Chapter XXVII (continued, part 27)
16; Titus 1.2, 3). appearing-the visible manifestation In the flesh, abolished death— (?)cp^, "taken away the power from death." [Tittmann.] Tlie GVecA: article before "death," Implies that Christ abolished death, not only in some particular instance, but in Its very essence, being, and idea, as well as in all its aspects and conseqiu noes (John 11.26; Romans 8. 2, 38 ; 1 Corinthians 15. 2ti, 5"); Hebrews 2. 14). The carrying out of the abolition of death into full ellect Is to bo at the resurrection (Revelation 20.
[ >Vahl.] Bisnokl supports English Version, "a sound mind," or " sobcrinindedness;" a duty to which a young man like Timotliy especially needed to be exhorted
(ch. 2.22; 1 Timothy 4. 12; Titus 2. 4, G). So Paul urges lilm. In cli. 2. 4, to give up worldly entanglemcnis, which as thorns (Luke 8. 14) choke the word. These three gifts are preferable to any miraculous powers whatever. 8. thcrc422
14). The death of the body miianwhile is but temporary, and is made no. account of by Christ and the apostles, brought . . . to liglit — making visible by the Ciotipel
Tiuolhy is Exhorted to Steadfastness 2 TIMOTHY II. and to Constancy and Perseverance,
what was before hidden in God's purpose. Hfe—of the
It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather Onesiphortjs, and to come to him (ch. 4. 21). Phygellus and Hermogenes—specified perhaps, as being persons from whom such pusillanimous conduct could least be expected ; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was la Asia Minor. 16. Tlie Lord give mercy-even as OneSIPHORUS had abounded in works of mercy, the house of Onesiphorus—He himself was then absent from Ephesus, which accounts for the form of expression (ch. 4. 19). Hia household would hardly retain his name after the master was dead, as Bengbl, supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favoured by Alforb also, that he was dead. Gort blesses not only the righteous man himself, but uU his household, my chain—Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him. 17. found me—in the crowded metropolis. So in turn " may he yznrf mercy of the Lord' in that day " when the whole universe shall be assembled. 18. grant unto him—as well as " unto his house " (v. Ifi). the Lord —who rewards a kindness done to His disciples as if done
Spirit, acting first on the soul here, about to act on the body also at the resurrection. Immortality— GreeA;, " incorruptibility" of the new life, not merely of the risen body [Alford]. (Romans 8. 11.) throiigli by means of the Gospel, which brings to light the life mid immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over deatli through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favourable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest Idea of the resurrection of the body (Acts 17. 18, .32). If Christ were not "tlie life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Revelation 1. IS), we could never break through the liars of death or gates of
hell. [Bishop Peakson.] 11. WUereunto—For the publication of which Gospel. I am appointed— Gi-eefc, " I was appointed." preacher — Greefc, "herald." teaclier of the Gentiles—(1 Timothy 2. 7.) He brings forward his own example in this verse and v. 12, as a pattern for Timothy, as a public " preacher," an " apostle," or missionary from place to place, and a " teacher" in private instructing His flock with patient perseverance. 13. For the which canse—For tlie Gospel cause of which I was appointed a preacher (u. 10, 11). I also suffer—besides my active work as a missionary. Ellicott translates, " I suffer even theso things;" the sufferings attendant on my being a prisoner
to Himself (Matthew 25. 45). ot—from the Lord; "the Lord " is emphatically put instead of " from Himself," for solemnity and emphasis (2 Thessalonians 3. 5). In how many things—"how many acts of ministry he rendered." unto me—Omitted in the oldest MSS., so that the "ministered " may include services rendered to others as well as to . Paul, very well—rather as Greek, " Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus).
(v. 8, 15). I am not ashamed—neither be thou (v. 8). for —Confidence as to the future drives away shame. [Bengel.] I know—though the world knows Him not (John
10. 1-J; 17.25). whom—I know what a faithful, promisekeeping God He is (ch. 2. 13). It is not, I know hoiv I have believed, but, I know whom I have believed; a feeble faith may clasp a strong Saviour, believed—
rather, "trusted;" carrying out the metaphor of a depositor depositing his pledge with one whom He trusts. I am persuaded—(Romans 8. 38.) He is able—in spite of so many foes around me. that which I have committed nuto Mm—Greek, "my deposit;" the body, soul, and spirit, which I have deposited in God's safe keeping (1 Thessalonians 5. 23; 1 Peter 4. 19). So Christ Himself in dying (Luke 23. 46). "God deposits with us Hia word; we deposit with God our spirit." [Grotius.] There is one deposit [His revelation] committed by Ood to us, which we ought to keep (v. 13, 14) and transmit to others (ch. 2. 2); there is another committed by God to us, which we should commit to His keeping, viz., ourselves and our heavenly portion, that day—the day of His appearing (v. 18; ch. 4. 8). 13. Hold ra«t the form—rather as Greek, "Have(i. e., keep) apattern of sound (Greek, healthy) words whicli thou bust heard from me. In faith and love." "Keep" suits the reference to a deposit in the context. The secondary position of the verb in the Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated " pattern " in 1 Timothy 1. 16, the only other passage where it occurs. Have such a pattern drawn from my sound words, in opposition to the unsound doctrines so current at KphcsiXH, vividly impressed (Wahi, translates it "delineation ;" the verb implies to make a lively and lasting impress) on thy mind. In faith and love—the element IN which my sound words had place, and in which thou art to have the vivid imjyression of them as thj' imuardly delineated pattern, moulding conformably thy outward profession. So nearly Bkngel explains, 1 Timothy 3. 9. 14. Translate an Greek, "That goodly depositkeep through the Holy Ghost," viz., "the sound words which I have committed to thee " (v. 13; ch. 2. 2). Inns— In all believers, not merely In you and me. The Indwelling .Spirit enables us to keep from the robbers of the soni the deposit of His word committed to ns by God. 1.5. all they which are In Asia—Proconsular Asia ; "All who are there now, when they were in Rome (not " be " or are, but) turned from me "
Ver. 1-26. Exhortations; To Faithfulnkss as a Good Soldier of Christ ; Errors to be Shunned ; The Lord's Sure Foundation; The Right Spirit fou a Servant OF Christ. 1. Thou therefore—following my example
(ch. 1. 8, 12), and that of Onesiphorus (ch. 1. 16-lS), and shunning that of those who forsook me (ch. 1. 15). my son — CTitWrcre ought to imitate their father, be strong lit,, "be invested with power." Have power, and show tliyself to have it; implying an abiding state of power, in the grace—the element in which the believer's strength has place. Cf. ch. 1. 7, "God hath given us the spirit o( power."
3. among Greek, "through," i. e., with the attestation
(ZzZ., intervention) of many witnesses, ufz., the presbyters and others present at his ordination or consecration (1 Timothy 4. 14; 6. 12). commit—in trust, as a deposit (ch. 1.
14). faithful—The quality most needed by those having a trust committed to them, who Greek, " (persons) such as shall be competent to teach (them to) others also." Thus the way Is prepared for inculcating the duty of faithful endurance (v. 3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same ofllce. This is so far from supporting oral tradition now, that it ratJier teaches how precarious a mode of preserving revealed trutli it was, depending, as It did, on the trustworthiness of each individual in the chain of succession ; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk. 3. Thou therefore endure hardness—The oldest MSS. have no "Thou therefore," and read, " Endure hardship unth " (me). " Take thy share In suffering." [Conybeare and Howson.] 4. "No one whilst serving as a soldier." the affairs, &c.— " the businesses of life" [Alford]; mercantile, or other than mili-
tary, him who hath chosen him—the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (Acts 18. 3). Therefore what is prohibited here Is, not all other save religious occupation, but the becoming entangled, or over-engro.ssed therewith. 5. And— " Moreover." strive Tor masteries—"strive In the games"
then ; were "ashamed of my chain," in contrast to OnkBiPBORrs; did not stand with me but forsook me (ch 4. 16).
