Chapter XXVII (continued, part 26)
himself."
Ver. 1-2). Oenekal Directions as to now Timothy SHOULD Deal with Different Classes in thf. Church.
1. an elder in (Kje ; probably not an elder in the minUtry ; these latter are not mentioned till. v. 17, " the elders that rule." Cf. Acts 2. 17, " Your old men," lit., "elders." Contrasted with " theyoungermiin." .\s Timothy wasadmoiiIshed so to conduct himself us to give no man reason to despise his i/oiUh {ch. 4. 12); so here he is told to bear In mind his youth, and to behave with the modesty which becomes a young man In relation to his elders. "Rebuke," lit., " .Strike hard upon ;" Rebuke not sliarph/ : a different word from " rebuk<'," 2 Timothy 1. 2. entreat—e,\-
5). dead while she livetli—dead in the.SpirIt Whilst alive in the tlcsh (Matthew 8. 22; Kphosiaus 5. H). 7. the»o things—Just now spoken (v. 5, 6). tliat tiiey may be blameless viz., the widows supported by the Church. 8« nut—Reverting to v. 4, "If any (a general proposition; therefore Including In It-s application the loidow's children or grandchildren) provide not for his own (relations In general), and especially for those of. his own house (In particular), he hath (practically) denied the fulth." Faltb
tiort. as bretliren—and tlierefore equals; not lording it over them (1 Peter 5. 1-3). a. with all purity—Respectful 414
Omcerning the Widows of the Church. 1 TIMOTHY V. The Younger Widows to Re-marry.
desire is to marry again. 12. Having—Bringing on themselves, and so having to bear as a burden (Galatians 5. lUj judgment from God (cf. ch. 3, 6), weighing like a load on them, cast off their first faith viz., pledged to Christ and the service of the Cliurcli. There could be no hardship at the age of sixty or upwards in not marrying again (end oft). 9), for the sake cf serving better the cause of Christ as presby teresses ; tliough, to ordinary widows, no barrier existed against re-marriage (1 Corinthians 7. 39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain sin-
without love and its worlts is dead ; "for the subject-matter of faith is not mere opinion, but tlie grace and truth of God, to which he that believes gives up his spirit, as he tUat loves gives up his heart." [Mack.] If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of
v/a It of love, and therefore of want of faitli. " Faith does not set aside natural duties, but streugtliens them." [Bexgel.] worse than an Infidel—because even an in-
fidel (or unbeliever) is taught by nature to provide for his owr. relatives, and generally recognizes tiie dut3^; the Christian who does not so, is worse (Matthew 5. 4(i, 47). He has less excuse with his greater light, than the infidel wlio may break, the laws of nature. 9. Translate, " As a widrtw
gle, not as though single life were holier than married
life (according to Rome's teaching), but because tlie interests of Christ's cause made it desirable (Note, ch. 3. 2). They had pledged "their first faitli" to Christ as presbyteress widows ; they now wish to transfer their faith to a husband (cf. 1 Corinthians 7. 82, 34). 13. withal—"at the same time, moreover." learn—usually in a good sense, l^ut these women's "learning" is idleness, trifling, and busyhodies' tattle, wandering Greek, "going about.
(i. e., of tlie ecclesiastical order of widowhood ; a kind of fonale presbytery), let none be enrolled (in tlae catalogue) wlio is less than sixty years old." Tliese were not deacon-
esses, who were chosen at a younger age (forty was tlie age
fixeil at the Council of Chalcedon), and who had virgins
(in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God an(L the Ciiurch. Traces of such a class appear in Acts 9. H. iTorcas herself was such a one. As it was expedient {Note, cli. 3. 2; Titus
' from house to house—of tlie members of the Church (2 Timothy 3. 6). "They carry the afTairs of this house to
tliat, and of tliat to this ; they tell the aflfairs of all to all." [Theophylact.] tattlers— " trifling talkers." In 3 John 10, translated "prating." busybodies—mischievously busy ; inconsiderately curious (2 Thessalonians 3. 11). Acts
1. 6) that the presbyter or bishop should have been but once married, so also in her case. Tiiere is a transition here to a new subject. The reference liere cannot be, as in
19. 19, " curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity. [Calvin.] speaking—not merely "sa^i/ig'." The subject7natter, as Well as the form; is involved in the Greek word, [Alfoed.] which they ought not—(Titus 1. 11.) 14. younger women—rather, as ellipsis ought to be supplied, "the younger wido^vs," viz., yoanger widows in general, as distinguished from the elder widows taken on the roll of presbyteresses (v. 9). The "therefore" means seeing that young widows are exposed to such temptations, " I will," or
V. to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and
harsii, since many widows might be in need of help at a much earlier age ; as also the rule that the widow must not have been twice married, especially since lie liimself, below {v. 14), enjoins the younger widows to marry again ; as also that she must have brought up children. Moreover,
V. 10 presupposes some competence, at least in past times, and so poor widiows would be excluded, the very class requiring charity. Also, «. H would then be senseless, Cor
tiien their re-marrying would be a benefit, not an injury,
"desire," &c. (u. 11-13). Tiie precept here that they should marry again, Is not inconsistent with 1 Corinthians 7. 40; for the circumstances of the two cases were distinct (cf. 1 Corinthians 7. 26). Here re-marriage is recommended as an antidote to sexual passion, idleness, and the other evils noted V. 11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; St. Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a laiv, but points out a j emedy, to younger widows." [Chkysostom.] btar children—(Ch. 2. 15)—thus gaining one of the qualifications (v. 10) for being afterwards a presbyteress widow, should Providence so ordain it. guide Greek, "Rule the house" in the woman's due place; not usurping auVwrity over the man (ch. 2. 12). give none occasion lit., " starling-point;" handle of reproach through the loose eonduct of nominal Christians, the adversary—of Christianity, Jew or Gentile. Philippians 1. 28; Titus 2. 8, "He tliat is of the contrary part." Not Satan, who is introduced in a different relation {v. 15.) to speak reproachfully— "for the sake of reproach" (ch. 3. 7; 6. 1; Titus
to the Church, as relieving it of the burden of their sustenance. Tertullian, De Velandis Virginibus, c. 9., Hek-
MAs', Shepherd, B. 1. 2, and Chrysostom, Homily 31, mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presby-
ters in the respect paid to them, and in some of tlieir du-
ties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which tlieir own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and luid a general supervision of tlieir sex. Age was doubtless a requisite in 2>resby-
ters, as it is here stated to have been Xa presbyteresses, with a view to their influence on the younger persons of their
Bex. They were supported by tlie Church, but not tiie only widows so supported (v. 3, 4). -wife of one man—in order not to throw a stumbling-block in tlie way of Jews and heathen, who regarded with disfavour second marriages (Note, ch. 3. 2; Titus 1. 6). This is tlie force of " blameless," giving no offence, even in matters inditfer-
ent. 10. for good works— (?reeA;, "IN honourable (excel-
lent) works ;" the sphere or element in which the good report of her had place (Titus 2. 7). This answers to ch. 3. 7, as to the bishop or presliyter, "He must have a good report of them which are without." If—if, in addilioii to being well reported of," she, &c. 8l»e . . . brouglit «p children—either her own (ch.3. 4, 12), or those of ol hers, which
2. 5, 10). If the handle were given, the adversary would u.se
it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines. [Bengel,.] 15. Vor—For in the case of some this result has already ensued ; "Some (widows) are already turned aside after Satan," tlie seducer (not by falling away from the faith in general, but) by such errors as are stigmatized ti. 11-13, sexual passion, idleness, &c., and so have given occasion of reproach (v. 14). "Sal.iin finds some mischief still for the idle hands to do." 16. If any . . . have widows—of his family, however related to him. Most of the oldest M.SS. and versions omit" man or," and read, " If any woman that believeth." But the Received text «eeTO.v preferable. If, however, the weightiest authorities are to prevail, the sense will be. He was speaking of younger widows; He now says, If any be-
Is one of the " good works ;" a qualification adapting her
for ministry to orplian children, and to mothers of fami-
lies, lodged strangers—ch. 3. 2, " given to hospitality," Titus 1.8; in the case of presbyters. Wiislied . . . saints'
•feet—after the example of the Lord (.John 13. 11); a specimen of tlie universal spirit of humbly "by love serving one another," which actuated the early Ciirisllans. relieved llie aflllctrd—whether by pecuniary or other relief, follotved . . . good—(1 Thessalonians 5. 15; cf. instances
In Matthew. 2.5. 3.5, 36.) 11. younger— than sixty years old
{v. 9). refuse—to take on the roll of presbyteress widows,
'tvax wanton-it/., "over-strong" (2 Chronicles 20. IG). against Christ—rebelling against Christ, their proper Bridegroom. [Jerome.] they will— CJreefc, they ii'i«A/ thfelr
lieving young widow have widows related to her needing support, let her relieve them, thereby easing the Churcii
of the burden, v. 3, 4 {there it was the children and grand-
Ti'ir. Elders to be Unnoured. 1 TIMOTHY V. A Precept ax to Tiruollv.'- lle.dih.
