The Project Gutenberg EBook of The Expositor's Bible: The Pastoral Epistles, by Alfred Plummer This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org/license Title: The Expositor's Bible: The Pastoral Epistles Author: Alfred Plummer Editor: W. Robertson Nicoll Release Date: May 5, 2012 [EBook #39628] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: THE PASTORAL EPISTLES *** Produced by Marcia Brooks, Colin Bell, Nigel Blower and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/Canadian Libraries) This e-text includes characters that will only display in UTF-8 (Unicode) file encoding, including Greek words, e.g. διδαχή. If any of these characters do not display properly, or if the apostrophes and quotation marks in this paragraph appear as garbage, you may have an incompatible browser or unavailable fonts. First, make sure that the browser’s “character set” or “file encoding” is set to Unicode (UTF-8). You may also need to change your browser’s default font. All Greek words have mouse-hover transliterations. A few minor typographical errors have been silently corrected. Some inconsistent hyphenation has been retained. THE EXPOSITOR’S BIBLE. EDITED BY THE REV. W. ROBERTSON NICOLL, M.A., Editor of “The Expositor.” THE PASTORAL EPISTLES. BY THE REV. ALFRED PLUMMER, M.A., D.D. TORONTO: WILLARD TRACT DEPOSITORY AND BIBLE DEPÔT, Corner of Yonge and Temperance Streets. 1888. [i] [iii] THE PASTORAL EPISTLES. BY THE REV. ALFRED PLUMMER, M.A., D.D., Master of University College, Durham; formerly Fellow and Senior Tutor of Trinity College, Oxford; Author of “The Church of the Early Fathers,” and Editor of “The Gospel and Epistles of St. John,” etc. TORONTO: WILLARD TRACT DEPOSITORY AND BIBLE DEPÔT, Corner of Yonge and Temperance Streets. 1888. CONTENTS. INTRODUCTORY. CHAPTER I. PAGE THE CHARACTER AND THE GENUINENESS OF THE PASTORAL EPISTLES 3 1 TIMOTHY. CHAPTER II. TIMOTHY THE BELOVED DISCIPLE OF S. PAUL.—HIS LIFE AND CHARACTER 19 CHAPTER III. THE DOCTRINE CONDEMNED IN THE PASTORAL EPISTLES A JEWISH FORM OF GNOSTICISM.—THE GNOSTIC’S PROBLEM 32 CHAPTER IV. THE MORAL TEACHING OF THE GNOSTICS.—ITS MODERN COUNTERPART 42 CHAPTER V. THE LORD’S COMPASSION IN ENABLING A BLASPHEMER AND A PERSECUTOR TO BECOME A SERVANT OF CHRIST JESUS AND A PREACHER OF THE GOSPEL 52 CHAPTER VI. THE PROPHECIES ON TIMOTHY.—THE PROPHETS OF THE NEW TESTAMENT AN EXCEPTIONAL INSTRUMENT OF EDIFICATION 62 CHAPTER VII. THE PUNISHMENT OF HYMENÆUS AND ALEXANDER.—DELIVERING TO SATAN AN EXCEPTIONAL INSTRUMENT OF PURIFICATION.—THE PERSONALITY OF SATAN 72 CHAPTER VIII. ELEMENTS OF CHRISTIAN WORSHIP: INTERCESSORY PRAYER AND THANKSGIVING.— THE SOLIDARITY OF CHRISTENDOM AND OF THE HUMAN RACE 82 CHAPTER IX. BEHAVIOUR IN CHRISTIAN WORSHIP.—MEN’S ATTITUDE OF BODY AND MIND.— WOMEN’S ATTIRE AND ORNAMENT 94 CHAPTER X. THE ORIGIN OF THE CHRISTIAN MINISTRY.—VARIOUS CERTAINTIES AND PROBABILITIES DISTINGUISHED 104 CHAPTER XI. [iii] [v] [vi] THE APOSTLE’S RULE RESPECTING SECOND MARRIAGES.—ITS MEANING AND PRESENT OBLIGATION 118 CHAPTER XII. THE RELATION OF HUMAN CONDUCT TO THE MYSTERY OF GODLINESS 130 CHAPTER XIII. THE COMPARATIVE VALUE OF BODILY EXERCISE AND OF GODLINESS 141 CHAPTER XIV. THE PASTOR’S BEHAVIOUR TOWARDS WOMEN.—THE CHURCH WIDOW 151 CHAPTER XV. THE PASTOR’S RESPONSIBILITIES IN ORDAINING AND JUDGING PRESBYTERS.—THE WORKS THAT GO BEFORE AND THAT FOLLOW US 164 CHAPTER XVI. THE NATURE OF ROMAN SLAVERY AND THE APOSTLE’S ATTITUDE TOWARDS IT.—A MODERN PARALLEL 175 CHAPTER XVII. THE GAIN OF A LOVE OF GODLINESS AND THE UNGODLINESS OF A LOVE OF GAIN 188 TITUS. CHAPTER XVIII. THE EPISTLE TO TITUS.—HIS LIFE AND CHARACTER 201 CHAPTER XIX. THE CHURCH IN CRETE AND ITS ORGANIZATION.—THE APOSTLE’S DIRECTIONS FOR APPOINTING ELDERS 212 CHAPTER XX. CHRISTIANITY AND UNCHRISTIAN LITERATURE 224 CHAPTER XXI. THE MEANING AND VALUE OF SOBERMINDEDNESS.—THE USE AND ABUSE OF RELIGIOUS EMOTION 237 CHAPTER XXII. THE MORAL CONDITION OF SLAVES.—THEIR ADORNMENT OF THE DOCTRINE OF GOD 248 CHAPTER XXIII. HOPE AS A MOTIVE POWER.—THE PRESENT HOPES OF CHRISTIANS 259 CHAPTER XXIV. THE DUTY OF OBEDIENCE TO AUTHORITY WITH ITS LIMITS.—THE DUTY OF COURTESY WITHOUT LIMITS 270 CHAPTER XXV. THE CO-OPERATION OF THE DIVINE PERSONS IN EFFECTING THE NEW BIRTH.—THE LAVER OF REGENERATION 282 CHAPTER XXVI. THE MEANING OF HERESY IN THE NEW TESTAMENT AND THE APOSTLE’S DIRECTIONS RESPECTING HERETICAL PERSONS 294 2 TIMOTHY. CHAPTER XXVII. THE CHARACTER AND CONTENTS OF THE LAST EPISTLE OF S. PAUL.—THE NEMESIS OF NEGLECTED GIFTS 309 [vii] [viii] CHAPTER XXVIII. THE HEARTLESSNESS OF PHYGELUS AND HERMOGENES.—THE DEVOTION OF ONESIPHORUS.—PRAYERS FOR THE DEAD 319 CHAPTER XXIX. THE NEED OF MACHINERY FOR THE PRESERVATION AND TRANSMISSION OF THE FAITH.—THE MACHINERY OF THE PRIMITIVE CHURCH 331 CHAPTER XXX. THE CHRISTIAN’S LIFE AS MILITARY SERVICE; AS AN ATHLETIC CONTEST; AS HUSBANDRY 343 CHAPTER XXXI. THE POWER OF A BELIEF IN THE RESURRECTION AND THE INCARNATION.—THE GOSPEL OF S. PAUL 353 CHAPTER XXXII. THE NEED OF A SOLEMN CHARGE AGAINST A CONTROVERSIAL SPIRIT, OF A DILIGENCE FREE FROM SHAME, AND OF A HATRED OF THE PROFANITY WHICH WRAPS UP ERROR IN THE LANGUAGE OF TRUTH 364 CHAPTER XXXIII. THE LAST DAYS.—THE BEARING OF THE MENTION OF JANNES AND JAMBRES ON THE QUESTION OF INSPIRATION AND THE ERRORS CURRENT IN EPHESUS 375 CHAPTER XXXIV. THE PERILS OF RATIONALISM AND THE RESPONSIBILITIES OF A LIFELONG CONTACT WITH TRUTH.—THE PROPERTIES OF INSPIRED WRITINGS 385 CHAPTER XXXV. THE PARADOXICAL EXULTATION OF THE APOSTLE.—HIS APPARENT FAILURE AND THE APPARENT FAILURE OF THE CHURCH.—THE GREAT TEST OF SINCERITY 397 CHAPTER XXXVI. THE PERSONAL DETAILS A GUARANTEE OF GENUINENESS 406 CHAPTER XXXVII. THE APOSTLE FORSAKEN BY MEN BUT STRENGTHENED BY THE LORD.—THE MISSION TO THE GENTILES COMPLETED.—THE SURE HOPE, AND THE FINAL HYMN OF PRAISE 418 INTRODUCTORY. CHAPTER I. THE CHARACTER AND THE GENUINENESS OF THE PASTORAL EPISTLES. “Paul, an Apostle of Christ Jesus.”—1 TIM. i; 2 TIM. i. 1. “Paul, a servant of God, and an Apostle of Jesus Christ.”