The Duty of a Faithful Servant 2 TIMOTHY II. in Dividing the Word Anghi.
we endure (with Him)," &c. (Romans 8. 17). reljpi with liini-The peculiar privilege of the elect Church now suffering with Christ, tlien to reign with Him {Note, 1 Corinthians 6. 2). Reigning is something more tlian mere salva-
[Alfokd]; viz., the great national games of Greece, yet is henotcrowned,except—even though hegain the victory, strive lawfully—observing all the conditions of both tlie contest (keeping within the bounds of the course and stript of his clothes) and the preparation for it, I'iz., as to selfdenying diet, anointing, exercise, self-restraint, chastity, decorum, &c. (1 Corinthians 9. 24-27). 6. must be first partaker—The right of first partaking of the fruits belongs
tion (Romania b. 17 ; Revelation 3. 21 ; 5.10; 20.4,5). deny—
7cith the mouth. As "believe" with the heart follows, v. 12.
Cf. the opposite, " confess with thj' mouth" and " believe in thine heart" (Romans 10. 9, 10). lie also will deny iis (Matthew 10. 33.) 13. believe not—" If we are unbelievers
to him ivho is labouring : do not thou, therefore, relax thy labours, as thou wouldest be foremost in partaking of the reward. Conybeake explains " first," ftp/ore ^7ie.ic/to-. T. (Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as applying to thyself in thy ministry, and tlie Lord give thee, &c.—The oldest MSS. read, "/or the Lord v:ill
(lit., unfaithful). He remains faithful" (Deuteronomy 7. 9, 10). The eldest MS.S. read, "For He cannot (it is an impossibility that He should) deny Himself." 7/ecannot be unfaithful to His word that He will deny those who deny Him, thout;h
ice be not faithful to oar profession of faith in Him (Romans 3. 3). Three things are impossible to God, to die, to
give thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for tlie Lord will give thee understanding when thou seekest it from Him "inall things." Not intellectual perception, but personal appropriation of the truths metaphoricallj' expressed, was what he needed to be given him by the Lord.
lie, and to be deceived [Augustine, SymboUsin ad Catechumenos, 1. 1] (Hebrews 6. 18). This impossibility is not one
of infirmity, but of infinite power and majesty. Also, in-
directly, comfort is suggested to believers, that He is faith-
ful to His promises to them ; at the same time that apos-
tates are shaken outof their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the lixith. l*. tlieni— those over whom thou dost preside (Titus 3. 1). cliargiug —Greek, "testifyingcontinually :" "adjuring them." before tlie L,ord— (1 Timothy 5. 21.) tliat tliey strive not about words—rather, "strive with words:" " not to have a (mere) war of ivords" {v. 23, 24 ; 1 Timothy G. 4) wliere the most vital matters are at stake (v. 17, 18 ; Acts 18. 15). The oldest MSS. put a stop at "charging them before the Lord" (which clause is thus connected with "piU them in remembrance") and read the imperative, "Strive not thou in words," &e. to no profit — not qualifying "words;" but Greek neuter, in apposition with "strive in words," "(a thing tending) to no profit," "profitable for nothing;" tlie opposite of " meet for tiie master's use" (v. 21). to tlie subvening—sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (2 (Corinthians 13. 10). 15. Study— G')-t(*, "Be earn-
8. Rather as Greek, Remember Jesns Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (v. 11). The Greek perfect passive participle, implies a permanent cha-
racter acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominentlj' forward as being the truth now assailed {v.
18), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake {Note, v. 3). my Gospel—that which I always taught, of tlie seed of David—The one and only genealogy (as contrasted with the " endless genealogies,"
(I Timothy 1. 4) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (cf. Romans 1. 3), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin, appears from His resuriection ; that He was crucified, shows that Ho bore sin, on Him, though not in Him. 9. WliercIn—In proclaiming which Gospel, suffer trouble lit., "evil." I am a sufferer of evil as tliough I were a doer of evil, bonds—(Ch. 1. IG.) word . . . not bound— Though my person is bound, my tongue and my pen are not (ch. 4. 17 ; Acts 2S.31). Or he alludes not merely to liis own proclamation of the Gospel, though in chains, but to the freedom of its circulation by others, even though his power of circulating it is now prescribed (Fliilfppians 1.
est," or "diligent." to show— Grccfc, "present," as iu Romans 12. 1. thyself— as distinguished frOm those whom Tiinolhy was to charge (r. 14). approved— tested by trial : opposed to "reprobate" (Titus 1. IG). workman -Alluding to Matthew '20. 1, Ac. not to be asliaiiied— by his work not being "approved" (Philippians 1. 20i. Ctmtrast "deceitful workers" (2 Corinthians 11. 13). riglitly dividing—" rightly handling" [ Fuifira^e] ; " rightly administering" [At.ford]; K/., cutting "straight" or "right:" the metaplior Iwing from a I'alhcr or a steward (1 Corinthians 4. 1) cutting and distributing bread among his children [ViTRiNcjA and Calvin] (Luke 12. 42). LXX., Proverbs 3. 6 and U. 5, use it of "making one's way:"' so Bengel here takes Paul to mean that Timothy may make ready a straight ivay for " the word of truth," and may himself walk straight forward according to this
IS). He also hints to Timothy, that he beina free ought to be llie more earnest in the service of it. 10. Therefore Because of the anxiety I feel that the Gospel shoukl be extended; that anxiety being implied in r. p. endurenot merely " I passively suffer," but "I actively and persevei ingly endure," and "am ready to endure patiently
line, turning neither to the right nor to the left, " teaching no other doi-trine" (1 Timothy 1. 3). The same image
all things." tlie elect—for the sake of the Church : all the members of Christ's spiritual body (Colossians 1. 24). lliey . . . also—as well as myself: both God's elect not yet converted and those already so. salvation . . . glory —not ou\y .lalvation from wrath, but £f?o)v/ in reigning wUh Him eternally (v. 12). Glory is the full expansion of salva-
of a tray appears in the Greek for "Increase" {Note, v. IG). The opposite to "rightly handling," or "dispensing," is, 2 Corinthians 2. 17, "corrupt the word of God." trutli—
• (cf. v. 18). 16. gliun— ^rt., "stand above," separate from, and siijierior to. vnln—opposed
Greek, "the truth"
to "the trulh" (v. 15). babblings—with loud voice: opposed to the temperate "word" (Titus 3. 9). increase—
tion (Acts 2. 47; Romans 8. 21-24, 30; Hebrews 0. 2.S). So grace and glory, Psalm 84. 12. 11. Greek, " Faithful is the Baying." For— For tlie fact is so that, " If we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times at the moment of regeneration, Romans (i. 3, 4, 8; Colossians 2. 12), we shall also live with Him." The symmclrlcal form of "the saying," i'. ll-l:!, and tlie rhythmical balanceof the parallel clauses, makes
Greek, "advance;" lit., "strike forward :" nn innige from pioneers cutting away all obstacles before an advancing army. They pretend pro,(/rr«.v; the only kind of prognst they make is to a greater pitch of impiety, more uiigod- \lntaa— Greek, " tt greater (U^gree of Impiety." 17. wili cat
—lit.," \\\\\ have pasture.'' The consuming progress of mortification Is the innigo. They pretend to give rich spiritual pasture to their disciples: the only pasture in that of a spiritual cancer ftcding on their vitals, canker —.a cancer or gangrene. Ilyimeiieus—( A'o/c, 1 Timothy 1.