was the offender to be excommunicated, others . . . fear —that other members of the Church may have a wholesome fe.ar of olTending (Deuteronomy 13.11; Acts 5.11). 31. I cliarge tUee— rattier .as Greek, " I adjure thee*" so it ought to be translated 2 Timothy 4. 1. before-" in the presence of God." tord-Omitted in the oldest Jl.SS. God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment. In which God sliall be revealed, and Christ seen face to face with His angels. [Bengel.I elect angels—an epithet of reverence. The objects of Divine electing love (1 Peter 2. 6). Not only "elect" [according to the everlasting purpose of God] in contradistinction to the reprobate angels (2 Peter 2. 4), but also to mark the excellence of the angels In general fas God's chosen ministers, "holy angels," "angels of light"], and so to give more solemnity to their testimony [Cai.vin] as witnesses to Paul's adjuration. Angels take part by action and sympatliy in the alTairs of the earth (I/uke 15.
cJiildrrn ; here (t is tJie youngKndow, who, in order to avoid
tlie evils of idleness i\mi waiitoyiness, the result of idlenesx,
V. II, lo; EzeUiel 16.41), is to be diligent in good works, such HS " relieving theafllicted," v. 10, thus qualifying herself for
lieing afterwards a ividow-preshyteress). let Oiem—rather as Orerk, " let him," or " lier ;'' " let such a one,'' &c. (i'. 10). be charged — ?//., *'l)e burdened" witli their support.
ividlOAvs indeed—really helpless and friendless {v. 3, 4).
17. The transition from the widow-presbyteresses (v. 9) to the presbyters here, is natural, rule well— lit., "preside
Well," with wisdom, ability, and loving faithfulness, over the flock assigned to them. l>e counted wortliy of dimble Hionoiir—2. e., the honour which is expressed by
Eilts {V. 3, 18), and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honour, he who
rideit u'cll is doubly no [Wiesinger] (1 Corinthians 9.14; Galatians 6. 6; 1 Tliessalonians S. 12). Not literally that a
presliyter who rules well should get double the sakti-y of one wlio does not rule well [Ai.ford], or of a presbyteress widow, or of the deacons. [Chry.sostom.] "Double" is used for large in general (Ilevelation 18. 6\ especially
10; 1 Corinthians 4.9'i. these Uiiiigs—the injunctions,!'. 19,
20. without preferring one before another—rather as Greek, "prejudice "judging before" liearing all the facts of a case. There ought to be j«d(7me)!<, hut not prejudging.
»l»ey wI»o labour in the word and doctrine Greek, "teaching;" preaching of the word, and inslruclion, catechetical or otherwise. This implies that of the riding
Cf. "suddenly,"' v. 22; also v. 24. partiality—iw/nminof a man, as " prejudice" is bias a<;at»i.«< a man. Some of the oldest M.SS. read, " in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favour the more probable reading in English
preahytcrs there were two kinds, those who laboured in the word and teaehing, and those who did not. Lay presby-
ters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing
Version. i2Z, Lay hands—i. e., ordain (cli. 4. 14; 2 Timothy 1.6; Titus 1.5). The connection is with i'. 19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Cliurch officers so ordained, as well as to presbyters. Thus, tliis clause refers to v. 19, as next clause, "neither be partaker of other men's sins," refers to i'. 20. Elmcott, WiRSlNGER, &c., understand it of receiving back into Church fellowship or absohition, by laying hands on those who had been "rebuked" {v. 20) and then excommunicated (Matthew
in each large congregation. As in ch. 3. their qualifica-
tioi>s are spoken of, so here the acknowletlgments due to them for "I heir services. 18. the Scripture — (Deuteronomy 25. 4; quoted before in 1 Corinthians 9. 0.) tUe ox
tliat trcadetli out Greek, "An ox whilst treading," &c. Tiie labourer is wortliy of Uis reward — or "hire;" quoted from Luke II). 7, whereas Matthew 10. 10 has "his meat," or " food." If .St. Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he
will be hereby recognizing the Gospel of St. lAike, his own helper (whence appears the undesigned appositeness of the quotation), as inspired iScriplure. This I think the correct view. The Gospel according to St. Luke was pro-
18. 17) ; V. 20 favours this. But as in ch. 4. 14, and Acts 6. 6,
13. 3; 2 Timothy 1. 6, the laying on of hands is used of ordination (cf. however as to confirmation, Acts 8. 17), it seems better to take it so here, suddenly—hastily : i'. 21, '25 sliow that waiting for a time is salutary, neitiier be partaketof other men's sijis—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible
bid)Iy in circulation then about eight or nine years. However, it is possible ".Scripture saith" applies only to the passage quoted from Deuteronomy 25. 4; and then his quotation will be tliat of a common proverb, quoted also
, by the I^ord, whicli commends itself to the approval of all,!ind is approved by the Lord and His apostle. 19. Against an elder—a presbyter of the Church, receive not —" entertain not." [Ai.kord.] but before two or tHree w itnesses A judicial conviction was not permitted
for their sins. Or, there is the same transition from the
elders to all in general who may sin, as in v. 19, '20. Be not a partaker in other men's sins by not "rebuking them, that sin before all," as well as those that are candidates
for the presbytery, as also all "that sin." keep thyself pure "Thyself" is emphatic. "Keep TiiysKT.p" clear of participation in othek men's sin by not failing Uy rebuke them that sin (v. 20). Thus tlie transition is easy to v.
iu Dimteronomy 17. 6; 11). 15, except on the testimony of at least two or three witnesses (cf. Matthew 18. hi; John 8.
