai.
natures^ at least in the beginning, himself condemn both in good

are dark and obscure ; as Covetous- earnest ; and the reason hereof is
ness and
Gluttonie. So likeAvise because the natures of these vices
there aresome persons "who abstain being not evidently discussed, or
not even from known sins there ; known commonly, the beginnings of
are others ^Yho when they know a them are not easily observable : and
sin evidently they commit it not. the beginnings of them are not
It is true, indeed, they are long in observed, because of the sudden
knowing it, being partial to them- passing from that which was just
selves and witty to others, who shall now lawful to that which is pre-
reprove them of it. A man may be sently unlawful, even in one con-
both Covetons and Intemperate and tinued action . .- .'
yet hear sermons against both, and

CH. VI. I.] FIRST EPISTLE TO TIMOTHY 59
CHAPTER VI
1. "Ocrot elalv vtto ^vyov SovXol tov<5 tStov5 SecrTrdra?
1-2. Instructions to slaves. mind his expectation of the second

For St. Paul's treatment of the coming of our Lord. Any advice
question of slavery compare 1 Cor. that he gives is but for the time,
vii. 21-24, and the way in which and we need not speculate as to
lie dealt with the actual case of what teaching he would have given
Onesimus in the Epistle to Philemon. on such subjects as slavery on any
He must have realised that the other supposition. But we need
spirit of brotherhood in Christianity hardly doubt that he would have
Avould eventually destroy the slave maintained the principle of attack-
system, and he trusted to the leaven ing the social system by changing
of this spirit to bring the change the sjnrit in men, and would have
gradually. Meanwhile he took each trusted to this for a gradual revolu-
opportunity of teaching that in the tion. For centuries the Church
eyes of God there is neither bond '
maintained this attitude, and those
nor free,' and therefore there could be who, like Celsus, attacked Christi-
no such distinction in the Church ;
anity never found occasion for
of inculcating also such humanity accusing it (as they certainly would
on the one side and such willing have done if they could) of provok-
obedience on the other as combined ing a servile war. Eventually the
would rob slavery of its worst leaven of Christianity, together with
features. But he made no formal economic changes (especially in the
attack upon slavery as the basis of tenure and tilling of land), caused
the social system. If we add to the worst features of slavery to dis-
domestic slaves which
the gangs appear in Western Europe.
tilled the fields and worked the It is interesting to note that
mines, there were probably as many Mahomet followed a similar line
slaves as free men in the Roman when faced wdth the same problem
Empire and without any system to
; among his Arabs. He set free his
take its place, a sudden change in own slaves and inculcated the humane
the slave system, even if it could treatment of slaves, but did not
have been brought about by a attempt to abolish outright the
miraculous revulsion of human con- system of slaver3^
science, would have dislocated all 1. iiub û-yov to be taken
SoiiXoi,
agriculture and commerce. In esti- under the yoke.'
together, 'slaves
mating the meaning of St. Paul's IStovs. This Avord, which first
silence, we must, as always, bear in meant private as opposed to p^Mic,

60 FIRST EPISTLE TO TIMOTHY [ch. vi. 1-2.
Trda-r)? Tiixrjs ol^lov^ rjyeicrOoicrav, Iva ixt] to ovofxa rov

%eov Kol Tj St8a<T/caXta fiXacrcj^rjixrJTaL. 2. ol 8e Trtcrrovs
e)(ovTe<5 SecTTToras [xr) Kara(j)poveLTO)(Tav, on aêkôi elcnv'
d/\\a jMokXov SovXeveTOicrav, otl incrToi elcyi /cat ayarrrjTOi
ot.TT]'? euepyecrta? avrtXa/x/Savo/xevoi. ravra OioacFKe Kai

TTapaKokei.
is in N.T. Greek a frequent equiva- are to render them all the better
lent for the possessive eavrov^ but service because those who thus
sometimes also expresses the posses- enjoy the benefit of their service
sive Avithout any sucii emphasis as are belicAêrs and beloved. The
is implied by the English oion. Here meaning of the last few words is
'
their masters is better tbaii their
'
'
somewhat doubtful. The A.V. be- '
own masters.' Cf. St. ISIatt. xxii. 5, cause they are faithful and beloved,
'
They went their ways, one to his partakers of the benefit' is quite
farm,' rov Wiov aypov. contrary to the grammar ol . . .
pXa(r4)ii|ATiTai. For the word see avTikaii^nvop^voi must be the sub-

n. on i. 13. The reproach would be ject of ela-iv. There is no difficulty
that in the name of religion they in understanding it as it is taken
upset the foundation of society and above, unless we think it necessary
taught the doctrine of 'equality of to press the more common force of
classes,' in a sense not dreamed of avrCka}]iâvo\iai, viz. to hel-p or have
by St.Paul when he said that in a mutual share in. But it seems
Christ there was neither bond nor '
hardly necessary to do so with
free.' Monstrous as it seems to us, examples before us where it means
the relation Ijetween master and simply attain or secure, e.g. Thuc.
slave seemed to most men of the iii. 22, 7rp\v . . . rov da(jia\ovs
time as natural as the division of dvTiXalSoivTO ; vii. 77, rjv avTiXa-
labour between 'employers and ^(i)pe6d Tov (f)i\iov x'^piov.
employed seems to us and teach-
' ;
ing which encouraged slaves to be 3-10. It is natural to take v. 3

insubordinate seemed to them a as the beginning of a new paragraph,
breach of natural principle as well not in connection with the ravra
as actual law^ of the preceding sentence. It is
2. The preceding verse refers in fact the beginning of the final
mainly to Christian slaves of pagan section of the letter.
masters. If the masters also are
St. Paul naturally reverts to the
converted, the slaves are not to show
disrespect on the excuse that they are subject which he has so much in
brethren and '

equal ' in the Church mind, viz. the false teaching- be-
(take on . . . elaiv with Kara- coming so rife. Cf. i. 3. Here

^pove'iTuxrav, not with pr] tcara- (v. 3-10) he lays bare the motives
^poveirarrav) : on the contrary, they underlying this false teaching
.
CH. VI. 3-4.] FIRST EPISTLE TO TIMOTHY 61
3. El Tt? irepoSiSacrKaXeL, koI fxr) Trpocrepx^T<^^ vyiai-
vovcri XoyoLS, Tot? tov Kvpiov rjjjicov Irjo-ov X.pLcrTov, Kau

TTj Kar evcreêtav StSacrAcaXta, 4. rervcficoraL, ixrjhev
eTTtcrrajLtet'o?, dWa vocro)v nepl ^rjTijcreL^ kol Xoyojxa^Laq,

i^ a)v yiverai (f)96po?, e/Jf-?} ^XcLcrîq ^xiai, vTTOvoiai Trovrjpai,
it is partly pride of mind, partly martyrs have died for words be- '
'
desire to make profit of religion. cause they thought that realities of

the faith depended on them. On
3. T6po8i8acrKa\et teaches a differ- the distinction between ofioova-iov
ent doctrine, i.e. different from the and oiioiovfTiov depended the main-
vyiaivovres \6yoi. For this use of tenance of the Catholic faith as to
vyiaivco, see i. 10. Here the Apostle the divine nature of our Lord. But
definitely claims that the 'healthful the Apostle is not here emphasising
words' are the words of Christ so much the nature of a contention
Himself. In fact he is not con- as the m.otive of it the people re-
demning men for differing from ferred to were mostly concerned
himself in interpretations or deduc- with establishing their intellec-
tions, but for rejecting the admitted tual superiority. The remark of
words of Christ and '
teaching that Whateley is apposite :
'
It is one
is according to godliness.' In the thing to wish to haA'e truth on one's
following words he contrasts this with side, quite another to wish to be on
teaching that has other motives, the side of truth.' The latter may
viz. personal glorification or gain. require a good deal of humility, and
to 'change one's mind' is often a
TTpocripx^rai. No Classical use of proof of real greatness of character.
the word seems to' give an exact '
liegnum scientiae, ut regnum caeli,
parallel to its use here, but the non nisi sub persona infantis in-
literal meaning could naturally lead tratur' (Bacon).
to the sense 'to associate oneself The word voa-wv is translated
with,' and so '
to consent to.' 'doting' in the R.V. It suggests
a kind of mental disease.
4. The attitude described is one
of intellectual pride an attitude p\ao-(|)T|[j.iaL, speaking evil of
Avhich consists far more in the desire others. See n. on 2 Tim. iii. 2.
to raise questions than in the desire
to find their answer. '
Curiositie in uirdvoiai TrovripaC, malicious sus-
prying into high speculative and pecting of others, the imputing of
unprofitable questions is a great wrong motives. The speaking evil
stumbling-block to the holiness of of parties (religious or political)
scholars.' For TSTvtpojTut, see iii. 6. and the misrepresentation of their
Xo-yojiaxtas, disputes about words motives are two of the most subtle
where there is no reality dependent breaches of the Ninth Command-
on the dispute. In one sense many ment. They always seem to be
' '
5. hiairapar piâi Sie(j)6apixevo)p avdpc^Trcov top vovv kol

a7re(TTepr][JLei>(ov rrj^ aXy)9eia<^, voyntpvroiv nopicrixov eivai
TTjv evcre/SeLav. 6. ecrrt Se Tropio'ixo'i [Jieya<; rj evcreêta
justifiable on 'public' grounds, and gets a reputation for cleverness, but

they are difficult to combat because is apt to pay dearly for it in several
they do not come home to individual ways. He may become identified

persons, who could refute them in with a cause that he never meant
their own cases. '
Si aliquid boni to champion. He may begin to take
habueris crede de aliis meliora.' a pride in holding the balance and
'
'
5. Siairaparpipai is the better '

seeing all sides of a question,' until
reading violent disputings, wrang- '
mistiness is the mother of wisdom
ling. The A.V. 'perverse disput- Avith him, and '
he never enunciates
ings was a translation of the inferior
'
a truth without guarding himself
reading irapabiarpiâi, where the against being supposed to exclude
emphasis lay rather on the irapa. the contradictory.' But worst of all
8L<}>0ap|Aevcov . . . tov vov, who is Avhen he 'robbed of the truth'
is
have lost the power of thinking by being half convinced himself.

straight. The idea is best explained The constant repetition of one
by the words rerii^corat and voa-cdv. point of view may have this result,
Giving the rein to intellectual specu- especially if the point of view is
lation aman may become unable to popular and profitable.
see any line of thought but that 6. The turn of words that he has
which he has followed it becomes used suggests to St. Paul another
a disease with him, and his mind is thought, viz. that in a true sense
befogged. He no longer sees things the service of God is a TTopia-pios, and
in their right relations or propor- this leads him to speak {yy. 7-10) of
tions. But, though this apart from the danger always involved in the
the context would be a sufficient desii-e for Avealth.
meaning for die^fidapfievos rbv vovv, aiiTcLpKeia means independence of
the shows that the
context here outward circumstances, '
self-suffi-
Apostle means men with whom the ciency' in a good sense, and there-
corruption has gone further they fore the contentment that results
have come to see the worldly profit from such independence. St. Paul
that can be made out of the exploita- gives his idea of it in Phil. iy. 11-12,
tion of their point of view, perhaps 'I have learned in whatsoever state
become popular and fashionable, and I am, therein to be content (avrap-
(by unconscious steps perhaps) they KTjs). ... In all things have I
have come to think of the value of learned the secret both to be filled
it in keeping them in funds. 'J'o and to be hungry.' There are two
them the service of God has become ways of increasing such 'independ-
a TTopLo-fMos, a means of getting money. ence,' viz. (1) reducing one's needs
:
;
For voOs see n. on 2 Tim. iii. 8. (2) having in one's own power the
a.TrecrTpT]|X6'va)v ttjs dXiiGcCas. A means to satisfy one's desires as they
man who '
argues for arguing's sake occur. Most of us, when urged by

jxeTCL avTapKELaq' 7. ovhev yap eicnqveyKaixev et? rov

Koo-jjiov, on ovBe eêveyKeiv n Zvvdp,eda' 8. e)(0VTe<^ Se
SiaTpo<âs Kal crKendcriJiaTa rovrois apKecrB-qaoixeda.
9. 01 Se /3ov\6ixevoi irXovTeZv ifxTriiTTOvo-Lv el? Tretpacr/xoz^
Kal TraytSa kol eTrt^vjatas iroWd? dvoyJTOv<5 kol jSXaêpd?,
desire, try the second way first, and regularly distinguished in N.T.
it is the excessive indnlgence of this Greek, it might be possible to infer
inclination that St.Paul is condemn- from o a similar use of on.
ing here. The Stoic glorified the
first method, and this is one point of 8. o-Kird<r(iaTa, covering, i.e. cloth-
contact between his thought and the ing and a roof over our heads.
Apostle's. Every time that a man dpKo-6T)a-d|ji9a, we shall be suffi-
adds to the number of things which ciently provided.

he cannot do vnthout he lessens his
avrapKeia. ('Erue me
de necessita- 9. ol 81 pov\d|Xvoi irXoDTeiv. The
tibus meis.' Thomas a Kempis.) A. v., 'they that will be rich,' sug-
There is more independence in the gests an emphasis on ôvhofievoi
man whose habits are naturally which is not in the Greek. The
simple than in the man of expensive emphasis is rather on the irXovTelv,
habits, even if he generally has the as opposed to the simple life of v. 8.
power to satisfy them. els ireipaoriJiov, into a position in
Avhich it is much harder to do right,
The attempts to render the
7.
a position against which they are
sense easier by inserting brjXov or daily praying in the Lord's Prayer,
d\r]6es before on have no good MSS. elarevfyKjjs
firj Tjfjias els Treipaa-ôu.
support. The text without these
ira^CSa. The kind of life they
words is translated in the R.V.,
lead is a net in Avhich their weapons
'
For we brought nothing into the
of spiritual defence get more and
world, for neither can we carry any-
more tangled aijd incapable of use,
thing out' ; apparently meaning,
so that deliverance is difiicult.
'
We bring nothing into the world to
remind us throughout our life that iri9v(ji,Cas . . . pXaPepds, many fool-
we shall carry nothing out.' But it ish and harmful desires. Very few
is hardly possible to believe that St. can use wealth altogether sensibly
Paul said this or expressed himself when once wealth is an object in itself
thus. It would be somewhat better we want to outshine others. It is not
if, taking on as the neuter of Sans, enough to be 'well off' we must
we could translate it ivhertfove. We show it. dvoTjTovs, unjustifiable to
have no exact parallel for such a reason, ^Xaêpds, not only serving no
usage, but 6 is used in this sense, good end but doing positive harm.
e.g. in several passages of Euripides, aÎnves Pv9ioi)(riv, such as sink
Hecuha 13, o Kai fj.e yrjs VTreêirefi- men. The metaphor is from the
^|/e^'
and as os and oans are not sinking of a ship.
64 FIRST" EPISTLE TO TIMOTHY [ch. vi. 9-1 t.
aiTive<i IBvditpvcri tovs avOpcorrovs et? okedpov koI anco-

Xeuav. 10. ptâ yap navTOiv roiv KaKoiv ianv r) cfjikap-
yvpia' rj'? nvh opeyd/xevot aTTeTrXav-qdrjcrav oltto Trjq
TTLcrreoi^, koI iavrovs rrepieiTeipav oSwats TroXXats.

11. û Se, w avOpoirre eov, ravra <êvye' Siwkc 8e
ZiKaiocrvviqv evcre/Beiav, tticttiv, ayaTrrjv, v7rofxovr]V, irpav-
,
10. piâ, more naturally translated The surest safeguard against cove-
a root (R.V.) than the root. The tousness is to have as few things as
saying -pras probably a common one possible that '
one can't do Avithout.'
among the Jews and appears in For obvious reasons covetousness is
various forms in Greek. Of. Sibyl- the special vice of those who in their
line Oracles, iii. 235, cpiXoxprja-fxo- youth have had to fight their Avay '
(xvvq Tis y' 77 KaKci jjivpia riKTei up.' They have known poverty and
dvrjTois avOpaiTOLS. they Avant to get as far from it as
With this verse compare the em- possible.
phasis on (jiiKapyvpia in 2 Tim. iii. 2. TJs, i.e. T?]s (jyiXapyvpias, but of
If you take each of the Ten Com- course the expression is loose, it is
mandments in turn, it is easy to find the money that they desire.

instances of their being broken by oSwvais. Perhaps St. Paul is
men once obsessed -with the idea of thinking especially of the remorse of
getting rich quickly. More com- an old man as he remembers all the
pletely than any other \\ce, it brings comradeship and affection that he
men to treat others {e.g. dependents has missed by the Avay through his
and employes) as mere pawns in anxiety for riches.
theirown game, instead of 'counting
nothing so much his own as that he
11-16. A final charge to Timothy
may be unjust to it.' Its deadly-

as to his life and conduct.
effect on professing Christians is 11. dv9pu7re 0eov, only here and
implied in aneTiKavrjOrârav otto ttjs 2 Tim. iii. 17 in the N.T., but the
Trttrrecor. Its special danger is of common appellation of prophets in
course that Ave all haA-e to earn the O.T. It reminds Timothy that
money, and it is not easy to say at he has a commission from God, as
vjhat particular point the desire to they had, and must live up to his call.
secure independence and make pro- SiKaioo-uvi^v, evo-e'Peiav. When
per provision passes into coA'êtous- these Avords are conjoined they mean
ness. In judging ourselves in this respectively right conduct towards
matter (as in other '
temptations of men, and right relation toAvards God.
the Avorld'), Ave must keep steadily The former oi' course is righteousness
in A'ieAY our 'vocation and ministry' in the fullest sense, not JMsitce in the
(' sint temporalia in usu, aeterna in narrow sense.
desiderio') Avhat may be natural in a.-si6.-ny\v. See n. on i. 5.
one life may be harmful in another. {nrojj.ovT)v. The Avilling endurance

:
TrdOeiav. 12. ayoivltpv tov koXov ayoiva T7]<5 Trtcrrect)?,
imXaôv tt^? aicovLOv l,(orjs, els r]v eKkridris, /cat mjjloXo-
yrjcras rrjv Kokrjv oyioKoyiav ivcornov ttoWcov jxaprvpoyv.
13. TTapayyeWoi croi ivcoiriov tov eov rod tfiioyovovvTos

ra TTOLVTa koX ILpucrTov Îrjcrov tov }xapTvprjcravTos eiTL
HovTiov YiikaTOV Tr)v KaXrjv oyuoXoyiav, 14. TrjprjcraL ere
of hard and trying things, whether'; end.' The priest who has received
labour or suffering. Jews in baptism, and has Icnown
irpaiiirdOeiav is the correct reading what it means to them in breach
for TrpaoTTjra,meaning the same. It with all their kinsfolk, will perhaps
is a late form, here only in the N.T, understand more than others why
See n. on 2 Tim. ii. 25. St. Paul calls it Tr]v K.aXr]v ojJio-
12. 'Fight the good fight of the '\oyiav. But the use of the same
faith (R. V. ). Probably the familiar
' phrase in v. 13 of our Lord's witness
rendering cannot be bettered, but before Pilate makes it impossible
one may regret that the word good to refer it to any set form of words
has to stand for so many shades of in baptism rather it is the whole
meaning. koKos here implies that it of the challenge to the world in-
is a contest in which one is con- volved in every baptism.
tending for right and honour. Of. 13. 5"0-yOVOT)VTOS l^^COOTTOLOVVTOS,
n. on iv. 6, T.E.], giveth life or preserveth life.
Tfjs alwvCou t'^Tjs. See n. on Is it possible that St.Paul has in

i. 16. mind the words of our Lord recorded
T^v Ka\i?|v 6|xo\o7av. The j)reced- in St. Luke xvii. 33, bs 5' uv dnoXia-r]
ing words, referring to a call common .{rrjp v|/v;^j)y avTod] ^cooyovrjcreL avTr]v'>
to all Christians, make it likely that At any rate he is exhorting Timothy
'
the good confession ' is the pro- arroXeorai ttjv yjrvx^v, and he reminds
fession of faith made at baptism. him that God alone is the aixthor
The reference here to the contest of and preserver of life.
the Christian life will naturally call eirC, in the presence of.
to the mind of an English Church- 14. kvTo\-r] is naturally used of a

man the words our own rite
of particular commandment or injunc-
'We receive this person into the tion, and there seems to be no clear
congregation of Christ's flock ; and instance of its being used in the
do sign him with the sign of the singular for laws collectively.
cross, in token that hereafter he Nevertheless seems to be used
it
shall not be ashamed to confess the here generally for the will or com-
faith of Christ crucified and man- mandments of God as revealed bj^
fully to fight under his banner, our Lord. There was an obvious
against sin, the world, and the devil; reason Avhy 6 vofxos, the natural
and to continue Christ's faithful collective, should not be used in
soldier and servant unto his life's this sense by Christians.
66 FIEST EPISTLE TO TIMOTHY [ch. vi. 14-16.
Tr]v ivToXrjv acrinXov, aveTTikiqTrrov, y^^xpi t'^5 e7nâvei(x<^
Tov Kvpiov r)[X(ov 'Irjcrov Xptcrrov' 15. ^v Kaipoi^ Ihiois
Setêt 6 fxaKapLOS koI ijl6vo<; SvvdcrT7]<5, 6 f3acn\6v<5 T(ov
jSacFLkevovTcov koI Kvpio<i Tbiv Kvpievovroiv, 16. 6 fxovo<;
eôyv aOavacriap, ^wg oiKOiv aTTpocrirov, ov elSev ovoel<i
av9po)TT(}}V ovSe Ihelv Swarat, (h Tijxr) kol Kpdro'^ alcovLOv.
dixrjv.
TTipfjo-ai . . . dcriTiXov, a.vi:Tr\T]ir- gogue usage words that would be

Tov. The j)lirase suggests that the familiar to Jews. See n. on i. 17.
law of Christ is a precious treasure, The word naKdfiios (in its more
entrusted to the Christian, which exalted sense) was applied even by
he is to guard so that lie can present a Greek to his gods as implying a
it before God
day of judg- at the happiness beyond being touched by
ment, unstained by his own sin and the ills that affect mankind, and
beyond the reach of criticism. The could be applied to men in so far as
words /ê'xp' 'T'/? eTTKâveia^ suggest they shared in this. It is in this
that this is the thought otherwise sense of their being now beyond the
we might take the adjectives as touch of evil that we speak of '
the
meaning beyond reproach in the blessed dead.'
eyes of men, in the sense in which
Pao-iXeiis. See n. on i. 17.
St. Paul speaks of 'adorning the
doctrine,' and in which Ave some-
16. 6 jAovos 'ixoiv a9ttva(rav. God
times speak of a man's commending
alone has immortality in His own
his faith hj his conduct.
being and power. There are those
Iêxpi TT]S eiTic{)avCas. The phrase to whom He grants immortality, just
undoubtedly implies that the
as also we read in 1 Cor. xv. 53,
Apostle still hoped for the return 'this mortal must put on immor-
of Christ in their own time, but his
tality.' This is the ' only other
doubt about this is immediately in- passage in the N.T. where dBavaa-La
dicated by the word Idlois (God's is used, and dBavaro^ nowhere occurs.
own appointed time) and (as Ben gel a(p6apTos and d^Bapa-ia are the usual
observed) by the very use of a plural words.
KOipoT?.
t3 Tin"?! Kal KpctTos alwviov. a|Jif|v.
See nn. on i. 16, 17.

15. 6 naKcLpios Kal ndvos 8TJvdcrTT]S,
K.T.X. The phraseology of this sen-
tence suggests convincingly that St.
Paul is using an ascription of praise
17-19. To his other exhortation
which had some liturgical use. It of Timothy the Apostle adds a

does not follow that it was a part of special admonition as to his duty
a Christian hymn. It is just as in connection with the subject of

likely that he is quoting from syna- V. 10, to which he here reverts.
cH.vi. 17-19.] FIRST EPISTLE TO TIMOTHY 67
17. Tot? TrXovcrtoi? iv rat vvv aloivi TrapdyyeWe [xr]
v\jjr)Xo(l)poveLv, ixrjSe rfkTriKevai iirl ttKovtov dSrjXoTTjTL,
a\X iiTi @ew rw irapeyovri r)fuv rrdvTa Trkovario)^ et9
aTTokojvcriv' 18. ayaOoepyelv, irXovTeXv ev epyot? /caXot?,

ev/xeraSorov9 elvai, KoivaiVLKov<?, 19. dTroOiqcravpitpvTa^
irXouo-fois ev tw vvv aluivi, rich in further emphasises this temporal

the present life (-world). This is ii gifts are primarily for use, not to
good illustration of the transition of give pride of possession, nor to raise
alaii from its temporal to its ethical our standard of needless luxury, nor
meaning. It is impossible here to to secure us against a vague fear of
separate the two. It is '
the rich in '
coming down in the world.' Seeke '
this life '"
as opposed to those who not proud riches but such as thou

lay up treasure for the life to come maist get justly, use soberly, dis-
(v. 19),and it is also the 'rich in tribute cheerfully, and leave con-
the riches of the world.' For atwv tentedly '
(Bacon, Essays, 34).
seej. 16, 17. 18. d-yaGosp-yeiv, k.t.X. Bacon also
{n|/i]Xo(j)poviv. Pride in their says, in the Essay just quoted,
special advantage is iiieaut. Cf. 'Deferre not charities till death:
Eom. xi. 20, where the same word is for certainly, if a man weigh it
used of the possible pride of Gentiles rightly, lie that doth so is rather
in the special privilege their faith liberall of another man's than of
has brought them. The verlj is not his owne.' He might have added
classical, but the adj. v^r]\6(ppu)v is. that such a man is passing on his
[iTiS^ rjATTiicevai. eirl itXotjto-u ciSt]- opportunities to another instead of
\oTTiTi, not to vest hopes on uncer- using them.
tain riches. This is the natural d-ya6op7lv, eineraSoTOvs, koivcovi-
translation,but we also can speak KoiJS, diroOricravp^ôvTas are all words
of depending on an uncertaintj'.'
'
peculiar to this passage in the N.T.,
The following words, of course, bring and L. and S. quote no earlier in-
out by way of contrast the idea of stance of the The word
first two.
certain riches as in St. Matthew KOLvavLKos, which Greek in Classical
vi. 19-20. meant social or letween man and
trdvTtt irXovoriws eU dir6\aiJo-iv. man, here certainly means ready to
The reminder in iravra is '
All these share. Of. the use of Koivaveco in
things shall be added unto you' Gal. vi. 6.
(St. Matt. vi. 33). God does not 19. The phrase 'laying ujj as a
forget the natural needs of His treasure for themselves a good founda-
children, and their desiring things tion for the future ' is peculiar ; but
to enjoy is no sin. The sin comes defieXiov means 'something on which
wlieu tliey are preferred to '
the to builfl,' and implies that these good
Kingdom of God,' and are sought works are a foundation for future
without regard to our 'vocation progress in Christian life. It is not
and ministry.' The word aTroKavcriv necessary to refer els to fieWov to
: '
iavTo2s OefxeXiov Kokov els to yueXXov, tva inLkd/BcovTaL rrj's
20. 'H TifJioOee, ry]v TrapadiJKrjv (jivXaôv, iKTpeTr6[xevoq
raq /3e/3rj\ov<5 Kevofjxovias kol avTidecreis Trjs xfjevScovvjxov
yvoioreoi's, 21. rfv Tives iTrayyeWofxepoL irepi Trjp iricmv
H X-dpis jxed' vjJLcov.
the life to come exclusively, but it tibi est, non quod a te

creditum
includes doubtless the thought of inventum quod accepisti, non quod
:
St. Luke xvi. 9, ' Make to yourselves excogitasti rem non ingenii sed
:
friends by means of the mammon of doctrinae, non usurpationis privatae

unrighteousness ; that Avhen it shall sed publicae traditionis : rem ad te
fail they may receive you into the perductam, non a te prolatam, in
eternal tabernacles.' qua non auctor debes esse sed custos.'
20. A final exhortation, returning PePt)\ot)s. See n. on i. 9.
to his first point, that Timothy Kvo<j)wvCas, Aâin talking, futile

should be faithful to the ministrj- wordiness.
of the word entrusted to him. The dvTi0c-is with
coupled Kei-o-
aS'ectionate use of the personal name (jicovias must

be taken, not as
expresses perhaps more forcibly than '
oppositions to sound doctrine,' but
anything else could have done the in some dialectical or logical sense.
depth of the Apostle's feeling that Probably 'subtle distinctions' is the
all his former work at Ephesus nearest English equivalent, but the
depended for its continuity on the exact reference must depend on
faithfulness of the disciple. the nature of the heresies which
T'fiv TTttpaGifiKTiv {ttjv TrapaKaTaBi)- St. Paul has specially in view. See
Kr}v, T.R.], 'the deiDOsit,' 'the thing n. on iv. 3. Without assuming too
entrusted to thee.' The following much with regard to the growth of
words enrpeTTofievos k.t.A. make only 'Gnostic' heresies, it is nevertheless
one interpretation of this word pos- fairly evident from r^s yj/evBavviiov
sible (though several have been pro- yvaia-ecos that he refers to some who
posed) it is the 'deposit' of sound claimed esoteric knowledge and ex-
doctrine which he must kee]! invio- alted too much their '
philosophical
late against all assaults of Judaism treatment of Christianity, whether
and pseudo-philosophy. The com- from a Jewish or from a Greek
ment of St. Vincent of Lerins on standpoint.
this word (quoted by Alford) is full
of warning to the critical intellect 21. i]u-T6\y\a-av. See n. on i. 6.
'
Quid est " depositum " ? id est quod {\ \a.p\.<s [aeO' xiiAuv. See n. on i. 2.
H nPOS TIMO0EON
EniSTOAH AETTEPA
CHAPTER 1
1. IlavXos aTTOcrroXo? ^piCTTOv 'Irjcrov 8ta dekrJiJâTo^