—TITUS i. 1. The first question which confronts us on entering upon the study of the Pastoral Epistles is that of their authenticity, which of late has been confidently denied. In reading them are we reading the farewell words of the great Apostle to the ministers of Christ? Or are we reading only the well-meant but far less weighty counsels of one who in a later age assumed the name and imitated the style of St. Paul? It seems necessary to devote the first of these expositions to a discussion of this question. The title “Pastoral Epistles” could hardly be improved, but it might easily be misunderstood as implying more than is actually the case. It calls attention to what is the most conspicuous, but by no means the only characteristic in these [ix] [x] [1] [3] Epistles. Although the words which most directly signify the pastor’s office, such as “shepherd,” “feed,” “tend,” and “flock,” do not occur in these letters and do occur elsewhere in Scripture, yet in no other books in the Bible do we find so many directions respecting the pastoral care of Churches. The title is much less appropriate to 2 Timothy than to the other two Epistles. All three are both pastoral and personal; but while 1 Timothy and Titus are mainly the former, 2 Timothy is mainly the latter. The three taken together stand between the other Epistles of St. Paul and the one to Philemon. Like the latter, they are personal; like the rest, they treat of large questions of Church doctrine, practice, and government, rather than of private and personal matters. Like that to Philemon, they are addressed, not to Churches, but to individuals; yet they are written to them, not as private friends, but as delegates, though not mere delegates, of the Apostle, and as officers of the Church. Moreover the important Church matters of which they treat are regarded, not, as in the other Epistles, from the point of view of the congregation or of the Church at large, but rather from that of the overseer or minister. And, as being official rather than private letters, they are evidently intended to be read by other persons besides Timothy and Titus. Among the Epistles which bear the name of St. Paul none have excited so much controversy as these, especially as regards their genuineness. But the controversy is entirely a modern one. It is little or no exaggeration to say that from the first century to the nineteenth no one ever denied or doubted that they were written by St. Paul. It is true that certain heretics of the second century rejected some or all of them. Marcion, and perhaps Basilides, rejected all three. Tatian, while maintaining the Apostolicity of the Epistle to Titus, repudiated those to Timothy. And Origen tells us that some people doubted about 2 Timothy because it contained the names of Jannes and Jambres, which do not occur in the Old Testament. But it is well known that Marcion in framing his mutilated and meagre canon of the Scriptures, did not profess to do so on critical grounds. He rejected everything excepting an expurgated edition of St. Luke and certain Epistles of St. Paul,—not because he doubted their authenticity, but because he disliked their contents. They did not fit into his system. And the few others who rejected one or more of these Epistles did so in a similar spirit. They did not profess to find that these documents were not properly authenticated, but they were displeased with passages in them. The evidence, therefore, justifies us in asserting that, with some very slight exception in the second century, these three Epistles were, until quite recent times, universally accepted as written by St. Paul. This large fact is greatly emphasized by two considerations. (1) The repudiation of them by Marcion and others directed attention to them. They were evidently not accepted by an oversight, because no one thought anything about them. (2) The evidence respecting the general acceptance of them as St. Paul’s is full and positive, and reaches back to the earliest times. It does not consist merely or mainly in the absence of evidence to the contrary. Tertullian[1] wonders what can have induced Marcion, while accepting the Epistle to Philemon, to reject those to Timothy and Titus: and of course those who repudiated them would have pointed out weak places in their claim to be canonical, if such had existed. And even if we do not insist upon the passages in which these Epistles are almost certainly quoted by Clement[2] of Rome (c. a.d. 95), Ignatius of Antioch (c. a.d. 112), Polycarp of Smyrna (c. a.d. 112), and Theophilus of Antioch (c. a.d. 180), we have direct evidence of a very convincing kind. They are found in the Peshitto, or early Syriac Version, which was made in the second century. They are contained in the Muratorian canon, the date of which may still be placed as not later than a.d. 170. Irenæus, the disciple of Polycarp, states that “Paul mentions Linus in the Epistle to Timothy,” and he quotes Titus iii. 10 with the introduction “as Paul also says.” Eusebius renders it probable that both Justin Martyr and Hegesippus quoted from 1 Timothy; and he himself places all three Epistles among the universally accepted books and not among the disputable writings: i.e., he places them with the Gospels, Acts, 1 Peter, 1 John, and the other Epistles of St. Paul, and not with James, 2 Peter, 2 and 3 John, and Jude. In this arrangement he is preceded by Clement of Alexandria and Tertullian, both of whom quote frequently from all three Epistles, sometimes as the words of Scripture, sometimes as of “the Apostle,” sometimes as of Paul, sometimes as of the Spirit. Occasionally it is expressly stated that the words quoted are addressed to Timothy or to Titus. It would take us too far afield to examine in detail the various considerations which have induced some eminent critics to set aside this strong array of external evidence and reject one or more of these Epistles. They fall in the main under four heads. (1) The difficulty of finding a place for these letters in the life of St. Paul as given us in the Acts and in his own writings. (2) The large amount of peculiar phraseology not found in any other Pauline Epistles. (3) The Church organization indicated in these letters which is alleged to be of a later date than