it likely, they formed partof a Church hymn {Note, 1 Timothy 3. Hi), or accepted formula, perhaps first utiered by some ol I he Chrisl iari " prophets" In tlie public assembly
(1 (rorindiians I I. 20). The phrase "faithful is the saying," wlilch seems to have been the usual formula (cf. 1 Timothy 1. 15; 3. 1 ; 4. 9; Titus 3. 8) in such cases, favours this, iiuffer—rather, as the Greek is the same as in v. 10, " if 424
20.) Afler his excommuniciition he seems to have bei n re-adiiilttfd into the Church and again to have Iroiililed
it. IS, erred— (;rec'A:, " mlsseil the al m" (A'o/c, 1 Ti inothy
G. 21). is past ali cndy—has already taken place. The bee
27tf Foundation of the Lord is Sure. 2 TIMOTHY II. Timothy w Taught Whereof to Beware,
verbs 16. 4; Romans 9. 17-23). 31. If a man . . . purge himself from these—The Greefc expresses "Ifone(ea;. gr,, thou, Timothy) purity himself (so as to separate) from among these" (vessels unto disiionour). simetilied—Set apart as wholly consecrated tothe Lord, and meet—Some oldest MSS. omit " and." themasler— ['('.-;., of" tlie house;" the Lord. Paul himself was sucli a vessel: once one amongst those of earth, but afterwards he became by grace one of gold, prepared unto every good work (Ch. 3. 17; Titus 3.1.) Conti-ast Titus 1. 16. 23. also— Greek, "But:" In contrast to " everj' good work,'" v. 21. flee—Tliere are many lusts from which our greatest safety
glnnings of the subsequent Gnostic heresj' already ex-
isted. They "wrested" (2 Peter 3. 16) Paul's own words
(Routiiins 6. 4; Ephesians 2.6; Colossians 2. 12) "to tlieir own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Cf.
1 Corinthians 15. 12, where he shows all our hopes of future glory rest on the literal reality of the resur-
rection. To believe It past (as the Seleucians or Ilcrmlans did, according to Augustine, Ep. 119. 55, ad Januarium, sec. 4.), is to deny it in its true sense, overthrow—trying to subvert "the foundation" on wliich alone faith can rest secure (v. 19; cf. Titus 1. 11). 19. Bfe-vertheless—Notwithstanding the subversion of their
is in ./?i<7?t< (Genesis 39. 12). Avoid occasions of sin. From the abstemious character of Ti inothy (I Timothy 5. 23) it
faith, " the firm foundation of God standeth" fast (so the
Greek oaght to be translated). The "foundation" here is " the Church"' [Alfoeb], " the ground" or basement support "of the truth" (1 Timothy 3. 15), Christ Himself being the ultimate "foundation" (1 Corinthians 3. U). In the steadfast standing of the Church there is involved the steadfast certainty of the doctrine in question (v. 18). Thus the " house" (v. 20) answers to the " foundation :" it
is likely that not animal indulgences, but the impetu-
osity, rash self-confldence, hastiness, strife, and vainglory of young men (1 John 2. 14-10), are what lie is here warned against: though theSpirit probably intended the warning to include both in its application to tlie Church in general, youthful—Timothy was a youth (1 Timothy
4. 12. righteousness—The opposite of "iniquity," i.e., unrighteousness (v. 19; cf. 1 Timothy 6. 11).. peaee, with —rather put no comma, "peace icith them tliat call on the Lord outof a pure heart" (1 Timothy 1. 5; Ephesians 6. 5; Colossians 3. 22). We are to love all men, but it is not possible to be at peace with all men, for this needs community of purpose and opinion; they alone who call on the Lord sincerely [as contrasted with the false teachers who had only the form of godliness, ch. 3. 5, 8; Titus 1. 15,
Is made up of the elect whom " the Lord knowetli" (acknowledgeth, recognizes. Psalm 1. 6; Mattliew 7, 23 ; John
10.14; 1 Corinthians 8. 3) as "His," and who persevere
to the end, though others "err concerning tlie faith" (Matthew 24. 24 ; John 10. 28; Romans 10. 38, 39; 1 John
2. 19). Bengei, takes " thefoundation " to be the immoveable
faithfulness of God (to His promises to His elect [Calvin]). This contrasts well with the erring from the faith on tlie part of the reprobate, v. 18. Though they deny the faith, Qod abates not His faithfulness (cf. i: 13). having—seeing
16] have this community [TheodoretI (Romans 12. 18). 23. (Titus 3. 9.) unlearned— G?-eeA, " undisciplined :" not tending to promote the discipline of faith and morals (Proverbs 5. 23). " Un instructive:" in contrast with " Instructing" (v. 25), and "wise unto salvation "' (eh. 3.15). avoid—"decline." 24. not strive—"The servant of the Lord" must imitate his master in not striving covten-
tliat it has. [Ellicott.] seal — inscription: indiciitin:< oumership and destination; inscriptions were often ongraven on a " foundation" stone (Revelation 21. M). [AlFORD.] This will agree with the view that " the fruimlation " is the Church (Ephesians 2. 20). If it be taken God s immoveable faithfulness, the "seal " will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, "The Lord Icnoweth (it is 'knew' in LXX., Numbers 16. 5, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His;" on the obverse side, " Let every one that nameth (as His Lord, Psalm 20. 7, or preacheth in His name, Jeremiah 20. 9) Christ," &e. Aepart— Greek, "stand
tiously, though uncompromising in earnfstly contending
for the faith (Jude 3; Matthew 12. 19). gentle unto all men—" patient" (Greek, "patient in hearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils ; patient no that lie may endure evi Is. apt to teach—Implying not only solid teaching and casein teaching, but patience and assiduity in it. [Bengel.] 25. Instructing Greek, " diseipliiiiiig,'" instructing with, cor-
aloof." from iniquity—(Isaiah 52. 11.) In botli clauses there may be an allusion to Numbers 16. 5, 2C, LXX. God's part and man's part are marked out. God elioosetli and Icnoweth His elect; our part is to believe, and by the 8plritdepartfromalliniquity,an unequivocal proof of our being the Lord's (cf. Deuteronomy 29. 29; Luke 13. 23-27).
rection, wh\ch those who deal in " iininsfri/cfive" or "undisciplined questions " need (JVntes, v. 23; 1 Timothy 1. 20). those that oppose tliemselvcs Greek, "oppositely afflicted:" those of a different opinion. If . . . peradvcn- (ure— GVefifc, " if at any time." repentance—which they need as antecedent to the full knowledge (so tlie Greek for " acknowledgment ")of the truth (1 Timotliy 2. 4), their minds being corrupted (ch. 3. 8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the vnlt, not in the intellect (John 7.17). Therefore repentance is'tlieir
St. Lucian when asked by his persecutors, " Of wliat country art thou?" replied, "I am a Christian." "What is yonr occupation 7" " I am a Christian." " Of what family?" "I am a Christian." [CruysostO'M. Orationes. 7').] He cannot be honoured with the name Clirisliau, wlio dishonours by Iniquity, Christ, the Autlior of the name. Blandina's refreshment amidst her tortures was to say, "I am a Christian, and unth us Christians no evil is done." [EUSEBICS, Ecclesiastical History, 5. 1.] Apostasy from llie
first need. That, not man, but God alone can "give" (Acts 5. 31). 26. recover themselves— ^??•ec^•, "awake up to soberness," viz., from the spiritual intr)xication whereby they have fallen into the snare of the devil, the snare— (Ephesians 6. 11, " the wiles of tlie devil ;" 1 Timothy 3. 7;
faith is sure soon to be followed by Indulgence in iniquity.