17; 2 Corinthians 13. 1 ; 1 .Tohn 5.0,7). But Timothy's cn-
23, which is concerning Timothy pei'sonally : cf. also v. 24. 23. no longer—as a habit. This injunction todrink wine occasionally is a modification of the preceding " keep thy-
tcrlaining an accusation against any one is a di tlerent case,
wliere the ol)ject was not jmlicially to punish, but to admonish; here he might ordinarily entertain it without the need of tivo or three witnesses; but not in the case of itn
self pure." The presbyter and deacon were enjoined to be "not given to wine" (eh. 3. 3, 8). Timothy seems to have had a tendency to undue ascetical strictness ou this point (cf. Note, ch. 4. 8; cf. the Nazarene vow. Numbers (>.
elder, since the more earnest an elder v/as to convince
galjisrtyrs (T\\a!< 1. !)), the more exposed would he be to vexatious an<l false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against jiresbyters, who should, in order to lie eflicient, be " Idauieless" (ch. .3.2; Titiis 1. fl).
1-4; .John Baptist, Luke 1. 15; Romans 14). Paul therefore modifies the preceding words, "keep thyself pure," vir-' tually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer n water-drinkei;" i. e., no longer drink oidy water, but use a
V<;rses21, 21 imply that Timothy luxl the powerof judging
in the Church. Doulitless he wouUI not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as tlie law of Moses al.so allowed, though there were only one witness. I!ut in the case of elders, he would require two or three witnesses
little wine, as much as is needed for thy. health. So Ki.i.icoTT and WiE.sfNQhTR. Alfouo tluis: TImolliy was of n feeljle frame (Note, 1 Corinthians 16. 10, ID, and prone to timidity in his duties as overseer wlicre vigorous action was needed ; hence Paul exhorts him to take all proper means to raise his boillly condition above these intlr.vil-
befo; e even cit ing tliem ; for their character for Innocence
siiinds highiM',anil they are exposed to envy ami caluruTiy more than others. |HK,NOKr,.J "llcccive" does not, as
ties. God hereby commands believers to use all dus means for preserving health, And condemns by anticipation the human traditions which amons* various sects, have denied the use of wine to the faithful. 3-1. Two klmls of si ns are specified : those jxdpably manifest (so tlie Greek lor "open befoivh<.md" oujjhl In ha tmnslaleJ ; so in
.M,i''Onn tlilnks, include both citation and conviction, hut
niraiis only the fornit.'r. '/30. 'I'lieiu that sin—whether presbyters or laymen. n-buUi^ before all— publicly be-
fore tho-Church (Mailliew 18. 1.VI7; 1 ("oriutliians 5. i)-13;
liiphesians 5. 11). Not until this " rebuke" was disregarded
ExhorUxdons on Various Subjects. 1 TIMOTHY VI. Timothy's Piirauit is lo be Godlineaa.
latter clause is parallel to "Recause they are brethren:"' which proves that "they" refers to the masters, not the
Hebrews 7. li, it is translated "evident;" lit., "be/ore" the
eyes,i. e., noloi-ious), fuitlier explained as "going before
to jndgmeut;'' and tliose wliicli follow after tlie men ("some men they, i. e., their sius, follow after"), viz., not going beforeliand, loudly accusing, but hidden till they come to the judgment: sot). 25, t/ie good tvorks are of two
servants,, as Tittmann takes it, explaining the verb in the common sense (Luke 1. 51; Acts 20. .S")), "who sedulously labour for their (masters') benefit." The very term " bene-
fit" delicately implies service done with the right motive, Christian "good will" (Ephesians 6.7). If thie common sense of I lie Greek verb be urged, the sense must be, "Because tliey (the masters) are faithful and beloved who are
classes' those palpaWy manifest (translate so, instead of " manifest beforehand") and "those that are otherwise,"
i. e., not paJpahly manifest. Both alike "cannot be hid;"
seduloii.i'y intent on the benefiting" of tlieir servants. But Porphyry, de abstin. 1. 46, justifies the sense of the Greek
tlie fanner class in the case of bad and good are manifest
already; the latter class in the case of both are not mani-
verl) given above, which also better accords with the context; for otherwise, the article "Ike benefit,'' will have nothing in the preceding words to explain it, whereas in my explanation above, "the benefit" will be that of the slaves' service. These things teach—(ch. 4. 11
fest now, but shall be so at the final judgment, going before to juclgnieiit^as heralds; crying sins which accuse
their perpetrator. The connection seems to me tills: He had enjoined Timothy, v. 20, "Rebuke them that sin before
all:" and in r. 22, "Neither be partaker of other men's
Titus 2. 15). 3. teach otherwise — tlian I • desire thee to "teach" (v. 2). Tlie Greek Indicative implies, he puts not a merely supposed, case, but one actually exist-
sins," l)y ordaining ungodly men; having then by a di-
gression at the clause, "keep thyself pure," guarded
figainst an ascetical error of Tiinolhy in fancying purity
ing, ch. 1. .S, " Every one who teaches otherwise," i. e., who tenches heterodoxy, conseiit not Greek, " accede not to." wlnolscsome—" sound" (ch. 1. 10): opposed to the false teachers' words, iinsound through profitless science and Immorality, words of our Lord .Tcsus—Paul's inspired words are not merely his own, but are also Christ's words.
consisted in asceticism, and having exhorted him to use
wine for strengthening liim in his v\'ork, he returns to the
sulyecl of his being vigoi-ous as an overseer in rebuking
till, whether in presbyters or people, and iti avoiding par-
ticipation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as tliere are two classes of good works: those palpably manifest, and' those not so; tlie former are those on which thou shouidest
4r. He is prond— " wrapt in smoke;" filled witli the fumes of self-conceit (ch. 3. (>) whilst "knowing nothing,"
viz., of the doctrine wliich is according to godliness (v. 3), tliough arrogating pre-eminent knowledge (ch. 1. 7). doting about. lit., "sict about;" the opposite of " wholesome" {v. H). I'rulhis not the centre u/voit^ wliich his investigations move, but mere ivord-sirifes. questiojis—of controversy, strifes of wortls—rather than about reaZi-
act decidedly at once when called on, whether to rebuke
in general, or to ordain ministers in particular; a-s to the
Iritter, the Rna,\ Judgmeiit alone can decide; however hidden now they "cannot be hid" then. This could only be
paid of the final Judgment (1 Corinthians 1. 5; therefore, Alford'S reference of this verse to Timothy's jnOgment in choosing elders must be wrong), all judgments before then are fallible. Thus he implies, tliat Timothy can only be responsible if he connive at manifest, or evident
tit:s (2 Timothy 2. 11). These stand with them instead of "godliness" and " wholesome words" (t. 3; ch. 1. 4; Titus
3. y). evil snrjisisings—as to those who are of a dillt-rent party from themselves. 5. Perverse dispntings—Useless disputings. TlieoldestMSS. read, "lastingcoutests" [WlEsiNOERj ;" incessant collisions." [Alfokd.J "Stril'esof words" had already been mentioned, so that he would not be likely to repeat over the same idea (as in the Eng-
sins; not tViat those tJiat are othertvise shall escape judgment at last : just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final Judgment.