@eov /car' kTrayyekiav l,oir\^ Tr\% kv Xyotcrrw Yrâov
2. TifioOeo) ayaTTTjTcp reKvco' )(oipL<5, eA.eo9, elpyjvT] airo
@0V TTaTpO<5 Kcd X.pL(TTOV 'ItJCTOV TOV KvpiOV 'Y)fX(xiV.
1-2. The Greeting. See notes a minister of Christ (6-14), especi-

on name and designation and form ally by boldness in facing the
of greeting in 1 Tim. i. 1-2. opinion of the world and the hard-
Sid 66XT||j,aTos 0o{). God's will is ships of his task and by
(7-8),
the cause of Ms a]oostlesliip.
maintaining without compromise
Kar' eira^'yeX.iav. The connection
the doctrine committed to him
indicated by Kara may be very
(13-14)-
varied. Here it seems most natural
to take it as implying purpose, as in The outline of this paragraph is
such phrases as Kara 6eav fjKîv, best seen if verses 9-12 be regarded
and it might be paraphrased by '
to as a digression. See notes.
further or to proclaim the promise.'
'
'
^wfjs TTjs kv Xpio-Tw 'Itjo-ov. The 3-5. This involved sentence is

eV in such phrases may be regarded capable of two constructions : (a)
both as local (the life is in Christ, The ground for x^P'" ^X*" *y ^^
and vre have it only by union with expressed in the words as dhaXenr-
Him) and as causal (our life depends Tov e'xoi, fc.r.X. ; or (b) it may be
on Christ, and is only given to us expressed by the words virofj-vrjcnv
through Him). Xaâv, in which case as ddLoKeLnTov
For t<0J7 see n. on 1 Tim. i. 16. . . . TrXrjpcdda must be taken as a
parenthesis, being translated as
cos
3-14. The Apostle expresses his or since. In favour of (a) is the
thankfulness for Timothy's faith natural order of the words and the
(3-5),and exhorts him to make full fact that a Grreek reader could
use of the gifts he has received as hardly avoid taking ws dStdXetTrrov
70 SECOND EPISTLE TO TIMOTHY [ch. i. 3.4.
3. X.apLv eô) rco ew, d> Xarpevco ano rrpoyovcov iv
Kadapa crvueLSijaeL, 005 aSLakecTrTov e)(ai ttjv Trepl crov
[xveiav iv rats êTJcrecri [xov, vvkto<5 koL rj/jiepa? 4. ivL-
in the sense 'how unceasing'

of of him for the ^yo^derful vision by
(cf. Eom. i. any rate until he
9), at Avhich his conversion came about
got to v7r6fj.vi](Tt.v Aa/3cbj' and found was not 'arbitrary,' but was God's
that he had mistaken the intended answer to previous 'faith and clear
sense. For (b) it may he said that conscience,' however unenlightened
in similar expressions of thanks- the way in which these had for a
giving (Eom., Col., 1 Thess.) 2 Thess.) time been shown? It is right to
the direct ground of thanksgiving is think of every special call from God
the faith of those addressed, as here as an illustration of the principle
expressed in v. 5, and that the '
To him that hath shall be given.'
frequency of his remembrance of St. Paul's personal attitude to the
Timothy in prayer, -while intelligible relijiion of his father, the religion
as a ground for thanksgiving, is not from which he had advanced, may
so natural a one. Nevertheless (a) be a lesson to many who in the
becomes more natural if we might course of life think they have found '
paraphrase by 'how unceasingly

it a better way' in religion than the
I have occasion to remember thee in one in which they were brought up,
my prayers when I remember the and who are too apt to speak slight-
bond that unites us, and when I ingly, even scornfully, of the latter.
have been reminded of thy unfeigned Rather they should keejj in mind
faith.' The balance of argument hoAv much good there must have
seems to favour (a). So E.V. and been in it since it made them capable
the punctuation of "\V. H. suggests of receiving further light from God.
the same. tv Ka9ttp^ o-vveiSricrei. See 1 Tim.
3. xapLv ^x.w. Except in these iii. 9. Kadapos is 'clear from stain.'
two Epistles St. Paul's word is lbs ttSiaXeiTTTov, E.V. how un- '
evxopi-iJTcb. ce;ising is my remembrance of thee,'

Xarpcvo) originally meant to serve i.e. 'because of the unceasing re-
for hire. Its use for religious service membrance I have of thee.' fivela
of the found in Classical

gods is means both 'remembrance' and
Greek, and this use is the only one '
mention,' but with e'xa it naturally
in the LXX. means the former.
dTTo irpo-yovwv. Cf. Phil. iii. 6, 8eT|a-a-i, '
petitions,' '
supplica-
Kara dindioavvrjv rrjv ev vofj-co yevoîe- tions '
the Avord involves perhaps
vos ayLeixTTTos. St. Paul implies here a little more of the idea of earnest '
that he came of a strictly religious entreaty' than npoa-evxf] does. See

family, and tliat for himself as for n. on 1 Tim. ii. 1.
his race Christianity -was the natural vvKTos Kal ^|ipas, E.V. and W. H.
development of Judaism, not a dis- take with iimroBSiv. The phrase
carding of it. May we not with all occurs three times in the Epistles to
reverence assume that God's choice the Thessaloniaus, each time pre-

CH. I. 4-6.] SECOND EPISTLE TO TIMOTHY 71
TTodSiv (re iSeiv, ixefxvr)fjievo<? crov TOiv SaKpvcov, Iva -âpa<;
"nXrjpcodco' 5. virofxvqcriv XajSojp riy? iv aoi avvTTOKpiTOv

TTiCTTecos, 7]Ti<5 ivcpKrjcTe trpoiTov ev Tji pidjxjxrj aov AwtSt
KttL TJI pjTjTpi aov ^vveLKYj, TTeVeKT/xat Se on kol iv croi.
6. St' rjv aiTLav avaynixvrjcrKa} ere ava^coTTvpelv to -)(ôipicrfJLa
ceding a participle and necessarily For Lois and Eunice see Introd.,
taken with it. If vre regard the p. xiii.
little habits of expression which all V(iKT]<r6. The word ivome'iv could
writers acquire, this makes it more be ixsed in Classical Greek meta-
likely that should be taken here
it phorically for '
to be occupied Avith.'
with iTTiTTodav than with fivelav e^w. St. Paxil's use of it, 'took up its
4. Twv SaKpvwv, i.e. at their part- abode in,' implies steady and per-
ing. The verse shows strong re- sistent faith. Of. V. 14.
ciprocal affection. ireVeKTiJiai, Se 8ti koV kv croi, 'Yes,
I'va xapds iTXi^pwSw goes closely and I am persuaded also in thee.'
with ere I8eh'. The form of this phrase makes it
For the connection of xnro|i.v-
5. impossible not to see that, however
r\criv\apwv see n. on v. 3. But slight it may have been, there was
with the arrangements there adopted some shadow of fear in St. Paul's
these words may either be taken with mind for Timothy's steadfastness in
Iva ;yPs Tr\r]pa}da), 'that I may be his difficult cii'cumstances. See
filled with joy by being reminded' Introd., p. xiy.
(so R.V. margin, and the punctua- 6. 8i' i^v alriav. Because the faith
tion in W. H.), or may be taken as is there Timothy is urged to make
in R. V. text, '
that I may be filled his service correspond.
with joy having been reminded
; . .
.' dvttjwirvpeiv. The word literally
In the latter case VTrofiprjtnv Xa/Swj/ meant '
rekindle,' but was commonly
would naturally go back to xP'-^ used in metaphor, and 'stir up' is
e'xo), and would refer to some probably the best rendering. St.
message or report that had recently Chrysostom compares 1 Thess. v. 19,
reached St. Paul. But probably the TO nvevixa firj aîvvvre.
former is bettter. rh \dpi(rp.a . . . \i\.piav pioTj. For
vTT6\>.vr]u-iv is reminder, not re- this as a reference to Tnuothy's ordin-
membrance. ation, see n.on 1 Tim. iv. 14. It is
dvviroKpiTos, 'unfeigned,' i.e. on abundantly clear from these passages
which there is no acting a part or that St. Paul regarded ordination as
forcing of what does not come not only an appointment to office,
naturally. The word is apparently but the sacramental gift of capacity
peculiar to religious language for that office a capacity which
LXX and N.T. but once also in depended for its maintenance on our
j\I, Antoninus. faithfulness. The verse before us

72 SECOND EPISTLE TO TIMOTHY [ch. i. 6-8.
rov 0v, 6 ecrriv iv aol Sta Trjs CTrtêcrecus twv -êtpcop
fxov. 7. ov yap ehcoKev rjfuv 6 0eo9 TTPevjxa SetXtas, aXka

Svvoi[xeoi<s KOI aydTrr)<; Kai ao)(f)povicrixov: 8. fxr] ovv
speaks home ordained man.

to every Avith those Avho oppose. It corrects
St. Ohrysostom
mentions as chief hardness and makes us enter, so far
dangers to our keeping our gifts as Ave can, into the motives of those
steadily burning aKrjbla and paQvixia Avith Avhom nevertheless Ave feel
terms Avhich are to some extent bound to interfere. cnoippovKrfios is
mutually convertible, but cover be- not 'a sound mind,' as A.V., but
tween them all slackness due to loss 'discipline,' as E.V. It is the
of heart or love of ease, and perhaps opposite of the temper Avhich is
Ave may include the dulness due to ready to compromise for the sake of
monotonous labour. Each priest has peace and c|uietness.
his OAvn danger, but the special gift These three are the virtues of
at ordination is, as St. Paul says, a authority. Their ojjposite is ex-
spirit of poAver and of love and of pressed by one Avord beiXia, for dydirr]
discipline Avhich is capable of facing is as much opposed to coAA'ardice as
all dangers if Ave realise the gift, are the other tAvo. U.g. BeiXla often
trust it, and nse the proper means excuses and so takes sides Avith a
for keeping it alive. man's Aveaker self dyaTrr] rebukes it
7. For God gave us (at ordina-

'
' and sides Avith his higher self.
tion) 'not a spirit of coAvardice but 8. The odp refers to the thought of
a spirit of poAver and of love and of SeiXias and fiiji/d/xe&js. The greatest
discipline.' All three Avords, 8iiva|Ais, proof of strength of character is not
ci-ydirT], a-o)(jjpovKr|j.6s, are here meant to be ashamed of a cause that meets
to characterise the attitude of God's Avith general contempt. It is ex-
minister in his dealings Avith others. tremely difiicult to the imagination
Sui/a/xts here means strength of of modern Christians, to Avhom the
character in dealing Avith others, due cross has become the symbol of
primarily to the consciousness of everything noble, to realise that in
authority from God, but depending Ephesus and Rome it Avas thouglit
for its effectiveness on its first being of simply as the means of execution,
shoAA'n in our dealings Avith ourselves. and to realise the shrinking of a
It is not mere authority it is the sensitiAê man from preaching that
stiffness in thebackground Avhich the salvation of the Avorld depended
men recognise instinctively and on one who, himself a member of a
A\'hich attracts their confidence, so despised race, has been done to death
that they come to it again and again as a criminal on the cross. That
for and help Avhen they
advice this is the special reference in rb
Avould not come either to learning or fiapTvpiov rod Kvpiov seems certain.
to eloquence, ayair-q (for Avhich see The genitiA''e rov Kvpiov is objectiAê
n. on 1 Tim. i. 5), here represents ('the about Christ'), not
Avitness
the restraining influence in the exer- subjective ('the Avitness borne by"
cise of authority and our dealing Christ')
indeed it is difficult to
eTraLa^vvdrj? to [lapTvpiov tov Kvptov rjfjioyv, /xi^Se eîte
TOP Secr[JLiov avTOv' aXXa crvyKaKOTrddrjcrov ro) evayyekiO)

Kara Svva[jLLv eov 9. tov crwcravTos r)iJia<s Kai Koke-
think how even in the worst heathen of their call and salvation in vv.
surroundings, tolerant as they were 9-12.
of all philosophies, the 'witness 9-12. We may regard these verses
borne by Christ,' even the witness as a parenthesis (see n. on v. 3), but
borne by His submission to a humili- of course they bear on the main
ating death, could have been matter thought as suggesting triumphant
of shame. The Greek world well reasons both for endurance and for
understood the meaning of sacrific- realising to the full the gift we have
ing one's life for wasa cause, and it received. The connection of thought
the witness borne by Christ which
'
' may be thus summarised Endure :
'
overbore the shame of 'the witness hardship, making fuU use of the
about Christ' 'which His disciples power of God which He has already
found at first so hard a task. manifested in delivering and calling
TOV 8e(r|xiov avToO. St. Paul had
us a deliverance and call which
used the same phrase in his first was His purpose from eternity, but

imprisonment Eph. iii. 1, 6 fieV/itos has been made actual now that
TOV XpicTTov 'lT]crov. It goes far bet Jesus Christ has revealed life in the
yond all Stoical submission ('Minds
Gospel the Gospel which I have
innocent and quiet take that for a been appointed to preach for which ;
hermitage') it accepts the chains as reason I myself sufler without shame,

part of Christ's purpose, imposed by knowing that our Lord is faithful
Him to work a special result. and will fulfil all that for which I
ori)YKaK07rd9T]o-ov tw eva-yycXiw, have trusted Him.'
R.V., 'suffer hardship with the 9. The Christian use
(Tcoo-avTos.
Gospel.' But the same verb is used of the word o-w^co (and its cognates)
absolutely in ii. 3 and in ii. 9 we ;
doubtless had its origin in the
have the expression to evayyeXtov Jewish use. To a Jew it implied
[xov, iv w KUKOTTadCo, which seems to the being saved from 'the wrath'
suggest the form that the thought and being made a participator in the
would naturally take in St. Paul's Messianic kingdom. In Christian
mind. Therefore'perhaps the better theology, therefore, it is used of the
rendering would be '

Take thy share Avhole process whereby a man is
of hardship for the Gospel.' saved from the poAver of sin with all
Kara 8i)va|j.iv 0ov, referring to the the consequences of this. It can,
Suvdiieuis of V. 7. One manifestation therefore, sometimes be used as if
of the m'eufia Svudfieats is to be the 'salvation' Avere a thing accom-
readiness to endure hardship. But plished in the past, referring to the
as this is the pow-er of God Himself beginning of the Christian life, a
imparted to us, the thought carries man's union with Christ in baptism
St. Paul on to speak of that power and his 'justification,' as carrying
as manifested in the whole process with it naturally all that is to follow.
'
74 SECOND EPISTLE TO TIMOTHY [ch.i. 9-11.
cravros KXijcrei ayta, ov Kara to. epya y)ix(av, aXka Kar

Ihiav TTpoOecriv koX )(dpiv ttjv hoBela-av rjfuv iv 'KpLCTTM
'l7](70v irpo -^povov alcovioiv 10. (fiavepoidelcrav Se vvp
Sta Trjs i7Ti<j)aveia<i tov cra>Trjpos rjfJiOip XpicrTov Irjcrov,
KaTapyyjcrayTo^ jxev tov ddvarou (f)(OTicravTO<; he l,cor)P Kat

a(l>6ap(Tiav Sta tov evaryyekiov, 11. ets o eTedr^v eyco
So in the present passage. Or it (and the grace therefore conferred),

can be regarded as a process now Trpo xpovcov alavLav, 'from all eter-
going on in the Christian, referring nity' ('before age-long periods of
to his gradual sanctification. For time'.^ see n. on 1 Tim. i. 16).
this compare sucli a passage as
1 Cor. i. 18 {to1% arcoôfiivoLS T]fxiv) 10. <|)avpu8i;o-av, '
manifested,'
and Phil. ii. 12 ('Work out your brought into evident application, in
own salvation Avith fear and trem- the Incarnation of our Lord.
bling '). Or it can be referred to as iri(})dvia, elsewhere used of what
a thing to be finally accomplished in we refer to as the 'Second Coming'

the future in the sanctification of of our Lord, here refers naturally to
the Christian and his ultimate the revelation of His First Coming.
acceptance in God's judgment. For In the Apostle's thoughts the two
this compare such passages as Kom. were not quite so separable as they
V. 9, 10 {croidrnToîeQa St' avTov ano are in ours.
TTjs opyijs, etc.). Karap-yeiv, '
to make of none effect,'
KaXto-avTos k\t]o-6i d"yiq.. For the '

to render powerless.' (Cf. Rom. vi.
full meaning of naXelv, cf. 1 Thess. 6, Iva Karapyrjdrj to crw/xa Trjs dp.ap-
ii. 12, rod tcaXovvTos viias els rrjv Tias, '
that the body which is subject
eavTov /3ao"tXetaj/ koI 86$av. All to to sin may be deprived of its power
whom the Gospel comes are '
called in us.') Of course this may be
tlie word in itself emphasises the equivalent to abolish according to
divine source of the opportunity the context in which the word is
which makes the life in Christ pos- used, but this isnot so natural a rend-
sible for a man, and the following ering here, tov BdvaTov should be
words ov Kara ra epya rjixav em- taken in the literal sense St. Paul
phasise it still more. kX/ô-ei dyia regards death as the penalty of sin
means in efi'ect '
with a calling to a (Rom. V. 12), and Christ has made it
state of holiness.' Cf. St. Paul's use '
of no effect '
it is at most a trifling
of KMjTols dyioLs in Rom. i. 7. incident in the developing life of the
For the word " ayios, see n. on Christian.
1 Tim. ii. 15. 4)WTu5iv, 'to shed light on' to
jrpoOco-iv. Cf. Eom. ix. 11, 17 Kar' bring into light tliat which before
eKXoyi]!' Trpodea-LS tov Qeov. The was hidden. Cf. 1 Cor. iv. 5, 6s Kal
purpose of God in the salvation of cj)aiTi(rei to, KpvuTa tov cmorovs. The
man is here spoken of as formed double phrase C^rjv koi d(j)6apa-Lav
Kijpv^ KOL aTTOCTToXo's KOi StSctcTKaXog. 12. St' fjv aniav

KOI ravra Tracr^cu" dXX' ovk e7ratcr)(W0/xat, oToa yap (o
TTeTTicrrevKa, koI TreVetcr/xat on Swaros ecrrt Ty]v irapa-
OtJktjv [xov ^vkdâi et? eKeivr]V Tr]v r^fxipav. 13. vttotv-
TTOicriv eê vyiaivovTOiv \6yoiv, oiv rrap ijMOV T^KOvcra?, ev
TTLCTTeL KOi dyaTTrj rfj ev XptaTcp 'irjaov. 14. rrjv KaXr]v
7rapa6y]Kr]P cfivXaôv Sta nzêu/xaro? 'Aytov toO ezôLKOwrog
covers life present and life to come, uTTOTvirwcriv. This word properly
the continuous which the Chris-
life means a sketch or outline^ giving the
tian has in union with Christ. main points of a subject. 'Keep
11. Si8do-Ka\os. Tim. ever in mind an outline of sound
Cf. 1 ii. 7,
where the phrase is StSao-KoXo? edvSiv.
words.' The main points of St.
Paul's teaching must be ever in his
In the present passage edvav is not
read in the best MSS., and is omitted thoughts and must be pressed home
at every opportunity.
by W. H. and the Eevisers.
vîaivdvTwv. See n. on 1 Tim. i.
12. TrapttOr|KTiv. For the word cf.
10.
1 Tim. but the thing signified
vi. 20,
V irio-Tei Kal a'ydir'j] naturally
there something entrusted to
is
with e_jê.
Timothy, here it is obviously some-
thing entrusted by St. Paul to Christ.
14. T"f|V Ka\T)V Trapa0T^Ki]v. Cf. 1
By this he means himself, his soul Tim. which makes clear v/hat is
vi. 20,
aud life, and we can compare 1 Pet.
meant here. For the use of KcXdy see
iv. 19, Let tliem that suifer accord-
'
n. on 1 Tim. iv. 6. The double use of

ing to the will of God commit (napa-
the word TrapaBriKt] here and in v. 12
TiOea-daxrav) their souls unto a
faithful Creator.' "Every one who
. . .
is not without a special point as
Ave have trusted something to God
chooses, as St. Paul did, a life of
Avhicli we expect Him to keep safe, so
suffering in place of what the world
He has trusted something to us which
can give is conscious of having en-
Avemust keep safe. Our faithfulness
trusted his all to Christ, to Whom he must correspond to God's.
looks as Saviour and vindicator. men
Sitt nvevjiaTos 'A-yiov. All
For the connection see out-
13. realise that their spiritualand moral
lines given under v. 3. He uoav faculties require the help of the Holy
resumes what he was saying in verses Spirit, but Ave have a reminder here
6-8, and reminds Timothy that one that the reason also as used in the
of the first duties of the ordained judgment of truth is equally depend-
man guard the truth committed
is to ent on divine light. We are apt to
to him as carefully as a banker tldnk of reason as an infallible critic,
guards a deposit. or at least think oursehês blameless
'
76 SECOND EPISTLE TO TIMOTHY [ch. i. 15-18.
15. OlSas TOVTO, on aTreorrpaiîqcrdv [le TTcti^res ot iv ttj
'Acrta* a)v ecm <l>vye\o? koX 'Epixoyevrj?. J 6. hcorj eXeos
6 Kvpuos Toi 'Ovr](TL<l)6pov OLKO)' on TToWaKLS fxe avexjjvgef
KOi T7]v akvcriv (jlov ovk i7rr)(T)(yv67], 17. aXXa yevoixevo<i
iv 'PcoixTj cnrovSaLMS itpJTrjcre /xe koI evpe 18. [ocor] avTOi
if Ave follow it, but the fact is that 15-18. The desertion of many and
no man's thinking faculty is unin- the loyalty of one are mentioned as
fluenced by inherited and acquired an incentive to Timothy to be loyal
habits of thought and by moral pre- to his master. The facts are left
jB.gr. the argument 'lean-
judices.
to speak the conclusion is not
not think of God as acting otherwise
urged except by the emphatic and
is
dangerous what is the faculty by
contrasted Sv with vvhich ii. i.
which we are thus determining how
beg-ins.
God is bound to act ?
15. d"ircrTpd4>Ti(rav. The occasion

[12-14. The interpretation of these may have been the 'first defence' of
verses adopted above is not without iv. 16, but Avith equal probability it
difliculty. It accounts for the iise of may have been the time of St. Paul's
vrapadrjiii] intwo different senses in arrest. The phrase ol iv rrj 'Ao-'lo.
12 and 14, and it kee23s the proper Avill then refer to some of St. Paul's
meaning of v-n-QTviruxris. Neither is travelling companions, who deserted
there any objection to the force given him at the sight of danger and
to e'xe (cf. 1 Tim. i. 19, iii. 9). It returned to Asia, probably there
does not meet the remaining diffi- putting the best colour on their con-
culty, viz. that in the order of duct. Paul said, You
It is as if St. '
words vTroTVTroycnv is made emphatic probably know and if not, I wish

and f'xe uneuiphatic. A rendering you to
know that those of my com-
has been suggested which may be panions Avho returned to Asia, and
thus paraphrased 'Take (this) as a Avhom you may meet, deserted me
summary of the healthful teaching because of the danger.' Nothing is
thou hast received from me, viz. In knoAvn of Phygelus and Hermogenes.
faithand love guard the deposit.'
Or 'In faith and love' may still be 16. Nothing further is known of
taken with TJKovcras, but in any case Onesiphorus except that his family
the words Guard the deposit are
'
' were living at Ephesus (iv. 19). St.
the vTTOTviraiTLs, and the thought is Paul's words (especially the form of
suggested, as in the above interpre- prayer in y. 18) make it likely that
tation, by the use of the phrase in Onesiphorus was now dead.
V. 12. From its use in 1 Tim. vi. 20 aXvtrtv
probably literal, St. Paul
it is plain that the words 'Guard being chained to a soldier-guard.
the deposit' had been often on St.
Paul's lips, and that Timothy Avell 18. exipetv the repetition of the
understood them.] word from evpe is of course inten-
CH. I. 1 8.] SECOND EPISTLE TO TIMOTHY 77
6 Kvpios evpeiv ekeo^ Trapa Kvpiov iv eKeivrj rrj rjixepaj'
Kol oora iv '^(j)ecr(o SirjKOvrjo-e, ^cXtlov crv yivaxTKeis.
tional. Bengel's note is excellent, that in the "word StoKoveca the 8ia-
'
Invenit me in tanta multitudine : was mistaken for the preposition and
inveniat misericordiam in ilia the augment was adapted to this,
panegyrei.' The word is probably from the same
8n]K(5vii<r. The student will note stem as StwKM the a being long.