C. 9.) taken captive hy him at his will—so as tofnlloiv the
It was so witli the false teachers (cli. 3. 2-S, 13). ;J0. in a great honse—i. e., the visible professing Cliristian CUuircli
will of "THAT" (the Greek enipliatically marks Satan thus) foe. However, different Greek pronouns stand for "him" and "his;" and ihe Greek for "taken captive" means not "captivated for destruction," hut "jor being saved alive," i\» in Luke 5. 10, "Thou shall, catch men tosave them unto life ;"
(1 Tlmoth.v 3. 15). Paul Is speaking, not of those witliout, but of the [visil)le] family of God. [Calvin.] So the parable of the sweep net (Matthew 13. 47^9) gatheri iig tosctlu r of every kind, good and bad : as the good and bad cannot be distinguished whilst under the waves, but only when brought to shore, 80 believers and unbelievers continue In the same Church, until the judgment makes the everlasting distinction. "The ark of Noali is a type of tlie Church ; as in the former there were together the leopard and the kid, the wolf and the lamb; so in the latter, the righteous and sinners, vessels of gold and silver; with vcs-
, also there is no article before the Greek participle, which the E>ujlish Version "who are taken captive," would require. Therefore, translate, "That they may awake, Ac, taken as saved (and willing) captives by him (the servant of the Lord, i'. 21), so as to follow the will of Him (the Lord, •(•.21, or "God,' i'. 2,'S), There are here two evils, the "snare" and sleep, from which the.v are delivered : and two goods to whici .they are translated, o?wfa/i.'7 and deliverance. Instead of Sa» tan's thrall comes the free and willing captivili/ Of obedience
Vils of wood and earth " [Jerome, contra lAiciferianos, 302] (Ct Matthew 20. 16). veggels of gold . . . sllvi-r— prt cii>us and able to endure Are. of wootl and earth— woi th less,
to Christ (2 Corinthians 10. 5). It is God who goes before,
fragile, and soon burnt (. CorinthiAns3. 12-15; 15.47). Home
, , some—the former , . the latter, to dltiltonour—(Pro-
• ffixHng repentance (v. 25) ; then the work ot His servant fol'
Coming Evil Days. 2 TIMOTHY III. Siyns of Evil Already.
lowing is sure to be crowned with success, leading tlie convert henceforth to "live to the will of God" (Acts 22.14;
as before. Thej-oid so liy trying to rival Moses" miracles. So the false teachers shall exhibit lying wonders in the last days (Matthew 24. 24; 2 Thessalonians 2.9; Revelation 13. 14, 15). reprobate—incapT/j/c of testing the truth (Romans 1. 28). [Bengel.] Alford takes passively, "not abiding the test;" rejected on being tested (Jeremiah 6. 30). 9. they shall proceed no further-though for a time (ch. 2. 10) " they shall advance or proceed (English Version, 'increase') unto more ungodliness," yet there is a final limit beyond wliich they shall not be able to "proceed further" (Job 38. 11 ; Revelation 11. 7, 11). Tliey themselves shall "wax worse and worsfe" (v. 13), but they shall at last be for ever p»-evented from seducing others. "Often malice proceeds deeper down, when it cannot extend itself." [Bengel.] their folly— "dementation :" tvise though tliey tliink themselves, shall be manifest Greek, "shall be brought forth from concealment into open day" [Bengel] (1 Corinthians 4. 5). as theirs . . . was—as that of those magicians was, when not only could they no longer try to rival Moses in sending boils, but the boils fell upon themselves: so as to the lice (Exodus 8. 18; 9. 11). 10. fully known—Zrt., "fully followed np" and traced, viz., with a view to following me as thy pattern, so far as I follow Christ; the same Greek as Luke 1. 3, "having had perfect understanding of all things." His pious mother Lois, and grandmother Eunice, would recommend him to sUidy fully PanVs Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (Acts 13. 50; 14. 5, 19), but Is
1 Peter 4. 2). CHAPTER III.
Ver. 1-17. Coming Evii, Days : Signs of Evil already : Contrast in the Doctrine and Life of Paul, which Timothy should Follow in accordance with His Early Training in Scripture, l. also Greek, "hat." last days—preceding Christ's second coming (2 Peter 3. 3; Jade 18). "TlieZotier times," 1 Timothy 4. 1, refer to a period not so remote as " the last days," viz., the long days of Papal and Greeli anti-Christianity, perilows lit., "difficult times," in wliich it is difficult to know what is to be done: "grievous times." sliall come Greek, "sliall be imminent;" "shall come unexpectedly." [Bengel.] !J. men —in the professing Church. Cf. tlie catalogue, Romans 1.
29, &c., where much the same sins are attributed to Heathen men, it shall be a relapse into virtual heathendom, with all its beast-like propensities, whence the symbol of it is "a beast" (Revelation 13. 1, 11, 12, &c. ; 17. 3, 8,
11). covetous translate, " money-loving," a distinct Greek word from thatfor "covetous" (Note, Colossians3. 5). The cognate Greek substantive (1 Timothy 6. 10) is so translated, "the love of money is a {Greek, not "the") root of all evil." boasters—empty boasters [Alford]; boasting of having what they have not. proud—overweening: lit., showing themselves above their fellows. I>laspUemous—ratlier, "evil-speakers," revilers. disobedient to parents—The character of the times is even to be gathered especially from the manners of the young. [Bengel.] untUankfiil—The obligation to gratitude is next to tliat of obedience
first mentioned as sucli Acts 16. 1-3. However, he was "a disciple" already, when introduced to us in Acts 16. 1-3; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps in the visit to those parts tliree years before. Hence arose Timothy's knowledge of Paul's persecutions, wliich were the common talk of the churches in those regions about the time of liis conversion. The incidental allusion to them here forms an undesigited coincidence between the history and the Epistle, indicating genuineness. [Paley's Horce Paulince.] A forger of Epistles flora the Acts would never allude to Timothy's knowledge of persecutions, wlien that knowledge is not expressly mentioned in the history, but is only arrived at by indirect Inference; also the omission of Derbe here, in the Epistle,
to parents, unholy—irreligious [Alford]; inobservant of the offices of piety. 3. tnice-breakers—ratlier as the Greek is translated Romans 1. 31, "implacable." false accusers—slanderers (1 Timothy 3. 11; Titus 2. 3). Incontinent, fierce—at once both soft and hard : incontiyxently indulging tliemselves, and inhuman to otliers. despisers, &c. "no lovers of good" [Alford]; tlie opposite of "a lover of good" (Titus 1. 8). 4:. beady—precipitate in action and in passion, lilgli-mindcd lit., "pnfled up" with pride, as witli smoke blinding tliem. lovers of pleasure
. . . God—Love of pleasure destroys tlie love and sense of God. 5. form—outward semblance, godliness—piety, denying — rather as Greek, "having denied," i. e., renounced, tlie power—the living, regenerating, sanctifying influence of it. turn away—implying tliat some of euch characters, forerunners of the last days, were already in the Uliurcli. G. of tbis sort— Greek, "of these," such as were described (v. 5). creep Into—stealthily, laden with sins—(Isaiah 1. 4)—applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of concience if they will follow them. A bad conscience leads easily to shipwreck of faitli (1 Timothy 1. 19). divers lusts—not only animal lusts, but passion for change
is In minute accordance with the fact that in Derbe no persecution is meiitioned in the history, tliough Derbe and Lystra are commonly mentioned together. The reason why he mentions his persecutions before Timothy became his companion, and not tliosc subsequent, was because Timothy was familiar with the latter as an eyewitness, and Paul needed not to remind him of them, but the former Timothy liad traced up by seeking the information from others, especially as the date and scene of them was the date and scene of his own conversion, doctrine—"teaching." manner of life—"conduct," "behaviour." purpose— The Gi'CpA: is elsewhere usually used of God's "purpose." But here, as in Acts 11. 2;?, of Paul's determined "purpose of heart In cleaving unto the Lord." My set aim, or resolution, in my apostolic func-
in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them
in the most opposite directions. [Alkord.] 7. Ever learning—some new point, for mere curiosity, to the disparagement of what they seemed to know before, the knowledge— Greek, "the perfect knowledge;" the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [IueNvKus, 1. 13. 3.]: so Roman Jesuitism. 8. tlow— Greek, "But;" it is no wonder there should be now such opponents to tlie truth, for their prototypes existed In ancient times. [Ai,ford.] Jannes . . . Jambrcs-Traditional names of the Egyptian magicians wlio resisted Moses (Exodus 7. 11,22), derived from " the unwritten teaching of the Jews." [TiiEODOKET.] In a point so immaterial as tlie names, where Scripture liad not recorded them, Paul talces the names which general opinion had assigned the magicians. EUSEBIUS, Pi-a;paratio Jivangclica, quotes from NuMENIUS, "Jannes and Jambres were sacred scribes (a lower order of priests In Egypt) skilled In magic " Hillkr interprets Jannes from the Abyssinian language a trickslei-, and Jambres a, Juggler {Ada 13.8). re«l»t^" withstand, 426
tion, and in every action is, not my selfish gain, but the glory of God in Clirlst. long-suflTcrlng—towards my adversaries, and the false teachers ; towards brethren in bearing their infirmities; towards the unconverted, and the lapsed when penitent (eh. 4. 2; 2 Corinthians 6.6; GalatlansS. 22; Epheslans 4.2; Colosslans 3.12). charity— Love to all men. patience-" endurance :" patient continuance In well-doing amidst adversities (v. 11; Romans 2.7).