. lish Version reading) again, coriiupt minds Greek," oi men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (v. 4; 2 Timothy 3. 8; Titus 1. 15). destitute of the truth-(Titus 1. 14.) fhey had had the truth, but through want of moral integrity and of love of tlie truth, theywere misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade. [Wiesingek.] sujiposing, &c.—The Greek requires, "Supposing (regarding the matter in this point of view) that piety (so translated for 'god-
Ver. 1-21. Exhortations as to Distinctions of Civiij Kank; The Duty of Slaves, in Opposition to tub False Teachings of Gain-Seekepjs; Timothy's Pursuit IS TO BE GODI.INKSS, WHICH IS AN EVERLASTING Possession: Solemn Adjuration to do so Against Chrtst's Coming ; Charge to be given to the Rich. Concluding Exhortation. 1. servants—To be taken as predicated thus, "Let as many as are under the yoke
liness') is a means of gain" (i. e., a way of advancing one's worldly interests: a diflerent Greek form, poriswa, expresses the thing gained,' gain); not "that gain is godliness," as English. Version, from such withdraw thyself—Omitted in the oldest MSS. The connection with v.
(as) slaves" (Titus 2.9). The exhortation is natural, as there was a danger of Christian slaves inwardly feeling above their heathen masters, their own masters—The phrase their mm, is an argument for submissiveness; it is
tiotstrangers, hut their own masters whom they are required
6 favours the omission of these words, which interrupt the connection. G. But—Though tlie.y err in tliis, there
to respect, all hononr—all possible and fitting honmir
is a sense in which " piety is"' not merely gain, l)ut " great means of gain:" not the gaitmig which they pursue, and which makes men to be discontented -wMlx their present possessions, and to use religion as "a cloak of covetousness" (1 Thessalonians 2. 5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is M/!ifin2»)iere^, secures to the soul. WiEsiNOER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt
not merely outward subjection, but that inward hnnour from which will flow-spontaneously right outward conduct {Nof^, Ephesians 5. 22). that the name of God—by which Christians are called, blasphemed — Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Romans 2. 24; Titus 2.5, 10)? 3. And—rather, " But." The opposition is between those Christian slaves under the yoke ot heathen, and those thai have beHevitig masters (he does not use the phnvse "under the yoke" in the latter case, for service under believers is not a yote). Connect the following words thu.s, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them"' (the masters), but rather, &e.—"but all the more (so much the more: with the greater good will) do tliem service, because they (the masters) are faithful (<. e., believers) and beloved who receive (in the mutual m^erc/ianjye of relative duties between master and servant; so the Greek) the benefit" {Engluh Version violates Orcek grarnniar). This
(i>. 11) that Timothy needed cautioningagainst such temptation; cf. also the second Epistle. Not itn'.rely contentment is great gain (a sentiment of the heatlieii CiCElto has, Parad. 6., "the greatest and surest riches''), but "piety with contentment;" for piety not only feels no need of what it has not, but also has that which e.xalts it above what it has hot. [Wibsingep..] Tin? Greek for oo?itentment is translated " suflicienc.y," 2 (Jorinthiarts 9. 8. But the adjective (Pliilippians 4. II) "content;" lit., " having a sufficiency in one's self" independentof others. "The Lord always supplies His people witli wluit is necessary 417
Cliarge to he Faithful as Before 1 TIMOTHY VI. Him who shall soon Aitptat
godliness-"pietj'." RiyJiteonsness is more in relation to our fellow-man; piety ("godliness') to G(xl ; faith \» the root of both {Note, Titus 2. 12). love—by which "faith worketh." patience enduring perseverance am\<\»t trials, meekness—The oldest MSS. read, meek-spiritedness, viz., towards the opponents of the Gospel, la. Fight the good flglit— BiRKS thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as 1 Corinthians 9. 24-26. Contrast "strifes of words" {v.
for them. True happiness Ue.s in piety, bnt this sujfficlmcy isupplietl by God, with wliich moreover His people are rontcnt] is tlirowu into the scale as a kind of overweight" [Calvin] (1 Kings 17. 1-16; Psalm 37. 19; Isaiah 33. 6, 16; Jeremiah 37. 21). 7. For—confirming the re.asonableness of "contentment." and It is certain Vulgate and other
•)ld versions support this reading. The oldest MSS., however, omit "and it is certain;" then the translation wiW
be, " We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job
4). Cf. ch. 1. 18; 2 Timothy 4. 7. The "goo<l profession "
1. 21; Ecclesia.stes 5. 15. Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Matthew
is connected with the "good fight " (Psalm 60. 4). lay hold on eternal life—the crown, or garland, the prize of victory, laid hold of by the winner in the good fight (2 Timothy 4. 7, 8; Philippians 3. 12-14). "Fight (lit., 'strive') with such striving earnestness as to lay hold on the prize, eternal life." also—not in the oldest M.SS. professed a good profession— GrceJt, "didst confess the good confession," viz., the Cliristian confession (as the Greek word is the same in this verse as that for "confession" in v. 13, probably the p)-ofessio>i here is the confession tJial Christ's kingdom is the kingdom of the truth, John 18. 36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Epliesus) : the same occasion as
fi. 25). 8. And— Greek, " But." In contrast to the greedy gain-seekers (v. 5). having—so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants." [Alfokd.]) It is implied that we, as believers, shall /lai'e this (Isaiah 23.16). raiment Greek, "covering;" according to some including a roof to cover vs, i. e., a dwelling, as well as clothing, let
lis be tlierewitli content lit., "we shall be sufficiently provided;" "we shall be sufficed." [Alfobd.] 9. will be rich— Gr»-ee^;, "wish to be rich ;" not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Proverbs 28. 20, 22). This wishing (not the riches themselves) is fatal to " contentment" (i'. 6). Rich men are not told to cast away their riches, bnt not to " trust" in them, and to "do good" with them (v. 17, 18; Psalm 62.
is referred to in ch. 1.18; 4.14; 2 Timothy 1.4. before many witnesses—who would testify against thee if thou shouldest fall away. [Bengel.] 13. quickeneth all tilings —i. e., " maketli alive." But the oldest MSS. read, " preserveth alive;" as the same Greek means in Acts 7. 19; cf. Neliemiah 9. 6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in v. 14, by the future manifestation of God's power at the appearing of Christ. Tlie assurance that "eternal life," t;. 12, will be tlie result of "fighting the good fight," rests on the fulness and power of llini wko
10^. to be rich—to have more than "food and raiment." fall into temptation—not merely "are exposed to temptation," but actually "fall into" it. The falling into it is wh.at we are to pray against, "Lead us not into temptation" (James 1. 14); such a one is already in a sinful state, even before any overt act of sin. The Greek for temptation and gain contains a play on sounds—Porasm?<s, Peiras-
miis. snare—a further step downwards (ch.3. 7). He falls into " the snare of the devil." foolisli—irrational, hurtful—to those who fall into tlie snare. Cf. Ephesians 4. 22, "deceitful lusts" which deceive to one's deadly hnrt.
is the God of all life, present and to come, witnessedIt was the Lord's part to witness, Timothy's part to confess (or "profess," v. 12) "the good confession." [Hicngel.] 77ie confession was His testimony that He was King, and His kingdom that of the truth {v. 15; i\'o(e, v. 12; Matthew 27.
Iit£t«—With the one evil lust (."wish to be rich") many others join themselves: theoneisthe " root of «H evils" (w.