St. Paul’s time. (4) The erroneous doctrines and practices attacked, which are also said to be those of a later age. To most of these points we shall have to return on some future occasion: but for the present this much may be asserted with confidence. (1) In the Acts and in the other Epistles of St. Paul the Apostle’s life is left incomplete. There is nothing to forbid us from supposing that the remaining portion amounted to several years, during which these three letters were written. The Second Epistle to Timothy in any case has the unique interest of being the last extant utterance of the Apostle St. Paul. (2) The phraseology which is peculiar to each of these Epistles is not greater in amount than the phraseology which is peculiar to the Epistle to the Galatians, which even Baur admits to be of unquestionable genuineness. The peculiar diction which is common to all three Epistles is well accounted for by the peculiarity of the common subject, and by the fact that these letters are separated by several years from even the latest among the other writings of St. Paul.[3] (3, 4) There is good reason for believing that during the lifetime of St. Paul the organization of the Church corresponded to that which is sketched in these letters, and that errors were already in existence such as these letters denounce. Although the controversy is by no means over, two results of it are very generally accepted as practically certain. (1) The three Epistles must stand or fall together. It is impossible to accept two, or one, or any portion of one of them, and reject the rest. (2) They stand or fall with the hypothesis of St. Paul’s second imprisonment. If the Apostle was imprisoned at Rome only once, and was put to death at the end of that imprisonment, then these three letters were not [4] [5] [6] [7] [8] written by him. (1) The Epistles stand or fall together: they are all three genuine, or all three spurious. We must either with the scholars of the Early Church, of the Middle Ages, and of the Renaissance, whether Roman or Protestant, and with a clear majority of modern critics,[4] accept all three letters; or else with Marcion, Basilides, Eichhorn, Bauer, and their followers,[5] reject all three. As Credner himself had to acknowledge, after having at first advocated the theory, it is impossible to follow Tatian in retaining Titus as apostolic, while repudiating the other two as forgeries. Nor have the two scholars[6] who originated the modern controversy found more than one critic of eminence to accept their conclusion that both Titus and 2 Timothy are genuine, but 1 Timothy not. Yet another suggestion is made by Reuss, that 2 Timothy is unquestionably genuine, while the other two are doubtful. And lastly we have Pfleiderer admitting that 2 Timothy contains at least two sections which have with good reason been recognized as genuine (i. 15–18 and iv. 9–21), and Renan asking whether the forger of these three Epistles did not possess some authentic letters of St. Paul which he has enshrined in his composition.[7] It will be seen, therefore, that those who impugn the authenticity of the Pastoral Epistles are by no means agreed among themselves. The evidence in some places is so strong, that many of the objectors are compelled to admit that the Epistles are at least in part the work of St. Paul. That is, certain portions, which admit of being severely tested, are found to stand the test, and are passed as genuine, in spite of surrounding difficulties. The rest, which does not admit of such testing, is repudiated on account of the difficulties. No one can reasonably object to the application of whatever tests are available, nor to the demand for explanations of difficulties. But we must not treat what cannot be satisfactorily tested as if it had been tested and found wanting; nor must we refuse to take account of the support which those parts which can be thoroughly sifted lend to those for which no decisive criterion can be found. Still less must we proceed on the assumption that to reject these Epistles or any portion of them is a proceeding which gets rid of difficulties. It is merely an exchange of one set of difficulties for another. To unbiassed minds it will perhaps appear that the difficulties involved in the assumption that the Pastoral Epistles are wholly or partly a forgery, are not less serious than those which have been urged against the well-established tradition of their genuineness. The very strong external evidence in their favour has to be accounted for. It is already full, clear, and decided, as soon as we could at all expect to find it, viz., in Irenæus, Clement of Alexandria, and Tertullian. And it must be noticed that these witnesses give us the traditional beliefs of several chief centres in Christendom. Irenæus speaks with full knowledge of what was accepted in Asia Minor, Rome, and Gaul; Clement witnesses for Egypt, and Tertullian for North Africa. And although the absence of such support would not have caused serious perplexity, their direct evidence is very materially supported by passages closely parallel to the words of the Pastoral Epistles found in writers still earlier than Irenæus. Renan admits the relationship between 2 Timothy and the Epistle of Clement of Rome, and suggests that each writer has borrowed from a common source. Pfleiderer admits that the Epistle of Ignatius to Polycarp “displays striking points of contact with 2 Timothy.” Bauer’s theory, that all three letters are as late as a.d. 150, and are an attack on Marcion, finds little support now. But we are still asked to believe that 2 Timothy was forged in the reign of Trajan (98–117) and the other two Epistles in the reign of Hadrian (117–138). Is it credible that a forgery perpetrated a.d. 120–135 would in less than fifty years be accepted in Asia Minor, Rome, Gaul, Egypt, and North Africa, as a genuine letter of the Apostle St. Paul? And yet this is what must have happened in the case of 1 Timothy, if the hypothesis just stated is correct. Nor is this all, Marcion, as we know, rejected all three of the Pastoral Epistles; and Tertullian cannot think why Marcion should do