78 SECOND EPISTLE TO TIMOTHY [ch. ii. 1-3.
CHAPTEE II
1. %v ovv, TeKVOV [xov, ih'dvvaixov Iv rfj ^dpiri Tjj iv
yôLcrTut '\r)crov. 2. kcu a 'Y]Kovcra<i Trap' ifjMv StoL rroXkoiv
jiapTvpcov, ravTa Trapddov Tna-roi^ av9po)TroL<^, 0LTLve<; 'iKavol
ecroj'Tat koI erepovq StSafat. 3. (TvyKaKO'na6r)(TOv Jj?
1-13. Verses i and 2 give two mistake eccentricity or mere self-
injunctions : (a) show in thyself the assertion.
strength of grace ;
(fa) secure the 2. 8id TToXXcov napTvpwv. For the
continuity of true teaching in the
use of Sm see n. on 1 Tim. ii. 15. For
church under thy care. The first
the occasion cf. 1 Tim. vi. 12 it is
natural to think that this refers to the

of these is amplified in vv. 3-13,
same occasion, though we cannot be
the second is returned to in v. 14.
quite sure. If on the other hand
1. Sv emphatic. 'Seeing then it refers to his ordination, we may
that manj' show themselves weak in suppose that St. Paul gave Timothy
face of danger, do thou for thy a charge when he was appointed
part . .
.' to his niinistry. The reference to
evSwaiAov, Pt.V. he strengthened. seems to make it
ivitnesses certainly
But there is no reason why it should necessary to assume some formal and
not be taken as middle, 'show thy- special occasion, and excludes any
self strong.'' Gf. Eph. vi. 10, E. v., interpretation that Avould refer the
'Be strong in the Lord' (Jvbwa- words to the general course of St.
jjLnvade). Paul's teaching on sundry occasions.
Tlie streagtii of character referred 3-6. Three precepts for the minis-
to (cf. dvi'afiLs in i. 7) is explained in terial life, derived from the examples
the following verses the strength of men who in ordinary professions
to face suffei'ing, hard living, toil, giA'ê themseh'es Avholeheartedly to
especially as required in the minis- their Avork if they mean to succeed.
terial Timothy especially was
life. When St. Paul thus makes men in
in a position that demanded a force- ordinary ciAdl occupations an ex-
ful character in his dealings Avith ample to men Avliose calling is pre-
others. To do his duty in any place eminently sacred and God-appointed,
of authority a man needs not only Ave are reminded of our Lord's
ability and judgment, but that in- parable of the unjust steAvard, Avitli
definable strength which we call its concluding words, '

For the chil-
'characier' Avithout an adjective dren of this Avorld are in their genera-
a stiffness for which it is easy to tion Aviser than the children of lloht.'
'
CH. II. 3-4.] SECOND EPISTLE TO TIMOTHY 79
Ka\o<s crTpaTLcoTTj^s XyotcTTOi) 'Itjctov. 4, ovSet? arpaTevo-
liepo<5 iixirXeKeTai ratg tov ^Lov Trpay/xaretat?, iva ra
The first example

from the is honours it for. Our estimate of
. . .
soldier his endure

readiness to him is based on this ultimate fact
hardship and the readiness with of which we are well assured that
which he breaks aAvay from all ties put him in a fortress breach, with
that are inconsistent with the life of all the pleasures of the world behind
a soldier. him, and only death and his duty in
The second example is from the front of him, he will keep his face to
athlete his submission to all the the front ; and he knows that his
rules of the training school and of choice ma,j be put to him at anj-
the course. moment, and has beforehand taken
The third is from the farmer the his part virtually takes such part
hard toil by which he earns his continually does, in reality, die
right, before all others, to share in daily.' This is why in the first
the fruits of the earth. place St. Paul says the minister of
Endurance of hardship detach- Christ must be a '
good soldier.'

ment submission to discipline 4. Tttis . . . irpa-ynaTEâis the
toil to Aveariness these are doubt- business or ties that would be
less necessary in their degree for natural in ordinary civil life, e.g.
success in any calling, but they are trade or law-suits. A Roman

pre-eminently needed for the minister soldier could not even marry law-
who is to be the example as well as fully while he was on service. In
the teacher of others. the case of the clergyman it is of
3. The correct reading is cruyfca- course the spirit of detachment that
Konddrjcrov, found only here and i. 8, matters. St. Paul, who on occasion
'
Take thy share of hardship.' The kept himself by a trade, would not
soldier's profession may bring honour have said that under no circum-
so may the clergyman's. The stances ought a clergyman to have
soldier's niay give absorbing interest another occuiJation, nor that a man
so may the clergyman's. But the with another occupation ought not
first condition of both is the readi- to be a clergyman. Nevertheless in
ness to what human nature
face a more settled order the principle
shrinks from. We may quote what has been observed that a priest must
Ruskin says in Unto This Last of not have another definite occupation.
the soldier when comparing his vrith This is probably best, but in view
other ordinary occupations The :
'
of future contingencies it may be
consent of mankind has always, in well to remember that this is not
spite of the philosophers, given pre- a necessary nor an apostolic law.
cedence to the soldier. And this is It would be better for a priest to be
right. For the soldier's trade, verily making boots on six days of the
and essentially, is not slaying, but week than to spend his time trying
being slain. This, without well to add to his stipend by a study
knon'in^ its own meaning, the world of Stock Exchange prices yet the

arpaToXoyrjcravTi apearj. 5. eav 8e koI a$\fj Ti<s, ov

(TTe<âvovTaL eav jxr) voixiixoi<i aOXrjcrrj. 6. tov Komfovra
former is considered an impossibility, training required for ministerial

the latter is not only a possibility work the training of the mind to
but a snare to many. The fact is readiness and fruitfulness, especially
that the danger of al tov ^[ov irpay- by hard study of the Scriptures and
fiare'iat is less in the loss of time doctrine, the training of oneself in
(though that of course is important) the habit of devotion so that it may
than in the anxiety, which is much remain real amid the constant repeti-
more fatal to the detachment of tions required in one's office, and
spirit required for priestly work. above all the training of the will
A priest must 'inter multas curas to go without things cheerfully.
quasi sine cura trausire, non more '
Tantum proficies quantum tibi ipsi
torpentis sed praerogativa quadam vim intuleris.' And again, taking
liberae mentis' {De Imitatione). i/o/xt'/tca? as 'according to the rules of
These remarks are very apposite in the course,' we may apply it both to
discussions as to the value of a this training continued (for it never
permanent diaconate open to men ends, and it does not do 'to let go
maintaining themsehês by secular the reins as soon as the horse goes
occupations. easy ') and also to the habit of dis-
TOV PioB see n.
on 1 Tim. i. 16. cipline as required in e.g. carrying
5. A
second example from the out the use of the Church even
athlete who submits liimself to Avhere one thinks one could improve
discipline both before and during it. And it is well to remember that
the contest in order that he may discipline does not mean obeying
win the wreath. There were of where one approves, but obeying
course a stadium and games at often where one does not approve
Ephesus, but the idea was familiar because the advantage of unity
to the whole Greek world. The is greater than the advantage of
word vonlficos could meaii '
according the improvement one could oneself
to the rules of the course,' but prob- effect.
ably means also with the custom-

'
6. A third example from the
ary training' a man could not hope farmer. The emphatic word is tuv
to win in these contests unless he KoiTL&vTa 'it is the farmer who
submitted to this. The competitors toils hard who has the first right
ill the Olympic Games had to swear to . .
.' The word kottos means
before the statue of Zeus that they toil to tveariness, and a certain
had undergone training for ten bishop kejjt a card over his mantel-
months. To 'contend vofxificos' would piece Avith this one word inscribed
therefore mean that this rule and K0n02. He meant
that you must
oath had been fulfilled. For the not stojj you were tired
because
word see n. on 1 Tim. i. 8. nor because you had done what
The plu'ase,'then, may be taken as was reasonable, but only because
referring in the first place to the you had done all there was to do.
: :; '
yeoipyov Set rrpoiTov ro)v Kapiroiv fxeTakajJiâveiv. 7. voel
o \eyo)' Sfucret yap crot 6 KvpL0<5 crvvecnv ev Tracrt.
8. fJLvrjjj.oveve 'Irjaovv ^piaTov iyrjyepfxevov eK veKpoiv

eK (nrepixaTo<; Aa/BlS Kara ro evayyeXioi' fjiov' 9. ev co
Doctors to their honour be it said The best illustration may be

often set us the finest example of taken from the words of the office
this quality when they drag them- for the Visitation of the Sick
selves out in obedience to a sum- 'There should be no greater com-
mons at night. 'A clergyman, even fort to Christian persons than to be
though his power of intellect be made like unto Christ, by suffering
small, is respected on the presumed patiently adversities, troubles, and
ground of his unselfishness and sicknesses. For he himself went not
serviceableness.' up to joy, but first he suffered pain
7. '
Consider what I say ; for the he entered not into his glory before
Lord will give thee understanding he was crucified. So truly our way
in all things.' St. Paul means in to eternal joy is to suffer here with
eftect, 'I suggest these thoughts Christ and our door to enter into
;
our Lord will help you to apply eternal life is gladly to die with
them further.' Christ ; that we may rise again
o-vivecris is best translated '
under- from death and dwell with him in
standing '
it means the critical everlasting life.'
faculty which enables one to under- 8. e-yiryepfj-evov. The Perfect de-

stand a subject in all its bearings. notes the continuance of the state
8-10. The main point of the whole brought about, as if he said 'now
passage 1-13 is the need of patience living the risen life.' Besides the
in suftering and hardsliip. Verses contrast implied (see note above)
8-10 may therefore be paraphrased, with His life of suffering on earth,
'
Remember that our Lord passed to the words remind us of Christ as a
His resurrection and glory through now living powei', 'able to succour
suffering. And in the same cause them that are tempted because he
I also suffer that I may help to himself hath sufi'ered being tempted
bring others to share His salvation (Heb. ii. 18).
and glory.' The thought of Christ's K o-TrepiAaros AapLS is taken, accord-
suffering is not expressed in so many ing to the above interpretation, as
words, but having regard to the simply emphasising the true man-
whole passage one feels that it is hood of Christ. It is otherwise
necessarily implied in the contrast taken as referring to the fulfilment
of iyrjyepixevov, and in the refer- of prophecy in Him.
ence to His manhood in sk cnrepiMaTos Kara to eva-y-yeXiov jaov is best
Aa/3t'S. The risen and glorified Christ taken with the Avhole xihrase pre-
is called to mind as our great assur- ceding. St. Paul's teaching was that
ance that suffering is not purpose- in Christ true man was and raised
less or in vain. exalted to the right hand of God.
F
; ;
KCXKOTraOoi iJ^^r^pi Secr/xwp cu? KaKOvpyo<5, aXh! 6 Xoyo^ tov

@eov ov SeSerat. 10. 8ia tovto Trdvra vTrofxevco Sta tov<5
iK\eKT0v<5, Iva koI avTol crcoTTjpLas rvyoicri rrj'? iv Xptcrrw
ly](Tov jjLera Sd^? alcovLov. 11. tticttos 6 ^\.6yo<?, Et yap

a-vvaTreOdvofxev, kol crvlprjcroiJiev' 12. et, VTTOjxevoixev, kcli
A-oyos'
9. (OS KUKovp-yos. St. Luke xxiii. 11-13. A quotation summing up

32, 'There Avere aLo two others, the correspondence between Christ's
KaKovpyoi, led with him to l3e put suffering and glory and our suffering
to death.' Perhaps in thinlviug of and glory. It is probable that the
his own suffering with Clirist, St. quotation is from some canticle
Paul has those others in mind. See already in use among Christians.
also Introd., p. xi. See n. on 1 Tim. iii. 16. The phrase
dW 6 \670s, K.T.\. A triumphant TrioToy 6 Xoyos here is usually taken
parenthesis. as referring to the following words.
'
God's word, for all their craft and But see n. on 1 Tim. iii. 1.
force, The use of singing among the
One moment will not linger, earliest Christians as part of their
But, spite of hell, shall have its worship is not only a natural infer-
course
ence from the model of synagogue
'Tis written by his finger.
worship, but is proved by such a
And though they take our lite.
passage as Col. iii. 16 ('psalms and
Goods, honour, children, wife.
Yet is their profit small hymns and spiritual songs'), con-
These things shall vanish all. firmed by Pliny, who describes the
The city of God remaineth.' Christians in Bithynia as assembling
before daybreak and singing by turns
10. t)Tro[j.V(o and iiiroiAovT) include a hymn to Christ as God {Ep. 97,
all patience in enduring hardship A.D. 112). The earliest hymns would
and all perseverance in making for doubtless have been modelled on
one's end in spite of obstacles. Jewish psalmody (like the Magni-
IkXcktol. As in the Catechism, ficat, Beiiedictus, JShmc Uimittis),
'
who sanctifieth me and all the elect and where the rhythm and balance
people of Grod.' There is no opposi- of clauses is present in a quotation
tion between and 'chosen'
'called' (as here) it is reasonable to suppose
in this use of the word it only em- it to be part of such a hymn. We
phasises the fact that we all depend have had one such passage in 1 Tim.
primarily for our salvation from sin iii. 16. Cf. Eph. v. 14, and many
on the will and choice of God. passages in the Apocalypse. The
o-wTT|p{as. See n. on i. 9. development of metrical hymns, as
5d^T]s alwvtou. See n. on 1 Tim. we understand them, came at a
i. 16. later date.
crvixâ<TL\ev(TO[jLev' el apvrjcroixeOa, KaKeivos apvyjcrerai

')7/xa9' 13. ei aTTLO-Tovfxep, eKctvos ttlcftos yîvei' apvrj-
cracrOai yap eavrov ov Swarat.

14. TavTa vTTOixL[xvr](rKe, SiafjLapTvpojJLevo^; evcoTnov rov
11. oruva7r0dvo|jiv. The Aorist in a certain sense the College may

naturally refers to the time of bap- be said to have grown round its
tism (cf. Rom. vi. 3-4), but refers Library. (2) The centres where
to this as the beginning of our Christianity was most active and
suffering with Christ, thus adding to influential were great centres of
the thought of the preceding verses, Judaism and of Greek thought. In
12. 1 dpvTi(r6[i9a. Cf. St. Matt. these places, therefore, there was
X. 33. on the one hand a temptation to
14-26. The whole of this passage graft Christian teaching too closely
is an expansion of the second on Jewish teaching not to break

completely with the old order and ;
precept, viz. that given in v. 2.
on the other hand a temptation to
In vv. 20-22 might
the Apostle
try to capture what was best in the
seem to have turned aside from this
Greek world by rationalising that
thought, but he has not really done
which in Christian doctrine appeared -
so see notes on those verses.

;
to a Greek as incredible or grotesque.
To understand the emphasis laid
Both these things tended to com-
by St. Paul on due provision for
promise and assimilation, and it is
continuity of sound doctrine, "sve
compromise of this kind that St.
should keep in mind two considera-
Paul has in mind. So much in
tions (1) Even if there were already
:
Plato was so near to the kingdom

in existence books containing the
of God that we can well understand
Grospel message or the sayings of
the attraction the danger was that
;
Christ, the possession of copies of
in such appreciation the Christian
such books wonld have been very
might try to lighten the ship by
uncommon, and therefore the Church
throwing over anything in Chris-
had to rely on oral teaching both of
tianity which Plato would have
catechumens and of others. The
thrown over, thus making philo-
corruption of doctrine Avas there-
sophy the judge of revelation.
fore much easier than where there
is a written standard to appeal to. 14. 8tap.apTvp6p.evos. See n. on
This greater dependence on oral 1 Tim. V. 21.
teaching may even be said to have XoYOjAaxeiv. See n. on 1 Tim. vi. 4.
continued down to the 15th century, tirl KaTao-Tpo4)fj. The eVi denotes
when printing and new methods result, really the same use as the
of making paper began to make the Classical on the condition of, at the
possession of books commoner. One cost of. Cf. 1 Thess. iv. 7, 'God
of the causeswhich led to the growth called us not eVl aKaOaptria.^ Kara-
of the College system at Oxford was a-rpo^T], overthrowing, the opposite
the need of using books in common of edification, building up (otKoSo/xT/).
:
"^Kvptov [XT) Xoyofxa-êiv in ov^kv -)(^pricriixov irrl Kara-

o-Tpo(f)fj Ta)v aKovovTOiv. 1 5 (nrovhaaov creavTov Sd/ct/xov
TrapacrTTjcraL rw ew, ipyaTrjv aveTraicr^vTov, opdoro-

jjiovvra Tov Xoyov tt)? akr]6eia<5. 16. ras Se ê^rjXovs
Keuofjicjpias TTepdorTau-o' iirl TrXeiov yo.p npoKoxfjovaLV

dcrejSeta?, 17. koI 6 koyos avTOiv cos yayypaiva vojjjiqv
Si
15. SoKinos, that has stood the wepuo-Tao-o properly meant stand
test. A metaphor from metals. round, encircle, and so came in later
opGoToixovvra. The parallel is Greek to mean go round in order to
quoted from ProA^ iii. 6, 'In all avoid, keep aiuay from.
thy ways aclvnowledge_him, and he 7rpoKo\j/ovo-i, metaphor from pion-
shall direct thy paths' râ opdoroixj] eers Avork their way on.
T(js 68nvs crov but there, on account do-ePeiJtts, ii'religion, especially
of the 68nvi, the metaphor of cutting Avrong beliefs about God and things
straight may be retained. Here, diA'ine. Such speculations as St.
with the object tov Xoyov, the meta- Paul refers to tend to cast oif the
phor of Tefivcj is probably lost. religious element altogether in faA'ôur
K.V. handling aright, Vulg. recfe of quasi-philosophical explanations.
tractantem. The loss of metaphor 17. -yd-vYpaiva, a gangrene, a
is pointed to also by the use of rapidly spreading disease.
opdoTOfxla for 'orthodoxy' in later voix'fiv ?î. voiMT) literally meant
ecclesiastical writers. pashirage, and the phrase therefore
came ^be used of anything spread-
16. P6Pt|\o\)s. See n. on 1 Tim. ing rapidly, like fire or disease. The
i. 9. From meaning simplj^ 'not statement here means primarily, like
hallowed it came to have a worse the preceding words, that such teach-
'imjDure,'
'
meaning 'unfit to take ing gets AA'orse and worse in the in-
part in holy things.' So the Latin diAddual.
profanus as in Vir. Aen. vi. 258, For Hymenaeus, see 1 Tim. i. 20.
'
Procul este, profani.' Philetus is The heresy
unknoAvn.
Kvoc|jwvas, talking on subjects Avas based probably not so much on
that have no relation to reality, or the incredibility of the resurrection
speculative from
questions Avhich of the body as on the
pagan notion
their nature are incapable of answer that matter is and
essentially evil
e.g. the Jewish question, how many that the .spirit could only aim at
angels could stand on the point of complete and final liberation from
a needle. In such speculations it. See n. on 1 Tim. \y. 3. Hence
even theological a man 'may be the resui'rection had to be explained
perfectly at home Avithout ever sub- as a spiritual resurrection from igno-
mitting to the demands of religion.' rance to the knowledge of God
'
CH.ii. 17-19.] SECOND EPISTLE TO TIMOTHY 85
iî' oiv icTTLv 'T/>teVatos kol $1X17x09, 18. omz/es Trepl

T7]v aXijOeiav rjCTTO-^Tjcrav, Xeyovre? "^ttjv avdorracriv rjSy)
yeyovevau, kol avarpeTTOvo'i ttjv tlvcov ttlcttlv. 19. 6
IxivTOi (TTepeo'i ê/xeXto? tov eou e(rT7]Kev, e^cov rrjv
crc^paytSa TavTrjv, "Eyvcu Kvpto? rot)? ovra? avrov, kol
J
(????.. T?)v
an idea probably familiar enough to (Eph. ii. 20-22). In favour of this

a Greek from the conception of the application is the fact that the seal-
mysteries. It is possible that such inscriptions given in the following
words of St. Paul as those in' Rom. words describe the character of
vi. 3-4 were wrested by these men persons as if they, so to speak,
to favour their argument. Notice composed the foundation so de-
the R.V. marg. 'a resurrection' scribed. At the same time the
(omitting ttjv with W. H.) this does contrast meant in the whole pas-
not alter the interpretation, but sage is that between men's fleeting,
doubtless the men in question taught quasi-iihilosophical speculations and
that the resurrection was a spiritual the permanent truth of God ; and
change continually going on. therefore it is not impossible to
18. I'lo-Tox'no-av. See n. on 1 Tim. apply the words 'foundation of
i. 6, Missed the mark.'
'
God' to the truth as revealed by
19. ' Nevertheless the firm founda- God in Christ. Are we obliged to
tion of God standeth (immovable), suppose that St. Paul meant one of
having this seal-mark, "The Lord these to the exclusion of the other ?
knoweth them that are His." . .

.
If we used in English the equivalent
The general meaning is clear, viz. expression, 'that which God hath
that, opposed to the speculative laid as a foundation,' we could in-
doctrine just described, the truth of clude under it both the truth and
God stands invincible. But the the Church.
exact application of some of the ^X^wv TTiv a-<{)pa"yi8a ravTtjv, having
words is difficult. this seal, i.e. seal-inscription. The
Having regard to such a passage reference is to the mark or inscription
as 1 Tim. iii. 15, where the Church impressed hy a seal. The common-
is spoken of as the 'pUlar and on a seal was the name
est inscription
ground or stay
' of the truth
'
' of the owner preceded by the word
{arvXos kq\ iBpatcofia), it is natural for 'belonging to,' but it was pos-
to suppose that St. Paul meant the sible to have any figure or motto
Church here by 'the foundation of which could serve as a j)rivate
God,' though elsewhere it is repre- emblem. The use of the seal was to
sented as the building, with Christ mark ownership, especially, on sealed-
Himself as the corner-stone and the iip packets or vessels, and also to
apostlesand prophets as foundation mark authenticity (like a signature)
* ATTOorTTJTCt) OLTTO dSiKias TTtts o ovoyidtfiiv TO ovojxa Kvpiov.
20. iv {jLeydkr) 8k oiKia ovk ecrrt fjiovov (TKevr) ^pvcrd koX
dpyvpa, aXkd Kot ^vXiva koi ocrrpaKiva, koX a pAv et
Tiprjv, a he ets dripiav. 21. edv ovv rt? iKKaddpr) iavTov

diTo TovTcov, ecrrat cr/ceuos et? Tiprjv, r]yiacrpivov, ev^piq-
(TTOv T(p SecrTTOTr), et? ttoLv epyov dyaOov i^TOLpacrpevov.

22. Ta^ Se veairepLKa? imOvp^Cas (f>evye, Slcokc Se StKato-
on any -writing. Both ideas are in- material to start with, are more liable

cluded here they are marked as to be broken, and therefore serve
God's j)ossession, and they are authen- commoner, less honourable uses. Of
ticated as His messengers but the course the metaphorisnotto be carried
former is pointed to by the -words of further, ase.g. by arguing that the
the inscription tovs ovras avTov. Of. vesselshave no choice of their own
Rev. vii. 2-4. material or use. St. Paul is only
For the idea of an inscription on here emphasising the one point that
foundation stones, cf. Eev. xxi. 14. men of very different spirituality and
The first inscription is from the love of the truth -will come into the
LXX of Num. xvi. 5, -where (in the Church. In the next Averse (to the
rebellion of Ivorah, Dathan, and neglect of his metaphor) he makes it
Abiram) Moses says that God is clear that the Christian can deter-
about to sho-w -who are His true ser- mine his o-wn use, eh riprfv.
vants. So, means St. Paul, God -will 21. eKKaGapxi eavrov ctirb tovtojv,
sho-w it in the Church. '
purify himself so as not to be one
The second inscription does not of these.'
correspond clearly to any passage in fi-yia(r|X'vov. See n. on 1 Tim. ii.
the O.T., but may

be an allusion to 15.
Is. lii. 11, 'Depart ye, depart ye eiJxpTio-Tov, serviceable. The deri-
(a7rdo-T?;re), go ye out from thence, vation of the -word (as of the simple
touch no unclean thing where ' XpTjCTos) is from ;^pao/,ta.
those about to return from the exile As St. Paul goes on in 23 to

22.
are Avarned to separate themselves suggest how Timothy is to bear him-
from all the iniquity of Babylon. self towards the false teachings and
20-21.The meaning is that in the disputations of Avhicli he has been
Church there are bound to spring up speaking, the connection of 22 in
men like Hymenaeus and Philetus. thought, though not expressed, would
Compare the teaching of the parable seem to be, In order to deal with
'
of the tares (St. Matt. xiii. 24) and these men, you need in the first place
the parable of the net which '
gath- to keep a Aêry high standard of
ered of every kind' {id. 47). The conduct and religion yourself.'
comparison here is the multitude of Tcls vewTcpiKcts iTTiOvnCas. Youth- '
vessels of different kinds needed in a ful lusts' in the R.V. is not a

household some are of inferior happy rendering in modern English,
;'
CH. IT. 2 2-23.] SECOND EPISTLE TO TIMOTHY 87
avvqv, TTLCTTLV, dyaTrrjv, elprjvqv, jxeTa roiv iTTLKakovjxevoiv
Tov KvpLov eK Kadapa<? /capSta?. 23. rag Se /xwâ? Kal

drraLhevTovs ^rjT'qcrei'? Trapatrov, etSoj? on yevvaxn fxciâ^.
because eTTidvfilai (like 'lust' in some things worth quarrelling about

older English) can cover the whole asserting oneself for personal reasons
field of desire. By vecoTepLKal eVi- does not win respect, but assert-
Qvji'iai St. Paul means all desires that ing oneselffor the cause or for
make the special temptation of youth, others' sake does win respect. St.
not only sensual desires. He would Paul's disagreement with St. Barna-
include all the temptations of luxury bas is a case in point.
and pleasure, pride in physical
prowess, love of notoriety and posi- 23-26. How Timothy is to bear
tion, the desire to display one's in- himself when brought into contact
tellectual acuteness, love of variety with the false speculations referred
and impatience of monotony. It is to. He is to avoid taking part in
impossible to say whether St. Paul discussions about them, lest he should
meant any special point in Timothy, be led to strife which would lessen
but several passages in the Epistle his authority as a teacher.
suggest "a warning against compro-
mise, and the desire to stand loell with 23. diraiSeuTo-us, uneducated, ig-
other iieojple at too great a cost is norant, from ignorance.
springing
certainly a vecorepiKr] iindvjxia. For But iratbeveiv in the N.T. usually
Timothy's age see 1 Tim. iv. 12, but means to discipline (see n. on v. 25),
one can be youthful without being anditis possible that theadjectivehere
young. means 'undisciplined,' 'um-estrained.'
8iKaiocriivT|v, in the most general An '
ignorant argument
is apt to be
'
sense of 'right conduct,' such as an 'undisciplined' argument also,

God would commend. because it raises questions without
a^dirriv. See n. on 1 Tim. i. 5. It regard to e.g. the first principles of
involves treating as brothers those morality.
towards whom one feels no particular For the nature of the ^Tjrô-ei?, see
aifection. n. on 1 Tim. i. 4 and iv. 3,
{iTa Twv liriKaXoDfievcov, k.t.\., to
be taken closely with elprjvjp 'the irapaiToi), ask to be excused.

maintaining of peaceable relations
with aU who , .
.
' in spite of per- 24. The /idêo-ât, like . fxaâs in
sonal feelings and the inclination to 23, implies personal bitterness. St.
resent differences. The condition Paul of course does not mean that
implied in ck Kadapds KapSlas (for the Christian is never to argue in
the word see n. on 1 Tim. i. 5) im- the search for truth, but it is to be a
plies the oppositeduty of not always 'pia et humilis inquisitio veritatis,
aiming at peaceable relations where parata semper doceri et per sanas
sincerity of motive is doubtful and patrum sententias studens ambulare
principle is at stake. There are (De Imitatione).
'
24. SovXov Se K.vpLOv ov Set juaêo-ât, aW tJttlov eluai
7rpo<; TTdvTa<5, SiSaKTiKOv, aveîKaKov, 25. ev TrpaoTTjTL
SovXov K-upCov. This phrase em^jha- The kind of controversy to which

sises (1) the permanence of the tie ;
St. Paul's words apply in modern
(2) the completeness of the service. times more often takes place in
'
Servant expresses neither of these.
' newspapers than in discussion face
'
Slave is not a good rendering,
' to face. It is mainlj' the personal
because of the modern associations touch in this that he would depre-
of the word. Perhaps the E.V. cate. Doubtless there are cases
marg. 'bondservant' is as good a where the man must
be attacked in
rendering as English supplies. order to expel hira from authority
i^TTios, soothing and gentle in bear- Avhich he uses unworthily. But as
ing and manner, not overbearing or a rule it is a question of right or
behaving so as to cause resentment. wrong arguments or interpretations.
SiSaKTiKos, ready to teach and fit In such cases to prove an opponent
to teach
qualities which are not one a bad scholar or ignorant of history
and the same. On the one hand achieves only a negative result ; to'
the bihaKTLKos would regard it as prove that he is inconsistent with

churlish not to wish to give another his own past utterances may be a
the any knowledge he
benefit of good 'debating point,' but is more
possesses. On the other hand he negative still, because the greatest
tries to convey it in an acceptable minds are those that grow and
way not using sarcasm, not seem- change to suggest that he supports
;
ing to exalt himself, rather drawing a reform because it will benefit him-
knowledge from the pupil than ex- self or make things easier for him-
posing ignorance, and making much self, is to suggest what cannot be
even of one word of truth contained refuted and closes the door. In
in the answer given him (* Mahiit writing to the newspapers the rj-rrios
videri invenisse bonos quam fecisse avoids the suggestion of ignorance

Tacitus). Even so the pupil will or insincerity, the BibaKriKos marshals
not always accept it at once, Ijut his facts but as far as j)ossible leaves
some day what the teacher said will the conclusions to his opponent's
come back to the pupil's mind as intelligence, the dve^LKUKos passes
his oion thought, and then he will without a word personalities written
accept it. The teacher remembers against himself. By expressing
also that 'neither hath God opened yourself with restraint you can be
or will open all to one, that there wonderfully effective.
may be a traffic in knowledge be-
tween the servants of God, for the 25. 6v "jrpaoTTjTi TraiSeilovTa Tois
planting both of love and humilitie.' dvTi8taTt0[j.e'voTJs, disciplining those
dve|LKaKov, able to -pnt up pati- who oppose in a spirit of meekness.
ently with evil here referring speci- St. Luke (in Acts vii. 22, xxii. 3) is
ally to the flouts of opponents. the only N.T. writer who uses

