DIVINITY SCHOOL
TROWBRIDGE LIBRARY

GIFT OF
Professor Benjamin W. Bacon

THE
PASTORAL EPISTLES

WORKS B Y THE SAME A UTHOR

A DISCUSSION OF THE GENERAL
EPISTLE OF ST JAMES. Cambridge
University Press, 1893.
THE EPISTLE TO THE ROMANS, Cam
bridge Greek Testament. 191 2.
THE FIRST EPISTLE TO THE CORIN
THIANS, Cambridge Greek Testament.
1916.

THE
PASTORAL EPISTLES
WITH
INTRODUCTION, TEXT AND COMMENTARY
BY
R. St JOHN PARRY, D.D.

CAMBRIDGE
AT THE UNIVERSITY PRESS
1920

CAMBRIDGE UNIVERSITY PRESS
C. F. CLAY, Manager
LONDON : FETTER LANE, E.C. 4

NEW YORK: G. P. PUTNAM'S SONS
BOMBAY j
CALCUTTA I MACMILLAN AND CO., Ltd.
MADRAS |
TORONTO : J. M. DENT AND SONS, Ltd.
TOKYO : MARUZEN-KABUSHIKI-KAISHA

ALL RIGHTS RESERVED

PREFACE
THE object of the present edition of the Pastoral Epistles is
to institute a fresh enquiry into the critical and exegetical
problems, on which the question of their genuineness depends.
In conducting this enquiry, which has been the principal interest
of many years, I am not conscious of an undue bias : I have
attempted to give full consideration to the many topics which
have been urged as inconsistent with their genuineness ; and
I hope I have treated them fairly, though the conclusion which
I have come to is contrary to that which much, though not all,
of the most competent criticism of the last twenty years has
tended to support.
The method of treatment has inevitably led to some repetition,
both as between the several chapters of the Introduction, and as
between the Introduction and the Commentary, inevitably, be
cause many passages had to be considered in their bearing on
different topics. For this I must ask to be excused. The con
sideration of such passages in the Introduction has however
enabled me to keep the Commentary itself within reasonable
limits.
p> My obligations to previous works on these Epistles, is, I hope,
sufficiently acknowledged in the course of the discussion. But
I must here express my deep sense of gratitude to all those,
at the University Press, who have spent their skill and trouble
on the production of this book, under the very difficult conditions
-of the present time.
R. ST JOHN PARRY.
Trinity College,
cambridge.
1 6 February 1920.

CONTENTS

PREFACE

INTRODUCTION

CHAP. I.

Situation .
II. Personalities .
III. Timothy's and Titus' Office
IV. Organisation .
V. False Teachers
VI. Doctrinal Character
VII. Style and Vocabulary
VIII. Paraphrase
IX. External Attestation
X. Relation to other Epistles .
XI. Select List of Various Readings
Chronological Table .
List of Principal Authorities
Abbreviations and Symbols .
COMMENTARY The First Epistle to Timothy
The Second Epistle to Timothy
The Epistle to Titus . .

INDEX VERBORUM 
PASSAGES DISCUSSED IN THE INTRODUCTION
INDEX OF SUBJECTS ....

PAGE V

IX
XX
xlviii lix
lxxxi xc
cxi
cxxvii cli
clii civ
clxii
clxivclxvi

i
47 72 87

102
io3

INTRODUCTION CHAPTER I
SITUATION
I Timothy.
THE Epistle tells us something, though not a great deal, of
the situation in which it was written. S. Paul, on a journey to
Macedonia (i. 3), whether from Ephesus or some coast town of
Asia Minor, has left Timothy behind to stay in Ephesus with
a certain commission. That commission is enlarged upon in
the letter, which has thus the character of written instructions
supplementary to others which had been given orally. There is
a prospect that S. Paul will soon rejoin his delegate (iv. 13): but
that prospect is doubtful, and there is a probability of delay
(ii. 14) which makes this written communication desirable. This
chance of delay is expressed in terms which imply that S. Paul
is master of his own movements, except that he has to consider
the claims of other work. There is no reference throughout the
Epistle to imprisonment or other external constraint on his
movements. This is all. There are no greetings to or from others than
the writer and receiver of the letter: no other reference to
locality ; no specific mention of date. If we try to place the
letter within the period of the recorded activity of the writer,
the decisive phrase, which dictates the solution of the problem,
is 7ropev6fievo<} ets Ma/eeSoviav (i. 3) : and the terminus a quo is the
time by which the Church had been firmly established and
organised in Ephesus. Timothy's charge is concerned not with
organisation but with administration, differing strikingly herein
from the commission given to Titus.
This consideration prevents us from looking to a period
earlier than S. Paul's stay in Ephesus recorded in Acts xix. At
p. p. e. b

x INTRODUCTION
the end of that stay he left Ephesus for Macedonia. Can this
have been the occasion implied ? If it was, we have to consider
the fact that Timothy must have left Ephesus, without giving
much time to executing his commission. For he is with S. Paul
in Macedonia when the second epistle to Corinth was written.
Indeed it may be doubted whether the language of 2 Cor. vii. 5
does not rather suggest that Timothy had left Ephesus with
S. Paul. Further, the decisive phrase, just quoted, may plausibly
be taken to imply that S. Paul was no longer in Macedonia when
he was writing. If that is a true deduction, then it disposes of
this date. But without pressing this point, it is still not probable
that Timothy would, have so soon left his post. The writer
clearly does not contemplate the probability of any reunion,
except by his own return to Ephesus. On the whole, then, the
probabilities are strongly against this date for the letter.
But it is suggested that the reference to the journey to Mace
donia is consistent with a much later date for the letter. Mr
V. Bartlett1 assumes that Timothy was left at Ephesus at this
time, but that the letter has in view his return to Ephesus, when
S. Paul passed through Miletus on his way to Jerusalem. The
letter he then places in the early months of the captivity in Rome.
The objections to this theory seem decisive. It involves the
case that the letter was written a full three years after the
occasion to which it refers, in spite of the evident signs in the
letter itself that it was supplementary to oral instruction.
Further, it is at least strange that reference should be made to
the journey to Macedonia, when the serious parting and the
effective commencement of Timothy's work at Ephesus followed
the visit to Miletus, an incident so important in itself and so
moving in its character that it cannot but have completely over
shadowed the recollection of the earlier separation, if separation
there was. Last, and perhaps most clearly decisive, is the fact
that there is no hint throughout the Epistle that S. Paul was a
prisoner. Yet there is more than one place where such a hint
would have been natural (i. 12-17, u- 6) and like S. Paul (cf.
Eph., Col., Phil., Phm. passim and 2 Tim.). This date must also
be given up. 1 Expositor (see list of books, p. clxiv).

SITUATION xi
No other plausible attempt has been made to find a place
for the Epistle in the period covered by Acts: and if the Epistle
is genuine, we must accept the general view that it was written
during a period of free activity on S. Paul's part after a release
from the Roman imprisonment there recorded. The historical
probability of such a period must be considered later.
Titus.
S. Paul has been in Crete with Titus: and on his departure
left Titus behind with the immediate object of organising the
Christian groups in various towns, and establishing the rudi
ments of Church Order. There is nothing to show that these
groups of Christians owed their origin to this visit: but S. Paul
had himself been long enough in Crete to have formed a clear
notion of Cretan characteristics (i. io f.) and local difficulties
(i. 14 f.). There is the same suggestion as in 1 Tim. of written
instructions supplementing oral.
He appears to write from some halting place on a journey,
where there is no considerable Church, from which greetings
would naturally be sent (iii. 15, notes). It is the travelling time
of year, but he is making plans for the winter and his journey
is such that Nicopolis will be convenient winter quarters. Titus
is told to join him at his proposed winter quarters, as soon as
he is relieved by Artemas or Tychicus, one of whom S. Paul
proposes to send for that purpose.
Titus appears to know who are with S. Paul, as his companions
are mentioned, but not by name (iii. 15).
The letter is apparently sent by Zenas and Apollos. The
possibilities of dating the letter under these conditions in the
period of Acts are small.
(1) It is barely possible that S. Paul visited Crete during
his stay at Ephesus. In that case the visit must have taken
place and the 'letter been written on his way back to Ephesus
before news reached him of the troubles at Corinth, which
made a visit to that place necessary. But it is extremely
improbable that such an important and necessarily pro
tracted journey would have been completely passed over by
S. Luke: or that a period which included it could have been
b2

xii INTRODUCTION
described as wholly spent on missionary work in the province
of Asia.
(2) Still less possible is the suggestion that S. Paul visited
Crete on his way from Miletus to Jerusalem (von Soden).
(3) We know that S. Paul visited Crete on his way as a
prisoner to Rome, and it has been argued that this visit gives
the requisite occasion for the letter, written afterwards from
Rome. Against this hypothesis must be reckoned
(i) The absence from the letter of any hint that S. Paul is
in prison. Unqualified freedom of movement is certainly
implied in iii. 12 f.
(ii) It is scarcely possible that S. Paul could have had the
chance of travelling in Crete while the ship was detained
at Fair Havens. S. Luke might indeed consistently
with his usual practice have omitted reference to such
travels, if the Gospel had already made considerable
progress in the island. On the other hand, it would
have been a signal concession on the part of Julius, in
whose charge he was: and a much slighter concession
of the kind is recorded by S. Luke as having occurred
at Sidon. Nor is it probable that the time of the stay
at Fair Havens was sufficiently prolonged.
(iii) Titus is not mentioned as accompanying S. Paul on
this voyage. Aristarchus is mentioned, and S. Luke's
own presence is implied. He would hardly have omitted
to mention Titus.
This hypothesis also must be rejected and with it the at
tempt to find room for the visit to Crete and the letter in the
period of Acts.
Once more, then, the letter, if genuine, must be relegated to
a time after the end of the Roman imprisonment recorded in
the Acts, and the question raised on 1 Tim. is again raised here.
2 Timothy.
This Epistle provides more abundant material for describing
the situation in which it was written than either of the other
two. The obvious account of that situation is as follows.

SfTUA TION xiii
S. Paul is a prisoner at Rome, awaiting his trial and, he is
convinced, his condemnation and execution. He refers to visits
received in prison from Onesiphorus, an Ephesian friend, who
has lately died.
He refers also to certain incidents which took place before
or at his arrest, and to certain places which he had visited com
paratively lately, apparently on the journey which has ended
in a Roman prison. He had when last at Ephesus received
much help from Onesiphorus and his family, and much harm
from Alexander the coppersmith, an unruly Christian, against
whom he warns Timothy to be on his guard. He had been at
Miletus, where he left Trophimus sick, at Troas, where he lodged
with Carpus and had occasion to leave a cloak and books in his
keeping, and at Corinth, where Erastus, who had apparently
accompanied him so far on this journey, had stayed. At some
point or points in this journey, he had occasion to appeal for
countenance to friends in Asia, but all refused him (cf. ol 'Acridp-
Xai of Acts xix.). As he is now a prisoner in Rome he may
have been arrested on his journey between Miletus and Corinth,
or on some further journey from Corinth, or at Ephesus. The
reference to the action or inaction of ' all in Asia,' may indicate
that the arrest took place in Asia, and gave occasion for his
appeal to friends and the refusal of their countenance.
He is writing, apparently, not late in the summer, as he
expects that Timothy will have time to reach him before winter,
after receiving his letter. He has had an opportunity of making
his defence already; but the context suggests that between that
opportunity and the time of his writing there has been a free
period of considerable missionary activity. He is deprived of
the company of certain companions whom Timothy would ex
pect still to be with him ; in fact only Luke remains : others
have been sent in various directions, presumably on Church
business. Tychicus is probably the bearer of the fetter, and will take
Timothy's place at Ephesus. Timothy will naturally travel to
Troas. Can a place be found for this situation within the period of
Acts ? S. Paul is in prison at Rome (i. 17) and the letter is written

xiv INTR OD UCTION
in anticipation of trial within the following six months and with
a strong expectation of condemnation and death. The earliest
date then at which it could be placed is the summer after the
arrival at Rome, the latest, two years later. The earliest of
these dates leaves a period of three years since he was at any
of the places mentioned in c. iv. ; the later date extends this
period to five years. It is difficult to suppose that the facts
and movements referred to can have had any importance after
even the shorter interval. The whole paragraph reads like an
attempt to post up Timothy in what has happened during a
not long interval since they parted.
It is no doubt the feeling of this impression that leads
Bartlett to regard v. 20 as an intrusion from some lost letter of
S. Paul: but vv. 13, 14 would surely also have to be omitted, if
we are to remove the impression altogether. The reference in
i. 15 would be difficult to explain on this hypothesis: and the
reference to a first trial will remain, with all the difficulties
involved in assuming that the imprisonment was continuous
between the two trials. It is indeed just conceivable that the
reference might be to the trials at Jerusalem or Caesarea. The
' completion of the preaching ' might then be taken to refer to
the preaching at Rome (Acts xxviii. 31) with some plausibility,
when we consider S. Luke's description, and the high emphasis
which S. Paul placed upon his plan of visiting Rome. But, on
the other hand, there is much evidence that even Rome was not
S. Paul's ultimate aim(Rom.xv.24): would hehave used the strong
word ir\r)po<f>opr)6fi (iv. 1 7), if Rome was the end ? And, again,
we have in this case a reference back over at least three and
probably five years to a rescue which certainly could not be
regarded as complete, any more than 'the preaching for which it
left room was complete. On the whole we must conclude that
this solution is not consistent with the terms in which the first
trial is referred to.
In this Epistle, again, the situation as stated or implied cannot
be reconciled with the circumstances of S. Paul's life as recorded
in the Acts.

SITU A TION xv
Conclusion.
We are driven then to ask of the three Epistles, whether the
situation they require is consistent with the history of S. Paul's
life ? Is a release at the end of the Roman imprisonment de
scribed in Acts, and a succeeding period of free activity ending
in a second imprisonment, condemnation and death inconsistent
with historical fact as we know it ? If it is, then the Epistles
are not genuine, though they may contain fragments of genuine
letters. If it is not, the question of genuineness still remains
to be considered, but upon other grounds.
To elucidate this question we will first consider Acts xxviii.
30, 31: 'Evifieivev 8e BieTiav oXtjv iv I8iq> fLio~6<bfiaTi, Kal aireSi-
XeTo irdvTas tou? elariropevofiivov; 7T/30? avTov, Kr/pvo-trcov Tr/v fiacri-
Xeiav tov Oeov Kal 8i8cLo~kcov ra Trepl tov Kvpiov 'Ir)o~ov X.picrTov
fieTa irdcrrji; Irapprjcrtas CLKwKvTWt;.
Do these verses contain any hint as to what followed at the
end of two years ? We notice first that they describe a con
tinuous period of uninterrupted teaching. S. Paul was not
indeed free: he had not the opportunity of repeatedly breaking
new ground: but in his hired lodging though a prisoner men
were free to come to him, no limits were put on his intercourse
with those who came, none challenged his right to teach.
There is a suggestion of serenity and even of privilege which
would make the news of trial, condemnation and death following
immediately after these quiet years indeed a startling denoue
ment. Yet they came to some end: and that the end had been
reached when the author wrote is indicated by the first word
4W|miwv. The aorist describes the period as past: the verb means
not that he dwelt in his own hired lodging for two whole years,
but that he stayed1 in Rome for two whole years dwelling in his
own hired lodging : and it is therefore implied that at the end
of the two years he left Rome. This is the natural suggestion
both of the word evifieivev and of the order of the words in the
1 "E(i|i€va> seems always to imply staying on in a place, or in a condition. Only
here in N.T. is it used of a place : never in LXX. In Polyb. once absolutely of ' staying
on in Africa ',1. 29, 8. Cf. Thuc. 8, 31. Its most common use is that of Gal. iii. 10,
sticking to an agreement, abiding by a judgment, etc. Valpy gives no instance of the
local" use.

xvi INTRODUCTION
sentence. If the fact was not so, and S. Paul never left Rome
till his death there, then we have to explain the suggestio falsi of
the writer.
This inference from the wording of the passage is strength
ened by other similar statements in Acts, in which the author
describes such periods of quiet teaching and building up. Har
nack1 refers to Acts xi. 16 in Antioch, xviii. n in Corinth, a
close parallel: add xix. 8, io; xxiv. 23, 27.
It is further confirmed by the general tone of the last chapters
of Acts. There is throughout a tone of quiet serenity and con
fidence, in spite of the varied and critical adventures, which
reaches a proper climax in the description of the approach to
Rome and the entry upon the period of settled teaching at the
place which had been for years the goal of S. Paul's hopes.
The point to notice is that there is a complete absence of any
note of tragedy. It is not too much to say that to postulate
S. Paul's condemnation and death at the end of these two years
throws the whole narrative out of gear. It is scarcely con
ceivable that the writer could have avoided, in his narrative, the
influence of that tremendous conclusion. We get a hint of the
emotional condition which the mere prospect could create, even
when not strongly anticipated, from the Epistle to the Philippians.
And to suppose that a beloved and loving disciple could have
completely suppressed the feelings caused by the event, in re
lating the incidents which led up to it, is to play with a psycho
logical impossibility. Harnack is right in maintaining, from this
point of view, that the book was written between the end of the
first imprisonment and the second imprisonment and execution
ofS. Paul.
If, then, the conclusion of the Acts points to a period of
freedom, following upon the two years teaching at Rome, have
we any means of knowing, apart from the Pastoral Epistles, how
the period was occupied, or how long it lasted ?
Clement of Rome (c. V.) writing from that city, describes
S. Paul as Krjpvij yevofosvo? iv tjJ dvaroXy Kal iv tt} 8vo~ei, and in
the same passage as SiKaiocrvvrjv 8i8dija<i oXov tov Koafiov Kal eirl
t6 Tepfia t% Bvaemt eX0dov. It would not be straining his language
1 Beitrage, 1 1.

SITU A TION xvii
to see in the phrases iv tj? Bva-ei and oXov tov Koo-fiov, when we
take into account the place of writing, references to Spain: but
the matter is clinched by the third phrase eVi to Tip/ia t?}?
Svo-eas 'to the extreme .west' (Lightfoot). It should be un
necessary after Lightfoot's note on the passage, to argue that
the reference is to Spain, ' the plain inference from the passage
simply interpreted.' The historical force of this evidence is
frequently but perversely ignored. This passage is -sufficient to
establish on historical grounds the fact of a visit of S. Paul to
Spain, and at once confirms the inference we have drawn from
the concluding verses of the Acts and tells us of one missionary
journey which fell in the free period.
There is no other reference to this visit till we get to the
Canon of Muratori (c. 200 A.D.). The passage in which the
reference to S. Paul's visit to Spain occurs is obscure : but the
obscurity affects not the fact of the visit but the authority from
which the author of the Canon derived it. If as Dr M. R. James
suggests, that authority is the Leucian Acta Petri cum Simone,
the tradition is carried back at least to the early years of the
second half of the second century. In itself the evidential weight
of this tradition is small ; but it seems to be independent both
of Clement, and of the Pastoral Epistles. It is possible but not
probable that it arose artificially out of the reference to Spain in
Rom. xv. 28. But in view of the definite statement of Clement,
and the indefinite but wide statement of 2 Tim. iv. 17 — not less
weighty if not genuine — it has some weight as traditional evidence
of the fact.
Evidence of Pastoral Epistles, if not genuine.
The Pastoral Epistles themselves, on the assumption that
they are not genuine, must be considered, in regard to the light
which they throw upon the free period. We assume here that
the ecclesiastical organisation and the state of false opinion
which they imply obliges us to date them not later than about
100 A.D. It is improbable, to say the leas*, that a writer at this
period, wishing to give verisimilitude to his inventions, would
have created a situation or situations for which there was no
traditional justification. It would have, been easy for him to

xviii INTRODUCTION
have provided a situation reconcileable with the narrative of Acts.
But he has not done so. We must conclude then that when he
wrote it was believed that S.Paul had travelled again in Phrygiaand
in the province of Asia and in Macedonia : that he had preached
in Crete and probably that he had visited Dalmatia. Whether
Gaul is to be included in this enumeration (2 Tim. iv. 10) is un
certain, owing to the ambiguity of the term Galatia. In 2 Tim. i v. i 7,
as we shall see in the note on that passage, the reference must be
to an extension of missionary work of such a degree as would
justify the statement that his duty of preaching the Gospel was
completed, and all the nations had heard it. It is natural to see
here a reference to preaching, in Spain, and perhaps in Gaul :
though the restrained and indefinite character of the allusion is
less natural in the supposed imitator than it would have been in
S. Paul's own writing. But that carries us beyond our present con
sideration. We may conclude then that we have good historical
evidence, independent of any assumption of the genuineness of
the Pastoral Epistles, by the end of the first century, that S. Paul
had been released from his imprisonment after two years confine
ment in Rome, that he had carried out his purpose of preaching
in Spain, and perhaps in Gaul ; that he had revisited the scene
of his earlier labours in Asia Minor, Macedonia and Greece, and
that he had spent sometime in Crete. It follows that there is no
historical reason for denying the genuineness of the Epistles.
The order of these journeys cannot be determined. Lightfoot1
suggests, though with caution, that he went direct to the East
from Rome, then returned to Spain, and again went to the East
whence he once more returned to Rome and martyrdom. ZahnB
takes the simpler view that he went to Spain from Rome and
after spending a year or more there returned to the East. There
is no means of determining the probabilities.
The length of the pericd.
The length of the period during which S. Paul was again
free depends upon the date of his release and the date of his
martyrdom. 1 Lightfoot, Biblical Essays, p. 430.
2 Zahn, Einl., 1. § 36,

SITU A TION xix
The date of the release is given by Ramsay1 as Feb. 62.
C. H. Turner2 places it a year earlier : and Deissmann's calcula
tions of the date of the proconsulate of Gallio would point to the
same year. The date ofthe martyrdom3 is limited by the good
and constant tradition beginning with Clement of Rome (unless
we include the Apocalypse4) that the martyrdom took place under
Nero, and therefore before Jan. 68. Eusebius5 places the death
of both S. Peter and S. Paul under the year 6j : but it does not
seem clear whether he held that their martyrdom took place in"
that year or merely records it in the general reference which he
there makes to Nero's persecution of the Christians. Jerome's
phrase is more definite, but it is doubtful whether he is not
forcing Eusebius' meaning ; so Zahn and Ramsay hold. It may
however be reasonably argued that Eusebius would not have
mentioned the persecution at this date unless occasion for doing
so had been given by the fact that it was known to be the date
of the martyrdom of one of the two Apostles at least. The
question must then be determined by the length of time required
for the incidents for which, as we have seen, room has to be
found within the period.
Presuming that the choice of date lies between the great
persecution which began after August 64 (the date of the burning
of Rome) and the last year of Nero's reign, we find that with
the earlier date for the release (spring of 61 A.D.) we get a period
of three years and a half to the earliest date for the martyrdom.
It cannot be said that it is impossible to find time in such a
period for the incidents described ; especially if we adopt Zahn's
hypothetical arrangement. But they more probably suggest a
longer period. Ramsay's date for the release (Feb. 62), is pretty
clearly inconsistent with the earliest date for this martyrdom.
On the whole, it seems more in accordance with the various
indications, to accept the later date of 67 A.D. for the martyrdom
of S. Paul, and to take the period of 62-67 as the time in which
the incidents implied in the Pastoral Epistles and Clement of
Rome took place.
1 Pauline Studies, p. 365. 2 Hastings, D.B., Chron. of N.T.
3 Deissmann, St Paul, E. T.
4 See C. H. Turner, Studies in Early Church History, p. ¦214.
5 Euseb., Chron., a.d. 67 (2083 abr.).

CHAPTER II
PERSONALITIES
An important element, in examining the genuineness of these
epistles, must be the impression they produce of the personalities
of S. Paul and his two correspondents. It is in the treatment of
character that the hand of the imitator should be most easily
detected : the pseudonymous literature of the second century
shows us that such writers had either little care or little skill in
such matters : and the examination of this aspect of the epistles
should contribute much to a decision. It is indeed freely argued
that the psychology and delineation of character here presented
is wholly unnatural and artificial: that 'S. Paul' exaggerates
gravely in referring alike to his merits and his defects : that he
treats Timothy with a strange depreciation of his character and
his intellect : that such a procedure, while inconceivable in
S. Paul, is natural in a pseudo-Paul, who wishes at once to
magnify the great Apostle, and to denounce or warn his own
contemporaries under the pseudonyms of Timothy and Titus1.
Whether this procedure in a pseudonymous author is plausible
or probable is open to serious question. But it must be pointed
out how very unpleasant a picture it gives of the supposed
author himself. He is not only willing, on this showing, to libel
the departed, in order to direct a necessarily ambiguous attack
upon the leaders of his own time, but he does not hesitate to put
these attacks into the mouth of S. Paul himself. The literary con
ventions of the time may cover some things which we regard as
crooked, but this seems to stretch the allowance far.
It is clearly important to gather as clear a conception as
possible of the personal elements in these epistles.
It is obvious to notice that the personal element is more
strongly marked in the Second Epistle to Timothy than in either
1 Jiilicher, Introd. to N.T., E. T., pp. 186-8.

PERSONALITIES xxi
the first or in the Epistle to Titus. But there is also in this respect
a considerable difference between the two latter letters. The
Epistle to Titus is completely lacking, except in the address, in
those references to S. Paul's own commission and labours which
occur in three separate passages of the First Epistle to Timothy, and
repeatedly in the second epistle. The character of these references
wewill consider presently. But, on the hypothesis of pseudonymous
authorship, it is important to observe that the personal references
might be expected to occur most frequently, when they were
needed to gain the apostle's authority for the ecclesiastical and
doctrinal interests of the writer. But the facts of their employ
ment are the reverse of what would be expected. They are most
frequent in the Second Epistle where these interests are least to
the fore. And in the two, in which these interests predominate,
the personal references are very unequally utilised. And that,
although in the Epistle to Titus there are several passages to
which they would be as appropriate as they are to those in which
they occur in the First Epistle.
There is a similar variation in details of language. The first
personal pronoun occurs thirty-three times in the Second Epistle,
six times in the first, and three times in Titus ; the second per
sonal pronoun twenty-one times in the Second Epistle, eighteen
times in the first, seven times in Titus.
We notice further that there are no personal instructions given
to Titus, except in ii. 7, 8, such as we find in such fulness of
detail in both the other epistles ; no reference to Titus having
learnt from S. Paul, unless perhaps in i. 4, no suggestion that he
should follow S. Paul's example, or of his receiving from him a
peculiar trust.. These personal relations are strongly emphasised
in both letters to Timothy. Why should there be this difference
of treatment ? There is certainly no such great difference, even
to a fine observer, in S. Paul's relations to his two converts, so
far as the record of the Acts and other epistles goes, as to account
for this difference of treatment. And, as has already been pointed
out, it is contrary to the interests which the pseudonymous
author must be supposed to have entertained.
This general view of the treatment of the personal relations is
against the hypothesis of pseudonymous authorship.

xxii INTRODUCTION
We go on to enquire whether the personal references and the
relations which they imply between S. Paul and his two corre
spondents in themselves afford ground for suspicion, and we will
begin with the passages in which S. Paul's own position and
experiences are referred to.
i. S. Paul.
i Tim. i. 11-17.
The proper place of the law in Christian teaching is the subject
of the preceding paragraph. There is no question here of legalism
or of a legal view of Christian ethics. The question simply is how
far a Christian teacher is right to insist upon law in his instructions
and declarations upon questions of morality — how far a BiSdo-KaXoi
must be a vofioBtBdaKaXov, and in what sense.
This proper place of law is then described as being Kara to
evayyiXiov TJ79 B6fji)<; tov fiaKapiov 6eov, "in accordance with the
Gospel in which the Blessed God has been revealed"; and to this
mention of the Gospel is attached the passage which is personal
to S. Paul.
The points of the reference are
(1) The trust ofthe Gospel committed to S. Paul.
(2) The power communicated to him.
(3) The confidence of GOD in him shown by his selection in
spite of his own extreme unworthiness.
(4) The exemplification, in his instance, of the pity and the
gracious liberality of GOD, of His will through Christ Jesus to
save sinners.
(5) The ascriptionof honour and glory to Him who is sovereign
over the ages, incorruptible, invisible, alone GOD.
The first point to notice about the passage is that it is pri
marily occasioned by the mention of the Gospel and has no
obvious polemical or argumentative force1. It ranges therefore
with 1 Cor. vii. 25, xv. 9-10; Eph. iii. 1-13, rather than with the
passages from Galatians and Thessalonians.
1 Similar passages are Gal. i. 11-16 (polemical), ii. 7 (polemical); Eph. iii. 1-
13 (occasional); 1 Thess. ii. 4 (polemical); 1 Cor. vii. 25 (occasional), xv. 9-10
(occasional).

5. PA UL xxiii
Further, it is remarkable that the whole force of the passage
is to lay stress not on the authority of the Apostle but upon
the unworthiness of the instrument which GOD chose for His
service. S. Paul cites his own case as a crucial instance of
God's mercy in Christ, an indication of how He chooses. His
is a case for the encouragement of those who feel their own state
to be a hindrance to the execution of God's service, whether as
ordinary members of the community called to faith or as chosen
for special service1. It carries, therefore, encouragement at once
for Timothy in his special circumstances and for those with whom
Timothy has to deal, and perhaps conveys subordinately a hint
that Timothy in the work of his office is not to despair of any man.
This is the more noticeable because in the two passages which
are most nearly parallel (i Cor. xv., Eph. iii.) the personal refer
ence is used to enforce the authority of the Apostle and his
message. And on the pseudonymous hypothesis we should
expect it to be so used here. Whereas we have an unexpected
turn and a unique application.
On the other hand, on the hypothesis that S. Paul is the
writer, the reference is natural. He is instructing Timothy in
the duties of his office: he recalls the fundamental subject of
Christian teaching, the Gospel in which GOD has revealed and
still reveals Himself. That suggests the thought that he himself
had received that Gospel as a trust ; it had been the foundation
of his teaching. And from that naturally springs the reflection
that for his own work all had been owed to the power and grace
of GOD in Christ ; and that power and grace had been sufficient.
But if so for him, with his record of unbelief and bitter oppo
sition, then even more so for Timothy and for the rest. This is
a natural connexion for S. Paul himself. But it is not natural
in another, who ex hypothesi ha.s it in mind to enforce his interests
by the authority of the Apostle, and who had good examples
before him to show how that could be done by the personal
reference. The ascription gives us a characteristically Pauline trait. The
thought of the work of GOD'S compassions in Christ, in the
1 v. 16 irpbs 6iroTiirt>i<riv = a. sinner like me is just the kind of man whom you may
expect to make into a Christian.

xxiv INTRODUCTION
patience of the long drawn out preparation and the sovereign
control of the great spiritual movements in men and nations,
evokes more than once the outburst of praise and confession1.
Here it is the thought of the Gospel revelation entrusted to
weak men, in the compassion of GOD, working mightily in them
in spite of their weakness and proclaiming the utter longsufifering
and generous love, which calls and allows sinners everywhere to
be saved. To the Sovereigh, who directs to this end the ages of
His purposed dispensation, GOD as He is, incorruptible, invisible,
alone, honour and glory belongs and must be rendered unto the
ages of the ages, Amen.
The occasion for the ascription however is not obvious. While
it gives us a characteristic trait, it is neither a common nor an
obvious trait. The connexion lies below the surface: and the
expression is restrained. It does not read like the work of an
imitator gaining credence for his assumed character.
I Tim. ii. 7.
The personal reference here is again suggested by the mention
of the main theme of the Gospel. The passage is closely parallel
in thought to 2 Cor. v. 18 ff.; though the expression is entirely
different. The reasoning is profoundly Pauline: the universality
of salvation rests upon the unity of GOD, in which is included
the humanity of Christ Jesus: the truth was revealed at a time
proper to it and chosen by God: and it was to announce this
truth that Paul was made herald and apostle, teacher in parti
cular of Gentiles in faith and truth. The connexion of thought
is close and characteristic. The way in which the simple matter
of the practice of common intercession for all sorts and con
ditions of men is based upon the fundamental nature of the
Gospel is strictly characteristic. The reference to the Gentiles is
in place: the argument from S. Paul's commission to Gentiles
to the Christian duty of prayer for non-Christians is an argument
a fortiori; parallel to the argument from God's will that 'all
should be saved and come to kaow truth.' There is here again
too the assertion of S. Paul's office and work as a precedent and
model for Timothy. 1 Cf. Rom. xvi. fin., xi. 33, ix. 5; Eph. iii. 20.

< < <<

5. PAUL xxv
The parenthesis dX'fdeiav Xiyco ov yjrevBofiai strikes, perhaps,
too loud a note. Why should this emphasis be required in writing
to Timothy ? Have we here caught the imitator red-handed ? Is he
asserting that he is really S. Paul and not himself, and betraying
himself by the vehemence of assertion ? That would seem to be
the necessary inference, if the author is pseudonymous. But, if
so, why is the slip isolated ? There is no parallel to it elsewhere
in these epistles ; no parallel, that is, to this over- vehemence of
emphasis. Yet it is not probable that if the writer thought it
necessary to emphasise the truth of his false name in this way,
he should have done so only once.
The phrase has parallels in other epistles of S. Paul ; but in
no case is his assertion of his relation to the Gentiles enforced
by this phrase. In Romans (ix. i) he uses the same words to
assert his sympathy with unbelieving Israel. In Galatians (ii. 9)
and the Second Epistle to the Corinthians (2 Cor. vii. 14, xi. 10, 31,
xii. 6) similarly strong assertions of truthfulness are made but
in relation to other matters.
The connexion may be with what follows1 or what precedes:
probably it affects the whole clause: the words emphasise the
claim to be a teacher of Gentiles for the purpose of the Gospel.
But there can have been no doubt in Timothy's mind, nor in
S. Paul's mind any suspicion of such a doubt, as to the fact
that S. Paul was peculiarly directed to Gentiles. Nor is there
any indication in the Epistle that S. Paul's authority or status
was being disputed at the time by the erroneous teachers2 whom
Timothy had to correct. The main thought of the passage is the
universality of the Gospel, based upon the unity of God and the
mediation of Christ, and itself the basis for intercessory prayer.
For the proclamation of such a universal Gospel was Paul himself
appointed ; that is the plain truth, and it is borne out by the fact
that he has been a teacher of Gentiles in faith and truth. The
emphatic iyco points the moral to Timothy in the work of his
office and his flock. As the inclusion of all men in the sphere
of the Gospel was S. Paul's mission, shown by his adding
Gentiles to Jews in his labours, so the inclusion of all men in
the prayers of the Church is the common duty which Timothy
1 So Wohlenberg, Bengel. 2 So Ellicott after De Wette, Von Soden.
P. P. E. c

xxvi INTRODUCTION
must enforce, iv irio-Tei Kal dXrjOeia axe added to Bi8do-KaXo<s
idv&v to emphasise the quality of S. Paul's labours in this cause;
he taught the' Gentiles in full belief in GOD and His revelation
and in truth and sincerity of mind.
The words we are considering thus emphasise not S. Paul's
appointment to preach to Gentiles, but the character of the mes
sage which he had to deliver and which now dictates Timothy's
procedure and the practice of the Church. The appropriateness
of their insertion therefore depends on the question whether the
universal range and inclusiveness ofthe Gospel required em
phasis. But that carries the question away from the particular
phrase, to the whole passage. The verses i-6a contain a strong
assertion of this principle as a basis for practical conduct. As
there has probably never been a time when Christians did not
need to be reminded of their duty to non- Christians, there is
nothing strange in S. Paul's feeling and meeting this necessity in
writing to Timothy about his charge : the theme cannot cast any
suspicion on the authenticity of the passage : and the emphatic
clause can be thus explained by the need of urgency in insisting
on this duty.
The only other passages in this Epistle in which the writer
refers to himself are iii. 14 and iv. 13.
In both passages the writer refers to an end to the present
separation between him and his correspondent. In the first,
probable delay is given as the reason for writing; in the second,
the actual separation enforces the appeal for application to work.
The passages must be taken in connexion with i. 3. The com
parison suggests that there was some unwillingness on the part
of Timothy to be left alone in so responsible a position. The
letter is written to stimulate and encourage him: and this object
is furthered by these references to a reunion as intended though
delayed. We may contrast with the /eaflco? irapeKaXead ae of
1 Tim. i. 3 the simple tovtov %dpiv aTriXevrrov ere of Tit. i. 5 : and
there is no reference in Titus to the possibility of S. Paul's re
joining Titus in Crete. When others take his place his work
will be done and he is to do his best to rejoin S. Paul (Tit. iii. 12).
The question has been raised, why was so elaborate a letter
sent, when the correspondents had been so lately together and

5. PAUL xxvii
were so soon again to meet? It is reasonable to reply that there
may well have been special circumstances1, affecting Timothy
himself or the situation in Ephesus, which made S. Paul anxious
to supplement oral instructions by written communication. It
is possible that Timothy may have wanted something he could
show to local authorities as guaranteeing his commission. It is
possible that there had been no time2 for oral instructions as to
his general commission : that on their journey, at some place not
specified, news had come from Ephesus showing the need of
intervention; that S. Paul himself had been unable to diverge
from his journey to Macedonia and he had sent Timothy at
once with brief instructions, now supplemented in writing. Or
if S. Paul and Timothy had been together in Ephesus, they
may have gone there simply on their way (cf. Acts xviii. 19)
and circumstances required the presence of one of them which
S. Paul was unable to give. On his arrival in Macedonia he
finds that he may be left there some time or may have to go
further, and leave Timothy longer alone than had been originally
intended. Moreover the letter is such that the greater part of
it could have been shown and was probably intended to be shown
to the local authorities, a further reason for its despatch, however
short the absence. Further, it is a common experience3 that
written instructions are better than oral; they are more likely
to be complete and less liable to be misunderstood. Arid that
S. Paul fully realised and acted upon this fact, is shown by the
epistle to the Romans, both epistles to Corinth4, and the epistle
to the Philippians. It is surely not too much to say that the
criticisms of these phrases are strained and pedantic. They create
no difficulty in the way of conceiving a simple and natural situation.
As the words of a forger gaining plausibility for the situation,
they are, on the other hand, meagre and inadequate. We should
expect more definiteness, more explicitness, in giving the grounds
for writing. But this point need hardly be further laboured.
1 See below on the range and permanence of Timothy's commission, u. iii.
2 i. 3 does not necessarily imply that S. Paul had been in Ephesus with Timothy.
3 Against Holtzmann, p. 61 f.
" Rom. i. io, xv. 22-23; l Cor. iv. 18, 19; » Cor. ii. 1, i, xiii. 1 al. Also 1 Cor.
is written just after Timothy has been sent, 1 Cor. iv. 17.

xxviii INTRODUCTION
2 Timothy.
In this Epistle the references to S. Paul's position and experi
ences are more frequent :
In i. 6 he refers to his having laid hands upon Timothy.
In i. n the mention of the Gospel again occasions a reference
to his own appointment as herald, apostle, teacher, in the same
order as in i Tim. ii. 6, but without further specification.
He refers to his present sufferings for the Gospel in i. 12, 15—18;
ii. 9, iv. 6-8, iv. 16 ;
and to the teaching which he had given to Timothy in i. 1 3,
ii. 1, iii. 10.
In iv. 9-21 there is a long series of personal matters and par
ticular references.
In fact, the letter as a whole is the most intimately personal of
all S. Paul's epistles, unless we perhaps except the Second Epistle
to the Corinthians. It is hardly conceivable that any attentive
reader could recognise any but the genuine ring throughout
these references. Granted the situation — S. Paul in prison hand
ing on the supreme trust of preaching the Gospel to Timothy his
beloved child and all but life-long companion, to Timothy at
a distance, himself not without dangers and anxieties, even apart
from this heavy cloud which the near end of S. Paul's ministry
and life would bring down upon him, the references to his own
memories and labours, to those who have helped him and to those
who have opposed, his strong consciousness of the end approaching,
deepening his solicitude and tender care for his successor and
representative, and recalling the early days and the Lystran
home, the holy women and the solemn call which decided the
young man's work for life, the pressing repeated detailed insistence
upon the need of character answering to the work, and lastly, the
lofty spirit of hope and trust combined with the true-hearted
care for those who had been companions so long — there is not a
false note struck once, where it would have been so easy to strike
so many false notes. I venture to assert, without fear of serious
contradiction, that the genuineness of this letter would never
have been called in question but for two reasons. First, it is
closely linked to the other two epistles ; and secondly, it involves

S.' PA UL xxix
the release of S. Paul at the end of his first imprisonment at
Rome, a further period of missionary labours, and. a second im
prisonment ending in death. Yet there is no evidence against
this hypothesis, there is nothing improbable or absurd in it : the
denial of it rests wholly on the absence of contemporary evidence,
or nearly contemporary evidence, outside these epistles ; but such
a denial is wholly unscientific, unless it can be proved on other
grounds that the epistles are spurious, and also untrustworthy in
their facts (see pp. xvi f). As regards the second epistle the
attempt to impugn its genuineness on such other grounds has
been so unsuccessful that refuge has been taken in elaborate
theories of conflation, the last resort of desperate incredulity.
Some attempt has been made to criticise details in the picture.
It is suggested that the words1 in i. 3 S> XaTpeva dirb irpoyovcov
iv KaQapa o-wuBrjaet, show a different temper from that which is
exhibited in Phil. iii. 6. But for 'this unqualified XaTpevio' Rom.
i. 9 gives a full parallel. And the recognition of a continuity
between the pre-Christian and the Christian Church of GOD is
strictly Pauline : cf. Rom. ix. 4, xi. 17 f. It is difficult to conceive
that another passage iv.6-8 should be brought under suspicion2, as
'an estimate of his merits such as could only have been pronounced
by a disciple who deeply honoured him, not by himself.' Does
the saint's confidence never gain expression, when the veil grows
thin with the approach of the end, when retrospect and prospect
are merged in the vision of the Lord, who has sustained him in
the conflict and seems to stand ready to reward the faithful
servant, whose heart has been set upon His appearing? There
is something peculiarly repulsive in the thought of 'a disciple who
deeply honoured him' being able at once to put into his mouth
such words as these, and to use his name for his own polemics.
In i. 6 the writer speaks of 'the laying on of his own hands'
as the instrument of Timothy's reception of his %dpio-fia; in
1 Tim. iv. 14 the laying on of the hands of the presbytery is alone
spoken of. It may be said, at once, that this is exactly such a
difference as a pseudonymous writer would avoid ; it creates
obviously a superficial difficulty. On the other hand, if, as it is
reasonable to suppose, in the actual 'laying on of hands' both
1 Jiilicher, E. T., p. 189. 2 ib.

xxx INTRODUCTION
the local presbyters and S. Paul took part, it is quite intelligible
that S. Paul himself would refer now to one side of that act, now
to another. If he is insisting upon the full authority and status
which Timothy received then for his work, he would recall the
authoritative body of elders by whose means he received his
commission. If he is insisting upon that close personal tie, with
its tenderest and most solemn associations, which had for so
many years bound to him the disciple, who is now to be his
successor and principal representative in the solemn charge of
the Gospel, it is natural that he should think and should remind
Timothy of his own personal part in conveying that commission.
And there is as a matter of fact just this kind of distinction
between the two passages in which the references occur.
The examination of these passages must, we think, remove
the suspicions which have been attached to them. They are
natural from the hand of S. Paul. They demand more skill than
the inventors of that age are known to possess.
The epistle to Titus offers no references to S. Paul's own
position except in i. 3. And we pass to those passages which
deal with Timothy.
2. Timothy.
What do the epistles suggest as to the position and character
of Timothy ? And is the suggestion historically plausible? These
are the questions to which we shall now attempt to find an
answer. And here we must draw a distinction, to begin with, between the
two epistles. In the first epistle Timothy is clearly entrusted with
an important commission of a nature not clearly defined. In the
second, he is regarded as the heir and soon to be the successor of
the Apostle. The thought of final separation is almost as com
pletely absent from the first as it dominates the second epistle.
Consequently the tone and atmosphere of the two letters differ
greatly : in the second the personal relation is expressed in far
stronger colours and with a heightened tone ; in the first the stress
is laid upon the present commission and details of work. We have
already noted that this is a remarkable difference for a forger to
have invented.

TIMOTHY xxxi
The situation assumed in the first epistle may be shortly
described. S. Paul is in Macedonia, lately arrived there, perhaps,
but not certainly, from Ephesus (i. 3). Ori the way to Macedonia,
Timothy was requested to spend some time in Ephesus, awaiting
S. Paul's return to that city. The reason for this request was
that he might by his superior authority check1 the vagaries of
certain teachers : but S. Paul has also more positive ends in view
for placing Timothy in that position2: and it is this positive
object which the letter chiefly explains and elaborates.
1 Timothy.
There is very little direct allusion to the relation between
Timothy and the Apostle. It is twfce expressed by the term
TeKvovd, implying probably that Timothy owed his conversion
to S. Paul. Twice4 there is a reference to S. Paul's intention to
rejoin him, implying that their companionship had been constant,
and that independent action might seem strange to the younger
man. There is a reference to the training5 he has had, presumably
from S. Paul. There are two references6 to his ordination, one'
to his baptism; neither event is brought into direct connexion
with the Apostle, though the references acquire peculiar force
if they reminded Timothy of S. Paul's presence on those
occasions. The commission given to him is not clearly stated: but the
suggestion is that for the time he represents the Apostle8. And
as representing the Apostle, occupying a position which involved
both teaching and administration, he is warned and exhorted as
to his own self-discipline and character.
These exhortations occur in six passages : i. 18-20, iii. 14-15,
iv. 6-16, v. 21-23, yi- 1 1— 16, vi. 20.
We will examine these passages separately.
1 TrapayyAXit) carries the note of command.
2 This seems to be the meaning ofthe anacoluthic sentence 13 ff.
3 i. 1, 18.
4 iii. 14, iv. 13. In neither case is it implied that the separation will be brief.
5 iv. 6. 6 i. 18, iv. 14.
7 vi. 12. This can hardly refer to the ordination, as Hort suggests.
8 i. 18.

xxxii INTRODUCTION
I Timothy i. 18-20.
The charge (TaxiTifv 7-471/ irapayyeXiav)ha.s already been indicated
in general on its negative (vv. 3, 4) and positive (v. 5) side, and
the need for it (vv. 6-10) and the hopefulness of delivering it (vv.
12-17) have been suggested. Its details are developed in the
following chapters. It is to be observed that it means 'a charge
for Timothy to deliver to others1' not a charge laid on Timothy
by S. Paul; S. Paul entrusts to Timothy (irapande/iai) the duty
of communicating a charge and seeing that it is carried out.
The thought of the passing of the trust evokes the personal
appeal (riKvov)2: it is a trust committed by the father to his child.
The prepositional clause (v. 18) gives the reason for the com
mittal of the trust — 'the prophecies' indicated the act as proper,
and in accordance with them S. Paul took this step. What were
those prophecies ?
If the reference occurred only in this passage we should have
no hesitation in supposing that there had been some special
prophetic utterance which led to the selection of Timothy for
this particular piece of work. But doubts are raised by the
connexion with iv. 14 and 2 Tim. i. 6. The words may refer to
an original ordination at Lystra: the present commission is in
due line and accord with the prophecies which then led S. Paul
to the choice of Timothy. We must not conclude that at Lystra
Timothy was chosen to the same kind of commission as that
which is here entrusted to him: that would hardly have been'
consonant with his youth. We leave this point for further con
sideration below. The point of the reference is however perfectly
clear : it is meant to encourage Timothy with the sense of a
divine sanction and origin for this commission which is now being
laid upon him.
The object of the commission is stated in the final clause.
The generality of the description is to be noticed. We might
naturally have expected more precision: but it is described in
its simplest and at the same time deepest character. He is to
1 I.e. Timothy's official duty is to see that other men (a) abstain from certain
kinds of teaching, (b) promote the Christian life of the society in the ways indicated
in cc. ii. ff.
2 A fine touch for a forger.

TIMOTHY xxxiii
conduct (or initiate, ifo-Tparevari be read) a campaign, and that one
which is already known to him as noble, one to which he is already
committed. It is the great campaign to which he is bound by
his allegiance to the Lord (cf. 2 Tim. ii. 4): the particular line,
which it takes is determined by those prophecies, indicating
him for this commission ; and they are to form the equipment,
the divine armour, in which he fights.
Finally, he has to provide and maintain certain personal quali
fications, faith and a good conscience. His own faith in GOD
through Christ must be clear; his own heart pure and single in
God's sight. The latter is essential to the former ; only the pure
in heart can exercise that faith which sees GOD even now. The
neglect of this principle has already wrecked some in the matter
of their faith.
On this passage we may remark:
(1) The commission is a personal trust handed by S. Paul to
Timothy : the latter is in some sense not further defined the
representative of the Apostle. He has to deliver to others a
charge affecting their work in the Church, as teachers or admin
istrators or simply members. In doing this, he will be doing
the same kind of work, as he has seen S. Paul do. This re
semblance is enforced by the reference to S. Paul's own experience
(12-17). The relation of Timothy to the church or churches
where he is to labour would, consequently, be the same as that
of S. Paul. It is. an apostolic relation, not local, not presbyteral
or episcopal.
(2) The nature of the commission and its object are alike
stated in terms of great generality. The terms are not indeed
vague ; but for us they are ambiguous, because they imply a
knowledge of facts which we do not possess ; and they are
completely untechnical. Theywould have had a perfectly clear
meaning to Timothy, at the time. But their meaning would not
be exactly certain to any other person at any later time.
Why is no specific title or definition of the office given ? If it
was in fact the apostolic office, there is a clear reason why S. Paul
should describe it by its effects and not by name. To him the
name Apostle carried with it the thought of a direct commission
from the Lord.

xxxiv INTR OD UCTION
On the other hand it seems probable, if not obvious, that a
pseudonymous author, writing with, among others, a bias for eccle
siastical organisation, would have been precise at this point. He
would have shown us clearly what position Timothy was to
occupy in the community. His theme required a technical
language. If he was dealing with the state of things described
in the Didache^ he could have naturally used the term ' apostle.'
If he was in the circle of Ignatius no term but 'bishop' would
have been possible, and it would have been necessary.
(3) There is a note of permanence in the wording of the
passage. It does not read as if S. Paul were dealing with a
purely temporary matter. And there is no reason to suppose
that the commission was purely temporary. The statement ofthe
object (iva arTpaTevrj, see note ad loc.) is wide and comprehensive.
The prospect of a reunion held out later on (iii. 14, iv. 13) does
not necessarily imply supersession. Nor do the terms exclude
the possibility of a continuance of the commission beyond the
work at Ephesus. Indeed the limitation to Ephesus, suggested
by i. 3, is not necessitated or implied by any other phrase in the
epistle or by its character as a whole. Rather the contrary.
The epistle much rather suggests that at this stage S. Paul calls
Timothy to share his apostolic work in a more independent
position than he has hitherto taken. The particular occasion
in Ephesus is perhaps the first opportunity for putting him
in this position, but is not intended to limit his commission.
This will explain and justify much of the epistle, which is not
quite convincing if we think of the occasion as limited and
singular. If this is so, 1 Timothy would be the document for the first
commission, 2 Timothy for the final commission when S. Paul
would really be soon removed.
1 Tim. iii. 14, 15.
There is nothing in this passage to suggest that the separation
will necessarily be brief; rather the possibility of its being pro
tracted is put in such a way as not to deprive Timothy of the
hope of a meeting in the near future. Such a meeting would
not necessarily discharge Timothy of his functions.

TIMOTHY xxxv
The object of the letter is described. It is to inform Timothy
of what is the conduct proper to men who move in a household
or family of GOD. That conduct has its conditions and nature
determined, first, by the fact that such a household is a congre
gation or church of men who belong to a present and living GOD
who takes active part in the affairs of His household: character
and conduct in them must correspond to character and conduct
in Him : and in the second place by the main purpose and use
of this society, framed by GOD to support and maintain the
truth, the truth of GOD revealed in Christ.
Timothy's commission is here brought into line with the main
purposes of the Gospel. It is with these main purposes that his
office is concerned. Both for himself and for the officials whom
he has in some way to supervise, the qualifications and conditions
are sought in the fundamental character and objects for which
the society in which they work exists. We note here again the
complete generality of the definition. Conduct and truth, alike
determined by the relation of the individual and the society to
GOD, are the essential and only essential aims.
iv. 6-16.
The forecast of the future in vv. 1 — 5 is an indication of the
permanence of Timothy's commission. In v. 6 we pass to strictly
personal directions, preceded by a participial clause, which once
more emphasises the special character of his office, as obliging
him to see that others work on the right lines.
The whole stress of the passage falls on the duty of personal
effort to make character adequate to office. The office is de
scribed in the general phrase, BiaKovo<; X/mo-tou 'Irfcrov. That
this may be well or excellently done requires a constant nourishing
of the life by the truth already learnt and believed, a steady
exercise of all faculties with a view to true piety, an exercise
inspired by the promise of life. Youthfulness must be compen
sated for by the complete exhibition of true Christian character,
and constant attention to public duty. Power for these re
quirements is to be gained by steady use of the gift of grace,
received with all solemnity and divine warrant. Incessant perr
severance in his self-training and in teaching others must be his

xxx vi INTRODUCTION
contribution to the attainment of his proper aim — saving himself
and others.
The passage in fact lays down the primary personal qualifi
cations for the work or office with which Timothy was now
charged. It is not necessary to suppose that he was specially
deficient in the qualities or practices emphasised. The point is
that S. Paul would have him realise to himself at this crisis
exactly what qualifications are required. It is quite conceivable
that he may have been inclined himself to lay stress on such as
had a more definitely technical and official colour; or simply
that he may not have realised how adequate a preparation for
his present high duty he had already had in his Christian train
ing, and how the perseverance and progress in this training was
still the most essential requisite. The fundamental postulate is
that character must be adequate to office; and that that is the
first requisite for office.
This explains, what may at first seem strange, that S. Paul
should insist upon what to some extent at least might appear
to be elementary conditions of conduct, in writing to so trained
and familiar a disciple. But it is the application of experience
which is here in question, not the origination. And we must
remember, in this and like cases, that to put spiritual and moral
qualifications in the front as regards religious duty and office
was no trite commonplace in those early days: even if, as some
criticisms suggest, we have got wholly beyond the necessity for
doing so now.
The reference to Timothy's youth has been regarded as un
natural. But what was his age? It was not more than 15 or
16 years since S. Paul had taken him into his company at
Lystra. Supposing him to have been about 20 years old then,
he would still be under 40. S. Paul himself would be nearly 70.
But the point of view would naturally be dictated not so much
by their respective ages, as by the position and work which
Timothy was undertaking. That position at any rate involved
the supervision of a Christian community of some fifteen years
standing, and of officials most of whom would be older than him
self, many of them old enough to be his father. There is no
reason to suppose that in those days men were more likely to

TIMOTHY xxxvii
underrate the claims which age gave them than they have been
since. And it is perfectly reasonable that Timothy should him
self feel that he was young for such responsible work1; as indeed
he was and as, still more, some of those, over whom he was set,
would most certainly think and say.
But it would indeed be remarkable, if a pseudonymous writer
of some forty to sixty years later, when, in perspective, Timothy's
age would not have seemed so different from S. Paul's, should
have made this fine distinction or thought of the matter at all.
We have in this passage the second reference to the intention
of S. Paul to rejoin Timothy: and a second reference to his
ordination. What has been already said on these points may be
sufficient. It may be further observed that the passage clearly
indicates the main activities of Timothy's office — it combined a
control of others involving discipline, and teaching on the basis
of the Scriptures.
v. 21-23.
This passage is an acknowledged crux. But we are concerned
at present only with such elements as affect Timothy in his per
sonal relations.
He is warned against prejudice and partiality; against hasti
ness in his dealings with presbyters (whether it is in ordination
or reconciliation of penitents), which might involve him in the
blame for sins which were not his own. He is advised as to the
management of his health.
The appropriateness of such advice for anyone undertaking
a position involving discipline and supervision is obvious: no
experience or age could make it unnecessary.
The note as to the management of his health comes in very
strangely. It cannot be explained as suggested by ctyvov; that
epithet refers strictly- to the preceding clause; Timothy is not
to allow himself to be implicated in other men's sins by giving
them too hasty a countenance; he is to keep himself clear from
all such connexions (cf. 2 Cor. vii. 11, Phil. i. 17). Its only justi
fication in its place in this passage lies in the reasonableness of
1 Jvilicher's reference to the age of our Lord and of S. Paul at the beginning of
his ministry is mere rhetoric.

xxxviii INTRODUCTION
a man attending to his own health, when he holds a post in
volving anxious and delicate responsibility and hard work. Its
insertion here is a decisive mark of familiarity. The simple and
casual character of the advice forbids the idea that it is the
work of a late imitator. It has none of the marks of such work,
and is only natural and defensible if it was addressed, as it pur
ports to be, by S. Paul to Timothy.
vi. 11-16.
This passage is parallel in character to iv. 6 ff., but has a dif
ferent tone. Timothy is addressed as a man of GOD. The phrase
should not probably be taken as limited by its O.T. associations
to the office of prophet, though it could not fail to suggest those
associations, either to S. Paul or to Timothy. It marks Timothy
as one set apart and wholly bound to God's service, and further
as obliged to reproduce in his character and ways the traits of
the divine exemplar.
He is urged to avoid all worldly cares and ambition, to take
for his constant aim the great principles, qualities, and practices
of the Christian life. He is reminded that his faith involves a
struggle, a noble struggle requiring incessant perseverance: he
must make fast his grip upon that eternal life, to which his
baptism marked God's call and his own acceptance. He is re
minded of the many witnesses of that first step, of the high
responsibility and obligation resting upon a servant of the GOD
who gives life and a disciple of Christ Jesus who made before
Pontius Pilate that noble confession which his disciples have to
maintain: he is charged to 'keep the commandment,' himself
unspotted from the world, unimpeachable, until the final mani
festation of the Lord who has saved him and us, and who at the
time appointed will come to judge ' in the glory of the Father.'
The urgency and loftiness of this appeal mark it as the climax
of S. Paul's exhortations to Timothy. The elements are the
same as heretofore, but they are expressed in their deepest
meaning and widest range, and the highest and most solemn
sanction, of Timothy's personal experience and of the Christian
faith, are employed to enforce it. It might seem overstrained if
Timothy's commission was merely temporary and directed to an

TIMOTHY xxxix
occasional condition of the Church in Ephesus: but if this was
the beginning of a work and office coordinate with that of the
Apostle himself, then there can be no question of its fitness.
There is here something of the intense personal emotion, which
dominates the second epistle; as though S. Paul felt that this
might be a final charge.
Again we must maintain that there is no implied criticism of
Timothy's life and character. We may ask, without doubt of
the answer, when does it cease to be fitting to urge a Christian
pastor to practise detachment from the world and advancement
in Christian qualities and duties, to remind him of the ever-
increasing pressure of his baptismal promise, of the need of per
severance, of realising the dependence of all life upon God and
the challenging example and constant inspiration of the Lord
Jesus Christ, of having regard to the awful and glorious end, to
which all the purposes and providences of the eternal Governour
of the universe move ? The greater the task, the feebler the in
strument, the clearer the vision, the more needful and urgent is
the appeal.
It is an inadequate criticism1 which can see in such a passage
as this only the meaningless multiplication of words and ex
aggeration of emphasis of an inferior though devoted imitator
of the great Apostle. I would maintain confidently that no pas
sage in his writings shows stronger traces of that combination
of sanity of judgment, penetration of spiritual insight, and breadth
of conception which is the most marked characteristic of S. Paul.
With tremendous force he brings to bear upon the needs of the
Christian life the whole range of truth and fact, comprehended
in the Christian revelation. And to help, guide and rterve his
beloved child to the severe task that lies before him, he is
lavish of all his experience, of all the resources of his faith
and love.
vi. 20.
Here we note only the direct personal appeal by name, and
the reference to the trust. This can hardly have any other refer
ence than irapanOe/iai in i. 18 and consequently it means the
1 Cf. Julicher, p. 182 f.

xl INTRODUCTION
commission which S. Paul has now given to Timothy. It is a
trust which he has to keep.
There is nothing either in the immediate context or in the
rest of the Epistle to justify any such interpretation as would
make ¦jrapaffrJKT] here refer to a body of doctrine which Timothy
was to preserve correctly. Every personal reference in the Epistle
has had direct bearing upon the fact of Timothy's holding an
office and being responsible for a work lately entrusted to him.
And it is most simple and reasonable to take the same reference
here. The following participial clause implies that the trust
involves the responsibility of teaching, as a principal element,
and the consequent duty of avoiding false and misleading methods
and subjects.
To sum up the impression that we gather from these passages,
we may say that they present to us Timothy, as the trusted and
intimate attendant upon the Apostle, now delegated for responsible
and difficult work on his own account. The letter is engaged in
bringing to his mind the main moral and spiritual considerations
which should nerve him and animate him in this work. So com
pletely is this the case, that there is no precise statement of what
is the office or even the sphere which he is to occupy. And this
technical matter is exactly what it would be unnecessary for
S. Paul to explain to Timothy ; it would be already understood
on both sides. But all the indications as to work and duties
show that we can recognise its apostolic character and can con
clude that it implied, as has been said, an appointment to a
position coordinate with that of S. Paul, involving missionary
work, the preaching of the Gospel, and the general work of super
vision of churches and their officials. The work would be done
sometimes in company with S. Paul, more often now apart : it
was to begin with Ephesus, but there is nothing tb show that it
was to be limited to Ephesus. The field of exercise would vary
as occasion demanded: but the same principles and practices
would be required wherever he went; and it is the great principles
and general rules which are here laid down.
This conception of the occasion of the Epistle justifies the
solemn fulness of the salutation ; and explains at once the wide
range of subjects, the ambiguities which we find in some of the

TIMOTHY xii
references, and the urgent tone of the more personal passages.
The occasion is particular but the commission is general. The
technical part of the business is ignored because it is understood
on both sides ; all the emphasis is laid on the moral and spiritual
qualification and interests.
It is difficult to understand how such treatment can be regarded
as unnatural or artificial. I would rather urge that it is exactly
what we should expect from S. Paul : but that a pseudonymous
author, writing with a view to further the interests of ecclesiastical
organisation, would have completely altered the proportion of
treatment. He would have made all that affected the office, its
character, duties and especially its authority and rights, clear and
precise; while he would have left the moral and spiritual interests
to be understood and implied.
2 Timothy.
We passtothe Second Epistle to Timothy : and to judgewhether
the character of Timothy which it implies is verisimilar, we must
briefly consider the circumstances in which the letter purports to
have been written.
The Apostle is in prison and under such conditions as leave no
hope of release except by death. The prospect of death is not
indeed imminent ; Timothy is urged to come to him as soon as
possible, before winter sets in. But the whole letter is dominated
by the thought that the Apostle's work is over and the end
approaching. The visit of Timothy will be a visit of farewell ;
and the letter which summons him is a legacy of S. Paul's care
and love. The letter is intensely personal : and its object is to
stimulate and encourage him for the continued performance of
the work of the office, of which the first letter has told us, when
S. Paul should no longer be present in person to help. Such a
letter would be most natural from one friend to another engaged
in the same work and interests : and it is natural, too, that in
this sense it should take a deeply affectionate and paternal tone;
that the longdrawn companionship of those years of service in
the Gospel, with their strange and moving experiences, should
stir the deepest depths of that sensitive and loving heart ; and
that memories of the earlier days should recur with a fresh and
p. p. e. d

xiii INTRODUCTION
spontaneous insistence, as the end approached. The devotion,
the anxieties, the common dangers, the ever renewed hopes of
the past, suggest the forecast of the future, and give the note for
the thoughts and words of the present.
This is, what we may call, the psychological situation which
the letter itself suggests, and which it supports, I venture to say,
without one false note. And yet there could hardly be a more
convincing proof of genuineness. It is just in the psychology of
such a situation that an actor, and a pseudonymous author is an
actor, would be caught tripping. It is as a matter of fact in this
regard that the pseudepigrapha betray themselves always, even
more fatally than in the matter of names and dates. And it is a
consciousness of this fact that has led some scholars, who deny
the authenticity of the epistles as a whole, to find in this Epistle
large portions of an original letter of S. Paul's.
We will attempt to bring out some details in this aspect of the
letter. It is indeed the dominant aspect: there are no references
to ecclesiastical organisation; and doctrinal questions are referred
to only incidentally. The stress of the- letter lies on the personal
qualifications which Timothy requires for the exercise of his high
office. i- 3-14*
This passage contains a thanksgiving for what S. Paul could
.think of Timothy, and a reminder of the primary requisites for
Timothy's work. . Both are enforced by the parallel which is
.drawn between writer and reader.
The thanksgiving includes an assertion of S. Paul's deeply
affectionate and constant interest in Timothy, marked by his
constant mention of him in his prayers, and his glad confidence
in the single-hearted and unreserved faith which he recognises in
him. It is suggested that the phrase Treireio-fiai Be oti Kal iv <roi by
the very assertion of confidence implies a doubt. Confidence is
expressed that the ground for anxiety may be removed. This
is just one of those delicacies of expression about which it is
difficult to dogmatise. But we must notice first that the subject
is 97 iv erol dvviroKpiTO'i Trio-Tt? ; not merely faith, but faith of a

TIMOTHY xliii
whole-hearted unlimited character which makes no reserves.
The faith meant is that which marks the personal relation ofthe
man to God, in Timothy's case the single-hearted unreserved
belief and trust in God as revealed through Jesus Christ. The
stress is upon the epithet. Timothy had already shown his faith
to be of that quality; S. Paul expresses his appreciation of that
fact and his confidence that it is so. What is there improper or
unnatural in this ? Timothy's faith had already been tested,
but it was to be exposed to still sterner tests. It would be a
help and stimulus to him in the difficult times, when he would
stand alone, to carry in his heart the memory of the expressed
and generous trust of the Apostle. No humble Christian but
would be thankful for such a memory; it is among the most
precious and invigorating in many a man's experience. For him
it would sum up innunierable acts of trust and confidence which
in their intimate association he had received from S. Paul, and
would be peculiarly precious and sacred in its place among the
last words of his beloved master.
This thanksgiving is accompanied by a suggestion of a parallel
and a memory. For S. Paul and Timothy alike their Christian
faith was, in a true sense, an hereditary possession. This does
not necessarily imply that for both their parentage had been
Christian, though in Timothy's case it was so. But there is
nothing inconsistent with S. Paul's position in the suggestion
that the humble and true of heart among the Jews were true
precursors of Christian believers. The Christian's GOD was the
God of their fathers among the Jews : and the rejection of the
revelation in Christ did not destroy the continuity of the divine
economy or make a breach with those who in their day and
according to their light had served God in a pure conscience1.
On the other hand, there is a compelling and invigorating force
in this appeal to the great traditions of holiness and faith which
the Christian Jew had received.
Some critics have taken exception to the reference to Timothy's
mother and grandmother. ' Timothy was of an age when such
motives would be too remote.' At what age would he be too
old to be reminded of them? When would he outgrow those
1 See Hort, i Peter, p. 7. dz

xliv INTRODUCTION
memories, which for every thoughtful man grow year by year
more tender, more powerful in their appeal, more purifying, more
sacred ? Or is it unnatural that S. Paul should remember that
holy home and those loving women, who had resigned to him,
for his service and for the service of the Lord, the yourig man,
their son ? or, remembering, should speak of them now, when he
is reflecting upon the whole course of the long companionship
and is summoning every appeal and inspiration it can minister
to nerve his beloved son to gird himself for the task that he will
now have to maintain alone ? Surely it is the very paradox of
pedantic.criticism to deny this to the affection of that 'wondrous
heart' and to credit it to the imagination ofthe masker, concocting
his correspondence between these great leaders of the church
with whose names he makes free for his own purposes.
This glad confidence leads to exhortation. Timothy has the
gift, which is sufficient for his work : he is to keep it at white
heat1, and to give it full play in inspiring courage, power, love
and self-discipline. Hardship will be his lot, as it has been and
is S. Paul's ; he must rejoice in his lot ; behind him lies the
might of God, His generous love in salvation and calling in
Christ Jesus, and all the glorious achievement and promise of
the Gospel ; for his example and encouragement he has the
experience of S. Paul, whom no sufferings have daunted, for
whom no extremity of fortune has shaken the trust in His power
and love to Whom he has committed himself. He is to show the
true type of the Christian disciple in his own exercise of faith
and love : he is above all to keep the trust he has received by
the help of the Holy Spirit who dwells in the Christian.
It is to be observed that the writer insists upon the fundamental
conditions of the apostolic life, and backs up his plea by his
•own experience and example. None of the points urged could
be inappropriate for a man who was to succeed to that office or
was at a new stage in the execution of it. Hard work, unflinching ,
acceptarlce of conditions, constant renewal, by acts^ prayer and
faith, of the gift of the Spirit, the ever fresh realisation of the
infinite power and generosity of the love of God in Christ, the
steady framing of his own life and character to illustrate his
1 Avajjcoirupetv is durative not inceptive.