11. afflictions—"sutrerlngs." wMcH— Greek, "such as." In Antioch—of Plsldla (Acts 13. 14,50,51). Iconium—(.\ct8
14.1-5.) Lystra—(Acts II. 6, 19.) what—How grievous, out of . . . all . . . liord delivered me—(Ch. 4. 17; Psalm 34. 17; 2 Corinthians 1. 10.) An encouragement toTlniotliy not to
fear persecutions. 1!4. Yen, and—An additional consideration for Timothy: If he wi.thcs to live godly in Christ, he must make up his mind to encounter persecution, that will— Greek, "all whose u<lll is to live," Ac. So far should persecution bo from being a stumbling-block to
FAC-SIMILES OP ANCIENT COINS.
TETUADRACHM OF COS,
COPPER CniN OF CYPRDS. UXDEU E.MP. CLAUDIUS.
Ohv., [CLJAVDIVS. CAESAfR). Head of Enip. to Irlt. Rev., EHI KoMlNIoT nLl'OKAjOY ANeYHA KTHPIc-N.
(FhceBtciaa 7 talent.) Ohv., Head of yoiuig Hercules to v. D KJlIoN . . „ . right. Iter., crab ]\Io5;XlllN' ^ ^ case, all witbin
dotted square.
DEN^ARIUS OF TinERIUS.
GREEK 1.MPKRTAL COPPER COIN OF EPHESUS AND
Ohv., TI CAESAR DI\T AVG P AVGVSTVS. Head of Tiheriiis, laureate, to the right (Matt, x.tii. 19, 20, 21.) Rev., PONTIF. MAXIM., seated female figure to the right.
SMYRNA ALLIED CO/flii'Oia)
Domitia, with name of proconsul. Obv.,. Epbesiaji Diana. Acts six. 2S.
COIN or AXTIOCII IS I'lSIDIA. COIX OF ANTIOCII IN PISIDIA.
Coiijs or this (]fscrii)tioi) were in circulation when Antioch and Caisarca were visited l>y St. Paul.
2 TIMOTHY III.
Pavl Appeals to Timothy's
Knowledge of his Life.
of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scriptui'e is God-inspired," not only the Old TestOf ment. In which alone Timothy was taught when a child
Timothy, he should consider it a marli of the pious. So the same Ch-eek is used of tlie same thing, Luke 14. 28, 33, "intending (Greek, wishing) to build a tower . . . counteth the cost." live godly In Clirist—(Galalians 2. 20; Philippiansl.21.) Tliere is no godliness (G-reek, "piously") or piety out of Christ. The world easily puts up with the mask of a religion which depends on itself, but the piety which derives its vigour directly from Christ is as odious to modern Christians as it was to the ancient Jews. [Bengel. ] shall suffer persecution—and will not decline it (GaKitians 5. 11). Bishop Pearson proves the Divine irigination of Christianity from Its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success : (I) it condemned all other religions, some established forages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as aflbrd complacency to our senses, but such as cannot be obtained till after this
(v. 15), but the New Testament books according us they were recognized in the churches which had men gilted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. St. Paul means, "All Scripture is God-inspired and therefore useful:" because ive see no utility in any words or portion of it, it does not follow it is not Godinspired. It is useful, because God-inspired, not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited tlie sense to tlie hiera grammata, "Holy Scriptures" {v. 15) of the Old Testament, whereas here tlie assertion is more general: "aiJ Scripture" (cf. Greek,'! Peter 1.20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture;" and who would need to be told that "all Divine Scripture is useful" ("profitable")? Hebrews
life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to Its followers what would seem sure to keep most of the world from embracing it, persecutions. 13. Reason why persecutions must be expected, and these becoming worse and worse as the end approaclies. The breach between light and darkness, so far from being healed, shall be widened. [Alford.] evil men—in contrast to the "godly" {v. 12). seducers lit., "conjurors." Magical arts prevailed at Ephesus (Acts 19.
4. 13 would, In Alford's view, have to be rendered, "AH naked things are also open to tlie eyes of Him," itc. : so also 1 Timothy 4. 4, which would be absurd. [Tkegelles on Daniel.] Knapp well defines inspiration, "An extraordinary Divine agency upon teachers whilst giving instruction, whether oral or written, by whicli tliey were taught how and what they should speak or write" (cf 2 .Samuel 23.1; Acts 4.2-5; 2 Peter 1.21). The inspiration gives the Divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God
19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared : an undesigned coincidence. [Burton.] Pi'obably sorcery will characterize the final apostesy (Revelation 13. 15; 18. 23; 22. 15). wax worse—lit., "advance in the direction of worse" {Note, v. 9). Not contradictory to
(1 Corinthians 2. 13). Inspiration is hero predicated of the writings, "all Scripture," notof the persons. Tlie question is noihow God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every wiiere inspired, though notall alike matter of special revelation: and that even the very jyo/rf.s are stamped witli Divine sanction, as Jesus used them (ex. gr., in the temptulion. and John 10. 34, 35), for deciding all questions of doctrine and practice. There are degrees o( revelation in .Scripture, but not ot inspiration. The sacred writers did not even always know the full signiflcancy of their own God-inspired words (1 Peter 1. 10, U, 12). Verbal inspiration does not mean mechanical dictation, but "all Scripture is (so) inspired by God," that every thing in it, its narratives,, prophecies, citations, tlie whole — ideas, phrases, and words—are such as He saw fit to be tliere. The jn-esenl condition ot the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original iui spired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new trutlis. [Treoelles.] The omission liere of the substantive verb is, I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon s?wuld be completed, is included as
tliat verse: there the diffusion of the evil was spoken of; here its intensity. [Alford.] deceiving, and being decelve<l—He who has once begun to deceive others; is tlie less easily able to recover himself from error, and the more easily embraces in turn the errors of others. [BenOEL.] 14. But . . . thou—Whatever they may do. Resuming the thread begun at v. 10. learned—from me and thy mother and grandmother (ch. 1. 5; 2. 2). assured of—from Scripture (v. 15). of whom— plural, not singular, in the oldest MSS., "from what teachers." Not only from me, but from Lois and Eunice. 15. from a child lit., " from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made, holy Scriptures—The Old Testament taught by
\\\s Jewess mother. An undesigned coincidence with ch. 1.5; Acts 16.1-3. ablein themselves: though tlirough men's own fault they often do not in fact make men savingly alive, wise unto salvation i. e., wise unto the attainment of salvation. Contrast "folly" (v. 9). Wise also in extending it to others, through faitii—as the ingirwmeni of this wisdom. Each Areoui.* Divine tilings only as far as his own experiencein himself extends. He who has not faith, has not wisdom or salvation, wliich Is In—
i. e., rests on Christ Jesus. 16. All Scripture— Gree/fc, "Every Scripture," t. e., .Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term " Scripture" being so notorious as not to need the article (cf. (?reefc, Ephesians 3. 15; 2.21). The Greek \s ne-ver used of writings Ingeneral, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as Alford and Kllicott, " Every Scripture given by inspiration of God is also profitable." Vulgate in the best MSS., favours English Version. Clearly the adjectives are so closely connected, that as surely as one Is a predicate, the other must be so too. Alfokd admits his translation to be harsh, tliough legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-lnsplred," is found nowhere else. Most 74
God-inspired. The Old Testament law was the school-, master to bring us to Christ; so it is appropriately said, to be "able to make wise unto salvation througli faith In Jesus Christ:" the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdomot the false teachers (I Timothy 1.7,8). doctrine— GreeA, "teaching," i. e., teaching the ignorant dognvUic trutli.s which they cannot otherwise know. He so uses the Old Testament, Romans 1. 17. reproof— " refutation," convicting the erring of their error. Dicludiug polemical divinity. As an example of this u»e of the Old Testament, cf. Galatians 3. 6, 1.3, 16. "Doctrine and reproof" comprehend the speculative parts of.divinity. Next follow the practical: Scriptui'e is proflto.ble for (1.) correction (Greek, " setting one right;" cl. an e.*imple, 1 Corinthians 10. 1-10) and instruction (Groat, " disciplining, at^ a 427
Solemn Charge to Timothy. 2 TIMOTHY IV. Nearness of the Apostles Death.