6 eo? jxerdvoLav et? eTriyvoicriv 6X7)6eLa<s, 26. /cat
avavijôxTLV eK Trj<5 rod Sta/3dXov TraytSo? et,oiypy)ixivoi
VTT avTov et? to CKeivov OeXrjjJia.
TTai8evm in tlie simple sense of in- 26. Kal dvavTit{/wo-iv ek ttjs tov
structing. The usual use in Christian 8iixp6\ou ira^CSos, 'and they should
writings is that of e.g. Heb. xii. 6, wake up sober out of the snare of
'
Whom the Lord loveth he the devil' a double metaphor.
chasteneth' (Traibevei) as St. Augus- ^wyp''lH''^voi vtt' Olvtov els to eKeivou
tine puts it, TTaibeveiv is 'per molestias eeX-qjAa.In interpreting this passage
erudire.' dvTLdiaTideixevovi means we may start from the certainty that
contentious or obstinate opposition. the pronouns must refer to different
TTpaoTTjs is the spirit of -which ijnios persons. If the more emphatic
(v. 24) expresses the outward mani- pronoun had stood first {i.e. if the
festation in discussion it is the words were iâypmievoi vrr' eKLVOv
spirit Avhichremembers that we also els them
TO deXrjfia avroi)) to refer
may make mistakes and that almost to the same person would have been
every error in doctrine has come possible, but as it stands we may
from overstating a truth. rule out such a rendering as that of
the A.V.
25-26. |XT|iroT6 8(oTi, k.t.X., 'If per- Assuming that the pronouns must
chance (in the hope that) G-od may refer to different persons, e:s to
give,' etc. The Classical use of fxr] eKeivov diX-qpa must mean to work '
to express something that one ayine- the will of God.' But even so the
henclsand wishes to avoid gave rise following varieties have been con-
to a use where it expresses that sidered possible :
which one surmises, whether Avith or (1) 'Having been taken captive
without the wish to avoid. In these by the Lord's servant unto the will
cases '
perhaps ' or '
if perhaps ' is the of God,' as E.V. text.
best rendering. Cf. St. Luke iii. 15, (2) 'Having been taken captive
SiaXoyiôfxevcov . . . lirjnoTe avTos eir] by the devil, unto the will of God'
6 Xpiaros, '
whether haply he were taking els tu enelvov êXjjâ with
the Christ.' dvavi']y}raa-Lv. So R.V. marg.
For T.R. Sw E.V. has Swt? (a late (3) 'Having been taken captive
form of Optative). W. H. have Sm't/ by the devil according to the will of
in text, 8d)r} in marg. (a form of God,' i.e. by divine permission or
Ionic Subjunctive). The natural 'so that the will of God may event-
sequence and the Subjunctive dim- ually be brought about' i.e. God
vrjylraxri are in favour of the Subjunc- permits men
be in bondage to
to
tive form. Later Greek included a Satan for a time in order to work
fair nu)nber of Ionic forms, and many His ultimate end in them.
occur in the dialect of modern Greek A slight point against (1) is that
peasants. ^(oyprjdevTes would in this case be
more natural than e(aypr]pevoi, but
i-rriyvaa-iv. See n. on iii. 7. the Perfect is obviously possible in
90 SECOND EPISTLE TO TIMOTHY [ch. ii. 26.
the sense '

becoming prisoners of the (a) that eC<oypTjfievoi is a natural
Lord's servant.' explanation of irayibos ; (6) that a
Against (2) is the awkward order. Greek reading the passage without
The seeming strangeness of the any preconceived idea as to what it
idea from our point of view is not a ought to mean Avould take avrov as
sufficientargument against (3). It referring to biaôkov.
is quite consistent with St. Paul's The balance of argument seems to
words elsewhere to think of men as favour but els to ought not in
(3),
temporarily brought under the power any case to be translated in accord-
'
of Satan. See note on 1 Tim. i. 20.

ance with' it properly means 'to
In favour of (3) it may be urged brincf about.'
CH. III. 1-2.] SECOND EPISTLE TO TIMOTHY 91
CHAPTEE III
1. TovTo 8e yLvcocTKe, otl iv i(T)(dTaL<^ rni,4pai<i eva-rrj-
crovTat Kaipol -âkeiTOL. 2. eorovrai yap oi avdpbiTTOi
1-17. This chapter describes the In the list which follows we need not
way in which evil principle and evil expect to find any special arrange-
conduct will spread in the 'last ment or division St. Paul is writing
days, and in face of
' them Timothy a letter and not a treatise. But his
is (I) reminded once more of the

beginning with (piXavroi, cfuXapyvpoi
and ending with (j)iXrj8ovoi suggests
Apostle's teaching and example
the main thought, viz. that men will
(verses lo-ii), (2) urged to hold
pervert the main aims of life and
fast all that his early training in
accept the dictation of their lower
the Scriptures had taught him selves as to what is worth devoting
(verses 14-17). life to. All the words that come in
To St. Paul the last days ' meant
'
between suggest the insolent rejec-
a time near at hand. Doubtless, as tion of all restraint, of all claims

which conflict with those lower
Ave see by comparison of the language
of this Epistle with. 1 Thess. iv. 15,
selves the claims of God, the
claims of parents and natural affec-
17, he modified his expectation of
tion, the claims of society. It is
being alive himself -when the Lord
came and in some cases he had
;
the perversion of mind and will on
to warn his disciples not to let the

which St. Paul is laying stress, and
ordinary duties of life be disturbed

he does not mention by name the
by feverish anticipations (2 Thess.
more flagrant vices as we under-
ii. But jpassages may be quoted stand them. The reason for this is
2).
succinctly given in exovres nopcjxoa-iv
from his Epistles of all periods,
showing that he shared the general evaJ3eias the perversion described
is not inconsistent with the outward
idea of Christians as to an early
return of our Lord, and that this
pretence of religion. We maj go
further and say that in the whole
affected to some extent his attitude
list there is not a quality for which
towards e.g. social questions, without
leading him to attempt any special men do not find excuses and fair
forecast of the future. Cf. such pas-

names love of self is 'self-realisa-
tion,' the discarding of claims is
sages as 1 Thess. iv. 15-17, v. 2-3,
'
independence,' treason is '
diplo-
2 Thess. ii. 2-3, Eom. xiii. 11-12,
1 Cor. vii. 29-31, Phil. iv. 5.
macy,' and even the rerwc^w/xeVos
is an intellectual 'original,' the
2. 'icrovra.i "ydp oi dvdpwiroi,. . . . dvocrios a 'seeker for truth.'
92 SECOND EPISTLE TO TIMOTHYjl [ch. hi. 2.
The use of the collective oi livQpa- life or line of j)olicy. In fact St.
TTot is be observed. St. Paul

also to Paul is thinking throughout of the
is not saying there will Ije men
' prevalent tone of a society which
of such and such a kind' which has lost all sense of moral values.
would be true of any time but (|)CXa\)Toi. This word means '
self-
'
men generally will be of such and loAang,' in the sense of seeking to
such a kind.' He is characterising make everything comfortable and
whole nations and generations, and easy for oneself at the expense of
implies that public opinion will other people, if necessary. The bad
accept a standard of morality and sense was the usual one, but it was
conduct of the kind described. capable of benring a good sense, as

There are at all times individuals Aristotle shows in a passage which
who are (juXapyvpoi, and so long as comes as near as pagan philosophy
they are not approved by opinion could come to expressing the thought,
generally the t;iint is limited. But '
Whosoever shall lose his life for my
St. Paul moans that a time will sake shall find it.' See Ethics, ix.
come when the accumulation of 8. Those who use self-loving as

4 :
'
wealth will become the dominant a terra of reproach apply the name
aim of public policy 'Everything, to those who take more than their
human and divine, sacrificed to the due of money and honour and bodily
idol of public credit, and national pleasures ; for the generality of men
bankruptcy the consequence (Burke) ' desire these things, and set their
a time when responsibility and hearts upon them as the best things
generosity will take a subordinate in the world. ... If what a man
place as springs of action, when the always set his heart upon Avere that
homes men live in and their spiritual he, rather than another, should "do
possibilities will count as nothing if what is just or temperate or in any
they do not help the machine which other way virtuous if, in a word,
raises the sum-total of wealth for he were always claiming the noble
the community. There Avill always course of conduct, no one would call
be individuals who can be described him self-loving, and no one would
Paul means to
as avrjfxepot, but St. reproach him. And yet such a man
characterise an age in which In'utal would seem to be more truly self-
force is accepted for the arbitra- loving. At least he takes for him-
ment of all claims. Or again, a self that which is noblest and most
large section of mankind at all times truly good, and gratifies the ruling
will be weak before the attractions power in himself, and in all things
of pleasure and is <piki]8ovos, but it obeys it.'
is a different thing Avhen a whole The word (piXavros occurs nowhere

nation gets into the habit of accept- else in the N.T., but it was doubtless
ing the amount of pleasure and ease from its use here and in Christian
to be secured as the natural criterion literature that when English wanted
of the value of a particular kind of a word for '
selfishness ' it first tried
'
CH. III. 2.] SECOND EPISTLE TO TBIOTHY 93
'philauty.' It also tried 'suicisni' Last. But it must not be thought

and did not use 'selfish' till the that avarice is only the fault of the
17th century. The first use of it rich. Herbert's example of the man
noted in the New English Dictionary Avho '
hath AA'hereAvithal to buy a
is in 1640

'A carnal selfe-ish spirit spade, and yet he chuseth rather to
isvery loathsome in things spiritual use his neighbour's ' is capable of
Bridge Avide application. 'He Avill redeem
4)iXdp7i)poi. One special and pro- di. penny Avith his reputation and lose
minent manifestation of (pikavria. all his friends to boot ' (Earle's
See note on 1 Tim. vi. 10. Of all Microcosmography).
forms of selfishness it bears the dXaôves. Aristotle (Ethics, iv. 7)
fairest excuse, because the necessi- defines the dXaâv as a man Avho
ties of life compel us to 'make '
lays claim to things that men esteem
money,' and the point at -which it Avithout really having them at all, or
becomes avarice is not easily recog- lays claim to them to a greater
nisable. 'As the baggage is to an degree than his iôssession of them
army, so is Riches to Virtue. It warrants.' Hence 'bragging,' 'boast-
cannot be spared, nor left behind, ful.' The derivation is from akaopaL
but it hindereth the march' (Bacon). (Avander), the connection being
The best criterion of what we are through the Avandering charlatans
doing is its effect on others. St. John A\ho made a living by professing
in Rev. xviii. 11-13, describing the ANonder-Avorking knoAvledge of one
Avay inwhich the great city piled up kind or another, e.g. the mendicants
luxury and wealth for itself, ends by (called dyvprat.), who as the deA'otees
the climax 'traffic in the souls of of some god professed ability to tell
men.' If my trade is in that which fortunes or to do injury, like later
is wholly baneful it is (jnXapyvpia. Avitches. St. Paul probably means
If it is in the necessities of life, but by '
boastfulness ' here the presump-
carried on under unfair conditions of tuous confidence in one's poAver to
('It is not
profit, it is (fîXapyvpia control one's oaaû destiny and impose
linen you wearing out, but human
're one's will on others. We may com-
creatures' liA'es'). The dangers of pare St. James iv. 16, Avhere the
avarice have of course been a com- Avord used of the man Avho says,
is
monplace Avith Avriters in all ages. '

To-morroAv I Avill do so and so in- '
For a Avorldly man's honest attempt stead of saying, 'If and God Avill' ;
to hit the mean, read Bacon's Essay John ii. 16, AA-here
1 akaôvia tov fj

34 'Of Riches' the best sentence jBiov means the self-confident claim
in Avhich is Seeke not proud riches,

' to regulate one's life according to
but such as thou mayest get justly, one's OAvn desires without regard to
iise soberly, distribute cheerefully, divine guidance. In the present
and leave contentedly.' For useful passage therefore the word naturally
adAace to a clergyman in these leads those words which signify a
matters, read Herbert's chapter 26, false independence of all outside
The Parson's Eye. For an attempt claims, AA-hether divine or human.
to apply ininciple to business See note aboA'e.
methods read Ruskin's Unto This inrep^cjjavoi, arrogant, haughty,
u SECOND EPISTLE TO TIMOTHY [ch. hi. 2-4.
yovevcTLV aTretêis, aydpicrToi, avocnoi, 3. acrTOpyoL,

da-TTovhoL, hid/BoXoL, a/cyoaret?, dvrjfxepoi, aKJîkdyadoi,
4. TTpoSoraL, TrpoTrerecs, reTVc^Wjaezôt, (fnXyjhovoL ixaXkov
expressing in one's demeanour to- '

implacable.' The idea is of people
wards others that spirit of independ- '
who forgive nothing and give up
ence.' 'I ask nothing of you and I nothing in order to render amity
owe you nothing.' The derivation is possible.
from vTTe'p and (paivoiMi, 'displaying StdpoXoi, 'slanderers,' who spread
oneself as above others.' enmity more actively by speaking
pXdcr<}riiJ.oi.. For the origin of the evil of persons and parties and im-
word see n. on 1 Tim. i, 13. Here puting base motives.
A.V. has blas2Jhemers, R.V. railers. dKparcis, without '
control over
The passage in 1 Tim. (R.V. blas- passions.' Aristotle (Eth. vii.) says
phemer) is the only other use of of the aKparrjs that etSws on <f>av'ka
^\da-(f>rjfio>,- in St. Paul. Where he TT parrel bia Trddos he acts irapa rr]V
uses the noun ^\aa-(^rjfi.ia it is only irpoaipecnv kqI ttjv didvoiav. The
in the sense of railing, but the verb aKparrjs 'is not SO far gone down as
^Xaaiprjfjiecj is freely used in both to be blind to moral differences, but
senses. There is therefore only the at the critical moment the tempta-
context to guide us, and this rather tion is more present to him than the
favours the R.V. rendering. vision of better things his tragedy
70V6VO-IV disowning what
diri0is, is that so often he 'wishes he could.'
among all races has been regarded as dvT|}j.poi, properly of uncivilised,
the most binding human claim. savage people. Here therefore it
dxcLptoTToi, unthankful '
the '
means the temper that rejects all the
same spirit applied more widely the claims of social life in the widest
unwillingness to admit oneself under sense is inhospitable, treats poverty
obligation to any. Gratitude is not as an object of ridicule, refuses the
only the paying of a debt, but the shelter of one's house in storm or
riveting of affection and even a danger, goes by on the other side to
source of power, because the person avoid having to help a man in distress,
to Avhom you sbow gratitude is made exults in the bloodshed of a gladia-
thereby resjDonsible in a sense for torial show, and in a wider sense
what you are and has an acknow- believes that 'might is right.'
ledged share in all that you achieve. d<})v\d7a9oi, 'not lovers of good,'
St. Paul obviously regards ingrati- whether good jDersons or good life ;
tude as more than gross manners, as but the words in the context, both
a serious weakening of the ties that here and with (f>ikdyados in Titus i. 8,
make human brotherhood possible. suggest that the primary reference
dvdo-ioi, 'rejecting the law of God,' is to love of good persons.
See n. on 1 Tim. i. 9. 4. irpoSdrai. Probably St. Paid

3. do-Topôt, '
refusing? natural is thinking primarily of traitors in
affection.' the Church, e.g. men who to compass
dcrirovSoi, '
admitting of no truce,' private ends laid information before

r] (îkoOeoi^ 5. )(0VTe<i ix6p<ô}(Tiv evcreêias rr^v he

ovvajxiv avTrjs rjpvrjfJievoL' kol tovtovs aTTOTpeiTOv. 6. e/c
TovTCiiP yap elcTLv ol ivBvvovTes els ras oiKias koi at^/xa-

\oiTitôvTes yvvaiKapia crecrcopevixeva aixapriai<5, dyo/ieva
emOvixiais 7rot/ctA.at?, 7. TrdvTore ixavddvovra koX jxrjSe-
the Roman authorities, which com- which is superficial and unreal,

pelled these to take cognisance of the .
though not using crxwî he still
fact that so and so was a Christian. avoids iJLop(})Tj as inappropriate and
7rpo7rTis, reckless, headstrong adopts iJL6p(j)ai(Tis instead (Rom. ii. 20,
letting no consideration stop them 2 Tim. iii. 5). Here the termination
when they want to reach something. denotes the aiming after or aftecting
Such a man could describe himself the fiopipr].'
as a 'man of action,' and is a good ri\v Sijva[xiv avTiis TipvT]|j.voi,
instance of the vice that would be a 'having renounced its power,' i.e. its
virtue if it were kept under the authority and poAver to control the
control of higher principle. . life, its 'reality' as opposed to
TT\)(j)co|j,voi. See n. on 1 Tim. iii. 6. semblance.
<f)iX.T]8ovoi [JidWov f{ <j)t\d60i dcr 6. 'who make their
01 ev8vvovT6s,
scribes summarily the underlying way The word means natu-
into.'
motive, and closes the description rally 'enter,' and derives any idea of
with what is practically a repetition '
creeping
secretly and treacher-
'
of its opening word (piXavroi. rjbovrj ously rather from the context in
is capable of the widest meaning, any special case.
but in such a compound as îKrjdovos
diminutive of ywr]
"YwaiKoLpia
it means the pleasures that appeal to '
women,' and therefore, con-
little
the senses. temptuously, feeble women.' '
5. ^)(ôvTs (Aopûeriv eicrePsias, o-crwpU|i'va, '

covered with a heap
'
having an appearance of religion,' or, of.' The metaphor suggests the idea
better, affecting a form of religion.'
' of being- so covered that they cannot
See 'Lightfoot's excursus on a-xv^-a struggle out or get to the light.
and fJ.op(f>r] in Phil. ii. He defines d-ydneva eiriBDp.iai.s iroiKiX-ais, '
led
/iop^^ in its original sense as '
com- hither and thither by varying de-
prising all those sensible qualities sires ' the excitement of new
which, striking the eye, lead to the doctrine, the pleasure of feeling
conviction that we see such and such themselves important and being able
a thing ' when contrasted with to patronise men-teachers.
(Txw- ^^ is that which is intrinsic 7. irdvTOTe [xavOdvovra. The

and opposed to
essential ('form') as Apostle does not deny that they have
that which is accidental and outward a creditable zeal for learning, in a
('figure,' 'fashion'). But with re- sense, but their desire for novelty
gard to the present passage he leads it astray. Johnson's warning,
observes In two passages where
:
' that Those writers who lay on the
'
St. Paul speaks of an appearance watch for novelty could have little
96 SECOND EPISTLE TO TIMOTHY [ch. hi. 7-8.
TTore eU eTTiyvoicnv akyjOetas ikOeiv hvvdêva. 8. ov
TpoTTOv Se 'lavvrjs koI 'lajji^prjs avTecrTrjcrav Mcovcrel,
ovT(t}<^ Ko2 ovTOi avdicrrcivTai rr^ akrqdeia, avOpcoTrou icare-
hope of greatness,' is still more true imply their seeking first one method
of the search for truth in religion. and then another by AA-hich they
lirC-yvwo-iv may well here stand for hoj)ed to exchange the panic of
the intensified sense '
further knoAv- conscious sin for the consciousness
ledge,"' '
full knowledge,' the preposi- of sin forgiven. The comparison of
tion adding this to the simple word. such teachers to the magicians in
V. 8 suggests that this Avas the kind
6-7. The description in these of hold they exercised.
verses is remarkable. As leaders of 8. Jannes and Jambres are doubt-
the corrupted character described in less the magicians AA'ho (Ex. Adi. 11)
A'erses 2-5, St. Paul gives a promi- preAênted Pharaoh's believing Moses
nent place, as we might expect from by imitating the signs Avhich he
the rest of the letter, to those who gave. The names are those of
disseminated false teaching. The JeAvish tradition, Avhich relates other
cunning by which they sought to get facts about them. Cf. vii. 19 in
a hold over women first made them the Fragments of a Zadokite Work
more dangerous, and is another (Charles's Fseudepigrapha) ; 'For

evidence of the growing importance aforetime arose Moses and Aaron
of women in the Church. That through the Prince of the Lights.
Avomen are more susceptible than But Belial raised Jochanneh and his
men to the suggestions of their brother Avith his evil device.'
spiritual guides may or may not be The comparison suggests that the
a fault according to the degree of in- by St. Paul
false teachers referred to
dependence and reserve maintained. professed to have as much yvaais as
But the danger was Avell illustrated the Apostle, and even more. We
in the history of the Friars, against may certainly see in it, therefore, a
AAdiom one of the chief accusations reference to the beginning of the
Avas that, being preferred by Avomen false teachings that eventually be-
as confessors, they often exercised an came knoAvn as 'Gnostic' It is
unfitting and mercenary influence perhaps Avell to note that Ephesiis

over them. Chaucer illustrates this AA'as a home of magi<! the art of
in several places. conferring spiritnal or bodily benefit
St. Paul's description of such men by spells or charms.
as '
making captives ' of these women ovTw, i.e. by imitating and pre-
'
laden with sins ' may, hoAvever, tending to surj)ass the truth as
suggest a rather difterent idea, a4z. taught by St. Paul.
that the Avonien Avere conscience- KttTe4>8ap[j,voi tov vovv. See n.
stricken and AAêlcomed such teachers on 1 Tim. vi. 5. For vovs compare
as professed an esoteric knoAviedge such passages as Rom. vii. 23, Avhere
of the Avays of penance and absolu- see San day and Headlam's note
tion. Their 'varying desires' may ('It is the rational part of conscience.
(Ôapixevoi Tov vovv, aSoKt/xot Trepl rrjv tticttiv. 9. dXX' ov

'TrpoKoxfjovoTiv cTTt TTkeiov rj yap avoia avrcoi/ eKSr)Xo<5 ecrrat
iracnv, cu? koI tj eKeivcov iyevero. 10. crij Se TraprjKokov-

Orjcrois jxov rfj StSacrKaXta, rfj ayoiyy, rfj irpodecrei, rrj
TTKTTeL, rf fxcLKpoOvixLa, ry dyaTry, rfj vTro}xovfj, 11. rots

Stwy/xots, Tol<i 7Ta9rjix<x<Tiv, old fxoi iyevero ev Âvnoêia,
ev 'Ikovlco, ev Avo-rpoi'i, otovs Stwy/xor)? viryveyKa, kol e/c
TrdvTcov /xe epp-vcraro 6 Kvptos. 12. koX TrdvTe<s Se ol

deXovre^ evcrejSws ^rjv ev Xptcrroj 'It^coi) SicD^^T^croi/Tac.
13. rrovrjpoX Se dvOpcoiroL koI yorjres TrpoKOxpovo'iv eTrl to
^(eipov, TrXavcovre'? kol TrXavcoixevoL. 14. (tv Se (xeve ev
the faculty wliich decides between that he knew all that had been
right and Ayrong.') happening to the Apostle.
dSoKip-oi, rejected when a sound 12. Timothy probably heard these
test is applied. Cf. ii. 15. same words on the occasion referred
9. o-u irpoKovj/oiJcriv. Cf. ii. 16, but to it is a reminder of the teaching
there the meaning is '

They will get of Acts xiv. 22.
more and more corrupt'; here the Kai
8^. 'Yea, and all .'
. .
meaning is They Avill not secure a

'
13. irovTipoi, actively evil, with a
wider acceptance.' will to do mischief.
cos T) Ikc^vwv l-ye'vcTo, exposed by ô-qTes, impostors. The word (from
subsec[uent failure. See Ex. viii. 18. yoacB, to wail) was properly applied
10. iraptiKoXovST^cas [irapTjKoXoii- to the chanters of spells hence
eT]Kas]. For the word see n. on fraudulent pretenders.
1 Tim. iv. 6. The Aorist is the irpoKoij/ovo-iv, as in ii. 16, '
will
right reading here. It states a fact get more and more corrupt.'
about the past, implies nothing irXavwvTes Kal uXavwuevot. Ob-
about the present. serAê the order. A man may be
d77T], conduct irpoSeo-ei, pur- ; deceived first and then deceive
pose ;
[j.aKpo9v|j.[a, {iiro|Aovfj see others, but the reverse is possible.
notes on 1 Tim. i. 16 and 2 Tim. ii. 10. He keeps repeating the claims or
d-yd'JrTi, note on 1 Tim. i. 5. teaching by which he hopes to im-
11. ola ol'o'js. Take these as pose on others {e.g. for purposes of
parallel :
'
such suiferings as befell gain or influence) until he comes at
me such persecutions as I endured.' last to believe in his own claims and
The reference to Antioch, Iconium, teaching. His victims help him to
Lystra points to the events of Acts this by and admiration he
flattery
xiii. 14-xiv. 22. It was probably can hardly go back on all that he
at this time that Timothy became has said without sacrificing his whole
a Christian, and we may assume stock-in-trade. Arguments used to
Q
98 SECOND EPISTLE TO TliMOTHY [ch. iii. 14-15.
ot? eixade<5 koI i7n(TT(odr)<i, etScos Trapa rivoiv e[xa$e<?,
15. Kojy OTL OLTTO ^peôvi lepoL ypd[Ji[xaTa olSa? m Svvd-
defeud a position of Avhich one is not a son may turn to his parents in
sure more often convince the arguer some kind of trouble, but in diffi-
than those to whom the arguments culties of another kind he will turn
are addressed. It is for this reason naturally to those who have shared
that one so often hears a perfectly- the solemn side of his life and
sincere person say, '
I always feel so experience. For sharing this the
much more clear after I have talked Bible is the great key. Present-day
it over with some one' in Avhich difficulties with regard to the nature
case more thought with oneself and of inspiration are often urged as an
less speech with others would prob- excuse for leaving such things to-
ably be wise. the expert, but the difficulty, if such
This consideration is of importance there be, should be faced by parent
to many teachers who are certainly and son together. The Advent of
not willingly irkavavTes, but who our Lord as the Messiah so different
accept without thought much that from the expected one must have
is for the time being orthodox with presented to Eunice just as great a
their party or their society, and difficulty in the interpretation of the
repeat it until it becomes part of Old Testament as any difficulty pre-
themselves and they are neither sented by modern reconsideration of
intellectually nor morally strong the nature of Biblical inspiration.
enough to go back on it. And yet St. Paul at sixty is able to
14. lirio-Tco9T]s, 'wast assured of,' say to a man of forty, 'Eemember
i.e. '
didst accept with conviction.' that it was from your mother you
Trapa tlvwv [jrapa tlvos]. The plu. learnt it.'
is the right reading, and the refer- 15. iptt 7pd,fj.ixaTa, 'sacred writ-
ence is toand Eunice as
Lois ings.' The Old Testament books
well as to St. Paul himself. The collectively are usually spoken of in
character of the teacher is an argu- the N.T. as at ypa(f)ai, but compare
ment for his truth God cannot :
'
Eom. i. 2, iv ypafpais dyiais. The
be wanting to them in Doctrine to word iepos is applied to anything
whom he is so gracious in Life.' with external consecration, whence
But the special reference here is to ro lepov of the temple-precincts and
parental teaching and example, and TO. lepd of the '
sacred things,' 1 Cor.
more especially to parental teaching ix. 13 (the only other use of the
in the Bible. Parents who neglect Adjective in the N.T.). ayios rather
their sharethis hardly realise
in refers to the inner character of holi-
perhaps they are leaving to
that ness. Hence either word could be
others all that is most solemn and used of the Scriptures.
thoughtful in their sons, and they We cannot, however, assume that
are hurtwhen they find that those even in St. Paul's time the Jew
othersknow more about their sons had a 'Bible' with finally closed
than they know themselves. Such canon recognised by all. The Law
jxeud ore cro<^tcrat et? (TOirrjpiav Sta TricrTecos Trjs iv ^picrr(o
Ir^crov. 16, iraara ypacfirj OeoTTvevaro^ koI oiêXtjao? Trpo?
and the Prophets (including Joshua, not questioned. There is also some-
Judges, Samuel, Kings) seem to have thing incongruous in the combination
been fully recognised in this sense of words, '
Every scripture is inspired
before 200 b.c. The other books of God and useful for . .
.'
the Hagiographa gradually re- Oeoirveua-Tos, 'given by divine in-

ceived such recognition in the two spiration.' The word is applied to
follomng centuries. The prologue dreams by Plutarch.
of the Greek version of Ecclesiasticus The rabbinical reverence for the
(written about 125 B.C.) speaks of exact word and letter of Scripture iS'
'
the Law itself and the Prophecies an evidence of belief in a verbal and
and the rest of the books.' But such a mechanical inspiration, aiid tended to
phrase is vague, and even in the first extend such a belief. It is quite
century a.d. it was disputed whether probable that St. Paul's teachers
e.g. thebookofEcclesiasteswas to be took such a view. But it is hardly
considered canonical. A final line possible to think that, if the question
seems not to have been drawn until had been raised as a theory or dogma,
the Synod of Jarania about 90 a.d. St. Paul would have upheld such a
TO, 8vvd|Jivd cr o-otjjio-ai. This view. It is from one j)oint of view
claim for the Old Testament is of a matter of regret that in none of
course more than that we should his extant writings is the theory of
read it 'for example of life' it the subject touched upon. Where
implies that now as in St. Paul's his quotations are not simply '
liter-
day the Old Testament leads us on ary,' he uses passages from the Old
to Christ, and shows us the whole Testament in their accepted sense
plan by which mankind was made and without ever seeming to question
ready for the revelation of Christ. their literal accuracy or accepted
The words bia Trlcrreas ttjs ev Xpia-rw application. But, on the other hand,
'lT](rov should be taken with o-o^LcraL he quotes the sense with a freedom
the Old Testament is to be read which is inconceivable in a Hebrew
with the intelligence born of a per- scholar if he believed the Hebrew
sonal faith in Christ. 'The scrip- words to be words dictated by the
tures are not understood but with Holy Spirit ; and most of his quota-
the same Spirit that writ them.' tions (about 70 out of 84) are from
16. E.V., 'Every scripture in- the Septuagint translation in prefer-
spired of God is also profitable for ence to the Hebrew. The student
. . .,' but the margin admits the should read the excursus on St.
possibility of taking 6e6irvev(XTos as Paul's use of the O.T. at the end
part of the predicate. The former of chap. X. in Sanday and Headlam's
is probably right, because there was Romans.
no occasion least of all to Timothy Any theory of inspiration which
for declaring formally the inspira- takes away the personality of the
tion of Scripture, which indeed was writer or makes him incapable of

100 SECOND EPISTLE TO TIMOTHY [ch. hi. 16-17.
hiSao-KaXiav, 77/305 iXeyjJiov, 77/305 eTravopOoicriv, irpo^
Traihelav rrjv iv SiKaiocrvprj' 17. tW dprio<i fj

6 tov
Qeov dvdpwTTOs, 77/505 770-1/ epjov aryaOov i^r)pTi(r[iei>os.
error is open in varying degrees to The four words seem primarily to

the same objection as the theory of refer to our use of Scripture towards
verbal inspiration. Various theories others, but not excluding the appli-
liave been formed, trying to keep cation to ourselves eA'ên of the dis-
something of tlie 'mechanical' view cipline. What we apply to others
while avoiding some of its obvious we need to apply to ourselves at
diiBculties. But the view widely times.
held now lays stress on the inspira- 17. dpnos . . . ^T]pTio-jj.6vos, 'com-
tion of the person rather than on the plete' . . . 'furnished completely'
insj)iration of the book. If a man is (E.V.). The words come from the
more than others filled with divine stem dp, the primary meaning of
grace and the enlightenment of the which was 'join' from which come
Holy Spirit he becomes in propor- apia-TOS, apapicrK.co, aporpov, dperrj.
tion more able to convey a revelation apnos therefore meant 'fitted Avitli
of truth without having his personal all its parts,' 'complete.' Perhaps
qualities merged
an overwhelming
in '
fully equipped ' is as exact an
influence from without, and without equivalent as we could find for
being made incapable of error. For i^r]pTL(Tp.ivos.
a summary on the subject see the 6 ToO eov &v9pwTros. See n. on 1

article Bible in Hastings' Dictionary. Tim. vi. 11. The phrase, from its
I\e7|j,dv [^Xs^Xov], 'reproof (E.V.) use of the prophets and messengers
or '
conviction.' of God, has a special reference to the
lTrav6p9wcriv, 'correction' (E.V.) Christian minister, but is not here
perhaps rather 'recovery,' 'the bring- limited to him except in the sense
ing back into the right Avay.' in which every member has a ministry
TraiSeiav, discij^line (E.V. marg.).
'
' in the Church.
:
CH. IV. 1-2.] SECOND EPISTLE TO TIMOTHY 101
CHAPTER lY
1. "Ata/x-aprvpo/Ltat ivanriov tov eov Kau Xpicrrov

ly)(rov TOV jaeXXovros Kpiveiv {<SvTa? KaX veKpovs, Kau rrjv
i7ricf)dveiav avrov koI tyjv âcrikelav âvTov, 2. Ktjpvgov

TOV \6yov, iTricTTrjOi evKaipco? dfcatpws, eXeyôv, Ittiti-
Ata/i,apTi5pOjLiat
1-8. Final exhortation to earnest- Christ's Idngdoni aiiiong men, includ-

ness, with mention of special reasons ing the eiri.(j)dveca.
(i) the growing tendency to un- The reading of the R.V. marg., 'I
testify both of his appearing
sound doctrine (3-4) ; (2) the prob- . . .
ability that he will soon have to and his kingdom,' would be justified
by the N.T. use of bLafiaprvpofxai,
bear the burden without the Apostle's
e.g. Acts xx. 21, 24 diafiapTvpofxe- :
help (6-8).
vos T7]v els Beov p-erdvoiav btafiaprii-
1. Si,a(iapTvpo[iai. See n. on 1 pacrBai to evayyeXiov. But the
Tim. V. 21. context here (especially the words
Kal ri^v eiricjjdvgiav. Undoubtedly ivaiTLov . . . Ka\ vsKpovs) is entu'ely
the right reading is koL ttjv eVKjba- against it.
veiav (RV. and W.H.) for T.R. Kara

The Accusative ex-
TTJV eTTLâveiav. 2. KT)pv|ov, IttCo-ttiGi, etc. As the
presses that by which one adjures, actions implied are to be continued
originating in the Accusative that" and repeated, we might have expected
naturally followed biafxapTvpofiai in Present Imperatives. But the proper
its literal sense of '
I call to "witness.' force of the Aorist is to signify the
Of. Soph. 0.(7. 813 : fiaprvpofiai completion and conclusion of an
Tov(r8\ ov ae, '
I call these to witness, action as a whole, and this is exactly
not thee.' what emphasised here, as if the
is
The imcfiaveca means of course the writer were saying, Preach the word '
second coming of our Lord, as in right up to the coming of our Lord.'