10). nliicli— G>-eeA;, " whatever (lusts)." drown—an aw-
11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Cln istianity. Timothy'8 profession, or confession, included therefore the whole of
ful (leseending climax from " fall into;" this Is the last step in the terrible descent (James 1. 15). Translated "sink," Luke 5.7. destniction . . . perdition—dra/ri(c-
the Christian truth. 14. keep this commandment Greek, "ihe commandment," i.e., the Gospel rule of life (ch. 1. 5; John 13.31; 2 Peter 2.21; 3.2). without spot, unrebukeablc—agreeing with "thou." Keep the commandment and .so be without spot, &c. " Pure " (ch. 5. 22; Ephesians 5. 27; James 1.27; 2 Peter 3.14). until the appearing of . . . Christ His cmning in person (2 Thessalonians 2. 8; Titus 2. 13). Believers then nsed in their practice to set before themselves the day of Christ as near at hand ; we, the hour of death. [Bengel.] The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, r. 15, he says, "in Hrs times:" the Church's true attitude is that of continual expectation of her Lord's return (1 Corinthians 1. 8; Phllippi.ans 1.6, 10). 15. in his times— frrccA-, "His men [fitting] times" (Acts 1. 7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Fatlit-r (ch. 2. 6; 2 Timothy 1. 9; Titus 1. 3; Hebrews 1. 1). he shall show— "display:" an expression appropriate in reference to His " avpeauing," which is stronger than His "coming," and implies its visibility; "manifest:" maJ.e visible (cf. Acts 3. 20): "Jle" \ii the Father (v. U>). blessed-in Him-
tion in general (temporal or etertial), tinA pe^-dition in particular, r-iz., that of body and soul in hell. 10. the love of money—not the money itself, ))ut the love of it—the M't.s/i-
intj to be rich {v. 9)—"is a root (Eu^icott and Middleton: not as English Version, "the root") of all evils." (So the Greek plural.) The wealthiest may be ricli not in a bad sense; the poorest m.ay covet to be so (I'salm 02. 10). Love
of money is not the sole root of evils, but it is a leading "root of bitterness" (Hebrews 12. 15), for "if destroys faith, the root of all that is good" [Bengf.l]; Its otfshoots are "temptation, a snare, lusts, destruction, perdition." coveted after—lusted after, erred from lit., " have been made to err from the faith" (ch. 1. 19; 4. 1). pierced—(Luke
2. 35.) with . . . sorrows—"pains:" the "thorns" of the parable (Matthew 13.22) which choke the word of "faith." "The prosperity of fools destroys them" (Proverbs 1.32). Bengel and WiESiNGERmakc them the gnaw lugs of conscience, producing remorse for wealth badly acquired ; the harbingers of the future "perdition" (v. 9). 11. But thon —in contrast to the "some" {v. 10). man of God—who hast God as th.y true riches (Genesis 15. 1; Psalm 16.5; Lamentations 3.24). Applying primarily to Timothy as a minister (cf. 2 Peter 1.21), Just as the term was used of Moses (Deuteronomy 33. 1), Samuel (1 Samuel 0. S), Elijah, and Etisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2 Timothy 3. 17) as a Cliristian man born of God (James 1. 18; 1 John 5. 1), no longer a man of tlic tvorld raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work la to be ;ii.v great work: he Is to be Christ's living representative, flee tliese things—ujz., "the love of money" with Its evil results
self : so about to be the source of blessing to His people at Christ appearing, whence flows their "l>lessed hope " (eh.
1. II ; Titus 2. 13). only— (John 17. 3; Romans 16. '27; Kevelalion 15. 4). King of kings—Elsewhere applied also to Jesus (Revelation 1. 5; 17. 14 ; 19. 10). 10. 'U'ho only balb Immortality-in His own essence, not merely at tlie will oran(>ther,asaIl other immortal beings. [Jit.stin IMartvr,
Qiiicsl ad Oi ihod., 61.] As lie hath imniorlalily, so wlU He give It to us who believe ; to be out of Illm is death. It la mere heathen plillosophy that attributes to the soul ii:d€V slructibillty in itself, which is to be attriUvUed solely to
(v. 9, 10). follow after r»j;liteou»neiis—(2 Timothy '2, '22.)
Charge to the Rich. 1 TIMOTHY VI. Avoid Vain Bahhling*.
God's git. As He hath life in Himself, so hath He given, to the S'on to have life in Himself (John 5. 20). The term used in tlie New Testament for immorial, wliicli does not occur, Is "incorruptible." "Immortality" is found 1 Corinthiacis 15. 53, 5t. dwelling In the light wlilcU no man can approacli unto—After life comes mention of Ug/U, a« in John 1. 4. That light is unapproachable to creatures, except so far as they are admitted by Him, and as He goes forth to them. [Bengel.] It is unapproachable oa account of its exceeding Ijrightness. [Theophylact.] If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, ad Autolycus] (Psalm 104. 2; 1 John 1.5). no man Iiatli seen—(Exodus
to speak on this foundation' [De Wette]) they may lay hold on that which is life Indeed." 20, 31, Uecapitulatory conclusion : the main aim of the whole Epistle being here summarily stated, ao. O Timotiiy—A personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies, keep—from spiritual thieves, and from enemies who will, whilst men sleep, sow tares amidst the good seed sown by the Son of man. that whicli is committed to thy trust Greek, "the deposit" (ch. 1. 18; 2 Timothy 1. 12, 14
; 2.2). The true or sound doctriiie to be taught, as opposed to tlie science falsely so called, Vfh\ch leads to e»Tor concerning the faith
(i). 21). "It is not thine: it is another's properly with which thou hast been entrusted : Diminish it not at all." [Chkysomtom.] "Tliat which was entrusted to thee, not found by thee; Whicli tliou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a uiatter brought to thee, not put forth by thee, in whicli thou ouglitest to be not an enlarger, but a guardian ; not an originator, but a disciple; not leading, but following. 'Keep,' saitli he,
83. 20; John 1. 18; Colossians 1. 15; Hebrews 11. 27; 1 John C 12). Perhaps even in the perfect stale no creature sliall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Matthew 5. 8; 1 Corinthians 13. 12; 1 John 3. 2; Revelation 22. 4). 17. Resuming the subject from above, v. 5,
10. The Immortality of God, alone rich in glory, and of His people through Him, is opposed to tlie lust of money
' the deposit;' preserve intact and inviolate tiie talent of the catliolie faith. What has been entrusted to thee, let that same remain witli thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impuilently, or brass fraudulently. I do not want the mere appearance of gold, but its actual realit.y. Not that there is to be no progress iu religion in Ciirist's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and
(cf. V. 14-16). From speaking of tlie desire to be rich, he here passes to those who are rich : 1. What ought to be their disposition; 2. what use they ought to make of their riches, and, 3. the consequences of their so using them, rich in this world—contrasted with the riclies of the future kingdom to be the portion of believers at Christ's "appearing," v. 14. high-minded— often the character of the rich (see Romans 12. Ii3). trwsf^ Greek, "to have their trust resting." In . . . ij»—ratlier, "upon
. . . upon," as the oldest M.SS. uncertain riches—rather as Greek, "tlie uncertainty ©/ riches." They who rest their trust on riches, rest trust on uncertainly itself (Proverbs