father does his child, Note, ch. 2. 25; Ephcsiaiis 6. 4; Hebrews 12. 5, U, or " trainiiii;" by Instruction, warning, example, kindnesses, promises, and chastisements; of. an example, 1 Corintliians 5. 13). Tlius the whole science of theology is complete in Scripture. Since Piiul is speaking of Scripture in general and in the notion of it, the only general reason why, in order lo perfecting the godly (v. 17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule \n all things touching perfection. See Article
dache, but in ch. 3. 16 didascalin. "DidaJtcalia" is what one receives; dirfoc/ie Is what is communicated. [Tittmann.] 3. they—professing Christians, sound doctrlne-Greefc, "the sound (Note, 1 Timothy 1. ID) doctrine" (ilidasralias) or " teaching," Diz., of the Gospel. Presently follows the concrete, "teachers." after their own lusts—instead of regarding the will of Go<l they dislike being interrupted In their lusts by true teachers, heap-one on another; an indiscriminate mass of fr.lse teachers. Variety delights Itching ears. "He who despises sound teaching, leaves sound teachers; they seek instmolors like themselves." [Bengel.] It is the corruption of the people in the first instance, that creates priestci'aft (Exodus 32. 1). to themselves-such as will snit their depraved tastes; "populus vult decipl, et declpiatur," t/V ;>fo;>/e xvish to t>« deceived, so let them be deceived. " Like priest, like people"
"VI., Common Prayer Book, in— Greek, "instruction xvhich
is in righteousness," as contrasted with the "instruction" In wordly rudiments (Colossians 2. 20, 22). 17. man of GoA—{Note, 1 Timothy 6. 11.) perfect, tliroiiglily furnished (Jr., "thoroughly perfected," and so "perfect." The man of God is perfectly accoutred out of Scripture for his work, whether he be a minister (cf. ch. -1. 2 with ch. 3. 16) or a spiritual layman. No oral tradition is needed to be added.
(1 Kings 12. 31 ; Hosea 4. 9). Itching-liking to hear teachers who give them mere pleasure (Acts 17. 19-21), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [Cicero], who come as to a theatre to hear what will delight their ears, not to learn [Seneca, Ep. 10. 8] what will do them good. "Itch in the ears Is as bad as in any other part of the body, and perhaps worse." [South.] 4. The ear brooks not what is opposed to the man's lusts. tnrneA— Greek, "turned aside" (1 Timothy 1.6). It is a righteous retribution, that when men tio-n an>ay from the truth, they should be turned to fables (Jeremiah 2. 19X fables— (1 Timothy 1. 4.) 5. I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [Calvin]; follow my steps, inherit their resnit, and the honour of their end. [Alford.] watch thou—/iY., "with the wakefulness of one sober." in all ilitugs—on all occasions and under
CHAPTEE IV.
Ver. 1-22. Solemn Charge to Timothy to do His Duty ZEALOUSLY, FOR TIMES OF APOSTASY A^E AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END REQUESTS Him TO Come and Bring Mark with him to Rome, as LtJKE ALONE IS WITH HIM, THE OTHERS HAVING GONE : ALSO HIS Cloak and Parchment : Warns him against Alexander: Tells what ^efell him at his First Defence: Greetings: Benediction. 1. charge— (JreeA-, "adjure." tlierefore—Omitted in tlie oldest MSS. tlie
liOi-d JcsMS Christ—The oldest MSS. read simply, "Christ Jesus." shall judge—His commission from God is mentioned, Acts 10. 42; his resolution to do so, 1 Peter 4. 5; the execution of his commission, here, at his appearing— The oldest MSS. read, "and" for "at;" then translate, "(I charge thee before Ood, &c.) and by His appearing." and bis kingdom—to be set at His appearing, wlien we hope to reign with him. His kingdom is real now, but not vis-
all circumstances (Titus 2. 7). endure aflliction—suller hardships. [Alford.] evangelist-A missionary l>ishop, preacher, and teacher, make full proof of—lultil in all
Its requirements, leaving nothing undone (.\cts 12. 25; Romans 15. 19; Colossians 4. 17). 6. Greek, "For I am already being offered;" lit., as a libation; appropriate to the shedding of his blood. Every sacrifice began with an initiatory libation on the victim's head (Nol-e, cf. Philipplans 2.17). A motive to stimulate Timothy to faithfulness—the departure and final blessedness of Paul; it is the end that crowns the work. [Bengel.] As the time of his departure was indicated to Peter, so to I^iul (2 Peter 1. 14), my departnr*-fiY., "loosing anchor" (Note, Philippians
ible. It shall then be both real and visible (Luke 22. 18,
30 ; Revelation 1. 7 ; 11. 15; 19. 6). Now he reigns in the midst
of His enemies expecting till they shall be overthrown (P.salm 110.2; Hebrews 10. 13). Then He shall reign with His adversaries prostrate. 8. Preach Lit., " proclaim as a herald." The term for the discourses in the synagogue was Daraschoth ; the corresponding Greek term (implying dialectial style, dialogue, and discussion. Acts 17. 2, IS ; 18.