1 Tim. vi. 14. In charging Timothy Cf. TTjv KaXrjV irapadrjKTiv (f)v\aôv in
'
by this coming the Apostle means
' i. 14.
to charge him to have the same liri<rTT|9i. From meaning (1) stand
earnestness now
he would that by or near a thing, this word came to
necessarily have in the immediate mean (2) fix one's mind or attention
presence of Christ, ttjv âa-iXeiav on, and so (3) be urgent, instant.
avTov, the whole manifestation of evKatpcos, dKaps, i.e. seizing every
'; '
102 SECOND EPISTLE- TO TIMOTHY [CH. IV.
[Jirjcrov, Trapo.Koikecrov , iv Trdcrr] /xaKpo^v/xta koI StSa^T^.
opportunity and risking the accusa- diversion. There is much preaching

tion of '
bad by bringing in the
taste ' in friendliness (George Herbert).
'
subject when people do not want it. ^Xe^ôv. Themeaning ofclassical

Of course Paul does not mean
St. this word is view
to question with a
that the preacher is to be wanting in to convincing or convicting, and so
tact, but he does mean that he will '
to reprove.' E. V. text has reprove '
miss half his opportunities if he here, marg. 'bring to the proof.'

limit:j himself to the set times. If a There does not seem to be any
minister of Christ is a guest in a passage in the N.T. in which
house where unworthy things are 'reprove' is inapplicable as a trans-
going on it may seem aKupov to take lation,though Dr. Armitage Kobin-
exception, but a quiet word with his son rightly points out that in Eph.
host may be so evKaipov that it may V. 11, St. John iii. 20, 'exj)ose' is
make him that host's confidant and rather better.

confessor. We are far too much the
slaves of '
times and seasons,' and to lTrLTC[j,tio-ov, '
rebuke ' implies
wait for a more convenient season more sharpness than '
reprove.'
often means that the Avord is never
spoken at all. The out of season '
|xaKpoev|xa. See n. on 1 Tim. i. 16.
depends more on the way in Avhich a Even rebuke must not be prompted
thing is done than on the time at which by the sense of provocation and
it is done. There is nothing spoken
' must aim at teaching. Otherwise
or done in the company where he is 'you have reproved divers things
but comes under his test and censure. worthy of reproof, but in a manner
If it be well spoken or done, he takes worthy to be reproved not with . . .
occasion to commend aud enlarge it that gravity wherewith such faults

if ill. he presently lays hold of it lest ought to be reproved like one :
the poison steal into some young and puffed up and not like a mourner.'
uuAvary spirits. But this he . . . Rebuke from authority depends for
does discreetly, with mollifying and its effect on its manner as much as
supplying words This was not so

: on its Tightness ; if it robs the per-
well said as it might have been for- son of dignity and self-respect it has
born We
cannot allow this ; or else.
; taken from him one of his best
If the thing will admit interpreta- faculties for recovery. The object
tion ; Your meaning not thus, but is of rebuke should generally be 'to
thus ; or. So far indeed what you make a man feel what he remembers
say is true and well said ; but this to have but with a great
felt before,
Avill not stand. This is called Jceep- In all such
increase of sensibility.'
ing God's watch. . . . Besides, if he exercise of authority we need to
perceive in company any discourse remember the warning of the De
tending to ill, either by the Avicked- Imitatione :
'
Earo sine laesione con-
ness or quarrelsomeness thereof, he scientiae ad silentium redimus.'
either prevents it judiciously or '
Possunt verba sonare sed spirihcm
breaks it off seasonably by some non confemnt.'
3. ecTTai yap Kaipos ore tt^? vyco.ivovcrrjs StSacr/caXta?
ovK dveiovrai, aXka Kara ras imOvfJiLas ra? tStas iavTols

eTTLcrcopevcrovcrL SiSaorKoXovs KV7)06jJievoL rr]v aKOtjy, 4. /cat
arro pih/ T779 akrjOeias tyjv aKorjp aTrocTTpexfjovcriv, inl oe
Tovs fxv6ov<s iKTpaTnjorovTai. 5. crv Se vr^cfie iv Tracn,
KaKOirdOrjcrov, epyov Troliqo'ov evayyekicrTov, tt^v hiaKOviav
3, u'yiaivo'uo-Tis. See n. on 1 Tim. emphasis on individual choice in the

i. 10. words Tas Ibias iavrols.
The last stage is described in
3-4. The first stage described is verse Hitherto he has kept up
4.
the negative one of distaste for the the appearance of being an impartial
truth as it has been presented to seeker after truth, has justified his
them. With some this comes be- action by the plea of 'eclecticism,'
cause it makes too great demands on or the desire to 'hear all sides of
them perhaps morally with others
; the question.' Now he shows the
it comes because it does not flatter peculiar animus of the pervert, and
their intellectual side sufficiently. refuses even to listen to arguments
But the most common cause is the in favour of Avhat he formerly pro-
consciousness that their religion so fessed to believe. Fantastic ^v6ol
far has not done for them what they have come to exercise a peculiar
hoped for they looked for some fascination over him and he sur-
overwhelming power and it has not renders himself to them.
come. Instead of seeking the cause For the fivdoi see note on 1 Tim. i. 4.
of this in himself, a man is inclined The way in which St. Paul speaks
to something outside
blame the ; of them here implies a definite kind
teaching he gets is not definite of wrong teaching, which Timothy
enough, the preaching is feeble and would understand without further
the preachers unspiritual, or the specification.'
portion of the Church to which he 5. vii<j>, be alert and watchful
belongs must be without authority against the danger. The metaphor
and credentials if it exercises so little is of course from the inability of the
power. In the search, therefore, for drunken man to guard against any-
something that will give him more thing.
spiritual feeling and consciousness KaKoird8iio-ov. Here the reference
of power he seeks other teachers.'
'
is to the hardships of ministerial
This is the second stage, because toil.
he now consciously places himself eva-yycXio-Tov. Philip is called

under the guidance of men chosen 'the evangelist' in Acts xxi. and 8,
by himself. Though conscious of from what him we should
is said of
previous failure, he does not doubt naturally conclude that the word
that he is wise enough to choose was applied to one who went and
his spiritual guides. Notice the preached Christ in new districts.
104 SECOND EPISTLE TO TIMOTHY [ch. iv. 5-8.
(Tov TrXripocbop'-qcrov. 6. eyo) yoLp 17817 cnrevSo [lai, kol 6

/catyoo? TTj? ii-irj? avakvcreoiq i(fia-Tr]Ke. 7. tov aryoiva, rov
KoXov rjy(x)vicrixai, rov SpofJLOv rereA-eAca, rrjv tticttiv Terrj-
prjKa' 8. XoLTTOv aTTOKeiTai jaoL 6 tt^s SiKaiO(rvvr)<s crreâvo?,
ov d-TToSctJcret jxol 6 Kvpuoq iv iKelvrj rfj rjixepa, 6 St/cato?

KpiTrj<^' ov jjLovov Se ijjLOt, aWa kol TTacn toI? rjyaTrrjKoori
TTjv iniffidveLav avrov.
The word also occurs in Eph. iv. 11, God. Lightfoot compares Seneca's
and this, like the present passage, is words when he was dying (Tac. Ann.,
quite in harmony -with such an XV. 64) Kespergens
:
'
proximos
understanding of the word. Here servorum addita voce, libare se
Timothy is urged not only to build liquorem ilium Jovi liberatori.'
up but also to win more souls for
Christ. He is not called an evan-
dvaXvcrews. The word dvakva was
gelist in one sense that was not his
used of the loosing of a ship from its
main work at Ephesus but he is
moorings, and so departure in any
'
'
told to 'do the Avork of an evan-

sense.
gelist.' See Introd., p. xv. An official
position in the Church must not en-
7. TOV ay<ava tov KaXov. Ti"yc5viar[jiai,
gross us so completely with its regular
members make never daunted by opposition.
duties to the as to
TOV Spd|j.ov TT'\.Ka, uevcr flagging
us lose all missionary spirit to those
tlu'ough weariness.
that are outside. The evangelist
is not an official there is no TTjv irioTTiv TTT]pT]Ka, uevcr care-
less as a watchman.
evidence that there was an 'order'
of evangelists.
T-^jv SiaKoviav, quite general for 8. 6 T'fis 5iKaioo-uv]S crT(})ttvos,
any '
ministry,' '
service.' Cf. 1 Tim. the crown of victory due to righteous-
i. 12. ness. Alford well quotes Pope
'irXT]poc{>opT]arov, 'fulfil,' as in St. Coelestinus Dei tanta est erga
:
'
Luke i. 1. The word has other omnes homines bonitas ut eorum

meanings, e.g. in Rom. xv. 13 ('fill'), velit esse merita quae sunt ipsius
Eom. iv. 21 ('fully assure'), Col. dona.' The commonest use of crre-
iv. 12 (where see Lightfoot's note), cj>avos was for the wreath given as a
but the meaning here is certainly prize at the games, and doubtless
'
fulfil.' the metaphor here is from. that.
6. The second reason for St. Paul's TOis Ti-YaiTTjKoa-i t^v tTTKjxiveiav
exhortation. See n. on verse 1. a^rov. As R.V., 'that have loved

c-irv8op.ai. Cf. Phil. ii. 17. The His appearing.' We need not con-
giving up of life is compared to a fine the last word to the second
drink-oifering or libation offered to Advent of Christ.
CH. IV. 9-IO.] SECOND EPISTLE TO TIMOTHY 105
9. "tTTOvBao-ov ikdeiv rrpos fxe Taêcjs' 10. Atjixols yap

[xe iyKareXiTrev, ayaTrrjcra^ rov vvv alcova, kol iiropevOr]
9-18. Personal matters. Timothy as opposed to the life of perfection

is summoned because St. Paul is that was to come under the glory
left almost alone. of Christ's rule. So that 6 vvv alav
may be translated '
the present life,'
10. Demas was with St. Paul in '

the life of this world,' almost with
his first imprisonment (Col. iv. 14, the signification which we attach to
Philemon 24). Notice that when the phrase 'worldly life.' Cf. Rom.
comparing others with Timothy in xii. 2, 'Be not fashioned according
Ph. ii. 20-21, St. Paul uses a similar to this world' (rw alavL tovtco).
expression oi Truvres yap to. eavrSiv In order to understand the posi-
^rjTova-Lv, and it is possible that tion of St.Paul and his friends at
Demas is included in this con- Rome, the student should read a
demnation. description of wha occurred there
We need not assume that dya- after the great fire, especially Tac.
TTTja-as Tov vvv alQiva implies more Ann., XV. 44 Neither the emperor's
:
'
than fear of persecution and desire generous gifts nor the rites employed
for safety. To stay at Rome in for propitiating the gods banished
the lieight of Neronian persecution the suspicion that the fire had been
required more than ordinary courage. deliberately ordered. Therefore to
The excuse that I can do no good '
get rid of such reports Nero accused
by staying' was ready to hand, and the people commonly called Chris-
we may call to mind the legend that tians who were hated for their
St. Peter himself was induced to abominable and he sub-
crimes,
leave Rome and was turned back by jected these to the most exquisite
the vision of Christ. Nevertheless, tortures."' The name had originated
the departure of Demas has caused with Christus, who, in the reign
him to be placed among the apostates of Tiberius, had suffered the death
in Christian tradition. penalty by order of the procurator,
TOV vfiv alwva, literally '
the Pontius Pilate. A
dangerous super-
present age.' alcov is same
the stition had thus been checked for
word as the Latin aevum, and the moment, but it broke out again,
denotes a joeriod of time. As ex- not only in Judaea, the country of
plained in n. on 1 Tim. i. 16, the its origin,but even in Rome itself,
Jew conceived of time as divided whither all things that are horrible
into a series of almves, of which and shameful find their way from
'the age to come,' 'the Messianic all parts of the world, receiving a
age,' was opposed to 'the present ready welcome there. Accordingly,
age.' The
latter phrase naturally in the first place those were arrested
therefore took on a moral signi- who admitted their crime, and then
ficance, implying the life of the through their information great num-
%orld as it is now with all its bers were convicted, not so much of
imperfect aims, and imperfect life any part in firing the city as of
106 SECOND EPISTLE TO TIMOTHY [ch. iv. io-ii.
L9 ecrcrakoviKrjv, Kpy]crK7)<5 eU Vakariav, Ttro? et? AaX-

fjLaTiav' 11. AovKct? iom //,ovo5 jxer ijxov. MapKOV
hostility to mankind in general. was part of lUyricum, east of the

Their sufferings were turned into Adriatic. See, further, Introd., p. xxi.
sport. Some were done to death Of all St. Paul's companions
11.
clad in the skins of beasts and torn St.Luke would seem to have been
by hounds ; many were crucified or with him most constantly. So far
burnt to death, and some, when as our evidence goes (and assum-
daylight failed, served the purpose ing that St. Luke is the author of
of an illumination in the night- the Acts) he joined him first at
time. Nero lent his gardens for Troas during the second mission-
this spectacle and gave an exhibi- ary journey, accompanied him to
tion in the circus, himself going Philippi, joinedhim there on the
among the common folk in the garb third journey and remained with
of a charioteer or riding on a car. him till his arrival in Jerusalem,
Whence, though the accused were afterwards accomj)anying him to
guilty and deserving of the seAêrest Eome (Acts xvi. 10-17, xx. 5-15,
punishment, the people began to xxi. 1-18, xxvii. 1 to xxviii. 16).
pity them, as suffering not so much For his presence during the first
for the benefit of the state as for imprisonment, cf. Col. iv. 14, Phile-
the satisfaction of one man's savage mon 24. As he is now again with
instincts.' See Introd., p. xi. the Apostle, the companionship had
been fairly constant for a space of
KpTjo-KTis . . . TtTos. The verb about sixteen years and has some-
with each is i-rropevOr}, but aya7Tr](Tas times been accounted for by the
TOP vvv almva is not carried on to supposition that St. Paul had an
them. All we can infer is that infirmity which needed frequent
they went without being sent this medical attendance. From Col. iv.
is almost implied by the contrast of 14 we gather that St. Luke was
aTreareiXa in V. 12. a physician. This constant com-
Of Crescens we know nothing. panionship doubtless influenced St.'
Titusis not mentioned by name in Luke's purpose and line of thought
the Acts. He was a Gentile, and in the writing of his gospel
it Avas in his case that the question The present verse is interesting on
of circumcision was raised (G-al. ii. a minor point, as a warning against
1, 3). He visited Corinth on St. conjectures based on literary circum-
Paul's behalf (2 Cor. xii. 18, etc). stantial evidence. had
If this verse
After St. Paul's first imprisonment not been written would almost it
he visited Crete with the Apostle certainly have been held by some
and was left there (Titus i. 5). that Luke and Titus were the same
Prom the present verse we gather man, since there is nothing elsewhere
that he was with St. Paul during inconsistent with such a theory and
part second imprisonment
of his neither of them is mentioned by
but had now gone to Dalmatia, which name in the Acts.
avoXajioiv aye fxera creavrov' ecrrt yap [jlol ev^prjcrTOS
el<5 BiaKOViav. 12. Tv^t/co?/ Se aTTetTTeika els ^(jiecrov.
13, Tov (jyaikovrjv ov aireXnTOv ev TpcodSi irapa Kapnco

ipôfxevo^s (j)epe, Kal ra ^c/SXca, fxaXicrTa ras fie/xfipdvas.
St. Mart's association with St. ship is not conserved by acquiescing

Paul began earlier than St. Luke's, in a man's weakness but by siding
"when he accompanied the Apostle with his best against his worst in
and Barnabas from Jerusalem to spite of the danger of temporary
Antioch (Acts xii. 25), but he left estrangement.
them at Perga on the first missionary 1 2. TvxîKov 8^ direo-TCiXa els "E<}>-
journey (Acts xiii. 13) under cir- crov. As St. Paul is presumably
cumstances which led later on to writing to Ephesus (but see Introd.,
an estrangement between Paul and p. xi.)., and Tychicus probably
Barnabas (Acts xv. 37). St. Mark arrived there before the letter, it
does not appear again in St. Paul's is natural to suppose that the em-
life till the first imprisonment, about phasis is on direa-TeiXa as opposed to
tAvelve years later, when he was with enopevGr]. St. Paul does not want
the Apostle (Gol. iv. 10, Philemon Timothy to suspect Tychicus as one
24). We cannot say whether St. of those who had deserted him.
Mark reached Eome before St. Paul's Tychicus was of the province of
death in consequence of the summons Asia, and one of St. Paul's com-
of this verse, but tradition associates panions on the journey to Jerusalem
him rather with St. Peter at Rome (Acts XX. 4). He is also mentioned
(cf. 1 Pet. T. 13). as the bearer of the Epistles to the
dvaXapwv, taking up on the way. Ephesians and Colossians.
Of. Acts XX. 13 for the word. 13. <{>eXovT]v or âiXov-qv, a Greek
ei')(^pT]crTOs els SiaKovfav. A strik- form of the Latin word paenula.
ing phrase when taken with Acts It was a sleeveless cloak of thick
XV. 38 Paul thought not good to
:
'
cloth, sometimes with a cape re-
take with them him who withdrew sembling an Inverness cloak.
from them from Pamphylia and went v TpwdSi. St. Paul was in Troas
not with them to the work.' The Acts XX. 4, but probably he had
formerly unworthy colleague has now been there more recently.
the honour of being summoned as pi|3Xia
p.[j[,ppdvas. The former
likely to be specially helpful in St. would be papyrus rolls (not in book
Paul's direst need and danger. And shape), and literary works were
the Apostle has no doubt that he wiU always produced in this form till
come. It is hardly fanciful to sup- long after St. Paul's time. Any
pose that St. Paul's sharpness on copy of the Scriptures that St. Paul
"that former occasion had helped to possessed would be in this form.
build up the character of Mark. The parchments {i.e. skins prepared
Their friendship was not broken, or at as a writing surface) were too expen-
any rate had been renewed. Friend- sive to be used in the production of
108 SECOND EPISTLE TO TIMOTHY- [ch. iv. 14-16.
14. 'AkeâvSpo<i 6 ^(oJkKev<5 TroXkd [xoc /ca/ca eveheiâro'
aTToSwcret avrui 6 KvpLOS /caret ra epya avrov' 15. bv kcli
(TV (fivXacrcrov, Xuav yo.p avricrriq rol<^ r)fj.eTpoi<5 A.oyot5.
16. iv TTj TTpcoTT} fxov aTTokoyia ovhecs [mol Trapeyevero,
literaryworks of any length, and jurisdiction working at Kome in

their commonuse was for accounts Nero's time. On the one hand, there
and notes the writing on them
; was the old system of quaestiones
could be washed out, so that they perpctuae still in full working order.
could be used again and again. On the other hand, through the
These Avere sometimes made up in practically universal authority of the
book shape. In noticing St. Paul's princeps any criminal case could
request the student will remember now be brought before him or a
the comparative expensiveness of all judge nominated by him, and under
books in his time. The papj^rus this system the criminal jurisdiction
writing material was made from the in Eome and for 100 miles round
pith of the Egyptian reed of that was specially delegated to the prae-
name. Though the possibility of fectus urhi. As we do not know
making a Avriting surface of rag the nature of the charges brought
material was an early discovery, it against St. Paul, it is only possible
was not at all common in Europe to surmise that theywere such as
till the time of the invention of would probably cause him to be
printing, and even then every sheet brought before an imperial court.
had to be made separately by hand The phrase Travra to. edv-q suggests
until the nineteenth century. It is, that a great concourse was present
of course, the use of wood-pulp for at the trial, and we may imagine it
made paper so cheap.

rag that finally as taking place in a large hall of the
14. The name Alexander was too basilica shape. The phrase iv rfi
common for us to be certain of irpcdTT] yLov aTTokoyia probably refers

auy identification either with the to the practice, when two charges
Jewish representative in Acts six. were brought against a prisoner, of
33 or with the Alexander of 1 Tim. hearing each separately.
i. 20. XakKevs means a worker in ovScCs jAoi irape-yeveTo. Of course
any metal, and the present Alex- Paul could have a fotronus to
tSt.
ander was obviously at Ephesus. speak for him if he wished, but in

iroXXa . . . IveSei^ttTo, '
did me addition to the patronus, whom we
much wrong '
something additional should call '
counsel for the defence,'
to the opposition referred to in v. 15. it had always been customary to
diroStoo-ci is the correct reading for allow a prisoner to produce advocati,.
T.K. a.7ro8cpT]. persons of weight likely to impress,
16. It isnot possible to describe the court, who stood by him in the
with any certainty the conditions of court, giving him the countenance
St. Paul's trial, especially lêcause of their public support and their
there were two systems of criminal testimony as to his character, and
CH.iv. I6-I9.] SECOND EPISTLE TO TIMOTHY 109
dXXa TravTe^ fjie iyKareXcTTOv /jLyj avrols Xoytcrdei-q. 17. 6
Se Kvpto? /xoi Trapeo-TT), koI iveSwdfjiuxTe /xe, Iva St' ifjiov
TO KijpvyjJia Tr\7)po(f)oprjd'^, koi olkovo-tj Trdvra ra eOvq'

Kai ippva07)v efc crT6jjiaTo<^ XeovTO'?. 18. pvcrerai [xe
6 KvpLO<i diro TTavTO'5 epyov iTOvyjpov, kol acoaeu et? ttjv

âcrikeCav avTOv t7]v itrovpaviov' (o rj Soô. el<5 tov? alcoyag
r(ov alcovcov. djjirjv.
19. AcnracraL UpCcrKav kol 'AKvXav, koL top 'Ov7]cri<p6pov
on occasion ]ielj)ing the conduct of ness and of judgment' (St. John

his case by The
their suggestions. xvi. 8).
fact that the v/ord advocatus was V8\)va.|jLcoa-e. '
When they deliver
coming to be used as synonymous you up, be not anxious how or what
Avith patronus probably shows that ye shall speak for it shall be given
:
the position of the advocati was you in hour what ye shall

that
becoming a more legal one. But speak. For it is not ye that speak,
St. Paul seems to imply here that but the Spirit of your Father that
nobody had the courage to come speakethin you (St. Matt. x. 19-20).
'
forward and stand by his side as I'va ... TO KTipu-yiia 'irX.'ripo(j)opT]0T].
an advocatus. It is possible that a The prisoner arraigned the world.

person who so came forward must The Apostle is more concerned with
be a Eoman citizen but in any case ; the opportunity of spreading the
we may infer that the charge against word than with th6 danger to his
St. Paul was a very dangerous one. own life.
K crTo[jLaTos XeovTos, a metaphor

17. 6 -Se Kvpios 1*01 jraplo-TTj. for a greatdanger as in Ps. xxi. 21.
Where no man came forward St. But Alford (arguing from the fol-
Paul sees, as it were, a vision of lowing mention of irav epyov Trovrjpov)
Christ coming forward as his ad- thinks it means the devil, into whose
vocaUis into the part of the court power the Apostle would have fallen
reserved for the prisoner. Perhaps if he had failed through weakness
the thought also occurred to St. Paul to make a good confession,

that the Greek word for advocatus
18. The mention of deliverance
was TrapdKXrjros, the name applied
from physical danger makes the
to the Holy Spirit in St. John's
Apostle think of deliverance from
writings (translated Comforter in
the greater spiritual danger. Cf.
our version, more correctly
but
the words of the Lord's Prayer, pva-ai
Advocate), and that the Holy Spirit
Tjpds OTTO TOV TTOVTJpOV (St. Matt.
is described as in a sense our
vi. 13).
champion before assemblies of men :
'
When he is come, he will reprove 19. Aquila was a Jew of Pontus,
the world of sin and of righteous- His wife Prisca (or Priscilla) may
no SECOND EPISTLE TO TIMOTHY [ch. iv. 19-22.
oiKOV. 20. Êpao-T09 eêivev iv KopLvdoi- T/do<^l/xov Se

airikiTTOv iv M.ikrjTOi acrdevovvTa. 21. cnTovSaorov rrpo
yeiixoivo^ iXOelv. acnrdl,eTai ere ^vôvXos, /cat XIovSt^?,
Kol Alva's, Kol KXavSCa^ kol ol ao6\(f>ol Travre?.