TIMOTHY xiv
teaching, these are the subjects and proper and natural subjects
which the aged Apostle recalls to Timothy's mind at this
juncture. One can well imagine that such thoughts had often
nerved him to renewed endurance and activity in the hard service
which was now at its close. The pastor and teacher who should
feel such words strange, when addressed to him by an older
friend, would indeed be in sore need of them.
ii. 1-26.
The exegetical difficulties of this chapter are remarkable1; but
the main drift is clear: the Apostle concentrates his attention on
Timothy's work as a teacher of the Gospel and presses upon
Timothy a series of earnest appeals. Much that has been
already said applies with equal or greater force to this chapter.
Much that at first reading seems elementary is, in reality, only
elementary as being fundamental; and the teacher ofthe Gospel
carrnever safely go far from his foundations ; nor is the reminder
of this fact ever superfluous ; it even becomes more necessary as
the work and position become familiar to the teacher. Fault
has been found with v. 62, as if it put too plainly before Timothy
the hope of gain; but in reality the stress is on the epithet
Koiri&vTa — it is only the husbandman that is full of labour who
can look to see the fruits of his toil ; so the athlete must go to
his contest fully and strictly trained; the soldier must not let the
ordinary business of life distract him from his devotion to the
general of his campaign. Again the youthful lusts of v. 22 are
very naturally a stumbling block. But what has been said on
1. vi. 14 applies here: and the phrase itself is of much wider
import than the English version suggests now to our ears3. The
context is dealing with the qualifications of the teacher and here,
as in the passage referred to, these qualifications are brought
ultimately to the moral and spiritual. All such wayward desires,
aims, ambitions as are the natural expression of a vigorous man
hood, whether of flesh or intellect, are to be strenuously avoided:
self is to have no part in the teacher's choice: his aims are to be
1 See p. c and notes ad loc. 2 Holtzmann,
2 Cf. Rom. i. 24, vi. 12, vii. 7, 8; Gal. v. 6: in all these places 4wi0v/i.la has its
widest sense, cf. also Ja. i. 14.

xl vi INTR OD UCTION
wholly set on righteousness, faith, love and peace, the common
aims of all who call upon the Lord Jesus Christ in sincerity.
iii. \o-iv. 8.
The enumeration of the dangers of the future which Timothy
will have to face alone (iii. 1-9) leads to a repeated emphasis upon
Timothy's experience of the past — in the example of S. Paul
and the difficulties and deliverances, of which he was witness, in
the 'beginning ofthe Gospel,' and in the training and instruction
which he himself underwent especially in Holy Scriptures. And
this leads to the final and most solemn and urgent adjuration to
him to be unceasing in the faithful execution of his office, in all
the activities of the apostolic teacher, which the times require
"and will still more require. The passage concludes with a rapid
series of imperatives, urging the most intimate personal duties —
soberness, hard work, active evangelising, perfecting of the
ministry entrusted and required of him.
Here again we have the natural and forceful appeal to the
experience ofthe past for encouragement in the present distress
and hopeful vigour in facing the future. The particular reference
to the experiences of the first journey are parallel to the appeal
to Timothy's childhood : they spring from the same store of
consecrated recollection, and have the same kind of force. The
emphasis on the use ofthe scriptures touches again the foundation
of the Christian teacher's position ; his knowledge rests on them.
S. Paul's own use of the Old Testament scriptures illustrates his
argument here. And once more the climax is reached in the
strong insistence on the essentials of character, in heart, mind
and will.
On vv. 6-8 we have spoken above, as affecting the portrayal
of S. Paul's character. Their relevance in this position is obvious
and needs no further words.
¦ iv. 9-22.
The concluding verses bring out the close intimacy which
exists between writer and reader ; the discussion of their bearing
upon the general problem of these letters belongs to another
section. But we may call attention to the beautiful and most

i TITUS xlvii
>man pathos of the eager desire, which S. Paul expresses, to see
• mothy again before the end. He would have with him, him
; «b has been so long so devoted an attendant and more than
?nd, his child of early days, his friend, his colleague, his
/ - in the Gospel. Beautiful and human indeed, but hardly
>;eivably invention.
Thus in this Epistle as in the first, the personal relations are
consistent and natural, not unworthy, to say the least, either of
S. Paul or of Timothy. There are no false notes in the sentiment,
no flaws in the psychology. If this is not the genuine work of
S. Paul, a natural and intimate letter to his friend, disciple, and
successor, then we have aperformance which it would be impossible
to match in the whole record of pseudepigrapha, and difficult to
parallel even in the best achievement of modern literary art.
3. TrTUS.
This letter is far more official than either of the other two.
The personal references are few. The reference to Titus'
relation to S. Paul in Christ (i. 4) and the insistence upon the
necessity of his character being maintained as adequate to his
position (ii. 7) are brief, though to the point. The absence of
fuller personal indications is remarkable, in comparison with the
other Epistles, but does not do more than suggest a less close tie
in this case between apostle and delegate and the less importance
and permanence of the position in which the latter was placed.
The difficulties of this epistle lie in the subject matter. Its
guarantee lies in its relation to the other two epistles in that
respect. But the difference between this Epistle and the others,
as regards this matter of personal references, is a serious problem,
for those who hold that the Epistles are the work of another than
S. Paul. What ground would such an one have for this difference
of treatment?

CHAPTER III
TIMOTHY'S AND TITUS' OFFICE
i. Timothy's Office.
The preceding discussion has already raised the question of
the nature of the commission which Timothy received from
S. Paul ; but it requires a more detailed investigation. The
solution depends partly upon the interpretation of particular
phrases and passages, partly on considerations suggested by each
epistle as a whole. It is to these latter considerations that we
must now more particularly direct our attention.
The more directly personal passages have already shown us
that (i) the commission involved authority over others, especially
over officials and teachers (i. i. 18), (2) it was not limited to
Ephesus, (3) it has for its object the advance in Christian com
munities ofthe main purposes of the Gospel, (4) it was in a peculiar
sense received by Timothy from S. Paul himself and of a nature
similar to the commission which S. Paul himself was exercising.
Briefly, we have seen grounds for thinking that Timothy was
now called to an independent though coordinate exercise of the
apostolate : and the second epistle deals with the time when he
will have to exercise that office alone.
Titles.
The only titles under which Timothy is addressed are —
(1) titles expressing his personal relation to S.Paul in 1. i. 2, 18 ;
2. i. 2, ii. 1 ;
(2) the following — 8iaKovo<; Xpio-rov 'lr/o-ov 1. iv. 6,
av6pa>Tro<} deov I. vi. II,
evayyeXio-TTjs 2. iv. 5>
BtaKovia  2. iv. 5-
As to. these we may notice that there is a peculiar fitness (1) in
the epithets yvrjo-iov and ayairrfTov if Timothy was now to hold

TIMOTHY'S OFFICE xlix
an office similar to that of S. Paul : and indeed the whole emphasis
laid on the filial relation gains additional point and justification,
if fhe "son" was now becoming the coadjutor and soon to be the
legitimate successor of the " father." (2) As to the more official
descriptions, it is remarkable that S. Paul describes Timothy's
office by the term (BidKovo<;) which he most delighted to use for
his own. We may compare in particular Rom. xi. 13, 1 Cor. iii. 5,
2 Cor. iii. 6, 7ff, iv. 1, v. 18, vi. 3, 4, xi. 23, Eph. iii. 7, Col. i,
23-25. We notice also that he used the same word to describe
other representatives of himself, Eph. vi. 21, Col. i. 7, iv. 7, 1 Th.
iii. 2. In all these passages the thought is ofthe apostolic work
as a service of GOD or Christ.
The term evayyeXio-Trpi occurs again only in Acts xxi. 8 (Philip
6 evayy.) and Eph. iv. 11 (in the series of functions): but of
course the preaching of the Gospel, especially in new regions,
was the peculiarly apostolic function.
For ov9pa>Tro<; Oeov (1. vi. 11, 2. iii. 17) we have no parallel in
the New Testament. Commentators appear to be unwilling to
see any direct reference to the use of the phrase in the Old
Testarrient to describe a 'prophet.' But, although we may hesitate
to see in it here the title of an office, it is scarcely possible that
the Old Testament associations of the phrase can have failed to
be suggested ; and" it should probably be taken as descriptive of
function. It was Timothy's business to be and tb do what the
title implied as characteristic of prophets. What was this ? The
force of the phrase is to emphasise the character of the prophet
as closely related to God, by holiness ; and his consequent function
to promote holiness, righteousness, morality. It is exactly this
function which is in question in both the passages in which the
phrase occurs: and we may reasonably conclude that the phrase
was chosen in order to suggest the function. It is noteworthy
that Timothy's work is thus akin to two of the functions specified
in Eph. iv., evayyeXio-rri<; and Trpo^Tr/i;.
Ordination.
It is clear1 that Timothy had been solemnly ordained ; but it
is not clear when this Ordination took place.
1 1. ,i. 18, iv. 14; 2. i. 6, 7.

1 INTRODUCTION
Was Timothy ordained for the work which S. Paul was now
entrusting to him ? Or do the passages refer to an original
ordination at Lystra when Timothy was first chosen to be S. Paul's
companion? Hort1 argues strongly for the latter theory, but chiefly on the
ground that the language of the passages is inapplicable to a
merely temporary and occasional mission at Ephesus. But
against such arguments it must be said that the nature of the
mission is itself in debate, and may quite as reasonably be
determined by the description of the ordination as by other con
siderations. If, as we have already seen some reason to suppose,
the mission was neither temporary or occasional but permanent
and general in its scope, then the solemnity of the ordination is
fully accounted for. We must therefore try to determine this
question on other grounds. It must be said that in both the first
two passages (i. i. 18, iv. 14) the obvious conclusion would be
that there had been an ordination for the present charge. We
should expect some further definition of time if the reference
was to an ordination which had taken place some fifteen years
before. On the other hand in 2. i. 6, 7, the context would make
such a reference easy though it does not compel it. If we
could be quite clear as to the character in which Timothy was
taken into S. Paul's company at Lystra, we might get some help:
but there is little to guide us here. There is the presumption
that he took the place of Mark, Silas having already taken the
place of Barnabas, a presumption depending chiefly on Timothy's
youth at that time. In that case, if there was an ordination
then, it must have been to a quite subordinate though real and
important function in the propagation of the Gospel2; and indeed
this must have been so ; it is not conceivable that Timothy could
then have been put in any sense on a level with S. Paul. And,
in later references, we find the close and dependent connexion
with S. Paul strictly maintained. It is in these Epistles first that
we have clear evidence of his occupying a coordinate position.
And it is not unnatural to suppose that his being put into such
a position would be the result of earnest and anxious thought,
the subject of prophesyings, and the occasion of a solemn, perhaps
1 Ecclesia pp. 184 f. 2 Cf. Acts xix. 22 with 2 Tim. iv. 11.

TIMOTHY'S OFFICE li
second, ordination. On the whole, though the question cannot
be regarded as decisively settled, this would seem to be the
simplest and most obvious solution.
We may remark in passing that the ambiguity, which
gives us so much trouble, would have been non-existent for
S. Paul and Timothy, but very unnatural in a pseudonymous
writing. The solution we adopt will be confirmed or otherwise according
as the impression is strengthened or weakened that Timothy's,
office was permanent and general in its range.
Duties. We come now to consider the duties with which he was en
trusted. The immediate duty seems to have been the correction of
certain teachers in Ephesus who were going on wrong lines.
This would imply some degree of authority, official or conven
tional, over all in that place who were engaged in teaching. But
this immediate duty is referred to only to introduce the dis
cussion of other and larger duties with which the main body of
the letter is concerned. Timothy is entrusted not merely with a
corrective mission to certain persons, but with a charge which
includes the whole scope of the Gospel, as the revelation of God
in Christ1; and this wider trust is illustrated by the example
and comparison of S. Paul's own commission2, and justified3, as
regards its committal to Timothy himself, by certain indications,
which have been given, of a prophetic character. This statement
is supplemented by a hint as to the importance of maintaining
a character correspondent to the office.
A passage follows4 in which certain principal matters affecting
the conduct of individuals in a Christian community are em
phasised. They are, first, the importance of common intercessory
prayer .for the progress of the Gospel in all classes throughout
the world ; then the importance that those who pray for such
things should maintain their corresponding Christian character ;
and the same requisite is enforced in great detail in the case of
those who exercise ministry in the Church whether of supervision
1 i. 5-10, 18. 2 i. 11-17. 3 i. 18, 19. 4 ii. 1 f.

Hi INTRODUCTION
or of service. The argument is based on a repeated appeal to
the foundations of the Christian faith. The unity of the God
head and of the mediation between God and man in Christ
Jesus emphasises the duty of the propagation of the Gospel to
all mankind — by the prayers of the community as by the
appointed efforts of" the herald apostle, teacher of Gentiles,
S. Paul himself. And the general rules of conduct are referred
to what is right and proper in a community which is a house
hold of God and exists to support and exhibit the truth as it is
revealed in the Lord Jesus, incarnate and ascended.
We may remark here that both rules and principles are quite
general: there is nothing suggesting either a local or temporal
limitation. They deal with the main moral and spiritual con
ditions of Christian life, and are based upon the main truth of
the Gospel and are directed to the attainment of its main pur
pose. The reference to S. Paul's own labours justifies again the
insistence on the particular truth and offers again an example
for Timothy.
How Timothy was to see to these things being carried out is
not yet hinted. He is to have them clearly and firmly estab
lished in his own mind as the object of his commission. But they
are described as the common interests of the Church. All such
interests are his as they had always been S. Paul's.
A brief but obscure reference1 to dangers which are to beset
the Church in 'later times,' a statement2 that it is his part as
an excellent ' minister of Jesus Christ ' (again a quite general
description), to keep these matters before the minds of the
brethren (quite general) leads to the first passage3 in which
Timothy's own qualifications are dealt with in detail. The per
sonal qualifications have already been considered. The peculiarly
official requisites, so far as they are positively expressed, are
limited4 to perseverance in the public reading of the Scriptures,
exhortation based upon that reading, and instruction. For this and
other purposes he has received a %dpto-/j,a (see above, p. xlix).
Here then it is the teaching function of his office which is
emphasised ; and the connexion (iii. 14, iv. 6, 11) shows that the
subjects of histeachingare the matters mentioned in cc.i.-iii.: those
1 iv. 1 f. 2 iv. 6 f. s iv. 11 f. « iv. 13, cf. Acts xiii.15.

TIMOTHY'S OFFICE liii
interests he will promote most directly by steady and vigorous
teaching. We have had so far no direct reference to administra
tion ; this part of his work we come to in the fifth chapter.
In this passage1 we must distinguish between Timothy's per
sonal duties (expressed by the second person imperative) and
those rules which are laid down as general instructions (ex
pressed by the third person imperative or the f3ovXo/iai of v. 14)
which Timothy is to impart to others and to see that they are
..carried out. To the latter belong the general rules about widows
(vv. 3-16) and the treatment of certain elders (vv. 17, 18), and
(vi. 1, 2) the behaviour of slaves. To the former belong a note
as to his own attitude towards certain classes (v. 1, 2) and a
series of particular instructions2, very urgently enforced, as to
Jiis dealings with presbyters in his official capacity. His office
brings him into connexion with lay members of the Church, as
well as with the officials. We have already dealt with the strictly
personal references in this passage, and we now have to attend
to those which throw light on Timothy's office.
We find him, then, in a position in which he has to receive
accusations against presbyters, to convict them clearly and
publicly of wrongdoing proved against them, to avoid alike
prejudice and partiality, and rashness in 'laying on of hands,' or
getting implicated in other men's sins. A note is added as to
the way in which character comes out, probably as an encourage
ment in the difficult task of judging.
It is quite clear from these verses that Timothy has a position
and authority which obliges him to act as judge over presbyters.
It is a question whether the passage also implies the right to
ordain presbyters (v. 22) or whether this verse still concerns the
judicial function and refers to the readmission of penitent pres
byters by the laying on of hands. The' main argument for
adopting the latter view is that the passage is then consistently
arranged from v. 19 to v. 25. There is no other hint in the Epistle
that Timothy would have to ordain presbyters ; as in c. iii. we
have rather general instructions, for him to give to others, than
such as are personal to himself. The main objection to taking
the verse of the readmission of penitents is that we have no

liv IN TROD UCTION
case of such a practice existing in the N.T. writings. But that
it would be a natural ceremony is clear. But whatever be the
decision on this point, it is clear that Timothy was empowered
to exercise judicial functions over presbyters ; there is no indi
cation that this was limited to a particular locality.
We further gather that he was not to exercise this function
alone : the accusation is to be received in the presence of two or
three witnesses1; and the conviction is to be delivered in the
presence of all, probably all the fellow-presbyters of the delin
quent. How far these assistants shared with him the responsi
bility of the action is not clear ; but the phraseology of the
passage suggests that they did so, if at all, only in a secondary
degree. He is not here given rules or principles which he is to
charge upon others, but instructions definitely for his own per
sonal action. The most natural conclusion is that he was to be
judge, with assessors and in public court.
That S. Paul recognised the judicial function as belonging to
his apostolic office is clear from the Epistles to the Corinthians.
In this Epistle we have already had an instance of his exercise
of those functions2. And consequently this passage at least helps
to confirm the impression we have already gained that Timothy's
office was essentially apostolic ; we need not here, any more than
we have needed hitherto, to look for parallels to later developments
ofthe episcopal office. S. Paul himself is the sufficient precedent.
The rest of the last chapter3 shows us Timothy again as con
trolling teachers, clearly a wider class than presbyters, and as
.such obliged to present himself as a model in character and
conviction for all such. He is given a special charge to the
wealthy : and he is finally urged to guard the charge committed
to him, and to avoid false and perverting methods of teaching.
We have here, as is natural, a return to the theme with which
the letter opened. The charge is that which has already been
mentioned in i. 18: it is his office, which puts him in a position
for advising Churches, and supervising their leaders, whether
administrators or teachers, and requires' the strictest personal
self-control, discipline and progress in the Christian life. S. Paul's
1 So better than ' on the authority of.'
2 i. 20. s vi. 3 to end.

TIMOTHY'S OFFICE lv
example and occasional presence is offered to him for encourage
ment : and the last words teach him in brief phrase to trust for
his difficult and responsible task to ' the grace ' both for himself
and for those with whom he has to do.
2nd Epistle.
The intensely personal tone of the letter comes out in the
¦references to Timothy's office. They are almost wholly con
cerned with the most important aspect of that office, the peculiar
Apostolic work, the function of preaching the Gospel.
In the first chapter the duty itself is expressed by the phrase
to fiapTvpiov tov Kvpiov and too evayyeXito (v. 8). The nature of
the witness is emphasised by the fundamental declaration about
the economy of salvation (vv. 9-11): the requisites in personal
character, the power in the ^dpio-fia, the encouragement in the
example of parents, and in the example and experience of
S. Paul when engaged in the work of the same office (vv. 3, 8, 12),
and 'finally the supreme duty of making character answer to
office (ZV 1 3); all these elements, many of them already marked in
the first letter, are strongly emphasised. The description of the
subject of his teaching and the repeated parallelism in S. Paul's
life and work, mark the office clearly as apostolic.
A short reference to the contrary experiences of treatment by
different classes of people leads to the second chapter, which
deals with the same subject, the teacher's qualifications and
duties, but in more detail. The points are (1) the requisite
power given by the grace which is in Christ Jesus, (2) the pro
vision of others, perhaps local officials, to carry on the work,
(3) the necessity of complete detachment from other cares, (4) the
necessity of constant remembrance, of the foundation of all
teaching in the Person of Jesus Christ incarnate and risen,
(5) the example of S. Paul's labours in the same cause, (6) the
glorious and awful sanctions.
In vv. 14-26 we have the same theme enforced by further
considerations both positive and negative. It has been held that
in vv. 19-21 we have a reference to the exercise of discipline in
the Church: if it is so, it is such discipline as S. Paul himself
had exercised and as naturally belonged to the apostolic office.

1 vi INTR OD UCTION
But it is more probable that we are still closely concerned with
the duties and position ofthe apostle as teacher, building up the
structure of Christian truth in the Church. The last verses of the
chapter emphasise the superiority of the persuasive work of the
teacher to the rigorous methods of the administrator of discipline.
The third chapter presses again the power and confidence to
be gained, amid all the opposition and distractions of wayward
teachers, from the steady perseverance in the lessons already
learnt from the teaching and example of the Apostle and the
study of Scripture as interpreted by faith in Christ Jesus.
And the first section of the fourth chapter brings the exhor
tation to its proper climax with the most solemn adjuration by
the most certain and awful realities of the Christian faith, in a
series of strong imperatives, enjoining the vigorous and inces
sant execution of the various functions of his office, teaching s
and discipline, to meet the necessities of the coming time. Sober
watchfulness, hard work, evangelistic labour, all are urged that
he may carry out thoroughly that ministry which is now his as
it has been S. Paul's, S. Paul having now come to the end of
his labours.
This epistle then, while adding no new element to the con
ception of Timothy's office which we have gathered from the
first epistle, brings out into greater prominence the supreme duty
which it involved, of teaching and preaching the Gospel. This,
as the prominent business of the apostle, falls in most fitly with
the other indications which the Epistle so richly affords, that
S. Paul is writing to Timothy as the heir of his labours, the
residuary legatee of his office and work, maintaining in his own
person the office of an apostle.
Summary.
We find then that Timothy's office involved
(a) the duty of preaching the Gospel, that is, by missionary
and distinctively apostolic work ;
(b) general control over local churches
(i) in helping to maintain a high standard of life among their
members ;

TITUS' OFFICE lvii
(ii) in particular by exercising authority over local officials
both in the matter of admission to office and in their training
and discipline.
We note that S. Paul's own dealings with the Churches give
examples of the exercise of all these functions, and we conclude
that Timothy's office was apostolic in character.
It differs markedly from anything we find in a later stage of
Church history. In Clement there is no sign of contemporary
apostles or other authorities external to the local ministry. In
the Didache there is no sign that the ' apostles and prophets '
exercised control over local administration. Indeed it appears
that the local authorities are responsible for seeing that the
' apostles and prophets ' keep within their proper character and
functions. It seems to follow that we have in the instance of Timothy a
definite attempt, on the part of S. Paul, to provide for the co
hesion and control of the many local bodies by a continuance of
his own practice of supervision : an attempt paralleled perhaps
to some extent by the situation revealed in the Third Epistle of
S. John but nowhere else in evidence. The experiment ceased
with the first trial : the need was afterwards met by the develop
ment of the episcopal office and function. This conclusion makes
a great problem for the ' forger ' hypothesis.
But the fact that the experiment was made shows that there
was at the time, in S, Paul's view, no single authority existing
or recognised, to which these duties could be assigned. In
Ignatius, for Syria and Asia Minor," the bishop is the solution.
2. Titus' Office.
We have already noticed the comparative meagreness of per
sonal references, on either side, in the Epistle to Titus. Our object
now is to determine in his case as far as possible the nature of
the commission he had received from S. Paul.
Titus has been left behind in Crete for the general object of
correcting defects among the Christians in that island and with
especial instructions to establish presbyteral government in the
various towns. The letter gives him written advice first on the
p. p. e. e

Iviii INTRODUCTION
character to be required in the presbyters he appoints, and
secondly on the nature and grounds of the general teaching he
is to deliver with a view to removing the defects. The letter
takes up instructions which had been given orally, enlarging
upon them, we may presume, and bringing them into connexion
with the great purposes of the Gospel. The commission is defi
nitely limited to Crete ; details are to some extent based upon
the known character of the Cretans ; and as soon as he is re
lieved by other persons whom S. Paul intends to send, he is
to rejoin S. Paul. There is just sufficient emphasis laid upon
S. Paul's own commission (i. 3) and Titus's relation to him (i. 4)
to show that he represented the Apostle and was in the limited
sphere and for the limited time engaged upon the same work of
laying foundations. But there is no hint that the work would
be protracted or the commission extended.
It is clear that for the time he wields considerable authority ;
and he is to use it for bringing order into communities, which
lacked organisation and showed the obvious signs of the want
of discipline. There is no reason to suppose that in establishing
presbyters he would act independently ofthe local communities;
but he would see that it was done and properly done. He had
work to do also in correcting and controlling teachers (i. 11,
ii. 15), and bringing, to bear upon individuals generally the re
quirement of mutual respect and self-discipline in the life of the
society (iii. 1 ff). Whether the 'rejection' of a 'heretical' man
after two warnings refers to teachers or to factious persons is
not clear. But in any case Titus is to exert authority over such
a person. Here then, again, we have to seek for a precedent in S. Paul's
own practice. Titus is to do in Crete what S. Paul had done in
the Churches which acknowledged his apostolate. Titus is tem
porarily exercising S. Paul's authority in Crete. His commission
resembles that of Timothy; but it is definitely limited both in
duration and in local extent. He is more distinctly the tem
porary and subordinate representative of the Apostle: it is sig
nificant that there is no reference to an}' ' laying on of hands.'

CHAPTER IV
ORGANISATION
Two passages in the First Epistle deal with organisation of the
Church. In iii. I ff. advice is given as to the qualifications of
those who aspire to take part in the government of the Church
or in its official service. In v. 17 f. a body of presbyters is
assumed to exist: a brief statement is made as to the regard in
which they are to be held by the community; and advice is
given to Timothy as to his action in exercising or controlling
discipline over the presbyters, and perhaps in ordaining them.
To begin with the latter passage first:
A principal function of the presbyters is described by the
single word irpoeo-T&Te'}1, implying the duty of presiding over the
society and managing its concerns. An important part of this
' presidency ' but not apparently obligatory on individuals, is that
of exposition and teaching. No other special function is here
mentioned. The rest of the passage deals with Timothy's posi
tion, as liable to receive complaints against presbyters and
obliged to exercise judgment. Perhaps also it is implied that
he had a part in the ordination^of presbyters2, and was therefore
responsible for assuring himself of the character of the candidates
before admitting them to ordination.
This naturally takes us to iii. 1-14. It is quite clear that in
this passage S. Paul is dealing with the qualifications to be re
quired of those who aspire to office or official service in the
Church. The enumeration of the qualities required gives hardly
any specific hints as to the duties to be performed, except quite
indirectly. This is natural, if it is the qualities of candidates
that are under consideration, not the duties of the office. The
1 n.b. ol KaXws irpoeffT&Tes irp. shows that irpolaraaBai. was a function,
2 Cf. Clem. Rom. XLIV. iWdyi/ioi avdpes.

lx INTRODUCTION
qualities are those of honest and good Christians: and the in
junction is that no one is to be admitted to office unless that
can be said of him.
But one important fact does emerge that the offices or functions
were twofold, one involving i-maKo-mrf, government, the other
BiaKovia, service. The first class of office was one of govern
ment, presidency, supervision ; it required good character, dignity,
a hospitable habit, financial integrity, and a capacity for teaching
and for government or management. Thus the specific functions
implied are the same as those of the presbyters, as suggested in
v. 17 f. Of the second class we learn nothing more thari is con
veyed by the word BiaKovia. This always implies the service
rendered by a subordinate, by one under orders, and most fre
quently suggests service to a person or persons. We may natu
rally conclude that this second class consisted of assistants to
those in the first class.
What conclusion as to the government of the Church does a
comparison of these two passages suggest? Are we presented
with three classes of office — bishop, presbyters, deacons? Or two,
presbyters and deacons ? Or one in two grades, governing pres
byters and serving presbyters ? Leaving for a moment the ques
tion of deacons, we may ask whether the iiriaKoiro<; of c. iii. is
the same officer as the 7rpeo-/3vTepo<; of c. v. or different.
It is clear that both passages deal with a Church office. But
they approach the matter from different points of view. In the
first, it is a question of candidates and their qualifications: in the
second, it is a question of holders of an office, the execution of
their duties, and the discipline to be exercised over them. It
seems to follow that if it was a question of different offices, we
should expect both offices to be mentioned in each passage.
If the bishop or bishops, and the presbyters were separate classes
of officials, there would be candidates to be considered in each
case, and in each case would arise questions as to their per
formance of their duties and the discipline to be exercised over
them. Against this argument it should not be urged that it is
merely an argument from silence. If there was in Ephesus or
other churches in which Timothy was to act,. a separate class of
bishops, it is unnatural to suppose that he would have received

OR GA NTS A TION l*ir
no instructions as to his relation to them. Indeed, if we assume
such a distinct office1 with the special functions of internal ad
ministration, of dealing with heresies and of representation of the
society to the outer world, Timothy's. commission would neces-;
sarily bring him into direct contact and even into conflict of
authority with such officers: and instruction would be even more
necessary than in regard to presbyters, assumed to have more
strictly pastoral relations limited to their own community. And
on the other hand, special instructions as to the character fit for
a irpeo-fivTspos would surely be not less required, than those for
the character of an eV/o-/co7ro?.
If, in addition to these considerations, we notice that the
special functions indicated are to a large extent the same, the
conclusion that we have but one office- here is strengthened.
Those functions are in both cases described comprehensively by
the verb irpoio-Tao-Oai. In both cases teaching is mentioned as a
proper duty.
There is- indeed in the second passage no reference to
hospitality or financial responsibilities. But there is obviously
no occasion in the second passage to describe in detail what
the ' presidency ' involved : and in any case these two character
istics are too narrow a foundation on which to build the as
sumption of a separate office.
The conclusion is that this Epistle shows us one, class of officers
named -n-peo-fivTepoi whose business of government is described
by the verb iTno-Koirr\, and who could therefore themselves be
described as iirio-Ko-iroi, whether that was a second title of their
office or, as Hort maintains, at this time merely a description of
their function.
This conclusion is confirmed, if it is not made inevitable, by
the passage in the Epistle to Titus, which deals with this same
matter. That passage (i. 5 ff.) is strictly parallel to the first of
the two passages we have been considering. It deals with the
appointment of officers, and the requirements to be demanded
in the candidates. The points emphasised are practically the
same, a good Christian character, with special reference tb finan
cial integrity, hospitality, and teaching. But the officers to be
¦v • 1 Dr Bernard, C.G.T.

lxi! INTRODUCTION
appointed are named -trpeo-fivTepoi, with eTrlo-Kowos for the sub
title or description of function.
Dr Bernard has indeed argued that identity of office is not
involved by this passage. He assumes that the- TrpeofUvrepoi
would elect the itr'io-KOTros, and from their own number: and
takes the passage to mean that Titus must be careful what pres
byters he appoints, because from among those presbyters the
bishop will be elected, and the bishop must be a man of the
character then described in detail. This is certainly not the
primd facie meaning of the passage, as he admits. But neither
surely is it a natural rendering, still less is it necessitated by the
turns of expression. In fact, we may go further, and admit the
strength of Hort's contention that this passage shows that in the
word iirio-KOTzo^ we have not an alternative title, but a descrip
tion of function. The elder presides over the Church, and the
man who has to exercise the supervision required must show
certain qualifications. So too in I Tim. iii. I the accurate inter
pretation of the language points to taking iirio-Koiry as a function,
rather than a title, and tov iirio-KOTzov in v. 2 in the same sense
as in Tit. i. The words will then describe a function of the
"7rpeo-@vTepo<; ; irpoicTao-6ai. and iirifieXeiadai will be the corre
sponding verbs.
As to BiaKovoi, no doubt the first impression made by the
language of iii. 8 f. is that we have here the name of an office.
But there are considerations which point in another direction.
It may be further remarked that if 'iiricrKoiro<; and iirio-Ko-w-q are
taken as describing function rather than office, it would be natural
that BiaKovo<} should also describe function: in that case the in
clusion of both functions within the presbyterate, is a reasonable
conclusion from the comparison with c. v., as we have already
argued. This conclusion is supported by the phrase ot /caXw?
TrpoecrTWTe? Trpea/SvTepoi (v. 1 7). It is natural to see in this care
ful phrase a contrast, not merely with presbyters who are not
excellent in presiding, but also with presbyters who do not
' preside ' but ' serve,' that is with irpeo-fivTepoi BiaKovovvTe<;. It
is worth noticing that S. Chrysostom in part of his comment on
Phil. i. 1 seems to suggest that both iirio-Ko-n-oi and Bidxovot
there mentioned were within, the presbyterate. And we may

OR GA NTS A TION Ixiii
also note that Clement of Rome c. xlh. after speaking of the
appointment by the Apostles of etrittKO'troi and Biukovoi, in a
later and closely connected passage cc. XLIV., XLVII., LVII. refers
to presbyters only, as though by the latter word he covered the
two former,
¦'.' There is much to be said therefore for including both iiriaKoirri
and BiaKovia in the functions of the presbyterate as far as the
language ofthe Pastoral Epistles is concerned. We shall see that
this conclusion gains some support from the Acts, and from
Phil. i. i.
We may then describe the organisation presented by the
Pastoral Epistles, as threefold :
(i) The general ministry is represented by Timothy, himself
ordained by the Apostle with the assistance of a local presbytery,
exercising a general control over local churches, and especially
concerned with the ordination and discipline of a local ministry;
(2) A local ministry consisting of
(i) Presbyters, or governing presbyters, exercising govern
ment and control over the local community; cooperating with
the apostolic delegate in ordination and discipline, and respon
sible, at least in some of their members, for teaching, by way
both of instruction and edification of the members of the Church,
and of correcting and counteracting heretical teaching.
(ii) Deacons, or serving presbyters, assistants of the former,
class in all matters of routine administration, ordained by the
apostolic delegate in cooperation with other presbyters.
We now turn to other books of the New Testament, to see
the relation between the organisation thus described, and that
which they indicate.
We begin with the Acts. We have already referred to the
appointment of the Seven described in c. vi., but we must now
examine this event more closely.
The occasion of the appointment of the Seven is described as
the expression of discontent on the part of the Hellenists as
against the Hebrew speaking Christians, in the matter of the
relief of their widows, whose claims were being overlooked in
' the daily service.' This appears to refer to the ' administra
tion of alms; and the measures taken show that this had been

Ixiv INTR OD UCTION
superintended so far by the Apostles (cf. iii. 32 f). The Apostles
claim that they should be relieved of this duty, and so be enabled
to devote themselves to 'the service ofthe word and to the prayer.'
The Church agrees, and select seven persons to present to the
Apostles, who are then ordained apparently by the Apostles and
others present. No title is given to this new office: the officials
are primarily appointed for the management of the distribution
of alms: but it would seem that in their selection qualities for
more important work were also considered, and as a matter of
fact of two of them we shortly learn that they engaged vigor
ously in preaching the Gospel. When then we find that on the
next occasion on which there is a question of distribution of alms
(xi. 30), the matter is put in the hands of the presbyters of the
Church in Jerusalem, it is natural to conclude that in this passage
(c. vi.) S. Luke is recording the first appointment of a pres
byterate in that Church, all the more that xi. 30 is the first oc
casion on which he mentions the presbyters by name, and then
as responsible for the very work for which the Seven were ap
pointed. If this conclusion is correct, we find that the presbyters
of the Church in Jerusalem from the first combined the functions
of teaching and administration ; that they were selected by the
Church, and appointed by the Apostles, with the laying on of
hands ; further, that they were the proper organ of communi
cation, as they naturally would be, with other churches. The
general and local ministry came at once to be distinguished.
The next passage in which these presbyters come before us is
in c. xv. and again in connexion with a communication between
two churches : this time however not in a matter of finance.
The Church in Antioch determines to refer the question of cir
cumcision to 'the apostles and presbyters (ir/ao? tou? diroo-ToXov;
koX wpea^vTepovi) in Jerusalem.' The delegates on arriving are
received by the ' church and the apostles and the presbyters '
(Kal ol. diroo-ToXoi Kal ol TrpearfivTepoi): and thereafter a meeting
is held of 'the apostles and the presbyters' to consider the
matter. The meeting hears Barnabas, Paul, and Peter, on the
facts of the case. The opinion of the meeting is summed up by
James. It was then resolved by 'the Apostles and the pres
byters with the whole Church' to send commissioners with Paul

OR GA NTS A TION lxv
and Barnabas to Antioch with a letter embodying the decision.
The letter is written in the name of ' the apostles and the pres
byters (or presbyter brethren).' It is described as conveying
the decision ofthe Holy Ghost and us.' In a later passage this
decision is described as 'the decrees ofthe apostles and the pres
byters in Jerusalem' (xvi. 4). Only once more do these presbyters
meet us. On his last visit to Jerusalem (xxi. 17 f.) S. Paul is
received by 'the brethren,' and the next day visits James with
whom were all the presbyters. To them he makes his report on
his missionary work among the Gentiles. In making their re
quest that he would allay the apprehensions of the. Jewish
Christians in a particular way, they refer to the decision made
in answer to the Church in Antioch as their, decision.
We find then that a bodyof elders formed the recognised govern
ment of the Church in Jerusalem : we are not told how they were
appointed : but Acts vi.,even if it does not refer to the institution of
presbyters, gives strong ground for supposing that they would have
been appointed in a similar manner and with at least as great
solemnity: that is to say, that they were selected by the Church
and ordained by the Apostles. They are in charge of the Church,
both in the administrative sphere, and in the great matters of
Christian truth and order. Through them the Church sends and
receives communications with other Churches. James appears
to hold a pre-eminent position among them, though no title is
given him. In the important proceedings recorded in c. xv. the
Apostles sit with the presbyters ; the question under discussion is
not merely a matter of local administration but affects all the
Churches:, but it is to be noticed that the summing up is the
work of James, not of one of the Apostles: Peter intervenes
only to offer his contribution on the facts of the case, in line
with Barnabas and Paul. The decision comes from 'the apostles
and. the presbyters.' The general and local ministry act together:
A ntioch.
The exact bearing of the incident at Antioch recorded in
xiii. 1-3 is difficult to estimate. But the analogy of the
Church in Jerusalem, and pf the action of the two Apostles on
their journey in Asia Minor, makes it practically certain that

lxvi INTRODUCTION
the- Church of Antioch already had its presbytery, through which
it organised the contribution sent to Jerusalem and commis
sioned the two Apostles for the journey. We may reasonably
connect their appointment with the mission of Barnabas recorded
in x. 23. The ' prophets and teachers ' whom S. Luke mentions
by name may or may not have been members of the presbytery,
It is possible that the prophets were among those mentioned in
xi. 27 as having come down from Jerusalem ; in which case they
would not belong to the local ministry. On the other hand, the"
language of the passage rather implies that they were settled in
Antioch. The teachers might so belong: but it would be too
much to assume it ; there is good reason to suppose that at this
stage many were teachers who were not presbyters. In any
ease, the persons mentioned in v. 3 as ' fasting, praying and laying
hands on' the Apostles could hardly be only the three mentioned,
as, with Barnabas and Paul, having received the utterance of the
Holy Spirit. It is most natural to suppose that that utterance
came through them to the Church, and that the Church acting
through the presbyters, as the natural organ of common action,
commissioned the Apostles in the manner described. In this
case we have a remarkable and close parallel to 1 Tim. iv. 14
(cf. i. 18).
In only two other passages in the Acts is% there any reference
to officials. In the first missionary journey on their return visits
we are told (xiv. 23) that the Apostles before leaving 'appointed
for them in each church presbyters after prayer with fastings.' In
S. Paul's farewell address at Miletus at the end ofthe third journey
(xx. 17) he summons the presbyters ofthe Church in Ephesus. It
is reasonable to conclude that the practice thus testified at the
beginning and end of his recorded missionary work was regular,
and that inevery place, beforeheleftit afterthe establishment ofthe
Church he appointed elders. This conclusion must be constantly
borne in mind. The second of these passages is followed by the
address to the presbyters. They represent the Church in which
S. Paul had spent so long a period and the address is in part
a rendering to them an account of his work, in part an exhor
tation to them to be faithful in their own trust. Thus we get a
description of their office. They are shepherds of a flock ; the

ORGANISATION lxvii
Holy Spirit made them episcopoi to shepherd the Church of
God : they will have to provide 'against wolves coming from
without with heavy burdens not sparing the flock, as well as
against men of themselves giving perverse teaching and drawing
away the disciples after, themselves : they are to remember
S. Paul's- own example of unwearying pastoral teaching, and
absolute independence in money matters.
In using this passage for our present purpose it is not necessary
to suppose that the words of S. Paul have been accurately re
produced. It will in any case serve for the testimony as to the
condition of things recognised at the time when they were written,
which we may reasonably date not later, than 80 A.D.1 It con
firms the impression as to the functions of presbyters which
we have already got: and makes that impression still more
definite by describing the object of their government by the
words iroifiaiveiv Tr/v iKKXijo-iav tov. Beov. Their function was
pastoral in the large sense. It included protection from im
postors, and from false teachers, and the ministering' to the
building up of each individual member of the flock. As their
knowledge on financial matters is appealed to,. it may be con
cluded that they had control or at least responsibility in such
matters. It might even seem that the question of payment by
the Church for the services rendered was a practical one.
Two special points come up, (1) the presbyter's function is
described by the word iiruo-KOTroq, as we have seen it to be in
the Pastoral Epistles2: (2) the presbyters have been made what
they are by the Holy Spirit, a clear reference to a ' solemn
appointment, which we must interpret by the other passages
dealing with the same subject, as made with prayer and fasting
and the laying on of the Apostles' hands. ,
The book of the Acts thus provides indications that the normal
church organisation consisted of a body of presbyters, appointed
1 According to Harnack (Bei/rdge) not later than 64 a.d.
2 Dr Bernard disputes this point; and argues that the sentence in which this word
occurs may be addressed to some only of those who were present who were officially
iirUrxmroi. There is nothing to suggest such a limitation of address. The words
occur at the very beginning of the passage in which S. Paul turns from his own record
to their work in the present and the future. It is damaging to Dr Bernard's theory
that here and in Titus i. he has to resort to a strained and doubtful exegesis.

Ixviii INTRODUCTION
by the Church, ordained by Apostles with pastoral, teaching,
and administrative functions, and acting as the normal channel
of communication with other Churches. There is no reference
to any other local order, unless such is to be found in Acts vi.
or in Acts xiii. i. The relation of the Apostles to the local
presbyteries gains definite expression only in the case of Paul
and Barnabas on the first missionary journey. There they are
clearly responsible for appointing, and, presumably, ordaining
them. Except for this passage, their relation is merged in that
of the Apostle to the several churches which he founded. But
S. Luke's habit of giving typical examples of important practices
makes it practically certain, that the procedure adopted in these
Churches was repeated in all. In Jerusalem, at least in c. xv., the
presbyters act with the Apostles.
We must however bear in mind the remarkable record of
Acts xiii. 3, where Barnabas and Saul receive their commission
for new work among the Gentiles from the Church of Antioch,
by the laying on of hands, presumably, of the presbytery. In
this case the general ministry receives a' special commission from
a local ministry. We may regard it as a case of the function of
the presbyters in relation to external affairs. We conclude that
Timothy's ordination by a local presbytery did not make him a
member only of a local ministry.
The presbyters owe their actual appointment to Apostles:
laying on of hands with prayer and fasting is the form of ap
pointment. S. Paul clearly stands in some special relation to
the presbyters at Ephesus, involving supervision. All these
points are paralleled by the relation of Timothy to presbyters
as described in the first epistle.
On the other hand, there ia no evidence of differentiation of
function within the presbyterate. If the Seven of Acts vi. were
presbyters they both administer funds and, some of them at
least, engage in teaching. In that case the parallel with the
functions of presbyters in the Pastoral Epistles is exact. If
they were not presbyters, but prototypes of 'deacons,' assumed
to be outside the presbyteral body, then it would seem that the
deacons of the Pastoral Epistles were of a more subordinate
standing than their, prototypes.

ORGANISATION lxix
We pass to consider the evidence afforded by the Epistles. It
must be premised that, in accordance with the conclusion we
have drawn from the narrative of Acts xiv. 23, we assume that
in every churchthere was a body of presbyters. It follows from
this assumption that letters addressed to the churches would be
directed in the first instance to the presbyters : and this fact
explains why in several of S. Paul's addresses the emphasis is
laid in the address on the inclusion of all the Christians in the
place (cf. Rom. i. 7, 1 Cor. i. 2, 2 Cor. i. 1 (?), cf. xiii. 14, Phil. i. 1,
cf. iv. 21, cf. 1 Thess. v. 27, 2 Thess. iii. 18).
We take the epistles in the generally accepted order of their
composition. In the First Epistle to the Thessalonians we have the important
passage v. 12 ff. Here a body of persons is described by their
principal activities — tou? KoTrtoovTas iv ifiiv Kal Trpoio-Tafievow;
bfifbv iv Kvpia Kal vovdeiovvTa^ vfias: they have their special epyov
which merits the peculiar love of the church. In v. 14 this body
seems to be addressed directly in the four imperatives, vovOeTeiTe,
•7rapap,v0eia-0e, dvTe")(ea6e, fiaKpodvpeiTe ', and again in vv. 26, 27.
It is clear that a body of presbyters presided over the Church,
managing the internal affairs of the society, exercising discipline
over ' the disorderly,' and pastoral care over all. It is noticeable
that the words irpoiaTao-Qai, Koiriav are used in the passages of
1 Tim. which we have been considering, and the quality of fiaKpo-
ffvfiia occurs in other words as a requisite for the iTriaKoirot.
The Second Epistle to the Thessalonians does not provide any
contribution to the subject; nor does the Epistle to the Galatians :
though in this case, at least on the South Galatian hypothesis, we
have direct evidence from the Acts of the existence of presbyters.
This shows that no presumption against the evidence of presbyters
can be based on the absence of mention.
Passing to the First Epistle to the Corinthians we take first the
passage xii. 28 f. which gives a direct list of spiritual persons
or endowments, apostles, prophets, teachers, powers, gifts of
healing, helps, governments, kinds of tongues. A remarkable
feature of the list is that it combines names of office, with descrip
tions of qualities, and in consequence suggests that the persons
in the first three classes might, as in fact was the case, possess

lxx INT ROD UCTION
some or all of the endowments mentioned in the last five. Then
while in apostles and prophets we recognise the general ministry
of the Church, in teachers we cannot exclude at least partial
reference to a local ministry. But we cannot conclude that there
is a special, still less an exclusive reference to the local ministry
of the presbyters. The state of things described in the first four
chapters and in c. xiv. suggests the conclusion that there was
great freedom in this respect, and no exclusive order of teachers.
On the other hand in two of the descriptions of endowments we
do find a reference to presbyters : in dvTiXr/fiyjrei<; (cf. I Thess. v. 14)
and Kvfiepvtjo-ei*;, functions of help, and functions of government,
we have a description, though a very general one, of the work of
presbyters, agreeing, so far as it goes, with what we have learnt
from the Acts.
From the rest of the Epistle we may gather some hints. The
passage iii. 10-iv. 2 would have special point, if the teachers who
are there reminded of their duties and true position, were so far
in like case with the Apostles that they had been definitely
appointed and occupied an important status in the Church, if in
fact they were presbyters ' who laboured much in the word and
in teaching.' Again, in the matter of discipline referred to in
c. v., and the assembly conceived by S. Paul to be gathered for
the purpose of trying and judging the offender, it is more reason
able to suppose that the assembly was that of a select body,
namely the presbyters, than of the whole church. And in this
case we have a close parallel to the procedure enjoined upon
Timothy in 1 Tim. v. 19 ff. This interpretation is supported by
the reference in vi. 4 to special provision in the Church for the
settling of disputes between brethren. Further if we take a
general view of the whole letter, we find that it is an answer to a
letter from Corinth raising questions of Church order and doctrine.
Such a letter would naturally come directly from the presbyters:
and we may reasonably conclude that the points raised were
such as had confronted them in the exercise of their functions, of
government and supervision, pastoral care and teaching. But,
if this was the case, it is clear that the presbyters at Corinth were
still at an early stage of development. They need both for
discipline, government and teaching the guidance and support

" OR GANISA TION lxxi
of the Apostle in great detail. Their authority was not great
and needed to be reinforced by his. The general ministry in this
case largely overshadows the local, a very natural condition of
things in so mixed a society as the Corinthian' Church, and a
condition which lasted on to the time when Clement of Rome
wrote his epistle to Corinth.
The Second Epistle to the Corinthians offers no material. In
the Epistle to the Romans we have the passage xii. 6 f. We have
here not an enumeration of offices, but a list, clearly not systematic
or exhaustive, of certain special activities in the Church, the result
in each case of a special endowment. The activities, which would
naturally, though not necessarily exclusively, attach themselves
to office, are prophecy, service (BiaKovia), teaching and exhortation,
presiding (o it po'icn dfievo'i). The last alone necessarily implies
office as in i Thess. v. It witnesses to the existence of presbyters
irt the Roman Church, a. fact which general considerations already
advanced would lead us to assume, but it also, in connexion with
the history of the Church, gives us an unique instance of a pres
byterate not ordained by Apostles1. Otherwise the inclusion in
the list of 6 fieTaBiBovs and 6 i\ea>v prevents us attempting to dis
criminate these activities as specially belonging to the particular
office of the presbyter.
The Epistle to the Philippians on the other hand gives us a
unique form of address — 7rao-t toi? dyiois iv X/stcrToo 'Irjaov toi<;
ovaiv iv 3>t\t7r7ro4? o~vv €Vtav«>7rot? Kal BiaKovoi?. We must seek
for an explanation of this form in the occasion of the letter.
Epaphroditus had been specially commissioned by the Church in
Philippi to bring to S. Paul one of those contributions of
money, which that church more than once sent to him, to
enable him to prosecute his efforts in the propagation of the
Gospel (i. 5, ii. 25, iv. 10 f.). In accordance with the hints we have
already gathered, the business connected with such matters of
finance would be in the hands of the presbyters. Epaphroditus
would presumably receive his charge from the Church through
the presbyters. In acknowledging the receipt it is not unnatural
that S. Paul should make special mention of the body directly
1 Does this explain the specific mention in tradition of the ordination of Linus by
the Apostles ?

lxxii INTRODUCTION
responsible : and we shall not be surprised to find in the address
a reference to that body. The particular reference explains the
addition of ttSo-i to toi? dyioi<;; his letter though an acknowledg
ment of the action of the presbyters is not limited to them : in
v. 7 again he emphasises the common participation of the Church
in the action of their representatives.
This particular reference then is contained in the words avv
iTrio-KOTTOis Kal BiaKovois. It follows that both classes of persons
thus described would have been concerned in the matter of the
contribution. The most natural conclusion is that the two words
describe different but related parts taken by the one body of
presbyters ; the governing presbyters directing the matter, the
serving presbyters executing it in detail. The usual interpreta
tion is of course possible ; that the first word describes the
functions, or even gives a sub-title, of the presbyters, the second,
of their assistants. But as has already been pointed out, both in
I Timothy and in Clement, we have the same mention of two
functions or sub-titles combined in these places with the mention
in a related context of a single office. The coincidence can
hardly be accidental : the conclusion, that both functions were
included in the duties of the one office of presbyters, seems to
be reasonable.
The Epistle to the Ephesians (iv. 1 1 f.) provides us with the
most clearly official and the most systematic list. A clear distinc
tion is drawn between the general ministry — apostles, prophets,
evangelists, and the local ministry, shepherds and teachers. This
is natural in a letter which, addressed to a group of churches,
has for its main subject the Church as a whole. As regards the
local ministry, it is important to observe that the descriptive
words are included under one article, a form which suggests one
class of ministers including both functions of pastoral care and
teaching. The same close connexion of these two functions has
already been found in Acts xx. 28 f. The special mention of
'teachers' gives us the same hint as we gather from 1 Tim. v. 17,
that not all who had the charge of pastoral care necessarily took
part in the teaching.
It must be noticed further that both the general and the local
ministry are described as the gift of Him, who, when He ascended

OR GA NTS A TION Ixxiii
up on high, gave gifts to men. The endowment, which is the
basis of office, comes in both cases from above.
With the Epistle to the Ephesians we leave the enumeration of
S. Paul's epistles ; for the Epistle to the Colossians provides no
definite material. The general conclusions may be drawn that
(i) in all churches there was a body of presbyters, (2) the fact,
deduced from the Acts that the presbyters were, at least in the
first instance, ordained by Apostles, is supported by the relation
between S. Paul and the Corinthian presbytery implied in the
first epistle to that Church, and by the passages in 1 Cor. and Eph.
as to the endowment of the ministry, (3) the duties of the pres
byters are pastoral care, teaching, and administration, including
finance: (4) it is probable that within the presbyterate ' there
was a discrimination of function between those who supervised
(imo-Ko-n-oi) and those who served ; (5) there was a clear distinction
between the general and the local ministry, though the ' prophets'
and more doubtfully the 'teachers' may perhaps have been in
cluded in both: (6) there is no sign of the pre-eminence of any
one local official.
If now we return to the Pastoral Epistles there is no point in
which any marked advance on this state of things appears. The
absence of reference to the general ministry is to be explained
by the fact that the letters (1 Tim. and Titus) are in the main
instructions to a delegate of the Apostle, in dealing with the
local church and ministry. Timothy as an apostolic man occupies
the position of S. Paul, in relation to the local ministry. He
takes part, probably, in the ordination of presbyters, as Titus is
expressly enjoined to do : joins with them in the discipline of
members of their class: has a charge to instruct them in the
execution of their office, whether when they are selecting candi
dates for the office, or regulating the conditions of its execution.
The instructions to Titus are similar in character though less
detailed. On the other hand, the presbyters include both
governing and serving members. This explains the reference to
presbyters alone in c. v. and also the silence about BiaKovos in
the epistle to Titus. They are responsible, as a body, for the
general supervision" of the life of the society, for teaching and
provision against ill-advised and heretical teachers, for financial
p. p. e. /

lxxiv INTRODUCTION
management. There is no sign of the pre-eminence of any single
local official. Such a position is represented only by Timothy
as the apostolic man.
There is no matter in this enumeration which has not its
parallel, expressed or implied, in the other epistles of S. Paul,
or in the narrative of the Acts. The difference is a difference
of emphasis and explicitness, occasioned by the object of the
epistles. There is no material advance or development.
In the Catholic Epistles, we have the bare reference in James v.
to 'the presbyters ofthe Church'; and the more definite exhor
tation to 'presbyters' in i Pet. v. i ff. Here the function of the
presbyters is expressed by the word Troifidvare, recalling the
iroifieves of Ephesians and the iroifialveiv of Acts xx. In v. 3
there is a hint of their financial responsibilities.
The First Epistle of S. John offers nothing to our present purpose.
In the second and third epistle, the situation implied is full of
interest. In the first place, the writer describing himself as ' the ¦
Elder,' without further qualification, claims, as of course, authority
over other churches than that in which he is resident: he has
himself been instrumental in founding or at least in building up
these churches : he advises, warns, rebukes, and is prepared to come
in person to judge. He speaks (3 John 5) as in an especial degree
charged with the care of certain travelling missionaries, whose
mission is to the heathen in the places where these churches are,
who apparently derive their mission from the church from which
he writes, and certainly make reports on their work to that church
in public assembly. As missionaries he maintains that they can
claim the support of the churches in the places where they labour,
as they follow the apostolic practice of taking no aid from the
heathen to whom they bring the Gospel. The third epistle
further introduces us to a local ministry. Gaius, to whom it is
addressed, has shown himself zealous in the reception of the
missionaries : Diotrephes on the other hand has set himself against
them and done his best to influence other members of the Church
to follow his example : Gaius is urged to combat this line of
action. It is reasonable to suppose that both these men were
presbyters of the Church : and v. 9 suggests that Diotrephes was

OR GA NISA TION Ixxv
eager to make his personal position in that body predominant ;
artd had so far succeeded as either to intercept or render ineffectual
a letter which the Elder had addressed to the Church. A third
person is mentioned, Demetrius, in terms which suggest that he
was one of the missionaries, perhaps the bearer of the letter, and
required, for some reason unexplained, specfcal words of commen
dation from the Elder.
The exact bearing of this situation on our investigation is not
quite clear.
The position of 'the Elder' suggests comparison with the
position of S. Paul in his relation to the churches of his foundation,
especially as illustrated by the First Epistle to the Corinthians.
Two differences appear. In the first place, the Elder appears to
have been rather more influential in the building up ofthe churches
to which he writes than a founder: in the second place, he seems
to have a permanent residence not far from these churches.
Further, it does not appear from these two epistles that he was
an Apostle in the original sense: but if he was also the author of
the first epistle, it would follow that he had the credentials of an
Apostle, whether he claims the name or not. In any case the
authority which the epistles imply is apostolic, in its extension
to other churches than that in which he was resident, rather than
episcopal in the early sense, of the local monarchical episcopate.
If he was not an Apostle, his position is very like that of Timothy
as implied in the Pastoral Epistles.
As to the two principal persons mentioned in the third epistle,
Gaius and Diotrephes, our general principle, which assumes the
establishment of a presbyterate in all churches at an early stage in
their growth, leads us confidently to describe them as presbyters.
It is clear that the common action of the community largely
depends on their influence : and, in particular, they are treated
as primarily concerned with directing the common duties of
hospitality. The particular situation, in which one of them
appears as pushing his own influence and authority beyond its
legitimate proportions, is a natural phenomenon to arise in a
committee of management, and may find a parallel in hints
which occur in the epistles to the Corinthians, and perhaps in
that to the Galatians, of similar action on the part of an ambitious /"2

lxxvi INTRODUCTION
individual. Col. iv. 17 combined with Philem. 1 perhaps affords
a hint of another similar case. Then we come to the travelling
teachers, whose reception is the direct occasion of the third
epistle. It is important to observe that, as far as the letter tells
us, their business is with non-Christians, not with the Church.
There is no hint that*they were in any sense the Elder's agents
or envoys for dealing with the Church. Their claim on the
Church is due to the fact that their work, being among the
heathen, affords them no opportunity of earning support, as they
could not or would not receive such from the heathen. It is the
provision of this support which is the matter in dispute.
The only full parallel to their case in the New Testament, is
the relation of S. Paul and his companions to the Church in
Philippi when prosecuting their missionary work in Macedonia ~i
and Achaia. The travelling teachers referred to in the Epistles
to the Corinthians seem to have concerned themselves more with
pushing their authority and their teaching in the Church itself,
than with missionary work: though this apparent condition may
be due only to the necessities of S. Paul's argument ; they may
have combined both spheres. But it is clear that there must
have been many such travellers in those days. In passing, it is
probable that we should identify them not with the BiBdo-KaXoi
of Eph. iv. who appear, as we have seen, to belong to the strictly ,
local ministry, but with the 'prophets' and 'evangelists.'
If we look outside the New Testament, an obvious parallel
suggests itself with the 'apostles and prophets' of the Didache.,
But there is no definite indication that these travellers were
specially concerned with mission to the heathen. Strict limits
are set on the support they may claim from the Church. Only
in the case of a prophet who settles in the Church is that support
to be substantial.
On the whole, it is difficult to see here any distinct advance
on the organisation as evidenced by S. Paul's epistles, except in
the one point that 'the Elder' was, probably, permanently resident
in a Church. Further, the conditions implied in the Pastoral
Epistles do not differ in any essential point from the conditions
implied here. We seem to be still in the primitive conditions.
An Apostle or apostolic person exercises effective control over

OR GA NTS A TION Ikxvii
local presbyteries ; local presbyteries manage the affairs of each
community under that control.
These conditions prevail in the Acts, in the recognised epistles
of S. Paul, in the Pastoral Epistles and in the Catholic Epistles.
How they came to develop into the monarchical episcopate of the
letters of Ignatius and the second century, is a problem not
settled by the evidence of the New Testament: the only proto
type, if any, is James at Jerusalem.
To sum up :
In the New Testament we find the following organisation :
The general ministry (i) Apostles, concerned primarily with the
propagation of the Gospel, secondarily, with the supervision of
the development of the several Churches. Their commission was
from the Lord Himself. But, if a second generation of what we
have called apostolic persons, such as Timothy and perhaps the
Elder of 2 and 3 Joh. received the name Apostle, then we must
recognise a derived commission from the Apostles as constituting
them apostles in a secondary sense, that is, in particular, in their
relation to the Churches. (2) Prophets : there is no hint that
these received any commission from man or exercised any
authority beyond the influence of their utterances. They seem
to form a class by themselves, sometimes migratory, sometimes
local1: their special business seems to have been the revelation
of truth to the Churches, rather than propagation of the Gospel.
(3) Evangelists : the title occurs three times ; of Philip, ' one of
the seven' (Acts xxi. 8) and Timothy (2 Tim. iv. 5), both men
who had received a commission direct frpm the Apostles though
not exclusively for this work : and as a description of a class
(Eph. iv. 1 1). The name itself conveys the only knowledge we
have of their work : but that seems decisive : they were preachers
of the Gospel to the heathen.
The local ministry : the only general title is that of 'presbyters.'
As far as we have definite information, we find that they were
chosen by the Church and ordained by the Apostles, whether
with or without the co-operation of members of the particular
Church is uncertain. The form of ordination was prayer (for the
Holy Spirit) with laying on of hands.
1 Cf. Robinson ap. Early Church and Ministry, p. 77.

lxxviii INTRODUCTION
Their functions are determined by their position as a committee
of management, including all the interests, both spiritual and
material, of the Churches over which they presided. Certain
terms descriptive of function are applied to them : imaKoiroi
and, probably, BiaKovoi describe their functions of general super
vision, and of service in detail : these seem to be represented in
the passage from i Cor. by the words dvTiXijfiy}rei<;, aids, assistances,
and Kvfiepvrjo-ev;, actions of guidance or government : in Acts,
Ephesians and I Peter the metaphor of shepherds and a flock,
emphasises the pastoral significance of their office, and the term
BiBdo-KaXoi, occurring in the lists of i Cor. and Eph., the duty of
teaching, which, however, as I Tim. shows us, was not imposed
upon all. This multiplicity of functions would naturally lead
to a differentiation within the body, as we see to be operative
already, if the suggestion we have made is correct, in the distinct
tion between itriaKoiroi and BiaKovoi. And this differentiation
of function may be the organic line of the development of the
monarchical episcopate : particularly if combined,as C. H. Turner1
suggests, with the gradual transference to the local ministry of
the function of the apostolic person.
In conclusion, it appears clearly that there is no substantial
reason in the character of the organisation implied in the Pastoral
Epistles for assigning to them a date later than the lifetime of
S. Paul.
Note. The distinction, commonly drawn, between the general min
istry as ' charismata' and the local ministry as appointed by the
Church is not accepted or discovered in the above sketch. This
distinction has been examined by Dr J. A. Robinson2 and shown
to be groundless. In the same Essay there is an important
warning against the attempt to discriminate too rigidly between
the general and local ministry. Prophet and teacher cannot be
distinguished as belonging exclusively to one or other class; nor
are they marked out as having any pre-eminence over the 'local'
ministry. 'Such a preeminence remains undisputed for the
Apostles — that is, for the Apostles par excellence of whom alone
1 Ap. Early Church and Ministry. 2 Op. cit.