4, 19) is applied in Acts to discourses in the Clirislian Church. Justin Martyr, Apology 2, describes Uie order of public worship, "On Sunday all meet, and the writings of the apostles and prophets are read ; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying. Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. Eusebius, Ecclesiastical History, 6. 19; in this the Church imitated the synagogue (Luke 4. 17-22; Acts 13. 15, Ki). be tngtant—i. e., urgent, earnest. In the whole work of the ministry. In season, out of season i. e., at all seasons; whether they regard your speaking as seivsonable or unseasonable. "Just as the fountains, though none may drawfrom them, still flowon; and the rivers, though none drink of them, still run ; so must we do all on our part in Bpeaklug, though none give heed to us." [Chkysostom, Homily, 30., vol. 5., p. 221.] I think with Chrysostom, there is Included also the Idea of times whether seasonHhle or unseasonable to Timothy himself; not merely when convenient, but when Inconvenient to thee, night as well as day (Acts 20.31), In danger as well as in safety, in prison and when doomed to death as well as when at laige, not only in church, but everywhere and on all occasions, whenever and wherever the I^ord's work requires It. reprove—"convict," "confute." •wltlt— Greek, "in (the element in which the exhortation ought to have place) all
1.23). Dissolution. 7. " I have striven the good strife;" the Greek is not restricted to a^</W, but Includes any com-
petitive contest, ex. gr., that of the race-course (1 Timothy
6. 12 [Alford]; 1 Corinthians 9. 24, Ac; Hel)rews 12. 1; 2). kept the faitli—the Christian faith committed to me .as a believer and an apostle (cf. ch.l. 14; Revelation 2. 10; 3. 10).
8. a crown—rather as Greek, " the crovtn." The "hence-
forth " marks the decisive moment; he looks to his state
in a threefold aspect, (1.) The past, / have fought; (2.) the immediately present, t/icre is laid up for me; (3.) the future,
tltc Lord will give in that day. [Bengel.] crownA crown,
or garland, used to be bestowed at the Greek national games on the successful competitor in wft-stling, runninii,
(Sc. (cf. 1 Peter 5. 4; Revelation 2. 10). of righteousness— the reward \s inrecognilionof righteoumess\i\i.m%\\t \n Paul
b.v God's Spirit; the crown is prepared for the righteous; but it is a crown which consistsin righteousness. Sighteous-
ness will be its own reward (Revelation 22. 11). Cf. Exodus
89. 30. A man is Justified gratuitously by the merits of Christ through faith; and when he is so Justified God ac-
cepts his works and honours them witli a reward which is not their due, but Is given of grace. "So great Is God's goodness to men that He wills that their works should be
merits, though theyare merely Ills own gifts." [J')}).,l'oyH Cklestink I., 12.] gtve— Greek, "shall award " in righteous requital as "Judge " (Acts 17. 31 ; 2 Corinthians 5. 10
2 Thessaloni.ms 1. 6, 7). In that day-not until His appearing (ch. 1. 12). The partakers of the I1rsl resurrection may receive a crown also at the last day, and obtain In that general assembly of all men, a new award ol praise. The
long-suft'ering (ch. 2. 24, 2.'j; 3. 10) and teaching ;" cl". ch. 2.
94, "apt to teach." The >Qrcek for "doctrine" here Is di428
Paid Requests Timothy to come, 2 IIMOTHY IV. as he is almost Deserted.
Perhaps the same as the .Alexander, 1 Timothy 1. 20( note there)atEphesus. Excommunicated then lie subsequently was restored, and now vented his personal malice because of his excommunication in acc^using Paul before the Roman Judges, whether of Incendiarism or of introducing a new religion. See my Introduction. He may have been the Alexander put forward by tiie Jews in the tumult at Ephesus (Acts 19. 33, 34). rewaitl—Tlie oldest MSS. read, "shall reward," or "requite him." Personal revenge certainly did not Influence the apostle (i'. !(>, end). 15. our tvorda—the arguments of us Christians lor our common
favourable sentence passed on the "brethren" of the Judge, who sit with Him on His tlirone, is in Matthew25. 3. taken for granted as already awarded, when thataffectIng tliose who benefited thiem is being passed. [Benged.] The former, the elect Church who reign witli Christ in tlie millennium, are fewer tlian the latter. The rif/Wfoiis heavenly Judge stands In contrast to the unrighteous earthly Judges who condemned Paul, me—individual appropria-
tion. GrecA:, " Not only to me." them that love— GreeA, "have loved, and do \ove;" habitual love and desire for Christ's appearing, which presupposes faith (cf. Hebrews
faith. Believers have a common cause. 10. At my flrst answer i.e., "defence" in court, at my first public examination. Timothj' knew nothing of lliis, it is plain, till Paul now informs him. But during h'ls/ormer imprisonment at Rome, Timothy was with him (Pliilippians 1. 1, 7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A. D,
9. 28). Cf. the sad contrast, v. 10, " having loved this present woi'.a." 9, {v. 21; ch. 1. 4, 8.) Timothy is asked to come to be a comfort to Paul, and also to be strengthened by Paul, for carrying on the Gospel work after Paul's decease. 10. Demas—once a "fellow-labourer" of Paul, along with MarkandLuke(Colossians4. 14; Philemon 24). His motive for forsaking Paul seems to have been love of worldly ease, safety, and comforts at home, and disinclination to brave danger with Paul (Matthew 13. 20, 21, 22). Chrysostom implies that Thessalonica was his home. Ciatatla—One oldest MS. supports the reading "Gaul." But most oldest M8S., &c., " Galatia." Titus—He must have therefore left Crete after " settiug in order " the affairs of the churches there (Titus 1. 5). Dalmatla-part of the Roman province of lUyricum on tlie coastof the Adri-
64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradiliou [EusEBius, 2. 25] that he was finally beheaded, accords wi tU his not having been put to death in the persecution, A. D.
61, wlien burning to death was tlie mode by whicli tlie Christians were' executed, but subsequently to It. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration ; his absence from Rome may have been the ground of his acquittal on that charge ; his final condemnation was probably on the charge of intVoducing a new and unlawlul religion into Rome, stood wltU me— "came forward with me " [Alford] as a friend and advocate, may [it] not be laid to their charge—The position of "their," in the Greek, is emphatic. "May it not be laid to their charge," for they were Intimidated; their drawing back from me was not from bad disposition so mucli as from I'ear;
atic. Paul had written to him (Titus 3. 12) to come to him in the winter to Nicopolis (in Epirus), intending in the spring to preach the Gospel in the adjoining province of Dalmatia. Titus seems to have gone thitherto carry out the apostle's intention, the execution of which was interrupted by his arrest. Whether he went of his own accord, as is likely, or being sent by Paul, which the expression "is departed" hardly accords with, cannot be positively decided, Paul here speaks only of his personal attendants having forsaken him; he had still friendsamong the Roman Christians who visited him (ch. 4. 21), though they had been afraid to stand by him at his trial (i'. IG). H. Take— Greefc, " take up " on thy journey (Acts 20. 13, 14). John Mark was probably in, or near, Colosse, as In the Epistle to the Colossians (Colossians 4. 10), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephe.sus, aud somewhere in tlie interior of Asia Minor; hence he would be sure to (all in with Mark on his j.ourney. he ia profltable to me for the ministry —Mark liad been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (Acts 15. ;f7-10; 13. 5, 13). Timothy had subse^iently occupied the same post In relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark, and guards against Timothy's making self-complacent comparisons between himself ftnd Mark, as though he were superior to the latter (cf. Philemon 24). Demas apostatizes. Mark returns to the right way, and is no longer unprofitaiile, but is profitable for the Gospel ministry (Philemon 11). 13. And— Greek, " But." Thou art to come to me, but Tychicus I have sent to Ephesus to supply thy place (If thou so wiliest it) in presiding over the Church there in thy absence (cf. Titus
It is sure to be laid to the charge of those wlio intimidated them. Still Paul, likeSt^'phen, would doubtless liaveolfered the same prayer for his persecutors themselves (Acts 7.