so. But, when Marcion was framing his canon, about the reign of Hadrian, 2 Timothy according to these dates, would be scarcely twenty years old, and 1 Timothy would be brand-new. If this had been so, would Marcion, with his intimate knowledge of St. Paul’s writings, have been in ignorance of the fact; and if he had known it, would he have failed to denounce the forgery? Or again, if we assume that he merely treated this group of Epistles with silent contempt, would not his rejection of them, which was well-known, have directed attention to them, and caused their recent origin to be quickly discovered? From all which it is manifest that the theory of forgery by no means frees us from grave obstacles. It will be observed that the external evidence is large in amount and overwhelmingly in favour of the Apostolic authorship. The objections are based on internal evidence. But some of the leading opponents admit that even the internal evidence is in favour of certain portions of the Epistles. Let us, then, with Renan, Pfleiderer, and others admit that parts of 2 Timothy were written by St. Paul; then there is strong presumption that the whole letter is by him; for even the suspected portions have the external evidence in their favour, together with the support lent to them by those parts for which the internal evidence is also satisfactory. Add to which the improbability that any one would store up genuine letters of St. Paul for fifty years and then use parts of them to give substance to a fabrication. Or let us with Reuss contend that in 2 Timothy “the whole Epistle is so completely the natural expression of the actual situation of the author, and contains, unsought and for the most part in the form of mere allusions, such a mass of minute[8] and unessential particulars, that even did the name of the writer not chance to be mentioned at the beginning it would be easy to discover it.” Then there is strong presumption that the other two letters are genuine also; for they have the external evidence on their side, together with the good character reflected upon them by their brother Epistle. This result is of course greatly strengthened, if, quite independently of 2 Timothy, the claims of Titus to be Apostolic are considered to be adequate. With two of the three letters admitted to be genuine, the case for the remaining letter becomes a strong one. It has the powerful external evidence on its side, backed up by the support lent to it by its two more manifestly authentic companions. Thus far, therefore, we may agree with Baur: “The three Epistles are so much alike that none of them can be separated from the others; and from this circumstance the identity of their authorship may be confidently inferred.”[9] But when he asserts that whichever of this family of letters be examined will appear as the betrayer of his brethren, he just reverses the truth. Each letter, upon examination, lends support to the other two; “and a [9] [10] [11] [12] threefold cord is not easily broken.” The strongest member of the family is 2 Timothy: the external evidence in its favour is ample, and no Epistle in the New Testament is more characteristic of St. Paul. It would be scarcely less reasonable to dispute 2 Corinthians. And if 2 Timothy be admitted, there is no tenable ground for excluding the other two. II. But not only do the three Epistles stand or fall together, they stand or fall with the hypothesis of the release and second imprisonment of the Apostle. The contention that no place can be found for the Pastoral Epistles in the narrative of the Acts is valid; but it is no objection to the authenticity of the Epistles. The conclusion of the Acts implies that the end of St. Paul’s life is not reached in the narrative. “He abode two whole years in his own hired dwelling,” implies that after that time a change took place. If that change was his death, how unnatural not to mention it! The conclusion is closely parallel to that of St Luke’s Gospel; and we might almost as reasonably contend that “they were continually in the temple,” proves that they were never “clothed with power from on high,” because they were told to “tarry in the city” until they were so clothed, as contend that “abode two whole years in his own hired dwelling,” proves that at the end of the two years came the end of St. Paul’s life. Let us grant that the conclusion of the Acts is unexpectedly abrupt, and that this abruptness constitutes a difficulty. Then we have our choice of two alternatives. Either the two years of imprisonment were followed by a period of renewed labour, or they were cut short by the Apostle’s martyrdom. Is it not more easy to believe that the writer did not consider that this new period of work, which would have filled many chapters, fell within the scope of his narrative, than that he omitted so obvious a conclusion as St. Paul’s death, for which a single verse would have sufficed? But let us admit that to assert that St. Paul was released at the end of two years is to maintain a mere hypothesis: yet to assert that he was not released is equally to maintain a mere hypothesis. If we exclude the Pastoral Epistles, Scripture gives no means of deciding the question, and whichever alternative we adopt we are making a conjecture. But which hypothesis has most evidence on its side? Certainly the hypothesis of the release. (1) The Pastoral Epistles, even if not by St. Paul, are by some one who believed that the Apostle did a good deal after the close of the Acts. (2) The famous passage in Clement of Rome (Cor. v.) tells that St. Paul “won the noble renown which was the reward of his faith, having taught righteousness unto the whole world, and having reached the furthest bound of the West (τὸ τέρμα τῆς δύσεως).” This probably means Spain;[10] and if St. Paul ever went to Spain as he hoped to do (Rom. xv. 24, 28), it was after the imprisonment narrated in the Acts. Clement gives us the tradition in Rome (c. a.d. 95). (3) The Muratorian fragment (c. a.d. 170) mentions the “departure of Paul from the city to Spain.” (4) Eusebius (H.E., II. xxii. 2) says that at the end of the two years of imprisonment, according