ORGANISATION lxxix
S. Paul was probably thinking: but prophesy and teaching were
valuable functions, which the "Apostle sought to exalt above
healing and speaking with tongues, but which did not necessarily
give to those who exercised them any definite status or any
authoritative position," ib. p. 78. The Essay should be consulted
for the further development of the Episcopate, with which we
have not dealt.
Note on irpeo-fivTepos.
The common distinction formerly drawn between Trpeo-/3vTepo<s
as a Jewish term andeVto-KOTro? as Greek, is set asideby Deissmann'.
He shows that irpeo-fivTepos was in common use in Egypt, both
for the civil officials of a village, and for all officials of temples,
where they appear to form a committee among the lepefc. The
authorities for these uses date from the middle of the third
century B.C. ; and Deissmann concludes that the LXX use of
wpeo-^vTepo<; in an official sense was derived from contemporary
Eygptian practice.
Nor is the use confined to Egypt. Inscriptions from Asia
Minor show that in a variety of places TrpecrftvTepos was the
technical expression for certain members of a corporation. In
Chios the college of irpeo-^vTepoi is called to irpeo-fivTiKov.
In Cos, and Philadelphia we get the term crvveBpiov t&v
•npeafivTeptov, representing the earlier yepovaia. In some islands
and country towns there is evidence of the existence of a yepovcria,
in addition to the ftovXri, and its members are called yepovTes,
yepovcriao-Tai, Trpeo-ftvTepoi, yepaioi: these bodies have a president,
dpymv, Trpoo-TdTTjs, Trpo7)yov/ievo<;. «>
It is to be noted here that in Asia Minor these are the names
of civil officials. Von Dobschiitz2 points out that the Christian
community took the names of its officers and organisation, not
from religious associations (Oiaa-os, epavos, avvo8o<;, o-vvaywyi],
QiaadpyTf^, dp^i6iao-iTrj^, Hwaywyevs, dp^io-vvdycoyoi;, inrripeTrfsi)
but rather from civil office and organisation (iTtio-Koiros, BiaKovo<;,
iKKXrfcria), and, he might have added, Trpeo-fivTepo';. He connects
this phenomenon with the feeling of Christians that they were
a new people, TpiTov yevof, and refers to Harnack, Mission, p. 1 "]j f.
1 B. S. pp. 153 f. 2 Probleme, p. 68.

{(((

lxxx INTRODUCTION
The importance of these facts consists in the suggestion they
provide for the naturalness of the development on the lines of a
presbyterate. As soon as the Christian community became in
any town separate from the synagogue and conscious of its own
existence as a body over against both the synagogue and the
civil organisation, some form of management would be required :
and the simplest form would be that to which they were accus
tomed in their civil relations. The peculiar character given to
the organisation depended on their consciousness of the unity of
their religious and their daily life. . The officials who managed
the secular affairs, as we should say, were the same as those who
managed their religious affairs, because to them no affairs were
secular : and men chosen to superintend the distribution of alms
required the proper gift of the Holy Spirit, as did those who were
to be busy in the word and teaching even when these two
activities were not combined in the same person. This general
consideration of the natural development supports the view taken
above that the formationof a presbyterate was a normal proceeding
in the early days of a young Christian community.

CHAPTER V
FALSE TEACHERS
In discussing the teachers and teachings against which warn
ings are given in these epistles, a distinction is drawn between
those warnings which deal with present conditions and those
which deal with the forecast of the future. To the latter class
belong I Tim. iv. I ff. and 2 Tim. iii. 1 ff. and iv. 3 f. These pass
ages will require separate treatment. As regards the former
class, it is first to be observed that the warnings arise in each
case out of the positions of Timothy and Titus, as exercising
supervision over the Churches to which they are commissioned.
The methods and subjects which they should themselves adopt
are placed in contrast with certain current methods and sub
jects. And it will be their duty not only to adopt these them
selves, but to urge them upon other teachers and to check
extravagances and irrelevancies. It follows that the teachers,
whom they are thus instructed to control, are under their general
authority and therefore within the Church and at least pro
fessedly Christian. This is distinctly implied in all the main
passages of the epistles to Timothy ; and hardly less so in
Tit i. 10 and iii. 10 where Titus is clearly supposed to have the
authority required to check the persons referred to.
There can be little doubt that the same kind of wrong teaching
is contemplated in all three epistles. Common to all is the
description fr/T^crei? (1 Tim. i. 4, evcf., vi. 3, 2 Tim. ii. 23; Tit.
iii. 9) and the warning closely connected with the word £7^170-4?
against eristic controversy (1 Tim. vi. 3, 2 Tim. ii. 14; Tit. iii. 9):
common to 1 Tim. and Titus are the descriptive words yevea-
Xoyiai, fxvdoi, /laTaioXoyia (-09), the references to law ( 1 Tim. i. 6 ;
Tit. i. 14, iii. 9) and to the motive of gain (1 Tim. vi. 5; Tit. i. 11).
The only substantial peculiarities are in 1 Tim. The descriptive
word eTepoSiBao-KaXeiv (but cf. Tit. i. 10) and the reference to a

lxxxii INTRODUCTION
' falsely named knowledge • (vi. 20), and in Titus the explicit
reference to a Jewish character in the teachers (i. 10, 14, but
cf. 1 Tim. i. 6). But it is not probable that these involve any
differences in the main character of the teaching, especially as
in each case they are combined with the common phraseology.
What then is the teaching or tendency which is the subject of
these warnings ? .
It is to be noticed, first, that the strictures on these teachers
deal almost exclusively with the methods they adopt ; the
subject-matter of their teaching is referred to only rarely and in
quite general terms (1 Tim.i.6; Tit. i. 14). They make use ofp,vOoi
and yeveaXoyiai, invented narrative thrown into the form of
history, on which apparently they base ethical instruction. The
criticism of this method is twofold. On the one hand, these
narratives, being imaginary, merely encourage idle speculation,
and are described as without real religious content, as pointless,
as old wives' tales. On the other hand, the ethical instruction
connected with them is shallow in itself and the occasion of
constant disputes and wranglings ; and at the same time it
misses the true object of instruction on law, while it imposes
precepts of conduct on merely human authority. No further
description of the details of their teaching is given : no hint of
definite heresy in the later sense of the word. But the teachers
themselves are in certain cases described as making shipwreck
of their faith.
We may notice, first, that we have here a phenomenon
common in the world in which S. Paul moves. The cities of
the Roman empire were familiar with self-appointed teachers,
travelling freely from place to place and offering lectures for
fees on every kind of subject of contemporary interest. Secondly,
it seems to have been a mark of the early stages in the develop
ment of the Church that there was considerable freedom of
teaching. Whether definitely as prophets or under the more
general name of BiSdo-KaXoi members of the Church appear to
have been free to a large extent to put themselves forward as
teachers. This practice was no doubt largely due to the con
temporary custom just referred to ; and the custom in the Church
was only gradually brought under some kind of control. These

FALSE TEACHERS lxxxiii
epistles seem to show us a condition of things" in which such
self-appointed teachers were numerous and attractive, so much
so as to constitute a real danger to the maintenance of Christian
truth, and to threaten, by the factions arising around rival
teachers, the unity of the body. Both the absence of authority
in the teachers, and the* vague description of their teachings
point to an early stage of development.
As to the methods of the particular class of teachers here
dealt with, we have suggestions of parallel activity both in
Jewish and in Gentile circles.
Dr Hort1 sees here an influence ofthe twofold activity of Jewish
teachers, in (i) their amplification of Old Testament narratives,
by the elaboration of mythological stories, concerned with the
principal characters specially of the Pentateuch, and (ii) in their
elaboration of an ethical code starting from the Pentateuchal
law and developing precepts to fit the infinite details of daily
conduct. The two industries of the Halachah, and the Haggadah,
are described by Schiirer (E. T. II. i, pp. 330 ff.). They were both
based on investigation or exposition of the Biblical text (Mid-
rash = %r}T7)o-i<; or iK^rjTtfa-K). The Halachic Midrash dealt with
the law: the scholars who pursued this branch were teachers of
the law (vofioBiBdaKaXoi) : their aim was to apply precept to
conduct, to settle the consequences in detail which were to be
derived from particular laws, and to show how the law and the
derived precepts were to be observed. This procedure naturally
gave occasion to infinite casuistry and provided an inexhaustible
source for legalistic discussion and dispute (p,a%al vop,iKai, Xoyo-
fiaxelv). The Haggadic Midrash, on the other hand, dealt with the
narratiyes of the Pentateuch. These were developed and elabo
rated, partly by inference from passages of Scripture and com
bination of different passages, partly by the free creations of
the speculative imagination. They tended especially to take the
direction of eschatological speculation and mythological theo-
sophy. We have instances of such work in the Book of Jubilees,
and the 'Antiquities of Philo' among others.
1 Hort, fudaistic Christianity, pp. 135 ff.

lxxxiv INTRODUCTION
In this Jewish activity, thus described by Schiirer, Dr Hort
sees the model which the erroneous teachers of these epistles
followed. It is obvious that the term fivdoi would apply directly
to the speculative narratives. But he shows further that the
word yeveaXoyia is used with a wider meaning than our word
' genealogy ' (to which Weiss confines it) by Polybius, who so
describes the legendary narratives of certain Greek historians,
and by Philo who includes under the term to yeveaXoyiKov all
the primitive history of the Pentateuch without special reference
to the genealogies. He argues that it would apply, a fortiori,
to the rank growth of legend, about the heroes and other per
sonalities of the Pentateuch, which we find in the Apocrypha,
for instance, in the Book of Jubilees1. All this would fall under
the term Haggada, and aptly answer the description 'lovBaiKoi
fivdoi (Tit. i. 14). He suggests further that the special references
to law in the word vofioBiBdcrKaXoi, and eptv Kal fidxa<; vo/ii/cds
would aptly fit the trivial casuistry of the Halachah2.
In this connexion he interprets yjrev8d>vvfio<; yva>o-i<; of the lore
of canonists and casuists of the law; and dvTi9eai<i of the con
trasts of decisions on legal points, frivolities of the Halachah,
as fivdoi and yeveaXoyiai are of the Haggada. It may be added,
that the Book of Jubilees, which has been cited to illustrate both
industries, claims to be esoteric, based on the secret writings of
Enoch and Noah (cc. xxi. 10, x. 13 f).
The case for some such interpretation is strengthened by
an important article in the fournal of Theological Studies
(vol. XIX. pp. 265 ff.), by Mr F. H. Colson. He shows that fivdoi
and yeveaXoyiai were 'leading terms in the technical talk or
jargon of a large literary or dilettante public' The yeveaXoyia
in particular described a branch of the literary interest of the
grammaticus ; it involved the idea of narrative with personal
and biographical detail, to a large extent invented. These nar
ratives came under the head of 'history,' and were called 'myths,'
as a class of history involving legendary matter, or 'genealogies'
as dealing with famous personalities. As the Jewish literary
men took the Pentateuch as the basis for their operations, so
1 See also Charles, Jubilees, p. lxxxv.
2 Again cf. Charles, Jubilees, p. lxv.

FALSE TEACHERS lxxxv
the Greeks and Romans took Homer. Mr Colson refers to
Mayor's note on Juvenal vii. 234. He points out that Quintilian,
in deprecating excessive devotion to this kind of literary interest,
describes it as inanes jactantiae (cf. Kevotpcoviai of 1 Tim. iv. 7);
and in the same connexion speaks of 'aniles fabulae'as 1 Tim.
iv. 7 does- of ypad>8ei<; fivOoi. The problems or investigations
were called quaestiones or in Greek frTiffiaTa, ^r)T^o-ei<; : and
the teacher who professed to raise and solve them was said
profiteri or iirayyeXXeadai (1 Tim. vi. 1). Mr Colson further
points out that still more popular than these narratives of the
imagination, were the set controversiae, in which rhetoricians
argued points of law. To this sphere would apply, at least
primarily, the term dvTi9eaei<;, as a technical term of rhetoric
meaning the answers and objections brought by an opponent. So
that we have in the Greek contemporary world a parallel to both
the lines of industry which were developed by Jewish scholars.
Can we determine whether the teachers described in the
Pastorals were more influenced by their Jewish or their Greek
prototypes ?
We have seen that the general characteristics are the same
throughout the epistles. It follows that the references in Tit. i.
10, 14 lead us to the conclusion, for all three epistles, that at
any rate in the main the methods of these teachers had a Jewish
colouring, and that the teachers themselves were predominantly
of Jewish origin. This conclusion falls in with what we learn
from the Acts and other epistles of the ordinary relation of the
earliest Christian Churches to the synagogues of the dispersion.
The young Churches appear always forming about a nucleus of
converted Jews and Gentiles who were in the habit of worship
ping in the synagogues : and what is specially important for our
present consideration, the Old Testament was their principal
manual of instruction, their Bible. This would open the way to
teachers of Jewish extraction or proclivities who busied them
selves on the lines which Jewish scholars had already taken, in
the elaboration both of the narrative and legal elements of the
Old Testament. On the other hand, it is not probable, either
a priori or on the grounds of any evidence that we have, that
the distinctly Greek industry of a parallel kind would be adopted

lxxxvi INTRODUCTION
for direct imitation by teachers professing Christianity at this
early stage of Church development. So far as there was any
influence from that quarter, it would come, if at all, through
Jewish channels and be coloured by Jewish thought and
practice. ,
Two considerations have been urged in qualification of this
view. First, the epithet /Se/S^Xo? is applied to these teachings
(i Tim. iv. 7, vi. 20, 2 Tim. ii. 16): and it is suggested that this
would more naturally apply to the Greek form than to the
Jewish. That is no doubt true: but on the other hand, as the
word expresses rather the absence of truly religious content,
than what we might call profane learning, it may quite appro
priately be applied both to the imaginary narrative and to the
elaborately detailed precepts. Both fail to bear upon the pro
motion of true religion. Secondly, the author himself in 2 Tim.
iii. 8 has a definite reference to a piece of Jewish Haggada, by
way of illustration, whether we take the reference to be to a
definite document or to Jewish tradition. This requires the
assumption, if the above account is correct, that the author did
not condemn all such industry as we have described, but only
such as became extravagant and engrossing. We cannot say
that this distinction was impossible even in S. Paul, when we
take into account his acceptance of Rabbinic methods of argu
ment from the Old Testament and other possible traces of his
use of Apocryphal books. On the whole, these considerations
do not seem to outweigh the more definite indications which
have already been discussed.
The only specific heresy which is connected with these teachers
affects the doctrine of the resurrection (2 Tim. ii. 18). It is to be
noted that this error, whatever it may have been, is predicated
definitely of two members of the class only. One of them is
also said (1 Tim. i. 20) to have made shipwreck of his faith (see
note ad loc), a wider description of his erroneous tendency. There ,
is no further hint of doctrinal error, still less, as regards these
teachers, of any gnostic errors. The phrases which have been
taken to point to that character (fivdoi, yeveaXoyiai) are not
specially applicable to it, and have, as we have seen, a more
direct explanation.

FALSE TEACHERS Ixxxvii
The freedom of teaching in the Church, and the multiplicity
of self-appointed teachers and peripatetic lecturers in the con
temporary world account for the phenomenon here presented.
And these men exhibited the same ill-favoured characteristics,
as are credited to others of like class in the empire. In I Tim.
vi. 4-7 their mutual rivalries and their cupidity are named as
the natural consequence of their bad methods, and moral un
soundness. The love of gain is named also in Tit. i. 10 as
characteristic of the class, where they are definitely described
as 01 iK irepiTOfirf;.
There remain certain passages suggestive of erroneous teaching
but of a character quite distinct from those which we have
now examined, which we must consider in order.
The most explicit of these is 1 Tim. iv. 1 ff.: but the bearing
of the passage is obscure. In the first place, it is not clear what
is the utterance of the Spirit referred to. The language allows
us to take it either as a reference to an utterance recorded in
the Old Testament or in an Apocryphal writing or in some
contemporary document: or less probably as a reference to some
current prophetic utterance within the Christian community.
Again, the time of fulfilment is not certain. If the ' later times '
are taken by reference to the time of the utterance, as the
language indeed suggests, and that utterance was in the past,
the ' later times ' may be those in which the author was writing:
and the dangers, against which he warns Timothy, are actual
and present. In any case it seems in accord with the whole
tendency of the passage to assume that those dangers were im
minent if not actually operating. A vague possibility of an
undetermined future would hardly be provided against by the
precise argument of vv. 3-6. What then is the exact character
of the charge ? The answer is clear: it is apostasy of Christians:
they are represented as giving up their faith. And this apo
stasy is due to influences operating from without the society.
The human instruments of these influences are liars, pretending
to an inspiration from GOD, when in fact they are inspired and
taught by deceiving spirits and daemons. And to this evil in
spiration they are rendered liable by the fact that their own
sense of right and wrong has been so seared that they are no

Ixxxviii INTRODUCTION
longer competent judges : their own conduct has perverted their
judgment of good and evil. In spite of some obscurity in the
text, the matter of their teaching is clear : it is an extreme
asceticism, insisting upon abstention from marriage, and from
certain foods.
Their error consists in condemning natural functions as in
themselves evil, apart from the use to which they are put. In
this condemnation they show themselves lacking in the true
faith and in a right apprehension of the true relation of GOD
to creation, as recorded in Genesis. No created thing is other
wise than good itself, and good for men if used thankfully as
GOD'S gift, and prayerfully; on the lines of His purpose.
Two characteristics of this false teaching come out clearly.
In the first place, it claimed authority as inspired. In the
second place, it imposed a rigid asceticism, on the ground not of
legal distinctions of clean and unclean, but of the evil character
ofthe matter. This appears from the combination of abstinence
from marriage and abstinence from certain ' meats.'
We must first remark that the false teaching here referred to
is clearly distinct from that which has been already described.
It comes from without the church : the danger which it threatens
is apostasy; of neither of these elements is there any hint in the
passages already discussed. Further, it is definitely the subject
matter in this case which is described and denounced ; not
merely the methods and peculiar interests of the teachers. To
mix up this warning with those is perverse and confusing.
Secondly, the perverted asceticism which is the most definite
element in this false teaching, is not exceptionally characteristic
of any one form of contemporary thought or religion. It is a
widespread characteristic of the times, a mark of what has been
described as the prevailing ' pessimism.' It is found alike in the
early and the later gnostic developments, in the many forms of
oriental cults, and in the extremes of contemporary philosophy.
Especially in Asia Minor, the common meeting ground of East
and West, it cropped up in many forms. Nor must we forget
that from the same root sprang the most rigorous asceticism
and the most licentious libertinism. Whereas the one tendency
regarded all matter as evil and aimed at reducing to a minimum

FALSE TEACHERS lxxxix
all material functions, the other tendency, falsifying in like manner
the relation of spirit and matter, denied all moral value to
material functions and allowed every indulgence of the flesh,
as matter of indifference to the redeemed and perfected spirit.
But, in either case, the tendency is not characteristic of gnosti
cism in particular, but is widespread in the religious and even in
the philosophical movements of the time.
It follows from these considerations that the account here
given does not justify us in describing the dangers which are
the subject of warning, as peculiarly gnostic in character. Nor
can we hope to identify any particular source of them, as being
certainly here in the writer's view. They were in part character
istic of those ' later times ' : and not the less dangerous because
they were themselves the result of principles, which had points
of resemblance and included some aspirations in common with
Christianity. The description here given, then, certainly does not require a
late date for these epistles or take them out of the atmosphere
of S. Paul's own times.
In the second epistle there are two passages which are gener
ally brought into the consideration of false teaching. The first
(iii. I ff.) is however hardly to be so regarded. It is rather a
description of general moral disorder, characteristic of times of
great stress (see the notes ad loc). There is nothing specific of
heretical error in the description. In iv. 3, 4, on the other hand,
we seem to have an allusion, and it is little more, to the same
kind of perverted industry in the teacher and perverted curiosity.
in the learner, which have been found to be characteristic of the
erroneous teaching against which Timothy has been warned in
the first epistle: the passage does not add to the picture we
have already drawn.

p. p. e.

CHAPTER VI
DOCTRINAL CHARACTER
It is generally assumed, both by the supporters and the
impugners of the authenticity of these epistles, that they are
marked by an attitude towards Christian doctrine considerably
in advance of that which characterises the acknowledged epistles.
This advance is discovered, in the main, in three directions. It
is maintained that (i) there are frequent references to a formu
lated statement or statements of doctrine; (2) there is a new
insistence upon the intellectual element in faith and the need
of correctness in doctrine, as contrasted with the personal ele
ments in faith and direct religious and moral interests; (3) there
is, at the same time, an insistence on details of morality, again
in contrast with living principles.
These positions, in their positive aspects, are to a considerable
extent accepted by many who regard the epistles as genuine,
and are defended as natural developments in a growing Church
This view of the epistles depends very largely on the interpre
tation of certain words and phrases. Perhaps no passage has
contributed more potently to its acceptance than 2 Tim. i. 13
with its supposed reference to a ' pattern of sound words.' But
the frequent occurrence of such words and phrases, as BiSao-KaXia,
vyiaivovTe<; Xoyoi, irapa9rfKrf has contributed to the same end.
To these influences must be added the detailed insistence on
elements of conduct, as regards both Timothy and Titus them
selves, and different classes in the community.
To give these considerations their proper weight it will be
necessary to examine in detail the relevant words and passages.
But a preliminary remark may be made.
On any showing, these epistles are personal instructions to
officials of the Church, for their conduct in their office. Unless

DOCTRINE xci
it can be argued effectively that such instructions are not likely
to have been given by S. Paul, or needed by his companions,
the fact that they are given constitutes no argument against
authenticity. The question remains whether the actual form
and contents of the instructions are such as to seem improbable
when attributed to S. Paul; whether they constitute so great a
departure from his character and method, as we discover them in
the "acknowledged" epistles, as to make improbable their coming
from him. It is obviously a question of degree : and it is there
fore important to get as exact an idea as we can of the detailed
character and method of these instructions. This is the more
important, as it is generally agreed that the fundamental
doctrines which are stated or assumed are thoroughly Pauline
and their treatment . marks the author as a sympathetic, and
probably intimate disciple of the Master. But that he is a dis
ciple, and not the Master himself, is taken to be proved by the
transference of emphasis from living faith to doctrinal correct
ness, from fundamental principles to detailed precepts. Creeds
and codes, it is argued, take the place of spiritual fervour, truth,
and moral and religious principles.
To begin with, it is not surprising that stress should be laid
on the characteristics of the Christian teacher and of his subject-
matter. Timothy is in a position in which he has both to teach
himself and to control other teachers. Hence it is natural to find
that for instance BiBao-KaXla occurs nearly four times as often
in these epistles as in all the other epistles put together: that
S. Paul twice describes himself as 8i8do-KaXo<;, as nowhere else :
or that some peculiar phrases should appear in this connexion,
as vyiaivovaa BiSacrKaXia and vyia'ivovTes Xoyoi. Nor would it be
surprising if irio-Ti<i were used more commonly in these epistles
of fides quae creditur, than in other writings of S. Paul. The
question is whether such a turn is given to these and other like
words and phrases as to imply an exaggerated or non-Pauline
emphasis on doctrine as such, as formulated and imposed with
authority. And this question can only be answered by a detailed
examination. SiSoo-KoXCa. BiSao-xaXia may either mean the process or act of
teaching orfhe formulated result of teaching, doctrine. In the A.V.

xcii INTR OD UCTION
the word is consistently translated doctrine: in four places the
R.V. substitutes teaching for doctrine in the text, and in four
other places puts teaching in the margin. No doubt the practice
of the A.V. has created the impression upon English studentSj
especially in connexion with the translation of vyiaivovo-a by
' sound,' that the maintenance of correct expression of truth
is a paramount interest of these epistles. We must examine
the passages in detail.
We take first the passages in which BiBaaKaXia occurs without
an epithet.
a. Without epithets:
I . Tim. iv. I 7rpoo-i')(pvTe<i 7rvevfiao~t TrXdvoi<; Kal BiBao~KaXiai<;
(doctrine, A. and R) Batfiovioov iv inroKplo~ei ¦tyevBoXbywv....
*I Tim. iv. 13 7T/ooo-e%6 ttj dvayvmaei, ttj irapaKXrjaei, t§ BiSa-
o-KaXia (doctrine, A.; teaching, R.).
*i Tim. iv. 16 €7T6%6 o-eavTw xai tt) BiBao-KaXia (the doctrine, A.;
thy teaching, R.).
*i Tim. v. 17 fidXio-Ta 01 KoirioovTes iv Xoym Kal BiBao-KaXia
(doctrine, A.; teaching, R.).
I Tim. vi. I iva fir) to ovofia tov deov Kal r) BiBao-KaXia (doc
trine, A. and R.) f3Xao-<fyt]fj.fJTai.
*2 Tim. iii. IO o-i> Be iraprjKoXovdrjo-d^ fiov ttj BiBaaKaXia (my
doctrine, A. ; my teaching, R), ttj dywyf), ttj irpodeo-ei, ttj iriaTei,
ttj fiaKpodvfiia.
*2 Tim. iii. 16 trdo-a ypa<f>i)...w<peXifio<; m-pos 8i8ao~KaXiav (doc
trine, A.; teaching, R), 7r/>o? iXey/iov, 7rpo? i-jrav6pda>o-iv.
Tit. ii. 7 ceavTov irapexofievos tvttov koX&v epyeav, ev ti? SiBa~
o-KaX'iq. (doctrine, A', and R.) dcpdopiav, o-e/ivoTT)Ta, Xoyov vyirj
aKaTayvwo-TOV. . . .
Tit. ii. IO BovXov; . . . irdo-av ttio-tiv ivBeiKWfievow; dyadr/v, "va
ttjv BiSao-KaXiav (doctrine, A. and R.) tt/v tov <r<DTr)po<} rjfiSiv deov
Koa/icbo-iv iv irdo-iv.
The context is decisive in favour of the translation teaching
in all the five passages marked * The same may be said of
I Tim. iv. I where the parallel with trvevfiaai ttXcW? shows
that 8i8ao-KaXiai<; Baifiovia>v=Baifioviot<i BiBdaxovo-iv. In Tit. ii.7
the substantives that follow are more naturally regarded as

DOCTRINE xciii
qualities of the teacher as exhibited in his teaching, than as
qualities of the doctrine which he delivers. There remain the
parallel passages I Tim. vi. I, Tit. ii. 10, where the word clearly
means the teaching received, that is, the doctrine : but it refers
not to any particular doctrine but to the whole teaching which
they had received as Christians; their lives must win credit for
the teaching which has transformed them.
b. With epithets ':
vyirfi, vyialvovaa, KaXr), Kar exiaefSeiav.
I Tim. i. IO dvBpa-iroBio-Taii;, -^revo-Tais, i-iriopKois, Kal eiTi erepov
t§ i-ytoivo«oT) BiBaaKaXia, (sound doctrine, A. ; the sound doctrine, R.;
mg., teaching) dvTiKeiTai (kotii to eiayyeXiov tij9 86gr)<; tov
fiaKapiov deov, o iiriaTevdrjv iyd>).
I Tim. iv. 6 ivTpe<f>ofievo(; tois Xoyois tt)<s 7riaTea><! Kal TJ79 koXtjs
8i8ao-KaXia<i (the good doctrine, A. and R.) ?} •7rapr)KoXovdi}Ka$
(-aas), tov? Be f3ef3rjXov<; Kal ypad>8ei<; fivdov<; irapaiTov.
I Tim. vi. 3 el Tt? eTepoBiBaaKaXel Kal fir/ irpoa-ep%eTai iyiaivovo-t.
Xoyois, tois tov Kvpiov fffimv 'I-qaov XpiaTOV, Kal ttj kot EiSo-lfkiav
BiBaaKaXia (doctrine, A. and R.), TeTv<fxoTai fiijBev iirt,aTdfievo<},
dXXa, voa&v irepl £r}TT)aei<; k.t.X.
2 Tim. iv. 3 oVe r»?9 i7iaivoi!o-ns BiBa&KaXias (sound doctrine, A.
and R.; Gr. healthful teaching, R. mg.) ovk dve^ovTai, dXXa
KaTa Ta<; IBias iiridvfiia'i eavToii ewiaeopevaovaiv BiBaaKaXovs.
Tit. i. 9 dvTeyofievov tov KaTa tt)v SiSa^r/v iriaToii Xoyov, "va
SvvaTo<s 17 Kal TrapaKaXelv iv tt} BiBaaKaXia tt} iyuu.voi<rr\ (by sound
doctrine, A.; in the sound doctrine, R.; Gr. healthful teaching,
R. mg.) Kal tow dvTiXiyovTa<; eXey^eiv.
Tit. ii. I ait Be XdXei a irpeirei tt} -fryuuvovtrg BiBaaKaXia. (sound
doctrine, A.; the sound doctrine, R.; Gr. healthful teaching, R. mg.).
In these passages BiBaaKaXia should be translated
(i) Teaching:
i Tim. iv. 6. The two genitives after toj? Xoyoif are co
ordinate : ' the expositions of the faith and of the teaching which
you attended': the reference is clearly to S. Paul's faith and
teaching: the utterances to which Timothy listened in his past
companionship with S. Paul must still be his nourishment in his
service (see note ad loc).

xciv INTRODUCTION
i Tim. vi. 3. Here, in contrast with eTepoBiBaaKaXei and vo-
a&v trepl %rfTrjaei<; k.t.X., it is clear that tt} Kar evaefieiav BiBa-
a-KaXia refers to the quality and character of the teaching which
follows the lines and subjects of religious needs.
(2) Instruction:
1 Tim. i. 10. The wholesome instruction which follows the
lines of the Gospel is opposed to all kinds of falsehood and in
jurious dealings.
2 Tim. iv. 3. 'The wholesome instruction' given by Timothy
is contrasted with that which is given by a crowd of teachers
chosen to suit men's private tastes and fancies.
Tit. i. 9. The wholesome instruction which is to be the teacher's
business is opposed (v. 14) to fables and precepts of human in
vention. Tit. ii. 1 . ' The wholesome instruction ' has for its positive
content Christian practice.
In all these cases, it is the general line of Christian instruction
which is in question, not the insistence on this or that doctrine.
The stress is on the religious and moral effects of Christian
teaching: in contrast with merely curious speculations, and with
immorality or perverted morality. It is to the moral conse
quences of Christian truth that Timothy and Titus are to direct
the efforts of themselves and other teachers. The question of
false doctrine in itself hardly comes into view.
It is important in this connexion to notice the epithets. They
are koXt), vyiaivovaa, and the prepositional phrase kot evaef3eiav.
None of these is appropriate to describe the correctness of
intellectual or theological formulae as such. koXt} always carries
the idea of moral or spiritual excellence. The moral content of
kut evaejUeiav is obvious.
The case of vyiaiveiv is no less clear, when it is examined in
the various contexts. In 1 Tim. i. 10, vi. 3; Tit. i. 9, ii. 1 the
context shows, either by contrast with vicious tendencies or
by exemplification of Christian practice, that the point is that the
teaching should be such as to produce wholesome effects in the
lives of the hearers. This is so also in 2 Tim. iv. 3 where the
contrast is clearly though less directly implied by the phrase
KaTa, tcis I8ia<; iiridvjiias

DOCTRINE xcv
This interpretation is borne out by other passages in which
the verb occurs. For 2 Tim. i. 13 see p. xcvii. In Tit. i. 13, ii. 2
we have the phrase vyiaiveiv iv Tr} iriaTei. In the first passage,
it describes the effect to be produced in teachers by Titus' treat
ment. The defects mentioned are predominantly moral: their
faith has not produced in them the proper results of character.
In ii. 2 the same practical and moral conditions are quite clearly
implied. The adjective vynfft; is used with the same reference in
ii. 8.
The translation throughout should be 'wholesome' or 'healthy.'
The usual translation ' sound ' is wholly misleading.
If the best commentary on a writer is himself, the case is clear.
But tradition is powerful: and it is still maintained strongly that
vyiaivovaa refers to the form of doctrine, not to the moral effects
of the teaching. Dibelius (p. 144) maintains that the phrase is
of the highest importance in the scheme of these epistles, and,
if we followed S. Paul's usage, might be rendered by to evay-
yeXtov, for example in 1 Tim. vi. 3. He then, by a quick as
sumption that it is a new name for ' the Gospel,' argues that it
is unlikely that S. Paul should have changed his phraseology
in his latter years. But this is merely to confuse the issue. The
whole question is the bearing of the epithet. Nor is it decisive
as to the meaning in these epistles that in contemporary Greek
the words were used in the sense of ' sane,' ' reasonable,' both of
persons and of propositions. In these uses, the application of the
metaphor from physical health is determined by the context :
and it is the context which must also be the determining factor
here, and that speaks quite clearly.
8i8axij. This cognate word occurs twice.
2 Tim. iv. 2 eXey^ov...TrapaKaXeaov, iv irday fiaxpodofiia Kal
BtBaxv =' with every effort of patience and teaching,' quite clearly
in the active sense.
Tit. i. 9 dvTeypfievov tov KaTa tt)v BiBaj(fjv triaTOV Xoyov.
The interpretation of this passage depends on the meaning of
Xoyo<s, which we will now consider.

xcvi INTR OD UCTION
X&yos, Of this word, it may be safely said that it never means 'a
word,' in the sense of a simple word. It always denotes the
expression, utterance or deliverance of a truth, not merely a
thing said. It occurs twenty times in these epistles and its uses
may be classified as follows :
(a) of an utterance of GOD:
(i) of the Gospel as expressing God's message to man :
2 Tim. ii. 9; Tit. i. 3, ii. 5. See notes ad loc.
(ii) of particular sayings or utterances of God :
¦ 1 Tim. iv. 5, vi. 3; 2 Tim. iv. 2,
Here we should include the phrase 7rto-To? o Xoyo? :
It occurs five times in all (excluding for the moment
Tit. i. 9).
1 Tim. i. 15 7rto-T09 o Xoyo? Kal irdar)<; a^roSo^i}? alfto?, oti
XpiaTO<i 'I^crou? f)Xdev et? tov Koa/iov dfiapTeoXov<; a&aai.
I Tim. iii. I aadrjaeTai 8e...idv fieivwaiv ev iriaTei Kal dydrrTf
...TriaTos 6 Xoyo?.
I Tim. iv. 9 r) evaefieia. . .w<peXifi6<; io~Tiv, iirayyeXiav e^ovaa
£a>?7? TTf; vvv Kal tt)? fieXXovarfs. 7rto-To? o Xoyo? Kal Trdarf; d-rro-
8oy,t)? afto?, et? tovto yap KOTTiSifiev «.T.X....eVt 0eo3 £5>vti, o?
i&Tiv acoTr/p irdvTWv dvdpwTrwv, fidXiaTa iriaTwv.
2 Tim. ii. 1 1 'iva Kal avTol ao>Tr)pia<; Tvj(asaiv tj)? iv Xpiarm
'Irjaov fieTa, Bofjrjs aiooviov. Trta-To? o Xoyo? • el yap avvaireddvofiev,
K.T.X. Tit. iii. 8 iva BiKaicodevTes ttj exeivov %«'pm KXrfpovofioi yevi)-
dwfiev Kar iXTTiBa £&»7? alioviov. 7rto-T0? 6 Xoyo?, Kal irepl tovtwv
@ov\o/iai ae 8ia/3e/3aiovadai.
It is noticeable that in all these passages the immediate con
tent contains a clear reference to eternal life or salvation as won
for or promised to Christians. It seems therefore clear that it
means the utterance or promise of God as regards life or salva
tion : ' that well known utterance of GOD ' which is suggested or
stated in the context ' can be trusted.' The reference may be
to some special saying or line of teaching in Scripture or more
probably to a saying of our Lord Himself (cf. James i. 12;
2 Tim. iv. 8). See note on 1 Tim. i. 15.

DOCTRINE xcvii
(b) other uses: .
I Tim. iv. 6 ivTpe$>6fievo<; toi? Xoyot? ri}? -jriaTewi Kal Tr}? «aXr}?
StSao-KaXta? 77 iraprjKoXovdr)Ka<;.
-- I Tim. iv. 12 TU7ro? yivov t&v ttigt&iv ev Xayq>, iv dvaaTpo<pfj,
iv dydtrrf, iv triaTei, iv dyvia.
I Tim. v. 17 fidXiaTa ol KoiriSjvTe*; iv Xoyq> Kal BiBa
aKaXia. 2 Tim. i. 13 vTroTinrwo-iv eye vyiaivovrwv Xoyav wv itap ifiov
r/Kovaas ev iriarrei Kai dydirf} ttj iv X/jto~T«3 'Irjaov.
2 Tim. ii. 15 opdoTOfiovvTa tov Xoyov tt}<; dXrf9eia<;.
2 Tim. ii. 170 Aoyo? avT&v »? ydyypaiva vofir)v e£et.
2 Tim. iv. 1 5 Xiav yap dvTeoTr) Tot? r)fieTepoK Xoyot?.
Tit. ii. 8 aeavrov 7rape%6fj,evo<; tvttov KaX&v epymv, iv tt} BiBa
aKaXia d<p9opiav, aefivoTrjTa, Xoyov vyir) aKaTayvaiaTov, 'iva 0 i£
- ivavTta<} ivTpaTrrj firjBev eymv Xeyeiv trepl rj/i&v qbavXov.
Here Xoyo? is used (i) actively, for the teacher's deliverance of
his message (1 Tim. iv. I2,^v. 17), (ii) for the message delivered
(1 Tim. iv. 6; 2 Tim. i. 13, ii. 15, 17, iv. 15; Tit. ii. 8). Some of
these passages we must consider more at length. But we can
first return to Tit. i. 9 and translate ' busying himself with that
trustworthy deliverance (of truth) which is in accordance with
the teaching he has received.' His business is to deliver the
truth as he has been taught. (Seealso note ad loc.)
So far there is nothing to suggest that we have in these uses
of Xoyo? any reference to developed formulas or technical or
systematic theology. The word is the simplest word for the
expression of truth and it gets its special reference from the con
texts in which it stands. It never is far from the sense of the
active utterance or expression of truth; and its use is closely
parallel to the case of BiBaaKaXia.
There are however certain passages, above quoted, of which
the interpretation given requires further justification.
On 1 Tim. iv. 6, see above on BiBaaKaXia and notes ad loc.
2 Tim. i. 13 must be examined more fully.
vTTOTVTtwaiv e%e vyiaivovTwv Xoyav wv irap" ifiov r/Kovaa<; iv
TriaTei Kal dydirrj tt} iv XpiaTW 'Irfaov.
A.V. Hold fast the form of sound words, which thou hast
heard of me, in faith and love, which is in Christ Jesus.

x'c viii INTR OD UCTION
RV. Hold the pattern of sound (mg. Gr. healthful) words
which thou hast heard from me, in faith and love which is in
Christ Jesus.
Hort (Appendix, W. H.) notes the absence of the article before
viroTvirwaiv, and suggests that wv is a primitive error for ov; he
renders ' hold as a pattern of sound words the word which you
heard from me.' So materially Moffatt, Weiss, von Soden,
Dibelius. Bernard wavers in successive notes.
None of these renderings is without difficulty. Both A. and
R.V. translate as if viroTvirwaiv had the article. Hort and the
rest take v. as predicate and get the direct object out of the
following words by emendation or by supplying the essential
accusative out of the relative (sc. tov Xoyov or toii? Xoyov? or tt)v
VTTOTinrwaiv twv Xoywv): but this puts a heavy strain on the
language. All agree in taking the words as urging Timothy to maintain
a correct form of Christian doctrine. And in consequence the
' form of sound words ' has become almost proverbial for doc
trinal orthodoxy. But seldom has a text been more consistently
mishandled. To begin with the rendering of vTroTviraatf. The word occurs
in the N.T. only here and in i Tim. i. 16. Wetstein on the latter
passage gives copious illustrations which enable us to fix the
meaning with some exactness. It is used in sculpture for a
rough model, which may afterwards be worked out in detail ;
in painting, for an outline or sketch to be filled in later, in litera
ture, for a note, summary or epitome, which gives a general idea
of the subject in hand*" but not a full exposition. The sub
stantive is contrasted with i^epyaaia: the verb with dvaypdfeiv;
viroTvirwriKT) BiBaaKaXia with aKpifteaTepa trapa8oai<s; iv v-rro-
TVTrwaei with trXaTVTepov. It is illustrated by such additions as
v-Troypdqbeiv, irapaaKevrj, avvTOfiws, Bid KetpaXaiwv. There is no
suggestion of the idea of a ' pattern ' to be followed. It clearly
indicates a summary note or representation, not to be taken as
a pattern but as a first sketch or outline, requiring to be filled
up by a more detailed exposition.
Bearing this meaning in mind, we must further note that the
natural rendering of vy. Xoytov wv...ffKovaa<i is 'of wholesome

DOCTRINE xcix
utterances which you heard from me.' The wording of the
relative clause (trap ifiov) shows that the reference is to Gospel
truth delivered to Timothy by S. Paul. Moreover, it Ought not to
be doubted, as it is by Weiss following Hofmann, that iv iriaTei
k.t.X. is to be takert with e%e, rtot with the following sentence.
Finally, viroTvirwaiv without the article is clearly predicative,
and is to be taken closely with e%e as practically equivalent to
the imperative inroTinrov, the verb being resolved into the sub
stantive with e%e, in order to bring out the need of permanence
ofthe action enjoined, which might not be sufficiently emphasised
by the present tense of the verb.
We then translate 'keep representing wholesome utterances
heard from me by faith and love.' Timothy's exhibition in his
own character and conduct of faith and love is to be his constant
illustration or representation in summary of the Gospel teaching
he has received. The sentence sums up and enforces the ex
hortation given in the preceding verses. Faith and love are to
be the summary and the visible mark of his discipleship. Then,
most aptly, in the next sentence he is exhorted to guard and
preserve that noble trust of preaching the Gospel, for which he
is now in a special degree made responsible, as S. Paul's suc
cessor, by the help of the Holy Ghost, ' who dwells in us '
preachers of the Gospel (cf. v. 6). We have an exact parallel to
the whole thought in I Tim. i. 18 TavTTjv tt)v trapayyeXiav irapa-
Ttde/iai aoi, TeKvov Ti/iodee,...iva aTpaTevy ...e%av iriaTiv Kal
dyaBrjv avveiBr/aiv (cf. ib. V. 5).
This rendering of the passage, further, brings it into agreement
with the meaning of vyiaivovTwv Xoywv, already examined.
It also agrees with the other passages in these epistles in
which viroTinrwai<; and its cognates occur. In 1 Tim. i. 16 the
dealings of Christ Jesus with S. Paul mark him as a sketch, in
dication or hint ofthe kind of persons who will become Christians.
In 1 Tim. iv. 12; Tit. ii. 7 tu-tto? is used to bring out the need
that the teacher's own life and character should express truly
the teaching which he gives. This use is characteristic of S. Paul,
cf. 1 Thess. i. 7; 2 Thess. iii. 9; and probably the difficult passage
in Rom. vi. 17 should be interpreted on the same lines 'you gave
a hearty response to that type of character to which you were

c INTR OD UCTION
brought by the teaching you received,' i.e. you adopted in your
lives the" character involved by the teaching.
If there is any force in this exegesis and illustrations, 'the
pattern of sound words,' with its suggestion of formal doctrines
which Timothy must maintain against heretical impugners,
vanishes. Timothy is in fact exhorted to persevere in illus
trating by his life the teaching which he has received and is
to deliver.
2 Tim. ii, 15 atrovBaaov aeavTbv BoKifiov trapaaTrfaai tw dew,
ipyaTrjv dveiraiayyvTov, opdojofiovvTa tov Xoyov T77? dXrfdeiaf.
Tas Be /3e/3rjXov<i Kevoqbwvias irepiiaTaao.
AV. rightly dividing the word of truth.
R.V. handling aright the word of truth.
mg. or holding a straight course in the word of truth.
or rightly dividing the word of truth.
Chrys. ovk enrev ' airevdvvovTa' dXX' ' opdoTOfiovvra' • TovTeari,
te/ive Ta voda Kal Ta TOiavra fieTa 7roXXr)<; tt)<; a<f>o8poTT]To<;
eipiaTaao Kai eKKoirTe' Kadairep eVt ifidvTos tt} fiayaipa tov
7rvevfiaTo<; iravTodev to irepiTTov Kal aXXoTpiov tov Kr/pvyfiaTO1}
eKTefive. Chrysostom clearly understands the word 6p6. to mean cutting
straight, and consequently takes Xdyov in an active sense — cut
ting straight the deliverance of the truth which you give, as of
a garment cut clean to pattern: so Bernard, though he is not
explicit as to Xoyo?.
The question that arises is whether tov Xcyov t?}? dXr/deia<;
means the account of the truth given in the Gospel, practically
the Gospel itself, in which case the phrase would be simply an
expansion of tt)v dXrjdeiav; or whether it means that account
of the truth which you give, your deliverance or expression of
the truth in your teaching.
The context decides for the latter interpretation. The whole
passage ii. 1-26 is an insistence upon Timothy's duty as a teacher.
The immediate context presses the consequences of his position
as a labourer under God whose work, in detail and in the whole,
must not put him to shame when it comes to be tested by the
Master. The actual work upon which he is engaged by GOD is
described by the participial clause. It is his delivery of the

DOCTRINE ci
truth which he will have to show as his work, by which his
character as a workman will have to be tested. The following
clause (Ta<;...Kevo$>G)via<; tt.) shows the kind of teaching he is
to avoid.
The exact nature of the metaphor is not perfectly clear, as
the various renderings above given show. The word opdoTOfieiv
is rare. It occurs only here in the N.T. It is used twice in LXX:
Prov. iii. 6 (trdaat^ dSot? aov yvwpi^e avTtjv, 'iva bpdoTOfifj tcl<; 6Bov<;
aov), xi. 5 (BiKaioavvr) dpw/iov; 6pdoTop.ei 0801/'?). This suggests
that the metaphor here is from road making; but it is not easy to get
a clear notion of its application in that sense; and there seems
to be no support for the use of such a metaphor in the Pauline
writings. We should probably seek for the true meaning in
S. Paul's favourite metaphor from building operations1. Although
I can quote no parallel for the use of this compound opdoTOfieiv
in this sense2, both words separately are used and are obviously
applicable to cutting stones to fit their place in a building, or to
square properly with the rule (Kavwv) by which each stone was
tested3- The use of the rare compound4 in this technical sense
is exactly paralleled by the use of avvapfioXoyeiv in Eph. iv. 16
(see Dr Robinson's edition, p. 260).
If this is the correct interpretation, then all becomes clear.
Timothy is urged so to prepare his contribution to the ex
position of the truth, that it will fit true and square into the
main building. And we are exactly on the same line of thought
as in 1 Cor. ii. 12 f, where the metaphor of building is applied to
the work of the teachers of the Gospel.
X670S here, then, too means the utterance or the deliverance of
the truth in Timothy's teaching; and is contrasted with d Xoyo?
ain&v in v. 17 their utterance or delivery of their message.
The examination of these passages then gives results which
agree with what has already been said of the uses of X070? in
these epistles.
1 The suggestion is made in Suicer ad verb, as due to Cl. Pricaeus. See Pricaei
Commentarii, London, 1660.
2 Cf. Suicer I.e. and Dittenberger 11, p. 489, 1. 146; p. 490, 1. 158.
3 The words 66Kifwv, epy&T-qv avewalax"vTov fit in excellently with this sense :
&v4yic\iiT0s also is used of building material ; see Dittenb. Index.
4 Cf. also 6p6<nro$eii> Gal. ii. 14 with L.'s note.

cii INTRODUCTION
irapaO'rjftn. In connexion with the above words and phrases we must
discuss the words irapadrfKr/ 'trust,' irapaTideadai 'to give a trust,
entrust.' The substantive occurs twice in reference to Timothy
(i Tim. vi. 20; 2 Tim. i. 14) in both cases in the same phrase t^
koXtjv Trapadr)KT)v (pvXagov: and once in a similar phrase in refer
ence to S. Paul (2 Tim. i. 12) tt)v irapadtjKrjv fiov <pvXd^ai. It
means simply 'a trust,' committed to a person. The verb <f>v-
XaTTeiv is frequently used as here for keeping safe the thing
entrusted (see Wetstein on 1 Tim. v. 20). Both words are almost
technical. The question arises, what is the nature of the trust
to which S. Paul refers ? In 2 Tim. i. 14 it seems clearly to refer
to the office which he holds now in succession to S. Paul: the
whole of the preceding verses from v. 6 deal with this subject,
either directly or indirectly by comparison with S. Paul's own
office (v. 12). It is a noble trust which he has received, and he
must keep it safe and whole to be rendered to Him who has
given it. There is no difficulty in interpreting 1 Tim. vi. 20 in
a similar sense, especially if it is a natural return at the con
clusion of the epistle to the thought expressed in i. 18, where
the verb occurs with a reference .to Timothy's ordination, cf.
2 Tim. i. 6. But in that case the subject of the trust is the charge
which Timothy is given to deliver to others rather than his office
itself. And this corresponds with the other occurrence of the
verb in 2 Tim. ii. 2 where Timothy is exhorted not only to
execute his office vigorously himself, but to entrust the message,
which he has received from S. Paul, to other trustworthy men
of a character to teach others ; he in turn is to provide for the
succession of the ministry. But this message is simply the
Gospel; and we may compare the conception of the teacher's
office with 1 Thess. ii. 4; Gal. ii. 7; 1 Cor. ix. 17 and 1 Tim. i. 11;
Tit. i. 3.
It is not so easy to be sure of the exact meaning of the phrase
in 2 Tim. i. 12. The usual translation 'that which I have com
mitted to Him,' i.e. to God is verbally simple, and has a parallel
in 1 Pet. iv. 19. But the meaning is not clear: and there is
ground for the interpretation 'that which has been committed

DOCTRINE ciii
to me,' i.e. the interests of the Gospel ; cf. the passages just quoted :
and see further the note on this passage.
In any case no suggestion is conveyed by the word or the
passages in which it occurs of any developed doctrinal formula
to be guarded and handed on as a 'deposit of faith.' The office
o'f preaching the Gospel or the Gospel itself is the trust com
mitted. ir£<rTlS. It is commonly stated that 7rto-Tt? in the Pastoral Epistles is
used in the sense of fides quae creditur more frequently in pro
portion to their length than in most other books of the New
Testament. Dr Bernard (C. G. T. p. 36) gives nine cases of this
. use. Dr Moffatt goes further: 'faith is tending to become more
than ever fides quae creditur. It is predominantly the confident
apprehension of the truth or the conviction that the Gospel
message is authentic, sometimes the virtue of fidelity; but neither
the author nor his age has any intelligent sympathy with Paul's
characteristic idea of faith as the warm tie between Jesus and
the redeemed Christians.... Eternal life is the boon granted to
good works, and "faith" (iriaTi?) is a man's relation to the "truth"
of the teaching' (Enc. Bibl. 5085). It is not indeed quite easy
to gather from this loose statement, what is Dr Moffatt's, exact
conception of the meaning or meanings of 7rto-Tt? in these
epistles. Fides quae creditur is obviously not the same thing as
a 'confident apprehension of the truth.' We may contrast Hort's
careful statement (1 Peter, p. 47): ' It is not legitimate to import
into every place of the N.T. where we find r) iriaTi^ the later
sense of 7rto-Tt? as things believed, the object of what is in one
sense faith rather than faith itself. In the N.T. i) -ir'iaTis, where
the article has a defining meaning not derived solely from the
context, means properly that faith in God which rests on the
Incarnation, Passion, and Resurrection of Christ, as distinguished
from the immature faith which was alone possible of old time.
It thus presupposes, and holds as it were in solution, a certain
amount of Christian belief in the sense of doctrine, and in some
passages this aspect becomes so prominent that r) irlaTis becomes
almost equivalent to what we should call the Christian creed.'

civ INTRODUCTION
And again, p. 81, in the N.T. 'we find the active sense of 7rt'o-Tt?
"faith" not "faithfulness," "trust" not " trustworthiness " to be
predominant everywhere except perhaps in the Apocalypse,
where the sense seems to be transitional ' (i.e. between O.T.
and N.T.).
The questions raised are then the following:
(i) is the use of7rto-Tt? for fides quae creditur disproportionately
common in these epistles ?
(2) where ' faith ' has its active sense fides quae credit, is the
object of this faith rather Christian truth, than the person of
God revealed in Christ ?
The questions require a detailed examination of the passages
in which the word occurs.
To take first the occurrences of the verb iriaTevoo*
Twice it is used in the passive of the trust of the Gospel
given to S. Paul (1 Tim. i. 11 ; Tit. i. 13): twice with the simple
dative (2 Tim. i. 1 2 ; Tit. iii. 8) in both cases of belief or trust
in God; once with eVt and the dative (1 Tim. i. 16) of trust
resting on Christ Jesus that is, probably, of trust in God resting
upon the person and work of Christ. Once in the passive, with,
probably, Christ for subject (1 Tim. iii. 16, see note). Here there
is no doubt either of the nature of the faith implied, or of the
object. iriaTis itself occurs 33 times in the course of the epistles. The
cases of its occurrence may be classified (1) -anarthrous, (a) iv
•niaTei, (b) other instances, (2) with the article.
I. a. iv irttrrei.
I Tim. i. 2 yvr/aiw TeKVW iv irtorti.
I Tim. i. 4 oiKOVOfiiav deov Tr)v iv irfarei.
I Tim. ii. 7 BlBdtTKaXoS idvStv iv irCorti Kal a\T|9eia.
I Tim. ii. 15 iav fielvwaiv iv irdrra Kal d-ydirn.
I Tim. iii. 13 ttoXXtjv irapprfaiav iv ttCotsi t^j iv Xpio-i-w Ttio-oO.
I Tim. iv. 12 TV7T0? yivov T&V TnaT&tV . . .iv a^wr^, kv irCorti....
2 Tim. i. 13 ilTOTinraiaiV e^e...iv ir£a~m Kal dvdirrj rg iv Xpiirr<j>
'Ir]<rov. Tit. iii. 15 dairaaai to^? ^iXowra? 17/xa? iv irCo-rti.
While the exact force of the preposition may be disputed in
these passages, there can be no doubt that wt'o-Tt? in all these

DOCTRINE cv
stands for the quality of faith. The addition t# eV XpiaTw
'Irfaov, I Tim. iii. 13; 2 Tim. i. 13, should be noted.
In all these passages except 1 Tim. ii. 15; Tit. iii. 15 iv iriaTei
describes - the quality of the teacher which is essential to his
exercise of his office. Twice it is defined by the addition Ty ev
XpiaTw 'Irfaov (1 Tim. iii. 18; 2 Tim. i. 13, see notes), indicating
that the meaning is ' faith in God, that faith which is given by
union with Christ Jesus.' In 1 Tim. ii. 1 5 the combination with
dydirrf determines the sense to be the same : and Tit. iii. 1 5 is
really parallel to 1 Tim. i. 2.
b. irfaris anarthrous in other cases.
I Tim. i. 5 dydirrf e'/c Kadapd<; KapSia<; Kal auveiSijaewa dyadrji;
Kai irCo-reus dwiroKplrov.
I Tim. i. 14 virepeirXeovaaev Be r) ^apt? tov Kvpiov rfpStv fieTa
irCareais Kal d-ydV^s ttjs ev XpurrcjS Tn<roJ.
I Tim. i. 19 exwv iriaTiv Kal dyadr)v avveiBijaiv.
I Tim. vi. 1 1 8i(0Ke Be BiKaioavyrfv, evaefieiav, irforiv, aydirtiv.
2 Tim. ii. 22 BltOKe Be BlKaioavvr/v, irCoriv, dya.m\v.
2 Tim. iii. 15 lepd ypdfifiaTa...Ta Swd/ievd ae aoabiaai et?
awTTfpiav 8ia irto-reus ttjs iv XpurriS 'Irj<rov.
Tit. i. I Kara irCcrriv IkXcktuv fl«o« Kal eiriyvoaaiv d\r)deia<;.
Tit. i. 4 yvr/aitp TeKVW Kara koivtjv iriaTiv.
Tit. ii. IO irdaav T^iaTiv iv8eiKWfiivov<; dyadr/v.
In the passages from 1 and 2 Timothy the context shows in
every case that we must give Trto-Tt? the active sense of 'faith.'
Twice we have the addition tt}<; iv Xpiarw 'Ir/aov: once the
significant epithet dvviroKpiTo<;: in four of the passages it is
coordinated with dydirrf. In all these cases the object though
not expressed, can hardly be other than GOD.
The passages from Titus do not give so clear a decision. In
i. 1 the coordination with eiriyvwaiv settles the active meaning:
the object of S. Paul's Apostleship is to secure in God's elect
faith and apprehension, of truth. The object of the faith is not
expressed, but v. 2 with its remarkable epithet (o d-^revBri<; f?eo?)
suggests that GOD is the object. In v. 4 kuto koivtjv iriaTiv is
difficult: but the parallel with 1 Tim. i. 2 seems to settle the
meaning, ' child on the lines of faith, shared by both father and
child': see note.
p. p. e. A

c vi INTR OD UCTION
Tit. ii. 10. The context here shows that iriaTi<s is used in the
sense of ' faithfulness ' and we should probably compare I Tim.
v. 12 (see below). It is the usual meaning of iriaTK in the LXX:
see Hort, I Pet. p. 82. This is clearly a case in which the current
use of daily life crops up. It is to be noticed that only here
have we an adjective describing the internal quality of irians:
exactly as we say ' in good faith.'
2. if irCcris.
1 Tim. i. 19 e^wf irianv Kal dyadfjv avveiSr/aiv, t/v Tive<; dirio-
adfievoi irepl tt)v iriaTiv iv&vdyrfaav.
I Tim. iii. 9 e%oi/Ta? T° fivaTrjpiov tt}? iriaTews iv KaOapa avv-
eiBrjaei. I Tim. iv. I iv vaiipoig Kaipois diroaTr)aovTai Twe? t^?
7rto-Tetu?.... I Tim. iv. 6 ivTpe<f>6fievo<; toi<; Xoyot? tt;? iriaTecog Kal Trjg KaXfjg
StSao-«aXta? fj iraprjKoXovdrfKag.
I Tim. v. 8 Trjv iriaTiv rjpvrfTai Kal eaTiv diriaTov xe^?mv-
I Tim. v. 12 on tt)v irpwTTjv iriaTiv r)9eTrfaav.
I Tim. vi. IO t;? Tti>e? opeyo/ievoi direirXavf)6rfaav diro tt}?
iriarewg Kal eavToiig irepieireipav oBvvaig iroXXaig.
I Tim. vi. 12 dywvi^ov tov koXov dycbva tt}? iriaTecog.
1 Tim. vi. 21 r\v Tiveg iirayyeXXofievoi irepl tt)j/ iriaTiv t)oto-
XVo-av. 2 Tim. i. 5 virofivr/aiv Xaftibv tt}? iv aol dwiroKptTov Trta-Tew?,
rjTisivoJKriaev irp&Tov k.t.X.
2 Tim. ii. 18 dvaTpiirovaiv tt)v tivwv iriaTiv,
2 Tim. iii. 8 dBoKi/101 irepl t^v iriaTiv.
2 Tim. iii. IO aii Be irapr)KoXov9rfadg fiov Tr} BiBaaKaXia,, tt}
dytoyf}, ttj irpo9eaei, tt} iriaTei, ttj fiaKpo9vfiia, if} dr/dirr/,
2 Tim. iv. 7 tov KaXbv dywva rjywviafiai, tov Bpo/iov TeTeXe/ca,
tt)v iriaTiv TeTTjprjKa.
Tit. i. 13 iva vyiaivwaiv [iv] tt} iriaTei.
Tit. ii. 2 vyiaivovTag ttj iriaTei, tt} aydiry, ttj virofiovfj.
Of these passages four give us the usual meaning of faith,
fides quae credit, without any doubt, viz. 1 Tim i. 19 (this is
settled by the preceding e^ow iriaTiv), 2 Tim. i. 5, ii. 18, iii, 10.
Scarcely less certain are Tit. i. 1 3 (contrast z>. 1 5 toi? pe/iia/i/ie*

DOCTRINE cvii
voig Kal diriaToig) and ii. 2. In I Tim. vi. 12 and 2 Tim. iv. 7
(cf. iii. 10), the same meaning gives the most natural sense to
the passage : the Christian's faith in GOD is his main weapon
in the struggle he has to maintain (cf. Eph. vi. 16).
Other passages are more open to doubt.
First passages in which men are said to withdraw, wander, etc.
from ' the faith.' 1 Tim. iv. 1, v. 8, vi. 10, 21 ; 2 Tim. iii. 8.
In 1 Tim. iv. 1 it is said that men will apostatise from 'the
faith, giving heed to deceiving spirits and teaching of devils.'
The translation 'from their faith in God,' fits the connexion
with the participial clause closely : they listen to these deceiving
spirits, and consequently lose their faith in GOD: the contrasted
class are named in v. 3 Tot? iriaToig Kal iireyvwKoai tt}v dXr)deiav,
again suggesting that faith in v. 1 is the active quality. So in
v. 8 the diriaTov . immediately following points to the interpre
tation 'has been false to his faith in God.' In vi. 10 the love of
money absorbing the man's aspirings leads him astray from his
faith in God, and exposes him to many worries, cf. v. 17. This
is psychologically a more satisfying explanation, than ' wandered
from the Christian faith': the two things in this case would not
be in pari materia. In vi. 21 the parallel with 2 Tim. ii. 18 irepl
Trfv dXrfdeiav r)aTOXTfaav, suggests that tt)v iriaTiv here means
mainly the content of Christian faith : on the other hand, we
get a really better antithesis if we understand the passage to
mean that the profession of their falsely-called knowledge made
them fail, not in the true knowledge which hardly need be said,
but in their faith in God. The case would then be parallel, as
it should be, to iv. 1 and, more remotely, to i. 19. Similar con
siderations lead to the same interpretation of iriaTig in 2 Tim.
iii. 8 ; and there we have the contrasted av Be iraprfKoXovdr/adg
fiov...Tr} iriaTei, quite unambiguous.
There remain 1 Tim. iii. 9, iv. 6 and v. 12. In iii. 9 we have
a close parallel, up to a certain point, with i. 19 e%<»f iriaTiv Kal
dyadrjv avveiBrfaiv. In both passages the coordination with
avveiBrfaig points to the interpretation of iriang as the quality
of faith. On the other hand, the parallel is not so exact as to
be conclusive. In iii. 9 the xadapa avveiBvaig may be merely the
accompaniment of to fivaTr/piov ttj? iriaTecog, and to fivaTr)piov //2

cviii INTRODUCTION
may point to the meaning Christian truth or doctrine. Dr Robinson
(Eph. p. 239) who seems to take it in this sense points put at
the same time that the phrase cannot refer to any secret lore
or tradition, which the deacon has to preserve; he is not required
to be BiBaKTiKog, and there would be no point in describing him
as a depositary of such lore; he takes it here to refer to 'such
elementary and fundamental knowledge as any servant of the
Church must have' and in v. 16 to 'the sum of Christian faith';
to fivaTijpiov is therefore used in a more general sense than it
has in S. Paul's writings, both here and in v. 16. This may be
so : and we must reckon this case of r) iriaTig as possibly an
instance of the fides quae creditur. But this whittling away of
the proper meaning of fivaTrjpiov 'secret' js after all not satis
factory, in the absence of justification from other passages. In
v. 16 the usual meaning 'secret' gives an excellent sense. And
here too good sense is got if we interpret ' the secret principle
of faith,' as a requisite for deacons and as manifesting itself in
Christian conduct.
1 Tim. iv. 6 we have already considered in discussing BiBaa
KaXia. If tt}? iriaTeccg, as well as tt}? BiBaaKaXiag, are taken as
qualities of the teacher, then we have a parallel for irapr/KoXov-
Ovaag in such a connexion in 2 Tim. iii. 10. Here again it is
not easy to decide on the alternative 'the utterances of the
doctrine' or 'the utterance of the faith of your teacher or
teachers.' If the former is taken, and BiBaaKaXia also given the
sense ' doctrine,' the clause becomes tautologous. On the whole
a strict consideration of the language points to the second
.interpretation. 1 Tim. v. 12 appears to be parallel to Tit. ii. 10, irlarig = faith
fulness or trust. Cf. Rom. iii. 3.
It should be noticed that in none of these passages is any
word used to express the object of the faith. From the earlier
passages quoted we have four where the anarthrous iriaTig is
followed by t) iv XpiaTw Ttjo-oO (twice with dydirrf intervening).
But as we have seen the only object mentioned with 7rto-T6va>
is GOD, and it is reasonable to supply the same object for the
substantive. We may note in the "acknowledged" epistles
(Rom., 1 and 2 Cor., Gal.) iriaTig is followed by a genitive only

DOCTRINE cix
seven times out of 85 occurrences. On the other hand, it cannot
be shown that anywhere in these epistles there is any suggestion
that the object in mind is 'the truth,' so that faith stands for
'confident apprehension of' the truth or the conviction that
the Gospel message is authentic': no passages are quoted by
Dr Moffatt in support of these descriptions; and it is not pre
sumptuous to say that none can be. The natural object to
supply, following the use of iriaTevw, is GOD himself and there
is nothing in contents or usage to suggest any other1.
We may go further and say that alike in the meaning of the
• word and the position it occupies in the mind of the writer we
are well within the acknowledged range of Pauline thought
and language. Faith in GOD as, revealed in Jesus Christ is the
indispensable requisite both for Christian conduct and Christian
knowledge. There is nothing here which suggests the objective
sense of iriang so strongly as Gal. i. 23, iii. 23-25. The same
epistle supplies us with an instance of iriaTig in a catalogue of
Christian qualities (v. 22), which is in these epistles sometimes
quoted as a cause of suspicion. The correlation of iriaTig with
dydirrf has its precedent in 1 Cor. xiii. and other passages of the
" acknowledged " epistles.
It is true that we do not find expressed in these epistles the
antithesis between faith and works: and much has been made
of this fact. But there is a sufficient and complete account to
be given of it. In the first place, the importance of that anti
thesis to the Christian community was established, as far as
S. Paul was concerned, once for all in the great controversy
which culminated in the epistle to the Romans. It would be
remarkable, and it would inevitably have been cited as a proof
of the handiwork of an imitator securing verisimilitude for his
work2, if we had had the catch- words of that controversy re
peated in letters to intimate disciples and teachers, written at
a later date and amidst changed circumstances. But, though
there is no explicit antithesis, the fundamental position involved
1 It is remarkable that vutt6s= believer occurs frequently in these epistles
(6 -times). This fact speaks strongly for the active sense of irfcrm. See Hort,
1 Peter, p. 82.
2 Cf. the suspicions aroused by such passages as 1 Tim. i. 12 f., ii. 7 f.

ex INTR OD UCTION
is the same here as in earlier epistles. The true Christian
character depends, as far as man is concerned, on faith ; faith
is the human means by which he pursues righteousness; it is
the source of love; it is the condition of a pure conscience; it
holds the keys of knowledge. In the repeated insistence upon
the necessity that character in the teacher should correspond to
the subject of his teaching, it is always mental and spiritual
quality which is demanded rather than defined rules of conduct
and practice. Such qualities, as the proper outcome of a Christian
faith, are demanded. But it scarcely needs to be said that this
demand is an unfailing and prominent element in all S. Paul's
writing. The epistle to the Romans, to take one instance, is
wholly devoted to showing the nature, as well as the source, of
the Christian BiKaioavvrf. The source is asserted and explained
in the first eight chapters, the nature is elaborately expounded
in the last five.
That argument lies behind and is assumed and resumed in
these epistles. There is no advance beyond or departure from
the position taken up. In this regard at least, it is strictly true
and indeed it is an understatement of the case to say that 'it
may be asserted without fear of contradiction that nothing un-
Pauline has been proved in any of the disputed epistles1.' We
have here as is admitted 'the ethical result of Paulinism': it is
quite arbitrary to imply that S. Paul could not have reached
that result himself or by the same methods. It is true to say
on the testimony of his " acknowledged " epistles, that he had
reached it years before these epistles were written.
We may conclude that Dr Hort's statement as to the usual
meaning of iriang in the N.T. is fully borne out by our exami
nation of its use in these epistles.
The general result of this investigation is that there is no such
insistence or formulated doctrine or correctness of creed, as is
commonly discovered, in these epistles: and that the asserted
change of proportion in the meaning of iriang is not borne out
by the facts.
1 Sanday, Inspiration, quoted by Moffatt and disparaged in Enc. Bibl. iv.
p. 5081 a, u. 4.