its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, whicli, though it develops its several parts in the progress of years, yet remains the same as it was essentially." [ViNCKNTIUS LiRINENSIS, A. D. 434.] avoiding— " turning away from" (cf. 2 Timothj' 3. 4). Even as they have "turned away from the truth" (ch. 1.6; 5.15; 2 Timothy 4. 4). profane—(Ch. 4.7; 2 Timothy 2.16.) vain— Greek, "empty:" mere "strifes of words," v.i, producing no moral fruit, oppositions—dialectic antithesis of the false teachers. [Alfokd.] Wiesiuger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistie oppositions, viz., between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (ch. 3. 16; 6. 5, 6; . 2 Timothy 2. 15-23). science falsely so called—where there Is not faith, there is not knowledge. [Chrysostom.] There was true "knowledge," a special gift of the Spirit, which was abused by some (1 Corinthians 8. 1 ; 12.8; 14.6). This gift was soon counterfeited by false teachers arrogating to themselves preeminently the gift (Colossians 2. 8, 18, 23). Hence arose the creeds of the Church, called symbols, i. e., in Greek watcliwords, or a test whereby the orthodox miglit distinguisli one another in opposition to the heretical. Perhaps here, v. 20, and 2 Timothy 1. 13, 14,' imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written In Scripture, which is designed not to give dogmatic formularies, but to be the fountain wiience all such formularies are to be drawn according to the exigen' cies of the several churches and ages. Probalily thus a portion of the so called apostle's creed may have had tiieir sanction, and been preserved solel.y by tradition on this account. "The creed, handed down from the apos-
23. 5^. Now they belong to one person, now to another, and that which has many masters is possessed by none. [Thkodoret.] living God—The best MSS. and versions omit "living." He who trusts in riches transfers to them the duty he owes to God. [Calvin.] who givethGree/^:, "affordetb." all things richly—temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Proverbs 10. 22; 2 Peter
1.3). to enjoy—Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (cli. 4. 3). Enjoyment consists in giving, not in holding fast. Nonemployment should be far removed, as from man, so from his resources (James 5. 2, Z). [Bengel.] 18. do goodlike God Himself fPsiilm 119.68; Acts 14.17) and Christ (Acts 10. 38). TrrT.MANN translates, to do, or act well; as the Greek for to be beneficent, i-s a distinct word, agnthopniein. rich in good works—so "ricli in faith," which produces good works (James 2.5). Contrasted witli "rich in this world," V. 17. Lit., it is "rich iti honourable (right) works." Greek kntois, ergois, are works good or right in themselves: agnlhois, good to anotlier. ready to distribute—freegi vers [Alfokd] ; the heart not cleaving to possessions, but ready to impart to others, willing to communicate— ready contributors [Alfokd]: liberal In admitting others to share our goods in common wilh^ ourselves (Galalians 0. 6; Hebrews 13. 16). 19. Laying up in store—" therefrom (?. e., by tliis means [Alfokd]; but Bengef^ makes the Greek apo mean laying apart against a future time), laying up for themselves as a treasure" [AtFOKD] (Matthew 6. 1!), 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures Is "to distribute" them, and give otheis a share of them (u. 18). good foundallon—(xVo^c, ch. 3.13; Luke 6. 48; 1 Corlntliians X 11.) Tlie sure reversion of tlie future heavenly Inheritance: earthly riches scattered in faith Jay up In store a sure increase of heavenly riches. We gather by scattering (Proverbs 11.21; 13.7; Luke 16.9). that . . . eternal life — The oldest MS.S. and versions read, that which is realli/ Wfa," its Joys being solid and enduring (Psalm 16. 11). The life that now is cannot l)e called so. Us goods being unsul)stai)tial, and itself a vapoui (James 4. U). "lu order that (' with their feet so
tles, is not written on paper and with ink, but on fleshy tables of the heart." [.Ierome, adv. err. Juluvim. lUeros., ell.
9.] Thus, in the creed, contrary to the " oppositions" (the germs of which probably existed in the Cliuich in Paul's latter days) whereby the ceons were set off in pairs, God is staled to be "the Father Almighty," or all-governing "maker of heaven and earth." [Bishop Hinds.] ai. Which some professing viz., professing these oppotttions of science falsely so called, erred—(JVoie, ch. 1. 6; 2. U. 419
TnlroitucUon. 2 TIMOTHY, Introduction,
—Tit., misled the mark (2 Timothy 3. 7, 8). True sagacity is
lic. [Bpngel.] But the oldest MSS. read, "be with you;" and t!ie "thee"' may be a transcriber's alteration to harmonize with 2 Timothy 4. 22; Titus 3. 15. Amen—Omitted In the oldest MSS.
liisi'piiniljle from faitli. gra.ce— Greek, "the grace," viz., of God, for wliicli we Christians look, and in which we stand. I Alfohd.] be with fliee—He restricts the salutation to TiiuoLhy, as the Epistle was not to be read in pul)-
THE SECOND EPISTLE OF PAUL THE APOSTLE TO
T I M 0 T H Y.
Place of wkiting.—St. Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [Birks] (if we are to adopt the opinion that First Timothy was written after
liis first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c» (mentioned ch. 4. i:!), with Carpus. From Ephesus he went to Crete for a short visit, and returned, and then wrote to Titus. Next he went hy Milefn.i to Corinth (ch. 4. 20), and thence to Nicopolis (Titus 3. 12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain wliere Timothy was at this time. Some of tlie interiial evidences favour the view of his having been then at Ephesus; thus the salutation of Priscilla and Afiuila, wlio generally resided there (ch. i. 19); also that of the household of Onesiphorus, who is stated in ch. 1. 16-18 to have ministered to Paul at Ephems, a circuinstance implying his residence there. Also, the Hymeneus of ch. 2. 17 seems to l)e the same as the Hymeneus at Ephesus (1 Timothy 1. 2()); and pr<)bab].y "Alexander the coppersmith" (ch. 4. 11) is the same as the Alexander joined with Hj'ineneus (1 Timothy 1.
2<J), Mini possioly the same as the Alexander put forward bj' the Jews to clear themselves, not to befriend Paul, at t lie
riot in £'jilicsus (Acts 19. 33, 34). The difficulty is, on this supposition, how to account for ch. 4. 12, 20: if Timothy was
at Ephesus, wliy did lie need to be told that Paul had sent Ti/chicus to Ephesus? or that Pan/ !iad left Trophimiis, him-
self <m JSphcsian (Acts 21. 29), sick at Miletus, which was only thirty miles from Ephesus? See, however, the notes, ch.
i. 12, 20. Trons lay on the road to Rome from either Ephesus or Pontus, so that ch. 4. 13 will accord with the theory of either Ephesus or anj' other place in the north-west of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission coml)iniiig the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probibly his headquarters.
Time OF WRITING.—(1.) Paul's first imprisonment, described in Acts 28., was much milder than that in which ha was when writing Second Ti,mothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in tlie latter, he was so closely confined that Onesiphorus with diffleulty found him ; he was chained, his friends had forsaken liini, and he had narrowly escaped sentence of execution from the Homiiii emperor. Mediseval legends represent tlie Mamertine prison, or Tullianum, as the scene of his incarceration witii Peter. But this is irreconcilable witli the fact of Onesipliorus, Linus, Pudeus, &Q., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (eh. 1. 1(>-1.S; 2. 9;
4. 6-8, 16, 17). (2.) The visit to Troas (ch.4. 13) can hardly have b(ien tliat mentioned Acts 20. 5-7, the last before his first Imprisonment; for, if it were, the interval between tliat visit and the first Imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of .service to him in tlie interim. (3.) Paul's leaving Trophimus sick at Miletus (ch. 4. 20), could not have been on the occasion mentioned (Acts 21). 15; for, subseciuent to that, Trophimus was with Paul in Jerusaletn (Acts 21. 29). (4.) The words (ch. 4. 20), " Erastus aliode at Corintli," imply that Paul had shortly before been at Corinth, where lie left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in tlie interval Timothy had been with him, so that Timotliy did not need at a later period to be told about that visit (Acts
20. 2, 4). For all these reasons tlie imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, Hebrews 13. 23, 24, rei)resents the writer (who was probably Paul) as Italy, and at liberty.