22. 'O Kvpto? /xera tov TrvevfiaTO? crov. rj
X^P''^ i"'^^'
VfXCOV.
have been of good Eoman family. 20. Erastus is perhaps the same
Expelled from Eome with the Jews as the 'treasurer' of Corinth men-
in 52 A.D. they met St. Paul at tioned in Rom. xvi. 23.
Corinth, entertained him there (Acts Trophimus was an Ephesian who
xviii. 2-3), and went Avith him to had accompanied St. Paul to Jeru-
Ephesus (v. 18), where they taught salem (Acts XX. 4) and was the
Apollos (v. 26). In Kom. xvi. 3 we occasion of the attack upon him
read of their being at Rome again, because he was suspected of having
ATith their house a place of assembly taken him, though a Gentile, into
for Christians. The present verse the inner court of the temple pre-
shows that they had returned to cincts (Acts xxi. 29).
Ephesus. These travels would sug-
gest that Aquila was a merchant, 21. Of Eubulus we know nothing.
and Acts xviii. 3 states that he Pudens and Claudia are, of course,
was a tentmaker. The occurrence common Roman names. For theories
of both names in a cemetery at which identify them with characters
Rome connected with the Acilia gens in Martial and make Claudia a
suggests that Aquila was a freed- British woman of high rank, see
man of that family. See further Hastings' Dictionary of the Bible.
the excursus in Sanday and Head- Linus is reasonably identified with
lam'sRomans, xvi. 4. the first bishop of Rome (as stated
For Ouesiphorus see i. 16. by Eusebius).
H nPOS TlTONEniSTOAH
nATAOT
CHAPTER 1
1. IlavXos Sot}X.o9 eov dirocrToXo? Se 'It^ctoi) XptcrroO,

KaTofTTiCTTLV eKkeKTcov Seov Kal eTTiyvoicnv 0X7)6 eia<i T7J<;
Kcur evcreêiav^ 2. eir iXiTiSi ^(orj^ aicoviov, rjv eTTrjyyeL-
Xaro 6 dxjjevSrj<5 @eos irpo -^povcov alcoviov, 3. i(f>avep(0(re
1-4. The greeting. 2. Itt' eX.iriSi, 'in the hope of.'
1. For the designation UavKos The classical use of eVt to express

aTToa-Tokos, see n. on 1 Tim. i. 1 ; for conditions enabled it to express any
the word itCk^Krcbv, 2 Tim. ii. 10 ;
accompanying circumstances which
iirlyvaaiv, 1 Tim. ii 4 ; evcreêiav, qualified or limited a fact. Cf.
Eom. viii. 20, 'Creation was sub-
8ov\os-0ov. The phrase in this jected to vanity, eV eXTrt'St.' The
exact form as a superscription occurs phrase here naturally attaches itself
only here, but compare the BovXos to Kara irlaTiv Kai eTTLyvcocriv
'Itjo-oC of Eom. i. 1
Xpi-crTov also akr]6eias.
Phil. James i. 1. As implying

i. 1, gtofjs aicovfov. See n. on 1 Tim.
completeness and permanevce of the i. 16.
service (see n. on 2 Tim. ii. 24) hoxikos linTyycCXaTo. This is a good in-
Qeov was applicable even by heathen stance of the distinction between
to the votary of a particular god. iirayyeK\oy.ai (promise freely) and
Compare the way in which it is used (which could be used of
vTri(rx''oviJ.ai
by the woman with a spirit of a promise made

as a kind of bargain
divination in Acts xvi. 17. on conditions), because God is here
represented as having made this
Kara tio-tiv. The preposition promise to man from all eternity.
should be taken in the same sense as For 77/30 xpo'"^'" ol<i>v't-<ov see n. on
in Kar' iirayyekiav C^rjs in 2 Tim. i. 1, 2 Tim. i. 9 and 1 Tim. i. 16.
viz. '
for the furtherance of.' d\|/t)ST|s, only here in the N.T.
112 EPISTLE TO TITUS [CH. I, 3-6.
Se Kaipols tStots TGV \6yov avrov iv KrjpvyjxaTL 6 iiTLCTTev-

drqv eyoi k(xt eTnrayrjv tov crcoTrjpo'S rjjjicov eov, 4. Ttrw
yv7)(Ti(o TEKVcp Kara koivtjv Tncrriv' XP.pi'i koX elprjvr] 0,770
eov Trarpo? koL Xpicrrov Irjcrov tov cr(OT7]po<i rjfxwv.
5. TovTOV yapiv aireXiTTOV ere iv KpiJTr), Iva ra XeiTTOVTct
eTTiSLopOcocrr), koI /caracm^crT^? /cam ttoXlv ttpeer ^VTepov^,
&) eyco (TOL oiera^djxiqv' 6. ei rt? ecjTiv aviyKkrqro^, jata?
Tim. \\. 15,

3. Kttipois I8C01S, as in 1 at this time) is incorrect, and prob-
'at His own appointed time.' But ably it is equally incorrect to
E. V. marg. in its OAvn seasons is
'
' regard him as holding any definite
possible, i.e. 'Avhen the fulness of office for the purpose his authority
time came.' is due to his representing the Apostle
TOV \d70v a-oTov. This substitu- for the time being. Notice that St.
tion of a different object in the Paul uses Trpeaf^vr^povs (v. 5) and

second clause of a relative sentence iirla-KOTTov (v. 7) of the same ministry,
is quite classical. just as the Ephesian irpea-^vrepoi in

For the thought cf. Rom. xvi. 25, Acts XX. 17 are called iiria-Koiroi in
fxvcrTr]pLovxpovoLsala)Viois(recriyr]fj.evov XX. 28.
(pavepmSii'Tos 6e vvv. God's purpose
5. TO, XeiTTovra, the things lack-
had been the same from all eternity,
ing, i.e. what St. Paul had not been
but no study of history or philosophy
able to attend to.
had enabled man to see it in its work-
ing before the revelation in Christ.
Kara ircSXiv. We gather from this
tekvw, eiptiVT).
that the Church had already spread
4. yvy\crC(a X-P''S)
in Crete, and that the Apostle had
See n. on 1 Tim. i. 2.
perhajDS spent a considerable period
there.
5-9. The reason for leaving Titus
in Crete to complete the arrange- 6. The description of the character

ments made by St. Paul and especi- required for a -n-pecrQvTfpos must be
ally to appoint Trpeo-piJTepoi in each compared with that in 1 Tim. iii. 1-7.
city.
The points emphasised are almost
identical, though the actual phrase-
For the occasion see Introd., p. xi.
For the meaning of Trpea^vrepoi see
ology . is only identical in five the
variation being indeed rather strik-
note on 1 Tim. iii. 1. With regard to
ing in two letters written so near
their appointment, as there ex-
together. 1 Tim. iii, 6, 7 adds two
plained, Titus is simply exercising
points not expressly given here, viz.
the Apostle's authority as his dele-
(1) ve6(pvTov (2) Sa pLaprvpiav
gate. To regard him as exercising fjLT] ;
KoXrjv ex^''^ '"'' ''^'^^ e^coBev.

episcopal authority over all Crete is
doubtless true in fact, but to apply p.ias -ywaiKos aviqp, etc. See
the name Bishop to him (at any rate n. on 1 Tim. iii. 2.
CH. I. 6-7.] EPISTLE TO TITUS 113
ywatKO? avYjp, reKva e)(0iv Tncrra, jxiq ev Kariqyopia

acrcorta? rj dwrroraKTa. 7 . Set yap rov eTTicTKOTrov dvey-
KkrjTov etvai, o)s @eov olkovoixov, jxt] avOdhr), jxr) opyCkov,
do-wrCa. From meaning wasteful and defend the rights of the Church
expenditure {virepôKri irepl )(pr]fj.aTa which he personates' (Blackstone).
Aristotle) this word came to mean This legal view carried into the
profligacy in a general sense. The administration of ordinary pari^^h
reason why this in the sons debars affairs and regulation of the services
the fathers from office in the Church has its natural result in causing the
isgiven in 1 Tim. iii. 5. Cf. The '
laity to stand aside. 'He that
parson is very exact in the governing seeketh to be eminent among able
of his House, making it a Copie men hath a great task ; but that is
and Model for his Parish' (see ever good for the public. But he
Herbert's Priest to the Tem2)le, ch. x.). that plots to be the only figure
7. oIkov6(j.ov, over the household among ciphers is the decay of a
of God, and therefore he must not be whole age' (Bacon, Essay on
one who has failed in his own house- Ambition).
hold. The duties of a steward were op^Ckov, quick to anger. Aris-
(1) to control the other servants, totle says of 01 opyikoi, 'They are
(2) to exjjend and distribute as quickly angered and with the wrong
required. Cf. 1 Cor. iv. 1 for this people and for wrong causes and
comparison of ministers as stewards '
more than is justifiable but they ;
of the mysteries of God,' i.e. set to cease from anger quickly, which is
distribute to others the truth of the an excellent point in them.' Anger
Gospel. in itself is not a vice ; like ridicule,
aiOdSr], literally self-pleasing {avros contempt, sarcasm, a weapon, it is
and stem of i^So/xat), and therefore but one that must be s]Daringiy used
stubborn, self-willed. The best of and only to express what we call
men and best of clergymen are apt moral indignation, not to resent
to show this fault it is the bad side personal injury to ourselves. It
of a virtue that great men must must therefore be the outcome of a
have, viz. the readiness to shoulder deliberate act of judgment, and
responsibility. seems to them It quickness to anger is inconsistent
hard to give full weight to the with this. '
remedy to
It is the best
advice of others who neither do the win Bacon in his Essay
time,' says
work nor bear the consequences. on Anger, but most of his sugges-
Hence the complaint that often a tions in that essay are too worldly.
parish is an autocracy and parish In the priest there is a special reason
meetings only register things previ- for restraining even justifiable anger.
ously settled. '
He is called ^;ft?-so?;, It cannot be expected that the other
persona, because by his person, the person will instantly see that it is
Church, which is an invisible body, whereas two ordinary

justifiable, and,
is represented ; and he is in himself men who have hurt one another can
a body corporate, in order to protect keep apart till time softens their
H
lU EPISTLE TO TITUS [cH. I. 7-9.
[xr] ndpoLVOv, jxr] TrX-qKT'qv, [xr] alcr)(poKepSrj, 8. aXka

(fyikoêvov, (faXdyaOov, crox^pova, SiKaLOv, ocnov, iyKpaTrj,
9, dvr)(6<j.evov rov Kara Ty)v Siâ)(r)v ttlcttov Xdyov, Iva
SvvaTo<i Tj Kol TrapaKokeiv ev rfj StSacrKaXtct rfj vyiaivovar)
Kol Tov<s dvTikiyovTa^ ekiy^îv.
views, the tie between priest and It means making only hiAvful use of
disciple is one that does not permit the pleasures of life, not following
a breach even for a single day. The them but using them. Aristotle
loss of self-respect in the victim of says 6 eyKpaTrjs, eldoos on (f)avKai al
an angry admonition is apt to create eTTidvîai, ovK aKoXouêl Sid tov
a lasting shyness he feels that the Ao'yoi/. Compare n. on aKparfis in
only dignity left him is to keep out 2 Tim. iii. 3,
of your sight altogether. 9. aVTexoi^svov . . . Xd70u, E.V.

See some further remarks in
holding to the faithful word which
'
JMayor's excursus on '

Slow to Wrath' is according to the teaching.'
in St. James i. 19. Also see the n. ^va Swarbs Kal TrapaKaXeiv . . .
'fl
on eVietKeta in 1 Tim. iii. 3. Kttl kXiyyeiv. He cannot exercise the

HT) irdpoivov, [J.'fi irXTJKT'qv, as in authority of his ministry with such
1 Tim. iii. 3. faults as those referred to
'the
fXTj alcTX^poKepSii. See n. on 1 Tim. ordinary sort of jDCople will wi-est
iii. 8. the defects of the man upon the
8. î\6|Vov, a-wc{)pova, as in profession.'
1 Tim. iii. 2. -oîaivouQTT]. See n. on 1 Tim. i. 10.
t{)i\d-ya9ov. See n. on 2 Tim. iii. 4.
SiKttiov, in the ordinary im-theo- 10-16. The nature of the opposi-

logical sense of being just in all one's
tion likely to be met with in Crete.
dealings. The three Avords ocrioi/,
diKaiov, (ra4>pova coine very near to Here the danger is specified as

'
o-odh", righteous and sober life,' i.e. mainly Jewish for the bearing of;
duty to God, to one's

fulfilling one's which on the more general expres-
neighbour and to oneself. For ocnov sion of 1 Tim. i. 4 see note on that
see n. on 1 Tim. iii. 8. passage. Jews were very numerous
e-yKpttTT], exercising self-control in Crete. St. Paul's reference is of
wherever there is a temptation to course to those of them who had

indulgence not necessarily an professed Christianity, but rather as
ascetic, though some men find it a reformed kind of Judaism than as
necessary to be ascetic if they would a revelation for the whole world.
be eyKparels, on the principle that The danger therefore was not simply
hand nor eje nor heart that their Christianity was imperfect,
'I trust uor
nor brain but that in Crete as elsewhere they
To stop betimes: they all get drunk represented St. Paul's doctrine as an
alike.
imperfect form of Christianity which
The^rsi step I am master not to take.'
Browning. had neglected its Jewish basis. The
CH. I. 10-15.] EPISTLE TO TITUS 115
10. Eto"t yap ttoWol dwiroTaKTOi, ixaraiokoyoi koI

cfypevairaTai, ixakicrra ol eK TrepiTOfjirjs, H. ovs Set
iTn(TTO[XLi,eLV OLTLVe? 6\.OV<5 OLKOVS CLVaTpeTTOVCTL SiSdcTKOVTes
d fXT) Set alo^pov KepSovs ^dpiv. 12. etTre rt? e^ avrcov

tStos avTcov 7rpo(f)'t]T7)<i, KprJT6<5 del xjjevo'TaL, KaKa Orjpta,
yacrrepes dpyai 13. rj [xapTvpia avrrj icrrlv d\'q6rj^.

St' r]v acTLav e\ey)(e avrov? dTrordjawg, tVa vyiaivoicriv iv
rrj TTtcrret, 14. [xri 7rpocre)(ovTe<; 'lovSa'tKot? [xvOols /cat
ipTo\aL<s dvOpcoTTCov dTTOcTTpecfyofjievcov ttjv akrjOeLav. 15.
ndvTa KaOapd rot? Kadapois' rot? Se [JLefJuacrixevoLS kol
attempt to imjDOse their own 'more spells, they charged fees for their
complete' Christianity on Gentiles services
StSao-KOJ/res a [jltj Set points
is doubtless what is referred to in to this. A
certain type of mind
oXovs o'lKovs dvarpeTTOvai. See In- will pay more for a mascot than for
trod., p. xxiii. religious teaching.
10. avDworaKToi, refusing to sub- 12. The saying is attributed to
mit to any authority either in Epimenides, a Cretan bard and sage
matters of faith or in matters of who lived about 600 b.c. Much
administration. related of him is mythical, but he
HaraioXoYoi. See n. on 1 Tim. i. 6. was summoned to Athens during a
4>p6va'irdTai. The word does not plague to purify the city. Probably
occur before St. Paul. Of. Gal. vi. 3. he wrote in verse oracles and purifi-
The phrase could
ol Ik irepiToiAfjs. catory incantations, but many other
of course include all Jews, but had poems were attributed to him. The
come to be used expressly of the Cretans seem to have borne a bad
Judaic party in the Church. Cf. reputation continuously for lying
such a passage as Acts xi. 2. and doing anything for gain. The
11. 8X.0T)s o\!kovs dvaTpeiroTJo-i, sub- latter may be referred to in KaKa
vert whole families by their teach- Orjpia, ravening beasts. yaarepes
ing. See above. apyal (lazy bellies) implies gluttonous
al(r)(poB KpSovs X^'P''^* ^^* ^ Tim. eating without working for it,
vi. 5, vofitôvTcov TTopia-fiov eivai Tf]v 14. 'lovSaiKois nvGots. See notes
iva-iêiav. In what way they made on 1 Tim. i. 4, iv. 3..
profit is not clear. Possibly offer- 15. irdvTa KaGapd tois KaSapots.
ing a form of teaching that fascinated The prevailing use of Ka6ap6s in the
the superstitious and credulous, they LXX is for ceremonial cleanness, and
claimed maintenance by the Church. in the N.T. it signifies the purity of
But it is more likely that by pro- heart of which this was a symbol.
fessingpowers of exorcism, and of In the present phrase St. Paul is
magical healing by incantations and obviously giving an answer to the
116 EPISTLE TO TITUS [CH. I. 15-16,
aTTLCTTOts ovSef KaOapov, aXXa fxe/JLiaPTaL avrcov kol 6 vov<?

KOI 7] (TvveihrjO'Ls. 16. @ov ofioXoyovcnv elSevat, tol? Se
epyoLs apvovvrai, ^SeXvKTol ovre'? kol aTrecOelg kol irpog
TTOLv epyov aryadov ahoKifxoi.
false teaching referred to in the may be more pleasing to God some-

preceding verse, which must there- times that we should forgo what
fore have included the prohibition we prefer and think most helpful,,
of some
kinds of food, etc., as than that we should insist on it to
in 1 Tim. iv. 3. In Eom. xiv. the offence of others or even to the
St. Paul's teaching on the subject is hurt of their feelings.
given more at length. Cf. St. IMark [isiAiaa-neVois, the opposite of Ka6a~
vii. 18-19, with its concluding Avords, pais, defiled by base motives.
'
(This he said) making all meats 6 voijs can include the conscience,
clean' (/caâptf'"'^)- but is somewhat wider ; it means all
The saying To the pure all things
'
faculty of moral judgment, whether
are pure has become proverbial, and
' of theirown conduct or of others'
has sometimes been applied danger- conduct or of principles considered
ously for the justification of any in the abstract.
indulgence that one can defend by CT-DVi8-r]o-is. See n. on 1 Tim. i. 5.
argument without the safeguards 16. dpvoTJvTai. Cf. 1 Tim. v. 8.
that St. Paul's teaching elsewhere pSeXvKTot. This adjective, like

supplies. E.g. it has sometimes the noun ^deXvyfia (derived from
been used to exalt the right of private ^^fXva-a-ofiai, to feel a loathing for),
judgment without sufficient regard expresses in the O.T. that which is
to (1) the advantage of unity even an abomination in the sight of God,

in what some would regard as im- e.g. an idol or oft'ering to an idol.
material ; (2) the claims which other For instance, in the phrase 'abomin-
consciences (regarded by us as ation of desolation,' it probably refers-
weaker) have upon our help and to the setting up of the image of
forbearance and examjale. Certain Zeus in the temple of God. Here,
things be quite right for me in
may therefore, it expresses are men who
the nature of things because I can utterly reprobate in God's judgment.
limit myself, but if as an employer n-pbs "irav 'ipyov d-yaGbv dSoKifjioi,
of labour I am responsible for the good work rejected.
as regards every
lives of others it may be necessary "When faced with any opportunity
for me I never do
to be able to say, '
of good work they fail to stand the
it myself.' Paul means that all
St. test that it brings of their real
things are pure to those who can motives. The meanino' of
literal
receive them as the gift of God with ddoKLfios is failing to pass the test,
no doubt in their hearts, but they like a metal being assayed. The use
cannot so receive them if it involves of refrohate in the English version is
a breach of either (1) or (2). Even due to the word in the Vulgate, and
in matters of religious observance it means 'tested and rejected.'
CH. I. l6.] EPISTLE TO TITUS 117
It is impossible to read the above strong expressions, implying degra-

verses 10-16 Avithout realising that dation in morals, heathenism in
there must have been more corrup- religion, so far developed as to be
tion involved in the false teaching beyond restoration. Ceremonialism
than is allowed for in the explana- and superstition of the Jewish type
tion so far given. All attempt to of course struck at the root of the
characterise it further may be vain '
law of liberty '
and would make
unless further knowledge is forth- St. Paul's teaching vain, but it may
coming, but even assuming an organ- be that in the opposition referred to
ised attempt to subvert the apostolic there was much more of Avhat we
authority, impose much Jewish
to describe as antinomianism. From
ceremonialism with regard to food such indications as we get it is clear
and purifications on Gentile con- that this might be involved in any
verts, it hardly accounts for the philosophical theory of the essential
vehemence of St. Paul's language. evil of matter, involving, as this did
al(T)(pov Kepdovs x^P'-^ may be ex- with some, the corollary that what
plained as above, and v. 12 may be was done in the body was of no
accounted for by its literary charac- spiritual account. See u. on 1 Tim.
ter, but jxep.Lacrp.ivoi., ^8eXvKT0L, irpos iv. 3.
Trai' epyov ayaObv dbompoL are very

: ;
118 EPISTLE TO TITUS [cH. 11. 1-5.
CHAPTEH II
1. '^v 6e XctXet a TT/jeVet Trj vyiaivovcrrj StSacTKaXto.'
2. TTpecr^vTas viqôXiovs elvai, creiivovs, crcocjipovas, vyial-

vovTas ry Tricrrei, rfj aydirr), rfj VTrojJiovrj- 3. 7rpe<Tl3vTLâ<5
oj(ravr(x)<5 ev KaracrTTjixajTi lepoTrpeiTeL';, [xr] Sta/SoXovs, p/rjSe

oivco TToXXco SeSovX(oixeva<?, KaXaSiSaorKoXoVi, 4. tva
(r(D(f)povLl,oj(rL Tas vea<5 (fiiXoivSpovs elvau, (j^tXore/cvov?,
5. cro)(^pova<^, ayvd<i, oiKOvpyov'?, dyaOds, viroTacraoixevas
1-15. Give every class '

in the 'befitting holy things' or befitting
Church the teaching that is fitting a sacred profession. St. Paul does
(i) the older men (v. 2), (2) the not mean, of course, that this
women (vv. 3-5), the younger Puritan touch in outward bearing
(3)
men (v. setting them also an added anything to essential holiness
6),
but to bear outwardly the mark of
example in thyself (vv. 7-8), (4)
Christian prevented many embai*-
slaves also (w. 9-10), according to
rassing situations and invitations in
the teaching of the grace of God
a mixed Greek society. In such
(vv. 11-12), and the hope set before
demands that one
cases courtesy
us ' (vv. 13-14).
should bear an outward mark of
1. uYiaivovcTTi. N. on 1 Tiin. i. 10. profession
it is not only a question
2. vT]4>a\ioT)s. N. on 1 Tim. iii. 2 of having the courage of convictions.

;
a-envovs, Tim. ii. 2, iii. 4 crm-

1 ;
This principle applies to the wearing
(f)povas, 1 Tim. ii. 9; dyaTrr], 1 Tim.

of a distinctive clerical dress. Some
i. 5 vTrofiovTj, 2 Tim. ii. 10.
people are too impatient of anything
;
3. V Karao-T^lAaTi Upoirpeircis,
that is merely '
outward as in ' itself
insignificant.
E. V. '
reverent in demeanour.'
KaXoSiSatrKaXovs, '
teachers of
KaTda-TTjfia meant 'condition' or
'state' with regard to any- good '
a word not quoted else-
thing, just as the verb (TroXe-

where.
fiiov KaraarTJvai, is cf)6ôv /cara- 5. a^vcis, chaste in thought as in
(TTTjvai) indicates coming into a body. This word is used predomi-
certain condition. Its use for bear- nantly as opposed to sensual sins,
ing or demeanour or (L. and S.) though sometimes it has a wider
dress is later. lepoirpeTrrjs means meaning. It is of course to be
a
CH. II. 5-8.] EPISTLE TO TITUS 119
TOis loLois avSpdonv, Iva fjurj 6 Xoyos rov @eov j^Xacrcjir]-
ixrjrav 6. rov^ ve(x)Tepov<S' 0icravT0)<5 irapaKoiXei croi<^poveiv'

7 . irepi iravTa creavTov Trapeôjxevos tvttov Kokoiv epycov,
ev rfj StSacr/caXta acjiBopLav, cre/xvoTTjTa, 8. Xoyov vyirj,
distinguished from ayios, which, phical aspects of a question, by

from first meaning separated or dealing with certain religious ques-
consecrated to God's service, implied tions from the point of view of
all aspects of holiness that befits the open-minded critic and certain
sucli service. moral questions from the point of
o'lKo^jp-yoiis, workers at home view of the man of the world. If
word first found here. T.K. has you are mainly a philosopher, o)
OLKOVpovS. mainly a critic, or mainly a man of
IVa 111) . . . p\acr4)i]jAfJTai, 'that the world, you cannot perhaps help
the word of God be not injuriously yourself, but then it is a question
spoken See n. on 1 Tim. i. 13.
of.' whether you ought to pretend to
The comparatively prominent place teach ivith aiithority in the Church,
which, women began to take in the for which purpose a man must
Church presented a very real danger. know what he believes, and make
It would hinder the Word if they his words match his belief. Such
allowed themselves a publicity or methods as those described will
freedom beyond that of other self- win attention from certain types of
respecting Greek women. St. Paul mind, more especially when they
lays stress therefore mainly on the seem to aim at reducing within
domestic virtues, Cf. n. on 1 Tim. 'practical' limits the uncompromis-
ing teaching
'dicitCicero
ii. 11. of Christ.
7. See n. on 1 Tim. iv. 12.
Tvirov. found fault with Cato enim
d4)0opCav, another word found here tamquam in Platonis iroKireiq, non
for the first time. By 'uncorrupt- tamquam in Eomuli faece, senten-
ness in teaching is probably meant
' tiam.' The man who teaches with
keeping to the single motive of pre- authority in the Church must always
senting truth, not trying to please speak as iv Xpiarov TroXtretg.
or to make the truth easy. 'Stat o-eiAvoTiiTa. See n. on 1 Tim.
super haec mutabilia sapiens et bene ii. 2.
doctus in spiritu, non attendens

quid in se sentiat vel qua parte flet 8. Xoyov, here of sj)eech in general,
ventus instabilitatis, sed ut tota not of preaching the Word only.

intentio mentis eius ad debitum \6yov vyirj therefore means a 'healthy
et optimum proficiat finem' (De tone,' whether in set discourse or in
Imitatione). There is a temptation informal conversation. Conversation
'to make truth easy' by the choice is made unhealthy not only by false
of subjects on which we most fre- and injurious speaking but by per-
quently dwell, by avoiding certain sonalities, by frivolity of topics, by
subjects, by choosing the philoso- wit out of season, by pessimism.
120 EPISTLE TO TITUS [cH. II. 8-1 r.
aKardyvcjo-TOv, Iva 6 i^ ivavTia<5 ivrpairfj [jLr)Sev e)(cov
Xeyeuv Trepl rjixoiv cfiavXov' 9. SouXovs tSiot? Secr7rorat5
vTTOTdcro-ecrOai, ev iracnv evapecrrovs elvai, [xr] avrike-

yovras, 10. /xt) vocrîlpixevov<^, aXka nracrav ttlcttiv
evheiKVVixivov<^ ayaOtjv, Iva ttjv StSacr/caXiav ttjv tov

acoTripo<i r]iJL(ov Seov Kocrjxcocnv iv Tracnv, 11. ineifxivr]
6 l| IvavTâs, any adversary; here by the commendation of their lives.

any one Avho is on the watch for a There are none so poor in ability or
handle against the Christian pro- so much despised by men that they
fession. cannot do God service in this way.
4)av\ov. This n'ord had originally The lesson is the same as that which
meant '
bad of its kind,'
worthless,' '
the sculptor Eossi meant to teach
'inferior,' you would speak of
as when he was asked to carve a figure
e.g. a bad {q}av\os) jjainter. In to bear the holy-Avater stoup in the
N.T. Greek it hardly differs from Church of St. Anastasia at Verona
Kanos. and chose as his model for the pur-
9. uTroTao-o-ecrGai,. 'Exhort' is of pose his deformed and hunchbacked
course understood from the preced- son. The word Koa-p-eco is in a sense
ing sentence (v. 6). the strongest that could be used.
For n. on St. Paul's attitude to Many people accept and practise the
slavery see 1 Tim. vi. 1. Gospel teaching without adorning it
The /at) dvTiKeyovras here is an faults of bearing and manner rob
illustration of what is there said of an otherwise excellent life of its
the comparative lightness of some commending power. To be just and
forms of domestic slavery among the generous is good, but to be just and
ancients, such a thing as avri\iyeiv generous with the right word and
between master and slave being in- the right look is a point beyond.
conceivable in our ideas of slavery. 11. See n. on v. 1. The following
Slaves could become not only trusted verses give the religious ground, so
but familiar members of the house- to speak, of the preceding practical
hold, allowed much freedom of precepts. It is as if St. Paul said,
speech, cared for in old age. must not be thought that these
'It
10. Koo-jicoo-iv. From meaning (1) homely virtues have nothing to do
to arrange, set in order, this word mth our religion rather it is in
meant (2) to adorn (in the literal these things that the saving grace of
sense), and (3) to bring honour or God manifests itself in our common
credit to in the sense in which lives.' His words are a protest
Thucydides says al ravhs aperai against the tendency not to apply
eKocriirjcrav {ttjv itoXlv). The phrase religious motive to the petty details
here is striking : those lowest in the of the daily round. 'For the least
social scale are able not only to obey thing there is a judgment,' and in
the teaching, but to add to its beauty every detail of life we can 'adorn'
CH. II. 11-14.] EPISTLE TO TITUS 121
yap Tj \0Lpi'5 Tov @eov crcDTTJpiOs Tracriv av0pcoTTOL<5,
12. TrauSevovo'a rjixas, iva apvrjcrdfjLevoL ttjv aariêiav

KoX Ta^ Kocr[XLKas eTnOvfJLLas crcocjipovcos kol St/caio)? /cat
eucre^wg îjorcofxev ev rca vvv alcovu, 13. 7rpo(The)(6ixei>oi
TTJV (JiaKapiav ikmSa koI eTrtâzêtav Trj<; 80^9 tov fxeyd-

\ov 60v KOL (TOiTrjpos r)[X(ov Irjcrov ^picrrov, 14. o?
eScoKev iavTov vnep 7)[Ji(ov, Iva \vTp(oar)Tai ')7/xas 0,776
the doctrine wMcli we profess. eXirida and eVtâj/etav with Trjs

'Nothing is little in God's service : 86^T]s, which must certainly not be
if it once have the honour of that taken as in the A.V., 'glorious
Name, it grows great instantly.' appearing.'
T) x^'Pi'S. See n. on 1 Tim. i. 2. Toii jAe-yaXou Qeov Kal o-toTT]pos TJ|iwv
'If]irov Xpio-Tov. Take as in R.V.
text, '
Of our great God and Saviour
12. iraiSevovcrtt. Here perhaps Jesus Christ.' This is certainly the
'teaching,' bnt the usual N.T. mean- way inwhich an ordinary Greek
ing of 'disciplining' is not out of reader would have taken it, coming
place. See n. on 2 Tim. ii. 25. The to it without any preconceived ideas
saving grace of God is that which of the theological fitness of the ex-
introduces discipline into our lives, pressions, and therefore cogent
and without it we are simply follow- reasonsmust be shown before we
ing the line of least resistance from assume that St. Paul meant any-
day to day. thing else. If an Athenian spoke of
I'va, in its full final sense, '
to the 6 fieyas (rrparrjyos kol a-corrjp ij/xSv
intent that we may . . .,' not simply Ar]fMoa6evT]s, no one would imagine
'
teaching us that . .
.'
that he was speaking of two persons.
dpvT)a-d|ji.voi, '
disowning,' i.e. re- But the student may consult a long
fusing allegiance to. note on the subject in Alford, who
Koa-[jLiKds, belonging to this ma- comes to a difl'ez'ent conclusion. He
terial world, desires that are natural rightly remarks that in either way
to those absorbed in its life. Of. of taking it the divinity of our
Heb. ix. 1, TO ayiov KoayiLKOV, Lord is strongly emphasised, in the

'
sanctuary of this world.' one case (as above) by statement, in
o-cd(j>p6v(os, SiKatcos, Evo'ePus. See

the other case (E.V. marg.) by
implication.
n. on SUmov in i. 8.
Tw vvv alwvi. For the combined

14. XuTpwo-qrai. n. on dvri- See
temporal and ethical meaning of this
Xvrpov in 1 which makes
Tim. ii. 6,
phrase see n. on 2 Tim. iv. 10.
it clear that the words could relâin
the full meaning of ransom,' though '
13. ' The blessed hope and appear- it is clear from other passages that
ing of the glory Take both

. .
.' the metaphor of a price paid was
122 EPISTLE TO TITUS [CH. II. 14-15.
TToicrr)'; avojiCas, kol KaOapLcrrj eavrw \aov ir&piovcriov,
l,7]\coTr)v KoXcov epyojv.