CHAPTER VII

STYLE AND VOCABULARY

' The real difficulties lie in the field of language and of ideas as embodied
in language. The differences, however, in this respect from S. Paul's other
epistles, become much less significant when we notice similar differences
between the epistles of the captivity and those of an earlier date. Much of
them may reasonably be taken to be due to changed circumstances, and
especially to the fact that the recipients were trusted individual disciples
and deputies, not miscellaneous Churches.' HORT, Jud. Chr. p. 131.
In comparing the style and vocabulary of the Pastoral Epistles
with those of the recognised epistles of S. Paul, we must begin
by taking due account of the general characteristics of these
epistles as distinguished from those. These may be enumerated
as follows.
1. These epistles, on the assumption of their genuineness, are
admittedly separated from the latest of the earlier epistles by
,.at least one or two years: and from the epistles, which are
generally assumed, rightly or wrongly, to give the normal style
(Rom., 1 and 2 Cor., Gal.) by at least seven years.
2. They are addressed not to Churches but to individuals,
and those individuals intimate and trusted disciples and friends.
3. They deal largely with new subjects and a new situation:
that is to say (a) with the ministry of the Church, (b) with the
regulation of teachers, (c) with the pastoral discipline of special
communities, and (d) with the detailed applications of Christian
morality. The earlier epistles offer no parallels to (a) and (b):
and the questions which are dealt with in (c) and (d) suggest a
more advanced condition of the communities, which the lapse
of'time makes quite natural.
1. The effect, which may be supposed to follow from the late
date of the epistles, cannot be put into definite form. We might
anticipate that something less of vigour, something more of

cxii INTR OD UCTION
prolixity, might characterise the old man's style. But these and
other like conjectures are inevitably vague, and must be uncon
vincing. Here and there we may seem to detect the manner of
age; but even here the judgment will be necessarily subjective
and will strike different minds and experience in different ways.
On this the reserved judgment will be the wisest.
2. But in the address of the epistles we come to a subject
which offers more sure ground for criticism. It is obvious
that we should not expect the same general style in a private
letter addressed to a personal friend as we should in a letter
addressed to a community of persons and meant for public
delivery. But it will be worth while to consider briefly the kind
of difference. It must first be noticed that it is a common mis
take to speak ofthe style of the "acknowledged" epistles as if it
were homogeneous. One of the most striking differences be
tween those and the Pastoral Epistles consists just in the'fact
that in the latter the style is on the whole homogeneous while
in the former there is a constant and great variety. To the
Romans for instance, S. Paul writes now as if he were addressing
a meeting, now as if he were arguing a point with an individual,
again in the way of historical exposition, sometimes (c. vii.) as
reasoning a subject out with himself, sometimes with the swing
and flow of inspired declamation (c. viii.), and again in the quiet
tone of persuasive moralising and exhortation (c. xii.). He has
in hand a great and complex theme, and before him a varied
audience. He employs illustrative quotation : he comments on
passages of Scripture ; he hints at metaphors or elaborates
them. He is never far from the feeling of oral delivery: and
within the limits of the one epistle the style varies greatly with
the theme and with the variety of method adopted to enforce
argument, exposition and appeal. In the First Epistle to the
Corinthians we see the same phenomena: but the variation of
style takes place within narrower limits, just in proportion as
his theme and subject-matter are more limited, and his audience
more definite and better known. Here the main portion of the
epistle is taken up with specific problems that have arisen in
the Church. He deals with them successively: and while there
is considerable variety of treatment, there is not the same degree

STYLE cxiii
of variety or of sharp transitions in style as there is in the
Romans. Yet even here a fresh theme clothes itself in new
expressions. The wonderful lyric of the thirteenth chapter, and
the majestic argument of the fifteenth are both in their degree
unique in the epistles.- »
In the Ephesians, on the other hand, with its single theme of
the Christian Church, its nature, manner of life and work in the
world, and addressed to a number of Churches, so that the sense of
contact with a listening audience becomes less direct and domi
nating, we find a still greater uniformity of style, less variety
and ease of expression. There is more here of the character of
written composition than of oral delivery. And the change is
strongly enough marked to have brought suspicion on the au
thenticity. Yet these suspicions have still to recognise that there
are whole passages of which the style and expression are strongly
reminiscent of earlier epistles. And the right conclusion is that
the theme and the relation to the audience account reasonably
for the differences.
If now we turn to the Pastoral Epistles it becomes evident at
once that the difference of address is a vital factor. It is not
reasonable to expect that a private letter, addressed to a per
sonal friend, for his own instruction and consideration, should
exhibit the same features as a letter addressed to a community
for public, oral communication. If we ask in particular what
differences may be expected, we may say, what may be de
scribed as a more uniform and quieter style, an absence of
declamation, rhetorical argument, impassioned pleading. And,
when the friend is also a trusted companion and disciple, versed
in the teaching and story of the writer, we shall not expect the
elaboration of the elements or even of the greater themes of
that teaching: they will be taken for granted or only alluded
to: we shall expect references to the common experience, and
intimacies of mutual knowledge. Moreover such a letter will
deal directly with the immediate situation: it will leave much
untold just because present to the minds of both writer and
reader: it will have a large background as clear to them as it is
obscure to us. Thus the difference of address will materially
affect both the manner and the matter. If these letters closely

cxiv INTR OD UCTION
resembled the earlier letters they would thereby betray the hand
of the imitator.
For many readers it is probably the general impression derived
from reading those epistles consecutively after one of the others
which gives the feeling that we are in presence of a different
writer. But it is just this general difference which is most
directly due to the change of address. It is not too much to
say that the impression could have been scarcely less strong if
these epistles had dealt with the same subjects as those, for
instance, of Galatians or Corinthians, but had been addressed
to Silvanus or Titus, for their direction in dealing with those
Churches. Indeed if we could have possessed such a private
letter to compare with the public letters on the same theme the
differences in style and expression might easily have been still
more startling1-
3. If the distinctive address ofthe epistles determines the main
characteristics of style, the special subjects with which they deal
determine the vocabulary. It is quite obvious that a document
1 Note on Particles. A point strongly insisted upon by Holtzmann (p. 101) is the
absence from the Pastoral Epistles of a number of particles which he describes as
characteristic of S. Paul. This seems to be the best point at which to examine this
particular contention. For the use of particular particles obviously depends on the
several styles, whether it is declamatory, argumentative, expository, and so on.
*The list is as follows :
apa, apa ovv, 816, Sibri, Sirura, §ti, CSe, I60O, p.^irus, oVus, ovk£ti, oSwa, oSre, wa\tv,
iv ttclvtI, irore, ttov, wairep.
It will be seen at once that several of these are suitable only to vividly dialectic or
argumentative passages. &pa, apa ovv naturally occur (not in Col. , Phil. : only once in
each of Eph., 1 Th., 2 Th.) almost always in strongly argumentative passages,
cf. 1 Cor. v. 10; Rom. v. 18, viii. 1, 12, xiv. 12; proportionately most frequent in
Galatians. The same may be said of did, Silyri., oitnrep. ISe (Gal. v. 2 only), ISov, toO
are only rhetorical or dramatic and occur only in such passages (cf. 1 Cor. xv. 51 ;
Rom. iii. 27; 1 Cor. i. 20, xv. 55; Gal. iv. 5): for wo-irep, cf. Rom. v. 12, 19, 21;
1 Cor. viii. 5; Gal. iv. 29: not in Eph., Col., Phil, otfre occurs, not frequently, in
negative enumerations, as Rom. viii. 38 ; 1 Cor. vi. 9: never in Eph., Col., Phil., 2 Th,
Of obKtn (not in 1 Cor., Col.; Phil., 1, 2 Th.), o07ra (only in 1 Cor. (2)), /wjiras (not
in Rom.), ird\iv, iron (used in Tit. iii. 3), &r«Ta (not in Rom., 2 Cor., Eph., Col.,
Phil.) it may be enough to say that such particles are used when they are wanted and
not otherwise.
The distinctly dialectic quality of some of these particles explains their absence
from large sections of the other epistles as well as from the Pastorals : while there is no
significance in the absence of others.

VOCABULARY cxv *
which treats of the officials of the Church or of the character
istics of a special group of teachers will employ a largely different
vocabulary from one which deals with the relations of Jew and
Gentile within the Church, or of the difficulties of social inter
course with the heathen. This being so, the question of voca
bulary really resolves itself into a question of subject: we have
not to ask whether S. Paul was likely to use these particular
words or clauses of words: but whether he was likely to deal
with these subjects. If these subjects did naturally come up
for consideration, it is to be expected that he would use an
appropriate vocabulary, distinctive in proportion to the distinc
tiveness of the subject.
An analysis of the special1 vocabulary of the Pastorals shows
that a large majority of the peculiar words are directly connected
with the special subjects. To put it in statistical form, the
proportion of such words to other peculiar words not so directly
connected is in i Tim. about eight to one, in 2 Tim. about four
to one, in Tit. about four to one2.
The position maybe illustrated from the Epistle to the Romans.
There are in that epistle 250 words which do not occur in other
epistles of S. Paul (excluding the Pastorals). Of these no less
than no occur in 182 lines, out of the 943 lines in W.H. text:
and these all occur in three sections of the epistle, two of which
are engaged with a peculiar theme (i. 1 8 — iii. 26 Jew and Gentile,
88 peculiar words: xvi. 17-20 a brief polemic, 5 peculiar words)
and one is predominantly ethical (c. xii., 17 peculiar words).
An examination of the First Epistle to the Corinthians gives a
similar result: of 310 peculiar words, some 200 occur in the
sections dealing with the special subjects.
These instances will be enough to give substance to the
obvious contention . that vocabulary follows subject. The dis
tinctive vocabulary, therefore, does not prejudice the question of
authenticity. But the criticism of the vocabulary of the epistles is given a
new turn by Nageli. He examines the relation of S. Paul's
vocabulary in the several epistles to the current Greek of the
1 I.e. of words which do not occur in any other epistle of S. Paul.
3 See Statistics below, pp. cxviii f.

cxvi INTRODUCTION
time, the koivt), in its two strata, the popular and the literary ;
and he finds in the Pastoral Epistles a larger number of words
which belong to the higher or literary koivt}, than are found in
the "acknowledged" epistles or can reasonably be regarded as
consistent with what we know of S. Paul's style and reading.
The point is not merely that the vocabulary is different from
that of the other epistles: for Nageli recognises that those
epistles differ considerably among themselves: but that the
vocabulary of the Pastorals shows signs of being drawn from a
different, that is, a more literary stratum of the language and
postulates a greater familiarity with that stratum than we have
any evidence of S. Paul's possessing.
It is remarkable, in this connexion, that while Nageli detects
this new quality in the vocabulary, he recognises that there is
no such new quality in the other elements of style: ' the style is
of the same plainness or simplicity as that of the other epistles.'
That is to say, that while the vocabulary seems to show that the
author was at home in the literary products of the Hellenistic
period, the style apart from vocabulary is unaffected by such
familiarity. But this remarkable fact ' deserves consideration.
It suggests the conclusion that the vocabulary was itself not
directly derived from acquaintance with this literature ; and to
demand some other account. And it is surely possible to give
more than one such account. In the first place, it has been
more than once pointed out, on the basis of the manner of the
"acknowledged" epistles, that S. Paul was acquainted with the
manner and methods of the diatribe, or popular lectures given by
professed teachers, which were greatly in vogue at this period. In
fact, it is hardly possible that he could fail to be so, whether we
remember his own early life at Tarsus, or the widespread
prevalence throughout the cities of the Mediterranean, in which
he lived and laboured in the Gospel, of this form of popular
entertainment. Further, when we come to examine the list of
words, which Nageli gives in support of his thesis, we find that
a large proportion of them express ethical ideas. But it is just
in this sphere that in other epistles S. Paul is apt to use words
belonging to the literary stratum (ib. p. 42). And this is natural
when we remember that there was in his day a considerable

. VOCABULARY cxvii
vogue of popular philosophy, almost entirely of an ethical cast.
In such a case the technical or semi-technical language of philo
sophical literature rapidly passes into the daily talk. We have
only to think of such words or. phrases as ' development,'
' evolution,' ' time-process,' ' transvaluation of values ' in our own
day: and to remember the popular lecture as a ubiquitous and
influential instrument for propagating the words. It is not
therefore surprising that in the Pastoral Epistles, where the
ethical treatment bulks so largely, there should be new words
of this class ; especially when, as Nageli points out, we can trace
a like enrichment, though not so considerable, in, for instance,
the epistle to the Philippians1.
Again, there is one literary source of which S. Paul un
doubtedly did make use, the LXX. Of the 22 words which
Nagelf enumerates (p. 87) as showing traces of choicer diction,
no less than nine are found in the LXX. We may fairly claim
to account for the rest by the considerations which we have
advanced2 But in any case the whole argument based on the contrast
between the literary language and the language of daily life is
highly precarious. The boundaries of the two spheres are always
fluctuating. Words may be long current in daily use before
they appear in literary works: words of even select literary use
disappear from that sphere and reappear, often after a long
time, in current talk. Already our extended knowledge of the
speech current on thcshores ofthe Mediterranean in the centuries
1 Nageli's examination ofthe language of Philippians is very instructive (pp. 80-82).
He recognises that the influence of the literary koixtJ upon S. Paul is more marked
than in the Corinthian epistles; that he not seldom uses words in the good Greek
sense, rather than in that of the LXX ; and that in intercourse with the Greeks he
gradually emancipated himself from the meanings of words in the LXX and adopted
the meanings of the highe^ou/i}. It would not be unnatural that a further step in this
direction should be taken later in life.
2 The probability of S. Paul's acquaintance with the Apocrypha is considerable :
and is not affected by the fact that he so rarely quotes from or alludes to those books.
For the later Apocryphal literature, if we are right in our interpretation of yeveaXoyia
and fi£$os, we have at once a proof of S. Paul's acquaintance with them and a reason
why he does not quote them.
We may note here that out of the 293 words in the Pastorals, which do not occur
in other epistles of S. Paul, 196 are found in the LXX.

CXV111

INTRODUCTION

round about our era has given us many instances of the occur
rence in the speech of the people of words which had been
branded as ' Biblical Greek,' or for which none but late literary
evidence could be provided. At any time a new find of papyri
might alter the evidence again, as it has done already.
Our conclusion is that the fresh vocabulary of the Pastorals
is sufficiently explained by the new subject-matter: and that the
character of the fresh vocabulary cannot be shown to be such
as might not easily and naturally have come within S. Paul's
experience1. Classification of peculiar words.
This classification includes under each heading (i) words
directly distinctive of the subjects, (2) words, especially verbs,
which are used in direct connexion with the subject or in illus
trative metaphor. Probably no two persons would make the
same classification : it is therefore necessary to set out the full
lists, to show the principles here adopted.
Words which occur in more than one of the epistles are
printed in black type.
I. Words connected with erroneous teaching.

1 Timothy

2 Timothy

Titus

dvTideaig

a7rat'SeuT0?

aiperiKos

airepavrog

pipVjXos

dvviroTaKTog

dirofiXrfTos

yayypaiva

avw<f>eXrf<;

p^PnXos

BiBaKTiKog

avTOKaTaKpnog

7€veaXo-y£a

Jiyrrio-is

fSBeXvKTog

ypawBrfS

KEvoifiuvCa

yeveaXoyia

BiairapaTpifirf

(J.V0OS

|T)TT)0TIS

iK^r'/TTfaig

VOfirj

m 'lovSaiKos

1 The insecurity of arguments based on vocabulary alone is illustrated by a com
parison of the vocabularies of the three epistles taken by themselves. There are in
these epistles some 845 words: of these 530 occur in 1 Tim., 407 in 2 Tim., 284 in
Titus; 278 occur only in 1 Tim., 185 only in 2 Tim., 96 only in Titus: that is to say,
taking the vocabulary of these epistles by itself, more than half the words in 1 Tim.,
nearly half in 2 Tim., and one-third in Titus, are peculiar. If vocabulary alone is
taken, this would point to separate authorship of each epistle.

VOCABULARY

CX1X

i Timothy
eTepo8i8ao~KaXeivJtJtt)<tis Kevo((><uv£a KTiafia
Xcyo|xax£a fiaTaioXoyiafieTaXrffi'yjrig (j.08os vofioBiBdaKaXog
iropiafiog virdvoia
yjrevBoXoyogTJrevBwvvfiog
Connected verbs.
a.<TTO\tlv Biaf3ef3ai6vadai
iKTpairrfvai iiriaiaa9aiKavaTrfpia^oovoaeiv
irapaiTCurSaiirpoor^eiviyiatveiv

2 Timothy

avaTpeirciv dvTtBiaTideadai ao-To\«iv
iKTpairijvat
Kvrjdeadai iiriacopeveiv
\o7op.ax«tv irapaiTcto-8ai
irepuo-rdvai. iyiatvew

Titus
liaraioXovosp.v0os
vofiiKog (fidxv)
(ppevaTraTrps

avaTpeimv iKaTpe<peadai iiriaTOfii^eiv -
fiiaiveiv
ircpiiordvai irapai.T£i<r8ai irpoar^x.Eiv iyiaiveiv

1 1 . Words connected with the ministry and the qualifications for it.

1 Timothy
alcrxpoKEpSTJsdfiaxo<i dveiriXrffiiTTog
dqbiXdpyvpog
ftadfios BidffoXog (adj.)1
BiBaKTiKogBiXoyog

2 Timothy

Titus
al(rxpOKcp8rjs dvviroTaKTog1 avdaBrfi iyKpaTTfg
KaTTfyopia opyiXog
ocrto?irdpoivos

1 This word occurs in 1 Tim. i. 9 in a different connexion.

CXX

INTRODUCTION

I Timothy 2 Timothy Titus
iiriaKoirtf irXi]KTr|s
Koafiiog <ru<|>p<ov
fiapTvpia <j>iXdya9og
veo<f>VTog 4>iX6ij£vos
vrf(pdXiog
irdpoivos1tXtJkTT]S ae/ivoTTjg
cnotppuv
(|hX6£evos eVt/teXeto-^at
7re/3i7rotero-^ai
irpoaexeivTvqbovadai
III. Words connected with the subject of Church Order and
Discipline. (a) The congregation : I Tim. ii. a7r68e«To?, f3iog, Bidyeiv, ev-
Tei>£t?, ebaifSeia, rjpefiog, rjavxog, aefivoTr/g.
(b) The elders: 1 Tim. v. 17 BiirXovg, iiraKoXovdelv, iiriTidevdi
(Xeipag), Kairfyopia, irapaBexeadai, irpoayeiv, irpoBrjXog, irpoKpi/ia,
irpoaKXiaig.

(c) 'Widows' and others:
1 Timothy
ayviaalSwgdfioif3rf dveiriXrf/iirTog
diroBeKTog
dpyog
8«cnroTT|SeKyovog
eiiepyeaia deoae/3eiaifiaTia/iog

Titus
afiaxog18c(nroTt)s Bidf3oXog (adj.)1
iepoTrpeirrjg
KaXoBtBdaKaXog KaTaaTr/fia
vr/qbaXiog1
oiKovpyogirpeafivngawifipmvqbiXavBpog

1 These words occur in 1 Tim. under a different heading.

VOCABULAR Y

CXXl

I Timothy Titus
KaTaaToXrj (piXoTeKvog
Koa/iiog XoiBopia voatfti^eadai
fiapyap'iTTjg ireidapxelv
oaiog aaxppovi^eiv
irepiepyog vyiaiveiv
irXeyfia iroXvTeXrjgirpoyovog
<raKppo(nSvT|Teicvoyovia <j>Xvapog
Xpvaiov dvTiXafifidveadai avdevTeiv iiraKoXovdelv iirapKeiv iiriirXrfTTeiv
iKTpairijvai evaefieiv KaTaXeyeadaiKaTaaTprjvidvfiovovadai
viineivoiKoBeairoreivIjevoSoxeiv irapaneiadaiirepiepxeadai airaTaXdvTeKVoyoveiv TeKVOTpe<peiv
(d) The wealthy:
I Tim. vi. dBrfXoTrjg, diroXavaig, fiXafiepog, eifieTaSoTog, koi-
vwviKog, Tpoqbfj, aKeiraafia, <$>ikapyvpia.
dyadoepyeiv, dirodrjaavpi^eiv, diroirXavdv, f3vdi^eiv, ifiiriiTTeiv,
bpeyeadai, irepiireipeiv.
p. P. E. i

CXXU

INTRODUCTION

IV. Words connected with the special functions and self-disci
pline of Timothy and Titus.

i Timothy
dyvia dveiriXrf/MirTog dairiXog
yvfivaaia4irC8«ris evae/3eia veoTr/g
irapaBT]KT] irpaviradiairpeafivTepiovirvKvogaTOfiaxog d/ieXeiv
yvfiva^etv ivTpecpeadai iiriirXrjTTeiv
fieXeTavirapaiTeiadaiTrapaicoXouSeivirpoayeivirpoaex^iv irpoafieveiv vSpoiroTeiv

2 Timothy
aKaipcogdve^iKaKog dveiraiaxvvTog
fiiog yewpyog BeiXiaBiBaKTiKogeirCSeo-isevKaipwg
rjiriog fidfifia
vewTepiKog vofiifiwg
irapa8i]Ki]
irpayfidrreia aTepeogawqbpoviafiog viroTvirwaig
ddXeivdval^ooirvpeiv
ifiirXeKeadat iiriTifiav KaKoiradeiv
vrjqbeivopdoTOfieiv
irapaKoXovSeiv iriaTovadai ao<f>l£eivareq^avovadaiaTpaToXoyeiv
avvKaKoiradeivviro|up,vT^a-Keiv

Titus
aKaTayvwaTog
d<pdopia
XeiirovTa, tu
ae/ivoTTjgvyirjg

Biaf3ef3aiovadaiiiriBiopdovv
irepiabpoveiv virop.ip.VPO-K«i.v

VOCABULARY

CXXUl

V. Words connected with S. Paul's own experience and cir-

Titus

cumstances.

I Timothy

2 Timothy

BimKTrfg

dywyrf

Krjpv^

dvdXvaig

irpoyovoi

Bpofiog

viroTvirwaig

KaKovpyog

KpiTr}g

fie/iftpdva

irapadrJKrf
/
(peXovr/g
XaXKevg
Xeip-wv
fdpaBvveiv
dvaylrvxelv
virepirXeovd^eiv
diroXeiireiv
KaKoiradeiv
VI. " The Scriptures.
2 Timothy iii. 14 debirvevaTog, i\eyfibg, iiravopdmaig, dxpeXifiog,
apTtog, i^r/pTiafiivog, ao<pl£eiv.
VII. Peculiar words occurring in general lists of moral qualities
and defects. 2 Timothy iii. 3-7 Titus iii. 3
aKpaTrfg ifBovrj
dvrf/iepog iroiKiXog
clvoo-ios aTvyrfTog
dairovBog d<pikdyadog Bidyeiv
dxdpiaTog Bidf3oXog
irpoBoTTfg
irpoireTr/g Tvabovadai
XdXeirbg <f>iXdpyvpog (piXavTog
1 Timothy i. 8 ff.
dvBpairoBiaTijg dvBpbq^ovog
dvoo-ios dvviroTaKTog
fiefirjXog iirlopKog
firfTpoXwvgiraTpoXojrjg
cxxiv INTRODUCTION
I Timothy i. 8 ff. 2 Timothy iii. 3-7 Titus iii. 3
c/>tXT;o>oi'o? (piXbdeog
Perhaps add or under I
evdvveiv yvvaiKapia
KaTeqbdap/ievoi (tov vovv)
dvoiaeKBrfXog
Note on these lists.
Lietzmann on Rom, i. 29 has an important note on lists of
moral qualities in S. Paul. He includes Rom. i. 29 f., xiii. 13;
1 Cor. v. 10, 11, vi. 9, 10; 2 Cor. xii. 20, 21; Gal. v. 19-21;
Eph. iv. 31, v. 3, 4; Col. iii. 5, 8. He points out the resemblance
of these to Stoic lists given, e.g., in Diog. Laert., and to others
given by Philo (desacr. Abelet Caini, p. 265 ff., M.): and concludes
that S. Paul is influenced by the practice of current Hellenistic
philosophy. The conclusion is no doubt correct, especially if we
recognise that the influence reached him more probably from
the current practice of popular lecturers than from literary
studies. Lietzmann's further references to Sap. Sol. xii. 3 f.,
xiv. 22 f. and the highly artificial treatment in 4 Mace, i.-iii. 18,
point in the same direction.
It is worth while noticing however that S. Paul's lists have, as
might be expected, a distinctive character. In the Stoic lists
the main interest is philosophical ; they are designed to show
how the wise man may rid himself of all disturbing passions,
and are not exclusively ethical. Philo's lists are more nearly
limited to ethical qualities, but include also intellectual defects.
When Lietzmann postulates direct Stoic influence on S. Paul,
he takes no notice of the fundamental difference of ethical
motive. Certainly in Philo and 4 Maccabees the Stoic influence
is strong: but that emphasises the contrast with S. Paul. His
lists are strictly ethical and religious. Nor do they give the
impression of borrowing from conventional and stereotyped
models. They show more definitely the results of personal
feeling and observation.

VOCABULARY

cxxv

VIII. Words not

directly connected with peculiar subjei

matter.

i Timothy

2 Timothy

Titus
aXXtog
alrCav, 81 jjv
alriav, Si' tjv
dvTiXvTpov
avavrjcpeiv
diroX«iimv
dirbBeKTog
dirokilireiv
apveto-Bai
diroBoxv
diroTpiireadai
',
dyfrevBrfg
dirpbaiTog
dpvcurSat
iiriipaiveadai (2)
dpveitrdai
f3eXTiov
drfpiov (qu.)
f3paBvveiv
ybr/g
KoafiiKog
BvvdaTTfg
evBvveiv?.
XvTpov
eSpaiw/ia
^coypeiv
XvTpovadai (qu.)
ela<f>epeiv
KaTaaTpoqbrf ?
vofiiKog (subst.)
iKipepeiv
fidxeadai
ireidapxeiv
eXaTTov
'fievToi
irepiovaiog (qu.)
iiriXafifidveadat
fieTaXafif3dveiv
O-ft)TT7/3t0?
Zaoyoveiv
firfBeiroTe
abiXavdpwiria
bfioXoyovfievcog
iroiKiXog
(ppovri^eiv
irpoaepx^o-dai
virbfivrjatg
d)if>eXifiog
prfT&g
XaXeirog
iiaTepog
\tlpov
\cCpuv
Xprjo-ifiog
Statistics.
Class. i Tim.
2 Tim. Titus
Total
Repetition Total
I 3°
18 20
68
18 SO
II 22
abs. 12
34
5 29
III (a) 8
abs. abs."j
IH(*) 9
abs. abs. 1
HI to 43
abs. 16 J
91
1 90
111(d) IS
abs. abs. J
IV 23
32 9
64
3 61
V 6
13 abs.
19
19
VI 'abs.
7 abs.
7
7
VII 8
19 4
3i
1 30
164
89 61
3H
28 286
VIII 19
19 16
54
5 49
^3
108 77
368
33 335
l Tim.

I

16

II '

17

III (a)

8

III (b)

9

III (e)

4i

111(d)

15

IV

20

V

6

VI

abs.

VII

7

cxxvi INTRODUCTION
Note on Statistics.
1. The final total of the different classes differs from the total
of peculiar words in the epistles because a few words occur in
more than one of the separate classes.
2. The effect of subject-matter on vocabulary is shown very
markedly by the variations of vocabulary in the three epistles.
The following table gives the number of words peculiar to each
epistle in each class. 2 Tim. Titus
7 11
class not dealt with 7 (no deacons)
abs. abs.
abs. abs.
abs. 15 (official widows abs.)
abs. abs.
28 n.b. 8
13 abs.
7 abs.
19 4
139 74 45
Observe.
The greater number of special subjects in 1 Tim. necessarily
occasions a larger peculiar vocabulary.
Even where the same subject is treated there is a considerable
variation of vocabulary.
Note how in 2 Tim., the most intimate and personal of the
epistles, the amount of peculiar vocabulary exceeds that of the
other epistles just in classes IV, V, and VI.
It has been justly remarked that the ordinary argument
for a difference of authorship of the Pastorals, based upon
their combined peculiar vocabulary, would be good to prove the
separate authorship of each epistle, in view of their several
peculiar vocabularies. Of course the above statistics do not give
the total of the peculiar vocabulary of each epistle compared
with the others, as they deal only with the vocabulary which is
not found in other epistles of S. Paul.
But the proper deduction from these figures is (a) the pre
dominant importance of subject-matter in determining vocabu
lary, and (b) the- natural variation of vocabulary even on the
same subject, in repeated treatment.

CHAPTER VIII
PARAPHRASE
I Timothy.
The letter begins with a greeting at once official and personal.
S. Paul is writing in the full consciousness of his commission
in the Gospel, and he describes the commission, first as it makes
him a representative agent of Christ Jesus, and secondly as its
lines are laid down by a definite instruction and command, laid
upon him by GOD as Saviour of men and by Christ jesus as the
hope in which men work out their salvation and to which they
direct their aims. This definition of his apostolate is closely
appropriate to the main purpose of the letter, addressed to one
who shares the office and is being instructed in the proper work
of an apostle. It is fitting that the authority, responsibility, and
range of interest which the office implies should be at once
emphasised. The letter is addressed to Timothy as S. Paul's genuine child
in faith. Here again the description is carefully chosen. Timothy
comes to the apostolic work, with the feelings and qualifications
which S. Paul himself had, not as the result of imitation or
formal adherence, but because he reproduces in himself the
character of S. Paul's heart and life as a true child reproduces
those of a father. On this ground of spiritual kinship S. Paul
bases his action in committing to him the same spiritual position
and work. The fundamental condition of that kinship, at once
its instrument and atmosphere, is faith, the human condition of
all spiritual life and action.
The prayer with which the greeting ends asks for Timothy
what he had already received, but needs always to have re
newed and especially in new responsibilities: Grace, the free
and generous love of GOD in act, mercy; the personal outcoming
of pity and forgiveness upon the sinner who has no right but to

cxxviii INTRODUCTION
judgment, peace, the state of unhindered communion with God,
all proceeding from GOD as Father of each and all, and Christ
Jesus the Lord, by redemption and to command service.
Thus the greeting at once declares the apostolic authority,
responsibility and sphere and insists upon the personal and
spiritual qualifications required.
i. 3-20. The first section of the letter itself goes straight to
the occasion for its composition. It begins not with thanks
giving but with the immediate business in hand. Timothy has
been left at Ephesus with a special commission to check and
correct certain teachers who are going on wrong lines. They
are substituting for the true preaching of the Gospel matter
drawn from irrelevant studies, in which curious research is
emphasised to the forgetting of the true purposes of the Gospel
teacher, and law-learning is paraded without the knowledge of
the proper place of law in Christian moral instruction. The
proper end of all Christian instruction, the end Timothy must
have in view in dealing with these teachers as always, the end
which is set before every man who undertakes the stewardship
of the truth of God, which depends on and works by faith, is
in one word love. That is the supreme and comprehensive goal
of all teaching, and its conditions are included in the duty of
the teacher, a single heart, a clear conscience and faith which
makes no reserves. This is the aim and process of Christian
ethics. Some teachers missing this have lost their way in aimless
discussion, and have completely mistaken, even what they pro
fessed, the subordinate place and paedagogic function of law
in such teaching, to check, correct and expose all kinds of sin,
as opposed to the wholesome teaching above indicated.
The object of the Christian teacher, having been thus described
both negatively and positively, is declared to be determined by
the Gospel of the glory of the blessed GOD, with which S. Paul
was entrusted.
This subject, of the Gospel and the true service of the Gospel,
evokes an outburst of thanksgiving. The Apostle gives thanks to
Him whose Apostle he is, Christ Jesus the Lord of Christians, the
strength of His servants, who gave S. Paul the power he needed.
The object of thanksgiving is his appointment to service, and

i TIMOTHY cxxix
the trust which that implied ; the gratitude corresponds to the
mercy which was shown in his call and to the superabundance
of grace which the Lord never ceased to show, at once causing
and meeting faith and love in his own heart. Thus in him was
signally illustrated the Gospel truth that ' sinners to save Christ
Jesus came into the world ' ; his case was a publication of the
extent .of the patience of Christ Jesus, an indication of who
they were that should believe on him unto life eternal. Such
an exhibition, in so crucial a case, of the will of God occasions
an ascription of honour and glory to Him who disposes of the
ages with ''sovereign power, the incorruptible, invisible, only
God.
The Apostle now picks up the broken thread of his first
sentence : he had begged Timothy to stay on at Ephesus for a
special purpose in connexion with the teachers in that place, he
now writes to commit to him the trust of the whole preaching
of the Gospel, as a charge to be delivered to all Christians. He
reminds him, as in the greeting, of their spiritual kinship: he
refers to certain prophecies which pointed to Timothy, as his
warrant for imposing this duty upon him : he explains his object,
as it regards Timothy himself: it is that he may carry on, in
the confidence inspired by those prophecies (as a command
and summons from GOD and Christ Jesus the Lord), the noble
warfare, which S. Paul has waged and all Christian teachers are
engaged in: he lays down the fundamental personal conditions ;
he must maintain in himself faith in GOD and a clear conscience.
He has before his eyes the shipwreck of faith which a clouded
conscience brings, particularly in the case of Hymenaeus and
Alexander, Christian teachers condemned by S. Paul to exclusion
from the Church for discipline, that they may learn "not to
blaspheme." This chapter, then, explains the object of the letter. It is to
give Timothy a commission, supplementary to special instruc
tions which he had received for work in Ephesus. The special
work was the supervision and correction of certain teachers
who were on wrong lines. The wider commission now given
is described . as the charge of the Gospel in its application to
Christian life. S. Paul indicates the moral contents, we may

cxxx INTRODUCTION
say, of this large teaching: and he recalls, by way of illustration
and encouragement, his own experience of personal unworthiness,
overcome and overwhelmed by the power, mercy and grace of
the Lord who trusted and appointed him. This reference gains
its full meaning if we _ regard Timothy as now called to share
coordinately S. Paul's work in the Gospel, and as needing en
couragement in his sense of personal unfitness. Against such
a natural shrinking he is further fortified by the reminder that
the choice of him for such work is not due to S. Paul's own
judgment or affection but to the will of GOD indicated by
prophecies. He, too, has been thought trustworthy and ap
pointed to service by unmistakeable signs. All that he is required
to provide to meet the trust of the Lord is faith and a clear
conscience; that is all, but that is indispensable.
ii. i. The second chapter begins the series of instructions
and suggestions which are given to Timothy for his guidance
in executing this apostolic work. As he has been called to the
work S. Paul makes certain requests or exhortations.
The first point is that intercessory prayer of every kind should
be offered for all mankind, including the civil authorities. The
object of this is on the one hand to secure that the peace and
quiet of the Church should be the peace of true religion and
seriousness. Such a practice is moreover clearly in accordance
with God's will to save all mankind and is on the lines of the
propagation of the Gospel. The universality of salvation is a
corollary of the unity of the Godhead and of the unity of the
mediating Personality of Christ Jesus Himself, GOD and man in
One; and it is evidenced by the comprehensive aim of His
redeeming death forsall, the testimony which He bore to GOD'S
will at the proper time. This universal Gospel was, beyond all
cavil, the aim of S. Paul's own appointment as herald and
apostle; this was why he was made a teacher of Gentiles in
faith and truth, qualities open to all humanity. And this must
be the aim of Timothy's apostleship, for which he must as a
first step secure intercessory prayer.
In the next place, such prayer requires that the lives of
those that pray wherever they may be should be in accordance
with such occupation. Men engaged on this business with GOD

i TIMOTHY cxxxi
must themselves be holy as He is holy ; and in praying for men
must free themselves of all anger and quarrels. Women so en
gaged must seek their adornment in the spiritual qualities of
reverence and self-discipline and exhibit their character by
means of good works, answering to the devotion they profess.
A woman ought rather to learn than to teach, to be in subjection
rather than in authority; in accordance with her natural position,
and remembering her part in the world's sin. Yet that remem
brance must not depress her : in the child-bearing which is her
natural function she shall be saved, if women remain steadfast
in faith and love and sanctification with self-discipline. That
teaching may be trusted.
iii. The thought of this direction of the aims of the com
munity to a common object leads on to the thought of the
principal functions which are exercised in directing the common
life. And as each individual engaged on the common task is to
make his life consonant with the task, so those who exercise
functions of the common life must be men of corresponding
character. Some men may have an ambition to exercise oversight ; if so,
it is a high ambition for a high work and demands a high
character. So such a man must have nothing against him ; in
his personal life he must be faithful to his wife, sober, self-disci
plined; in dealing with others he must be orderly, hospitable,
ready to teach; he must not be quarrelsome in his cups, quick
with a blow, but considerate and slow to quarrel ; he must not
care for money and in presiding over his own family must keep
a high standard before him, keeping his children properly dis
ciplined and serious: this point is critical; if a man cannot
preside over his own family, how will he attend to a congregation
of GOD? finally, he must not be a novice, lest elated by his
position he should commit himself in such a way as will bring
him under sentence of the devil. But further also he must have
a good character in the outside world; otherwise he will be in
volved in charges and insinuations which are the devil's net to
trap him.
So far of men who exercise 'oversight': the case is much the
same with subordinate ministers. They too must be serious

cxxxii INTRODUCTION
men, sincere in speech, moderate in wine, above meanness in
money matters, their conscience clear as the true nature of their
faith demands. They too must have nothing against them and
this must be proved by examination before they exercise their
ministry. Female ministers must in like manner be serious,
discreet of tongue, sober, thoroughly trustworthy. • Ministers
must be faithful to their wives, and maintain a high standard
in the management of children and their own families. For
high performance in this matter of ministry secures them a high
position and leaves them free to speak out boldly in the matter
of faith in Christ Jesus — their own lives being consonant with
their faith they need not fear to speak out in the exercise of
their office.
iii. 14. S. Paul then explains that he is writing because it is
uncertain how soon they may meet, and he wishes Timothy to
have clear ideas of the manner of life which is proper to those
who belong to a family of God. The principal considerations
are first that such a society is a congregation or church which
belongs to GOD as a living and present and active power in
men's lives ; and has consequently for its proper end and aim to
support and maintain the truth of God, that is to say, the truth
as to God's will and character as revealed in Jesus Christ The
matter is momentous by all admission; the secret, on which
piety rests and which the Church has to maintain in word and
act, is of fundamental importance, being nothing else than the
Lord Himself in His incarnate manifestation, His spiritual
character revealing His true nature, His revelation to angels,
His proclamation among Gentiles, His acceptance among men,
His assumption in the glory of the Father. This personal
revelation of the Lord is the truth which the Church has to
maintain, the secret of the religious life; and the manner of life
in the Church must correspond to that revelation.
iv. 1. On the other hand we are expressly warned by the
Spirit that in latter days, whenever that may be, men will be led
astray from the faith in God through Christ and persuaded by
false teachers to adopt a quite different manner of life. Such
teachers, playing a part and maintaining it by falsehood, will
first have neglected and consequently made callous their own

/ TIMOTHY cxxxiii
sense of right and wrong, and then will impose upon their
hearers false principles of life ; they will condemn as evil (what
have been to them the occasion of evil) the natural things of
God's creation. They will forget that all such things were made
good by God, and are good in use, so long as they are con
secrated, in man's thanksgivings, by God's word and prayer.
This mistaken asceticism will be maintained as against the
sober ordering of human life as consecrated in Christ and the
thankful use of God's gifts.
ii.— iv. 5. This whole passage then seems to hang together.
It contains the main conditions which are to be secured in the
daily life of the Church, both for its individual members and for
its officers. The two concluding sections show first what is the
foundation and standard of that life, and secondly what contrary
theory of practical duties may be expected to arise. In the
latter section, the argument is carried back to the first chapter
of Genesis, the revelation of God's relation to creation, as in the
former it is based upon the revelation in Christ of God's will
for man.
We now pass from these general instructions to particular
instructions to Timothy, as to his personal duty (iv. 6-16) and
as to his manner of exercising his official functions (v. vi.).
iv. 6. If your ministry rendered to Christ Jesus and directed
by Him is to take a high and noble line, you must bring these
matters before the brethren for whom you are concerned; they
must be the subject-matter of your teaching. And you must
draw the power to do so from your proper nourishment and
schooling, the utterances in which the Christian faith in God
has expressed itself and the high teaching which you have
attended; profane and pointless tales you must deprecate, both
in your own studies and in your instruction of others.
iv. 8. But as piety in practice is to be "the aim of your dis
course you must practise yourself in piety; as necessary a
practice for the soul's health, as bodily exercise is for the body's
health, and with far wider and deeper effects ; for piety is bene
ficial for body and soul, and carries with it a promise of life,
true life, whether under the conditions of our present state or in
the age which is to come. The teaching which communicates

cxxxiv INTRODUCTION
this promise of life maybe trusted and accepted without reserve:
for all our labour and efforts have that life for their aim, just
because God upon whom we have set our hopes Himself lives
and is ready to give life to all men, above all to those who
believe in Him. Cf. iii. 15.
iv. 11. These things must be the subject of your charges and
teaching. As for yourself you must not let your youth be an
excuse for contempt of your office : you must make yourself a
model of a believer's conduct, in your utterances, your manner
of life, in love, in faith, in sanctity. In my absence devote your
self to the public reading of Scripture, to the exhortation and
the instruction which you must found upon it. You received a
gift of the spirit for the work of your office ; it was given to you
under the sanction of God expressed in prophetic utterance and
was accompanied by the consent and prayer of the Church
marked by the laying on of hands by the presbytery, GOD and
man combining to strengthen you for your work. Put all your
care, your whole being into these things, that all may see your
progress. Be constant in attention to your own character and
to the character of your teaching: they are mutually involved;
let nothing distract you from them. For by such constancy you
will save both yourself and others.
This section of intimate personal advice has regard to Timothy
in his present position and duties. Personal character is the sine
qua non of the true exercise of his office. No pains must be
spared, all help must be used for making that adequate.
Discipline in general.
v. This section begins with a brief word as to Timothy's
personal relations. He is in authority and he must exercise
authority ; but in doing so he will remember the claims of age
and sex. Older men upon whom he has to exercise authority
must be treated as fathers, not chidden but exhorted; and this
example suggests the rule in other cases: he and they belong
to a family of GOD; they are his fathers, mothers, brothers,
sisters : that character must qualify his methods of discipline.

/ TIMOTHY cxxxv
Discipline of classes.
(a) Widows.
v. 3. A special class, the class of widows, comes under considera
tion : and here general rules, which he will both observe himself
and get others to observe are laid down. First real widows and
widows who have kinsfolk are to be distinguished; the latter
are to be supported by their kinsfolk ; it is a primary Christian,
as it is a natural, duty. The true widow, who is really alone in
the world and has her hope fixed on GOD alone, comes under
consideration for Church help. Some of them are to be put
upon the register, after due examination of character and at
the proper age, for Church service. Younger widows are not
to be engaged in this way, but to marry and attend to house
hold duties. In all cases, widows are to be supported by their
Christian kinsfolk if they have any; the charge is not to be put
on the Church if it can be helped.
(b) Presbyters.
v. 17. The next class to be considered is the class of elders
who are in a position of presidency.
And first, a general rule — if they do the duties of their office in
a high and excellent way they are to be deemed worthy of
double honour, especially if they work hard at exposition and
teaching. In this case Scripture suggests that the Church should
contribute to their maintenance.
But Timothy's office puts him into a special relation to these
presbyters: it. gives him over them the responsibility of authority:
and for the exercise of that authority special rules are now
given. First, he is not to receive accusation against such in
private; he must have always two or three witnesses of such
accusation. Secondly, rebuke of those found guilty after investigation must
be delivered publicly in the presence of all (the presbyters).
The object of this is that all may act in becoming fear.
Thirdly, with special solemnity, he is charged not to allow
these instructions to be interfered with by any preconceived
opinion or personal inclination of his own.

cxxxvi INTRODUCTION
Fourthly, he is not to be rash in laying hands on any man,
nor by such actions incur responsibility for other men's sins: he
is to keep himself clear from any such complicity.
v. 23. Two pieces of practical advice follow : one affecting
his management of his health, he is to take a little wine for his
health: the other, as an encouragement in the exercise of this
difficult duty of discipline. In some cases he will find the
matter quite clear, the sin charged against a presbyter will
be open and notorious and judgment clearly indicated ; in
other cases, the sin, though not notorious, treads close upon
the heels ofthe guilty. So with good works; some are obvious
in the light of day, others however concealed for a time, will
come to light.
(c) Slaves.
vi. 1 . The Apostle returns to a special class of the community
for whom a general rule is laid down. Christians who are slaves
are to show proper respect to their masters, lest the name of
GOD by which they are called and the instruction which they
have received should fall into disrepute among the outside world.
If they have masters who are believers, they are to be all the
more diligent in service, not despising them because they are
brethren, but doing the better work for them, because the ad
vantage of such improved work goes to men who are believers
and beloved members of the community.
(d) Teachers.
vi. 3. * A new sphere of Timothy's official labours is introduced
by the renewed exhortation to make these things the subject of
constant teaching and exhortation. In his supervision of Chris
tian teachers, he is to have a special regard to those whose
teaching is irrelevant to the Gospel. The proper business of the
teacher is to give his attention and care to the wholesome expo
sitions, those which take their origin from the teaching ofthe Lord
Jesus Christ Himself: He is our Lord and dictates our teaching.
Men, who disregard this rule, get heady from ignorance : tliey
are not sound in moral or intellectual health; but as a sick
man has his fancies and cravings, they busy themselves with
curious researches and wordy contests, which, just because they
spring from conceit and self-esteem, lead to envy and strife

i TIMOTHY cxxxvii
among the teachers, backbitings and injurious suspicions, mutual
irritations of men whose mind is corrupted and cut adrift from
the truth which should be its sole business, because they are
thinking to make gain out of their piety. Now while piety is
great gain if it is combined with that independence of the world
which marks the true Christian thinker and teacher (for naked
we came and naked we shall go : we should be content' with
food and raiment), on the other hand if men make wealth their
aim they fall into temptation and a snare and many kinds of
desires which have no sense in themselves and are mischievous
to him who has them, seeing that they bring men into the
depths of ruin and destruction. Covetousness is in fact as all
know a source of all ills. Some in making it their aim have,
before now, gone far astray from the faith which they professed
and empaled themselves upon many pangs.
(e) Self-discipline.
vi. n. In contrast with this picture, Timothy is to show him
self a true man of GOD. These worldly and temporal ambitions
are to be avoided. The one and constant aim of his life and
teaching is to be righteousness, piety, faith, love, endurance,
gentleness. His faith has engaged him in a noble struggle; he
is to carry that struggle to a finish. He has been called to life
and he has confessed the noble confession which that call
demands, before many witnesses; he must fix his grasp upon
that life, and that alone. GOD that bringeth life to all that have
life, Christ Jesus who bore His witness to that confession in all
its nobleness before Pontius Pilate, are witnesses now. By those
awful presences the Apostle charges him not to fail.. He is to
keep the charge and commandment laid upon him; he is to
admit no spot, no ground for accusation, he is to persevere till
the appearing of Him, whom Christians own as Lord, Jesus
Christ, in the glad certainty that He will appear ; that appear
ance will at the time of His choice be shown by Him who is
the blessed and only supreme Ruler of time and happenings,
the King of all that exercise kingship, the Lord of all that exer
cise lordship; He alone holds immortality in His gift, dwells in
light unapproachable, whom no man ever saw nor can see : to
whom be honour and might eternal : Amen.
p. p. e. k

cxxxviii INTRODUCTION
So the charge to faithfulness in his office is enforced by an
appeal to the present activity of GOD and Christ Jesus and to
the final manifestation, as part of the government of the supreme
Governour. So all alien ambitions and worldly hopes and fears
are set in their true proportions ; and Timothy is stimulated by
the sense of Whose he is and Whom he serves.
(/) The Wealthy.
vi. i j. Perhaps the sharp contrast which this outburst suggests
carries the Apostle's mind back to those who set their minds on
wealth; and he gives a suggestion now not about teachers who
make money their aim but about well-to-do men in general.
They must be charged to think of wealth rightly and to use it
well. It must not make them arrogant; it must not be the
vain, the treacherous, basis of their hopes. God is the only
object of man's hope ; all wealth comes from His generous love,
and must be used freely for good, put into currency in good
deeds, given readily, shared willingly, saved up as a good basis
for future use, employed to strengthen their grip not on the
temporary and transitory present but on that which is truly life.
Final charge.
vi. 20, The epistle ends as it began with a personal appeal ;
the trust which S. Paul spoke of in the beginning has been ex
plained in detail ; that trust he is charged to keep ; he must
never let himself be involved in those secular loud-sounding but
empty teachings and contrarious tenets of that knowledge which
falsely claims the name. Certain teachers, while professing this
knowledge went completely astray in the matter of their faith.
All prayer for him and his is summed up in the high utter
ance—the Grace be with you.
2 Timothy.
Greeting.i. 1,2. S. Paul writes as the commissioned representative of
Christ Jesus: he owes his appointment to God's will: and he
was appointed in accordance with an offer of life, and to promote
that offer of life, which GOD makes to mankind, the life which
is in Christ Jesus, secured for man in Him and enjoyed by com
munion with Him.

2 TIMOTHY cxxxix
He writes, again to Timothy, as his child, now with peculiar
stress on the intimacy of that relation, his beloved child, on whose
affection and kinship in spirit he can rely. And his greeting is
a prayer, as before, that to him may come 'grace, mercy and
peace from GOD as Father and Christ Jesus our Lord.'
i. 3 f. The first section of the epistle contains a thanksgiving,
a reminder, and an encouragement derived from S. Paul's own
example and experience. The thanksgiving is curiously com
plicated in structure ; thought crowds upon thought and memory
on memory, till all is involved.
He thanks God, the GOD of his fathers whom he serves with
a clear conscience, for Timothy, as regularly as he mentions
him in his prayers as he always does, while he is never day or
night without longing to see him, when he remembers his tears
at their parting: he longs to see him that he may again be filled
with joy at the thought of the unreserved faith which is in him,
that faith which took up its abode first in his grandmother Lois
and his mother Eunice, and also, as Paul cannot doubt, in him.
The thanksgiving is thus essentially for Timothy's faith : but
the thought occurs of the original occasion of this faith which
is now so whole-hearted and without reserve: in the early days
of their intimacy it was found as an established element in the
spiritual life of Lois and Eunice, and already then, S. Paul feels
sure, it was found in Timothy: with this thought is connected
Paul's recognition of his own inheritance, from his fathers, of
the service of GOD, however the manner and principles of that
service may have changed ; and as he gives thanks, he speaks
of the near and constant place which he gives to Timothy in
his heart and prayers, his tender memory of the tears shed at
their late parting, his longing to see him and the joy that meeting
would bring.
The difficulties of the passage are caused by the compression
and the intense and even agitated feelings which jostle one an
other for expression.
i. 6. These feelings and thanksgivings must not end in them
selves. Because of this wonderful heritage of faith, S. Paul
reminds Timothy that he is to keep at white heat that gift of
GOD'S loving grace, that endowment of the spirit, which is in
k2

cxi INTRODUCTION
him, given through the instrumentality of Paul himself: the
spirit which he received as Paul had received it, is no spirit
of cowardly repining, or inertia, but a spirit of power to do
God's work, of love to care for souls and of self-discipline to train
himself as. instrument of that work of love. Consequently there
must be no shamefaced shrinking from delivering the testimony
which the Lord of both entrusts: there must be no shrinking
from Paul in prison, for he is the prisoner of the Lord : he must
gird himself to share every hardship in the cause of the Gospel,
in full response to and use of power given by GOD to endure
all things. That power was exhibited in its complete efficiency
when GOD saved us and called us with a holy calling; God's
act then done was not measured by our works but by His own
purpose and generous grace, a grace both old and new, as in the
eternity of Gop's being it was already given to us in Christ
Jesus, and in the ordered process of time was manifested in our
day by the appearing of our Saviour Christ Jesus, when He
brought death to nought and life and immortality to light, by
means ofthe Gospel, that Gospel to promote which Paul (the
dying prisoner, Timothy's father in faith) was appointed herald
and Apostle and teacher.
i. 12. It is for the promotion of the Gospel that even his
present state has come upon him: and even this he does not
shrink from or count as failure ; for he knows with the assured
knowledge of a life's experience GOD whom he has believed, and
does not doubt that He is able to protect and maintain the great
trust of which Paul has been the temporary holder, the trust ofthe
Gospel, unto that day when He shall have completed His work.
i. 13. The intense expression of almost passionate trust and
hope is abruptly checked, and the thought of Timothy and his
work renewed. He is to make his own personal character, his
faith and love which is in Christ Jesus, illustrate and represent
the wholesome teaching he has had from Paul; and so in his
turn and for his time he is to guard the high trust of the Gospel
which has been committed to him, and will now no longer be
shared with him by Paul. But he has a far more potent aid in
his work than Paul can give; he is to do it ' by the help of the
Holy Spirit which dwells in us.'