8() Ci-EMENT OF Rome (B. 1. 5), the disciple of Paul, explicitly states, "In the east and west, Paul as a prenclu-r in-
fitrucled <Ac M.'7to?e )«o>-M (i. e., the Roman empire) in righteousness, and having gone to the extremity of the tecs/, and
liaviiig borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he
fulfilled ills design (Romans 15. 24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about 170 A. D. (called MuBATORi's Cta»io>i), also montious " tlie journey of Paul from Rome to Spain." See Routh,
llcliq. fiacr., vol. 4, p. 1-12.
His.martyrdom is universally said to have occurred in Nero's reign. [EusEnius, Ecclesiastical History, 2. 22; Jerome, Calalogus Scriplorum.] Five years thus seem to have elapsed between the first Imprisonment, 63 A. D. (Acts 2.S), and
his martyrdom, June 68 A. D., the last year of Nero's reign. He was probably arrested V)y the magistrates in Nlcopolis
(Titus 3. 12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, It was
alleged by Nero's partisans, to set fire to Rome, A. D. (it ; secondly, of introducing a novel and unlawful religion. His
friends all left him, except Ijuke: Demas from "love ol tills present world:" the others from various causes (eh. 4. 10.
11). On the first cliarge he seems to have been acciuittc-d. His liberation from his first imprisonment took place in Hi
A. n., tlic year before the great fire at Rome, which Nero made the pretext for his persecution of tlie Christians. Every cruelty was heaped on them ; some were crucified ; some were arrayed in the skins of wild boasts and hunted
to death by dogs; some were wrapped in pitch-robes and set on fire by night to lllumlnato the circus of the Vatican and gardens of Nero, whilst that monster mixed among the spectators In the garb of a charioteer. But now (07 or 68
A. D.) some years had elap.sed since the first excltcmicnt which followed the fire. Hence, Paul, being a Roman eilizeu, was treated in his trial witli a greater respect for the forms of the law, and nenco was aonuitted (ch. 4. 17) on the first charge ol having instigated the Christians to their supposed acts of iuceudiarlsia before his last departure from Rome,
PauUs Tlianhjul Expresdnn of Love 2 TIMOTHY I. and Desire tu sec Timothy.
Alexanfler the coppprsftiith seems to have been a witness against him (eh. 4. 11.) Had he beeii coiiilemiioil on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His ju'lfje was the city Prjefect. Clemens Romanus specifies that his trial was (not before tlie emperor, but) " before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances miglit have aided him; for instance, one of the powerful .iEmilian house, under which his family possibly enjoyed clientship (ch.
4. 10, 17), whence he may have taken his name Paul. The place of trial was, pi-obably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. jEmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He (lid not expect this to come on until the following "winter" (ch. 4. 21), whereas it took place about miilsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion ; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, tlie future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (note, ch. 4. 21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (ch. 4. 12; perhaps bearing with him this Epistle).
Object of the Epistle.—He was anxious to see hife disciple Timothy, before his death, and that Timothy should bring Mark with him (ch. 1. 4; 4. 9, 11, 21 ). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though St. Paul thought he saw In him some signs of constitu-
tional timidity (ch. 2. 2-8; 4. l-o; 1 Timothy 5. 22, 23).
St. Paul's Death.—Dionysius, bishop of Corinth (quoted in Eusebius, Ecclesiastical History, 2. 2-5) about A. n. 170,
Is the earliest autliority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul,
after having laboured for some time there. He calls Peter and Paul "the founders of the Corintliian and Roman Churches." The Roman presbj'ter, Caius (about a. d. 200), mentions the tradition that Peter sutrered martyrdom in the Vatican. But (1.) Peter's work was among the Jews (Galatians 2. 9), whereas Rome was a Gentile Church (Romans
1. 13). Moreover, (2.) the First Epistle of Peter (1. 1; o. 13) represents him as labouring in Babylon in Mesopotamia. (3.) The silence of St. Paul's Epistles written in Rome, negatives the tradition of his having founded, or laboured long at Rome ; though it is possible he may have endured niartyrdom there. His martyrdom, certainly, was not, as Jeroms
says, "on the same day" with that of Paul, else Paul would liave mentioned Peter's being at Rome in eh. 4. 11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, aski d. Lord, whither goest thou? to which the Lord replied, I go again to be crucified. Tlie dis-
ciple returned penitejit and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to Caius (quoted in Eusebitjs, Ecclesiastical History, 2. 25), suffered niartyrdom on the Ostian Way. So also .Jerome, who gives the date, the 14th year of Nero. It was common to send prisoners, whose death miglit attract too mucli notiae at Rome, to some distance from 'he cily, under a military
escort, for execution ; hence tlie soldier's sword, not tlie executioner's axe, was the instrui.ient of his decapitation^ [Orosius, Hist., 7. 7.] Paul appears, from Philippians 1., to have had his partisans even in tlie palace, and certainly must have exercised such an influence as would excite sympathy in his belialf, to avoid whicli the execution was ordered outside the city. Cf. Tacitus, Hist., 4. 11. The Basilica of St. Paul, first built by Constantine, now stands outside Romeon the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fonlane, not far from the Basilica. [Conybeare and Howson.]
fntlicra whom I serve (Romans 1. 9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God ; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, Ac, wliom he calls "the fathers," not "progenitors" as the Oreek is here; Romans 9. 5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Acts 23. 1 ; 24. 14 ; 26.
"Ver. 1-18. Address : Thankful Expression of Love AND Desire TO See him: Remembrance of his Faith AND THAT OF HI.S MOTHER AND GRANDMOTHER. EXHORTATION TO Stir up the Gift of God in Him, and NOT Shrink from Affliction, Enforced by the Consideration of the Fp.eeness of God's Grace in OUR Gospel Calling, and by the Apostle's Example. The Defection of many: The Steadfastness of Onesiphorus. 1. This Epistle is the last testament and swan-like death-song of Paul. [Bengel.] according to the promise of life ... in Clirlst—Paul's aposUeship is
6,7; 28. 20), so Timothy should persevere firmlyin the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Malachi 4. 6; Luke 1. 17 ; Romans
in order to carry into effect this promise. Cf. " according to the faith .•. . In hope of eternal life . . . promise," &c. (Titus 1.1,2). This "promise of life in Christ" (cf. u. 10; ch. 2. 8) was needed to nerve Timothy to fortitude amidst
11. 23,24, 28). Probably Paul had, in his recent defence, dwelt on this topic, viz., that he was, in being a Christian, only following his hereditary faith, that ... I have remembrance of thee "Hoiv unceasing I make my mention concerning thee" (cf. Philemon 4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timotliy is in faith
trials, and to boldness in undertaking the journey to Rome, which would be attended, witli much risk {v. 8). 8. my dearly belove<l son—In 1 Timothj' 1. 2, and Titus 1. 4, written at an earlier period than this Epistle, the expression used is In the Oreek, "My genuine son." Alfoud sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw in him a want of firm-
(v. 5) and graces; cf. Romans 1. 8, 9, from wliicli supply the
elliptical sentence thus, "I thank God [for thee, for God
ness, whence arose the need of his stirring up afresh the
is my witness] whom I serve, &c., that (or how) without ceasing I have remembrance (or make mention) of thee,"
faith and grace in Him {v. 6). But this seems to me not
justified by the Oreek word agapelos, which implies the attachment of reasoning and choice, on the ground ofmerit In the one "beloved," not of merely instinctive love. See Trkncii, Synonyms of New Testament. 3. I t\yan\i— Oreek, " IJecl gratuude to God." whom I serve from my fore-
&c.. night and dfiy—(Note, 1 Timothy 5. 5.) 4. desiring —Oreek, " with yearning as for one much missed." mindful of tliy tears—not only at our parting (A<'ts 20. 37), tut
also often when under pious feelings, that ' majbe 42i
Ood's Gifl lo us is Power 2 TIMOTHY I. and Love, not Fear.