15. TavTa XaXeu, kol TrapaKoXei koX ekeyê {jletol irdcry]^
iirLTayrjs. /xT^Set? crov 7r6pL<f)poveLTO}.
sometimes lost in the general sense private property allowed to a slave

of '
deliver.' by his master though not recognised
Xabv Trepiovcrtov. Deut. xiv. 2, by law. Hence the adjective means
KOL ae iêKiâro Kvpios 6 deos crov 'as his own special possession.'
yevicrQai ere \a6v avro) Trepiovinov Cf. Davenant, Man^s the Master,
OTTO TravTcov Twv idvav. This (with iv. 1, 'Now even all peculiar fields
some other passages in which the are turned to common roads.'

same phrase occurs in the LXX)
makes it clear that irepiova-ios means 15. nera irdcriis liriTa-yiis, 'with
'as his own possession,' 'peculiar,' all authority,' making it a matter of
As the word does not occur in injunction, not of advice merely or
secular literature, it might otherwise argument or persuasion. The follow-
have been possible to connect it ing p.rj8eLS (Tov TTepKppoveira) means
Avith the meaning 'excel' borne by that he is not to minish ought of his
Trepieifu. authority as the delegate of the
The A.V. rendering _pecim7" is, of Apostle, nor to be weak and hesitat-
course, the adjective of the Latin ing, as if these precepts were still a
2)eculium, which meant specially the matter of question.
CH. III. 1-3.] EPISTLE TO TITUS 123
CHAPTEE III
1. 'TTTOfJiiixvrjo-Ke avTOv? apâtg eôvcriat? vTroracr-
crecrdat, TreidapêXv, irpos ttolv epyov aryadov erot/xoi;?
elyat, 2. fjLTjSeva jBXacrt^rjfjLeLv, aixdôvs eivai, eTTtetKet?.
Tracrav evheiKwyiivov^ Trpaorrjra npos Trdvra'^ dvOpcoirov^.
3. rjjxev ydip ttote koI ripêLs dvorjroL, a-Tretêt?, TrXavcofxevoi,
SovXevovres etridvixiaiî koI r}SovaL<s 7rot/ctA.ac9, iv KaKca

Kal (j)66vq) SidyovTes, (TTvyrjTot, ixL(rovvTe<5 aXky]\ov<;.
1-11. Precepts for conduct of out understanding of the true ends

believers towards the outer world of life and the things worth fighting
(1-2), remembering that we our-
for.
selves were once subject to the same

a-Tvyr\Toi, hated or hateful. Only
here in the N.T.
passions (3), and that only through
In this verse St. Paul is giving
the gift of God did we escape from
former evil life as a reason for special
them (4-7). Therefore above all
zeal in the good life urged in verses
things must believers set an example The
1-2, and this on two grounds.
of good works (8), and avoid futile first is the natural instinct of a man
contentions about doctrine (9). A conscious of having done wrong to
man who persists in false doctrine try to make up for itthough we
must be separated from our fellow- cannot thereby make God our debtor,
ship (lO-Il). the spirit ofit is acceptable to Him.
The bravest deeds in battle have

1. The best reading omits koI often been done by men anxious to
before eôva-iais. eôvaria, the most wipe out the discredit of some former
general -word for authority of all cowardice. The other reason is that
kinds, properly abstract, but used having been so bad ourselves, we can
like our 'authorities' for 'those in sympathise patiently with those who
authority.' For the precept see n. are still bad. It is helpful to lesser
on 1 Tim. ii. 1. men to contemplate from what
2. p\a(r<})r](jiiv, speak injuriously material many of the saints were
of. See n. on 2 Tim. iii. 2. made. That St. Paul should include
eirieiKeis. See n. on 1 Tim. iii. 3. himself {rjfjLev yap) in the hard words
rrpqoTTjTa, n. on 2 Tim. ii. 25. of this verse is at first surprising,
3. dvo-qToi,, 'without understand- but it is easily paralleled in his other
ing '
here especially meaning with- writings (Rom. vii. 24, 1 Cor. ix. 27),
124 EPISTLE TO TITUS [cH. III. 4-5.
4. ore Se r] -^prjaTOTTjs koI t) <îkav6poiTria inecfxivy) rov
crcoTrjpos rjixa)i> Qeov, 5. ovk i^ epyoiv tcop ev SiKaioavpr)
a eTj-OLnjo-a.iJiev 17/i-eLS a,X.X.a Kara to avrov eXeos ecrcocrev
Tjixas Sua XovTpov Trakiyyevecria'; koX avaKaivaxreco^ Uvev-
and "with his estimate of qualities, expressed frequently and in various

good and evil, there is prolDably no ways. The great passage is the con-
word in the verse that he could not versation with Nicodenius in St.
apply literally to soroething in his John iii. 3 f. 'Except a man be :
earlier life. born again he cannot see the kingdom

4. xptô-TOTT^s. The word ^(prjo-To? of God.' 'Except a man be born
is the adjective of xP"-l^^h ^^^ of water and the Spirit he cannot
meant first serviceable. Hence it enter into the kingdom of God.'
came to mean good in a great variety But in St. Paul's Epistles compare
of senses. But its original significa- the following: Bom. vi. 4 f., 'We
tion made itimply of persons especi- were buried therefore with him
ally the disposition to be good, and so through baptism into death that :
goodness of heart or ki7idness. like as Christ was raised from the

4>i.Xttv0pwiTia between men is dead through the glory of God the
humanity or courteous behaviour. Father, so we also might walk in
Here it is best translated as in E.V. newness of life.' 2 Cor. v. 17, 'If
^
love toward man.' any man is in Christ he is a new
5. Kard, in pursuance of. creature (Kaivrj ktIo-ls).' Eph. ii. 4-6,
ô-wcrtv. Salvation is here spoken '
But God even when Ave were
. , .
of as a thing accomplished once for dead through our trespasses quick-

all at the beginning of the Christian ened us together with Christ . . .
life. See n. on the word in 2 Tim. and raised us up with him.' iv. 24,
i. 9. 'Put on the new man, which after
8 id XoDTpov vaKiyyevecrias. The God hath been created in righteous-
word XovTpov means 'washing,' and ness and holiness of truth.' Col.
there no clear instance of its use
is iii. 9-10, 'Ye have put off the old
for the vessel of washing or purifica- man with his doings, and have put
tion. See Armitage Kobinson's note on the new man Avhich is being
on Eph. V. 26. It is therefore renewed unto knowledge after the
difficult to see why the E.V. allowed image of him that created him.'
'
laver ' in its margin. Gal. ii. 20, 'I have been crucified
The word rraXiyyevea-ia occurs only with Christ yet I live and yet no
; ;
once besides in the N.T., viz. Matt, longer I but Christ liveth in me.'
xix. 28, and there it is used of the Cf. also 1. Pet. i. 23, '
Having been
* renewal of all things ' at the coming begotten again, not of corruptible
of Christ in glory (cf. Acts iii. 21). seed, but of incorruptible, through
As regards the word therefore the the word of God, which liveth and
present passage stands alone, but abideth.'
the idea of tlje new birth involved is The change then that is referred
CH. III. 5-7.] EPISTLE TO TITUS 125
ju-aro? 'Aytov, 6. ov iê)(eev ifj) rjjxas TrXovorCax; Stol
Irjo'ov X.picTTov Tov o'0)Trjpo<; rjfxwv, 7. iva SiKaicodevTe?
to in all these passages and in others The power was there and the
is so great that can be spoken of
it covenant of forgiveness was there,
as a ne-w birth, as the making of a but the soul needed to realise and
'
new man,' a new creation.' In all
' use what it had.
of them it is connected with the
beginning of the Christian life, and dvaKai.V(G(r6)s IIvi5|xaTos 'A"yiov.
in all of them it is the divine act in The R.V. text takes this as depend-
that beginning it is not the human ent, like TraXtyyevecrta?, on 'kovrpov,
condition of repentance or faith that and therefore of the renewing of our
is spoken of as bringing about the nature in Baptism. In the margin it
'new creation,' but the divine gift. takes it as governed directly by Sia,
We may speak of that divine gift in and therefore presumably of the whole
various terms, as being the bestowal process of our renewal or sanctifica-
of a new nature or a new faculty, as tion by the Holy Spirit. Either is
being the gift of God's Holy Spirit, possible, but the other passages
or as being the gift of union with where this Avord or dvaKaivoco is
Christ. These terms are all true used are in favour of the latter :
when rightly defined, but the main 2 Cor. iv. 16, 'Our inward man is
fact is that it is a gift of God which renewed day by day.' Col. iii. 10,
makes possible Avhat without it is 'The new man which is being re-
impossible. That which it thus newed unto knowledge.' Rom. xii,
makes possible is life in which our 2, Be ye transformed by the renew-
'
will is identified with the will of ing of your mind.'

God, in which the will of God is
the 'major premiss' under which aU 7. SiKatwGevTes, 'having been de-

the detailed actions of life must be clared righteous,' 'having been ac-
brought. cepted as righteous.' The word
The association of this great gift SiKatoo) refers to the action of a
with Baptism has been a stumbling- judge in declaring a man 'not
block to many. They would have guilty,' and is St. Paul's regular
the human will bear a greater con- Avord for expressing God's free act
scious part in the winning of so of forgiveness and reconciliation
great a thing. But this is partly made possible through the atoning
because they think of the gift as sacrifice of Christ, and realised by
necessarily an overmastering and the individual through faith in
decisive power. Instead of which Christ. 8tKaL(odevTes therefore is
it is better to think of it as a seed here to be referred to the begin-
in us that has to grow. The jDower ning of the Christian life. See
in us can be neglected, enfeebled, Romans iii. 21-26 and the whole
kept latent
and where this has treatment of the subject in that
been so it needs to be claimed again which the student should
epistle, for
by what we speak of as Conversion. consult Sanday and Headlam's notes
126 EPISTLE TO TITUS [CH. III. 7-8.
rfj EKeivov 'ydpiTi KXr)poi>6jioL yevrjdc^jjiev Kar ekiriba ^(orjs
aloiviov. 8. 7n(jT0<; 6 Xoyos, kol Trepl rovroiv ôvXojxai

ere hiaêfâiovcrdai, iv<x (fypoPTL^cocn Kokcov epyoiv irpot
on the ^YO^d Si/catow and the doctrine KXrjpovopiav a<pdapTov kol aplavrov
of justification. Kal apapavTov, rerrjp-qpevrjv ev ov-
TTJ Ikivov xdpiTt. enfivov naturally pavols els vpas.
refers to the more remote noun, and l<ai\s aiuvCov. See n. on 1 Tim. i.
is therefore to be taken here as 16. The Genitive here may be taken

referring to Qeov, not to 'l-qcrov either with eX7r/Sa (E.V. text) or
"KpiCTTOV. with KXr]pov6poi (R.V. marg.). The
kXt]pov6hoi 'Y6VT]0w[jiv. The figure natural order of the Greek and the
whereby the possession of Christian occurrence of the same j^hrase in
privileges isspoken of as an 'in- i. 2 are in favour of the former.
heritance' undoubtedly to be
is
traced to Jewish habits of thought. Verses 5-7 contain much of St.

The inheritance of the Holy Land Man's
Paul's characteristic teaching.
was the seal of their being the salvation dependent on no works
is
covenant people, and as their ideas that he can perform but on the free
became niore spiritualised those Avho gift of God, who saves us by giving
were to have a part in the blessings us a new birth in Baptism, Avherein
of the Messianic reign could be the guilt of sinfulness is Avashed
spoken of as 'inheriting the king- from us and life as a 'new man'
dom.' In St. Paul's language the is made possible then renews our ;
inheritance can include all the bless- nature progressiAêly to sanctification

ings of faith, whether already by the help of His Holy Spirit so ;
possessed or looked forward to, and that, having been thus accepted by
he adds to the force of the thought Him as righteous, we may enter
by associating it with his teaching into our full inheritance as sons in
as to our sonship of God. Eom. pursuance (realisation) of the hope
Yiu. 16-17, '
The Spirit himself set before us of everlasting life.
beareth witness with our spirit, that

we are children of God : And if 8. For the connection of thought
children, then heirs ; heirs of God see note above, v. 1.
and joint-heirs Avith Christ.' So irio-Tos 6 \6-yos here naturally

Gal. iv, 7. The commonest expan- refers to the preceding words. See
sion of the phrase is '
to inherit the n. on 1 Tim. iii. 1.
kingdom,' as in 1 Cor, vi. 9, etc., 8i.appaiov(r0ai (as in 1 Tim. i. 7),

but compare 1 Cor. xv. 50, ttjv to affirm strongly, to express thyself
d(f)6apcriav K^rjpovoiiel : Heb. i. 14, with all conviction and emphasis.
Kktjpovoij.e'iv aarrjpiav : vi. 12, kXt;- Trpoioâo-9ai. From meaning 'to
povopovvTcop Tas eTrayyeX'ias : 1 Pet. be at the head of the word was
iii. 9, iva evkoyiav KXTjpovoprjcrriTe ; used for govern,' manage in' any
' '
'
Heb. ix. 15, rrjv eTrayyekiav t^s sense, but retaining generally the
alaiviov Kkrjpovopias ".
1 Pet. i. 4, els idea of taking the lead in a matter.
'
CH. III. 8-1 1.] EPISTLE TO TITUS 127
(rracrOai ol TreTrtcrrevKoreg ew. ravToi ecrrc KaXa kol

a)(êXt/>ta rots av0pcoiroL<5' 9. jjLOjpas Se ^rjnjcreLS kol
yevea\oyia<i koX epets Koi iJLaâ<5 voynKa^ TrepucTTacro'
tcrt yap dvcoêXels kol jLtctratot. 10. alperiKov avOpoiirov
ju-era /xtav koI hevTepav vovdecriav Trapairov, 11. etSa)?
Perhaps E.V. 'maintain' is as good vopuKcts, having to do with (Jewish)

a translation as we can get here. law.
The Kokav epyutv is most naturally [ittTaiot. See n. on 1 Tim. i. 6.
referred to the honourable conduct 10. alptTiKov, an adjective occur-
in life -which St. Paul has been ring only here. The word alpeais
emphasising in verses 1-2. In some meant literally a choosing, and so
doubt as to this, the Eevisers allowed came to be used of the choosing of
in the margin profess honest occupa-
'
one's own principles or philosophy
tions,' which was undoubtedly a hence of a party or sect. It is used
necessary precept, as many of the in the Acts of the Sadducees and
usual occupations {e.g. the maldng Pharisees, and (from the Jewish point
of images and every other trade of view) of Christianity (xxiv. 14).
necessarily connected with heathen It was not from the first meaning of
things) would compromise the Chris- the word, but from its natural use
tian profession. of any party or schoolwhich marked
ol ir'7riorTVK6Ts 06(3, R.V. 'they itself off from the 'orthodox,' that
which have believed God.' But in it came to bear a bad meaning
Acts xAdii. 8 it translates (text) 'heresy.' Here the word aiperiKov
eTTtcrreuae ra Kvpico, believed in'
means any one who was factious in
the Lord.' The most common N.T. maintaining his special views, and
construction with iricrreveiv was els ;
factious (E.V. marg.) is the best
the most common classical construc- rendering. Titus is told to '
avoid
tion was the Dative. The attempt such a one ; no more severe course
to maintain a regular distinction is enjoined in this case, but such
between them is hardly justified, men were to be kept aloof from the
though the exact equivalent of 'to Church as far as possible, and it was
believe the words of would always to be made plain that they did not
require the Dative. represent the teaching of the Church.
Their influence was to be minimised,
9. As opposed to sound and up- and in no way were they to be
right life in one's proper vocation, associated with the work. It is not
the love of disputation for its own necessary to read into this passage
sake (a characteristic vice of Greeks, the meaning of 1 Tim. iv. 2. St.
who looked upon it as cultivating Paul was perhaps here dealing with
the higher faculties) is condemned. a less serious danger, and trusted
For 76Va\o"yCds and the subject to the fact that the man was 'self-
see n. on 1 Tim. i. 4. condemned.' Cf. '
When after many
n-epito-Taa-o. Of. 2 Tim. ii. 16. admonitions any continues to be
128 EPISTLE TO TITUS [CH. III. II-13.
oTi i^dcrTpaTTTaL 6 tolovtos kol afxapToiveL wv avro/ca-
raKptros.
12. ''Orav 7re/xr//w 'Apre/xctf TT/aog ere rj TvîKOP, crirovhacrov
ikOelv -rrpos {xe els NtKOTroX-tv e/cet yap KeKpiKa irapa-
-)(Ljxdcrai. 13. Zrjvav tov voijllkov Kal'ATToWcb crTTovSatw?
refractory, yet he gives liim not from his skill as a jurist pojukos,
over, but is long before he proceed to and as a teacher of the law j/ofioSt-
disinheriting' {Priest to the Temfle, Bda-KoKos. It is interesting to find
cli. xvi.). him in company with Apollos, who
is also described as dvyp \6yios,
12-15. Personal matters and bvvaros av iv rais ypaâis (Acts
salutation, xviii. 24). They were presumably
12. Artemas is not kno'wn except two of the learned men among the
from this passage. For Tychicus early converts. For Apollos see
see n. on 2 Tim. iv. 12. Acts xviii. and 1 Corinthians. He
The only Nicopolis of any import- was an Alexandrian Jew whom
ance was the city on the coast of Priscilla and Aquila found teaching
Epirus. It Avas founded artificially an imperfect knowledge of Christ
by Augustus to celebrate the victory at Ephesus. When he had become
of Actium, B.C. 31, and it stood on a full Christian he went to Corinth,
by his camp before
the site occupied and obtained such influence there
the battle. had games, fisheries,
It that a party of special adherents
and some commerce. It was de- used his name against St. Paul. It
stroyed by the Goths and rebuilt has-been maintained that Apollos
by Justinian, but its importance was the author of the Epistle to the
passed to Prevesa, five miles away. Hebrews.
The choice of this place to spend a jrpoirn\jAov, 'set on their way,'
winter in suggests that St. Paul 'forward them in their journey.'
meant now add Epirus to the
to 14. The words KoKav 'ipyoav TTpoi-
provinces in which he had founded (TTaadai must be taken in the sense
the Church. But we do not know in which they occur in v. 8. If the
that he ever reached the place, and it first of the two meanings there sug-
is mere conjecture from the present gested is the right one, we must
passage that it marked the limit of take it here to mean 'maintain good
his last journey and that he was works with a view to supplying
arrested there. such needs,' i.e. needs such as those
13. Zenas is not mentioned else- of Zenas and Apollos, implied in
where. vofXLKos could of course irporreii'ôv tva iirjBev avrois XeLTrrj.
mean 'learned from the

in law,' If the second meaning is the right
secular point of view, but here it one it could mean '
keep to honour-
almost certainly means a Jewish able occupations to supply (their
scribe, who from the literary point own) needs.' The following tva fir)
of view could be called a ypafiiiarevs, Saa-Lv (iKapiToi is more natural with

CH. III. 13-15-] EPISTLE TO TITUS 129
TrpoTTEfxxljov, Iva jxTjSev avTols XeCnrj. 14. [xo^vOavercocrav
he Kol ol rjfjieTepoL Kokcov epyoiv irpotcrTacrOai et? ras

avayKaias ^yoetag, Lva jxr) uktiv aKapiroi.
15. ' AoTTrdôvTaC ere ol jxer ep.ov Trdvres- dcrrraoraL
Tov'^ (f)LkovvTa<5 T7/>ta9 iv TricrTeL.
H X'^P^'^ fJierd iroivTcov vjjlS)]/.
the former ('that they may help on subject of !rp6ivep.y\fov. But it is
the good work'), but possible with perhaps more natural to take it as a
the latter, because the maintenance comparison with Zen as and ApoUos
of their principles in business was '
as these men are giving themselves
essential to their having an influence to the work, so let our disciples also
on pagan surroundings. learn from them to , .
.'
01 TJ[jiTpoi is naturally taken of

'our own disciples in Crete.' But 15. dcnracrai toiis 4>iX.ovvTas ij|J.a,s
Kai implies that they are contrasted Iv irCo-TEi. Notice that this is a
with somebody. Alford says with form of salutation not used else-
Titus, because he is the actual where by St. Paul.
N.B. In the following references :
A stands for the First Epistle to Timothy.

B stands for the Second Epistle to Timothy.
C stands for the Epistle to Titus.
GREEK
i-yoOoep-ye'w, A. vi. 18. dvav:fjc}5, B. ii. 26.
dYdirr], A. i. 5, B. i. 7. dvao-rpo^T], A. IV. 12.
dVYtXoi, A. in. 16, V. 21. dvSpaTroSio-TT^s, A. i. 10.
a-via<r|i6s, A. II. 15. dv|CKaKos, B. II. 24.
&-yios, A. II. 15, C. II. 5. dveiriXtiirTOs, A. ill. 2, vi. 14.
oiYveCa, A. V. 1. dvi!i|Apos, B. III. 3.
6L"yvos, A. V. 22, 0. ii. 5. dvif|p, dvSpwiros, A. ii. 8.
d'ytov^ôH'"'''' ^' ^^" ^^' dvBpwiros 0oi), A. VI. 11, B. iii. 17.
dSoKijAos, B. III. 8, C. I. 16. dvdt]Tos, C. III. 3.

dGavao-ta, A. vi. 16. dvo[j.os, A. I. 9.
alScfis, A. II. 9. dvdo-ios, A. I. 9.
ai!pcris, aipTiKds, C. III. 10. dvTiGe'o-eis, A. vi. 20.
alo-)(poKp8i]s, A. III. 8. dvTiXa|xpdvo[j[.ai, A. vi. 2.

ttltov, A. I. 16, 17. dvTiXe-yco, C. II. 9.
rbv vvv alwva, A. vi. 17, B. iv. 10. dvrCXvTpov, A. II. 6.
al<ivios, A. I. 16. dvuTTOKpiTOs, A. I. 5, B. I. 5.
irpb xpovwv alwvfwv, B. I. 9. avviroTaicTos, A. I. 9, C. I. 10.
aKaCpws, B. IV. 2. &|ios 6 epYdrTjs Toii p.tcr9oi3, A. V. 18.

uKpax^s, B. III. 3. diraCS euros, B. ii. 23.
dXo^tov, B. III. 2. iiira| XsYofJieva in Pastoral Epistles,
dXTJBeiav Xe-yw, ov i|/eTj8onai, A. it. 7- Introd. XXX.
djiapTtoXos, A. I. 9. direxeo-Sai Ppw(j.dTv, A. iv. 3.
d|iiiv, A. I. 17. diroSoxi^, A. I. 15.
dvd"YVW(ris, dva-yLvcda-KOJ, A. IV. 13. ttiro6T|o-ttvpC5, A. VT. 18.

dva^coTTUpew, B. I. 6. dirdtTToXos, A. i. 1.
dvaKaiva)crtsIIveti[J.aTOs'A-yioD, G. III. dircoGew, A. i. 19.
5. dp-^'al |j.av9dvoucri, A. V. 18.

dvdXiJ(ris, B. iv. 6. dpKe'o), A. VI. S.
.
132 THE PASTORAL EPISTLES

dpvou|itti, A. V. 8. SeiXia, B. i. 7.
dprtos, B. III. 17. 8e'Tio-is, A. II. 1, B. I. 3.
do-ePeia, do-epTjs, A. i. 9, B. ii. 16. 86(r(iios (tov Kupov), B. i. 8.
do-iri\os, A. VI. 14. 8td (of time, circumstances), A. ii.
ito-irovSos, B. III. 3. 15.
do-Top-yos, B. III. 3. Sid TToWtov {lapTxipwv, B. Ii. 2.
do-TO)(^w, A. I. 6. 8taPepaioi5nai, A. i. 7, C. III. 8.
dcrcijTCa, C. I. 6. StdpoXos, A. I. 20, B. ii. 26.

aii9d8r]s, 0. I. 7, 8tdpoXoi, A. III. 11, B. III. 3.
av96VTew, A. Ii. 12. SiaKovia, A. i. 12.
avrdpKtia, A. vi. 6. 8idKovos, A. III. 8.
d<j)9apcr(a, A. A'l. 16, B. i. 10. (of women), Introd. xxxi, A. ill.
d(}>9op(a, C. II. 7. IJ.
d(})i\d7a9os, B. iii. 3. SiaXoYwrjAos, A, II. 8.
dc{)t\dp-Yi)pos, B. III. 3. 8ia|AapTijpo|jLai, A. v. 21, B. iv. 1.
tt)(dptcrTos, B. iir. 2. SiairaparpipaC, A. vi. 5.
d\j/euS^s, C. I. 2. SiSaKTiKos, B. II. 24.

SiSdo-KaXos IBvwv, A. ii. 7 ; cf. B. i.
Pa9|j,6s, A. III. 13.