2 TIMOTHY cxli
The underlying motive of the passage then is to impress upon
Timothy the nature and the demands made on him by the trust
of the Gospel, the apostolic Office which he will now exercise
alone. This explains the stress laid upon the primary requisite
of unreserved faith in GOD, supported by the reference to his
own home and memories of godly parents ; it explains the
summary but pregnant description of the divine origin and
nature and purpose of the Gospel itself, the insistence upon
both the power and the ultimate victory in spite of apparent
failure and constant hardship : and it explains the wonderfully
pathetic and penetrating sympathy which makes S. Paul parallel
each element in Timothy's position and work by his own ex
perience, condition and hope. Timothy is to hold the trust
which he is laying down: he will undergo the same hardships
but he will have-behind him the same Power of GOD: he has
the requisite faith and love ; he must make them in his life the
illustration of his message ; the rest he must leave to GOD
whose purpose fails not, whose Spirit dwells in Him, an ever
present help.
i. 15 f. A brief parenthesis tells Timothy that among many in
Asia who turned away from S. Paul in his need, one proved
faithful. A natural note in a familiar letter. Paul has been
refreshed and encouraged by this instance of loyalty, affection
and courage : and he likes Timothy to know it also.
ii. S. Paul returns to the purpose of the letter. With this
experience and with this charge laid upon him, the first demand
upon Timothy is that he too, following S. Paul's example should
prove himself mighty in the business of the generous grace of
GOD which is revealed and offered in Christ Jesus. The facts
that he has learnt from Paul, on the attestation of many wit
nesses, he in turn is to entrust to trustworthy men, such as shall
be fit for the task of teaching. He is, that is to say, to be active
in teaching, and to secure other teachers.
Further, he is to work hard and strenuously in this business
for he is a soldier under the orders of Christ Jesus; he must
therefore detach himself from worldly affairs so as to be at the
service of his leader ; he must observe the rules of his contest,
as an athlete ; he must toil, as a husbandman does if he is ever to

cxlii INTRODUCTION
share the fruits. The hint is enough, for the Lord will give him
understanding in all details.
The foundation of his teaching is simple and absolute. Jesus
Christ raised from the dead, of David's seed, according to the
Gospel which Paul received to preach.
Paul's own life illustrates his exhortation ; he laboured hard in
the Gospel to the point of imprisonment — an imprisonment
which has not affected the free momentum of 'the word of GOD'
— this is his motive in enduring all that comes for the sake of
God's chosen people with the object that they too may obtain
salvation, that salvation which is in Christ Jesus with glory
eternal. ii. 11. And for this strenuous life of the teacher of the Gospel
there is the inspiration ofthe revealed truth that can be trusted;
if we share His death, we shall share His life ; if we endure we
shall share His reign ; if we deny we shall be denied of Him ;
if we fail in our trust, yet the trust does not fail, He cannot
deny Himself.
Behind the teacher's work and the teacher's life is Jesus Christ,
Himself the life and the work.
ii. 14. In his training of other teachers Timothy is to keep
these matters before them : he is most solemnly to assert them
and to denounce mere word-contests that serve no end and upset
the hearers. As to himself, he is to spare no efforts to present
to God a character which will stand God's test; like a work
man, he must bring work to the master which will not bring
shame upon himself; he must make his teaching, his exposition
of the truth, fit and harmonious with the whole truth, as a mason
squares and cuts the stone for its place in the building. He
must constantly keep clear of the profane and empty utterances
which are current ; they neglect the substantial truths and so
will lead to actual irreligion, and the habit of such teaching will
spread like a cancer. For instance, Hymenaeus and Philetus by
such practices missed the mark in regard to the truth itself;
they maintain that the resurrection has already taken place
and are upsetting the faith of some.
ii. 19. Yet, in spite of these current fashions, there is a foun
dation of all Christian teaching laid by GOD and firmly set: it

2 TIMOTHY cxliii
demands two conditions of those who would build thereon — The
Lord acknowledges those that are his — the true teacher must
be obviously acknowledged of GOD, and — Let everyone that
nameth the name of the Lord abstain from unrighteousness —
the life of the true teacher must correspond to his profession.
Now the instruments and vessels, which the master of a great
household provides for his use and those of his family, are
various in material and in their objects. In the great household
of GOD the instruments are men, and they have the power, what
ever their make may be, of fitting themselves for honourable
use ; so if a man shall have cleansed himself from unworthy
uses, he will be an instrument of God for honourable purposes,
consecrated, fit for the Master's use, equipped for all good
service. Such a cleansing, such an equipment, is the result of
purposeful effort. Timothy must never cease to fly from the
self-centred passions and ambitions which beset the grown
man: he must never cease to aim at righteousness, faith, love,
and that not in a single-handed isolated struggle, but in the
glad company of those who call to their aid the Lord, with a
voice that springs from a single, undivided, allegiance. With
this equipment of the teacher, he is, once more, to deprecate
the senseless and uneducated curiosities of questionings which
are current, because as he well knows their only outcome is
disputings and wranglings. The service to which he is called,
the service of the Lord, does not leave room for such fightings ;
the servant of that Master must be like his Master, gentle to
all men, ready to teach, patient of injury, meek in instructing
those who are of a contrary disposition, hoping always that
God may give them repentance to bring them to apprehend
truth and that they may recover their senses and free themselves
from the net in which the devil has taken them alive.
The whole chapter deals with the qualifications of the Chris
tian teacher, as those which Timothy must make his own.
iii. In order to impress upon Timothy the need of strenuous
service, S. Paul makes a forecast of the dominant characteristics
which will occur in days that have the character of those last
days, when the patience of the Lord will be tried to the utter
most and his servants will find the times hard. Selfishness,

cxli v INTR OD UCTION
self-pride and depreciation of others, violations of natural
affection in all degrees, lack of self-control, indifference to the
good, disregard of obligation? and headstrong and arrogant
behaviour, devotion to pleasure taking the place of devotion to
GOD, piety acknowledged in show but denied in effect ; these
are the characteristics which will appear, and they must con
stantly be challenged and rejected in whomsoever they are
found. And they are present now : for to this class of persons belong
those who win their way into families, get hold of poor women,
sin-laden and passion-driven, always learning and never getting
to a real intelligence of the truth. Such teachers, as Jannes and
Jambres opposed Moses, set themselves steadily against the
truth; their very minds are corrupt, their faith can stand no
test. Yet for this very reason they will make no real progress ;
for their folly will in time be clear to all, as was the case then.
iii. io. In contrast to these, and to meet these, what is the
strength and what the duty of the true teacher, of Timothy ?
First the experience of the past will give wisdom and con
fidence. Timothy had been a constant attendant not only upon
the express teaching of S. Paul but upon the illustration of that
teaching by his conduct, purpose, faith, patience, love, endurance
— in these he had shown the Christian truth, the teacher's
burden, in act — ; and he had been attendant too on the per
secutions and sufferings he had undergone in those early days ;
he had witnessed the character of those persecutions, and he
had witnessed the deliverance which the Lord worked for
them all. Such persecutions are the conditions of a life set upon
piety in Christ Jesus ; it is only wicked and juggling men that
make no progress, misleading and misled.
iii. 14. With this experience behind him Timothy is to look
forward to his own work. The foundation must be steadfast
perseverance in the lessons he then learnt under strong confir
mations, remembering who were his teachers and what the
subject of their teaching, those sacred scriptures which can
make him wise unto salvation when interpreted by faith, the
faith which is in Christ Jesus : scripture inspired of GOD is in
all its elements the teacher's instrument, for instruction, con-

2 TIMOTHY cxlv
viction, correction, training in righteousness, to make him who
is God's man completely fit and equipped for all good service
of the Master.
iv. i. On this foundation, and as in the presence of GOD and
Christ Jesus the Judge, remembering His appearance and His
kingdom, Timothy is to be incessant in preaching the truth
which God has revealed, with constant insistence, in conviction,
rebuke, encouragement, himself ever using every kind of patience
and every resource of the teacher's art.
The times are sure to try him : this teaching which deals with
wholesome thought and action will be more than mien will
endure ; they will please their own fancies by multiplying to
themselves teachers who tickle the ear and will refuse to listen
to the truth and run after the fables which such teachers provide.
Against such times Timothy must provide a constant self-
control, determined hard work ; he must work as an evangelist
should, and carry out to its end the ministry which has been laid
upon him.
iv. 6. The reason for all this eager pleading and solemn warning
and encouragement now appears : S. Paul himself is at the end
of his task, and Timothy has to take it up: all depends on how
Timothy will handle it. This thought, of the approaching end
of his labours, he frames in such a way as still to be an en
couragement and stimulus for his successor. The intense emotion
finds at once its expression and its control in a few sentences of
rhythmic beauty: the offering of a lifetime is already being con
summated, the time for putting off the harness of labour is at
hand. The glorious struggle has been carried to an end, the
long course is finished, the faith in which it began and by which
it has been sustained has been kept strong and true throughout:
the eye of the great war-worn athlete is on the figure of the
Lord in whose hands is stored the crown that awaits the righteous
servant, to be given him at the great day when the righteous
Judge gives his award : nor then will he be alone, as never has
he been alone: all will share the wondrous joy of that crowning
who have loved the appearance of the Lord. «;
In this passage of surpassing beauty few words are more
beautiful than the last, in which the Apostle sums up as it were

cxlvi INTRODUCTION
the passion of a life. For him the Lord Jesus has throughout
been the beloved, as He has been the mighty, Presence: at that
day He will appear in the majesty of His Power and the over
whelming grace and beauty of His Person; all who in His
service have set their whole affection, their love, upon that
appearance, will then meet their longed for, their satisfying
reward. iv. 9. The real purpose of the letter has now been discharged
and there remain a few sentences of occasional matter. In them
still appear the intimate affection of the Apostle for Timothy,
his patience and courage in solitude, caused partly by the claims
of the Gospel on his companions, partly by their shrinking from
the supreme trial. He has Luke with him; he asks for Mark.
Timothy himself is begged to come as soon as possible, with
Mark; and to bring some of the Apostle's belongings from
Troas. A final warning against a particular hostile person: a
final word of thanksgiving for past deliverance and confidence
in true and full deliverance always, by the Lord unto His king
dom : a few personal salutations and notes.
And the epistle ends with the prayer that the Lord, whose
presence had so been with S. Paul throughout, may be with
Timothy's spirit: that His grace, the source of love and power,
may be with him and his.
Titus.
Greeting. S. Paul opens his letter as usual with a description of his own
commission, but with a remarkably full description.
He writes as God's bondservant but in the special sense that
he is an Apostle, a representative agent of Jesus Christ ; that is
the special service he has to render to God. In the second
place the lines of his work are determined by the fact that faith
and knowledge of the truth, which piety characterises, are the
primary qualities of God's elect; he has to serve God with this
in view and to promote this: his work, further, is based upon
hope, hope of that life eternal which God who cannot lie pro
mised of old and manifested in His own time as the utterance
or expression of His will by a proclamation: his work in fact

2 TIMOTHY cxi vii
is that proclamation ; he, Paul, was entrusted with it under
authority of God who is our Saviour, and has thus provided for
salvation. He writes now to Titus as his true and genuine son, who will
therefore reproduce his character and share his commission; for
he already shares the faith which marks the lines of the com
mission : and he wishes for him the grace and peace from GOD
as Father and Christ Jesus as Saviour, as the warrant, power arid
atmosphere of the work.
i. 5. The first instruction recalls the object for which Titus was
left in Crete : he is, as he was instructed, to appoint as presbyters
in every city men who have nothing against them, are faithful
to their wives and have Christian and well-ordered children.
The reason for such requirements is that the man who has the
duty of oversight ought himself to be free from imputations as
he is a steward in God's household; he must be self-controlled
and' quiet in conduct, not caring for mean gains, but hospitable,
a lover of good, master of himself in righteousness, holiness
and temperance. He must keep a firm hold on the utterance of
Christian truth which can be trusted as being in accordance with
the teaching, so that he may be able both to encourage others
in the teaching that is morally wholesome and to convict those
who oppose him.
This provision of qualified and capable presbyters is all the
more important because of the state of the Cretan communities,
and the presence of teachers of a thoroughly disorderly and
misleading temper ; they are in particular converted Jews, who
must be gagged; seeing that they are upsetting whole families
by their misguided teaching for the sake of the small gains they
make. They maintain the unpleasant reputation of the island :
and Titus must rebuke them severely. He must aim at their
recovery of health in their faith. They must no longer spend
their time on Jewish fables and precepts of teachers perverting
the truth.
i. 15. These men maintain that conduct is indifferent — to the
pure, all things are pure. True: but when the heart is defiled
and faith has lost its vitality, nothing is pure; and this is so
with them. They admit that they know and acknowledge GOD;

cxlviii IN TR OD UCTION
but in the actions of their lives they deny him, being indeed
profane, disobedient, and, judged by any good work that can be
named, to be rejected.
ii. I. In contrast with such teachers, and in addition to his duty
in correcting them, Titus is himself to be active in teaching the
principles of Christian conduct. His words are to be such as
become a teacher who has the wholesome consequences of the
Gospel for his business. Elder men, by their sobriety, seriousness
and self-discipline are to show the soundness of their faith in
GOD, their love of the brethren, their endurance in practice.
Elder women likewise in general behaviour, in control of the
tongue and the appetites in their good instruction to young
women — that they may be good wives and mothers — all to act
so, that the word of GOD which they have received and profess,
may not be evil spoken of. The younger men too must be
urged to self-control. Titus must make himself in particular
a model of good works, in his teaching he must show purity,
seriousness, wholesome and blameless utterance, to shame the
adversary and give him no handle. Servants too must be
obedient, obliging, honest, absolutely trustworthy, so that they
may adorn the teaching of our Saviour GOD, which they have
received. ii. ii. For the purpose with which GOD manifested His generous
grace in salvation for all mankind was to instruct us that we
had a renunciation to make and an obedience to render, the
renunciation of the impiety in which men are found and those
temporary and worldly passions which rule them, and the obedi
ence which makes men live with self-control and righteousness
and reverence in this passing life, waiting for the blessed object
of our hope, the appearance of the full revelation of our blessed
GOD and Saviour, in Christ Jesus. Nay, this too was the
object of that great act of love by which He gave Himself
for us, to ransom us from every kind of lawlessness and to
cleanse for Himself a peculiar people, to be eager devotees of
good works.
This is to be the burden of Titus' talk and exhortation ; nor
is he to spare rebuke or strict command. He is to tolerate no
contempt.

2 TIMOTHY cxlix
iii. i. He passes on to "sketch "the instruction Titus is to give to
the Christians under his. charge as'regards their duty to the out
side; world. And first/ as regards the political order, they are to
be obedient and willing subjects, ready for any honest service
which' is- required of them. Then ', as to relations to individuals,
they are to abstain from speaking evil of their heathen neigh
bours and from quarrelling with them, they are to practise every
kind of gentleness and courtesy . to all, whatever . treatment
they may receive. And this is enforced by the reminder of
their own previous state — they were in the same state of ignor
ance and disobedience to God, astray from the right path and
slaves of every desire and pleasure, living a life the very opposite
of the Christian life of love: and in contrast with this, their
present state is wholly due tothe act of God and the revelation
of His love and mercy in Christ: the goodness of GOD and His
love towards man revealed in Christ must characterise their
relations to others ; the generosity which saved them when
they had no works of righteousness to show, the washing of a
new birth and renovation of Holy Spirit, richly given through
Jesus Christ their Saviour, must be seen in their lives, the end,
justification by His grace making them heirs of eternal life in
hope, must dominate their thoughts. This teaching can be
trusted, and Titus is to insist upon it, in order that in all re
lations of life Christians who have believed God in His revelation
through the Gospel may take a diligent part in all good works.
This must be the subject of his teaching, lofty in character
and of good service for men in general.
On the other hand, he is to keep clear of all that kind of
teaching, already referred to, which involves senseless investi
gations and genealogies and leads to disputes and wranglings
about questions of law. They are no use and have no meaning.
A man who makes divisions must be duly warned, and if he
persists, rejected as colleague or friend ; for by such conduct he
discards the Christian character and sins, the very fact of his
causing such divisions being his sufficient condemnation.
iii. 12. Conclusion.
S. Paul is sending Artemas or Tychicus to take Titus' place
in Crete: as soon as either arrives- he is to come to S. Paul at

cl INTRODUCTION
Nicopolis where he intends to winter. Two other friends, Zenas
the lawyer and Apollos will be passing through Crete; S. Paul
asks that they may be well treated and helped on their way, in
any matter they need. Such assistance is part of that good
service to others which Christians above all ought to practise by
way of showing the fruits of their profession.
Salutation.
The Grace be with you all.

CHAPTER IX
EXTERNAL ATTESTATION
THE external attestation of the Pastoral Epistles is wide and
early. That they were known to Clement of Rome is probable
but not certain. There are clear traces of such knowledge in
the Epistles of S. Ignatius, and still more decided in the Epistle
of Polycarp. Tertullian records their omission from Marcion's
Canon, in such a way as to indicate that in his opinion this was
contrary to the usage of the Church of Marcion's time. Hera-
cleon, Hegesippus, and the Epistle of the Churches of Vienne
and Lyons all show definite traces of acquaintance: and in the
last quarter of the second century the witness is clear of Athena-
goras of Athens, Theophilus of Antioch, Irenaeus, Tertullian,
and Clement of Alexandria.
The use of the Epistles by Ignatius and Polycarp shows that
by them they were accepted as writings of S. Paul. The re
jection by Marcion and gnostic writers of the middle of the
second century is most probably due to subjective consider
ations, not to critical reasons. And the record of such rejection
is itself a testimony to current acceptance in the Church.
The weight of this evidence is considerable: and would in the
case of other ancient writings be accepted as practically con
clusive. But it does not exclude the possibility of a successful
forgery. Such a forgery must, however have been executed early
enough to gain currency in Asia Minor in time to deceive
Ignatius and Polycarp, and in Rome, in time for Clement if he
knew the epistles. In the former case we must place the latest
date for its composition before ioo A.D.
Full details of the evidence, of which the above is a summary,
are given in Hastings' D.B. (Dr. Lock), in the Cambridge Greek
Testament (Dr Bernard), and for the early period in the New
Testament in the Apostolic Fathers (Oxford, 1909).

CHAPTER X
RELATION TO OTHER EPISTLES OF S. PAUL
The general relation of the Pastoral Epistles to S. Paul's
teaching as illustrated by his other epistles has been already
dealt with. But there are also particular points of connexion
with the other epistles, which deserve notice.
We may divide the passages in which such a connexion ap
pears into two classes, first, those which deal with the same
subjects, secondly, those in which the same or similar material
is dealt with, but with different objects or from different points
of view.
I. Under the first heading fall the following passages, among
others :
In the first epistle: i. 5, Rom. xiii. 9: iv. 3-4, Rom. xiv. 6-22:
i. 12, 1 Cor. vii. 25 and xv. 9, 10 : ii. 11, 12, 1 Cor. xiv. 34: ii. 13,
1 Cor. xi. 8 (ref. gen.) : iv. 4, 1 Cor. x. 30 (cf. Rom. xiv. 6 f.) :
v. 17, 18, 1 Cor. ix. 9.
In the second epistle: ii. 8, Rom. i. 3: ii. 21, Rom. ix. 21 :
iii. 16, Rom. xv. 4.
In the epistle to Titus: i. 1-4, Rom. xvi. 25 f, (cf. 2 Tim. i. 9):
i. 16, Rom. ii. 17-21.
2. Illustrations ofthe second class of passages are: 2 Tim. i. 7,
Rom. viii. 15:2 Tim. i. 9, Eph. ii. 8, iii. 2f.: 2 Tim. ii. 11-13,
Rom. vi. 8, viii. 17.
A careful consideration of these passages in both classes, and
of other similar passages shows an agreement of principle, and
of process of thought. But there is no mechanical imitation ;
the thought in the later epistles moves freely in its own con
ditions and for its own objects. Many striking phrases of the
earlier passages are omitted which an imitator could have
scarcely failed to reproduce. Characteristic thoughts recur with

i PETER cliii
new phrasing and. fresh applications (cf. i Tim. i. 16 f. with
Eph. ii. i ff). Characteristic schemes of thought recur but again
freshly worked out and applied (cf. especially Roni. i. 8 ff. and
2 Tim. i. 3 f., or Rom. xvi. 25 f. with Titus i. 1-4).
• The phenomena are not such as would be expected in an
imitator: but they are natural if we have the same mind, with
fuller experience, working on the same though developed lines,
and applying long formed convictions and principles to new
conditions and special problems.
Relation to the First Epistle of Peter.
Peculiar stress has been laid upon the presumed close relation of
these epistles, especially ofthe Epistle to Titus, to the First Epistle
of Peter : though opinions vary as to the order of dependence.
The most striking resemblance between 1 Timothy and 1 Peter
is found in the direction as to the behaviour of women (1 Tim.
ii. 9-1 1 and 1 Pet. iii. 1-6). But it is questionable whether after
all the resemblance is closer than might naturally be expected
from the similarity of subject. It is closest in the description
of the dress to be avoided ; and in the relation of subjection
postulated of the woman : both matters which must be regarded
as commonplace. The motives for the right behaviour are
different. The precedents from the Old Testament are different.
On the whole, it is more natural to suppose that both writers
are drawing upon a common stock of experience. ..If, however,
a literary connexion is assumed, the much fuller treatment in
1 Peter, and the absence from 1 Timothy of certain remarkable
phrases used in 1 Peter, point to the passage in 1 Peter being
derivative, rather than the passage in 1 Timothy.
Again, 1 Tim. iii. 16 has been held to echo 1 Pet. iii. 18, 22
and i. 12: but the common elements are not such as to require
any direct dependence on either side : they are common Christian
matter. And if, as seems probable, the passage in 1 Timothy is
a quotation, nothing can in any case be argued from the assumed
connexion. The case of the Epistle to Titus is much the same. There are
resemblances in the instructions as to women (Tit. ii. 3 ff. ; 1 Pet.
p. p. e. I

cliv INTR OD UCTION
iii. 1-6) and slaves (Tit. ii. gy i Pet. iii. 18 f): but only in com
monplaces, not in any of the peculiar phrases or motives. The
same remarks apply to the passages in the two epistles relating
to presbyters (Tit. i. 5-9; 1 Pet. v. 1-4). A more plausible case
for dependence may perhaps be found in Tit. iii. 4-7 and 1 Pet.
i. 3-5 with the linked thought KaTa to avTov e\eog...iraXivyeveaiag
...KXrfpovbfioi (Tit.) and KaTa to iroXv avTov eXeog...avayevvrfaag
...elg KXrfpovofiiav (1 Pet). If there is a literary connexion the
greater elaboration of the theme in 1 Peter point to its depend
ence on Titus. But the presence in each passage of striking
thoughts and phrases not represented in the other make it more
probable that there is no direct literary connexion. On the
whole we may conclude that there is no sufficient proof of
direct dependence of these epistles on 1 Peter.

CHAPTER XI
A SELECT LIST OF VARIOUS READINGS
The Authorities are taken from Tischendorf
i Timothy
i 4 eK&Trfaeig NA 17. 23. 93. 116. W.H.
S^TTjo-et? DFGKLP Irens*"-1 Chrys. Euthalcod. Thdrt. Dam.al.
oiKovo/iiav KAFGKLP al fere omn. cop. syrt0 text. arm.
Chrys. Euthal. Thdrt. Darned W.H.
oiKoBofiiav Dc 192 oiKoBofirfv D* Iren^-1 qu. Epiph.
aedificationis dfgm62 vg. Irenint. \ Ambrst. al. go. syrsah.
etP me.
12 evBvvafimaavTi NCADFGKLP al. W.H. txt.
evBvvafiovvTi N* 2. IO. 17. 38. 72 Thphyl. W.H. mg.
13 to irpoTepov NADFGP 17. 21. 47.67**7 1. 80. 93 Chrys. Cyr.
tov irpoTepov DCKL al pier. Dial. Chrys. Euthal. Thdrt.
Dam.
16 IT70-0U? %/jio-to? NKLP 37 al pier. syrutr. cop. arm. aeth. Chr.
Euthal. Thdet. Dam. W.H. mg.
XpiaTog irfaovg AD 17. 47. 73. 80. 93. 1 18. 8P1. I3txt. I4txt.
d f vg. go. sah. Cyr. Thdrt. Ambrst. Fgr. G. W.H. txt.
airaaav KAFG 17. 31. 37. 39. 73. 1 16. 118 dscr. Serap.
Chrys. Cyr. W.H.
iraaav DKLP al plen Chr. Euthal. Thdrt. Dam;
17 d<pdapT<p W.H. with all except
adavaia D* post aopaToi F^Gg.
immortali df vg. go. syrPms. aeth. Tert. Novatian.
add aocpw NcDb-cKL/' al plu. go. syrP. Synanth. Naz. Did
Diod.Ps. Ath. Chrys. Euthal. Thdrt. Damasc;
18 aTpaTevy N<AD<=FGKLP al omn. Chr. Euthal. Thdrt.
W.H. txt.
aTpaTevarf N*D* Clem. W.H. mg.

clvi INTRODUCTION
ii i irapaKaXw (uncials most) etiam f vg. go. syrutr. cop. arm.
aeth. Orig. Amb. Ambrsted rom. Aug. W.H.
irapaKaXei D*Fer. G d g sah. Hil. Ambrstver.
3 touto sine yap H*A 17. 67** sah. cop. Cyr. W.H.
add yap NCDFGKLP al pier, dfgm93 vg. go. syrutr. arm.
aeth. Chr. Euthal. Thdrt. Dam.
6 to fiapTvpiov A om.
Kai fiapTvpiov K*.
ov... DFG 66. 80. 115 d g. harl. Ambrst.
add eBodrj DFG d g harl. Ambrst.
7 for et? o eTedrjv A. o eiriaTevdrfv. Fer. ev co eTedr/v item d f g.
vg. Ambrst. al.
after Xeyw add ev ;yjoio-tg> N?DcKL 17. 37. 192. al pier. go.
arm. Euthal«>d. Thdrt. not NCAD*FGP 31. 47. 67. 70.
73 al. d f g vg. sah. cop. syrutr. aeth... W.H.
8 BiaXoyiafiov N*ADKLP al pier, d fm* 80 vg. go. sah. arm.
aeth. Or. Chr. Euthal=°d. Thdrt'*. Dam«. W.H. mg.
BiaXoyiafiwv XcFsr. G 17. 47. 67. 73. 80 8P1. ascr. cs<* al
pier15, g cop. syrutr. Orig. Eusb. Bas. Thdrtcom. Damcom.
W.H. txt.
9 waavTwg sine Kai X*AP 17. 71 Bas. W.H.
add Kai NCDFGKL a longe pier, dfgm80 vg. go. sah. cop.
syrutr. arm. aeth. Orig. Chr. Thdrt. Dam. al Ambrst. al.
Koafiimg NcDgrFG 17 Or. W.H. mg.
Koafiiw N*ADb?cKLP al plu. dfgm80 vg. rell. Clem. Bas.
Chr. Euthalcod. Thdrt. Dam. al. W.H. txt.
KOaflKDV K.
Xpvaia AFGP 17. 31. 47. 71. 72. 73. 80. 115 8P1 al pam.
Chr. W.H. txt.
Xpvc*0 NDKL al pier. Clem. Or. Bas. Chrys. Euthal.
Thdrt. al. W.H. mg.
iii 1 for iriaTog avdpwirivog D*.
humanus dm8g (...et fideles) Ambrst. Sedul. So in i 15
Aug. Dam. 174. al.
14 7rpo? ae post cito f g. ante eXdeiv 46 vgcl. om. FG 6.
67**. 137 arm.
16 o? N*A*FgrGgr. 17. 73. 181. sah. cop. aeth. syrhlmg. Orig.
add C* W.H.

VARIOUS READINGS clyii
o (quod) D*d f g vg. Hil. Aug. Victorin. Ambrst, not proved.
0eo? Nc (correction saec. 12) CCDCKLP al plu. Didym. al.
,W-H. app. describe o as a Western reading, a manifest
correction of o? to suit the gender of fivaTTfptov. The
limits of patristic attestation mark deog as late Syrian.
See the whole discussion.
iv 3 kcoXvovtwv ya/ieiv, airexeadai f3pa>fiaT0)v : There is no
variation of text. Hort (W.H. app.) conjectures a
primitive error. See note ad loc.
7 iraprfKoXovdrfKag KADKLP al omnvid. Chr. Euthalcod.
Thdrt. Dam. . W.H. txt.
iraprfKoXovdrfaag CFG. W.H. mg.
IO aywvitpfieda K*ACFGK 17. 31. 39. 47. 71. 73. 93. cscr.
Cyr. W.H. txt.
oveiBi^ofieda NCDLP al pier, df gvg. go. syrutr. cop. arm.
aeth. Chr. Euthalc°d. Thdrt. Dam. Ambrst. W.H. mg.
rfXiriKa/iev. W.H. txt.
TjXiriaafiev D* 17. W.H. mg.
v.i <»? iraTepa N* om. not Nc.
5 tov before deov NCADKL al certe pier, [tov] W.H.
tov omitted N*CFGP.
deov X<AKLP al omn. defm» 97 vg. rell. Chr. Euthalc°d.
Thdrt. al. Amb. Ambrst. W.H. txt.
Kvpiov N*Ggr. Aug. Fulg. W.H. mg.
8 irpovoei NCACDCLP al fere omn. Chr. Euthar=°d. Thdrt.
Dam. W.H. txt.
irpovoeiTai N*D*FGKK><=r. W.H. mg.
16 7rto-TJ7 KACFGP 17. 47. 137 am. harl. cop. am. Euthalcod.
Ath. f vg. Amb. Aug; W.H.
iriaTog rf iriaTrf DKL al plu. d fu. toi. harl. Ambrst. syrutr.
Chr. Euthalc°d**. Thdrt. Dam.
eirapKeiTw CDKLP al fere omn. Chr. Euthalcod. Thdrt.
. Dam. W.H. txt.
eirapKeiadco NAFG 17. W.H. mg.
18 (pifitoaeig. W.H.
Kij/iwaeig D (Dc mg. (pLficaaem).
20 om. Se after Tovg NDCKLP al omnvi. vg. cop. syrutr. arm.
aeth. Chr. Euthalcod. Thdrt. Dam. Cyp.

clvlii INTR OD UCTION
add Se AD* d f g demid. go. Bas. Thphyl. Hier. FG post
a/iaprav. [Be] W.H.
23 aTOfiaxov sine aov NAD*P 17 d Gand. arm. W.H.
add aov DCFGKL al plu. f g vg. go, sah. cop. syrutr. arm.
aeth. Clem. al.
25 irpoBr/Xa NA 67**. W.H.
add eo-Tt KL al plu. Chr. Euthal<=°d. Thdrt. Dam.
eto-t DFGP 17. 67*. 93...
vi 3 irpoaepxeTai NCADFGKLP al omnvi. (47. 73. 120. 122
nscr_ .-^rfTai) go. syrutr. sah. cop. aeth. Bas. Chrys.
Euthal^d. Cyr. Thdrt. Dam. W.H.
irpoaeixeTai H* Latini omnes acquiescit.
7 61? TOV KOaflOV oti N*AFG 17. g Vgc°dd lachm, san. Cop. arm.
aethutr.
BtjXov oti NCD°-C-KLP al plu. Bas. Mar. Chr. Euthal«>d.
Thdrt. Dam.
aXr/deg oti D* d m92 Ambrst. f vg. fu Cyp. go. syrutr. et
notum est quod.
" a primitive corruption." W.H.
8 BiaTpo<f>ag KAL al pier, f vg. Bas. Chr; Euthal^d. Thdrt.
Dam. W.H. txt.
Biarpocprfv DFGKP 46. 109 Or. Ambrst. dgm92 al. W.H.
mg.
add et vestitum d m Novat. Hier. Cyp.: et tegumenta g:
et quibus tegamur f vg. Ambrst.
11 6WN*Ai7... W.H. txt.
tov deov NcDFGKLP al fere omn. Chr. Euthal«>d. Thdrt.
Dam. W.H. mg. .
17 vyfrrfXoq^poveiv ADEFGKLP al omn". Bas. Chr. Euthalcod.
Thdrt. Antiod. W.H. txt.
vyfrr/Xa ippoveiv K Or. Latius non sublime sapere et non
superbe sapere. W.H. mg.
dew (anarth.) ND*FG 71. 115. 8P1. arm. Orc°dd. Antiod.
Thphyl. W.H, txt.
tw dew AD'EKLP al pier. Or. Bas. Chr. Euthal^d. Thdrt.
Dam. W.H. mg.

VARIOUS READINGS clix
2 Timothy
i 2 ayairrjTO) tckvw W.H. al 17 yvr/aiw t€kvw ev iriaTei.
5 Xaf3wv8*ACFG 17. 31. 73. 8p*. arm. W.H.
Xafif3avav NCDEKL al pier. Chr. Euthal^d. Thdrt. Dam.
Lat. recordationem (d e commemorationem) accipiens.
ireireia/iai 1 7 ireiroida.
11 Krfpvfj arm. BiaKovog. edvwv after BiBaaxaXog om. NA 17
only, add all other MSS. and Eg. Syr. OL vv. W.H.
Kai BiBaaKaXog 1 7 Kai BiaKovog.
13 " a primitive corruption." W.H.
ii 3 avvKaKoiradr/aov NAC*D*E*FGP 17. 3 1. 71. 80 syrP™g.
cop. arm. aeth.: labora def vg. (g collabora) Ambrst.
al. W.H.
av ovv KaKoiradrfaov CCDCKL al pier. syrP txt. go. Chr.
Euthalcod Thdrt. Dam.
12 apvrfaofieda N*AC 17. 31. 73. 1 15 f vg. cop. Chr. Dam.
' Thphyl. Tert. Cyp. W.H.
apvovfieOa NCDEKLP al pier, d e Euthalcod Thdrt. Dam.
Ambrst.
14 deov NCFG 37. 43. 67*. 71. 80. 179. 238 al fere10f g demid.
cop. syrP ™g. (arm. ap. Gb.) Chr. Thphyl. Amb. Pelag.
W.H. txt.
Kvpiov ADEKLP al longe pier, d e vg. go. syrsah. etPtxt.
(arm. ap. Treg.) Chrys. etc. W.H. mg.
22 twv eiriKaX. NDEKLP al pier, def vg. go. syrsah. cop.
arm. Chr. Euthalc°d. Dam. Thphyl. W.H. txt.
iravTwv t. e. ACFsr.G 17. 23. 31. 39. 73. 8Pr. g sah. syrP.
aeth. Chr. Thdt. Isid. W.H. mg.
iii IO irapffKoXovdrfaag NACFG 17... W.H. txt.
-Kag DEKLP al pier. Euthal. cod. W.H. mg.
14 Tivav NACFGP 17. 71 d eg Ambrst. W.H.
Tivok CCDEKL al pier, f vg. go. cop. syrutr. arm. aeth.
Chrys. Euthal=Pd. Thdrt. Dam....
15 iepaypap.fiaTa NCbD*FG 17 arm. Epi. Damcor. W.H.
Ta 1. y. AC*D=EKLP al fere omn. Clem. Chr. Euthalcod.
Thdrt. Dam«*t.
iv I Kpiveiv. W.H. txt.

clx IN TR OD UCTION
Kpivai FG 17. 67**. 73. 109. 113. 114. 120. bscr. Thdrt.
Thphyl. W.H. mg.
Kai Tr/v eiri<p. K*ACD*FG 17. 67**. defg am. fu. harl.
toi.... W.H.
Kara t. e. NCDCEKLP. al plu. (vgele.) go. syrutr. am. aeth.
Euthalc°d. Thdrt. Dam. *
10 eyKaTeXamv ACDbetcEFGLP 17. 47* 109. al Euthalcod.
W.H. txt.
— Xwrev ND*K>ii al pier. W.H. mg.
TaXaTiav ADEFGKLP al pier, defg vgcle. am. fu. demid.
harl. go. cop. syrutr. Chr. Euthalcod. W.H.
YaXXiav KC 23. 31. 39. 73. 80 am* toi. Eus. Epiph., "-app.
Alexandrine correction." W.H.
13 aireXeiirov ACFGLP al. ma. Euthalcod. W.H. txt.
aireXiirov NDEKsil al plu. etc. W.H. mg.
14 a7rooWetNACD*E*FG6. 17. 31. 37. 67**... 137... f gvg1*.
demid. harl. go. syrsah. cop. arm. aeth. W.H.
airoBwarf DCEKL a longe plu. d e am. fu. toi. al.
15 ai/reo-TT? N*ACD*FG 17... W.H.
avdeair/Ke NCD=EKLP al pier. Chr. Euthalcod. Thdrt.
Dam. al.
16 irapeyeveTo N*ACFG 17. 39. Euseb. Chr. W.H.
av/iirapeyeveTo NCDEKLP al pier. Eus. Chr. Thdrt. Dam.
eyKaTe\enrov ACDb«cEFGLP al. Euthal^d. W.H. txt.
— Xiirov KDKSC. al pier. W.H. mg.
20 aireXeiirov CLP 17. 3 1. 39. 47*- Euthalcod. (A latet.)
W.H. txt.
aireXiirov NDFGK" al pier". W.H. mg.
Titus
i 4 eXeo? before eip. ACbKL al pier. syrP. aethPP. Thdrt. Dam.
txt. Thphyl. Oec.
5 «7TeX....N*ACD*IFG 17  67**... 137 Or. Bas. W.H.
KaTeX. NCD<=EKLP al pier. Bas. Chr. Euthal^d. Thdrt.
Dam. al.
-Xeiirov ACFGILP 47. 137 al. W.H. txt.
-Xt7roi> NDEK 17. 31. 37 al pier. W.H. mg.

VARIOUS READINGS clxi
eiriBiopdwar, KCDb?etcE**IKLP 17. 37. 47. 73 Or. Bas.
Chr. etc. W.H.
Biopdwar, AD*E*FG. Bas.
14 ez/om. N*47. 219. [ ] W.H.
ii 3 firfBe oivw N'AC 73. W.H. txt.
fir) oivw N<=DEFGHKLP al plu. it. vg. rell. W.H. mg.
5 oiKovpyovg N*ACD*EFG 8P1. (Clem™-1.) W.H.
oiKovpovg KCDCHKLP al pier. syrPmegr. Clem. Bas. Chr.
Euthal^d. Thdrt. Dam.
7 a</>%>tai/N*ACD*E*KLPl7...47. Fg<"Ggrac/>0oi;iai>. W.H.
aBia<popiav NCDCE**L al pier. syrPmggr. Chr. Thdrt. al.
10 fir, KAC*DcEKLP etc. W.H. txt.
firfBe CoDgrFgrGg1" 1 7. 12 lect. W.H. mg.
iriaTiv evBeiKvvfievovg ayadrjv. W.H. txt.
evBeiKWfievovg ayairrfv. W.H. mg.
om. iriaTiv N* 17. ayairrfv 17.
iii 13 XeiTTT? ACDCEFGLP etc. W.H. txt.
Xt7TT7 ND* 37. 43. 47*. 70. 116. W.H. mg.

Dates

Acts

Ramsay

Turner

•

B.C.

7-6
The Nativity 
B.C.
I
A.D.
Birth pf Saul 
26
The Baptism 
29
The Crucifixion and Resur
rection 
i.
Pentecost 
ii.
The death of Stephen
vii. 54
A.D.
Philip —Samaria — Caesarea
viii. 4-40
32 Jan. 25
35~36
Conversion of Saul ...
ix.
34
38
Saul's first visit to Jerusalem
Saul's retirement to Tarsus
S. Peter— Lydda— Joppa—
ix. 26
Caesarea (Cornelius)
ix. 32-
xi. 18
Missionary activity in Phoe
nicia, Cyprus, Antioch ...
xi. 19-26
Barnabas at Antioch — Saul
44
44
Death of Herod Agrippa I
xii. 20
45
46
Famine in Judaea — second
visit to Jerusalem
xi. 27-
xii. 25
46 Mar.
47 Apr.
First Missionary Journey ...
xiii.
(or 47)
48 Aug.
Return to Antioch 
xiv. 26
50 early
49
Third visit to Jerusalem :
the Apostolic Council ...
*
xv.
Roman
Emperors
A.D. 14 Aug. 19,
Augustus d.
37
Mar. 1 6,
Tiberius d.
Jan. 24,
Caligula d.
High Priests
Schiirer
A.D.6-1 S
15-18
18-36
36-3737
41 f.
44-48
47-59
Ananos (Hannas) Ismael
*Eleasar Simon
Joseph —
Caiaphas
* Jonathan
*Theophilus Simon
*Matthias Elionias
Joseph son
of Kami
Ananiass. Nebedaios
50 summer

49

Second Missionary Journey,

XV.

36

50-51
Work in Macedonia
xvi.
12 f.
51 Aug.
50 late
Arrival at Corinth ...
xviii.
1
1-2 Thess.
52 summer
Gallio comes to Corinth ...
xviii.
121
53 Feb.
52
Departure from Corinth ...
xviii.
18
53 Mar.
52
Fourth visit to Jerusalem
(Passover)
xviii.
22
Gal. (Ramsay)
53 summer &
Antioch and Galatian
autumn
Churches visited
xix.
1
53 Dec
52
Arrival at Ephesus ...
xix.
2
1 Cor.
54 Jan. 13,
Claudius d.
56 spring
55
Departure from Ephesus ...
xx.
1
2 Cor.
56 Dec.
55
Corinth
xx.
3
Gal., Romans
57 Mar.
56
Passover at Philippi
XX.
6
57 May
56
Pentecost at Jerusalem ...
xxi.
34
57-59 June
56-58
S. Paul's arrest and imprison
ment at Caesarea
xxiv.
1
59 June
58
Festus arrives 
xxiv.
27
59-61
Ismael
59 Aug.
58
S. Paul sails for Rome
xxvii.
1
s. Phabi
60 Feb.
59
Arrival at Rome
xxviii.
16
61-62
Joseph
60-62 Feb.
59-6i
Imprisonment at Rome
xxviii.
3°
Philip.,Ephes., Coloss.,Philem.
6262-63
Kabi
*Ananos Jesus s. Damnaios
62-66
61-64
Later Journeys
1 Tim.,
Titus
64 Aug.,
Nero's perse
cution begins
63-65
65 ff.
Jesuss. Gamaliel
Matthias
67
S. Paul arrested (at Nico
polis ?)
2 Tim.
s. Theophilus
67
64-65
Execution at Rome
68 Jan. 9,
Nero d.
*Sons of Ananos
51 July Deissmann Paul App. I.
LIST OF PRINCIPAL AUTHORITIES REFERRED TO IN
THE INTRODUCTION AND COMMENTARY
Commentaries on the Pastoral Epistles
Bernard, J. H. Cambridge Greek Testament. University Press, 1899.
Brown, E. F. Westminster Commentaries. Methuen & Co., 1917.
Dibelius, M. Lietzmann's Handbuch zum N. T. Tubingen, 1913.
Ellicott, C. J. The Pastoral Epistles. London, 1861.
Holtzmann, H. J. Die Pastoral Briefe. Leipzig, 1880.
Soden, H. von. Hand-Commentar zum N. T. Leipzig, 1893.
Weiss, B. Meyer's Commentar iiber das N. T. Gottingen, 1886.
Wohlenberg, G. Zahn's Commentar zum N. T. Leipzig, 1906.
Other books
Abraham, I. Studies in Pharisaism and the Gospels. Camb. Univ. Press,
1917.
Bartlett, Vernon. Articles on the Pastoral Epistles. Expositor 8. v. Jan.
1913-
Blass, F. Grammar of N. T. Greek. E. T. H. St J. Thackeray. MacmiUan
& Co., 1898.
Burton, E. de W. Moods and Tenses in N. T. Greek. Chicago Univ. Press,
1897.
Clemen, C. Primitive Christianity and its non-Jewish Sources. E. T. T. &T.
Clark, 1912.
Davidson, A. B. Old Testament Theology. T. & T. Clark, 1904.
Deissmann. Bibelstudien. Marburg, 1895.
 Neue Bibelstudien. Marburg, 1897.
 St Paul. E. T. Hodder & Stoughton, 1912.
 Light from the East. E. T. Hodder & Stoughton, 1912.
Dittenberger. Sylloge Inscriptionum Graecarum. Leipzig, 1883.
Dobschiitz, E. von. Problem des Apost. Zeitalters. Leipzig, 1904.
 Die Urchristlichen Gemeinden. Leipzig, 1902.
Field, F. Notes on the translation ofthe N. T. Camb. Univ. Press, 1899.
Goodspeed, G. J. Index Patristicus. Leipzig, 1907.
 Index Apologeticus. Leipzig, 1912.
Harnack, A. Beitrage zur Einleitung in das N. T. Leipzig, 1906.
Hastings. Dictionary of the. Bible. T. & T. Clark.
Herwerden, H. van. Lexicon Graecum Suppletorium. Leyden, 1902.

A UTHORITIES clxv
Hort, F. J. The Christian Ecclesia. MacmiUan & Co., 1897.
 Judaistic Christianity. MacmiUan & Co., 1894.
James, M. R. On the Leucian Acta Petri cum Simone.
Jiilicher, A. Introduction to the N. T. E. T. Smith, Elder & Co., 1904.
(J. T. S.) Journal of Theological Studies. Clarendon Press.
Kenyon, F. G. Handbook to the Textual Criticism of the N. T. MacmiUan
& Co., 1901.
Lietzmann, H. Ep. to the Romans iri Handbuch z. N. T. Tubingen, 1907.
Lightfoot, J. B. Biblical Essays. MacmiUan & Co., 1893.
 and other works.
Milligan, G. Greek Papyri. Camb. Univ. Press, 1910.
 The New Testament Documents. MacmiUan & Co., 1913.
Moffatt, J. Historical New Testament. T. &. T. Clark, 1901.
 Introduction to the Literature ofthe N. T. T. &.T. Clark, 191 1..
Mommsen, T. The Provinces of the Roman Empire. E. T. Bentley, 1886.
(M.) Moulton, j: H. * Gramrnar of N. T. Greek. Prolegomena. T. & T.
Clark, 1906.
(M. M.) Moulton and Milligan. Vocabulary of the Greek Testament.
Hodder and Stoughton, 1914-19.
Nageli, T. Der Wortschatz des Ap. Paulus. Gottingen, 1905.
New Testament in the Apostolic Fathers. Oxford Univ. Press, 1905.
Ramsay, W. M. Articles on the Pastoral Epistles. Expositor 7. vii. ff.
 and other works.
Schurer, E. History ofthe Jewish People. E. T. T. & T. Clark, 1890.
Schweighaiiser. Index to Polybius. Leipzig, 1795.
 Index to Epictetus. Leipzig, 1799.
Sophocles. Greek Lexicon. Scribners, 1887.
Swete, H. B. Essays on Early History of the Church and Ministry. Mac
miUan & Co., 1918.
Turner, C. H. Essays in Early Church History.
Wetstein, J. J. Novum Testamentum Graecum. Amsterdam, 1752.
Winer, G. B. Grammar of N. T. Greek. (9th ed. E. T.) T. & T. Clark,
1886.
Zahn, T. Einleitung in das N. T. Leipzig, 1900.
Other Commentaries and Books referred to are sufficiently indicated in
the several references.

ABBREVIATIONS AND SYMBOLS

ad loc. = ad locum
ad vb. = ad verbum
al. = aliter, alibi, or alii
A.V. = Authorised Version 1611
cf.= confer
eft. =confert
C.G.T. = Cambridge Greek Testa
ment for Schools and Colleges
cj. = conjecfure
cit. = citation
cl. or class. = classical
comm. = commentators
Ep., Epp. = Epistle, Epistles
Evv. = The Gospels
G.B. = Greek Bible
ib. = ibidem

L. & S. = Liddell & Scott's Lexicon
M. = J. H. Moulton's Grammar of the
Greek Testament
M.M. = Vocabulary of the Greek
Testament
N.T. = New Testament
O.T. = Old Testament
papp. = Papyri
qu. = quotation
R.V. = Revised Version 1881.
sc. = scilicet
subst. = substantive
vb. = verb
|| = parallel to
= = identical with
)( = opposed to

In references to I and 2 Tim. in the notes on those Epistles Tim. is omitted.

THE PASTORAL EPISTLES
COMMENTARY
The First Epistle to Timothy
The Second Epistle to Timothy
The Epistle to Titus

FIPOE TIMO0EON A
IlavXos diroa-ToXog Xpirrrov 'Ir/crov Kar iirirayrfv 1
deov crwTTj/oos rffiwv /cal XpurTov Tijcrou 7775 iXirihos
rffiwv Tifjiodeoj yvrjcrioj tckvoj iv jriarw ^apis, eXeos, 2

i. 1, 2. Salutation :
dirooroXos Xp. Tno-oi) = agent com
missioned by Christ Jesus. So i and 2
Cor., Eph., Col., 2 Tim. : without Xp. T.
Gal., SoSXos Rom. , Phil. : no description
of office in 1 and .2 Thess., Phm. Titus
(dovXos deou airdffToXos Se 'Itjo~ov X.pio~rov)
is unique. KaT liriTcryTJv qualifies dir6crroXos =
' under orders from . . . ' ; ircray^ is
specially used of royal commands ; so in
three out of five occurrences in LXX :
not in Greek literature before Polyb. :
' frequent in inscriptions and dedications '
Herw. In N.T. Rom. xvi. 26, 2 Cor.
viii. 8 (Kar e.), 1 Cor. vii. 6, 25, Tit. i.
3, ii. 15. The addition of the phrase
gives the same effect as the double title
in Titus; it describes the permanent con
dition ofthe apostolate as 'under orders':
while the Bio. ffeX-Zjuaros of 1 and 2 Cor. ,
Eph., Col., 2 Tim. refers to the act of
calling. This aspect of the apostolate is
naturally emphasised in an Ep. which
summons Timothy to duties of the same
kind. The thought is implied in Gal. i . 1 5
and 1 Cor. ix. 16. The phrase could be
regarded as ' unPauline ' only if the forms
of address in the Epistles were mechanic
ally regular.
8eo0 (TWTrjpos T||iwv: the subst. in ap
position with 8e6s is found frequently in
LXX : in N.T. only in Lk. i. 47, 1 Tim.
(3)> Tit- (3)> Jude "• 5 '. w- "iTfa. Xptords
Tit. (3), 2 Tim. i. 10. Phi. iii. 20, 2 Pet.
(5), and practically Eph. v. 23; cf. Joh.
iv. 42, Acts v. 31, xiii. 23 ; in Patr. Ap.
only 1 Clem. 59, 3 (qu.). The verb
occurs with $e6s as subject 1 Cor. i. 21,
2 Tim. i. 9 : cf. Eph. ii. 5, 8. N. that in
all cases the gen.-^M'w follows showing
that the thought dwells upon the personal
experience of the action of God in saving.
The full meaning is brought out in ii. 3,
iv. 10, cf. 2 i. 9, 10, Ti. ii. 11. It is
clear therefore that the use follows O.T.
lines, as in other N.T. books, and is only
P. P. E.

indirectly, if at all, influenced by the
Hellenistic use. It was a common epithet
of Zeis, and of Aesculapius : and from
Ptolemaic times of kings and afterwards
of the Roman emperors : so in LXX of
judges, Jud. iii. 9, 15, 2 Ezra xix. 27.
Kal Xp. 'I. : only here included in this
clause of the address: the repetition is
due to Kar' iwirayi/iv ; the command of
God being given through Christ Jesus
who commissions the apostle. There is
no reason in this for taking the first Xp. T.
as an objective genitive (v. Soden).
ttJs tXirtSos ¦>). = the ground of our
hope: Col. i. 27 is the nearest ||. Cf.
1 Cor. xv. 19 : cf. Ps. xiii. 6, lxiv. 6
8ebs 0 auT^p...i] eXTts... : Joh. v. 45.
TipoB&p: see Acts xvi. Rom. xvi. 21
6 <rvvepy6s ; elsewhere always 6 a8eX<j>6s.
7VT]o-i<p tckvu ev ir. : for yv. cf. Tit. i. 4 :
in both these passages the idea seems io
be that the relationship is proved by ,
similarity of character : cf. Phi. ii. 20,
22, 1 Cor. iv. 17, both of Timothy. This
similarity of character is here emphasised
because the work now laid upon T. is
the same as S. Paul's. The word yv.
however is used more widely for ' suit
able,' 'genuine,' 'thorough'; see M.M.
ad verb, and cf. 2 Cor. viii. 8, Phi. iv. 3.
Iv iricTa = in the matter of faith : as a
quality of the teacher; so ii. 7, iii. 13.
The idea is expanded in Gal. ii. 20 : cf.
Jas. i. 6, ii. 5. (Not = in the faith A.V.)
\dpis, SXeos, eipijvrj : gXeos is inserted
in the usual greeting only here arid 2
i. 2 of S. Paul's Epp. and 2 Joh. iii. No
other case in N.T. or Hatr. Ap. xctpis is
the most comprehensive expression for
the favour of Gon, in itself and in all its
consequences : SXeos expresses the most
direct of those consequences, 'merciful
help, in time of need, ' and is used in N.T.
especially to emphasise God's active inter
vention to help, cf. 1 Pet. i. 3, Tit. iii. 5,
Rom. ix., 23, xi. 3, xv. 9, 1 Cor. vii. 5
(vb).' So in Pss. frequently with dXijffeia.

2 nPOI TIMO0EON A . I
elprfvr) diro deov irarpog Kal Xpiarov '\r)o~ov rov Kvpiov
rjp,Siv.
3 Ka^ws irapeKaXecrd ere irpoo'p.eivai iv 'Kdtecrw, Tropevopievos
ets Ma/ceSovtav, Iva irapayyeCXrj<s tio~Iv /at) erepoBiSacrKaXeiv
4 /AijSe irpoo-exeiv fivdoig Kal yeveaXoyiai? amepavroig, aniveg

eiptjvu the customary Jewish salutation,
deepened by the preceding words, cover
ing all well-being : see Hort on i Pet. i. -i.
Perhaps the insertion of iXeoi here is due
to the thought of Timothy's special need
of that 'merciful help' in his new work.
dir6 8. ir. k.t.X. : the favour, help, and
peace come from the same source as the
command, irurros 6 koKOjv.
The formal and even official character
of the greeting marks the letter as not
merely intimate and personal, but as
concerned with the appointed work and
official character of both writer and reader.
The details are designed to emphasise this
character. It looks as if the letter was
meant to be shown, at least in part, to
others who might ask for T. 's credentials.
3-20. S . Paul, without the usual thanks
giving, passes at once to the subject of
his letter, the reasons for which he had
requested Timothy to stay in Ephesus,
while he himself went to Macedonia. The
construction of the section is characteristic
of S. Paul's style, when writing familiarly
and at ease. He states the negative
object of the irapayyeXia, guards that by
a reminder of the positive object which
some have missed : the description of
these erratic folk leads to a note on law
and gospel, and that by a most character
istic transition to a reflection upon his
own commission and the marvellous com
passions of God exhibited in his person.
He brings this to a point by an ascription
to the King of the ages, the over-ruling
Sovereign of all the processes and issues
of human life, and so returns to the de
scription of the wapayyeXla, with which
he has entrusted Timothy, as his present
way of carrying on the campaign of a
Christian teacher and ruler.
The apodosis, then, of naSids Trapeicd-
Xeffa is not expressed : but the thought
intended is reached in v. 18, and resumed
in ii. i. This letter enlarges upon the
exhortation already given, with instruc
tions as to the guidance of the community
in various ways, and the fulfilment of the
business of a teacher.
3. Ka8u« irapcKdXco-a ' as I invited ' or

'requested': cf. I Cor. xvi. 12, 2 Cor.
xii. 18 and frequ. in Igna. This probably,
though not certainly, refers to oral in
structions given at their last meeting.
The letter supplements those instructions.
Trpoo-|«ivcu ' to stay on ' as in Acts
xviii. 18, but eVt/i. i Cor. xvi. 7, 8, Gal.
i. 18, Acts xxviii. 14.
iropeuofievos els M. ' being on my way
to M. ' It is not necessarily implied that
Paul was himself at Ephesus when this
conversation took place : but it is probable
that he was. els MaiceSovCav : see Introd.
p. ix f.
Iva irapa-yyeCXTjs : the object for which
he was to stay at Ephesus: it clearly
implies a position of authority, and the
next words show that it was an authority
over teachers in the Church, irapay-
Y^XXeiv : to charge with authority : so in
Evv. only with Jesus for subject ; and in
Epp. Paul, only with S. Paul.
tio-Iv: S. Paul's anonymous definite:
1 certain persons whom I need not name';
cf. 1 Cor. iv. 18 al. These persons were
clearly Christian teachers, exercising their
profession within the Church : otherwise
Timothy could have had no such authority
over them as is implied.
eTepoSiSao-KaXctv: cf. vi. 15 only. Igna.
Pol. 3. The idea conveyed by the word
is that of irrelevant teaching, other than
what belongs to the subject treated, con
sequently unsuitable, and easily becoming
wrong and false. Ramsay regards this as
a word coined by S. Paul to sum up
tendencies which he has described else
where, e.g. Gal. i. 6-9, 2 Cor. xi. 4.
But the definition of h-epo. must be taken
from the context. The next two clauses
expand this idea.
4. p.T|8e trpo<r4\a.v ' nor to give their
minds to,' ' apply themselves to,' so of
teachers iv. 13, Ti. i. 14: of hearers
iv. i, Acts viii. 6. The following terms
then describe the material which they
themselves studied and on which they
based their irrelevant teachings.
pvlBois : cf. iv. 7 : 2 iv. 4; Ti. i. 14.
The word must have its ordinary sense of
invented or fabulous narratives. Twice

i tipoi timooeon a 3
e/c^ijTTjcrets rrapixovat p,aXXov r) oiKovopiav deov rr)v ev
mcrrei,— to Se re'Xos rrjg rrapayyeXiag, early dyanrj e/c 5

it is opposed to rj iX^Beia : in iv. 7 it has
the epithets /3e;8ijX6s (secular), ypadSris
(silly), in Ti. i. 14 'lovSa'Ms. If we can
assume that the same tendency is in view
in all the passages, the most probable
reference is to such apocryphal legends
as are preserved in the copious Jewish,
and especially Hellenistic Jewish litera
ture of the centuries before and after the
Christian era. See Introd. p. lxxxiv.
In 2 Pet. i. 16 the author repudiates
the idea that any such treatment has been
applied to Christian records.
'yeveaXo-yfa.is ' genealogies ' seems to
have been used in a wider than the strict
sense to mean histories which centred
round prominent persons, heroes, and
founders of states. See Introd. p. lxxxiv.
direpavrois ' interminable ' : being works
of fiction, there was no reason why they
should not be multiplied endlessly.
cu-rives, not merely 'which,' but 'seeing
that they merely,' giving a reason why
these subjects should be avoided. This
classical use of Saris regular in S. Paul :
see M. p. 91 f. Cf. Rom. i. 25, 32 al.
eK^Tfrrjo-eis : cf. Tit. iii. 9 fiwpas fijr?)o'eis
xai yeveaXoylas. The cpd. occurs only
here in the Greek Bible : but the vb is
common in LXX = to investigate, search
for. Here with 7rap^x™<" = ' occasion, or
allow of, investigations, curious enquiry,
exercise of curiosity ' : an apt description
of the effect of the study of such legendary
matter. It is a mere intellectual pursuit,
and that of a. very pointless kind; so
/iupds Ti. I.e. and 2 ii. 23 (airaiSeti-
tovs). Cf. Baruch iii. 23 ol /iv66X6yoc Kal
iK^TJTTlTal TTJS GW&TeblS, oSSv St ffOfplaS OVK
iyvaaav. See Introd. p. lxxxiii.
udXXov rj k.t.X. : it is implied that these
teachers mean to exercise a stewardship
of God, but they are in fact quite off the
lines of such. It is also again clear that
they were Christian.
olKovouCav 6eov rr]v ev Trterrei: these
words are in contrast with iK$i\Ti)<sei$ and
therefore describe the proper occupation
of the teacher, as that describes his per
verted industry. Consequently of the two
uses of oiKovofxla in N.T., (a) God's dis
pensation or management of events in
the course of human history, Eph. i. 10,
iii. 9, (b) a stewardship entrusted by God
to a man, 1 Cor. ix. 17, Eph. iii. 2, Col.
i. 25 ; cf. 1 Cor. iv. 1, Lk. xii. 42, we must

take the latter meaning here: teachers
have a stewardship to exercise, and they
ought to concern themselves with such
subjects as give occasion for the exercise
of this stewardship. Then the gen. 6eou
marks the origin of this stewardship
'given or entrusted by God,' as in Col.
i. 25 ; cf. Tit. i. 7 <is Beov oIkovo/ms. Trjv
ev frCo-rei which is 'exercised in faith'
(Hort). Cf. Rom. ix. 30 for the order.
A.V. tr. v.l. oIkoSoixt)v 6. ' godly edify
ing/ R. V. text ' dispensation,' mg.
'stewardship.' Bernard C. G. T., Weiss
take (a), von Soden (b).
to Se Te'Xos ttjs irapa-yveXCas : t£Xos=
the end to which it moves, the result to
be contemplated by it; cf. Lk. xxii. 37,
Rom. vi. 21 and perh. x. 4, 1 Pet. i. 9
(with Hort's note), ttjs irapayyeXCas
picks up Xva wapayyelXr/s — ' the result of
your charge which you are to deliver is
not merely - negative : teachers are not
only to be warned off irrelevant subjects,
but to be directed to fundamental Christian
qualities, which will ensure the right
exercise of their stewardship. '
d7airr| k.t.X. The definitely moral con
tent of all Christian teaching is asserted
in contrast with merely intellectual specu
lation. The same principle is implied in
the use of vyrfs and vycatvuv with Xoyos
etc. It is the main thesis maintained
against the false teachers, who were not
so much teachers of erroneous doctrine as
mistaken in their whole conception of what
the teacher ought to be and to inculcate.
5. avoiri] : cf. Rom. xiii. 9 ; this is the
subject to which teachers are to be charged
to apply themselves, in contrast with
ixvdoi and yeveaXoyiai airipavroi. It is
the characteristically Christian attitude
towards God and man ; the essential
condition and quality of Christian life,
the basis, on the human side, of the unity
of the Church, at one stage in particular
as overcoming the dissidence of Jew and
Gentile, at all stages as overcoming the
infinitely dissident tendencies of self and
sin. A palmary instance of teaching based
on this subject of Christian love is given
in 1 Cor. xi.-xiv.
It is by S. Paul closely connected with
faith in God through Christ as the occasion
and nerve of love; cf. 1 Cor. xiii. 13,
Gal. v. 6, 1 Thess. i. 3, iii. 6, v. 8, Phm. 5.
So 2 i. 13.

nPOI TIMO0EON A

Kadapag KapSiag Kal avveiSijaeojg dyadr\g Kal iriareowg
6 dwrfoKpirov, £>v rweg aaro\ffaavreg i^erpdiriqaav elg p,a-
7 raioXoyiav, deXovreg eivai vop.ooiodaKaXoi, firj voodvreg

Ik KaSapds Kap8£as k.t.X. -. three con
ditions for the growth of love. KaSapd
KapSCa = guileless, sincere, free from wrong
motives; cf.xpvalov xaBapbv LXX, BprjirKela
KaBapd James i. 27 ; )( deceit, bad faith
Ps. xxiii. 4, Job xxxiii. 33, Mt. v. 8
(Zahn's note). So 2 ii. 22. =aXr)8ivTJs
Kapdlas Heb. x. 22.
Kal o-vveiST^o-eas dvaSTJs: (tvv. here in
the general sense of reflecting conscious
ness (see Rom. C.G.T. add. n., p. 208) ;
cf. 1 Pet. iii. 16, 21, Acts xxiii. 1, Heb.
xiii. 18: cf. airpoo-Koiros Acts xxiv. 6;
)(irovripa Heb. x. 22. The word is con
fined to S. Paul, Acts (speeches of
S. Paul only), Heb. (5), 1 Pet. (3), [Joh.]
viii. 9. o-dv. dy. = a mind or conscious
ness clear of bad feelings and wishes,
especially all such selfishness as is fatal
to dyaTi;.
Kal irCo-Tews dvvrroKpCTou: the close
connexion of it/otis and dydirfj is specially
characteristic of the Epistles to Timothy,
in accordance with their general purpose
of emphasising the moral conttnt of
Christian faith. Faith is here described
as one of the three conditions of love,
faith in God without reserve and without
pretence. It is obvious that it must be
so. The stress in the phrase as in the
other two is on the adjective.
dvvirdKpiTos : rare: Wisd. v. 19, viii. 6,
only before S. Paul, ' belongs to the more
cultivated Koi^r)' Nageli. It seems to
cover both pretending and dissembling
(cf. Gal. ii. 13) : here of faith which makes
no unjustified pretence nor withholds the
full measure of trust. With aydwr) Rom.
xii 9, 2 Cor. vi. 6, QiXa8eX<f>la 1 Pet. i. 22,
aoipia Ja. iii. 17, irlaris again 2 i. 5.
6. av which qualities, including love
and its three conditions : rive's, certain
persons, known but not named : see on
v. 3.
do-Toxfio-avTes : current in Koivt) both
literary (Pol., Plut.) and common : see
M.M. ad vb : not in LXX; with gen.
(i) = to miss a mark, or object : t^s iraie-
re'pas irpoB^ceias Pol., tov /xerplov, tov
irpiirovTos Plut. : so yvvaiKbs ' ' forgo '
Sir. vii. 19, R.V. So prob. in vi. 21,
2 ii. 18 absol. w. 7rep(: see notes.
(2) =to take no account of, neglect: Siriyrj-
jj.aros yepbvruv Sir. viii. 9, rufiatuv, rrjs