to tradition, the Apostle went forth again upon the ministry of preaching, and on a second visit to the city ended his career by martyrdom under Nero; and that during this imprisonment he composed the Second Epistle to Timothy. All this does not amount to proof; but it raises the hypothesis of the release to a high degree of probability. Nothing of this kind can be urged in favour of the counter hypothesis. To urge the improbability that the labours of these last few years of St. Paul’s life would be left unrecorded is no argument. (1) They are partly recorded in the Pastoral Epistles. (2) The entire labours of most of the Twelve are left unrecorded. Even of St. Paul’s life, whole years are left a blank. How fragmentary the narrative in the Acts must be is proved by the autobiography in 2 Corinthians. That we have very scanty notice of St. Paul’s doings between the two imprisonments does not render the existence of such an interval at all doubtful. The result of this preliminary discussion seems to show that the objections which have been urged against these Epistles are not such as to compel us to doubt that in studying them we are studying the last writings of the Apostle of the Gentiles. If any doubts still survive, a closer examination of the details will, it is hoped, tend to remove rather than to strengthen them. When we have completed our survey, we may be able to add our testimony to those who through many centuries have found these writings a source of Divine guidance, warning, and encouragement, especially in ministerial work. The experience of countless numbers of pastors attests the wisdom of the Church, or in other words the good Providence of God, in causing these Epistles to be included among the sacred Scriptures. “It is an established fact,” as Bernhard Weiss rightly points out (Introduction to the New Testament, vol. i., p. 410), “that the essential, fundamental features of the Pauline doctrine of salvation are even in their specific expression reproduced in our Epistles with a clearness such as we do not find in any Pauline disciple, excepting perhaps Luke or the Roman Clement.” Whoever composed them had at his command, not only St. Paul’s forms of doctrine and expression, but large funds of Apostolic zeal and discretion, such as have proved capable of warming the hearts and guiding the judgments of a long line of successors. Those who are conscious of these effects upon themselves will probably find it easier to believe that they have derived these benefits from the great Apostle himself, rather than from one who, with however good intentions, assumed his name and disguised himself in his mantle. Henceforward, until we find serious reason for doubt, it will be assumed that in these Epistles we have the farewell counsels of none other than St Paul. FOOTNOTES: Adv. Marc., V. xxi. Clem. Rom. I. II., XXIX., LXI.; IGN. Magn. VIII., Pol. passim; POLYCARP, IV; THEOPH. Autol., III., xiv,; Iren., Hær., III. iii. 3, 4; Euseb. H. E., III. xxv., 2., xxvi. 4., xxxii. 8. “THE WEALTH AND MOBILITY OF THE PAULINE INTELLECT ... MUST NOT BE FETTERED IN MODE OF TEACHING OR EXPRESSION BY A RULE TAKEN FROM A NUMBER OF OLDER EPISTLES ARBITRARILY SELECTED.”— BERNHARD WEISS, Introduction to the N. T., i. p. 410 (Hodder: 1887). AMONG THEM ALFORD, BAUMGARTEN, BECK, DÖLLINGER, FAIRBAIRN, FARRAR, GUERICKE, HERZOG, HOFMANN, HUTHER, KÖLLING, LANGE, LIGHTFOOT, NEANDER, OOSTERZEE, OTTO, PLUMPTRE, SALMON, Schaff, Thiersch, Wace, Wieseler, Wiesinger, Wordsworth. [13] [14] [15] [16] [1] [2] [3] [4] Among them Credner, S. Davidson, Ewald, Hausrath, Hilgenfeld, Holtzmann, Mangold, Schenkel, and on the whole De Wette. Schmidt and Schleiermacher followed by Bleek. SIMILAR ADMISSIONS, WHICH ARE QUITE FATAL TO THE VIEW THAT THE THREE EPISTLES ARE NOT GENUINE, ARE MADE BY HAUSRATH, IMMER AND LEMME; WHILE EWALD, HITZIG, KRENKEL, AND WEISSE THINK THAT TITUS contains authentic fragments. See the exposition of 2 Tim. iv. 9–21. WHAT FORGER WOULD HAVE THOUGHT OF THE CLOAK (OR BOOK-CASE) LEFT AT TROAS WITH CARPUS, OR WOULD HAVE BEEN CAREFUL TO SPEAK ONLY OF “THE house OF ONESIPHORUS,” AND NOT OF HIMSELF, IN TWO places? Paul, his Life and Works, Pt. II., ch. viii. Eng. Trans., p. 105. IT CANNOT POSSIBLY MEAN ROME; LEAST OF ALL IN A DOCUMENT WRITTEN IN ROME. ROME WAS A CENTRE, not a frontier. THE FIRST EPISTLE TO TIMOTHY. CHAPTER II. TIMOTHY THE BELOVED DISCIPLE OF ST. PAUL. HIS LIFE AND CHARACTER. “Timothy, my true child in faith.”—1 TIM. i. 2. “Timothy, my beloved child.”—2 TIM. i. 2. In the relation of St. Paul to Timothy we have one of those beautiful friendships between an older and a younger man which are commonly so helpful to both. It is in such cases, rather than where the friends are equals in age, that each can be the real complement of the other. Each by his abundance can supply the other’s want, whereas men of equal age would have common wants and common supplies. In this respect the friendship between St. Paul and Timothy reminds us of that between St. Peter and St. John. In each case the friend who took the lead was much older than the other; and (what is less in harmony with ordinary experience) in each case it was the older friend who had the impulse and the enthusiasm, the younger who had the reflectiveness and the reserve. These latter qualities are perhaps less marked in St. Timothy than in St. John, but nevertheless they are there, and they are among the leading traits of his character. St. Paul leans on him while he guides him, and relies upon his thoughtfulness and circumspection in cases requiring firmness, delicacy, and tact. Of the affection with which he regarded Timothy we have evidence in the whole tone of the two letters to him. In the sphere of faith Timothy is his “own true child” (not merely adopted, still less supposititious), and his “beloved child.” St. Paul tells the Corinthians that as the best means of making them imitators of himself he has sent unto them “Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in every Church” (1 Cor. iv. 17). And a few years later he tells the Philippians that he hopes to send Timothy shortly unto