fUlefl with joy—to be joined with "tlesiritig to see thee" (Romans 1. 11, 12; 15. 32). 5. AVlieii 1 call to reni-embraiice, &c.—This increased liis "desire to see" Timotliy. The oldest MSS. read, " Wlien I called to remembrance;" Implying that some recent incident (perliaps the contrasted cowardice of the hypocrite Demas, wlio forsook him) liad reminded liim of the sincerity of Timotliy's
fore—seeing that God hath given us such a spirit, not that of fear. Be not thou . . . ashamed— I agree with Ellicott, in opposition to Alfoku, tliat the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, wliich tlie present imperative would express; thus implying that Timotliy had not decidedly yet evinced such feeling ol stianie ; though I think, Paul, amidst tlie desertion of others wlio once promised fair, and from being aware of Timothy's eonstitutioniil timidity (Note, v. 7), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame
faith, faitli tUat Is in tliee Alford translates, " tliat
ivas in thee." He remembers Timothy's faitli in tlie past as a fact; itsprcsenl existence in liim is only matterof his confident persiia.vion or hope. vvliicU Greek, "such as." dwelt—"made its dwelling" or abode (John 14.23). The past tense implies th(!y were now dead, first—bel'oi'e it dwelt in thee. She was the furthest back of the progen-
(v. 8) is tlie companion of fear (v.7): if fear be overcome, false shame flees. [Bengel.] Paul himself (f. 12), and Ouesiphorus {v. 16), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (v. 15). of the testimony of our Ijord of the testimony whicli tliou art bound to give in the cause of our Lord ; he says "our," trt connect Timotliy and himself together in the testimony wliicli both should give for their common Lord. The testimony which Chr ist gave before Pilate (1 Timothy 6. 12, 13), is an incentive to the believer that he should, after His Lord's example, ivitness a good testimony or confession, nor of me his prisoner The cause of God's servants is the cause of God Himself (Epheslans 4. 1). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner, be thou partaker witli me. of the Gospel —rather, as Greek, "for the Gospel," i. e., sulTercd for tlie Gospel (q\\. 2. Philemon 13)." according to the power of God—exhibited in having saved and called ii^ (v. 9). God who has done the greater act of power (i. e., saved us), will surely do the less (carry us safe through ajfliclions borne for the Gospel). "Tliink not that thou hast to bear these afflictions by thine own power, nay it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the vvorld to embrace salvation." [Chrysostom.] 9. Wliio . . . called ua —viz., God the Father (Galatiaus 1. 6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made eflective to us by the Holy Spirit; therefore, "saved us" comes before " called us" (Romans S. 2S-3U). holy calling—the actual call to a,
itors of Timothy whom Paul knew, mother Eunice—
believing Jewess; but his father was a Greek, i.e., a heathen (Acts 16. 1). The faith of the one parent sancti-
fied -the child (ch. 3. 15; 1 Corinthians 7. 11). She was pro-
babljr converted at Paul's first visit to Lj-stra (Acts 11. 6).
It is an undesigned coincidence, and so a mark of truth, that in Acts IG. 1 the belief of tlie mother aZone is mentioned, just as here praise is bestowed on the faith of the mother, whilst no notice is taken of the father. [Paley's Horce Pautince.] and— Greek, "but," i.e., notwithstanding appearances. [Alford.] persuaded that it dwells, or
it shall dwell " in thee also." The mention of tlie faith of his mother and grandmother is designed as an incentive to stir up his faith. 6. Wherefore— Orec^-, "For which cause," viz., because thou hast inherited, didst once pos-
sess, and I trust [? " am persuaded"] still dost possess, such unfeigned faith. [Alford.] stSr up— " rekindle," "revive the spark of ;" the opposite of "quench" or ex-
tinguish (1 Thessalonians 5. 19). Paul does not doubt the existence of real faith in Timothy, but he desires it to be put into active exercise. Timothy seems to liave become somewhat remiss from being so long without Paul (ch. 2.
22). gift of God—the spiritual grace received for his min-
isterial office, either at his original ordination, or at his consecration to the particular office of superintending the Epliesian Church {Note, 1 Timothy 4. 14), imparting fear-
lessness, power, love, and a sound mind {v. 7). by the putting on of my hands—In 1 Timothy 4. 14, it is "with (not
6^) the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "by" is applied. The presbytery were his assistants; so "with," implying merely accompaniment, is said of them. Paul was tlie instrument in Timothy's ordination and reception of the grace then conferred; the presbyters were the concurrent participants in the act of ordination ; so the Greek, dia and meta. So in ordinations by a bishop in our days, he does the principal act, they join in laying on han<ls ivith him. t. For, ifec—Implying that Timothy needed theexliortation " tostlr up tlie giftof God in him," being constitutionally timid : " For God did not give us (so the Greek, viz., at our ordination or consecration) tlie spirit of fear." The spirit which He gave us, was not the spirit of timidity (lit., coioardice, wliich is weakness), but of "power" (exhibited in a fearless " testimony" for Christ,
life of holiness. Plebrews 3. 1, " Heavenly calling"'|TiTTMA'S'S, Synonyms]; whereas we were sinners and enemies (Epheslans 1. 18; 4. 1). The call comes wholly fi-om God, and claims us wholly for God. " Holy" implies the separation of believers from the rest of the world unto God. not according to—not having regard to our works in His election and calling of grace (Romans 9. 11; Epheslans 2.
8, 9). his own purpose—The origination of salvation was of His own purpose, flowing from His own goodness, not for worlvS of ours coming first, but wholly because of His own gratuitous, electing love. [Tiieodoret and Calvin.] grace . . . given us—In His everlasting purpose, regarded as the same as when actually accomplislied in due time. in Ciirlst—believers being regarded by God as IN Him, with whom the Father makes the covenant of salvation (Ephesians 1. 4; 3. 11). before tlie world began Greek, "before the times (periods) of ages;" the enduring ages of which no end is contemplatt^d (1 Corinthians 2. 7; Ephesians 3. 11). 10. But . . . now . . . manifest — lu contrast to its concealment heretofore in the elcrnal purpose of God "before the world began" {v. 9; (Jolossians 1,
V. 8). "Power is the invariable accompaniment of the gift of the Holy Ghost. Luke 24. 49 ; Acts 1. 8 ; cf. 6. 6, " full of faith and of the Ilvly Ghost," with v. 8, " full of faitli and power." Fear is the result of "the spirit of bondage" (Konuuis 8.
15). Fear within exaggerates tlie causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting poiwer; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (1 John 4. 18). love—wliich moves the believer whilst "speaking the trutli" with power, when g.ving his testimony for Christ 8), at the same time to do so "in love" (Epheslans 4. 15). a sound mind—Tlie Ureek is rather, " the bringing of men to a sound mind."