7rpds rovs 'Imrovs ndxi)S Pol. Here the
second meaning seems to be required:
these men in their teaching have neglected
the proper subjects and conditions of
Christian teaching and given their atten
tion to other things.
The verb does not occur in ' classical '
authors ; but atrroxos Plat. Tim. and
Arist. H.A., daToxi£e<rBai Soph, fragm. '
(Herw.). e|eTpdTrT|<rav : as here v. 15: 2 iv. 4,
aliter 1 vi. 20, Heb. xii. 13 only:
not in LXX in this sense, but Aq.
Isa. lvi. 11: regularly used of leaving the
main road of advance and wandering into
by-paths: see copious illustrations in
Wetst. , esp. from Hippocr. tvuu...ds
puKpoXoylav i^erpdirovTO : HdfnptXos...els
re fUjBovs ypa&Seis Ttvas i^erpaTreTO Kai
rtvas yorirclas. So here ' left the main
road of teaching and wandered into side-
paths leading nowhere.' It illustrates
erepoSiSao-KaXeiv. els uaTaioXovtav : only here ; adj. Tit.
i. 10 only : subst. Porph. : vb Strabo,
Wetst. : = pointless talk: cf. Rom. i. 21,
1 Cor. iii. 20, Eph. iv. 17. The way
they take is a blind alley.
7. SeXovTes etvai : this is their aim and
profession : but they do not understand
the business.
vop.o8iSdo-KaXoi : Lk. v. 1 7, Acts v. 34
only; and then in technical sense = vofitKbs
(Mt. (1), Lk. (6)). Not in LXX. Clearly
the word represents the conception of
their own position which the persons
referred to maintained; they claimed to
be teachers ol law. In Ti. i. 14 we have
an injunction to rebuke men irpoo-4xovTes
'lovSaiKOis fiOBots Kal ivroXah avdpttmiav
diroaTpe(j>oii.£vav rrjv dX^Beiav : ib. iii. 9
jucopds ^r/TT/ceis Kal •yei'eaXoyfas Kal tptv
Kal fidxas vofUKas Trepilo-Tairo. That is to
say, the tables, researches, genealogies are
in both these cases connected with com
mandments or matters of law, as here:
and in one case the fables (not the laws)
are described as Judaic. Remembering
that the teachers are professedly Christian,
and that there is no hint in any of these
Epistles that a revival of Jewish law as
such was characteristic of these teachers,
we may conclude that they were Christian
casuists who developed their moral

TTPOI TIMO0EON A

5

p.T)re a Xeyovaiv firjre irepl rivcov oiaf3ef3aLovvrai. OiSa- 8
p,ev Se oti KaXog 6 vop,og idv tis avra) vofiificog ^prjrai,
eiScus touto oti Si/caio) vofiog ov Ketrai, dv6p.ois Se Kal 9
avvTroraKTOig, dae/3eai Kal dfiaprcoXolg, dvoaioig Kal /SeySiy-
Xoig, rrarpoXcoaig Kal firjrpoXcfaig, dvBpo(p6voig, rropvoigi ro
apaevoKotrais, avSpairoSiaralg, xjjevaraig, iiriopKoig.Kal et
rt erepov rrj vyiaivovarj SiSacncaXia dvr'iKeirai, Kara rb n

teaching from stories of Old Testament
characters (see above on yeveaXoyiai)
amplified by the imagination. Their
industry may be illustrated by such a
Jewish work as the Testament of the
Twelve Patriarchs. See Introd. p. lxxxiv.
Their mistake lay partly in the employ
ment of this method of imaginary illustra
tion, partly, as appears presently, in their
failure to understand the true place of
law and rules in the Christian equipment.
The criticism does not imply that there is
no place for law in Christian experience.
ut) vooOvTes k.t.X. : this clause explains
why their talk is pointless, though they
aspire to be teachers of law : they do not
understand the phrases they use nor the
subjects about which they make such
positive assertions. For voovvres cf. 2 ii. 7.
d Xe^ouo-iv must be taken strictly = the
statements they make, or the phra«es they
use. It is a criticism of the employment
of elaborate or high-sounding language
with no clear conception of its meaning.
irepl tCvuv Siapepaiofiirai. ' about what
they are so positive.' This is not strictly
a case of the use of rls for the relative
Saris (M. p. 93) : but of the common
variation of expression from the relative
to the indirect interrogative : see Ellicott
ad loc. A criticism of their ignorance of
the "subject-matter with which they are
dealing. SiaPePaLovvTai only here and
Tit. iii. 8: not in LXX: Polyb., Plut.,
Sext. Emp., Aristeas (Swete, p. 537, 4),
Papias (Euseb. H. E. 3, 39), post-class.
v. Nageli, p. 36; cf. Philo, de decal.,
p. 263, 24 & ht)t eXSov ia)r t)kovov ix,r)r'
laaaiv irayeus elSivai Kal 0~<pbSpa KareiXr)-
<j>£vai SiafSefiaiovvrai, Wetst. 'confidently
affirm' R.V.
8. oUSauev 8e : a characteristic Pauline
phrase for an acknowledged result of
Christian experience. Cf. Rom. ii. -t,
vii. 14, viii. 28, etc.
xaXos 6 vdaos k.t.X. ; the proper use
of law (ethical precepts, rules of conduct)
in Christian instruction (he is still dealing

with teachers) is not to provide rules of
conduct for those who have already
grasped the root principles of Christian
life (v. 5), but for warning and instruction
to those who are still walking in sin : cf.
Gal. v. 18-25 : a similar error of teachers
is dealt with in Col. ii. 16-23. KaXbs 6 v.
is not quite j| such passages as Rom.
vii. 16, because KaXbs here refers to the
place of law as an element of instruction :
it is excellent for the purpose, if properly
used. See add. note on vbfios.
vop.£|xus= properly, duly: cf. 2 ii. 5
only. It does not mean ' according to
the law ' but ' according to its law ' as
an element of teaching : really a paro
nomasia. 9. elSus touto introduces the principle,
which dictates what is the proper use of
law in teaching and so explains vopiLp,tos:
a slightly more emphatic form of the
common phrase elSus (-6res) on, e.g. Gal.
ii. 16, Col. iii. 24, Rom. v. 3, w. rovro
Rom. vi. 6, 1 Cor. i. 12.
Sikcuuj = a man who keeps the law : cf.
Mt. i. 19, xxiii. 28, Lk. i. 6, Rom. ii. 13:
in the Christian sense = a man who is
living in Christ by faith : cf. Gal. iii. 1 1
= Rom. i. 17 (cit.): of Christians as such
Rom. v. 19, Heb. xii. 23, James v. 16,
1 Joh. iii. 7 (?only). Here its use is
occasioned directly by vbfios, and the
principle implied is general.
vouos ov KeiTai: cf. Gal. v. 23; 'law,
as such, is not enacted for a righteous
man ' ; Keirai, passive of ridivai, is a
regular expression for making, enacting
laws. dvouois k.t.X. : violators of law, against
God and man : the order of the ten com
mandments is followed (Wetst.). For
similar catalogues cf. Rom. i. 28 f., xiii.
13, 1 Cor. v. 11, vi. 9-10, Gal. v. 19 f.,
Eph. v. 5, Col. iii. 5, 2 iii. 2 f.
They are frequent in Philo, and in Stoic
writers : see Introd. p. cxxiv.
10. tt| vyiaivovo-Tj 8i8ao*KaXCa : so,
2 iv. 3, Ti. i. 9, ii. 1 ; cf. iyialvovres

6 . TIP02 TIMO0EON A I
evayyiXiov ttjs Sdfris tou p.aKapiov deov, o imarevdt\v

Xbyoi vi. 3 ; 2 i. 13; Xbyov vyiij Ti.
ii. 8. The words vyialveiv, iyirfs, do not
occur in the other Pauline Epp., and in
other books of N.T. only in the literal
sense; in LXX always literal except
Prov. xiii. 13, xxiv. 76 (xxxi. 8). Dibelius
quotes from Epictetus, Lucian, Polyb.,
Plut., to show that in similar connexions
the word means ' reasonable,' and argues
that while this must therefore be the
meaning, the phrase must be un-PauIine.
But the question is whether the metaphor
is used in these Epistles with the same
application as in the passages to which
he refers: and that question can be
answered only after examination of the
contexts. Now the context in this passage
clearly shows that vyialvovaa = not ' ration
ally sound,' but 'morally wholesome': so
also in 2 iv. 3 where it is contrasted
with Kard rets ISias iiriBvfilas : so in Ti.
i. 9, ii. 1, the preceding context is de
cisive for the moral sense, and below vi. 3
iyiatvovai Xbyois is parallel to rrj Kar
eiaifieiav StSacrKaXia. The meaning of.
the epithet is therefore ' wholesome ' :
and it here describes the right kind of
teaching as dealing with the moral and
spiritual elements of conduct, a true
stewardship in faith, in contrast with
that irrelevant kind which busies itself
about fables, genealogies and curious
researches. See Introd. p. xciii.
SiSao-KaXCa : the dominant meaning of
SiSao-KaXla in these Epp. is teaching or
instruction, the act or practice of teaching,
not the doctrine taught. It is the work
of the teacher. This meaning comes out
quite clearly in iv. 13, 16, v. 17, 2 iii.
10, 16, Ti. ii. 7 : in only two passages
is the translation 'doctrine' suggested
by the context (vi. 1, ii. 10) and even
there ' the teaching they have received '
gives the required sense. That is to say,
the word emphasises rather the method
and proceeding of the teacher, than the
subjects or doctrines taught; it certainly
does not imply the conception of a body
of doctrine to which teachers have to
conform. Here the whole phrase = the
teaching which inculcates a wholesome
Christian life. See Introd. p. xciii.
11. KaTd to tvayyiXiov k.t.X.: this
clause is related, not merely to rrj iy. SiS.,
but to the whole preceding statement ofthe
place of law in Christian instruction; and
so recalls the true way out of which rives
i^erpdmio-av . The topic is not developed :

but the mention of it occasions the digres
sion of thanksgiving for his commission.
to evayy. tt|s So£r|S t. u. 8. : 2 Cor. iv. 4
rbv tpojTicr/j.i'jv rov e&ayyeXiov rrfs Sd^tjs rov
Xpiarov, os iariv eUwv rov 0eoO:='the
gospel, good news, of the manifestation of
the blessed God ' : the genitive describes
summarily the character of the fact, which
the gospel conveys. The phrase tj 8. t. 8.
(with the article) always in S. Paul refers
to God's manifestation of Himself to
men, whether pre-Christian (Rom. i. 23,
iii. 23), or in Christ (Rom. v. 1, 2 Cor.
iii. 8, iv. 4, 6, Eph. i. 12, 14, iii. 16,
Tit. ii. 13 (future)), or in men (1 Cor.
xi. 7). It implies at once the manifesta
tion of the character and will of God,
and the provision, in the incarnate Son,
of a standard for man's life. Hence the
phrase is especially appropriate here,
where the context emphasises the proper
subject and effect of Christian teaching
in the godly life. The Gospel is the good
news of this manifestation : the teacher's
application of the Gospel is a steward
ship. Cf. esp. 2 Cor. iv. 4-6, Col. i. 27.
uaKapCov: only here and vi. 15 as an
epithet of God : not in LXX : Aristotle,
Plut., Philo ; cf. Homer /uucapes Beol ;
Wetst. Not in Patres Apost. Other epi
thets which S. Paul uses once only with
Bebs are dipBapros (Rom. i. 23), dX-qBiis (ib.
iii. 4), aliivios, aoipbs (ib. xvi. 26, 27),
dXrjBivbs (1 Thess. i. 9), d^,evS-r)s (Tit. i. 12),
/j£yas (ib. ii. 13).
S emo-TeiS8T|V eyw: so 1 Cor. ix. 17
(olKovofiiav), Gal. ii. 7, 1 Thess. ii. 4 (rb
eiayyiXiov), Tit. i. 3 (Kf/pvy/ia) ; cf. Eph.
iii. 1 ff. For wiareiw = to entrust, in the
active Lk. vi. 11, Joh. ii. 24 only outside
S. Paul. The clause at once justifies the
decisive tone of the preceding passage,
and also marks the fact that he himself
has received and executed the very charge
which he is now laying on Timothy : the
following thanksgiving too has in part
the object of encouraging Timothy in his
new experience.
12-17. Thanksgiving (12) for the power
given in Christ Jesus to fulfil the trust,
(13) for the mercy which called the per
secutor, and (14) the abounding grace
which reformed the sinner, (15) a signal
instance of the saving power of Christ
Jesus, and (16) a hint of His' readiness to
reclaim all who give Him their trust,
(17) ascription of praise to the Sovereign
Dispenser to whom all is due.

r TTPOI TIMOOEON A 7
eyoj. Xdpiv e^co tw iv$vvap,ojaavri p.e XpiaroZ 12
Itjaov ra) KvpCat rjficov, on marov p.e r^yiqaaro dep,evog elg
oiaKoviav, rb rrporepov ovra f3Xda<pr)p.ov Kal Skokttjv Kal i$
vfipiarrjv dXXarjXeijdrjv, on dyvoa)v eiroCrjaa iv diriaria,

The outburst of thanksgiving, upon the
mention of his commission, is paralleled
in Eph. iii. i , where it occasions a similar
break in the sequence ofthe thought.
12. X^Plv ^X" : f°T eixapiarw only
here and 2 i. 3 in S. Paul's Epp. :
elsewhere Lk. xvii. 9 and perhaps Heb.
xii. 28 only in N.T. In LXX, 2 Mace.
iii. 33, 3 Mace. v. 20 only : not in Patr. Ap.
A good classical use, and in Papp. (Oxyr.
1. 113, 13, Par. 29 iii.) : there is no need
to look for Latin influence : x«/"s> without
e%e iv, in this sense is freely used by S. Paul
Rom. vi. 17, vii. 25, 1 Cor. xv. 57, 2 Cor.
ii. 14, viii. 16 (so Lk. vi. 32 f.) : it is mere
pedantry therefore to argue that S. Paul
could not have used the phrase with the
verb. In fact the two forms (xdpo' £xav
and eixapiarui) are not strictly identical
in meaning. %• *¦ = I am grateful : eixdp.
= 1 make an act of thanksgiving; so
always in S. Paul, and always of an act
of thanksgiving to God, except Rom.
xvi. 4.
Tci evSvvauwo-avrC ue ( v.l. ivSwa/iovvri) :
so Phi. iv. 13 : 2 iv. 7 : in mid. or
. pass. Eph. vi. 10, 2 ii. 1, and the
simple vb Col. i. 11, Acts ix. 22, Rom.
iv. 20. Parallel in thought.are the phrases
ev Svvdfiei deov 1 Cor. ii. 5, 2 Cor. vi. 7 :
7) 8. Xpiarov, Kvpiov 1 Cor. v. 4, 2 Cor.
xii. 9 : cf. 1 Cor. i. 24. The thought of
the power of God in Christ working
effectively in the individual life is a
favourite one with S. Paul. The refer
ence here is to the power given from time
to time for the execution of the trust of
apostleship: the aor. is constative; see
M., p. 130. The verb is frequent in
Hermas. Xpur-rai Ti)o-ov tu k. tj. : the full de
scription emphasises the adequacy of the
gift: n. especially the inclusion of Tijo-oB
as distinctively marking the Humanity,
and cf. Igna. Smyrn. iv. 2 avrov p.e ivSvva-
fiovvros rov reXelov dvdpdiirov yevo/xe'vov.
8ti : the ground for thankfulness.
irurrov p.e T|Yrjo-aTO 'judged me faith
ful'; i.e. saw the element of faithfulness
in S. Paul's character, which led Him to
entrust him with the commission.
ttio-tos here clearly in the O.T. sense,
= ' faithful,' which is also the most

common sense in N.T. ; cf. Apoc. ii. 10,
Mt. xxiv. 45, Lk. xii. 42, 1 Cor. iv. 2,
vii. 25, Eph. vi. ar, Col. i. 7, all of
faithfulness in service; cf. Heb. iii. 2, 5.
For another use see on iv. 3.
Seuevos : the simplest word for appoint
ment : cf. ii. 7, 2 i. 11, 1 Cor. xii.
18, 28, Acts xiii. 47, xx. 28, Heb. i. 2,
= 'when He appointed me,' or 'by ap
pointing.' els SiaxovCav: S. Paul's characteristic
word for his apostolic labours : cf. -la
Rom. xi. 13, 2 Cor. iii. 7 ff., iv. 1, v. 18,
vi. 3, xi. 8 : -os 1 Cor. iii. 5, 2 Cor. iii. 6,
vi. 4, xi. 15, 23, Eph. iii. 7, Col. i. 23,
25; cf. Acts xx. 24, xxi. 19: the word
emphasises the character of service to a
master ; see Hort, Eccles., pp. 202 ff.
13. to irpoTepov : before his call : Gal.
iv. 13, Joh. vi. 62, ix. 8.
ovra pXdo-<pT|uov ' one that was,'
' though I was ' : j3X. = one that speaks
evil of God: cf. Acts xxvi. 11, Rom.
ii. 24, James ii. 7 : the adj. only here and
2 iii. 2, Acts vi. 11, 2 Pet. ii. n.
8luktt|V only here : vb in the same
reference 1 Cor. xv. 9, Gal. i. 13, 23 :
¦ Acts ix. 4, xxvi. 11.
iPpioTtjv Rom. i. 30 only: but vb of
persecution 1 Thess. ii. 2 ; so lifipis 2 Cor.
xii. 10, LXX. The word emphasises the
element of outrageous disregard of other
men's rights; not too strong a word for
S. Paul to use, as he looks back upon his
action. For the whole reference cf. 1 Cor.
xv. 9, Gal. i. 13, Phil. iii. 6.
dXXd f]XeTJ8T|v k.t.X. : the compassion
was seen in the choice of him for service
in spite of his action: cf. 1 Cor. vii. 25
y)XerifUvos Tiarbs etvat, 2 Cor. iv. 1 : in
1 Cor. xv. 10, Gal. i. 15 IXeos is repre
sented by X"/"s Seov; and n. Eph. ii. 4.
In Rom. IXeos is the special note of God's
dealings with the Gentiles; cf. 1 Pet.
ii. 10.
oti dvvowv k. t.X. ' because being in a
state of ignorance I acted in unbelief.'
Here he describes his state before con
version in the same terms as he uses of
the Jews who rejected Christ in Rom.
ii. 4, x. 2, 3 and of Gentiles in Eph.
iv. 18; cf. Hebr. v. 2; Acts iii. 17, xiii. 27;

npoi timooeon a

14 vTrepeirXeovaaev Se r) ^(dpig rov Kvpiov y)p.a)v p,era iriarecoq
15 Kal dyamjs ttjs iv Xptarco 'Irjaov. iriarog o Xoyog Kai
rrdarfg drroWoyr\g d£iog, on Xpiarbg TtjctoBs rjXdev elg rov
16 Koap,ov dp,aprojXovg acoaai- wv irpwrog elpiu iyco, dXXa oia
rovro TjXerfOrjv, Iva iv ifiol rrpwrw ivBei^r/rai Xpiarog

1 Pet. i. 14. The ignorance is not merely
intellectual : it is a blindness of heart,
which makes men incapable and unwilling
to receive the new message ; cf. Eph. I.e.
with Rom. xi. 25 ; hence it is due to lack
of faith, ev dmarCa cf. Rom. xi. 20,
23, 25. ^
14. virepETrXeovao-ev 8e : more than
compassion — there was an exceeding
manifestation of the Lord's grace : r]
\dpis t. k. ¦rj. cf. as above 1 Cor. xv. 10,
Gal. i. 15 : the 'grace' includes the com
passion: and brings with it in the man,
as due response, faith )( diriaria and
love )( SidiKrTjv k. vfipiarijv: ttjs ev Xp.
T. in Christ Jesus, that is, in our union
with Him, faith and love have their
proper sphere and activity : they include
knowledge, the acquaintance with God
in Christ ; cf. Rom. v. 21. The exact
phrase only here and 2 i. 13.
The words irXeovd£w, irepiaaeia are
common in S. Paul : this cpd only here.
15. irio-Tos 6 Xdyos 'the saying can
be trusted ' : the phrase occurs five times
in these Epistles, iii. 1, iv. 9, 2 ii.
11, Ti. ii. 8 (cf. Apoc. xxi. 5, xxii. 6);
and each context is concerned with
salvation or eternal life, as promised, or
hoped for. It seems probable therefore
that there is a reference to some saying
of the Lord, such as is preserved in Mt.
xix. 29, Lk. xviii. 29, but possibly more
definite. James i. 12 (see Hort), Apoc.
ii. 10, 2 ii. 8 would almost warrant
the supposition that the Lord had used
the phrase 6 aritf>avos rijs fwijs: for the
promise cf. also James ii. 5, 1 Joh. ii. 25.
Here however the subject of the saying
is given in what from its " rhythmical
character appears to be a quotation from
a Christian hymn or liturgical formula :
the basis of it may be found in such
passages as Mk. ii. 17 1| Lk. xix. 10. See
Introd. p. xcvi.
irdo-T|s diro8oxTJs d£ios : dtroSoxti only
here and iv. 9 in N.T. : but frequent in
later Greek authors = 'approbation' or
' admiration ' ; see Field ad loc. and M. M.
Vocab., Nageli 35.
rjXBev els tov koo-uov: came into the
world of men ; the reference is to the

coming of the Messiah (cf. 6 ipxbflevos
Evv. Acts xix. 4, Joh. xi. 27), in fulfil
ment of prophecy and expectation: but
the thought here is charged with Christian
experience: cf. 2 Cor. v. 19. The exact
phrase is found only in Joh. ix. 39, xi. 27,
xvi. 28, xviii. 37 : but cf. Mk ii. 7 ||" and
Lk. xix. 10 (for rjXBev) : the Johannine
colour is given by the combination of
rjXBev with els' rbv xoaiiov. But as the
thought is clearly primitive, it cannot be
argued that the combined phrase was
exclusively Johannine. For Koo-p.os=the
world of men (primarily) cf. Mt. v. 14,
xiii. 38, xviii. 7, Mk. xiv. 9 || Mt., and
passim in S. Paul.
dp-apraXovs o-uo-ai: this combination
is not found elsewhere in N.T. ; but cf.
Mk. ii. 17 ||! (d/tapraXoi>s in context) and
Lk. xix. 10, Mt. i. 21.
The whole saying, with its marked
rhythmical form, is apparently a primitive
summary of the Gospel message, in the
form of a triumphant hymn : the thought
is closely parallel to Rom. v. 8-10.
&v irpuTos el|H iyii : ' of whom I am
chief A. and R.VV. : that S. Paul should
have so described himself is intelligible.
Besides the keen consciousness of sin,
which Rom. vii. shows, in which he could
not regard himself as exceptional, he felt
the peculiar burden of having been a
persecutor; cf. 1 Cor. xv. 9, Gal. i. 13,
Phil. iii. 6: Acts xxii. 4-8, xxvi. n-15:
here was his peculiar demand upon the
stores of divine compassion, realised all
the more fully as he grew in the know
ledge of the love of God in Christ. On
the other hand, it is not easy to conceive
of a disciple using this expression about
him. The comparison with Ep. Barn.
v. 9 (rois diroarbXovs...iiieX4£aTO Svras
vwep iraaav dfj,aprlav dvopuore'povs) illus
trates the difference between a false
exaggeration, and a true remorse.
16. dXXd TJXeTJ8T|v picks up the thought
of v. 13 to introduce the purpose of the
divine compassion.
tva. Iv Ipol irpuiTu ' in me first ' A.V. ,
'in me as chief R.V. It is natural,
though perhaps not inevitable, to take
irpihrif here as Trpuros above. The absence

TTPOI TIMOOEON A

Ttjo"ous ttjv airaaav p,aKpodvp,iav, rrpbg virorvrrwaiv rwv
p.eXX6vroiv iriareveiv err avrco elg £,(or)v alwviov. T<u Se 17
/3aaiXel rcov alcovcov, atpddprw, dopdrco, fiovco deep, ti/xtj /cat

Sd^-a

eis tous aicovag rwv aiwvcov ap-rjv.

Tavrrjv 18

of the article is not fatal to this interpre
tation. Iv luoi=in my case.
ev8e(£r|Tai ' might indicate,' ' give an
example of.' Cf. Rom. ix. 17, 22, 2 Cor.
viii. 24, Eph. ii. 7. tt)v airao-av uaKpo-
0vp£av — the whole extent, or resources,
of His forbearance : used of Christ only
here and 2 Pet. iii. 15 ; of God Rom.
ii. 4, ix. 22, 1 Pet. iii. 20 only : vb Lk.
xviii. 7, 2 Pet. iii. 9. Xp 'Ir|o-. : He who
suffered had compassion ; cf. Acts ix. 4.
irpos ¦uiroTviruo-i.v k. t.X. ' for a pattern
to them' A. V., 'for an ensample of
them ' R.V., clearly right. viroTviruo-is
= a sketch, hint, rough outline: see on
2 i. 13. The A.V. rendering requires
the dative ; cf. 1 Thess. i. 7. S. Paul's
case was an indication of the kind of
person who would believe (auapruXovs
a&aai). If he had received mercy, who
would not be able to count on it ?
moreveiv !tt avru: a very rare con
struction : with the personal pronoun only
Rom. ix. 33, x. 11, 1 Pet. ii. 6, all citing
Isa. xxxviii. 16. Lk. xxiv. 25, Rom.
iv. 18 are different. The idea is that the
person of Jesus Christ is the basis on
which rests their faith in God. els £. a.
with mareieiv. ' This direct connexion of
' eternal life ' with ' faith ' is paralleled
only in Joh. iii. 15, 16, vi. 40, 47, xx. 31.
17. tu Se Pao-tXet tbv auovwv : the
only parallels to this phrase are Apoc.
xv. 3 (». /.), Tobit xiii. 6, 10 as here:
Sir. xxxvi. 22 6 Bebs rSiv alibvav ; cf.
Clement 1. 61, 2. Enoch ix 4 is a doubt
ful reading. The plural of aldiv is rare
except in ascriptions els robs alwvas, and
its converse irpb r(ov al&vuiv, 2 Cor. ii. 7 :
but S. Paul uses the plural, apparently,
in the more definite sense of successive
ages in the development of creation 1 Cor.
x. 11, Eph. ii. 7, iii. 9, 11: and the writer
of Hebr. follows him (i. i, ix. 26, xi. 3),
though with a still clearer definiteness.
In view of this use Ellicott seems to be
right in rejecting the interpretation which
would make r&v aliivav here = aWyios (as
A.V.); and interpreting the phrase = the
King who governs all the successive ages
of creation's history. In all the cases
above referred to the reference to ' the
ages' is suggested by the thought of the

work of God in redemption, the working
out of His age-long purpose. For the use
of the words alt&v, aliivios in Greek in
scriptions etc. see M. M. ad vb.
d<f>8dpT<i> as epithet of God only here
and Rom. i. 23 (in direct contrast with
ipBaprbs avBpomos): = incorruptible, im
mortal: see Eph. vi. 10 (Robinson's
note). dopdro): so Col. i. 15, Hebr. xi. 27:
cf. Rom. i. 20 (rd dbpara avrov).
p.6vo> 8ew : John v. 44, xvii. 3, Rom.
xvi. 27, Jude 25 : a single idea, || d<f>B. dop.
qualifying ^aaiXei= who is alone God: in
contrast with all lesser powers that in
fluence men's lives.
Tip.TJ Kal 86fja combined only here in
ascriptions, exc. Apoc. But cf. Rom. ii. 7,
1 Pet.'i. 7, Heb. ii. 7, 9.
els tovs aluvas tuv aluvuv, an amplifi
cation of the more common els robs aiavas
= for ever.
dp/rjv Gal. i. 5 ; cf. Hebr. xiii. 21,1 Pet.
iv. 11, v. 11, Apoc. vii. 12, showing that
this is the common ending of Christian
doxologies. The thought ofthe providential govern
ment of the ages, in connexion with the
economy of redemption, is characteristic
ally Pauline (cf. esp. Rom. xi. 33-36),
and occurs in all his ascriptions. Here
the ascription itself and its phrasing are
occasioned by S. Paul's own experience
taken as typical of God's dealing with
sinners, and that as the chief content of
the Gospel, which has been the burden
of his commission, and is to be the burden
of Timothy's.
This whole passage (12-17) as weu as
ii. 6, 7 below has been criticised on the
ground that it is an unnecessary and un
natural assertion of his position, which
must have been familiar to Timothy and
acknowledged by him of old. Against
this it may be said (1) that the emphasis
upon his own experience is, in itself and
in its manner, thoroughly characteristic
of S. Paul: (2) that there is an adequate
occasion, in the desire to encourage Ti
mothy in the difficult task now imposed
on him : (3) that, psychologically, such
references might he expected to become
more frequent, rather than less so, with

10

flPOI TIMO0EON A

rrjv irapayyeXiav iraparidefiai aov, tckvov Ti,p.6dee, Kara
Tcts rrpoayovaag irrl ae Trpocprjreiag, iva arparevy iv avraig
19 rrfv KaXrjv arpareiav, e^cov rrlanv Kal dyadrjv avveCSrjaiv,

advancing years . (4) if there had been
no such references in these epistles, their
absence would have certainly been taken
as an argument against their genuineness.
See Introd. p. xxii f.
18-20. Before passing to the main
subject, S. Paul reminds Timothy of the
source of his commission, the obligation
it imposes, and the condition of its proper
execution. 18. toi!tt|V tijv irap. The charge,
which T. has to deliver, both in its posi
tive (v. 5) and negative (v. 3) aspects,
enforced by the comparison, involved in
11-17, with S. Paul's own work for the
Gospel. It is S. Paul's own business
which he is now ' entrusting ' to T. For
this return after a long parenthesis cf.
Eph. iii. i-iv. 1, 2 Cor. i. 15-iii. 4.
irapaTCSeuai 'I entrust'; cf. 2 ii. 2:
so TrapaByjKTi vi. 20, 2 i. 12, 14: vb
in this sense Lk. xii. 48, xxiii. 46, Acts
(3), 1 Pet. iv. 19. The matter of the trust
depends on the context. Here it is
the duty of teaching and of controlling
teachers. tIkvov Tip..: again the appeal to the
personal relation which occasions and
justifies the trust.
KaTa Tas...irpo(j>T|Te£as : irpodyeiv cf.
v. 24: without direct object Mk. vi. 43,
xi. 9, Lk. xviii. 39, Heb. vii. 18, 2 Jn 9
= that led us on to thee, pointed to thee
— i.e. for some special work for which
an agent was required. The work is
clearly the charge to be carried out in
S. Paul's absence : the phrase implies that
the selection for the charge was a matter
of some common deliberation, e.g. of
S. Paul and the irpeafttrepoi at Ephesus :
and that Timothy's selection was partly
at any rate due to some prophetic utter
ances delivered in the course of the de
liberations. Both the pres. indie, and
the pres. part, here really refer to the
past, because the act of appointment has
already taken place : but, by using the
present, S. Paul as it were prolongs the
act so as to make this letter, as giving
the formal instruction^ for the work, an
element in the appointment. On the
pres. part. cf. Burton, M. T, § 127, M.,
p. 120 f.
The appointment in question is the

appointment of Timothy as S. Paul's
colleague, rather than deputy, for the
work now to be done at Ephesus (and
elsewhere) : so Bernard and v. Soden
against Hort and Weiss. See further iv.
14 n. and Introd. p. xlixf.
irpo<pr|Te£as, utterances of prophets : cf.
Acts xiii. 1 f. (for the Christian wp. Acts
xi. 27, xxi. 10, 1 Cor. xii. 14, Eph. ii. 20,
iii. 5, iv. 11).
iva o-TpaTevTj with vapariBefiai : the
trust is a call ; the pres. shows that this
warfare is not altogether new, but a con
tinuance under new conditions of what he
has been already engaged in. v. 1. <TTpa-
TetfoTj. The metaphor, as used by S. Paul,
seems to have special reference to apos
tolic work; cf. 2 ii. 4, 2 Cor. x. 4,
Phi. ii. 25, Phm. 2.
Iv avrals, in the power and confidence
which they inspire = by them.
ttJv KaXrjv orpaTetav, the high or noble
campaign ; not merely the strife with the
irepoSiSaaKaXovvres but the whole work of
teaching and control. Cf. 2 Cor. x. 3, 4,
2 ii. 3, 4, Apoc. xix. 14. So aywv Phi.
i. 30, infra vi. 12, 2 iv. 7, Heb. xii. 1,
1 Cor. ix. 25 ; and for the idea on a
wider scale, Eph. vi. iof., 18, 19.
Both subst. and vb are used meta
phorically by S. Paul only, to describe
the character of his own office.
19. ?xuv = maintaining, keeping (cf.
Rom. v. 1): the charge has for its result
love springing from a good conscience
and faith unfeigned, v. 5 ; consequently
the man entrusted with it must maintain
his own faith and moral consistency un
wavering and unblemished. Cf. 2 i. 13
note. It is the first note of emphasis
on the personal character of the teacher,
which is repeated again and again : cf.
iv. 6 ff.
ttCotiv : undoubtedly the quality of
faith, distinctive of the Christian and
doubly essential in the teacher. Not
correctness of belief but singleness of
trust is meant.
d-y. o-vveCST|criv : see n. on v. 5. Moral
consistency and a ' clear conscience ' is
here implied to be essentially connected
with real faith ; cf. iii. 9. 07. aw. never
refers to ' right knowledge,' as Holtzmann
suggests.

II

TTPOI TIMOOEON A

ii

r\v nveg a7rcoaap,evoi rrepi rrjv manv evavaytjaav wv eanv 20
Tp,evaiog Kal 'AXefjavhpog, ovg irapeSwKa ra 2,arava Iva
iraiSevdwai p,r) j3Xaacprjp,elv.
TlapaKaXw ovv rrpwrov rrdvrwv iroieladat Beyjaeig, rrpoa- 2
evyag, ivrev^eig, ev-^apiarlag, irrep rrdvrwv dvdpwrrwv,

tjv Tives dirtoov The relative refers to
d-y. aw.; rives again the anonymous re
ference to known persons, dirwo-. The
central defect is marked as neglect of
personal consistency in heart and life
which is essential to the genuineness and
vitality of their faith, and therefore of
their teaching.
irepl Trjv irl<mv=gtiod attinet ad; cf.
Phil. ii. 23 (Weiss), rrjv ttCotiv 'their
faith': the immediate context, as well as
the more distant (v. 5), is decisive for this
rendering : their failure to practise put
their faith out of touch with its true
object ; this led to irrelevancy of teaching,
and ultimately to definitely wrong teach
ing; but here the point is the initial
failure of faith itself to keep in touch
with its true object, to reach its true
harbour. So !vaua7T[o-av they went upon
rocks, and missed the harbour. Cf. on
iv. 1, vi. 10, 21. vavay.: metaph. here
only in N.T. Philo, de Somn. I. p. 678
i^oKelXavres xai vavay^aavres ?i irepl yXGir-
rav dBvpov 7) irepl yaartpa &irXT\arov qu.
Wetst. 20. 'Yplvaios : cf. 2 ii. 17. 'AXe|-
avSpos possibly =2 iv. 14. No ground
for identifying with Acts xix. 33. The
context shows that these were Christian
teachers, whether official or self-ap
pointed. iraplSuKa t$ SaT. : cf. . 1 Cor. v. 5.
This obscure phrase may point to some
severe disciplinary punishment, but, as it
is not easy to see what power there would
be of executing such, more probably
to exclusion from the society, as it were
the extrusion of the offender into the
world where Satan is still powerful ; cf.
1 Cor. v. n, 1 Th. ii. 18, and n. 2 Cor.
ii. n, where to leave the offender unfor-
given is to leave him exposed to the
power of Satan who may thus gain an
advantage over them. Where and when
this event took place we cannot say: it
was clearly well known to Timothy.
iratSevSaSmv : cf. 1 Cor. xi. 32, 2 Cor.
vi. 9, Heb. xii. 6 f., where the iraiSeia
involves suffering: so = be disciplined.
This implies that the punishment, what
ever it was, had reformation in view.

p.tj pXao-(f>T|ueiv: the vb is used of evil-
speaking both against God, vi. 1 , Ti. iii. 5,
and against rhen, Ti. iii. 2. There is
nothing to show which meaning it has
here. ii. The Epistle passes to elements in
the 7rapa77eX£o in its wide range as oIko-
vop,la Beov iv irlarei. The object is the
universal Gospel; and the first point is,
to see that Christians in general do their
part in the propagation of the Gospel by
maintaining intercessory prayer, not for
the brethren only but for all mankind.
It is the first duty of the Church to pro
mote God's stewardship, and this is the
fundamental means by which it does so ;
further, the proper execution of this duty
requires that the lives of those who in
tercede should be consonant with their
intercession (8-15). This section then
deals not with directions for public wor
ship (Bernard), nor with the relation of
Christians to the civil authority (v. Soden),
but with the part to be taken by the
Church as a whole in the propagation
of the Gospel, the special charge which
Timothy has been entrusted with : if
technically his new position was in some
sense a share in the apostleship, this em
phasis on the propagation of the Gospel .
is peculiarly appropriate.
1. Trap. . . .TrdvTarv 'my first request of
all is.' oSv shows that we begin here
such details of the irapayyeXLa as S. Paul
thinks it important to emphasise.
Serjo-eis k.t.X.: the multiplication of
what are practically synonyms enforces
the urgency of the duty. SItjo-is, a prayer
for pressing need is perhaps less wide
than irpoo-eux1)! wn ich is frequently, though
not exclusively, used of common prayer :
while eVrevJis, with its association with
formal petitions to a superior authority
(cf. Acts xxv. 24, Rom. viii. 27, 34, xi. 2,
Heb. vii. 25, Polyb. Papp., Deissm., B.S.
I. p. 117) offered by a representative of
the petitioners, gives prominence to the
close personal dealing with God in prayer,
and is very suitable to describe interces
sions (as Hebr. I.e. and Rom. viii. 27, 34
evrvyxdveiv). evxapiortas: thanksgiving is the natural

12

npoi TIMOOEON a

II

2 vrrep fiaaiXewv Kal rrdvrwv twi' iv vrrepoyrj ovrwv, wa
yjpep,ov Kal rjav^iov fiiov Sidywp.ev iv rrdarj evaefieia Kai
3 aejivorrjn. rovro KaXbv Kal diroSeKrov ivwmov rov aw-
4 rrjpog rf\xwv deov og rrdvrag dvdpojnovg deXei awdrjvai Kai
5 eis irriyvwaiv dXrjdeiag iXdelv. E?s yap deog, eig Kai
/xecrtTTjs deov Kal dvdpwirwv dvdpwirog Xpiarbg lrjaovg,

accompaniment of prayer ; cf. Phi. iv. 6,
Col. iv. s, Ellic.
iirep ir. d. This seems to be the only
place where prayer for all men is enjoined
by S. Paul: he is dealing with the duty
of the Church as such ; cf. Mt. v. 45 f.
2. vrrep pao-iXe'wv k.t.X. : a specially im
portant division of irdvrav d.: @aa. =fcings
as a class, heathen rulers ; Weiss eft.
Jerem. xxix. 7, Ezra vi. 10, and see Abra
hams, Pharisaism and the Gospels, p. 62 f.:
it does not imply that there were more
than one Emperor at the time. See
1 Clem. lxi.
twv Iv virepoxTJ ovtojv : all eminent
persons; cf. 2 Mace. iii. 1 1, Deissm., B. S.
11. p. 83, who quotes the phrase from an
inscription, Perg. 252, 20 (133 B.C.). Cf.
virepixeiv Rom. xiii. 1, 1 Pet. ii. 13, and
1 Clem. lvii. 1.
tva k.t.X.: dep. on irapaKaXH ; the
practice of intercessory prayer will ensure
the right temper in regard to those prayed
for. The object of the "prayer itself is
quite another.
Tjpepov: here only in N.T. ; a late and
rare form for classical ijpe/Miios. LXX
Esr. iii. 13 (v. 1.) only.
t^o-vxwv : 1 Pet. iii. 4 only ; LXX Is.
lxvi. 2 only ; Polyb., Patr. Ap. Both
words describe the temper in which the
life is lived, not freedom from external
pressure : =to live quietly and peaceably
towards all men ; so iv tt. k.t.X. follow
aptly. evo-ePeCa : fulfilment of duty towards
God : the whole class of words peculiar
to Pastorals among S. Paul's Epistles; cf.
Acts iii. 12, x. 2, 7, xvii. 23, 2 Pet. (5),
LXX freq. in later books : common in
inscriptions (Dibel. ).
o-ep.voTT|Ti : cf. Phi. iv. 6 (aepvd), LXX
Mace. N.T. only in these Epp. = serious
ness, involving respect for self, as well as
for other men.
3. tovto : sc. intercession for all men :
it is ideally good (KaXbv) and welcome to
God (dirbSeKrov) because it is in accord
ance with His will that all should be
saved. T. a. t). 8. see on i. 1.

4. TrdvTas dvBpwirous : emphatic order,
echoing virep ir. a. v. 1.
BeXei o-u8f)vaL: cf. 2 Cor. v. 18, 19
where the same thought of the evangelisa
tion of the world is dominant ; also 1 Cor. -
x. 33, 1 Thess. ii. 16.
Kal els ewtyyao-w dX. e. The combina
tion iwlyv. dXr/Belas is peculiar to these
Epp.; cf. Heb. x. 26=get to apprehension
of truth. dXr|8. is the truth of things as
they really are, attainable by men, in a
degree, before the Gospel (Rom. i. 18, 25,
ii. 8), but fully revealed in the Gospel
(Rom. xv. 8, 2 Cor. iv. 1, Gal. ii. 5, 14,
Eph. i. 13, 2 Thess. ii. 10, 12). eirlyva-
o-is = direct and intimate apprehension (cf.
Col. i. 6). The apprehension of things as
they really are distinguishes the attitude
of faith, and is an essential stage in the
realisation of man's true end (aoiBrjvai).
/itiBoi axe no matter for Christian faith.
5. ets ydp 6eos k.t.X. The will and
purpose of God reaches to all men, be
cause God is one, and the Mediator is
one. The fact that there is one God only
is the ultimate basis of the universality of
the Gospel, a characteristic Pauline argu
ment ; cf. Rom. iii. 30, Gal. iii. 20, Eph.
iv. 6. It lies at the foundation of the
argument of Rom. i. 19-iii. incl. The
unity here is the unity of relation to man,
rather than the theological tenet of the
unity of the Godhead ; though, naturally,
that is implied.
els Kal pea-tTr|S : [nealri)s of Christ, only
here and Heb. viii. 6, ix. 15, xii. 24; the
thought is clearly present in 2 Cor. v. 19.
In LXX Job ix. 33 only: Polyb. (and
ineaireijeiv), Plut., Philo, Joseph.; not in
P. Ap. For the thought cf. Rom. iii. 24.
Again the argument is from the oneness
of the Mediator to the universality of the
Gospel. dVBpuiros Xp. 'I.: cf. Rom. v. 15 f.,
1 Cor. xv. 47, Phi. ii. 7, 8 only. The
humanity is emphasised as the qualifica
tion for mediation (cf. ll.ee. and Heb. ii.
14-18): and one man, too, to mediate be
tween God and men, namely Christ Jesus.
Then the universality consequent on this

II

npoz timooeon a

13

6 Sous eavrbv dvriXvrpov vrrep rrdvrwv, rb fiaprvpiov 6
Kaipolg ISCoig' elg 0 iredyv iyw Krjpvfj Kal diroaroXog,— 7
dXrjdeiav Xeyw, ov xfjevSo/xai,— otSdaKaXog idvwv iv rriarei
Kal dXrjdeia. BovXopiai ovv rrpoaev-^eadai rovg 8

second oneness is brought out in the next
clause. 6. d 8ovs eavTov: cf. eavrbv ixivwaev
Phi. 1. c, Tit. ii. 14, Gal. ii. 20; also
Joh. x. 15, 17, 1 Joh. iii. 16, and slightly
different Eph. v. 2, 25: all ofthe voluntary
surrender of the Son: ofthe Father, Rom.
viii. 32.
dvTCXvrpov: cf. Hort on 1 Pet., p. 78;
he traces the use of this and cognate words
in this connexion to the Lord's own saying
in Mt. xx. 28 1| Mk. a. 45. This cpd occurs
only here (not class.: Nag. p. 49, refers to
Orph. Litt. 588, p. 89, and points out the
fondness of the author for compounds ;
not in P. Ap.) ; n. Evv. Xvrpbv dvrl
iroXXuv. In other Epp., S. Paul uses
A7roXi)Tpu<ris (Rom., 1 Cor., Eph., Col.)
and no other word of the class. For this
use of dvrl in composition cf. dvrdXXaypia
(Mk. viii. 37 1| Mt.)=ameansof redemption
substituted for the redeemed.
virep irdvTwv echoes the irdvras of v. 4
and birep wdvruv o{v. 1 . This repetition
of iras is characteristic. The Church is
to pray for all because Christ died for all.
virep only here with Xvrp. = on behalf of,
in the inierest of.
to uapTvpiov k. I. 'to be testified in
due time, mg. Or, a testimony ' A. V., ' the
testimony to be borne in its own time'
R.V. In spite of a large consensus of
commentators for this or a similar render
ing, the plain meaning of the Greek is
'His testimony borne in due season'; the
clause being in apposition to 6 Sovs...irdv-
ru>v, which is thus described as the testi
mony of the one Man Christ Jesus to
God's will that all should be saved. It
is most natural to take the clause as in
apposition to the immediately preceding
clause ; and also to refer the testimony to
the subject of that clause as its author.
Chrysostom takes this construction, and
on such a point, involving feeling for the
natural meaning ofthe Greek, his evidence
is very important. Moreover it is sup
ported by vi. 13, and secures the most
natural meaning for Kaipois ISlois as re
ferring to the seasons of God's revelation
of Himself to men; cf. vi. t-,, Tit. i. 3,
Eph. i. 10, Rom. iii. 26, v. 6 ; also
Rom. xvi. 26, 1 Pet. i. 19, Pol. Phil.

vii. 1 rb pMprvpiov rov aravpov Lft's note.
The other rendering — the testimony to be
borne in proper seasons — is strained : we
should expect ij/uiv, and k. I. has no clear
meaning. 7. els 8 : for which, to promote which,
I was appointed preacher and apostle.
The testimony delivered by Christ Jesus
in His self-surrender is the subject of
S. Paul's preaching and apostleship; cf.
2 i. 10.
evw: once more he recalls his own
experience as precedent for the action he
is requiring from Timothy.
KTJpvij: subst., only here and 2 i.
11, of S. Paul himself; al. 2 Pet. ii. 5
only: but K-qpiaaoi freq., cf. Rom. x. 8 f.,
1 Cor. i. 23 Xp. iaravpa/iivov, Gal. ii. 2,
etc. dXrjSeiav X. o. i|/. : cf. Rom. ix. 1, 2 Cor.
xi. 31, Gal. i. 20; but it is difficult to see
here any special reason for this vehemence
of assertion. Whether it is taken with the
preceding or following words, it reads like
an echo of past controversies rather than
as necessitated by the present occasion.
Some take it as a strong assertion of his
apostleship against the false teachers ; but
there is no sign that this was in dispute.
Others that it strongly asserts his com
mission to Gentiles. This, referring to
the following words, is more natural, and
it has a certain point, as emphasising
again the universality of the Gospel, and
as declaring his special call, which could
only depend on his own experience (so
Weiss; Bernard eft. Rom. xi. 13, Gal.
ii. 7-9). See Introd. p. xxv.
SiSdo-K. I8vi3v ' teacher of Gentiles,' in
apposition to k. Kal air. and marking his
special sphere ; so in agreement with the
burden of the context, the insistence on
the propagation of the Gospel.
ev irlo-Tei Kal dXi)8eCcf, ' in the power of
faith and truth': ev is the strong instru
mental; irfo-Teithe faith ofthe teacher in
God through Christ; dXr|6e(a the truth
of the revelation : these are the two re
lated elements which give character to his
action and are its strength. Cf. 2 Thess.
ii. 13, 1 Pet. i. 22, Eph. vi. 14, 2 Cor.
xiii. 8. It is possible however that dX^Beia
= the truth or truthfulness of the teacher ;

H

nPOI TIMO0EON A

H

avdpag iv rravrl rorrw, irraipovrag baiovg -^eipag )(wplg
9 opyrjg Kal BiaXoyiapwv. 'tlaavrwg yvvalKag iv Kara-
aroXy Koa/xtw perd aiSoCs Kal awcppoavvr/g Koapelv eavrdg,
pr) iv rrXeypaaw /cat xpvatcp rj papyapiraig rj lp.anap.co
io 7roXi;TeXei, dXX' o rrpeirei yvvaitjlv iirayyeXXopevaig deo-
n aefieiav, St epywv dyadwv. Tvvi) iv vjav)(La pavdaverca

cf. 2 Cor. vii. 14, Eph. iv. 25, v. 9, Phi.
i. 18, 1 Joh. iii. 18.
This section, then, lays down the first
matter which T. is to aim at in the exe
cution of his charge, to secure the carrying
out of the fundamental duty ofthe Church
by intercessory prayer ; and bases that
duty on the truth of God's Being and
action in Redemption. S. Paul clinches
the appeal characteristically by reference
to his own position and experience.
ii. 8-iii. la.~ The duty of prayer for
the propagation of the Gospel imposes
conditions on those who pray; on men,
a holy life in love ; on women, modesty,
simplicity, docility, self-control. The
writer passes then to Timothy's duty in
securing the Christian character in the
several members, and (c. iii. Jin thegeneral
organisation of the Church (just as he has
to secure the true character iri teachers).
8. PotiXopai ovv : this being the main
business, my wish is....
irpocrevxeo-Sai k.t.X.: the stress is on
the participial clause, which should there
fore in English appear as the main clause
— that men, wherever and whenever they
pray, should bring a holy character and
live in love. The main thought is still of
common prayer.
ev iravTl totto) : wherever they gather
for prayer, and wherever Timothy's super
vision extends.
ItraCpovTas 6o-£ovs xe'Pas '• &*• Xe'Pas
Lk. xxiv. 50 (in blessing) only in N.T.;
cf. Exod. xvii. 11, Neh. viii. 6 (v.l.), Ps.
exxxiii. 2, cxi. 2. More commonly rovs
dQBaXfiov's ; cf. Lk. xviii. 1 3 (w. aXpeiv
more common). See Wetstein.
do-Covs only here and Ti. ii. 8 in S. Paul.
balus 1 Thess. ii. 10 ; baibrris Eph. iv. 24,
Lk. i. 75 ; in LXX with tyixas and KapSlas
and in neut.: otherwise always of persons.
Acts (3 qu.), Hebr. (1), Apoc- (2). Its
primary use is of the Divine character,
then of men as exhibiting that character
in their own lives. Cf. Davidson, 0. T.
Theol. pp. 253 f. Here therefore it em
phasises the requirement that those who
approach God in prayer should them

selves be, in their true relation to Him,
godly. Cf. 1 Clem. xxix. 1, possibly modelled
on this passage (certainly not the reverse).
X<opls opTI5 KO-l SiaXoyio-uuv : the
ground of intercessory prayer is d7d7T77;
hence d. and 5. are inconsistent with it ;
cf. Eph. iv. 31, Col. iii. 8, James i. 19, 20.
opyri not often of men's anger.
SiaX. : disputings; cf. Rom. xiv. 1,
Phi. ii. 14, Lk. ix. 46. Others take it =
' doubts ' : not so suitable to the context.
9. 100-avTws ¦ywaiKas, sc. irpoaevxo-
/jtivas when they pray. The construction
is simpler than in the preceding clause,
as the point of the wish is expressed by
the infin. Koapeiv.
Karoo-roXTJ : here and Isa. lxi. 3 only
in Bible; cf. Tit. ii. 3. It is rather =
arrangement of dress, than dress itself.
See Wetstein qu. Jos. B. 11.8.4 KaraaroXij
Si Kal axv^a a&fiaros ofioiov rots fierd <f>b-
jSov 7rai5a7t<ryou,tce'j'ois iraiaiv. So Chrys.
paraphrases rr\v dfnrexbvT]v irdvrodev irepi-
eardXBai taXuis Koafilws fii] irepiipyias...
' in seemly guise ' Ellicott. The two pre
positional phrases are best taken as quasi-
adjectives of yvvaiKes, not with Koa/ieiv,
which has its own adverbial clauses fol
lowing. alSovs Kal o-u<|>poo-vVT|S. alScos de
scribes the natural modesty of a sensitive
self-respect ; o-»(ppoo-vvr|, the self-con
trolled character, master of feeling and
passion of all kinds. alSus only here in
N.T. o-utpp. : v. 15, Acts xxvi. 25 only.
ev TrXeyu-ao-iv k. t. X. : only here ; cf.
1 Pet. iii. 3 6 l£u8ev ifiirXoiajs rpixdv xai
irepiBiaews xPu<r'u'' *) eV5ii<rea>s 1/w.rlav
xbafios closely parallel.
10. dXX' 8 irpeirei: the antecedent is
of course Koafieiv i. Si fpy. d-y.
lirayyeXXoulvais, professing = vi. 21
only. Cf. Philo, de vit. cont. 472, 3 ruv .
iirayyeXXofiiivuv ebaipeiav (Wetst.). The
word is foundin thissensein Plato.Xen. etc.
6eoo-ipeiav: here only in N.T.; -ijsjoh.
ix. 31; both in LXX.
81' tpywv dya6u>v : by means of, by the
help of good works ; cf. Acts ix. 36,

Ill

T7P0I TIMO0EON A

IS

ev rrdar) virorayrj' SiodaKeiv Se yvvaiKi ovk irrirpeirw, 12
ouSe aidevrelv dvSpog, dXX' eivai eV Tjo-u^ta. 'A§dp yap 13
Trpwrog irrXdadrj, etra Eva' Kal 'ASd/x ovk rjirarrjdr), r) Se 14
yvvr) ifjairarr/delaa iv irapafSdaei yeyovev. awdrjaerai Se 15
Sid ttjs reKvoyoviag, idv peivwaiv iv rr'iarei /cat dydirrj /cat
dyiaapcp pera awcppoavvqg. rnarbg 6 Aoyos. Et 3
Tts iiriaKoirr)g opeyerai, koXov epyov iiridvpei. Set ovv rbv 2

2 Cor. ix. 8, Eph. ii. 10, Col. i. 10, and
freq. in these Epp. To be taken closely
with Koaixeiv eavrds.
11 . uavSaveru and SiSdo-Keiv refer to
the second business of the public assembly
- — for prayer and instruction; cf. i Cor.
xiv. 34 (n. viroraaaiaBuaav).
12. SiSdo-Keiv, i.e. in the assembly;
cf. 2 iii. 14, n. Tit. ii. 3. The context
necessitates this important limitation.
ov8e av8. dvSpos: nor in any way to
exercise authority over a man ; a general
rule supported by the particular case, the
assumption of authority to teach.
avBevTetv 'to have mastery over'; only
here in the Greek Bible. abBivrr\s =
murderer, Wisd. xii. 6. -ia 3 Mace. ii. 29.
Polyb. xxiii. 14. 2 rbv abBivrrpi rov irpdy-
/iaros=the doer of the deed. It appears
that a68ivri)s ' master ' and abBivr-qs ' mur
derer ' have different etymologies. ai>-
Bevreiv 'to have mastery, authority over'
was probably current in popular diction ;
abdivrris 'master, autocrat' occurs in the
Leiden Papyrus, and ab8evriKbs= autho
ritative, not infrequently. See M. M.
ad vb.
13. 'ASdp. "yap k.t.X.: cf. 1 Cor. xi. 7.
The point seems to be that Adam had
an existence independent of woman, and
therefore could not be in any way sub
ordinate to her.
lTrXdo-8r| : cf. Rom. ix. 20, Gen. ii. 7,
and frequ. in O.T. of creation.
14. otiK fjiraTrj8T| : the woman's yielding
to the wiles of a serpent shows her to be
an unsafe guide.
yiyoviv 'has come to be in transgression' :
possibly a case of the aoristic use of yiyove.
See M., p. 145 f.
15. o*u6r{o"eTai Se Sid ttjs TfKvoyovCas
= 'in her child-bearing'; Sid w. gen. not
infrequently marks a state or condition
in which a person is or an action takes
place ; see Blass, p. 132. Cf. Rom. ii. 27,
xiv. 20, 2 Cor. ii. 4, Gal. iv. 13. The
condition of child-bearing is thus marked
as the special province of the wife, as

distinguished from that of teaching and
ruling, which she is warned not to assume.
o-a>8TJo-eTai: perhaps merely of her physical
safety, but more probably of the saving
both of body and soul, as the following
words indicate.
But n. Ellicott, Wordsworth al. after
Hammond take ttjs T6K. = the child-
bearing, the bearing of Jesus, as marking
the peculiar relation of woman to the
Saviour. In spite of Ellicott's careful
argument, it is difficult to believe that
S. Paul would have alluded to the
Incarnation in this obscure and cursory
manner. »
idv aeCvuo-iv : if they shall abide : wo
men in general, most comm. ; but per
haps, the husband and wife.
Iv ir. K. d. *. d-y. : the full Christian
life of faith, love, and sanctification, with
its condition, self-discipline.
iii. 1 a. ttio-tos 6 Xoyos : to be taken
with the preceding words, and occasioned
by awB-fiaerai. So v. Soden, W. H. But
Weiss, Wohlenberg, Bernard all refer it
to the following words. The only place
where the phrase certainly refers to fol
lowing words is i. 15, and then the saying
is introduced by Sri. See on i. 15.
1 b-\Z. Timothy has been instructed to
see that the common duty of the Church
is carried out, and to secure the requi
site qualifications in the members of the
Church. There follows naturally advice
about the leading members and their qua
lifications, classified as iirlaKoiroi and
Sidxovoi, those who have oversight over
the condition and action ofthe Church,
and those who carry out various duties of
subordinate service. On the main ques
tions involved see Introduction, c. iv.
The Apostolic office here appears as an
office of supervision over the local officials.
1. et tis lirio-KoirTJs dpeveTai. The
asyndeton is not infrequently used by
S. Paul in passing to a new subject; cf.
1 Cor. v. 1, 9, vi. 1, 12, Rom. ix. 1. Cf.
Blass, p. 279. Here it is almost inevit-

16

TTPOS TIMO0EON A

ill

irriaKorrov dverr'iXr\prrrov eivai, pidg yvvaiKog dvopa, vrjdta-
3 Xtoi', acocppova, Koapiov, cpiXotjevov, StSa/cTi/cdV, pr) rrdpoivov,

able, as there is no direct connexion with
the preceding paragraph. The manner
in which the subject is introduced is re
markable ; it is half apologetic, as if the
prevailing opinion tended to depreciate
this work. It is indeed possible that
where the teaching office was open to any
to assume, and prophets were numerous
and independent, this business of manage
ment may have been regarded as of in
ferior importance and interest ; and so the
assertion of its true dignity was necessary.
There is a similar hint of the depreciation
of the local ministry in contrast with the
general in Did. xv. 2. See Introd. p. lx.
N.b. The || of Tit. i. 5 f. supports the
view that the qualifications here enume
rated are qualifications of candidates.
Iirio-Koirrjs : Ps. cix. 8 (qu. Acts i. 20) ;
alio sensu Lk. xix. 44, 1 Pet. ii. 12;
vb 1 Pet. v. 2 (v. 1.), Heb. xii. 15,
1 Clem. xliv. 1, 4 with the article (to
ovofia r^rjs iiriaKOTijs) . The absence of
the article shows that function rather than
office is intended. ' If a man aims at
oversight, taking charge,' and yet the
absence of any qualifying genitive shows
that the particular function intended could
not be mistaken. (In LXX Exod. of the
oversight of the tabernacle, and in a. pe
culiar sense of the census ofthe tribes.)
dpeveTai, vi. 10, Hebr. xi. 16 only. Cf.
Thucyd. ii. 65 rov irpwros ^Kaaros ylyveaBai
(L. & S.) ; so Polyb. v. 104, 7 ruv irpay-
ixdruv = imperii. So 'is ambitious of,'
? ' is a candidate for'; then the following
would be points to be considered in
selecting candidates.
KaXov Sp-yov: the stress is on koXov ;
it is an honourable or high work that
he desires and therefore requires a high
standard of character. KaXbs always ex
presses high standard, moral excellence.
epyov: cf. Rom. ii. 7, 1 Cor. iii. 13-15,
ix. j, 2 Cor. ix. 8 of work done or to be
done. For the combination k. ?. cf. v. 10,
25, vi. 18, Tit. ii. 7, 14, iii. 14, Hebr.
x. 24, : Pet. ii. 12.
liriSuuei : the vb is used of good desires
(Mt. xiii. 17, Lk. xvii. 22, xxii. 15, Heb.
vi. 11, 1 Pet. i. 12) as well as bad; subst.
in a good sense, Phi. i. 23, 1 Thess. ii. 17
only. 2. Set ovv tov Mo-kottov K.T.X. We
should probably not take iirlaK. here or
in Tit. i. 5 as a title of office, but as a

description of function. The qualifica
tions that follow are remarkable for their
general character. There is very little
that seems to be specific to, an office.
This is not unnatural if qualifications of
candidates are being considered . Perhaps
fitness for teaching, hospitality, honesty
in money matters, good government of
the home, and a good reputation among
the non-Christian public alone mark the
line of official function as involving teach
ing, entertaining, and general manage
ment, and the representing of the society
to the outside world : the main requisite
is that they should be good men and good
Christians. Perhaps the connexion with
the preceding section suggests that eiri-
aKoirfi involved a special relation to the
public prayers.
dvemXr|p.TrTov, v. 7, vi. 14 only; cf.
v. 6, Lk. xx. 20, 26. A good classical
word (Thucyd., Eur., Polyb., Plut.: see
Wetstein) =unimpeachable, a man whose
life gives no hand le for criticism ; cf. v. 1 4,
2 Cor. xi. 12. Cf. dviyKXip-os, Tit. i. 6.
pids YuvalK°S dvSpa clearly advises
against a second marriage, as giving a
handle for criticism. See Weiss, Bernard.
VT|<pdXiov : v. 11, Tit. ii. 2 only ; cf.
1 Thess. v. 6, 8, 1 Pet. v. 8. Apparently
not common of persons ; in cl. Gk gen. of
offerings unmixed with wine.
o-uiippova : Tit. i. 8, ii. 2, 5 only, of
general self-control ; the class of words
is limited to these Epp., except Acts
xxvi. 5 (-oabvn) and the verb -erx = to
be sane, of right mind (Mk. v. 15, Rom.
xiii. 3, 2 Cor. v. 13) ; except 1 Pet. iv. 7
= to be self-controlled.
Koo-pios : of conduct corresponding to
position and official character : seemly,
decent. Cf. ii. 9.
<j>iXd§evov. This word may point to
duties of hospitality naturally falling to
the position of iviaKoiHi ; cf. Tit. i. 8.
On the other hand . <j>iXo£evla is a general
duty of Christians, Rom. xii. 13, Hebr.
xiii. 2, 1 Pet. iv. 9. . Still with the growth
and multiplication of communities and
their mutual intercourse, it would be
natural that the opportunities of hospi
tality would increase, and also that they
would fall more and more upon the
prominent persons; especially as ihis
intercourse would often be official, and
essential to the well-being of the scattered

Ill

17P0I TIMOOEON a

17

prj rrXrjKrrjv, aXXa iirieiKrj, apa^ov, acpiXdpyvpov, rov ISiov 4
oikov KaXwg rrpoiarapevov, reKva eyovra iv vrrorayy pera
rrdarjg aepvorr/rog' (el Se Tts tou tStov oikov irpoarijvai 5
ovk oTSev, irwg eKKXrjaiag deov eiripeXyjaerai ,•) jut) veocpvrov, 6
tVa pr) rvcpwdelg elg Kpipua iprrearj rov SiafioXov. Set Se 7

churches and even to the existence of the
Church (Ramsay).
SiSaKTiKov: cf. v. 17, Tit. i. .9; for
the word, 2 ii. 24 only. This implies
that a person in this position would be
expected to teach, though v. 17 perhaps
suggests that it was not an essential duty
of the office. That ' teaching ' was not
limited to the holders of the office is clear.
3. prj irdpoivov : Tit. i. 7 (only)
= over-addicted to wine, a slave to
wine ; describes the formed habit conse
quent on much drinking. Cf. Athenaeus
ap. Wetst.: rbv o&ov 81' Sv Kal rds fiidas
Kal rets piavlas, iri Se Kal rds irapoivlas
ylyveaBai ; ib. rb yap irdpoivov e/c rov
fieBbeiv ylverai.
Cf. irapayqpdv, to be the worse for old
age ; irapdBepfios, over-hot ; irapdroX/ios,
foolhardy. eTrieiKTJ 'reasonable,' 'considerate'; cf.
Phi. iv. 5, subst. 2 Cor. x. 1.
acpiXdpyvpov : cf. /j.t] alaxP0Kep8eis, v. 8,
Tit. i. 7. This points to oversight in
volving the management of the finances
ofthe society, including the alms. S. Paul
had to defend himself, as a teacher, against
a charge of covetousness.
The epithets fall into two main di
visions :
(1) aveiriXruxirrov — Kba/iiov, personal
qualifications of sound moral character
and reputation. (2) qualifications espe
cially required in the position of [a) a
representative host tfiiXb^evov, nil irdpoivov,
(b) a irpoiardfievos with financial responsi
bility — p.7] irXr)KTi}v dXXd iirieiKrj, d<piXdp-
yvpov, (c) a teacher SiSaxriKos.
i> tov ISCov oCkov k.t.X. : the character
of the family an important element in the
character of the person; n. the sugges
tion that the Church is of the nature of
a family, of which the iirtaKowos is not
actually the father but the eVtyieXijrr/s who
has charge under the Father. Cf. Eph.
ii. 19 oheiov tov Beov, 1 Cor. iv. 1 oUbvo-
/jiot: O.T. Hos. viii. 1, ix. 15, Jer.
xii. 17.
irpoio-Tdpevov : cf. Rom. xii. 8, 1 Th.
v. 12, infra v. 17 (irpoearwres the more
common cl. form) ; a quite general word
P. P. E.

for presiding over a body of people, with
powers of government, however defined.
KaXws with a high standard for the exer
cise of this authority.
?X°VTa w. iv birorayrj : keeping his
children in due subjection.
o-ep,vdTT)Tos : cf. ii. 2, Tit. ii. 7 ; adj.
Phi. iv. 8, infra iii. 8, 11, Tit. ii. 2
almost = dignity.
5. lKKXr|0-ias 8eov: cf. v. 15, the only
places where the phrase is anarthrous.
Cf. 1 Cor. js.. 32, xv. 9, i Cor. i. 1, Gal.
i. 13 (all sing.) = a society which is God's
Church, in contrast with his own family.
The absence of the'article causes stress to
be laid on the character of the society, as
affecting the importance of the duty of
iwifiiXeia. It refers here, of course, to
the local church. The argument is a
commonplace; see Wetst.
IrripeXrjo-eTai — of a single person, Lk.
x- 34> 35> ar)d subst. Acts xxvii. 3 only.
Cf. Xen. Mem. 111. ap. Wetstein. ='will
he care for' ; a quite general term ; the kind
of care needed depends upon the office.
6. pr) vedcpvTov: only here, i.e. new
as a Christian — not necessarily young ; a
warning both suitable and necessary in
a comparatively long-established commu
nity such as Ephesus : it is not repeated
in Tit. i. 7-9, dealing with the new church
of Crete.
TvcpoSeis : vi. 4, 2 iii. 4 only. rv<f>os
= dXa^bveia, KevoSo^la, iirapais, birepii^avla
Wetst. Cf. ' a swelled head ' ; ' having an
undue opinion of his own importance,'
as a novice might get from too rapid
promotion. els KpCpa Ipirlo-Tj tov SiapioXov. The
explanations of this strange phrase are
(1) fall into the judgment passed upon
the devil, (2) fall into judgment passed
or wrought by the devil, (3) fall into
judgment passed by the slanderer. None
of these are widiout difficulties. (1) This
involves taking r. Siu§. here as an 'ob
jective' genitive, whereas in v. 7 it is
clearly subjective. It also involves the
difficulty of pointing to any such recognised
judgment passed upon the devil, e.g. for
pride. Weiss maintains that there is no

i8

TTPOS TIMO0EON A

in

/cat paprvpiav KaXr)v e%eiv airo rcov e$codev, t^a p,rj ets
8 oveiSiapov iprrearj /cat irayioa rov §ia/36Xov. AiaKovovg
waavrwg aepvovg, pr) StXoyovs, pr) oivw rroXXco rrpoae^oyrag,

trace of such in the Bible. " (2) This in
volves the strangeness of characterising the
devil as judge : which is not wholly got
over by taking Kpl/j.a as = God's judgment
and the devil as the instrument, a very
forced interpretation. (3) Some com
mentators take refuge in the use of Sid-
/3oXos in 2 iii. 3, Tit. ii. 3 as a general
term for a slanderer, and both here
and v. 7 take it of slanderous persons,
whether within or without the community,
who pass sentence on the heady neophyte.
But Kplp.a is not a very natural way of
expressing the action of the slanderer,
and the parallelism between v. 7 and
2 ii. 26 makes this translation very
difficult. Further, we should rather ex
pect ruv SiafibXoiv in both verses. And
certainly the interpretation cannot be
called natural or obvious. In view of
these difficulties we may perhaps take
rov 8iaj36Xov not as object or subject,
but as explanatory of Kplp.a = ' may come
to be condemned to the devil ' ; the
phrase would then be closely parallel to
irapiSuKa t£ "Saravq., a kind of passive
form of that phrase. Kplp,a Bavdrov (Lk.
xxiv. 30) would be a parallel construction.
7. Sei 8e Kal k.t.X.: cf. v. 10. The
man in charge of the Church must bear
a good character, receive good testimony
from those outside the Church : there
must be nothing in his way of life which
can be brought against him : for such
things are a trap set by the devil to in
volve him, his family and his community
in disgrace. For this respect for the
common judgment cf. Phi. iv. 8, Col.
. iv. 5, 1 Thess. iv. 12.
airo twv SjjuBev : this points to the con
clusion that his work would bring him
into contact with those outside, in fact,
that he had a representative character.
6ve181.a-p.ds : the vb = to reproach, bring
up something against a man as a wrong
or disgrace ; cf. Mt. xi. 20, xxvii. 44,
1 Pet. iv. 14. There was a sense in
which the Christian was bound to fall
into reproach (Rom. xv. 3, Heb. xiii. 13),
but it should not be by failing below the
common standard of conduct.
Kal irayCSa t. 8. : cf. vi. 9 ; 2 ii. 26.
8. BiaKovovs : there is nothing corre
sponding to this section in Tit. i. : nor is
this function or office referred to again.