them, that he may know how they fare. For he has no one like him, who will have a genuine anxiety about their welfare. The rest care only for their own interests. “But the proof of him ye know, that, as a child a father, so he slaved with me for the Gospel” (ii. 22). Of all whom he ever converted to the faith Timothy seems to have been to St. Paul the disciple who was most beloved and most trusted. Following the example of the fourth Evangelist, Timothy might have called himself “The disciple whom Paul loved.” He shared his spiritual father’s outward labours and most intimate thoughts. He was with him when the Apostle could not or would not have the companionship of others. He was sent on the most delicate and confidential missions. He had charge of the most important congregations. When the Apostle was in his last and almost lonely imprisonment it was Timothy whom he summoned to console him and receive his last injunctions. There is another point in which the beloved disciple of the Pastoral Epistles resembles the beloved disciple of the Fourth Gospel. We are apt to think of both of them as always young. Christian art nearly invariably represents St. John as a man of youthful and almost feminine appearance. And, although in Timothy’s case, painters and sculptors have not done much to influence our imagination, yet the picture which we form for ourselves of him is very similar to that which we commonly receive of St. John. With strange logic this has actually been made an argument against the authenticity of the Pastoral Epistles. Myth, we are told, has given to this Christian Achilles the attributes of eternal youth. Timothy was a lad of about fifteen when St. Paul converted him at Lystra, in or near a.d. 45; and he was probably not yet thirty-five when St. Paul wrote the First Epistle to him. Even if he had been much older there would be nothing surprising in the tone of St. Paul’s letters to him. It is one of the commonest experiences to find elderly parents speaking of their middle- aged children as if they were still boys and girls. This trait, as being so entirely natural, ought to count as a touch beyond the reach of a forger rather than as a circumstance that ought to rouse our suspicions, in the letters of “Paul the aged”[11] to a friend who was thirty years younger than himself. Once more, the notices of Timothy which have come down to us, like those which we have respecting the beloved [5] [6] [7] [8] [9] [10] [17] [19] [20] [21] disciple, are very fragmentary; but they form a beautiful and consistent sketch of one whose full portrait we long to possess. Timothy was a native, possibly of Derbe, but more probably of the neighbouring town of Lystra, where he was piously brought up in a knowledge of the Jewish Scriptures by his grandmother Lois and his mother Eunice. It was probably during St Paul’s first visit to Lystra, on his first missionary journey, that he became the boy’s spiritual father, by converting him to the Christian faith. It was at Lystra that the Apostle was stoned by the mob and dragged outside the city as dead: and there is no improbability in the suggestion that, when he recovered consciousness and re-entered the town, it was in the home of Timothy that he found shelter. In any case Lystra was to the Apostle a place of strangely mixed associations; the brutality of the pagan multitude side by side with the tender friendship of the young Timothy. When St. Paul on his next missionary journey again visited Lystra he found Timothy already enjoying a good report among the Christians of that place and of Iconium for his zeal and devotion during the six or seven years which had elapsed since his first visit. Perhaps he had been engaged in missionary work in both places. The voices of the prophets had singled him out as one worthy of bearing office in the Church; and the Apostle, still grieving over the departure of Barnabas with John Mark, recognized in him one who with Silas could fill the double vacancy. The conduct of the Apostle of the Gentiles on this occasion has sometimes excited surprise. Previously to the ordination, Paul, the great proclaimer of the abrogation of the Law by the Gospel, circumcised the young evangelist. The inconsistency is more apparent than real. It was an instance of his becoming “all things to all men” for the salvation of souls, and of his sacrificing his own convictions in matters that were not essential, rather than cause others to offend. Timothy’s father had been a Gentile, and the son, though brought up in his mother’s faith, had never been circumcised. To St. Paul circumcision was a worthless rite. The question was, whether it was a harmless one. This depended upon circumstances. If, as among the Galatians, it caused people to rely upon the Law and neglect the Gospel, it was a superstitious obstacle with which no compromise could be made. But if it was a passport whereby preachers, who would otherwise be excluded, might gain access to Jewish congregations, then it was not only a harmless but a useful ceremony. In the synagogue Timothy as an uncircumcised Jew would have been an intolerable abomination, and would never have obtained a hearing. To free him from this crippling disadvantage, St. Paul subjected him to a rite which he himself knew to be obsolete. Then followed the ordination, performed with great solemnity by the laying on of the hands of all the elders of the congregation: and the newly ordained Evangelist forthwith set out to accompany Paul and Silas in their labours for the Gospel. Wherever they went they distributed copies of the decrees of the Apostolic Council at Jerusalem, which declared circumcision to be unnecessary for Gentiles. Their true position with regard to circumcision was thus made abundantly evident. For the sake of others they had abstained from availing themselves of the very liberty which they proclaimed. In the Troad they met Luke the beloved physician (as indicated by the sudden use of the first person plural in the Acts), and took him on with them to Philippi. Here probably, as certainly afterwards at Berœa, Timothy was left behind by Paul and Silas to consolidate