11.
Pape'w, A. V. 16. 8i4)9ap|j.lvwv tJ)v vovv, A. vi. 5; cf. B.
pao-iXevs (used of God), A. i. 17. III. 8.
(of the Roman Emperor), A. ii. 1
8iTjK6vr]c-, B, I. 18.
|38\nKT(5s,'C. 1. 16. 8CKaios, 0. I. 8.
P^PtiXos, a. i. 9, B. II. 16. SiKawoo-vvT), A. VI. 11, B. ii. 22.

pip\Ca, B. IV. 13. 8iKai6(o, C. III. 7.
pCos, A. I. 16. SfX-o-yos, A. III. 8.
pXa(r4)Ti(A^w, B. ill. 2. doKi\i.aX,o>, A. III. 10.

pKa(r{jj-r]p.{a, A. i. 13, vi. 4. SoKijios, B. II. 15.
p\do-4)T]p.os, A. I. 13, B. III. 2. 86|a, A. I. 11, C. II. 13.
pov dX.owvTa ov <|>ip,cris, A. V. 18.
SovXoi {virh t^-yov), A. VI. i.
puBC^w, A. VI. 9.
8ovXos 0eou, C. I. 1.
SovXos Kvpôv, B. II. 24.

yd'Y'Ypaiva, B. II. 17.
8ijva}j.is, B. I. 7.
yacTTepes dpyaC, C. I. 12.
Su, 8tpT), 8c&T|, B. II. 25.
"yeva\o7iat, A. i. 4, C. III. 9.
yvijcrios, A. i. 2.
e-yKpaTT|S, 0. I. 8.
YOT^TEs, B. HI. 13.
ISpatcofia, A. III. 15.
Ypa[inaTTJs, G. iii. 13.
I^to-yp-qnevoi -uir' avToii k.t.X.,B. II. 26.
7pa(})al &Yiai, B. iii. 15.
elp-qvTi (in greeting), A. I. 2.
ypawSris, A. IV. 7-
els (purpose), B. ii. 26.
YV)xvd5w, A. IV. 7.
^Kôva, A. V. 4.
yuvaiKapia, B. HI. 6.
iK^TiTTio-eis, A. I. 4.
Stti.|J.ovta, A. IV. 1. EKKX-qcria, A. III. 15.

INDEX 133
kXkto, B. II. 10. vxctptcrTa, A. ii. 1.
IkXektcov oL^yiXav, A. v. 21. iJXP'r](rTOs, B. II. 21.
EK crir^pnaTos AaPiS, B. II. 8. (}>i<rTa(Aai, B. IV. 2.
I\7|ids, B. III. 16. ?ws (with Pres. Ind.), A. iv. 13.
\^7X"> B. IV. 2.
greeting), A.
'iXeos (in i. 2. l<aypi<i), B. II. 26.
kXirls, A. I. 1. ?win, A. I. 16, IV. 8.
v (instrument, cause, sphere, etc.), 5<oi^ alwvios, A. I. 16.
A. I. 18, II. 7, IV. 2, B. I. 1. 5oYove, A. VI. 13.

6v8'uva]j.ov|Aai, B. ii. 1. |w(ra T0v'nK, A. v. 6.
evSvvw, B. III. 6.
VOI.K(0, B. I. 5. T|8ovTi, (JiXti8ovos, B. III. 4.
Ivbs civSpbs yiJVT|, A. v. 9. iîrios, B. II. 24.
^VTv|lS, A. II. 1. 4]p[j.os, A. II. 2.
IvtoXt), a. VI. 14. Ti(rvxa, v Ti(r\)x.i<j, A. ii. 11.
evTpe<J3w, A. iv. 6. Turvxvos, A. II. 2.
e|T]pTi(r(j.e'vos, B. III. 17.
Iôvo-ia, 0. III. 1. eEfJi^Xios, A. VI. 19, B. II. 19.
tiTtt-yyeXfav SwtJS, A. IV. 8. 0dirvV(rTOs, B. III. 16.

lira'^-ytXXojj.ai, A. II. 10, C. I. 2. eXtpw, A. V. 10.
eiraCpovras x''PO'Sj -^> H- 8.
eiTttKoXovSew, A. v. 24. tSios, A. VI. 1.

iravdp6w(ris, B. ill. 16. Upd ypd[i,[AaTa, B. iii. 15.
Tr' eXirtSi, C i. 2. UpOTrpfTTTlS, C. II. 3.
eiri (result, etc.), B. ii. 14. Upds, A. I. 9, B. III. 15.
em-yvcoo-is, A. ii. 4, B. iii. 7, Introd. 'Itjctov Xpio-Tov, A. I. 1.
xxix.
eirieiKTJs, A. III. 3. KttGapds, A. I. 5, C. i. 15.
eiri0v|x{a, B. Ii. 22. Kttipois l8iois, A. II. 6, VI. 15, 0. I. 3.
Tri|xVw, A. IV. 16. KttKtt Orjpfa, C. I. 12.
tirKTKO'in^, A. III. 1. KttKovpYos, B. II. 9.
eirCo-Koiros, A. ill. 1, iv. 14, C. i. 5. koXew, B. I. 9.
IwiTa'yii, 0. II. 15. KaXo8t8dcrKaXos, C. ii. 3.
TriTi|id.w, B. IV. 2, KaXds, A. IV. 6, vi, 12, Introd. xxix.

iri(})dvia, A. vi. 14, B. I. 10, iv. 1. KaXwv ^p^ycov Trpo<rTa<r0ai, C. iii. 8,
^crX.aTai rjnEpai, B. ill. 1. 14.

Tpo8i8ao-KaXoj, A. i. 3, vi. 3. KapSia, A. I. 5.
vtt"yyXiov, A. i. 11. Kara (purpose), B. i. 1, C. i. 1.
eiitt-y-yEXto-TTis, B. iv. 5, Introd. xv. KaraXI-yW) A. V. 9.

VKaCpws, aKaCpws, B. iv. 2. Karapyib), B. i. 10.
V(l,Td8oTOS, A. VI. 18. KaTtto-TTfip.a, C. II. 3.
va-'pia, A. II. 2, vi. 11, Introd. KaTao-TpT)vid, A. v. 11.

xxix. KttTa(rTpo()>if|, B. II. 14.
KttTa(j)pove'u), A. iv. 1'2. VT](()dXios, A. III. 2.
Ka\jTT]pia5, A. IV. 2. vr\^b), B. IV. 5.
Kcvds, A. I. 6. vo[j.Ti, B. II. 17.
ivot})wviai, A. VI. 20, B. ii. 16. vo|xiKds, C. III. 13.
KX.1]pOV01AOS, C. III. 7. vojACjicds, A. I. 8, B. II. 5.
KXfjtris, B. I. 9. vojioSvSdo-KttXoi, A. I. 7, C. III. 13.
KOIVWVIKOS, A. VI. IS. voo-wv, A. VI. 4.

KOTTLdw, A. IV. 10, V. 17, B. n. 6. vos, B. in. S, C. I. 15.
KOTTOS, A. IV. 10.
Koo-ne'ci), C. II. 10. êvoSoxtiJ, A. V. 10.
Koo-|ALKds, C. II. 12.
Kocriii-os, A. III. 2. (wherefore), A. vi. 7.
Kptjia Tov 8i.ap6Xo\), A. iii. 6. oiSajxev, A. i. 8.
KoiKvovTMV Yafxeiv, A. IV. 3. 01 eK "irspiTO [!.?] s, C. I. 10.
oIksioi., a. V. 8.
\aTp6vco, B. I. 3. oiKovofAâv Qiov, A. i. 4.
Xo70(xaxLai, A. vi. 4. oiKovdfAos, 0. I. 7.
Xovov vYiT], 0. II. 8. oIkos 60V, A. III. 15.
X.ovTpov TraXi^-yeyecritts, G. III. o. o'lKovpYos, 0. II. 5.
\vrp6oi, C It. 14. op-oXo-yvav (ttiv KaXriv), A. VI. 12.
op-yLXos, G. I. 7.
jxaKapios, A. vi. 15. op9oTOixw, B. II. 15.
p-aKclpLos COS, A. I. 11 ; cf. vi. 15. So-ios, A. I. 9, II. 8, C. I. 8.
iJi.aKpo0u[.Ua, A. I. 16, B. IV. 2.

[^.ttvOavw (construction), A. v. 13. irayis, A. VI. 9, B. ii. 26.
[j-apx-ipiov, A. II. 6. iraiSeTJw, A. I. 20, B. II. 23, 25, C. ii.
|j.apTupiov To ILvpCov, B. i. 8. 12.
|ji.apTvpo|j.ai., A. v. 21. "iraXi7"yeva"Ca, C. III. 5.
[AaraioXoYLa, lAdraios, A. i. 6. TrdvTa Ka9apd tois KaGapois, C. i. 12.
|idxeo-0ai, (xaxai, B. ii. 24. irapdpao-is, A. ii. 14.
[X6|j.ppdva, B. IV. 13. irapayyekla, irapa-yYeXXco, A. i. 5.
Hp,ia(r|i^vos, C. I. 15. irapaY^voixai., B. IV. 16.
|a.e(riTTis, A. II. 5. TrapaSiarpiPat, A. VI. 5.
]>(] (with participles), A. i. 7. TTttpaeriKTi, A. VI. 20, B. i. 12, 14,

('if perchance'), B. ii. 25. Iiitrod. XXX.
jAids ûvaiKos dvSpa, A. III. 2. irapaiToCiJiai, A. iv. 7, v. 11.
|xveta, B. i. 3. irapdKXT]crts, A. n'^. 13.
\iop^-f\, |Jidpt})wcris, B. III. 5. irapdKXT]Tos, B. IV. 17.
[xv9oi,, A. I. 4, B. IV. 4, 0. i. 14. irapaKoXovQew, A. iv. 6.
[Avo-Ttipiov, A. III. 9, 16, Introd. xxix. 7rapaTi6|xai, A. i. 18.
TrapeScoKa tw Sarava, A. I. 20.
vedcjjDTOs, A. III. 6. irdpovvos, A. III. 3.
vecoTtpiKcLs 6Tri6u[jLias, B. II. 22. irdcrtt 'Ypac{>'fi SeoTrvcvio-TOS, B. ill. 16.

.
INDEX 135
IlavXos (name), A. i. 1. pi]Tws, A. IV. 1.

iripao-|j.6s, A. VI. 9. pitâ irdvTcov t&v KaKwv {i\ <{)iXap'y\)pa),
irepCep-yoi, A. v. 13. A. VI. 10.

n-spito-TafJLau, B. ii. 16.
irepioijo-ios (Xaos), 0. ii. 14. Saravds, A. i. 20.

"iria-TEiJw (construction), C. iii. 8. (TCfivos, crejAvoTiis, A. ii. 2, in. 4.
irio-Tos 6 Xo-yos, A. i. 15, III. 1, iv. 9, o-Keirdo-jxaTa, A. vi. 8.
B. II. 11, 0. in. 8, Introd. xxix. (TKevf] els Ti|JiT)v, B. n. 20.

irXavwvTes Kal 7r\avc6|A6voi, B. III. 13. onraTaXdw, A. V. 6.
TrX'7p.aTa, A. ii. 9. <rir'vSo(j.ai, B. iv. 6.
irXifiKTiis, A. III. 3. (rTc|)ttvos (ttjs SiKai.o(rvvT]s), B. iv. 8.

irXT]pocj)opw, B. IV. 5. o-Td|Jia XeovTos, B. iv. 17.
jTvevnacri xXdvois, A. iv. 1. (j-Tu-yT]Tds, C. in. 3.
TTOVTIpoS, B. III. 13. o-TvXos Kal 8paCco)jia, A. in. 15.
iTopicr[ids (ti evcre'Paa), A. vi. b". o-vyKttKOTra06w, B. I.^ 8, ll. 3.
TTpaîxaTeiaL (al toC (3(ov it.), B. II. 4. <ruvi8T]o-is, A. I. 5.
7rpadTt]s, B. II. 25. crvvea-is, B. II. 7.
irpaaJirdGeia, A. vi. 11. (r({>pa-yis, B. II. 19.

irpea-puTepiov, A. iv. 14. o-x^fjixa, B. III. 5.
n-pea-piJTepoi, A. iii. 1, iv. 14, C. i, 5. o-w^Wj a-WTt]pia, B. i. 9.
(accusations against), A. v. 19, 20. orcopcvft), B. in. 6.
(appointment of), A. iii. 1, ia". 14, o-wT'fip irdvTwv dvBpwTTwi', A. rv. 10.
C. I. 5. o-w({)povio-|j,6s, B. I. 7.
(character of), A. in. 1, U. i. 6. <r(0(j)po(r\lvT|, A. II. 9.
(payment of), A. v. 17. (rwc|)pwv, 0. I. 8.
irpeo-pvTepos (
' an older man '), A. v. 1
irpod^w, A. I. 18. TeKVoôvia, A. ii. 15.
irpd8T]Xos, A. V. 24. TEKVOV, A. I. 2.
irpo8dTi]s, B. III. 4. TKVOTpOc|)W, A. V. 10.
n-pd0o-is, B. I. 9. T'Xos, A. I. 5.
TTpoCo-Tao-Sai, (KaXwv 'p"y<ov), C. in. 8, tCs (for relative), A. i. 7.
14. Tviros, A. IV. 12.
TrpOKOTTTW, B. II. 16. rv^6u>, A. III. 6, VI, 4, B. III. 4.
jTp6Kpi|j,a, A. V. 21.
rrpo'iri\i.'K(Q, C. III. 13. iPpioTTis, A. 1. 13.
irpoireTTis, B. III. 4. vyiaivw, A. i. 10, vi. 3, Introd. xxix.

Trpo(repx.o|xat, A. vi. 3. vyii\s, 0. n. 8.
irpoo-\)x^T|, A. II. 1. iiircpTitljavos, B. in. 2.
upoo-KXio-is, A. V. 21. {iirepirXeovd^w, A. i. 14.
Trpos oXCyov, A. iv. 8. 7rd(Avi](ris, B. i. 5.
7rpo4)iiTai, irpo(j>T|Ta, A. I. 18, IV. vTToôvi], {nro|j.Vw, A. vi. 11, B. ii. 10.
14. {iTTovoiai, A. VI. 4.
rrpoijjTiTiis (of Epimenides), C. i. 12. inroTi0nai, A. iv. 6.

uTTOTWirworis, A. I. 16, B. i. 13. iârCla, B. I. 10.
v(rTipoi<5 Katpois, A. iv. 1.
v\)/'qXo<}3povw, A. VI. 17. X.a\Kvs, B. IV. 14.
Xdpiv ^x"> B. I. 3.
(jjaiXovTjs, tjieXovTjs, B. iv. 13. Xdpis, A. I. 2.

cj)a\os, C. II. 8. Xdpicr|xa, A. iv. 14, B. I. 6.
(j)i\av9pwTria, 0. ill. 4. Xiipat, A. V. 3.

({jiXap-yvpia, <})iXdp-yvpos, A. vi. 10, B. XP^tTTOTTJS, C. III. 14.
HI. 2. XptO-TOv'lT]*!-^, A. I. 1.
<})i\avTos, B. III. 2. Xpva-iov, A. II. 9.
cpiXriSovos, B. III. 4.
c{jiXd|6vos, A. III. 2. \)/exia-TTis, A. I. 10.
(})Xvapos, A. V, 13.
<j)psva-n-a,Ti]s, C. I. 10. WtTttviTWS, A. II. 9.
(|)v)Xaôv (ttjv irapa9T]kT]v), B. I. 14. wtjjQr] tt-yêXois, A. III. 16.

'

ENGLISH
abstinence from foods A. IV. 3, C. I. 15.
'
adorn the doctrine C. II. 10.
advocatus B. IV. 16, 17.

aeons (Gnostic) A. IV. 3, I. 4.
Alexander A. I. 20, B. IV. 14.

amen A. I. 17.
anacoluthon A. I. 3.
angels A. III. 16, V. 21.

anger C. I. 7.
anonymous accusations A. V. 19.

antinomianism C. I. 16.
Aorist tense A. IV. 6, B. HI. 10.

imperative . B. IV. 2.
ApoUos . C. III. 13.
apostle A. I. 1.
apostolic and sub-apostolic wr tings Introd. xxiv.

Aquila B. IV. 19.
argument dangers of A. VI. 4, 5, B. III. 13.
arrogance B. III. 2.
Artemas . C. III. 12.

article (translation in Engiisb) A. I. 18.
asceticism A. IV. 3, V. 23.
athlete as example . B. II. 5.
authority qualities for B. I. 7.
autocracy in the parish 0. 1. 7.
137
138 THE PASTORA.L EPISTLES
Baptism
baptismal profession
...... C. III. 5.
A. VI. 12.
Bible study and inspiration . B. III. 14-16.
bishops meaning of iirla-KOTroL A. III. 1 (see ref.
irpeo-^vTepoi).
responsibility
power ....
of ordaining
A. V. 22.
books

boastfulness .....
authority ofTimothy and Titus
......
A.
B.
B.
III.
III. 2.
II.
1, C.
14, IV. 13.

I. 5.
'
call,' '
calling ' B. I. 9.
canon of Old Testament . B. HI. 15.
NewTestament growth of Introd. xxiv.
Muratorian canon Introd. XXV.

Marcion's Introd. xxvii.
canticles
,,
... list
A. III. 16, B. II. 11.

'
charge ' . A. V. 7.
'
charity ' . A. I. 5.
choice of helpers A_. V. 22-25.
choice of one's own teachers . B. IV. 3.
Church Greek words for A. III. 15.
church workers A. V. 11.

circumcision of Gentiles Introd. XV.
of Timothy Introd. XV.
Claudia

commercial morality
..... in the case of Titus Introd. xxi.
B. IV. 21.
B. III. 2.
compromise, danger at Ephesus

conscience
contentment
....
....
B.
A.
A. VI.
II.
I.
14, Introd. xix.
5, IV. 2.
6.
methods
controversy,
conversation
Corinth, Timothy
....
at
of . B.
A.
II.
IV. 12, C.
Lntrod. xvi.
24.
II. 8.
INDEX 139
Corinth, visits of Titus . Introd. xxii.

Corinthians, Epistles to . Introd. xvi, xxi.
covetousness . A. III. 3, 8, VI. 10,
B. III. 2.
creeds
Crescens ....
Cretans, character of
A. III.
B. IV. 10.
16.
Introd. xxiii, C. i. 12.
Crete, heresy in C. I. 10-16.

Church and Titus in Introd. xxii, C. i. 5,
10-16.
deacon, character and

deaconesses .....
death, of none effect through Christ
work A. III. 8, 9.
Introd. xxxi. A.m. 11.

B. I. 10.
deception of self and others B. III. 13.

'
Demas ......
deliver to Satan
desertion of St. Paul

' . . . A. I.
B. IV. 10.
B. I.
20.
15, IV. 10.

detachment from worldly
devil, power of
devils, 'doctrines of devils'
.... affairs B.
A.
A.
II. 4.
I. 20, B.
IV. 1.
II. 26.
Didache, the '

Teaching of the XII
Apostles'
discipline of others
of self
.
....
.
....
. . . A.
B.
B.
I.
I.
1.
7, II. 25.
II. 5.
divinity of our Lord C. 11. 13.
doxology
drinking wine ..... A.
A.
I. 17, VI. 15.
III. 3.
elders {irpea^vrepoL) A. HI. 1, IV. 14; see
Jewish
emotionalism...
..... . . . .
A.
irpea^vrepot.
III. 1, IV.
A. V. 11.
14.
Ephesus, history and trade Introd. xvii.

' .
140 THE PASTOEAL EPISTLES

Ephesus, religion at Introd. xviii.
Church and heresies Introd. xix, xxxiii.
Timothy's authority at Introd. XX, A. i. 4.
Epimenides C. I. 12.
episcopal authority . A. III. 1 ; of. C. I. 5.
ordaining power A. V. 22.

Erastus .
B. IV. 20.
Essenes . A. IV. 3.
eternal life A. I. 16.
Eunice Introd. xiii, B. in. 14.
evangelist B. IV. 5, Introd. xv.
evil spirits A. I. 20, IV. 1.
factiousness C. III. 10.

'
faithful is the saying A. I. 15, III. 1, IV. 9,
0. III. 8.
false teachers . B. III. 7, 13.
farmer as example . B. II. 6.
fasting A. IV. 3, V. 23.
friendship B. IV. 11.
gain sought by religious profession A. VI. 5, C. I. 11.
Gnostic heresies . . . . A. I. 4, IV. 3, VI. 20,
B. III. 8, Introd. xxvii.
literature . . . . Introd. xxviii.

governments, St. Paul's attitude to A. II. 1.
'grace before meat' A. IV. 4.
gratitude B. III. 2.
Greek (application of name) . Introd. xiii.
greetings in Epistles A. I. 1, C. III. 15.

'
guard the deposit , . . B. I. 14.
hardship, suffering . . . . B. I. 8, II. 3.
health affecting conduct A. V. 23.

'
INDEX 141
'
heirs,' '
inheritance
. '

laying on of hands . A. IV. 14.
learning, the
Linus
liturgical phrases
..... wrong kind
.
A. V. 13, B. III. 7, IV. 3.
B. IV. 21.
A. III. 16, VI. 15, B. II
11.
Lois B. III. 14.
love (Greek words for) '

A. I. 5.
lusts, '
youthful lusts B. II. 22.
lying, St. Paul's estimate of A. I. 10.
Lystra .....
pagan and Christian view of A. III. 8.
Introd. xiii.
magic at Ephesus Introd. xviii.

'
man of God ' . A. VI. 11.
Marcion . Introd. xxvii.

Mark B. IV. 11.
marriage . A. III. 2. IV. 3, V. 11,
14.
between Jews and Gen

tiles . Introd. xiv.
second marriage A. III. 2, V. 11, 14.
divorce . A. Ill 2.
martyrdom of St. Paul . Introd. xii.
mediator, Christ as . A. II. 5.
ministry, development of A. III. 1, Introd. xxxi.

precepts for B. II. 3-6.
payment of A. V. 17.
maintenance of B II. 4.
judgment of ministers A. V. 19.
gifts of, and danger of

neglect B. I. 6, 7.
(See also ref. eVtcr/coTroi, rrpea^vrepob, SiaKovoi, Trpoc^T^rat,

evajyeXicTT}]';.)
. ;
INDEX 143
money, love of A. III. 3, 8, VI. 10,
B. III. 2.
Montanism A. I. 18, IV. 1.
morals of Roman world A. I. 19.
Muratorian fragment . Introd, X, xxiv.

mysteries A. III. 9, 16.
'
myths ' . A. I. 4, B. IV. 4, C. I.
14.
names, Jewish A. L ]
'
nephews (A.Y.) ' A. V. 4.
Nero, persecution under . Introd. ix, xi, B. iv.
10.
'
new birth ' . . . C. III. 5.
newspaper controversy . B. II. 24.
Nicopolis C. III. 12, Introd. x.
older men, treatment of . A. V. 1.
Old Testament, canon and use of B. III. 15, 16.

Onesiphorus . B. I. 16, IV. 19.
oral teaching . B. II. 14.
ordination A. I. 18, III. 1, IV. 14

B. I. 6, 7, II. 2.
of Timoth}'- The above and Introd.

xiv.
gifts at . A. IV. 14, B. I. 6.
outward form of religion . B. HI. 5.
outward marks of profession C. 11. 3.
parchments B. IV. 13.
parents, duty to A. V. 4, B. III. 2.
religion of B. I. 3.
parental teaching B. III. 14.

'
parson ' . C. I. 7.
' .

'
partaker of other men's sins A. V. 22.
partiality . A. V. 22.
patience . A.I. 16,B. II. 10.
Paul (the name) A. I. 1.
payment of ministry A. V. 17,Introd. xxxi

peaceable disposition B. II. 22.
'
peculiar C. II. 14.
Perfect tense . A. II. 14, IV. 10, B

11. 8.
persecution under Nero Introd. ix, xi, B. iv. 10

perverts . B. IV. 8.
philosophy, influence of A. I. 4, IV. 3, B. II. 14

Introd. xix, xxxiii.
phraseology of Pastoral Epistles Introd. xxix.
Phygelus . . B. I. 15.
pleasure, love of
polygamy
prayer (Greek words for)
..... . . B.
A.
A.
III. 4.
III. 2.
II. 1.
,, usage in the Church . A. II. 1, 8.
at meals A. IV, 5,
preaching 0. II. 7.
pride of intellect
priests
Prisca
..... A. VI.
See
B. IV. 19.
4, 5.
ref. irpea-^vrepoi.
private judgment, limitations of C. I. 15.

'
profane ' . A. I. 9.
professions, wrong . C. III. 8, 14.
prophecy, prophets in the Church A. I. 18, IV. 1, 14.
public opinion, corruption of . B. III. 2.
Pudens B. IV. 21.
pure,
pure
'
'......
to the pure all things are
0. I. 15.
reading A. IV. 13.

INDEX 146
reason guided by the Spirit

spirits of evil
INDEX 147
women, apparel . . . A. ii. 9, C. ii. 3.
subjection of . . A. ii. 13.
idle gossip . . . . A. v. 13,
under false teachers . . B. iii. 7.
(See also widows, marriage.)

words, importance of
work of clergy
... A. vi. 4.
A. iv. 10, v. 17.

works of piety and humility . A. v. 10.
young men in authority ... A. ill. 6, iv. 12.

'
youthful lusts '
. B. ii. 22.
Zenas C. iii. 13.

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moderate both in size and price. Teachers and others will probably find it more
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A. I. 20, IV. 1.
Iterances . A. I. 18, IV. 1, 14.
':eraiure . Introd. XXV, xxviii;
xxxiv.
B. I. 7, II. 1.
A. IV. 7.
A. vi. 4.
Introd. xxvii.
B. 11. 24, C. IL 7.
vriili sound
truJillliS'
INDEX 147
women, apparel A. ii. 9, C. ii. 3.
...
. . .
subjection of A. ii. 13.
idle gossip . . . . A. v. 13.

under false teachers . . B. iii. 7.
(See also widows, marriage.)

words, importance of
work of clergy
... A. vi. 4.
A. iv. 10, v. 17.
works of piety and humility . . A. v. 10.
young men in authority ... A. iii, 6, iv. 12.

'
youthful lusts '
. B. ii. 22.
Zenas C. iii. 13.

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The Book of Exodus. By the Rev. H. F. Stewart, D.D.,
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The Book of Joshua. By the Rev. F. W. Spurling, M.A.,

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Arranged by the Rev. A. E. HILLARD, D.D.
'
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a scholai-ly fashion, and has the further merit of being
in
moderate both in size and price. Teachers and others will probably find it more
helpful than many elaboratetCommentaries.' Glasgow Hei-ald.
RIVINGTONS
34 KING STREET, CO VENT GARDEN
LONDON
-2 73 2.
Ekfs-Hcs Ce/EfeA'
h%.Ef>;<tl^s J^^^
K
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UNIVERSITY OF CHICAGO
'heExpositor's Bible
Pastoral epistles 31 129 594
518571
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BS 3732
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BIBIE. N,T. PASTORAL
EPIS'T'LES. Greek Pastoral
epistles of Paîl*
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THE GREEK TEXT

REV. A. E. HILLARD, D.D.

Epistles by my experience of the difficulties of candi-

dates for Holy Orders. It is for them that I have

they are useful to others, I shall be amply rewarded

during which their new work makes it difficult for

them to give more than a margin of time to study.

commentary written for other purposes, and on the

which seemed to me to be useful at this stage

suggestions for work, personal conduct, even for

sermons ; and while I hope that there is adequate

to a young man in the early stages of his ministry.

Where it seemed useful I have drawn attention in

the notes to variations from the Received Text and

St. Paul's School,

II. TIMOTHY AND ST. PAUL EPHESUS . . . xiii

III. TITUS AND ST. PAUL CRETE .... Xxi

IV. AUTHORSHIP OF THE PASTORAL EPISTLES . . xxiv

THE FIRST EPISTLE TO TIMOTHY .... 1

THE SECOND EPISTLE TO TIMOTHY ... 69

THE EPISTLE TO TITUS Ill

INDEX TO INTRODUCTION AND NOTES

The place of the Pastoral Epistles in St Paul's life

The Acts of the Apostles leave St. Paul in libem custodia at

and teaching all who cared to come to

Therefore in spite of the fact that there no Spanish

tradition of such a visit our scanty evidence makes it probable

The Epistle to Titus imphes a visit to Crete (i. 5) and an

The most probable hypothesis is that St. Paul on his

and thence went on to Corinth. It is impossible to say

whether St. Paul ever reached Nicopolis or where he was

of Christianity. was doubtless helped by tbe general

for odium humani generis justifies us in thinking that the

and he suffered death, according to tradition, on the Ostian

Timothy and St. Panl Ephesus

vel-ge into the Lycaonian plain. It was on the north side

of a stream which flows on to that plain, and the district

Lystra lay in the Roinan part of Lycaonia and therefore

real Greek by race but only that he belonged to the more

childhood in a knowledge of the Jewish scriptures, we may

was recommended to him by the good opinion of the brethren

those passages in the Epistles to Timothy which imply a

apart ' was a definite ceremony in which the Apostle and

it isnot likely that organisation had yet reached that point.

that he continued to follow this method wherever possible,

Timothy claimed to be a Jew because of his mother, or a

St. Paul therefore caused him to be circumcised. The

against the circumcision even of Jews, since Timothy was

The next mention of Timothy is in Acts xix. 22, where the

had not been successful. Further, it seems likely that he

The lost letter was conveyed by Titus, and it was on his

return with better news that the Apostle (then in Macedonia,

Colossae and Laodicea. These towns would look to Ephesus

teaching or one more kind of worship to those abeady in

vogue would not appear to tlie authorities a matter of very

great moment, and besides the Asiarchs we find the Secretary

do not accept it in its entirety proceed to make a compromise,