Indeed Phil. i. and perhaps Rom. xvi. t
are the only passages in which the word
is distinctly used of an office in the Church.
The verb is so used here only. The term
is not_applied to the Seven in Acts vi. 1-6:
though the nature of the work for which
these were immediately appointed is de
scribed as SiaKoveiv rpairifais. Thewords
are used of any menial service, and fre
quently by S. Paul of the service which
the apostles render; also of service ren
dered to S. Paul himself, to the Churches,
etc. Here the word clearly points to a
specific office, or at least function ; but
exactly what function is not clear. As
compared with the preceding verses, (1)
there is no clear reference to teaching
(pv. 9 and 13 need not imply teaching
duties, but merely that freedom of speech
which is given by consistency of life) ; (2)
no clear reference to governing duties ;
(3) no suggestion of any representative
character, either in hospitality or in dealing
with those without. It is probable that
these persons were subordinate assistants
to the elders in their work of iiriaKom) ;
hence both the coincidences and differ
ences in the requisites emphasised. This
suits well iv. 6 KaXbs fay BiaKovos Xp. T.
You are an ' assistant' of Christ Jesus, and
will give Him good assistance if, etc. It
would also account for the omission in
Titus : in the beginnings of a social or
ganisation, these assistants would not be
necessary or desirable ; the work would
be kept in the hands of the elders. It
would also account for the close connexion
of the StdKovoi with the iirlo-Koiroi in later
Church history. (See Early History of
the Church and Ministry, p. 286n.5, 287.)
The qualifications for such 'assistants'
naturally are that they should be tho
roughly honest and respectable men and
women. See Introd. p. lxii.
<ao-avTa>s : the same general principles
govern the qualifications, as in the case of
the elders.
S1X070VS only here in Gk. B. Pol. ad
Phil. v. 2 (only in P. Ap.) apparently
taken from this passage. A rare word.
Chrys. ad loc. 'fur) AirobXovs, /it) SoXepois,'
i.e. saying one thing and meaning another :
Lat. bilinguis. LXX SlyXuaaos. Theo-
doret 'saying one thing to one man and

Ill

rrpoi TIMOOEON A

19

/atj alaxpoKepSelg, e^ovrag to pvarr]piov rrjg iriarewg iv 9
Kadapq. avveihrjaei. Kal ovroi Se hoKipat,eadwaav rrpwrov, 10
etTa BiaKoveircoaav aVey/cATjTot ovreg. yvvaiKag waavrwg 11
aepvdg, pr) Sta/3oXous, vrjcpaXiovg, irtcn-ds iv rrdaiv.
SiaKovoi earwaav piag yvvaiKog dvopeg, t4kvwv KaXwg 12
npo'iardpevoi /cat tow tStcov oikwv ol yap KaXwg SiaKovrj- 13
craves j3adpbv eavrolg KaXbv rrepirroiovvrai /cat iroXXr)v

another to another.' v. Suicer. Lft.adPol.
I.e. 'tale-bearers'; but why?
alo~xpoKepSeis : Tit. i. 7 only (in Gk.
B.). Class.: the idea is — making small.
gains in mean ways — a special danger for
clerks to an official who had to manage
finance, especially in the East where the
clerk might expect to have his bit out of
alms distributed. Ramsay however thinks
this condition refers to the trades the
deacons still carried on.
9. 8xoVTas TO H- T- ""• 'keeping the
secret of their faith in a clear conscience ' :
the claim is evidently for a thorough con
sistency of belief and practise : ex0VTOS
has its true durative force = maintaining,
keeping: cf. i. 19 where there is the same
connexion between dyaBi) avvelSijais and
wlaris. Faith in both cases is the faith
of the person ; the deacons must maintain
the reality and vigour of their faith by
keeping their hearts clean, to uvo-Trjpiov
will then mean the ' secret ' or ' inner
reality' of their faith, their faith in its
inwardness (see below on v. 16) ; the gen.
is a genitive of apposition, e'v k. o-vv.: see
note on i. 19 : Iv is best taken as instru
mental, by help of: the clause then
comes naturally after the preceding epi
thets, which lay stress on reality and con
sistency of life.
10. Kal ofrroi SI : these as well as the
former must be duly tested first, and
exercise their ministry when they have
passed the test, and not till then. There
is no indication of the nature of the test.
Perh. || Set Si xai paprvpiav koXt)v k.t.X.
11. ¦ywaiKas : women-deacons : not
' wives,' which would want the article.
There is no reason why a wife should be
a deaconess because her husband was a
deacon : or why only wives should be
deaconesses. SiaPoXovs: slanderers, talebearers; cf.
1 iii. 3, Tit. ii. 3.
•moras 'trustworthy' — in the untech-
nical sense; cf. 2 ii. 2, 13, Heb. ii. 17,
iii. 2, 5, al.

12. pids vvv. dvSpes k.t.X.: see on v. 1.
13. 01 yap KaXws k.t.X. : the yap shows
that in this clause we have the reason why
the preceding qualifications are demanded :
therefore ol KaXws SidK. = those deacons
who have these qualifications and exhibit
them in the exercise of their office : the
aorist participle is therefore 'constative,'
and describes the fact itself without time-
reference (cf. Heb. ii. 10, Mt. xxiii. 20,
Lk. xi. 8-10, 2 Cor. iii. 3, M., p. 109);
' those who serve as deacons with this high
standard.' PaBpov e. KaXov irepiir. : paOpos only
here in N.T. : in LXX = the steps at a
door, 1 Kings v. 5, 4 Kings xx. 9-11,
Sir. vi. 36 ; cf. dvafiaB/Jibs Acts xxi. 35, 40 :
not in P. Ap.; metaph. =a step by which
one ascends or progresses ; cf. Wetst. ;
Jos. Bell. Jud. iv. 3. 10 irdvras robs ruv
roX/irnidroiV [laB/iovs.
Theod. = steps in the service of the
Church, the orders of ministry, w;hich the
deacons and readers do not naturally ex
pect to occupy. Chrys. tovt iarl irpoKoirri ¦
ol iv rots Kdru Sel^avres iavrovs Sieyijyep-
piivovs Kal irpbs iKeiva dveXebaovrai. Both
then refer it to promotion to higher orders
in the ministry,, a natural interpretation
for their times ; but not for this, when all
was still fluid ; and not the most natural
for the Greek.
The word in the singular means simply
'• a step,' in the plural, ' the steps of a stair
or ladder.' Hence it may stand meta
phorically for degrees, of intensity or suc
cess in action, or of promotion in office.
The question here is whether S. Paul is
speaking of opportunity for better action,
or of likelihood of promotion in return for
good service. The language and the con
text point to the former meaning. In the
whole passage, the necessity of a high
level of consistency of life is urged for
effectiveness of work ; the thought of pro
motion brings in an alien motive. Further,
the pres. irepiToiovvrai points rather tp^
something which they directly gain by

20

TTPOZ TIMO0EON A

in

14 irapprjaiav iv rriarei rfj iv Xpiarw 'Irjaov. Tavra
15 crot ypdcpw, iXiri£wv iXdeiv \jrpbg ae\ iv rd^ei, eav Se

showing these qualifications, and it cannot
be supposed that promotion came to all
deacons who did well. We should expect
the future, if this was the meaning
(n. Suicer tr. acquirent). Consequently,
we explain the phrase as = gain an ex
cellent standing or position for their work.
Cf. Clem. Al. Strom, vii. 17, 108 plaB/ibv
roOrov (wonder) irpwrov rr/s iiriKeiva yv'a-
aeas biroriBinevos. Hort (Ecclesia, p. 202)
considers that the work in view is work
outside their official duties : but it is dif
ficult to make this distinction, unless the
official duties were very precisely defined ;
and there is nothing to show this.
Kal iroXXr|v irappi)o-Cav : great freedom
of speech, or, more generally, confidence
in action : this explains at least one element
in the excellence of their standing (fiaBfibv
KaXbv) ; they have nothing to hide or to be
ashamed of and they can therefore speak
and act freely in any way which the oc
casions of their office may demand. This
'boldness' consequent on 'good conscience '
is a specially Pauline thought; cf. 2 Cor.
vii. 4, iii. 12, Eph. iii. 12, Phi. i. 20,
Phm. 8. It is the converse of the ira7is
SiaftbXov, the entanglement which a man
gets into when his practice belies his pro
fession (cf. Does Job serve God for
nought ?). If 7rapp. were limited to ' free
dom of speech ' then this would tend to
show that the SidKovoi assisted the elders
in teaching as well as in other things : it
is probable that they did, but it cannot be
directly argued from this passage.
Iv irCo-Tei tj] Iv Xp. T. Such boldness
still is only truly safe and humble if it
moves in an atmosphere of faith in the
protecting and strengthening presence of
Christ Jesus. Here the dominant quality
and requisite of all Christian service, per
sonal faith in Christ Jesus, is recalled. See
on i. 4. ir. undoubtedly here = personal
faith. The exact phrasing= confidence in
faith (as distinct from other grounds of
confidence), and that faith the faith which
is in Christ Jesus.
For ir. Iv cf. Gal. iii. 26, Col. i. 4,
Eph. i. 15: cf. Acts xxvi. 18 eh, 2
i. 13 (?), iii. 15. Holtzmann regards the
position of the article as unpauline : but
this is meticulous to a degree. The posi
tion of the article varies as the exact
meaning the writer wishes to convey
varies : an exact || Gid. ii. 20.

ttj ev Xp. Tr)o-. : iriareiu never takes
the constr. with iv : with irlaris, iv marks
rather the power which animates the faith,
than the object of the faith : it is faith in
God inspired by Christ Jesus.
14. ' I am writing this to you though
I hope to come to you shortly, but in case
I am delayed'.... The turn of phrase
carries us back to i. 3 and 18. The letter is
a letter of instructions confirming and sup
plementing oral communications. These
¦instructions have dealt with (1) the quali
fications of a teacher, enforced by S. Paul's
own experience and example, (2) the main
duty of the Church and the qualifications
of individuals if they are to take part in
that duty, (3) the qualifications of certain
officials whose duty is described as iiri-
(iKoirr) and SiaKovla. In each case the
qualifications consist in the essentials of
Christian character. And the writer now
enforces the necessity for these qualifica
tions and this work by describing ( 1 ) the
character of the Christian Society, (2) the
object for which it exists, and (3) the im
portance of the fact which it represents
and embodies: and thereafter passes on
to warning (c. iv.) against dangers which
beset the Church and provision to be made
against those dangers.
TavTa 0-01 ypdtpw : the generality of the
description of the object in v. 15 shows
that this refers to the whole preceding
part of the letter: it has all dealt with
conduct of the society and the individuals.
eXirfijuv k.t.X. The question naturally
arises why S. Paul wrote so elaborately,
if his absence was to be but a short one:
and the difficulty has been used as an
argument against the genuineness of the
Epistle. The argument is as so often
double-edged. It is hardly natural to
suppose that a pseudonymous writer would
have gratuitously created this difficulty.
The explanation no doubt lies in the fact
that Timothy was being definitely tried
by S. Paul in a position of independent
responsibility. He is giving him all the
assistance he can ; but wishes him to stand
on his own feet. He helps him here by
implying that he can come to him at any
time ; but may be delayed unless the occa
sion for return should grow urgent. Mean
time he writes to supplement what he had
said: tr. 'though I hope': the emphasis is
on f}paS6vw.

Ill

TTPOI TIMO0EON A

21

fipaBvvw, Iva elSrjg irwg Set iv oikw deov dvaar pecpead ai, tjtis
iariv e/c/cXrjcrta deov tjZtvrog, arvXog /cat eSpaiwparrjg dXrjdeiag •
/cat opoXoyovpevwg peya iariv rb rrjg evaefieiag pvarrjpiov 16

15. tvaelSfjs — dvao-Tpetpeo-Bai : the prin
ciples of true and full Christian conduct
are the subject of the letter, which is
pressed upon Timothy as responsible for
enforcing them. That conduct depends
upon the fact that the Christian life is to
be lived in a household of God.
ev oSko> 8eov : in ' a household of God '
or 'God's household ' : the absence of the
article leaves the stress on the character
pf the society; and the position of the
phrase makes it emphatic, as determining
the kind of conduct appropriate to such
a state. oIkos is better translated house
hold, than house. The thought is of the
society "as an organised family or house
hold in which God is Father and Head,
and each member has his direct relation
to the Head, his proper place, duty and
intimate relation of kinship to other mem
bers, and his appointed service. The
phrase occurs in this sense only here and
Heb. x. 21, i Pet. iv. 17. It is implied
by S. Paul's favourite words okoSo/xr),
qlKovbfios, olKovofilq; cf. oUla 2 ii. 20 ;
see on y . 5.
tJtis : attracted to the gender of the
predicate; cf. Winer, Gr. p. 206 : eft. Mk.
xv. 6, Gal. iii. 16, 1 Cor. iii. 17, Phi. i. 28 al,
= ' which by its very nature ' ; cf. Moulton,
p. 91 f. (qu. Hort).
lKKXr|o-Ca: the fundamental notion of
the word is ' a people (of a city, of a tribe,
of a nation, etc.) assembled by summons
in their corporate (as distinct from their
separate family or individual) character
for deliberation or action.' It is in this
sense that it is applied in O.T. to the
' congregation of Israel ' : and the new
society adopted the term to express their
sense of their corporate responsibility, to
each other and to the outside, both in
volved in their corporate relation to God.
The word therefore widens the idea con
veyed by oXkos (organisation of the house
for its own life) to include the thought of
relation to and responsibility for the larger
sphere of human life, and the extension
of the thought is emphasised, first by the
epithet added to Beov, and secondly by
the'further description. See Hort, Ecclesia.
Beov Jwvtos. The participle contrasts
not merely with dumb and dead idols but
also with all abstract and purely trans
cendental conceptions of deity ; it implies

vital action in the concerns of His creation.
See Acts xiv. 15, Rom. ix. 26, 2 Cor. iii. 3,
vi. 16, 1 Thes. i. 9, 1 Pet- i. 3, Heb. ix. 14,
x. 31, xii. 22, Rev. vii. 2,xv. 7, infra iv. 10;
cf. Hort on 1 Pet. i. 23. The special
point of the epithet here is to mark that
the, character and the work of the con
gregation is determined by the living and
active presence to and in it of God, in
spiring and directing ; cf. with irveiifia
2 Cor. iii. 3, vabs ib. vi. 16, SovXetieiv
I Thes. I.e., 7r6Xis Heb. xii. 22.
o-tvXos Kal ISpauopa : a further descripr
tion of the oXkos Beov, not exactly parallel
to iKKXijala, but developing the thought
uivolved in &kX. by indicating the line of
its activity = to support and stablish the
truth. The metaphor is S. Paul's favourite
metaphor from building which he uses both
of the structure of the Church (Eph.) and
of the structure of truth (1 Cor.). For
arbXos cf. 4 Mace. xvii. 3, Gat ii. 9,
Rev. iii. 12 (all of persons), ISpaCupa,
vnlg. firmamentum, not in Gk. B. : nor in
P, Ap. Soph. qu. Epiph. 11. 7773: =
any stay or support used to strengthen a
structure. So = a support or stay, not a
ground or base ; cf. ZSpaios 1 Cor. vii. 37,
xv. 58, Col. i. 23. See Hort, Eccl. p. 174,
ttjs dXr|8eCas ' the truth ' here = the
whole truth of things, their real character
and the true way of apprehending facts as
revealed in the Gospel, This truth claims
belief (2 Thes. ii. 12) and obedience
(1 Pet. i.22) dictating conduct (cf, Ephes.
iv. 24, v. 9, Rom. i. 18, 2 Cor. iv. 2) :
the society therefore which professes it is
committed to a particular way of life, and
by pursuing that way of life is in return
a pillar and stay of 'the truth' — it makes
it real and active before the eyes of men.
In this aspect, the truth is the inner
meaning and secret of godliness ; and as
such it is, in fact, Christ Himself, as the
revelation of God and interpretation of
man; cf. Joh. iv. 6. See Weiss ad loc.
and Hort on 1 Pet. i. 22. So he passes
on to these thoughts.
16. Kal opoXo-yovpe'vws 'and in fact by
general admission great is the import of
the secret of godliness,' dp. only in 4 Mace.
peya: cf. Eph. v. 32 = a great matter,
of serious import.
to ttjs evo-ePeCas pvo-TTJpiov : this phrase
describes i\ dXr)Beia in its special meaning

22

TTPOZ TIMO0EON A

in

*Os icpavepwdrj ev aapKi,
iSiKaiwdrj iv rrvevpari,

in the context ; • the truth is the inner secret
of the godly life which Christians as mem
bers of God's household ought to lead :
and this inner secret is of vast importance,
being nothing less than Christ in His In
carnate Person and work.
evo-e'peia 'godliness' (cf. on ii. 2) re
sumes the iras Set dvaarpifeaBat. ttjs
evo-. the godliness which we must practise.
pvo-TTJpiov = the inner secret, that which,
¦ hidden in itself, animates, and reveals it
self in, godliness. The word is used here
in its common N.T. sense of secret, as in
1 Cor. ii. 1 f., iv. 1 : not in the specifically
Pauline sense of 'the secret purpose of
God revealed in the call of the Gentiles.'
The secret here is the truth embodied in
Christ Jesus. See Robinson on Ephesians
pp. 234 f, 239.
os : on the text see Introd. p. clvii : the
antecedent must be found in an implied
iKeivos in apposition to rb...pivaTr)piov. If
these six clauses are a quotation from a
current liturgical form, then the antecedent
in that context was no doubt Xpurrds
'Itjaovs; cf. i. 15 : it is not impossible that
the two fragments (if they are fragments)
came from the same context. The clauses
are most naturally taken as all parallel
(against Wohlenberg, who takes os. ..aapxl
as subject of the following clauses).
I<pavepw8r| ev o-apxC = not merely ' ap
peared ' but ' was revealed, exhibited,
manifested ' : Iv trapxl in a human nature
and life. The Word is used to describe
the humanity <5f Christ by S. Paul (Rom.
i. 3, viii. 3, ix. 5, Eph. ii. 15, Col. i. 22;
cf. Acts xxiii. 1, Heb. v. 7, x. 20, 1 Pet.
iii. 18, iv. 1), and S. John (Joh. i. 14,
vi. 57 f., 1 Joh. iv. 2, 2 Joh. 7) : with it
S. Paul uses yeviaBai (Rom. i. 3 ; cf. iripiij/as
Rom. viii. 3), S. John uses yeviaBai (Ev.
i. 14) and 'ipxopiai (1 Joh. iv. 2, 2 Joh. 7)
to describe the Incarnation. <pavepovo-8ai
is not elsewhere used with iv aapxl. But
it is used by S. Paul of Christ as to fivarr)-
piov Rom. xvi. 25 f., Col. i. 26 and of the
manifestation or revelation of Christ in
contrast with a former hidden existence
in Heb. ix. 26, 1 Pet. i. 20, 1 Joh. i. 2,
and without any such contrast in 1 Joh.
iii. 5, 8. Each element, then, in the ex
pression is common to S. Paul and other
writers : the combination in this explicit
form is unique. The reason for the com
bination (whether original or quoted) lies

in the context : the stress is laid not on the
Incarnation per se, but on the Incarnation
as a manifestation of the character of the
Incarnate, the secret of godliness, the
standard for Christian life : that was mani
fested in the life of Jesus for all to see and
follow. !6iKaiu8r| Iv irvevaaTi: SiKaiovv=' to
justify, declare righteous and so to vindi
cate character': in the latter sense, in Evv.
Mt. xi. i9 = Lk. vii. 35; Mt. xii. 37, Lk.
vii. 29, x. 29, xvi. 15, xviii. 14; cf. Rom.
ii. 13, iii. 4, 1 Cor. iv. 4: the verb is used
ofthe Lord only here ; but of God Lk. vii.
29; cf. Rom. iii. 26: and Stxaios Mt. xxvii,
4, 24, Lk. xxiii. 47, Acts iii. 14, vii. 52,
James v. 6 (?), 1 Pet. iii. 18, 1 Joh. ii. 1,
29, iii. 7. The untechnical use is paralleled
in S. Paul ; the verb itself is found only in
S. Paul, James, and Ew. (11. cc). The
combination with iv irvebpuiri, again, is
unique. The sense clearly is, that the cha
racter which was manifested in a human
nature and life was vindicated in the sight
of others, i.e. as being what it claimed to
be or as being accepted of God, in or by
spirit. And the question is, what is the
meaning of this phrase ? There is clearly
a contrast with iv aapxl : but as iv aapxi
here includes the whole human life, and
iifiav. the whole manifestation through the
human life, Iv irv. must refer to something
additional to this: now the vindication or
declaration of the true meaning of the
human life of the Lord is consistently
said to be the resurrection, as the act by
which God vindicates and crowns- the life
of Jesus. In that case, ev irveb/iart cor
responds in part to iv Swdpiet in Rom. i. 4
as marking the power which was exercised
in the resurrection : but, considering that
the parallelism requires that Trvev/ia, as
trdpf, should describe an element in the
Person manifested and vindicated, the
closest parallel is given by Hebr. ix. 14
8s 8id irvebfiaros altuvlov iavrbv irpoar)vey-
Kev dfiw/Miv rip 8e$; where Sid irv. al. is
|| iv irv. and dfiufwv represents iStKaiibBr/.
So the phrase = ' was vindicated in spirit,'
i.e. in His Spirit as overcoming death and
maintaining His human life through and
beyond death. This proved Him to be
what in His human life Pie had exhibited
Himself to be. The phrase therefore
refers to the Resurrection and the risen
Life. (So Weiss in part.)

Ill

TTPOZ TIMOOEON A
cocpdrj dyyeXoig,
eKrjpv)(drj iv edveaiv,
imarevdtj ev Koapco,
dveXrjpcpdr} iv Sd£»j.

23

»<|>8r| dyylXois. The connexion of
thought requires that this should be taken
of the effect of the Lord's Ascension upon
the spiritual hosts of heaven : the thought
is still of Him as the Truth, then revealed
to angels, as already having been partly
manifested to men on earth : the only
strictly parallel passages are Phil. ii. 10,
1 Pet. iii. 22, where the acknowledgement
of His ascended dignity by angels among
others is in question. In Eph. iii. 10,
echoed in 1 Pet. i. 12, it is rather the
truth and course of the Gospel that is
offered to the gaze and apprehension of
angels. The reference here to the appear
ance to angels is thus strictly in line with
the preceding clauses ; and at the same
time it forms a natural transition to the
next two clauses, describing- the procla
mation and acceptance of His Person
among men. To see a reference to or
hint of gnostic conceptions is pure pre
judice. No doubt the phrase was suggested
by the primitive records of the presence
of angels at the Resurrection and the
Ascension. eKT|p\i\8r| Iv eDveo-iv. The word iBvt]
seems to be chosen rather than dvBpuirois
as marking the extent of the preaching —
not merely 'among men' which might be
very limited but ' among nations ' sug
gesting a wide range : better so perhaps
(with Weiss) than 'among Gentiles' as
there is nothing in the context to suggest
the distinction between Jew and Gentile :
cf. Col. i. 23, Mt. xxiv. 14 || Mk. xiii. 10.
emo-reuSr) Iv Koo-pw : for pass. ct.
2 Thess. i. 10 only, ev Koo-pu : cf. Rom.
iv. 13, v. 13, xi. 12, 15, 1 Cor. xiv. 10,
2 Cor. v. 19, Gal. vi. 14, Col. ii. 20, Phi.
ii. 15. The anarthrous use seems to be
peculiar to S. Paul, exc. 2 Pet. ii. 5 and
composite phrases such as dirb Krlaeois
Kbapiov. There may be a suggestion in
both iBveaiv and kou/xu of the remoteness
from Gon of the spheres in which this
proclamation was made and accepted (cf.
Bernard), as heightening the triumph.
dveXrjp<t>0T| Iv Sogrj : for dveX. cf. [Mk.]
xvi. 19, Acts i. 1, 11, 22 only; cf. farep-
tyuaev Phi. ii. 9, subst. Lk. ix. 51.
ev 8. : cf. Lk. xxiv. 26, Heb. ii. 7, 9,
1 Pet. i. 11 (?), 21, apparently the only

places where the word is used in reference
to the Ascension ; cf. 8o£d£ti> Joh. vii. 39,
xii. 16 only. The place of this clause is
strange, following the two preceding. It
may mark the acceptance by God as
parallel to the acceptance by men : and
is put after iiriar. iv xbapup because the
latter is naturally brought close to iKijp.
iv t. (So Weiss.)
The arrangement of the clauses may be
either in pairs (Weiss) or in triplets (W.H.).
A decisive opinion is difficult to give : but,
on the whole, the arrangement in pairs
best explains the place of the last clause,
and also gives a good series of parallels.
While the phrasing is not always
characteristically Pauline, neither is it
characteristically Johannine : there are
hints that it is primitive ; and both the
rhythm and the context suggest that it is
a quotation from an early Christian hymn
(cf. W. H. App. ad loc).
iv. The main gist of Timothy's duty
has been expounded — the guiding of the
Church in its proper work, and, to this
end, the securing in private members and
in officials of the appropriate qualifications,
all based on the relation of the society
and the individual to the Incarnate Lord
and His revelation in the Gospel. This
content of his duties has already been set
in contrast with the method of certain
Christian teachers, who, without a true
sense of their responsibility or any ade
quate moral earnestness, have occupied
themselves with pointless and irrelevant
speculations. He now passes (1-5) to a
serious danger, which is imminent, from
a false conception of asceticism : and after
a brief allusion to this, as if to urge the
necessity of seriousness and thoroughness
in Christian responsibility, he goes on to
give detailed advice to Timothy as to his
own self-discipline and concentration upon
his work (6-16) and then as to his per
sonal relations to various classes of the
Church (v — end). In 1-5 the danger
that threatens is from a kind of teaching
which claims to be Christian but is in
reality inspired by evil spirits : the danger
is lest any members of the Church should
be led away by the plausible character of
these teachings ; it is not clear whether any

24 TTPOI TIMO0EON A rv
4 To Se rrvevpa prjrwg Xeyei on iv iarepoig Kaipoig
diroarrjaovrai twcs ttjs iriarewg, rrpoaeypvreg rrvevpaai
2 rrXaVots Kal StSaaKaXiaig haipoviav iv vrroKpiaei xfievoo-
3 Xoywv, KeKavarrjpiaapevwv rr)v ISiav avveiSrjaiv, kwXv-

have yet been led away, or even whether
such teaching is already prominent. Pro
bably there were symptoms that the mis
chief was already threatening. The false
teachers indicated are clearly not identical
with those referred to in i. 6 f. There it
was a matter of wrong method and ir
relevant matter; here the course and ten
dency is positively bad and false, and
involves from the outset a false conception
ofthe relation of daily conduct to Christian
truth. Against such error, the methods
of the teachers formerly alluded to will
be useless, and Timothy is to avoid such
methods (v. •}) : that is the only point in
which the two classes of teachers are here
brought into connexion. The brevity with
which the matter is treated seems to show
that the danger was still undeveloped
though clearly threatening. See Introd.
p. lxxxvii.
1. to SI rrvevpa pT|Tus Xeyei. In ac
cordance with N.T. usage, this might
either refer to O.T. prophecy (Acts i. 16,
Hebr. iii. 7, ix. 8 ; cf. 1 Pet. i. 12) or to
some Christian utterance recognised as
proceeding from the Holy Spirit (Acts
viii. 29, x. 19, xi. 12, xiii. 2, xx. 23, xxi.
11 ; cf. 2 Thess. ii. 2, 1 Cor. xiv. al.). It
is clear that rb TveDfia = the Holy Spirit.
But beyond this, the reference is obscure.
It is tempting to recall Mt. xxiv. 10, 24
and ||' :but it is doubtful whether an al
lusion to our Lord's words would naturally
be put in this form. There is, on the other
hand, no unlikelihood of a reference in
these terms to O.T. ; and even a reference
to an apocryphal book is conceivable. The
occurrence of such utterances in the Early
Church makes the reference to contem
porary Christian prophecy probable : but
the form of the reference, as implying a
known and acknowledged prophecy, is
a little against this ; we should expect eTirev
for Xe7«, esp. with farus. ,.
pT|T<Ss = explicitly, without disguise, )(
alvirrbpievov : see Wetst. It does not
imply that the words are quoted, but that
the utterance is explicit, and does not
require interpretation.
Iv vorepois Katpots = in later times, later
on : no || : Sarepos only here and Mt. xxi.
31; iiarepov adv. Evv. and Hebr. (1) :

' later ' must be taken as relative to the
time of the utterance of the Spirit, and
the reference implies that those times have
at least begun.
diroo-Tiio-ovTaC Tives t. tt. (cf. Acts xxi.
21) : this is an apostasy originating within
the Church; cf. 2 Thess. ii. 3, Lk. viii. 13,
Acts xx. 30, Hebr. iii. 12.
Tives ' some,' not -a great many mem
bers of the society, not teachers : this
limitation, again, suggests that the danger
is present, but not extensive.
ttjs TrCo-rews : cf. Hebr. iii. 12 : not from
the 'creed,' but from the faith in God
through Christ which is the distinctive
mark ofthe Christian. See Introd. p. cvif,
irpoo-exovTes gives the cause, ' through
paying attention to,' sc. rbv vovv ; cf. Acts
viii. 6, 10, 11, supra i. 4, Tit. i. 14, Hebr.
ii. 1,2 Pet. i. 19.
Trvevpacri irXdvois : cf. Mt. xxiv. 1 r,
Rev. ii. 20 : the reference is clearly to the
teaching of persons falsely claiming to be
inspired ; irv. = the evil spirits which do
in fact inspire them : cf. 1 Joh. iv. 1-6,
2 Thess. ii. 2, Eph. ii. 2, 1 Cor. xiv. 32
(of good spirits of prophets), Acts xvi. 16,
xix. 12 f.= misleading spirits, 1 Thess. v..
20, 2 1. Il is most natural to interpret this
and the following phrase of outside, non-
Christian influences.
Kal Si8ao-KaX(ais SaiuovCuv: a more
definite statement of the same thing=
'teachings given by devils'; cf. 1 Cor. x.
20 f., Rev. xvi. 14, ix. 20; cf. also the
explanation of our Lord's power Mt. xi.
18, Joh. viii. 48 f.
2. Iv viroKpCo-ei ipevSoXdywy : by or
through pretensions of liars — here we
come to the description of the human
instruments — they are liars pretending an
inspiration of God when they have only
an inspiration of devils. The clause goes
closely with SiSaaxaXlais ' teaching given
— through...': exactly || 2 Cor. xi. 13-15,
Rev. ii. 2. viroKpio-is here in its proper
sense of pretending to be what one is not.
i|/euSoX. only herein Grk. B. ; a good clas
sical word for liars on a large scale ; see
Wetst. KeKavo-TTipiao-pevov rrjv 18. o-uve(Sr|o-iv
' men that have been seared in their own
heart.' Wetst. qus. show that the idea is of

IV

TTPOZ TIMOOEON A

25

ovrwv yapeiv, aire^eadai fipwpdrwv a 6 debg eKTiaev elg
perdXrjp^iv pera ev^apiariag roig mar olg /cat irreyvwKoai
~rr)v dXrjdeiav. on rrdv Kriapa deov koXov, /cat ovoev 4
arr6/3Xrjrov pera ev^apiariag Xapfiavopevov, dyid[,erai yap 5
Stct Xoyov deov Kal evrev^ewg. Ta£»Ta virondepevog 6

the damaging effect of sin upon theheart of
the sinner ; so Greg. Nyssen ib. The refer
ence to branding criminals is also possible ;
but this interpretation would leave ISlav
without meaning. The point is that their
own hearts are so seared with sin, that they
interpret actions, which to others are in
nocent, as necessarily sinful — a piece of
keen psychological dissection. So (Suicer)
Chrys. irovqpov ovres j3£ou and Theophylact
(Suidas) p.i) Ixw ^7") TV awelSiiaiv.
Theodoret (ttjv eaxdryv dvaXyi/alav) in
terprets it of the deadening and dulling
effect of sin ; cf. Eph. iv. 19. But here
it is not so much dulness of conscience,
as perverseness of moral experience which
is in question, a perverseness due to their
own corrupt heart; cf. exactly Tit. i. 15,16,
with a change of metaphor.
o-uve(Sr|o-iv : see on i. 18.
3. KuXvdvTciiv k.t.X.: there is clearly
something wrong, as the suggestion that we
must supply KeXevbvrav before dirixeadai
from KoiXvbvrav is perverse. Bentley cjd.
that KeXevbvroiv should be inserted. Hort
suggests that there is a primitive corrup
tion of /cal yebeadai or Kal airreaBai into
aire^xeaBai. The sense in any case is clear
— marriage and certain foods are forbidden
by these people as sinful.
yapeiv. It is to be observed that this
teaching is represented as coming from
outside, non-Christian teachers : we must
look, therefore, for an explanation to
heathen asceticism. That was due to a
reaction against the general looseness of
morals, and, if based on theory at all,
implied a dualistic philosophy. The
danger, which S. Paul sees, is that this
exaggerated ascesis may spread into the
Christian community. It is possible that
it had already come before him at Corinth ;
cf. 1 Cor. vii. See von Dobschiitz, U. G.
p. 36 f., 181 f, Clemen, Erklarung, p. 40.
dire'xeo-8ai ppopdrcov : cf. Col. ii. 20-23,
Tit. i. 14, Rom. xiv. This was another
element in contemporary asceticism.
d 6 8eos ?ktio"6v k.t.X. These precepts
S. Paul meets by asserting (after Gen. i.
31) the goodness of created things; the
evil that they may occasion depends not

on anything. in them but upon man's mis
use ; the following words give the principle
of right use. It is possible that in this
heathen teaching a definite dualistic philo
sophy may have been present : but that is
not necessarily involved in the use of this
argument by S. Paul; cf. 1 Cor. x. 25.
perd evxapurrCas is the decisive quali
fication for right use; cf. Rom. xiv. 6,
1 Cor. x. 30.
tois mo-Tols k. eirevv. tt]v dXrjS. ' to
those who are believers and have pene
trated into the meaning of the truth ' which
they hold. This marks at once the fact
that the teaching combated comes from
without, and the connexion with iii. 14-16
where the nature of the truth which under.
lies Christian practice has been expounded.
The Incarnation in its nature and conse
quences confirms the primitive verdict on
Creation. Trio-Tois : see Hort on 1 Pet. p. 82 f; the
active sense of iriarbs ' trustful, ' ' believing '
not 'trustworthy,' first occurs in N.T. and
is to be explained by the predominant use
of irtans= faith, trust. It occurs most
frequently in these Epistles and perh.
Eph. i. 1, Col. i. 1; certainly in Gal. iii. 9,
2 Cor. vi. 15.
lireyvdiKdori ' have got an intimate
knowledge, a close appreciation, of ; cf.
Robinson, Eph. pp. 248 f.
tt)v dXtjBeiav : see on iii. 15.
4. ori k.t.X. develops the thought of
/j,er' ebxapiarlas.
irdv KTCo-pa Beov : everything that God
has, created, a clear reference to Gen. i.
ovSlv diropXTjTov : a proverbial saying,
for the gifts of the gods ; see Field, ad loc.
5. dyidgeTai : it is consecrated to pious
use. Sid Xdyou 8eov Kal evrevijtus: X. 8.
seems to repeat the reference to Genesis,
already implied. eVTev£is : see on ii. 1 :
suggests ' grace before meat ' and perhaps
implies that it included a reference to
creation of 'these thy creatures of gifts,'
Cf. Bernard ; cf. Eph. v. 26 iv brniari.
6-16. We pass from the irapa77eXfa,
the charge with which Timothy has been
entrusted, which has been described ne-

26

rTPOI TIMO0EON A

IV

rots dSeXcpoig /caXos ecrrj BiaKovog Xpiarov 'Irjaov, ivrpe-
cpopevog roig Xdyots ttjs rriarewg Kal rrjg KaXrjg StSatr/caXtas
7 rj iraprjKoXovdrjKag, rovg Se /3ef3rjXovg Kal ypacoSeig p,vdovg
8 irapairov. yvpvatf. Be aeavrbv irpbg evaejSeiav r) yap
awpariKr) yvpvaaia irpbg oXiyov iariv cocpeXipog, r) Se
evae/3eia rrpbg rrdvra cocpeXipog eanv, irrayyeXiav eypvaa

gatively i. 3-4 and positively i. 5, ii. i-iv. 5,
to instructions as to Timothy's own teach
ing, its sources, and the self discipline
necessary for a teacher. It is, in fact, an
elaboration of the personal appeal already
made in i. 18. Consequently
6. ravTa viro. t. d. refers, not to the
preceding five verses, but to the whole
preceding chapters : it picks up the ravra
ypd<j>w of iii. 14, the Tabrijv ript rrapay-
yeXtav ofi. 18.
viroTiSlpevos = suggest — only here in
this sense in N.T., but common in cl. Gk.
and twice in LXX (Jer. xliii. (xxxvi.) 25,
2 Mace. vi. 8) ; it implies counsel and
advice rather than orders : see Wetstein,
qu. Philo, de vit. Mos. 2, p. 142, 1 r iv rais
irpoard^eaiv virorlBerai Kal irapijyopei /MdX-
\ov t) KeXebei.
rots dSeXipois : the Christians under his
charge, 'quite wide and inclusive.
KaXos jo-n SiaKovos Xp. T. : see on iii. 8 :
the phrase covers his whole ministry, as
a personal service rendered to Christ Jesus :
cf. KaXi/v arpareiav i. 18: soofS. Pauli. 12:
cf. 1 Cor. iii. 5, 2 Cor. xi. 23, Col. i. 7,
1 Thess. iii. 2 (Beov).
evTpe<(>opevos k.t.X.: the general con
dition of KaXii SiaKovla. IvTp. only here ;
cf. Acts xxii. 3 dvareBpannivos : Wetst. eft.
Galen oSr ovv irpbs i/iweipiKobs iart fioi rb
fiiaos wv ye rots X6701S iverpd(pijv: not an
uncommon metaphor : here of the con
tinued nourishment of Timothy's mind,
necessary for his teaching.
Tots Xoyois ttjs irio-Teus Kal ttjs K.
SiSao-KaXCas fj irapT|KoXoij8T|Kas : ' the
utterances or expositions of the faith and
of the excellent teaching (instruction)
which you have attended.' The reference
,is to the teaching he has received from
.S. Paul; cf. 2 i. 13, iii. 10, iv. 15,
2 Thess. i. 15. The genitives are both
' subjective ' — given by the faith and the
teaching. irapaKoXovBeiv is specially used
of ' following ' an exposition, or teashing ;
cf. Schweighauser's Lexx. ad Polyb. et
_£/;'rf. = to follow with intelligence.
rfjs ir£cTeo>s must be the faith of the
teacher as SiSaaKaXla is his teaching. See
Introd. p. cvi.

7. tous 81 peprjXovs k.t.X. : in contrast
with t. X. r. ir. peprjXovs : secular, non-
religious. ypocoSeis: nonsensical. pvOovs:
with no basis of fact or truth : clearly re
ferring back to i. 4 q.v.
irapaiTo5='have nothing to do with,
avoid thjfmanner of teaching': not here
as forbidding it in others, but as avoiding
it in his own teaching (cf. 2 ii. 23
where again it is a question of T.'s own
way of teaching), whether as subject-matter
offered from without for his instruction,
or as the matter of his own teaching; lit.
beg to be excused from receiving or giving
such stuff.
8. yvpvai^e 81 a-eavTov : while teaching
others he must attend to his own character
(cf. 1 Cor. ix. 27, a close ||, Phi. iii. 12).
yvpvatje is a metaphor from the training,
self-discipline, of the athlete (cf. 2 ii.
4), with the object of godliness ; cf.
dyaBi) avvelSt\ais i. 18. So below Koiridv
Kal dywv. v. 10, fieXira (15), iirixeiv, irn-
/xiveiv, all common words in the athletic
vocabulary. irpds evo-ePeiav : the statement of the
object of this Christian training leads to
the insistence on its worth in comparison
with the athlete's aims: so 1 Cor. ix. 25.
t\ o-upaTiKrj yvpvao-£a : that training of
the body, from which the metaphor is
taken : these words do not describe as
ceticism ; that was ex hypothesi irvev/xa-
riKi) : they merely refer to the training of
the body for feats of physical excellence.
The -yap, of course, enforces the reason
for the preceding exhortation and this
clause is in thought subordinate : ' while. . . . '
irpds dXfryov : either for a little while, or
for a limited range, as affecting only the
body. rj 81 evo-ipeia : a brachylogy for r; irpos
evae^etav yvfivaala. irpos TrdvTa for all
that concerns a man. While training of
the body has its limited use, training of
the character for religion has all the use of
religion itself, i.e. it has the promise of life.
irrayytXiav i^iavira. JutJs t. v. *. t. p.
Cf. Wetst. qu. Aboth 46 magna est lex
quae dat vitam facientibus ipsam et in
seculo praesenti et in seculo futuro.

IV

TIPOZ TIMO0EON A

27

£&>tjs ttjs vvv Kal rrjg p,eXXovarjg. iriarog 6 Xdyos /cat 9
rrdarjg drroBoyrjg a^tos, ets rovro yap Komwpev /cat dywvi- 10
tppeda, otl r)XmKap.ev irrl dew £wvn, og eanv awrr)p
rrdvrwv dvdpwrrwv, p,dXiara marwv.
TiapdyyeXXe ravra Kal StSacr/ce. prjheig aov rrjg veo-
ttjtos Karacppoveirw, aXXa tuttos yivov rwv marwv iv Xoyco,

1112

2 i. 2 Kar iirayyeXlav fuifjs rrfi ev
Xp. Tr/tr.
Tit. i. 2 eir' iXirlSi f taijs alwviov, r/v iirijy-
yeiXaro 6 d^euSr/s 0e6s irpb XP» a^-
James i. 12 86ki/mis yevbpievos Xr)p.^erai
tov aretpavov ttjs fwf)s 6v iirijyyeiXaro rois
dyairwatv abrbv : cf. ii. 5*
1 Joh. ii. 25 /cal aSrij iariv tj iirayyeXla
r\v abrbs iirijyyeiXaro t)., ttjv Jtwtjv tt)v
alwviov. Apoc. ii. 10 Siiaw aoi rbv ariipavov ttjs
fwijs. Cf. Mk. it. 29 IS3- Mt. xix. 29, Lk.
xviii. 29 :
obSels Hariv 8s diprjKev olKlav.-.'iveKev
i/iov Kal eVeKev tov eiayyeXlov (?ve/tev tov
i/iov dvofiaros Mt., etvexev Ti)s fSaaiXetas
rov Beov Lk.), idv /xtj XdjSr/ e/raT0VTa7rXa-
alova vvv iv rip Kaipw robrw olKlas...fierd
Siwy/twv, Kal iv rip alwvi Tip ipxofiivw
fairjv alwviov.
This catena of passages seems to-show
that there is a definite reference to our
Lord's utterances. There are points of
comparison, (1) the condition of spiritual
toil — yip.va^e, Koiriwp.ev Kal dywvifb/ieBa:
James SbKi/nos yevb/ievos, John the abiding,
Apoc. persecution. (2) the promise fulfilled
here and hereafter, only here.
It is hardly possible to detach fuf/s
from eVa77eX(a (as Weiss does) ; the only
reason for so doing is the difficulty caused
by tt}s vvv — the present life naturally
referring to the life of this world, which
the Christian resigns: but comparing the
Evv. qu. we get a true meaning for this
part of the claim = life both as it is now
= vvv iv Tip Kaipui rolirw; cf. 2 Cor. ii. 16
where even the sufferings are a sign of
life under present conditions, a strictly
Pauline idea. So godliness carries with
it a promise of life, i.e. true life in Christ,
that life both as it exists now, and as it
will be manifested hereafter. That is,
the distinction is not between two kinds
of life, but the two conditions under which
the one life is lived. So the thought goes
on naturally to hope resting upon the
living God, who is active now in giving
life, however hard a struggle it now

involves and however strange its present
manifestations. It is a thought character
istic of S. Paul, fully developed in 2 C6r.
i.— vii., esp. I.e. and also in vi. 4-9, xi. 23 f.
9. mo-Tos d Xdyos : this utterance is to
be trusted (i. e. the utterance about ' life ' :
see i. 15 n.), because it is the principle of
all our efforts (which experience justifies)
and because the hope which inspires it,
rests not on our own fancy but upon God
who is a living and active Saviour; cf.
Heb. a. 23, Rom. iv. 21, Tit. i. 2,
1 Thess. v. 24 al.
10. els tovto -yap : this is the end of all
our striving. Koiriupev: esp. ofthe labours
of the apostle and teacher, dywvijopefla :
more widely of all Christian effort; cf.
Lk. xiii. 24, 1 Cor. ix. .25, infra vi. 12,
2 iv. 7 ; for the two verbs Col. i. 29.
The perseverance in the struggle is the
testimony of S. Paul's experience to the
truth of the saying; cf. closely 2 i. 12,
ii. 10-1 1 : and for a similar argument from
experience cf. 1 Cor. xv. 16-19.
tJXtt. Iirl 8eu J. : the ground of our
hope is God living: for Iirl cf. Rom.
xv. 12 (qu.), infra vi. 17: w. accus. infra
v. 5, 1 Pet. i. 13: on 0. f. see iii. 15 n.
The participle goes back to the thought
of foris in v. 8 and the clause gives the
ground for trusting the saying about the
promise of life.
o-UTrjp: see n. i. 1.
11. The mention of the fundamental
truth upon which his self-discipline is to
be based suggests that this truth must also
be the subject of his teaching : but this
at once leads to further suggestions as to
his qualifications as a teacher.
irapdyyeXXe Tavra k. 8£Sao-KC : the
ravra refers immediately to dv. 9, 10:
biit practically also to the explanation of
the irapayyeXla cc. i.-iii. The presents
should be noticed — make these things
the subject of all your injunctions and
teachings. 12. pvrjSeCs o-ov ttjs V6ott)tos KaTa-
(ppoveCTU 'give no cause to any one for
despising thee and thy youth.' The im
perative present here represents the cona-

28

TTPOI TIMOOEON A

IV

13 iv dvaarpocprj, iv aydrrr), iv iriarei, ev ayvia. eiws ep\opai,
irpoae'ye rrj dvayvwaei, rrj rrapaKXrjaei, rrj oioaaKaXia.
14 pr) dpeXei rov iv aol ^apiaparog, o iSodrj o~ot Sta rrpo-
cprjreiag pera iirideaewg rwv ^eipwv rov rrpeafivrepiov.

tive use of the tense, sc. 'as they will tend
to do'; cf. Moulton, p. 125. It is not
very material whether we tr. ' despise thy
youth' or 'despise thee for thy youth,'
but the order of the words favours the
latter rendering (against Field ad loc).
The ' youth ' in question is clearly by
comparison with S. Paul: men accus
tomed to listen to S. Paul might easily
think Timothy too young to be treated
with much respect ; and that although he
may have been as much as 40; cf. Appian
Bell. Hisp. vi. 8 us ipjaBov avrohs (Barca
and -Hasdrubal) reBvewras, 'Avvlfia Kare-
tppbvovv ws viov (qu. Field). T. is to avoid
such cause by his maturity in Christian
conduct. It was about 15 years since
Timothy was selected at Lystra (49-64)
so he may have been 32-35. Paul was
say 64.
dXXd twos yivov t. ir. : t. esp. of
conduct; cf. Phi, iii. 17 (cf. iv. 9), Ti.
ii. 7, 1 Thess. i. 7, 2 Thess. iii. 9, 1 Pet.
v. 3. The last passage shows that twv
ttio-tiSv = to or for Christians. On ir. see
v. 3 n. ; cf. Chrys.
Iv Xo-yto k.t.X. : in your utterances as a
teacher, in your personal conduct in the
society, in love towards the brethren, in
faith in God, in personal purity. The
last three phrases expand dvaarpotprf : and
dvaarpo<pr\ after X6yos enforces, as so often,
the duty of making the life correspond to
the teaching.
13. ?ws epxopai: cf. iii. 14 (cf. Phm.
22), reminding him at once that he repre
sents S. Paul, and may soon expect his
countenance and help.
irpdo-exe k.t.X. : the detail of iv Xbyw
= give continued attention to.
T^j dvayvwo-ei = your public reading of
the Scriptures, which form the true basis
of exhortation and teaching (so better
than, as some ; attend to others' reading
to see that they do it well). Cf. Acts
xiii. 15, 2 Cor. iii. 14, also Lk. iv. 16,
vi. 3, x. 26 al., so prob. 2 Cor. i. 13. In
this relation we see in Col. iv. 16, 1 Thess.
v. 27, Rev. i. 3 the origin of the canon of
the N.T.
tjj TrapaKXTJo-ei : the exhortation to
conduct based upon the Scripture lesson;
cf. Acts xiii. 15, Rom. xii. 8, xv. 4,

1 Thess. ii. 3, 1 Cor. xiv. 3. Hebrews is
a X670S rrapaKXijaews xiii. 22.
rg SiSao-KaXCa: the teaching and ex
position of truth, again, based upon the
lesson, Rom. xii. 7. Prob. in particular
the drawing Christian consequences from
the reading etc.
14. prj dpeXei 'never forget, as you
may be in danger of doing ' : see Moulton
I.e.; cf. Heb. ii. 3 f.
Xapio-pa is the concrete effect of xaP'i-
$ea8ai and x^/"s ! it is applied widely to
any condition which is the result of God's
grace or free giving (Rom. v. 15, 16,
vi. 23, xi. 29), and, in particular, to such
special effects in individuals as qualify
them for taking their part, whatever it
may be, in the service of the Church
(Rom. xii. 6, 1 Cor. i. 7, vii. 7, xii. 4 ff. ,
1 Pet. iv. 10). Here it is of the effect of
God's grace enabling Timothy to do his
.work of teacher and pastor.
8 IooOt) 0-01, It is doubtful whether
this refers to an original ' ordination '
presumed to have taken place at Lystra,
or to an ordination Which had lately taken
place for the special functions which he is
now exercising. See Introd. p. xlix f.
Sid irpo(f>T|Teias : with the accompani
ment of, or better, under guidance of
prophecy, cf. i. 18: for this use of Sid
cf. 2 ii. 2 ; al. with persons 1 Thess.
iv. 14, Heb. iii. 16, Rom. xiv. 14 (see
note), viii. 2j. Cf. Euseb. Hist. 72
XpyaBai rij Sid xeipwv iiriBiaews ebxV'
peTa IttiB. t. \. : cf. Acts viii. 18,
xix. 6, Heb. vi. 2 (confirmation), Acts
vi. 6, xiii. 3 of commissioning to office:
otherwise in healing (Evv. Acts) by touch
of hand. The idea seems to be the in
dication of the person for whom a blessing
of God is invoked by prayer (healing,
confirmation, ordination).
tov irpeo-pvTepCou 'of the body of
elders ' ; Lk. xxii. 66, Acts xxii. 5 of the
Jewish presbytery in Jerusalem : only here
applied to Christian elders : but cf. Acts
xi. 30, xv. 2, xx. 17, Tit. i. 5, James v. 14.
15. TavTa peXera ' practise these
things ' of the ' practice ' which ' makes
perfect': cf. Wetst. qu. and Field, esp.
Epictet. Diss. I, 1, 25 ravra ?£ei fueXerav
robs ipiXoaoipovvras, ravra KaB' r)p,ipav ypd-

TTPOZ TIMO0EON A

29

ravra peXera, iv rovroig ladi, iva aov r) rrpoKOirr) cpavepd 15
tj irdaiv eVe^e creauTw /cat ttj StSao-zcaXtor iiripeve 16
auTots* rovro yap rroiwv Kai aeavrov awaeig Kal roiig
dfcovovrdg aov.
Hpeafivrepco pr) iinirXrj^rjg, dXXd irapaKaXei ws irarepa, 5
vewrepovg wg dheXcpovg, rrpea/3vrepag ojs prrrepag, vewrepag 2
cl>s aSeXfjSas iv rrdarj ayvia. Xrjpag ripa Tas ovrwg yrjpag. 3

ipeiv, iv robrois yvp-vd^eaBai. Galen Xiyeiv
rd~ irpoyiyvb/Jieva, yivibaKeiv rd irapiovra,
irpoXiyeiv rd iabfieva, p.eXerdv ravra.
Diog. d Se ovvex&s irapiiyyeiXov ravra
irpdrre Kal fieXira. It is a repetition of
the thought of yviivafe, with a special
reference, to the immediate duties of the
teacher. Iv tovtois Ho-81 : Plut. Pompei. 656 B
eVToi)Tois...6Kato-aprJ>'. Horaceii?^. 1, 11
quid verum atque decens euro et rogo et
omnis in hoc sum ( Wetst. ). ' Give thyself
wholly to them' A. and R.V.
tj irpoKoirrj : cf. Phi. i. 25, vb Lk.
ii. 52, Gal. i. 14, and of bad progress
2 Tim. ii. 16, iii. 13. 'Your progress or
advance,' not only of his personal progress
but of the progress of the work.
16. eirexe : cf. Acts iii. 5 and slightly
different Lk. xiv. 7 : so Polyb. iireixe Trj
8ia@daei, rip iroXifup, rots irpdyfiaaiv
(Sch weigh. Lex.) , not materially different
from the parallel use of irpoaixeiv v. 13,
cf. Epict. Diss. 43, 3 oaa irpoaixeis iavrip
' all the care you spend upon yourself,'
Lk. xvii. 3, xxi. 34. 'Spend pains upon.'
o-eavTw Kal Tfl SiSao-K. : again character
must be the basis of teaching, ttj 818.
'your teaching.'
lirCpeve avTOis: cf. Rom. vi. 1, xi. 22,
23, Col. i. 23: 'stick to them': ovtois
must refer to aeavrip and r?} 818., stick to
the business of framing your own life and
your teaching on right lines : it is a little
odd, but not unnatural, as the elements
in the management of life and teaching
have been specially enumerated. ' Con
tinue in ' does not give the exact sense.
v. This chapter passes to Timothy's
own administrative duties; in c. ii. he
had been instructed to provide that others
should do and be fit to do their duties :
iv. 6-16 he has been urged to fit himself
thoroughly for his duties : c v.-vi. 2 now
deals with special items of his adminis
trative duties. It follows that he is not
merely supervising others but has his own
pastoral charge too. There is no distinc

tion here between private pastoral work
and public teaching (as Weiss) : it is rather
another side of the pastoral work — the
•administrative by the side of the teaching
duties. These are specially intended as in
structions for Timothy's own action (not
general rules, though they involve such)
as is shown by the continued recurrence
of the 2nd pers. sing, imper. or subj. —
no such occur in ii. i-iii. 13.
His administration then involves deal
ing with (1) people in general vv. 1,2,
(2) widows 3-16, (3) presbyters 17-21,
(4) penitents 22 (?)-25, (5) slaves vi. 1, 2.
1. irpeo-pvTlpu : clearly an older man.
The word can still be used in its untech-
nical sense as well as in its technical,
liriTrXTJ^Tjs : simply 'rebuke,' only here
in N.T. ; cf. Field. irapaKaXeiv : to en
treat; cf. 1 Thess. ii. 11, Phm. 9, 10:
for the contrast cf. 2 Tim. iv. 2.
vew-repovs k.t.X. prob. supply 7rapa-
KdXei. The tone throughout should be
rather of entreaty and exhortation than
rebuke. The point seems to be that in the
exercise of his office he must not forget
his natural relation to the several classes.
3. x^P0-5 T'rlct K-T-X. : cf. Acts vi. 1 f.
This passage falls naturally into two
sections, (i) 3-8, (ii) 9-16. In the first
section the subject is simply the relief of
widows in distress: and the object is to
insist on the private duty of relations, and
the personal character of the widow, both
to be considered before the Church gives
relief. In the second section, the widow
is, regarded as in the employment of the
Church for certain purposes. A list of
such widows is to be kept, and rules are
given for the construction of the list.
These widows will be supported by the
Church, unless they have a relation who
can support them and so relieve the
Church of the charge. See further on
v. 9. We have here the same ambiguous
use of the word x^lPa as we have in the