their work. He rejoined the Apostle at Athens, but was thence sent back on a mission to Thessalonica, and on his return found St. Paul at Corinth. The two Epistles written from Corinth to the Thessalonians are in the joint names of Paul and Timothy. At Corinth, as at Lystra, Iconium, and Philippi, Timothy became prominent for his zeal as an evangelist; and then for about five years we lose sight of him. We may think of him as generally at the side of St. Paul, and as always working with him; but of the details of the work we are ignorant. About A.D. 57 he was sent by St. Paul on a delicate mission to Corinth. This was before 1 Corinthians was written; for in that letter St. Paul states that he has sent Timothy to Corinth, but writes as if he expected that the letter would reach Corinth before him. He charges the Corinthians not to aggravate the young evangelist’s natural timidity, and not to let his youth prejudice them against him. When St. Paul wrote 2 Corinthians from Macedonia later in the year, Timothy was again with him, for his name is coupled with Paul’s: and he is still with him when the Apostle wrote to the Romans from Corinth, for he joins in sending salutations to the Roman Christians. We find him still at St. Paul’s side on his way back to Jerusalem through Philippi, the Troad, Tyre, and Cæsarea. And here we once more lose trace of him for some years. We do not know what he was doing during St. Paul’s two years’ imprisonment at Cæsarea; but he joined him during the first imprisonment at Rome, for the Epistles to the Philippians, the Colossians, and Philemon are written in the names of Paul and Timothy. From the passage already quoted from Philippians we may conjecture that Timothy went to Philippi and returned again before the Apostle was released. At the close of the Epistle to the Hebrews we read, “Know ye that our brother Timothy hath been set at liberty.” It is possible that the imprisonment to which this notice refers was contemporaneous with the first imprisonment of St. Paul, and that it is again referred to in 1 Timothy (vi. 12) as “the good confession” which he “confessed in the sight of many witnesses.” The few additional facts respecting Timothy are given us in the two letters to him. Some time after St. Paul’s release the two were together in Ephesus; and when the Apostle went on into Macedonia he left his companion behind him to warn and exhort certain holders of erroneous doctrine to desist from teaching it. There were tears, on the younger friend’s side at any rate, to which St. Paul alludes at the opening of the Second Epistle; and they were natural enough. The task imposed upon Timothy was no easy one; and after the dangers and sufferings to which the Apostle had been exposed, and which his increasing infirmities continually augmented, it was only too possible that the friends would never meet again. So far as we know, these gloomy apprehensions may have been realized. In his first letter, written from Macedonia, St. Paul expresses a hope of returning very soon to Timothy; but, like some other hopes expressed in St. Paul’s Epistles, it was perhaps never fulfilled. The second letter, written from Rome, contains no allusion to any intermediate meeting. In this second letter he twice implores Timothy to do all he can to come to him without delay, for he is left almost alone in his imprisonment. But whether Timothy was able to comply with this wish we have no means of [22] [23] [24] [25] knowing. We like to think of the beloved disciple as comforting the last hours of his master; but, although the conjecture may be a right one, we must remember that it is conjecture and no more. With the Second Epistle to him ends all that we really know of Timothy. Tradition and ingenious guesswork add a little more which can be neither proved nor disproved. More than two hundred years after his death, Eusebius tells us that he is related to have held the office of overseer of the diocese of Ephesus; and five centuries later Nicephorus tells us, that he was beaten to death by the Ephesian mob for protesting against the licentiousness of their worship of Artemis. It has been conjectured that Timothy may be the “Angel” of the Church of Ephesus, who is partly praised and partly blamed in the Apocalypse, and parallels have been drawn between the words of blame in Rev. ii. 4, 5, and the uneasiness which seems to underlie one or two passages in the Second Epistle to Timothy. But the resemblances are too slight to be relied upon. All we can say is, that even if the later date be taken for the Apocalypse, Timothy may have been overseer of the Church of Ephesus at the time when the book was written. But of all the scattered memorials that have come down to us respecting this beautiful friendship between the great Apostle and his chief disciple, the two letters of the older friend to the younger are by far the chief. And there is so much in them that fits with exquisite nicety into the known conditions of the case, that it is hard to imagine how any forger of the second century could so have thrown himself into the situation. Where else in that age have we evidence of any such literary and historical skill? The tenderness and affection, the anxiety and sadness, the tact and discretion, the strength and large-mindedness of St. Paul are all there; and his relation to his younger but much-trusted disciple is quite naturally sustained throughout. Against this it is not much to urge that there are some forty words and phrases in these Epistles which do not occur in the other Epistles of St. Paul. The explanation of that fact is easy. Partly they are words which in his other Epistles he had no need to use; partly they are words which the circumstances of these later letters suggested to him, and which those of the earlier letters did not. The vocabulary of every man of active mind who reads and mixes with other men, especially if he travels much, is perpetually changing. He comes across new metaphors, new figures of speech, remembers them, and uses them. The reading of such a work as Darwin’s Origin of Species gives a man command of a new sphere of thought