60). 17. the Lord— t lie more because men deserted me. stood with me—stronger than "came forward with me" {Greek,
V. 16). strengthened— G/ecA:, "put slrcnr/th in me." by me—"through me;" through my means. One single occasion is often of tlie greatest moment, the preaching "(lie Gospel proclamation." migitt be fully known might be fully made (note, v. 6). that all the Gentiles present at my trial, " iniglit hear" tlie Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world. I was delivered out of the mouth of the lion viz., Satan, the roaring, devouring lion 'Luke 22. 31 ; 1 Peter 5. 8). I was prevented falling into his snare (ch. 2. '26; Psalm 22. 21 ; 2 Peter 2. 9); V. 18 agrees with this interpretntion, "The Lord shall deliver me/rom every evil work," viz., botli from evil and the Evil One, as the Greek of the Lord's Prayer expresses It. It was not deliverance from Nero (who was called the lion) which he rejoiced in, for he did not fear ilenth (v.' 6-8), but deliverance from the temptation, throut;h fear, to deny His Lord: so Alford. 18. And the Lord shall—Hope draws its conclusions from the past to tlie future. [BenGEL.] will preserve me lit., " will save" (Psalm 2'2, 21) "will bring me sale to." Jesus is the Lord and the Deliverer (Philippians 3. 20; 1 Thessaloniaiis 1. 10: He saves from evil; He gives good things, heavenly kingdom Greek, "His kingdom which is a heavenly one." to whom, &c. Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology : how much greater will be the doxology which the actual enjoyment shall produce! [Bengel,.] 1». Prisca and A«iulla—(Acts
8. 12). It Is possible Tychicus was the bearerof this Ep'stle, though the onnrtssion of " to thee " is rather against Miis view. 13. cloak ... I left—Probably obliged to leave it in a hurried departure from Troas. Carpiis—a faithful friend to have been entrusted with so precious deposits. The mention of his "cloak," so far from being unworthy of Inspiration, Is one of those graphic touches which sheds a flood of light on the last scene of Paul's life, on the confines of two worlds ; In this wanting a cloak to cover him from the winter cold, in that covered with the righteous-
nes,s of saints, "clothed upon with his house from heaven." [Gadsskn.] So the Inner vesture and outer garment of Jesus, Paul's master, are suggestive of most Instructive thought (John I'Ji. books—he was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings wlien he should begone. eKpeclally the parchments—containing perhaps some o' bis inspired Epistles them.selves. 14. Alezaniier the coppersmith—or "smith " in general.
18. 2, 3; Romans 16. 3, 4 ; I Corinthians 16. 1!), written from Ephesus, where therefore Acjuila and PrisciUa must then have been.) household of Oneslplkorus— If he weredeud at the time the "household" would not have been called "the household of Onusiphoras."' He was proliably abseiU
(note, ch. 1. 16). 30. lu order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (Acts 19. 22, possibly the same Era.slus as lu Roman*
Tntroduction. TITUS. Introdwtion.
16. 23, though how he could leave his official duties for missionary journeys is not clear), stayed beliind at Corinth, his native place, or usual residence, of whicli city he was "chamberlain," or city steward and treasurer (Romans 16. 23); and Trophimus he left behind at Miletus
Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign su-
sick. (See on his former history, Acts 20. 4; 21. 29.) This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass bj^ Corinth or Miletus on his way to Rome when about to be Imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick In his immediate neighbourhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus{v. 19), and he desires Timothy to salute them: so also Onesiphorus' household (ch. 1. 18). Paul had not the power of healing at will (Acts 19. 12), but as the Lord allowed him. 21. before winter—when a voyage, according to ancient usages of navigation, would be out of the question : also, Paul would need his "cloak" against the winter (v. 13). Pudens . . . Claudia—afterwards husband and wife (according to Maetial IV., 13; XI., 54), he a Roman knight, she a Briton, surnamed Jtu-
perstitions, A. D. 57 [Tacitus, A nnals, 3. 32], probably Chris-
tianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (cf. Romans 16. 13, Ruftis, a Christian). Pudens In Martial and in the Chichester inscription, appears as a pagan; but perSaps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part In converting the Britons. Linus— put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. " Eubulus" is identified by some with Aristoliulus, who, with his converts, is said to have been among the first Evangelists of Britain. Paul himself, says Clement, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city. 23. Grace b« ivitli you—Plural in oldest MSS., " with you," i. e., thee and the members of the Ephesian and neighbouring churches.
fina. Tacitus, Agricola, 14, mentions that territories in south-east Britain were given to a British king, Cogidunus, in reward for his fidelity to Rome, a. d. 52, whilst Claudius was emperor. In 1772 a marble was dug up at
THE EPISTLE OF PAUL TO
TITUS. INTRODUCTION.
Genuineness.—Clement of Rome quotes it {Epistola ad Corinthios, c. 2); Ikem^us (3. 3, sec. 4) refers to It as Panl's TuEOPHiLUS, ad Aulolycus, 3., sec. 14, quotes it as Scripture. Cf. Clement of Alexandria, Stromata, 1. 299; Tertullian, PrcescrijHione Hcereticorum, 6.
Time AND Place OF Writing.—This Epistle seems to have been written from Corinth [Birks], subsequently to his first Imprisonment, when Paul was on his way to Nicopolis (ch. 3. 12) in Epirus, where he purposed passing the winter, shortly before his martyrdom, a. d. 67. Birks thinks, from the similarity of the Epistle to Titus and First Timothy, that both were written from the same place, Corinth, and at d^tes not widely apart; First Timothy shortly after coming to Corinth, before he had planned a journey to Epirus, the Epistle to Titus afterwards. The journey to Crete and Ephesus for the bearers of his letters would be easy from Corinth, and he could himself thence easily pass Into Epirus. He had shortly before visited Crete, wherein a Church existed (though without due organization), the
fi-st foundation of wliich he may have partly laid at his former visit (Acts 27. 7, &c.), wlien on his way to his first imprisonment at Rome. That he returned to the East after his first imprisonment appears most probable from Phllippians 2. 24; Philemon -22. However, there may have been seeds of Christianity sown In Crete, even before his first
visit, by the Cretans who heard Peter's preaching on Pentecost (Acts 2. 11).
Occasion of Writing.—Corrupt elements soon showed themselves In the Cretan Church, similar to those noticed
In the Epistles to Timothy as existing In the Ephesian Church, Judaism, false pretensions to science, and practical ungodliness. Paul, on his late visit, had left Titus in Crete to establish Cliurcli government, and ordain presbyters (deacms are not mentioned). Titus had been several times employed by Paul on a mission to the Corinthian Churches, and had probal)Iy thence visited Crete, wliich was witliin easy reach of Corinth. Hence the suitableness pf his selection by the apostle for the superintendence of tlie Cretan Cliurcii. Paul now follows up with instructions by letter tliose he had already given to Titus in person on tlie qualifications of elders, and the graces becoming the old, the young, and females, and warns him against the unprofitable speculations so rife in Crete. The national cliaracter of the Cretans was low In the extreme, as Epimenides, quoted in ch. 1. 12, paints it. Livy, 44. 4.'), stigmatizes their avarice; PolybLUS, 6. 40. 9, their ferocity and fraud; and 6. 47. 6, their mendacity, so much so, that " to Cretanize" is another name for loiie: they were included In the proverbial three Infamous initials K or 0, "Cappadocia, Crete, Clllcla."
Notices of Titus.—It is strange that he is never mentioned by this name in Acts, and there seems none of those mentioned in that book who exactly answers to him. He was a Greek, and therefore a Gentile (Qalatlans 2. 1, 8), and converted by Paul (ch. 1.4). He accompanied the apostle on the deputation sent from the Church of Antloch to Jerusalem, to consult the apostles respecting the circumcision of Gentile converts (Acts 15. 2) ; and, agreeably to the decree of the council there, was not circumcised. He was in (lotnpany with Paul at Ephesus, whence he was scmt to Corinth to commence tile collection for tlie Jerusalem saints, anoi to ascertain the effect of the First Epistle on the Corln-