and expression. The conversation of such a man as “Luke the beloved physician” would have a similar effect on St. Paul. We shall never know the minds or the circumstances which suggested to him the language which has now become our own possession; and it is unreasonable to suppose that the process of assimilation came to a dead stop in the Apostle’s mind when he finished the Epistles of the first imprisonment. The result, therefore, of this brief survey of the life of Timothy is to confirm rather than to shake our belief that the letters which are addressed to him were really written by his friend St. Paul. The friendship between these two men of different gifts and very different ages is full of interest. It is difficult to estimate which of the two friends gained most from the affection and devotion of the other. No doubt Timothy’s debt to St. Paul was immense: and which of us would not think himself amply paid for any amount of service and sacrifice, in having the privilege of being the chosen friend of such a man as St. Paul? But on the other hand, few men could have supplied the Apostle’s peculiar needs as Timothy did. That intense craving for sympathy which breathes so strongly throughout the writings of St. Paul, found its chief human satisfaction in Timothy. To be alone in a crowd is a trial to most men; and few men have felt the oppressiveness of it more keenly than St. Paul. To have some one, therefore, who loved and reverenced him, who knew his “ways” and could impress them on others, who cared for those for whom Paul cared and was ever willing to minister to them as his friend’s missioner and delegate—all this and much more was inexpressibly comforting to St. Paul. It gave him strength in his weaknesses, hope in his many disappointments, and solid help in his daily burden of “anxiety for all the Churches.” Specially consoling was the clinging affection of his young friend at those times when the Apostle was suffering from the coldness and neglect of others. At the time of his first imprisonment the respect or curiosity of the Roman Christians had moved many of them to come out thirty miles to meet him on his journey from Cæsarea to Rome; yet as soon as he was safely lodged in the house of his gaoler they almost ceased to minister to him. But the faithful disciple seems to have been ever at his side. And when the Romans treated Paul with similar indifference during his second imprisonment, it was this same disciple that he earnestly besought to come with all speed to comfort him. It was not merely that he loved and trusted Timothy as one upon whose devotion and discretion he could always rely: but Timothy was the one among his many disciples who had sacrificed everything for St. Paul and his Master. He had left a loving mother and a pleasant home in order to share with the Apostle a task which involved ceaseless labour, untold anxiety, not a little shame and obloquy, and at times even danger to life and limb. When he might have continued to live on as the favourite of his family, enjoying the respect of the presbyters and prophets of Lycaonia, he chose to wander abroad with the man to whom, humanly speaking, he owed his salvation, “in journeyings often,” in perils of every kind from the powers of nature, and from the violence or treachery of man, and in all those countless afflictions and necessities, of which St. Paul gives us such a touching summary in the second letter to the Corinthians. All this St. Paul knew, and he knew the value of it to himself and the Church; and hence the warm affection with which the Apostle always speaks of him and to him. But what did not Timothy owe to his friend, his father in the faith, old enough to be his father in the flesh? Not merely his conversion and his building up in Christian doctrine, though that was much, and the chief item of his debt. But St. Paul had tenderly watched over him among the difficulties to which a person of his temperament would be specially exposed. Timothy was young, enthusiastic, sensitive, and at times showed signs of timidity. If his enthusiasm were not met with a generous sympathy, there was danger lest the sensitive nature would shrivel up on contact with an unfeeling world, and the enthusiasm driven in upon itself would be soured into a resentful cynicism. St. Paul not only himself gave to his young disciple the sympathy that he needed; he encouraged others also to do the same. “Now if Timothy come,” he writes to the Corinthians, “see that he be with you without fear; for he worketh the work of the Lord, as I also do: let no man [26] [27] [28] [29] therefore despise him.” He warned these factious and fastidious Greeks against chilling the generous impulses of a youthful evangelist by their sarcastic criticisms. Timothy might be wanting in the brilliant gifts which Corinthians adored: in knowledge of the world, in address, in oratory. But he was real. He was working God’s work with a single heart and with genuine fervour. It would be a cruel thing to mar that simplicity or quench that fervour, and thus turn a genuine enthusiast into a cold-blooded man of the world. On their treatment of him might depend whether he raised them to his own zeal for Christ, or they dragged him down to the level of their own paralysing superciliousness. The dangers from which St. Paul thus generously endeavoured to shield Timothy, are those which beset many an ardent spirit, especially in England at the present day. Everywhere there is a cynical disbelief in human nature and a cold contempt for all noble impulses, which throw a damp and chilling atmosphere over society. At school and at the university, in family life and in domestic service, young men and young women are encouraged to believe that there is no such thing as unselfishness or holiness, and that enthusiasm is always either silly or hypocritical. By sarcastic jests and contemptuous smiles they are taught the fatal lesson of speaking slightingly, and at last of thinking slightingly, of their own best feelings. To be dutiful and affectionate is supposed to be childish, while reverence and trust are regarded as mere ignorance of the wo...