30

ITPOZ TIMO0EON A

4 et Se' Tts XVPa Tewa tj e/cyora ej(et, p.avdaverwaav rrpwrov
rov iBiov oikov evae/3elv /cat dpoifidg diroSiBovai roig
rrpoyovoig, rovro yap iariv drroBeKrov ivcomov rov deov •
S tj Se ovrwg XVP0, 'fa' pepovwpevrj rjXmKev iirl [rov] deov
Kal rrpoapevei ralg Berjaeaiv /cat Tats irpoaevj(aig WKTog
» /cat rjpepag- tj Se airaraXwaa t,waa redvrjKev. Kal ravra
8 irapdyyeXXe, iva dverriXrjpirroi wavv el Be rig rwv IBiwv
Kai pakiara ot/cetcov ov irpovoei, rrjv manv rjpvrjrai Kai

case of the word Trpeafjtirepos, marking
the elementary stage of Church organisa
tion. This first section is curiously ill-
arranged. See add. note on v. 8.
Tas ovtois xtIPo-S: cf. i Cor. xiv. 25,
Gal. iii. 2 1 ; there was still felt in the word
the more general sense of bereavement
which survives explicitly in the verbs
X^peiiw and xvpou-
4. pavSaveTOHrav : sc. rd riKva r)
?Kyova : this gives a slight grammatical
awkwardness ; but nothing to the strain
of the more common interpretation which
supplies ai x~hPaL-
irpwTov : before they think of other acts
of piety. t6v i. oIk. : accus. of respect.
evo-epeiv = to be pious, to act religiously ;
cf. iii. 4, 12.
dpoipds: returns, of course, for the care
they had received in their bringing up —
an appeal to the common human motive;
cf. below dirlarov x^Pu"t and for the
Greek view of this duty cf. Wetstein.
tois Trpoydvois : to include grand
parents, cf. iKyova above.
diroSeKTOv: cf. iii. 3.
5. rj SI ovtus x<\pa Kal pepovupeVi] :
Kal p.ep.. explains oVtus — one who is
really without natural supporters ; she
has rested her hope on the Lord, and
the Church must see that that hope is not
disappointed : this not so much a mark
of i &. x- hut a statement about her
position which emphasises its appeal to
the Church.
Kal irpoo-pevei: cf. Lk. ii. 37: for the
dat. constr. cf. Acts xi. 23 (v.l.), xiii. 43.
Tais 8. k. Tats tt. : her supplications and
prayers. '
6. T| 81 o-TraraXwo-a : cf. James v. 5,
LXX, Sir. xxi. 15 (v.l.), Ez. xvi. 49; cf.
Barn. x. 3, Hermas Sim. vi, 1,6: both of
beasts well fed. airaraXav heluari Herw.
seems to be synon. w. rpvipav, esp. of
food ; cf. qu. ap. Wetst. So raTaoTraTaXai'
Amos vi. 4, Prov. xxix. 21, Ezek. xvi.
49 iv irXriapiovji &pruv Kal iv ebB-nvla

iairardXwv abrij Kal al Bvyaripes abrijs- tr.
'she that liveth in luxury' of self-in
dulgence. Clem Alex. Strom, iv. 450
(Suicer). laa-a Tl8vT)Kev : cf. Rev. iii. 1.
7. Kal TavTa TrapdyyeXXe... The
reference is obscured : the immediately
preceding sentences are not a natural
subject for a ' charge ' : v. 4, on the other
hand, is. Then the subject of v. 4 is
reinforced in v. 8. It looks as if there
had been a very early displacement of
text : see below. .
dveTriXnpTTToi. wo-iv : cf. ii. 2 : the most
natural reference (see above) is to the
support of widows by their own people :
this is to be pressed that Christian families
may be unimpeachable ; for the word cf.
Polyb. xiv. 2, 14, xx. 7. 6, Thuc. , Eur.,
Xen. (L. & S.). If taken with vv. 5, 6=
instruct widows, that they may be unim
peachable in their lives.
8. el 81 tis.... Then children must
be taught their duty, lest they should be
worse than an unbeliever.
irpovoei v.l. irpovoeirai. Cf. Rom. xii. 7
(mid.), 2 Cor. viii. 21 (act.) : for the gen.
cf. Rom. xiii. 14 (irpbvoiav 7roie£0"#ai)-.
The mid. is preferred in Attic : = to take
thought for, make provision for; cf.
Libanius ap. Wetst. Wohl. suggests that
this is a general rule, that fathers of families
should provide for their wives and children
in case of their own death: but this is
far-fetched. The natural interpretation is
that the clause emphasises the duty of
children to parents, as one which is fully
recognised even by non-Christians. Clearly
this would be much simpler if it came in
close connexion with v. 4.
njv ttCo-tiv rjpVT|Tai: cf. Rev. ii. 13.
He has by the very omission denied the
faith which he claims to have, because he
does not put it into act; cf. Gal. v. 6,
Phm. 6, James ii. 17 f.
dir£o-Tov xc'po>v : worse than one who
makes no such ciaim : with definite

TIPOI TIMO0EON A

3i

eanv drriarov yeipwv. Xrjpa KaraXeyeadw pr) eXarrov 9
irwv e^rJKOvra yeyovvla, kvog dvSpbg yvvrj, iv epyoig /caXots 1°
paprvpovp,evrj, el ireKvorpocprjaev, el i^evoBoyrjaev, el dyiwv
rroSag evi^tev, el dXiflopevoig irrrjpKeaev, el rravrl epyca

reference to the recognition among non-
Christians of the duty of supporting
parents in their old age as a paramount
claim on children.
3-8. It is possible that we have here
a displacement of text, to be restored
thus :
3 x%Pa* rlpia rds ovrws x^/pas. 4 el Si
ns XTlPa riKVa 7/ iKyova ix€li piavBavirwaav
rrpwrov rbv ISiov oIkov ebaefieiv Kal dp.oi§ds
diroSiSbvai rots irpoybvois, rovro ydp iariv
dirbSeKrov ivwiriov rov Beov. 8 el Si rts
rwv ISlwv Kal /idXiara oUelwv 06 irpovoei,
rip, irlariv tfpvtjTai Kal iariv dirlarovxelpwv.
7 Kal ravra irapdyyeXXe, Xva dveirlXnifiTroi
waiv. 5 t) Si ovrws x*lPa Ka^ p.efj.ovwp,ivii.
•tfXiriKev iirl rbv Beov Kal irpoafiivei rats
Seriaeaiv Kal Tats irpoaevxais WKrbs Kal
rifxipas. 6 7; Se airaraXwaa £waa ridvijKev.
9 xVPa KaraXeyiaBw k.t.X.
9. XW0- KaTaXeylo-8i» : KaTaX. regu
larly used of placing on an official list,
e.g. of soldiers, senators, citizens, etc.
The purpose might vary ; the point is the
official list as marking the qualification
of the person enrolled. Consequently the
use of the word does not tell us what the
object of the list was. The context allows
two views of this object. (1) The list
may have included all those who were
thought fit to receive Church alms (so
Hort, Eccl. p. 217, Wohlenberg: Bennett
ap. Hastings). The obvious objection is
that the conditions are so strict as to be
inconceivable : what happened to the
widows under 60 who had no natural
supporters, even if this age-limit was their
only defect ? What was the point of such
exacting requirements? It is no answer
to say that charity must be limited to the
deserving ; because the standard of desert
here presumed is extreme. (2) It is
supposed that a certain number of elderly
women were selected for duties in the
Church, which could best be performed
by them, e.g. the care of orphans, and
widows, tending the sick, etc. There is
good, evidence for the existence of such
a class — ordo viduarum — in sub-apostolic
and early patristic literature, e.g. Pol.,
Phil. 4, Igna. Smyrn. 13 (Lft's note).
They were distinct from the deaconesses :

and occupied an important position during
the second century. The only difficulties
in the way of accepting this view are
(a) that yflPa is used in reference to two
different classes Of people : but we have a
close || in the use of irpeafibrepos in this
passage : and after all the smaller class
was selected from the larger. (/3) In
v. 16 we seem to return to vv. 4 and 8 :
but see ad loc. If this latter view is
adopted, the point of the remark lies in
KaraXeyiaBw, as one would expect. See
Early History of the Church and Ministry,
PP- 3°4-5- ,
p.T| I'X. I. e. y. : cf. Wetst. : it was the
beginning of old age.
evos otvBpos yvvTJ : cf. iii. 1, 12, Tit. i. 6,
Lk. ii. 36 f. Wetst. gives a long catena
of passages Greek and Roman disparaging
second marriages.
10. Iv epyois KaXois papT. She must
have shown in her previous life an interest
in those services which as a select widow
she will have to perform, and the neces
sary experience. For ipya raXd cf. vi. 18,
Tit. ii. 7, 14, iii. 8, 14, supra iii. 1, Mt.
v. 16, xxvi. lo, Joh. x. 32, 33, 1 Pet.
ii. 12: so d7a0ou ii. 10, v. 10, Col. i. 10,
Rom. xiii. 3 al.
papTvpoupevT| : Acts vi. 3, x. 22, xvi. •*,
xxii. 12; cf. Rom. x. 1, 3 Joh. 12, one
who has testimony borne to her in the
matter of good works.
el lTeKVOTpd^>r|o-ev : points of testimony:
tckv. only here in Gk. B. and rare else
where. This points to care of children,
orphans, as one of the duties. The point
is not so much whether she has brought
them up well, though that is of course
implied, but whether she has had ex
perience of this KaXbv epyov.
!{jevoSdxTjo-ev : only here in Gk. B. : cf.
Mt. xxv. 35 f., Rom. xii. 13, xvi. 1, 2,
Heb. xiii. 2, Acts xvi. 14.
el dy. ir. eVi\|/ev : cf. Joh. xiii. 5 f.,
1 Sam. xxv. 41, Lk. vii. 38 (Bern.).
SXipoplvois : cf. 2 Cor. i. 6, iv. 8,
1 Thess. iii. 4, 2 Thess. i. 7: simply =
people in distress.
eirrjpKco-ev : only here and below in
N.T. 1 Mace. viii. 26, xi. 25=help:
with dat. pers. Polyb. See M. M.

32

TTPOI TIMO0EON A

11 dyadw irrrjKoXovdrjaev. vewTepas Se XVP0,1* "^^pairov orav
yap Karaarprjvidawaiv rov x/diotou, yapelv deXovaiv,
T, expvaai Kpipa on rr)v rrpwrrjv rriariv rjderrjaav apa Se
/cat dpyal pavddvovaiv, rrepiep^opevai rag ot/ctas, ov p.6vov
Be dpyal aXXa /cat cpXvapoi Kal irepiepyoi, XaXovaai rd p-r)
14 Beovra. fiovXopai ovv vewrepag yapelv, reKvoyovelv, oIko-
Beairorelv, prjSepiav dcpoppr)v BiBovai t&J dvriKeip.e'vw

lirr|KoXov8T|o-ev : not merely done but
taken every opportunity of doing. [Mk.]
xvi. 20, 1 Pet. ii. 21, infr. 24 only.
11. veoiTlpas SI xiPas irapaiTov :
reasons for fixing the age at 60. irapai-
tov deprecate their inclusion in this official
list. XTIPas 's probably to be taken in
the strictly official sense, and, in view of
v. 9, vewripas means young unmarried
women, both here and in v. 14.
KaTao-TpTp/ido-a>o-iv : the cpd verb only
here, arpijvos and arprqvidw Rev. xviii.
3, 7, 9. arpijvos 4 Kings xix. 28. arprq-
j/tSv Is. lxi. 6 (Syram. = BavfmaB^aeaBe
LXX). See Rutherford, New Phrynichus,
p. 476 = ' to feel strong and hearty ' ; and
Suicer qu. Hesych. arpijviw = Std irXovrov
uj3ptfd) /cal Sapiws tpipw. So, in a bad
sense, to wax wanton with wealth, success,
prosperity, shutting out the thought of
humility and service (cf. Latin strenuus,
and 'strength'). For the force of Kara-
cf. James ii. 6 (KaraSvvaarebovaiv bfiwv),
Rom. xi. 18 (KaraKavxdaBai), 1 Pet. v. 3,
Mt. xx. 25. For the idea cf. 1 Gor.
vii. 32-34, Phi. ii. 21.
tov XP10"1'0*' ' the Christ, ' whose they
are and whom they serve : so = their
Christian place and duty: their position
as enrolled widows would involve a special
dedication to the work of Christ, and a
pledge to Him. There is no exact parallel
to the phrase, but cf. 1 Cor. ix. 12, Rom.
xiv. 18, Gal. v. 4.
12. exovo-ai KpCpa: so Kplfia Xa/i/3d-
veiv Mt. xxiii. 14 T.R., James iii. 1 : =are
condemned by that fact itself, cf. 1 Cor.
xi. 29.
OTI TT|V TrpwTT|V Tr£o"Tiv TJ6lTT|o-av : for
d8eTeiv = to set at nought, cancel, annul;
cf. Mt. vii. 9, Gal. ii. 21, iii. 15, Heb.
x.' 28. See Deissm.5.^1. II. p. 55 d8iri)ais
= aKipwais in technical juristic sense. Cf.
Heb. ix. 26 )( els fSefialwaiv Heb. vi. 16:
dBeretv is therefore the opposite of Kvpovv
andfiepaiovv (see Deissmann, B.S. 1. 101).
Here then it must mean the cancelling or
annulling of an agreement in some sense

or another, ttjv irpOTT|v ttCo-tiv : irlariv
rrpi awBr\Ki\v Xiyei' ri)v dXrjBelav, (pijalv,
tyeiaavro, abrbv r\8iri\aav, irapifSrjaav rds
avv6i\Kas Chrys. = their first contract or
pledge which they entered into with
Christ, in contrast to the one which they
now wish to form = that prior pledge.
This seems to imply some form of ordina
tion. For this technical use of Kplfia, and
irlaris, technical but not in the specifically
Christian sense, cf. Tit. ii. 10, perh. Gal.
v. 22, Rom. iii. 3, see Hort on 1 Pet.,
p. 82. N. Corp. Inscr. Att. App.
(Wiinsch, praef. p. xv.) biroKarixere bfieis
avrijv rdis iaxdrais rifUDplais on irpwri)
ijBiTijaev rrpi irlariv irpos QriXiKa rbv
iavrijs dvSpa.
13. dpa SI Kal : the main danger of
enrolling young widows is that in the
natural exuberance of physical life they
will find their contract with Christ irk
some : but there are other special dangers
arising from inexperience and lack of
thought, in the circumstances of their
position and duties.
dpyal pav6dvovo-iv ' learn to be idlers. . .
tattlers, busy-bodies.' Field ad loc. who
quotes good parallels for this construc
tion, e.g. Dion. Chrys. Sawcpdn/s irats wv
ipAvBave Xi0o£bos rijv rov irarpbs rixvi\v.
So Chrys. dpyal... ylvovrai. dpyds : cf.
Mt. xx. 3, Tit. i. 12. (pXvapoi only here,
cf. vb 3 Joh. 10. irepCepyoi: cf. Acts
xix. 19 (see Lft. Col. p. 92 n.) only ; vb
2 Thess. iii. 11: it is synonymous with
7roXv7rpd7p.wv. 14. veurepas : younger women whether
widows or maids.
pT|Sep(av k.t.X. =dveiriXi)nirrot — offer
ing no handle to the opponent for abuse ;
cf. iii. 2, 7.
T(p dvTiKeipe'vw : 1 Cor. xvi. 9, Phil.
i. 28, Lk. xiii. 17, xxi. is = the hostile
critic; cf. 2 Tim. ii. 25, Tit. i. 9, Acts
xviii. 16.
IB. tJ8t| ydp k.t.X. : sc. as they may
easily do, for some have before now given
such occasion, etc.

V

HPOS TIMO0EON A

33

XotSojOtds ydpiv tjStj ydp nveg i^erpdirrjaav oiriaw rov 15
taravd. et Tts marr) e\ei xrjpag, iirapKeirw airalg, /cat 16
pr) j3apeiadw r) e/c/cXTjcrta, iva Tats ovrwg )(Tj/3ais e'7ra/3-
Kearj. Ot KaXwg irpoearwreg irpeajivrepoi BnrXrjg nprjg 17

e£eTpdirr|o-av : tr. ' have ' turned out of
the straight path. The aorist is ' con-
stative,' cf. M. p. 109, and is to be trans
lated by our perfect. For this use of
the verb cf. i. 6, 2 iv. 4 only: vi. 20,
Heb. xii. 13 are different ; cf. iKKXlvw
Rom. xiii. 12 (qu.).
dirCo-o) tov SaTavd: cf. 1 Cor. vii. 5,
where also the thought is of special
temptations of the flesh : more widely
2 Cor. ii. 11, 2 Thess. ii. 9: in 2 Cor.
xi. 14, 1 Thess. ii. 18 the thought is of
obstacles put by Satan in the way of the
Gospel. 16. el tis ttio-ttJ 'i\ei: al. elris iriarbs
t) iriari).... Weiss maintains the genuine
ness of the longer reading on the ground
of sense. There is no doubt that the
sense is far superior : but the MS. evidence
is so strong for the shorter reading, that
we must suppose a primitive corruption,
corrected by ' Western ' scribes. .
£\a \rjpas. Is this a mere repetition
of vv. 4, 8 ? or what ? Since v. 9 the
whole thought has been of enrolled
widows, who do not include all neces
sitous widows. Here then it is a question
also of enrolled widows : some of them
would be well to" do and able to support
themselves, some necessitous. Of the
latter class, some would have relations
able to support them, and, in that case,
though the widows are doing Church
work, they are to be supported' by their
relations: others would have no such
relations and are to be supported by the
Church. This explanation seems most
in accordance with the context and gives
good sense (after Weiss).
lirapKeCTU al. lirapKeCo-Su : there is
little difference of meaning: the mid.
perh. implies ' from their own resources,'
so a little more emphatic; cf. M;
p. 158 f.
PapeCo-8co : of pecuniary burdens, cf.
2 Cor. xi. 9, xii. 16, 1 Thess. ii. 9,
2 Thess. iii. 8 : here only is the simple
verb used in this sense.
17-21 inch Elders,
01 KaXus irpoeo-TUTes irpeo-pvTepoi.
irpeo-p. : pec. to Pastorals among
S. Paul's Epistles: i.e. here and Tit. i. 5
only. See Introd. c. iv.
P. P. E.

In Tit. i. 5 the word is clearly official :
the ordinary sense irpea^irifs (irpeofivris)
is used Tit. ii. 1. Here, we have had
irpeafHrepos in the ordinary sense v. 1 :
and just as we passed easily from xrfPa m
the ordinary sense to x^lPa in the official
sense (vv. 3, 9), so here we pass from
irpeajHirepos, an old man, to irpeafHrepos,
an elder. It is possible even here to
avoid such a change of meaning if we
translate,; ' the older men who preside,
and preside excellently,' in which case
the official note would be struck not by
irpeaj36repoi but by Trpbecrwres, as in v. 9
by KaraXeyiaBw : among the older men
some had office of presidency. But in
v. 19 irpeap. is probably official ; cf.
irpeaflvripiov iv. 14 (Lk. xxii. 66, Acts
xxii. 5). :
In the rest of the N.T. the word is
used (a) in an official sense (1) of the
Jewish Elders (w. dpx'epets) Evv. (freq.),
Acts iv. 5, 8, 23, vi. 12, xxiii. 14, xxiv. 1,
xxv. 15; (2) of Christian Elders (a) at
Jerusalem Acts xi. 30, xv. 2, 4," 6, 22,
23 (n.), xvi. 4, xxi. 18: (b) at other places
Acts xiv. 23, xx. 17, James v. 14, 1 Pet.
v. 1, 5"(?):(<r.) of an individual 2 Joh. 1,
3 Joh. r ; (3) of the 24 Elders Rev. iv. 4,
etc., symbolic: see Swete.. (8) otherwise
( 1 ) of the ancestors of the Jews Mt. xv. 2
II Mk. vii. 3, 5, Heb. xi. 2; (2>'of older
men Lk. xv. 25 (compar.), [Joh.] viii. 9
(compar.), 1 Pet. v. 15(?), Actsii. 17 (qu.).
n. 7rpe<r/3iirr/s Lk. i. 18, Tit. ii. t, Phm. 9.
This list is exhaustive.
Note: (1) The Jewish (and not only Jewish)
custom of elders of synagogues is estab
lished and well known.
(2) The references to Christian elders
show, as might be expected, that this
custom was adopted as Christian com
munities were formed.
(3) The word, though predominantly
used in the official sense, is still some
times used in the ordinary sense.
The words used for the appointment of
irp. are KaBiardvai (Ti. i. 5), xetpoToceti'
(Acts xiv. 2$),i8ero (rb irv. rb dyiov Acts
xx. 28) : the last passage is particularly
important as implying a formal religious
act, probably the ' laying on

34 nPOI TIM08E0N A v
d^iovadwaav, pdXiara ol Komwvreg iv Xoyco Kal BiBaaKaXia •
1 8 Xeyei yap r) ypacprj BofN aXogonta oy (hi/wobceic- /cat "Aftos o ep-
19 yciTTjs tou piadov avrov. Kara irpeapvrepov Karrjyopiav

The functions are described in Acts I.e.
by the significant phrase woipialveiv rip>
iKKXijalav rov Beov ; cf. Joh. xxi. 16, 1 Pet.
v. 2, and iirlaKowos (Acts I.e., Ti. i. 7),
irpoearwres here. The two former phrases
clearly involve, in the context, the func
tion of teaching, as well as that of general
care and supervision.
irpoeo-TioTes : cf. Rom. xii. 8, 1 Thess.
v. 12: and in analogous sense above
iii. 4-5 (n. iirifieXelaBai is a synonym), 12.
So Herm. Vis. II. 4. 3 pierd rwv irp.
rwv Tpo'iara/iivwv 7-7)5 iKKXiialas : a quite
general word for any kind of presidency,
implying control and duties consequent
on the position, the special kind being
defined by the context. The special idea
of management or control comes out in
the only other use of the word in N.T.,
Ti. iii. 8, 14.
01 k. irp. irp. : then = ' those elders who
exercise their office excellently'; cf. KaXws
SiaKOvfiaavres iii. 13. There may here be
a contrast between the irpoearwres irpeaji.
and the Sia/covotWes irpeafi. See Introd.
p. lxii.
SittXt{S Tipfjs d£iovo-8<oo-av 'let them
be counted worthy of double honour,' cf.
vi. 1 ; perhaps v. 16 suggests that the
honour includes an honorarium ; and this
is also perhaps suggested by the quantita
tive adj. SittXtjs. On the other hand, the
word rip.ii is more commonly used of
' price ' than of anything like wages. Yet
see Wetst. 's quotations. It is difficult to
suppose that all presbyters were paid at
this time.
pdXio-Ta 01 KOTricSvTes ev X. k. 8. Two
interpretations are possible: (1) stress on
Koiriwvres ; who work hard in the sphere
of teaching, implying that all taught, and
some laboured hard in this matter ; (2) no
stress on KOTrtwvres; some irp. worked at
teaching, others did not teach at all. The
former seems to be required by the com
parison with iii. 2 (SiSaKriKbv) and Ti.
i. 8, 9. For Koiriav of elders 1 Thess.
v. 12 cf. 1 Cor. xv. 10 and perh. 1 Cor.
xvi. 16. Iv Xdyu Kal SiSao-KaXCa = in
exposition and teaching — not in the word
of God.
18. Xlyei ydp tj ypadir] : Deut. xxv. 4,
cf. 1 Cor. ix. 9 in the same connexion ;
for the form of quotation cf.. Rom. ix. 1 7,
x. 11.

ko£ "A|ios k.t.X. : Mt. x. 10, Lk. *.. 7 :
cf. 1 Cor. ix. 14.
(1) A quotation from S. Luke's Gospel,
which is then included under r\ ypaifrli :
but this would bring the Epistle down to
a date in the 2nd century, later than is
possible in any case.
(2) A quotation of a current proverb :
quite possible, but no evidence : the verbal
agreement with Lk. x. 7 makes neither
for nor against this view. So Bernard.
(3) A quotation of a saying of the
Lord's, current and known. In favour of
this is 1 Cor. ix. 14. Against, that we
should expect some reference to the Lord.
Weiss however maintains that the omis
sion of such a reference is natural, in a
private letter to Timothy, who would at
once recognise the source. So also von
Soden ; though he leaves it open whether
S. Paul by lapse of memory might have
thought he was quoting O.T.
lpyaTT|s: cf. 2 Tim. ii. 15: 2 Cor.
xi. 257 Phi. iii. 2, Lk. x. 2.
tov purSov a. It is most natural to
suppose that this implies stipends for the
class of presbyters who labour in teaching
(so Weiss). While general administration
would not be incompatible with carrying
on a business, the teaching, in addition,
would tend to require a man's whole
time. It is to be noted that S. Paul
marks his own abstention, as a teacher,
from receiving support, as exceptional
and due to his own peculiar circumstances ;
cf. 1 Cor. ix. 6, 2 Cor. xi. 7 f., xii. 14 f.,
2 Thess. iii. 6 ff. If there was such a
distinction between those who gave some
spare time and those who gave their
whole time it is easy to see how this
would gradually crystallise into a distinc
tion of class.
19-21. Discipline of presbyters.
koto Trpeo-pvre'pov : after 17 and 18,
this must be taken as=an elder, in the
official sense. The position of elders,
with important administrative functions,
would naturally expose them to hasty
and malicious charges : hence special care
must be taken in admitting and deciding
charges against them.
Note that nothing is said here of
Sidicovoi ; their discipline apparently re
quires no special injunctions. It is more
noteworthy that nothing is said about

T7P0I TIMO0EON A

35

pr) irapaBevov, c/ctos et pr) erri Ayo h TpitoN MApTyptoN- rovg [Se] 20
dpaprdvovrag ivwmov rrdvrwv IXey^e, iva /cat ot Xot7roi
cpofiov e)(waiv. Aiapaprvpopai ivwmov rov deov Kal 21
Xpiarov 'Irjaov /cat rwv e/cXe/CT&w ayyeXwv, iva ravra
cpvXdJjrjg -ftwplg rrpoKpiparog, prjBev rroiwv Kara rrpoa-
KXiaiv. Xelpag Ta^ews prjBevl imridei, prjBe Koivwvei 22

iirlaKoiroi : if seems clear that they, and
perhaps also Sidfcovot, are included in the
general term irpea^irepoi. See Introd.
p. lxii.
pr) irapaSe'xov ' never entertain ' ; cf.
Acts xx. 18, Mk iv. 20.
Iktos e! |u{: 1 Cor. xiv. 5, xv. 2. So
Luc. Pise. 6 (L. & S.), Deissmann, B.S.
I. p. 115, a Cilician inscr. : late Greek,
Nageli 33.
Iirl Suo rj Tpuov papTvpwv : Deut.
xix. 15, Joh. viii. 17, 2 Cor. xiii. i: not
merely ' in the presence of but ' on con
dition of as supporting the accusation;
cf. Heb. x. 28 (dar.).
20. tovs SI dpapTavovTas = ' those
who are found guilty ' ; cf. the plea of
' not guilty ' Acts xxv. 8 : so i Pet. ii. 20.
Ivuiriov irdvTaiv : the punishment is to
be public, for a warning : but perh. rrdvrwv
— irdvrwv rwv irpeffj3.
SXeyxe ' reprove,' cf. Joh. viii. 46, Mt.
xviii. 15.
tva Kal ol Xoiirol...: cf. Deut. xix. 20:
ol X. sc. irpeafi.
21. SiapapTvpopai : 1 Thess. iv. 6,
Acts ii. 40, 2 Tim. ii. 14, iv. 1 =solemnly
adjure ; elsewhere = solemnly assert. So
Polyb. w. pii) and infin. : perhaps not Attic
in this sense, cf. Nageli, p. 24.
Ivtomov tov 6. k. Xp. 'I. : as knowing
the heart and its motives ; cf. 1 Thess.
ii. 5, 2 Cor. i. 23, Rom. i. 9, Phi. i. 8,
in all which cases S. Paul appeals to God
as a witness to a statement about his own
motives : so here in urging fair and im
partial judgment.
tuv !kX«kt3v dyyeXttv: for IkX. dyy.
Enoch xxxix. 1 (elect and holy children of
the high heaven — an interpolated passage ;
Charles).. On the Angels ofthe Presence
as intercessors cf. Test. xii. P., Levi iii. 5,
Charles n. ' In the first century B.C. the
belief in the intercession of angels was
apparently general amongst the Phari
sees ' ; cf. ib. Levi v. 6, 7. For S. Paul's
realisation of the interest of angels in
human affairs cf. 1 Cor. iv. 9, xi. 10.
Cf. Rev. iv. 2 f., v. 6 f. for the angels in
the presence. N. also Heb. xii. 22, 1 Pet.

i. 12, Rom. viii. 38 with Eph. iii. 10,
supra iii. 16.
iKXeKTtav: chosen, select, in a. non
technical sense : for orders of angels cf.
1 Cor. xv.: Lk. i. 19, Rev. viii. 2, 1 Thess.
iv. 16, Weiss.
Xva, TavTa <pvXd£rjs : ' that you keep these
principles or precepts ' ; cf. Mk. x. 20 ||5
Acts vii. 53, xvi. 4, Rom. ii. 26.
X<opls irpoKpCpaTos = irpoKp. only here
in Gk. B. , vb Wisd. vii. 8 only (irpoixpiva
abrijv aK'i]irrpwv Kal Bpbvwv) : r/s (wv) obSiv
irpoKiKpirai to which nothing is preferred,
Igna. Magn. i. 2, Smyr. vi. i (only, in
P. A.) ; so irpoKplveiv gen. = to prefer,
choose one before another : see L. & S. ,
Wetst. ; tr.-' without preference.'
pr|8iv iroitov Kard irpdo-KXuriv : then
developes xaP^ irpoKp. : irpbaKXiais =
personal inclination : only here in Gk. B. ;
see Wetst.
22. x^Pas k.t.X.: never lay hands
(pres. ) hastily on any man : never be a
partner in sins of another man : keep
thyself clear of guilt. Cease to be a water
drinker, but take a little wine for thy
stomach and'thy frequent infirmities. Of
some men the sins are obvious (? before
hand, i.e. before examination) pointing
to judgment (enforcing a decision) : but
some men their sins hunt down in the
end. Likewise also the works (of men)
that are good are obvious ; and those
that are not obvious, cannot ultimately
be hid.
vv. 17, 18 have dealt with the rewards
, of good work in elders ; 19-21 the dis
cipline of elders in case of their going
wrong. 22 then would quite naturally
pass to the question of the appointment
of elders, care in their appointment being
a provision against having bad elders :
carelessness in appointment involves re
sponsibility for sin : self-discipline both
moral and physical important in one who
has to appoint. 24 Men's sins are not
easily concealed, any more than their good
actions: so the judgment of character,
necessary to the right appointment, is not
impossible.
3—2

36

TTPOZ TIMO0EON A

23 apapriatg dXXorpiaig • aeavrbv dyvbv rrjpei. Mtj/ccti vSpo-
irorei, dXXd oivw bXiyw \pw Bid rbv aropayov Kai rag
24 irvKvdg aov aadeveiag. Tivwv dvdpwrrwv at apapnai

So Weiss in the main and Bernard and
von Soden, Zahn, Wohlenberg.
Hort and Ellicott on the other hand
take the passage as referring to a wjder
sphere of judgment, and interpret it of
the readmission of penitents and general
Church discipline. Hort argues that il
this verse again refers to elders it should
precede v. 2 1 ; the natural place for such
a precept would be before, not after that
solemn adjuration. But that adjuration
deals in particular with the discipline of
presbyters : then comes the advice which
tends to. prevent such discipline being
necessary. . The whole passage is advice
to Timothy as to his. own conduct and
action in these matters. The order is not
really unnatural.
As to the alternative suggestion of
Hort and Ellicott, there is no evidence
for laying on; of hands on penitents till
four or five generations later than this
time; none in N.T. ; though it would
not be an unnatural application of the
ideas , connected with laying on of
hands. On the other hand, there is distinct
evidence in N.T. for laying on of hands
for special commissions (Acts vi. 6, xiii. 3)
and in these Epp. of Timothy : also Jewish
usage in the case of Rabbis would make
Jt probable that it would be practised in
admission to office (Hort, ib. p. 216). So
on the whole the reference to ordination
is preferable.N. that this injunction is special to
Timothy (iirirlBei) which implies that he
had the duty either alone or concurrently
with others of appointing elders ; cf. Tit.
i. 5 (see note). This would be quite
natural if Timothy was now holding a
quasi-apostolic office; cf. Acts xiv. 23.
pr|SI Koivt£vei dp. dXX. . cf. 2 Joh. 1 1
6 Xiywv yap abrip xa^Petv Koivwvei rots
ipyois avrov rots irovqpdis. For the dative
cf. 1 Pet. iv. 13, Rom. xii. 13, xv. 27,
' the dative of community ' Blass, p. 113;
the dative here expresses the matter of
the partnership expressed by the gen.
after Koivwvla and Koivwvbs. ' Do not act
as or make yourself a partner in sins
which are really another's and not your
own ' : this he would do by the hasty
appointment of one whose sins he had
ei her not discovered or treated as un

important. Then vv. 24, 25 follow
naturally. Cf. Isocrates ad Demon, els
dpxvv KaraaraBels jitr/Secl XPW irovripQ Irpos
rds SioiKrfaeis • wv ydp av iKeivos ap-dproi,
aol rds alrlas dvaB-^aovaiv (Wetst.).
o-eavTdv dyvdv Tijpei : on dyvbs see
Hort on James iii. 17; cf. 2 Cor. vii. n
closely parallel to this passage ; Phi. i. 1 7.
The point is that he is to avoid any sharing
in other men's sins : he is to keep himself
pure from taint in that way and in all
ways, dyvds like KaBapbs beginning with
a mainly ritual sense gradually developed
the moral sense of ' pure ' in heart ; cf.
James iv. 8, 1 Pet. i. 22, 1 Joh. iii. 3.
The adj. in 1 Joh. iii. 3 is used of God
Himself. For 0-. t. cf. 2 Cor. xi. 9,
James i. 27 (doTriXoi'), Ju. 21.
23. pt|kIti vSpoiroTei: be no longer a
water-drinker (cf. Field) = ' a total ab
stainer'-; cf. Wetst. ad loc. .
Sid tov o-Topaxov : cf. Plut. Symp.
III. 652 B, Libanius Ep. 1578, Hippoc.
Epidem. vii. 57 airXijva iirbvei laxvpws...
irlveiv oivov SXlyov Xeirrbv (Wetst. ), of the
use of wine for indigestion and other
complaints of the stomach. The advice
is definitely medical, perh. cf. Prov.
xxxi. 6. Also Lev. x. 9, Ezek. xliv. 21
priests forbidden to drink wine while on
duty. Timothy's abstinence was probably
a self-chosen way of discipline : and the
remark may have been suggested by
a. 07. , . v. 22, as a warning against
unwise ways of self-discipline. That
drink was a common danger see iii. 3, 8.
There is no reason for thinking that any
Essen e or Gnostic theory underlies either
T.'s practice or S. Paul's suggestion.
The verse comes in oddly, but it brings
out the personal and informal character
of this part of the Epistle. It is almost
inconceivable that an imitator could have
written so; cf. 2 Tim. iv. 12.
24. tivmv dvBpuiruv k.t.X. The con
nexion seems to be with v. 22. There it
was a question of not making himself
responsible for other men's sins by hasty
ordination. Then these sentences deal
with the conditions of discerning cha
racter: sometimes it is clear, sometimes
hidden but comes out in the end. He
caiinot expect therefore with the utmost
care always to avoid mistakes in his
choice : these must be met by discipline.

VI

nPOS TIMO0EON A

37

rrpoBrjXoi elaiv, irpodyovaatr elg Kpiaiv, nalv Be Kal iira-
KoXovdevaiv waavrwg Kal rd epya t<x /caXd rrpS'SrjXa, kdl 25
ra aXXws ey^avra KpvfSrjvai ov Bvvavrai. "Oaoi 6
elaiv virb tfiybv BovXoi, roiig IBiovg Beairorag irdar/g nprjg
d^iovg rjyeiadwaav, iva pr) to ovopa rov deov Kal r) Bi
BaaKaXia /3Xaacpr] prjr ai. ol Be marovg eyovreg Beairorag 2
^tj Karacppoveirwaav, on dBeXcpoi elaiv dXXd pdXXov
SovXeverwaav, ori maroi elaiv /cat dyaTTTjTot 01 ttjs evep-
yeaiag dvnXapfiavopevoi.

Trp68r)Xoi may mean either ' plain be
forehand ' or ' obviously plain,' ?rpo. simply
strengthening S^Xos, so better here.
irpodyowai els Kpio-iv: cf. i. 18, the
only close parallel : = pointing on to.
KpCo-iv prob. here of the verdict to be
passed on the man by Timothy or any
one else who is in the position of judge-;
The clearness of the case leaves no room
for doubt, passes judgment on the man at
once. Some take it in the usual sense of
Kpiais of the Divine Last Judgment : but
this does not suit the context.
tio-Iv 81 Kal liraKoXovBovo-iv = nalv Se
'/xt) irpbSTjXa ovra Kal iiraK., some they do
hunt down even though they are not
plain to see. Kal just emphasises iiraKoX.-;
perh. ' dog their steps ' better than ' hunt
down,' cf. 1 Pet. ii. 2 1 ; the ml necessitates
some such strong translation. See M. M.
25. Td dXXois 'i\ovra: sc. rd p.1)
irpjSriXa ovra.
KpuPrjvai ov Svv. )( iiraKoXovBovaiv .
AT. the changes of person in imperatives,
etc., in this chapter.
v. 1-3. 2nd person — definite instruc
tions for Timothy's own conduct.
4-18. 3rd person — general rules, ex
cept n, again a definite instruction for
Timothy. 19-25. 2nd person — special instruc
tion for Timothy.
Then vi. i. 3rd person — a general rule
again— summed up in 3a.
n f. 2nd person — special advice for
his personal life.
vi. 1-2. Rule for slaves.
This section returns to the general rules
of v. 4-16: cf. Tit. ii. 2-10 irpeaptiras...
irpeafibriSas, rds vias ...robs vewripovs...
(aeavrbv) . . . SobXovs : cf. also Ephes. vi. 5-9,
Col. iii. 22-25, 1 Cor. vii. 21-23, Cal.
iii. 28, 1 Pet. ii. 18 ff. These passages
together point to the large element in
these primitive Churches which consisted
of slaves and the great importance Of

tlieir realising the effect upon their duties
of their Christian position; cf. too the
names in Rom. xvi.
00-01 elo-lv vird £vyov SovXoi. Thp
fulness of the expression suggests that he
is thinking esp. of members of the already
mentioned classes who are slaves, and not
merely of slaves in general.
tovs ISCovs Seo-TroTas simply =' their
masters,' cf. Prov. xxii. 7 ohirai ISlois
Seairbrais Saviovaiv, perh. with slight em
phasis on ' their ' : their several masters,
cf. M. pp. 87 f.
Iva. pi] t& ovopa tov Beov : cf. iii. 7
Tit. ii. 8, 1 Pet. iv. 4, Rom. ii. 24, James
ii. 7, Rev. xvi. 9. 'The name of God'
would be blasphemed when heathen could
point to Christians doing their ordinary
duties badly as the effect of their religion.
Kal r\ SiSao-KaXCa : so Tit. ii. 10 0 X670S
toO Beov, 2 Pet. ii. 2 : the teaching which
they receive.
2. ttio-tov's : sc. Christian, cf. v. 16.
prj KaTacpp. oti: they must not think
lightly of them just because they are
brethren : they must still respect their
civil position.
pdXXov 8ovXeveT<i)o-av : let them serve
them all the more.
oiTrjsevepy.dvTiXapPavdpevoi: subject,
' those who are believers and beloved.
dvTiXappdveo-Bai=to claim for oneself,
utilise, take : Polyb. w. 0aXd<r<n;s maris
potestatem sibi vindicare ; w. ^X7rt5os spe
uti, niti, spem accipere. Schweigh. Lex.
This makes excellent sense=' those who
claim, make use of, their good service.
Field tr. 'partake of as R.V. but with.
hesitation ; Weiss denies the possibility
of that meaning and tr. ' those who busy
themselves with doing good...,' but this
ignores the article (rijs eb. ) and also gives
a strained sense, ttjs eiepyeo-£as : ' the
benefit is the improved quality of the
service ' Field : Weiss again denies that
this word could be applied to the work

38

TTPOI TIMO0EON A

VI

3 TawTa StSacr/ce Kai rrapaKaXei. ei tis ere/ooSiSacr/caXet
/cat prj irpoaep^erai iyiaivovai Xdyots, tois rov Kvpiov
¦qpwv 'Irjaov Xpiarov, Kal rrj Kar evaejSeiav BiBaaKaXia,
4 rervcpwrai, prjBev imardpevog, dXXd voawv irepl fcrjrrjaeig
Kai Xoyopa^iag, i£ wv yiverai cpdovog, epig, /3Xaa<pr)p:iai,

of a slave — it could not be a 'benefit,'
only a duty: but n. p£XXov, the greater
energy put into the service is the benefit.
In any case it seems strained to deny the
slave the power of ebepyeala.
3-21. The first four words refer back
and sum up another section of the Epistle.
He then takes up the subject he had
touched upon in i. 3 : there were teachers
who were not elders, and to these also
Timothy has duties. 3-10 deal with the
wrong choice of subject, wrong methods
and wrong aims of some teachers ; 1 1-16
the true subject, aim and method which
Timothy is to maintain in his own
teaching. 17-19 a note on the true use
of wealth, in case vv. 9, 10 might give a
wrong impression. 20-21 a final solemn
charge as to the character of teaching to
be avoided. 21 b the Grace.
TavTa 8. k. ir. refers generally to the
whole of the preceding section, though it
contained something for Timothy alone.
3. et tis It. He passes, with no con
necting particle, to a new subject, as in
iii. 1, iv. 6, v. 1.
IrepoSiSao-KaXet : see on i. 3 : the note
of the teachers here criticised is alien
matter and method and wrong aim
(4*-io). Kal y.i\ irpoo-epxeTai v. X. : cf. Field's
qu. Diod. Sic. i. 95 irpoaeXBeiv Xiyerat
rois vb/iois "Apiaaiv ' took his turn at law
making.' So with 7rpos qus. ap. L. & S.
and irpoaipx. rois koivois to engage in
public affairs, Demosth. ap. Valpy 3863.
This meaning gives good sense here —
'does not engage in, busy himself with
wholesome exposition.' There is no need
for change : and irpoaixei (cf. Bentley)
gives a less suitable sense, irpoaixerai w.
gen. would come nearer to sense required.
vyia£vovo-i Xoyois : cf. i. ion. 'whole
some discourses,' i.e. dealing with the
right subjects and aiming at moral and
spiritual edification.
Tots t. k. t|. T. Xp. : either ' those
which belong to, derive from...' Ellicott,
or ' those which deal with, are concerned
with...' Weiss. It is certainly more
natural to take r. k. r). T. Xp. as the sub
jective or the possessive genitive = not

X67ia xvpiaxd as v. Soden, but ' the ex
position in detail of the truth delivered to
us by the Lord ' ; cf. t% by. SiSaaKaXlh,
|| Kard rb ebayyiXiov rijs Sofr/s i. 10.
For X6701 cf. Acts xx. 35 /ivrnioveieiv
rwv Xbywv r. kv. 'It/... (cf. ol X870t rwv
irpoipTrribv Acts xv. 15), then tois X87ots
tt)s irlarews iv. 6. The plural describes
the one X870S t. k. in its detailed expres
sion and exposition. The teacher has to
concern himself with these ' words, 'and
to reproduce them for the hearers. Weiss
eft. for "his interpretation 6 Xdyos rov
aravpov 1 Cor. i. 18.
Kal ttj kot' evo-ipciav SiSao-KaXCa: a
further definition — explaining vyiaivovn
— the teaching which goes on the lines of
promoting godliness ; cf. Tit. i. r.
TeTwpuTai : see on iii. 6. The indul
gence in this irrelevant and self-chosen
kind of teaching naturally leads to self-*
satisfaction and self-importance : the man
thinks he is imparting his own discoveries
and misses the real importance and true
proportion of things.
4. pi)Slv eirio-Tdpevos : cf. i. 7, he has
no real knowledge of the elements of the
truth which he undertakes to teach.
dXXd voo-wv: only here in N.T. ; cf.
Wisdom xvii. 8 ot 7dp biriaxvoD/tevot.
Selp-ara Kal rapaxdS diroXabveiv ^vxys
voaobaijs ovroi KarayiXaarov evXdSeiav
ivbaovv. So qu. ap. Wetst. of thewrong
direction of the mind and absorption in
unworthy ends, esp. Plut. de ira 460 D
dvBpwirov (pi\o\i6ov Kal irepl atftpaylSia
irdXvreXij vocoOvtos, de laud. 546 c rots
irepl 86!-av voaovai.
St|tt)o-6is : cf. 2 ii. 23, Tit. iii. 9 ;
cf. Acts xxv. 19 £rrn/i/iaTa (al.), 1 Cor.
i. 20, 22, curious investigations, specula
tions. See Introd. pp. lxxxiii-v.
XoyopaxCas only here: vb 2 ii. 14
= disputes about words; cf. Plato, Tim.
1085 F fiaBtfoeis Kal fi)r-/iaeis ij...Si8axds
r' aS Kal Atax«s iv Xbyois iroiovnivr)...8ia
iplSwv Kal <piXoveiKtwv yiyvopiivwv : n. also
qu. .from Porphyry 7rapd aeV 7ap 7} /ieV
\oyop.axla rts ian itoXXtJ, a re e"| dvBpw-
irlvwv Xoyta/iwv rov elKafo/iivov dyaBov.
I£ c5v yJveTai: from the root of self-
conceit shown in these self-chosen methods

VI

TTPOI TIMO0EON A

39

virovoiai irovrjpai, BiarraparpifSal Biecpdappevwv dvdpwirwv 5
rbv vovv Kal direareprjpevcov rrjg dXrjdeiag, vopitpvrwv iro-
piapbv eivai rrjv evaefieiav. eanv Be rropiapbg peyag tj 6
evaefieia pera airapKeiag- oiBev yap elarjveykapev ets rov 7
Koapov, on oiBe i£eveyKelv n Bvvdpeda- eyovreg Be Bia- 8
rpocpag /cat akerrdapara, rovroig dpKeadrjaopeda. ol Be 9

and subject spring vices of temper and
character: envy of the more brilliant
fi)TT/TT)s, quarrels with rivals, etc., slanders
of such and a suspicious attitude, mutual
friction. pXao-<pT|p£a : of personal attacks and
slanders on rivals.
virovoiai Trovrmai: vir. only here in
N.T. ; vb Acts (3), cf. xxv. 18, Sir. iii. 24
birbvoia irovripd wXlaBiiae Siavolas abrwv
(the whole passage is an interesting
parallel, though not close), and Wetst.
qu. from Aristides, Rhet. Here it is the
vice of suspecting in the opponent evil
motives. 5. SiairapaTpipal : cf. Field: irapa-
Tpi@al= frictions, irritations (see Wetst.):
8ia-= mutual, cf. SiapidxeaBai. 'Mutual
irritations.' Sie(p8. d. tov vovv : accus. of respect ;
cf. Phi. i. 11, 2 Cor. iii. 8, Blass, p. 93.
vovs the reason, the organ for under
standing the divine — thoroughly Pauline :
their mind is so corrupted by their moral
defects that they have lost all power of
understanding the divine matters which
they should be teaching; cf. Wetst.
direo-Tepripevaiv ttjs aXijfleCas : for pass.
cf. 1 Cor. vi. 7. ' Robbed of the truth,'
expresses more definitely the point in
which their mind is spoilt; these evil
tempers and practices have robbed them
of the truth they once possessed, so that
they have no longer the power of teaching
it. vopiJdvTuv : because they hold that
godliness is gain.
iropio-pdv etvai Trjv evo-ipeiav : iropiapis
(Wisd. xiii. 19, xiv. 2 only in Gk. B. )
= 'means of gain, profit, making money' ;
cf. Wetstein, Field. tt)v evo\ =the godli
ness which they profess. It is implied
(1) that these teachers professed to teach
the Gospel, (2) that they claimed on this
ground payment for their work, (3) that
the thought of money-making was pro
minent in their motives ; cf. Ti. i. 1 1
and the warnings supra iii. 3, 8.
6. peTa avrapKeCas : only here in Gk.
B.; cf. Phi. iv. 11, a good illustration of

what is meant here by abrdpKeia = self-
sufficiency, independence of worldly and
transitory things : a fundamental Stoic
notion, or rather common to all late
Greek philosophy. Godliness is a great
means of gain for a man if he rightly
estimates the values of things, and is
detached from what men commonly call
gains and valuables. Cf. the parable of
the ' goodly pearl.'
7. ouSlv ydp k.t.X. : this explains the
reasonableness of afiTdp/ceta. All these
things which men wrongly value have
nothing to do with ourselves, as we came
aad as we shall go.
oti ovSI. Weiss defends on the ground
which Field calls a preposterous senti
ment: ' we brought nothing into the world
because neither can we carry anything
out.' Field suggests that 0V1 may stand
elliptically for 8f)Xov oti and qu. 1 Joh.
iii. 20 and from Chrys., but not con
vincingly. Hort App. suggests that oti
is merely an accidental repetition of the
last two letters of Koap-ov, ov being read
as on. N. Polycarp, Phil. iv. 4 has dXX'
obSi i£eveyKetv. Is it possible we should
read obS' ori = nedum 'not to speak of
being able to carry anything out ' or ' nor
even is it the case that ' ; cf. 2 Th. iii. 9,
1 Joh. iv. 10, Joh. vi. 6, Phi. iii. 12, iv. 1 r,
17, 2 Cor. i. 24, iii. 5 obx °ti. This gives
the required sense.
els Tdv Koo-pov : cf. i. 15; Philo ap.
Wetst. 8. SiaTpoipds : Xen., Diod., Plut.,
Epict., 1 Mace. vi. 49, Milligan, Grk.
Papyri xx. 19 els X&yov 8tarpo0T/s Spaxpial
irivre five drachmae for board, Nageli,
p. 24 — one of the -Ionic words which
form part of the regular vocabulary of
the Koivq : = ' sustenance. '
o-Keirdo-paTa : only here in Gk. B. In
Plat. Arist. = clothing ; it may include
'housing.' Cf. Philo, de vit. cor. ii. 477.
16 ffKiwris Sirrbv eXSos, rb p-iv iaBi/s rb Si
oUla ; so depraem. 424. 15 (Wetst.). Tr.
'covering.' tovtois dpKccr8T|0-dpe6a : this is the
abrdpKeia in question.

40

nPOS TIMO0E0N- A

VI

/3ovX6pevoi irXovrelv epirirrrovaiv ets ireipaapov Kai rra-
yiSa Kal irridvpiag rroXXdg dvorjrovg Kal [3Xa^epdg, airtves
io fivdi^ovai roiig dvdpwirovg elg oXedpov /cat drrwXeiav :/5t£a
yap rravrwv rwv KaKwv iariv tj cpiXapyvp.ia, tjs nveg ope-
yopevoi direirXavrjdrjaav drro ttjs iriarecog /cat kavrovg
ii irepieireipav . oBvvaig iroXXalg. 2u Se, cZ dvdpwire
deov, ravra cpevye1 Stw/ce Se BiKaioavvrjv, evaefieiav,

9. 01 81 PovXdpevoi k.t.X. : considering
both the preceding and following context
(vv. Tiff.), it seems clear that teachers
are still specially under consideration.
The general question of the use of wealth
is taken up in v. if.
Pv8£i;ovo-i : Lk. v. 7 only in N.T. ;
2 Mace. xii. 4 only in O.T. = to sink;
cf. Nageli, p. 32 — post-classical but in
good literary Kotvf).
10. pC£a yap ir. t. k. Io-tIv t| tpiXapy.
Cf. Field, who shows that we must tr.
ptfa ' the root,' or perh. 'root of all evil '
(certainly not ' a root ') ' is this covetq»ST
ness.' N. Pol. Phil. I.e. has dpx'fl ; cf.
dpxv Kal plfa iravrbs dyaBov rj rijs yaarpbs
i)8ovn, Athenaeus ap. Field ; see his other
quotations. tjs Tives opeydpevoi : cf. iii. 1, Heb.
xi. 16 ; the expression is loose : it is not
(piXapyvpla but dpybpiov that they covet.
dTreTrXavrj8r|o-av dird ttjs irCo-Tews
' strayed away from their -faith ' : the
absorption in money-making detached
them from' their faith, as the guiding
motive of action ; cf. i. 19, v, 8. In
each case, the point is not that "they be
come unorthodox, but that they weaken
in faith, which should direct and inspire
all their actions. The aor. is probably
gnomic; but tivIs may=quidam, and
the reference be to definite but unnamed
persons and their doings.
Weiss takes it — strayed from the faith
and busied themselves with things foreign
to the proper content of faith, as in v. 5.
Kal eavTovs k.t.X. : so, as they lose the
guiding principle of the Christian life,
they involve themselves in many annoy
ances, they lose the calmness ofthe faithful
and 'detached' life; cf. Mt. xiii. 22, Lk.
viii. 14.
e. Trepilireipav dSiivais iroXXats : Wetst.
qu. Horn. //. 5. 399 Kijp dxiwv dSbvyai ire-
irap/xivos. Philo, tr. Flac. 5. 176 dvi\Kiarois
irepiiireipe KaKois.
Trepieireipav : only here in Gk. B. Of
'piercing,' 'spitting'; app. a latish word
(L. & S.).

dSvvais iroXXats : the anxieties of
worldly aims. Cf. Ezek. xxviii. 24 aKo-
Xotp irmplas Kal aKavBa dSbvijs. Cf. Mt.
xiii. 22 ; for 68., Rom. ix. 2.
11. The portrait of the true teacher :
in his aims (v. 11), in his warfare and
resolute grip on real life (v. 12), in his
loyalty to the call and command he has
received (w. 13, 14), with his sure hope
(vv. 15, 16). There is a clear contrast
with the wrong aims, practices, and mo
tives of the teachers who have just been
described. crv 81, w dvBpuire Beov. The phrase
occurs only here and 2 iii. 17 in
N. T. : in the latter place again it is
in close connexion with a description
of the equipment of the teacher. The
phrase is used in the O.T. exclusively
of prophets or men of prophetic character
(Moses, David, Elisha, etc.), and naturally
the words are used here in appealing to
Timothy asa teacher and guideof teachers.
TavTa (pevye sc. all these errors and
defects of the eVepoStSdtrKaXoi.
8Ca>Ke 81 : cf. Rom. ix. 30, xii. 30, xiv.
19, 1 Cor. xiv., Phi. iii. 12, 14, 1 Th.
v. 15, 2 ii. 22, all of vigorous aiming at
Christian virtues : a use confined to S. Paul
and Heb. xii. 14, 1 Pet. iii. 11. These are
the true aims to be kept before the teacher
in his teaching, in contrast with firn)<reis
and Xoyofidxiai.
SiKaioo-vvT| : cf. Rom. ix. 30, i. 17.
This is the uncompromising standard of
morality in practice,' which was revealed
in law but not secured by it ; now secured
by the power of the Holy Spirit on con
dition of faith. The assertion of this as
the dominant aim is the answer to all
speculative teaching which neglects the
moral, and to all accusations of dvou-la.
It must be the teacher's aim both for
himself and for the taught.
evo-e'Peiav: godliness, describes the
character of the life in which SiKaioabvri
is the dominant aim, the character of
reverent loyalty, obedience and worship,
as towards God.

VI

nPOS TIMO0EONA

4i

iriaTiv* dydirrjv, vrropovrjv, rrpdvrradiav. dywvitpv \ tov i 2
KaXov dywva ryjg rriarewg, emX&fiov rrjg alwviov t,wrjg,
ets rjv ' eKXrjdrjg- /cat wp.oX6yrjaag rr)v KaXr)v bpoXoyiay ' ivw
mov rrokXwv paprvpwv. rrapayyeXXw aoi ivwrnov rov 13

tt£o-tiv : the quality in man, by exercise
of which he opens his heart and life to
.the grace of God working in him SiKaio-
aiivti and ebaifieia. It comes naturally
in this place after the statement of that
.character which is the final aim, because
•it is the condition, in man, of attainment.
There is therefore no question here of the
¦depreciation of faith, as merely one among
many Christian virtues : it is in its natural
place, from the Pauline point of view.
dydirrjvj. the other essential in man,
which gives fire to faith and is the specific
condition of the godly life, because it re
produces the deepest element ofthe Divine
character as revealed to man in Christ.
It looks both towards God and towards
man, and. is. the direct contrary of all
transitory and self-centred 6pe£is.
viropovrj involves active resistance to
evil and resolute endurance under pro
longed effort to achieve.. It represents
eX7rts of 1 Cor. xii., but expresses more
definitely the strain and the victorious
efficacy of Christian hope. Cf. Rom. ii. 7,
1 Cor. xii. 12, 2 Thess. iii. 5, Rev. i. 9,
inter alia.
irpaviraBiav : here only in Gk. B. ; but
cf. 2 Cor. x. 1, Gal. v. 23, and for its
special need in the teacher and ruler,
Gal. vi. 1, 2 ii. 25. A rare word,
Igna. Trail, viii. 1: =the temper of gentle
ness (cf. Mt. xi. 29 and 1 Pet. ii. 23).
Philo uses it of Abraham (de Ab. § 37,
Bernard), especially of course in dealing
with difficult characters and opponents.
12. dywvfljov k.t.X. Having laid down
the aim, he developes, what SlwKe and
virop.ovii hint at, the need of perseverance
in strenuous effort, using the favourite
Pauline metaphor of dyibv ; and iri doing
so lays full stress on irlaris as the con
tribution which man himself makes in the
battle for righteousness, dyoivijov : cf.
Lk. xiii. 24, 1 Cor. ix, 25, Col. i. 29,
supra iv. 10, 2 iv. 7.
tov KaXdv dywva Trjs ir£o-Te<os : cf.
2 iv. 7. The only places where dyibv
has a qualitative adjective : ' the noble
fight.' For dywv cf. Phi. i. 30, Col. ii. 1,
1 Thess. ii. 2.
ttjs irCo-Teus: cf. closely Phi. i. 27-30.
The fight is the fight which faith in a

man wages against all that hinders and
opposes; not a fight for 'the faith' as
against false teachers, but faith's fight
for the prize of the high calling ; cf. 1 Cor.
ix. 24 f., Phi. iii. 12 f. So in 2 iv.
.7 tt/k irlariv=my faith. It is a noble
struggle, involving the loftiest aims and
the highest endeavour of which man is
capable. eiriXapov ttjs alwv. twrjs : cf. v. 19.
Rom., .vi. 23, Gal. vi. 8. The phrase
is unique ; the nearest || is Mt..xix. 16 rt
dyaBbv iroii}aw Iva axw (get) £wi]v alwviov ;
al. with £xewS KXripovop.eiv, Iryreiv :.Gal. vi. 8
iK rov irvebjiaros Beplaei f. a. =take .hold
of, get a grip of the eternal, life, in con
trast with . the passing and transitory.
Clearly here it is the eternal (real v. 19)
life, that life and all that belongs to it,
to be got and held in the present life,
and so truly lived now (cf. iv. 8). The
vb does not mean ' to aim at ' or ' reach
after' or ' grasp at,' but simply ' to take
hold of,' 'grip'; so it is not a question
here of the final reward, but of. the im
mediate activity of faith in seizing the real
life and living it, under present conditions.
The aor. = 'grip once for all' : cf. Rom.
vi. 4, 2 Cor. iv. 10^12, Col. iii. 3, 4,
which illustrate the idea ; and for the
action or faith in penetrating to reality,
cf. Heb. xi. 1.
ttjs oXaviov £wt}s. The article in this
phrase is curiously rare : Joh. xvii. 3, Acts
xiii. 46, 1 Joh. i. 2, ii. 25 only. It throws
emphasis on the epithet, and suggests a
contrast.. els rjv eKXi]6r|S k.t.X. : Col. iii. 15 r)
elp-fjvii rov xp.--.efs ffv iKXrfBijTe, 2 Thess.
ii. 14 els 8 iKdXeaev b., 1 Pet. ii. 9. The
reference must be to ..baptism : the call
was of God, the confession was T.'s ac
ceptance of the. call. Cf. Rom. x. 9.
TijvKaXiQvdpoXoyCav,i.e.KtfpiosT77<roiis:
Rom. I.e., 2 Cor. ix. 13, 1 Joh. ii. 23, iv.
2, 3, 15. Cf. Burn, Creeds, p. 14 f.
ev. iroXXwv papTvpuv : the witnesses of
his baptism.
13. irapayyeXXw 0-01 : a solemn charge
by the most tremendous obligation to
keep the Commandment. Cf. v. 21.
tov £woyovovVTOS Ta irdvTa : cf. Lk.
xvii. 33, Acts vii. 19 only, but only here

42

nPOI TIMO0EON A

VI

deov rov tfltoyovovvrog Tct irdvra Kal Xpiarov Irjaov rov
paprvprjaavrog iirl Tlovriov neiXdVou rrjv KaXrjv bpoXoyiav,
14 rypyaai ae rr)v evroXyv aamXov dverriXrjp,rrrov p^XP1 TV?
15 inicpaveiag rov Kvpiov rjpwv 'Irjaov Xpiarov, yv Kaipoig

of God. Cf. 1 Sam. ii. 6 Kbpios BavaroT
Kal faoyoveT. Always in Gk. B. of keeping
or saving alive; £woiroieiv of bringing to
life. So here = ' who keepeth all things
in life,' with direct reference to tt)s al.
fwf/s of v. 12. It is the direct action of
Bebs fwv.
Xp. "It|o\ tou papTupfjo-avTos ' who
gave as his evidence before Pontius Pilate
the noble confession ' which we know of.
For accus. w. /laprvpelv cf. Joh. iii. 11, 32,
Rev. i. 2, xxii. 16, 20 only (all neut.
pronouns = to give as witness or evidence).
Iirl II. II. Cf. Mk. xiii. 9, Acts xxv.
9, io=before; al. in the time of, Mk ii.
26 al. The mention of Pontius Pilate
here seems to be due to parallelism with
v. 1 2 (ivwiriov iroXXwv p.aprbpwv). Ignatius
(Magn. xi. 1, Trail, ix., Smyrn. i.) men
tions him to emphasise the reality of the
Lord's passion as against docetic views ;
and this would seem to have been the
cause for the inclusion ofthe name in
the old Roman Creed.
ttjv KaXijv opoXoyiav, i.e. He attested
the truth which Timothy confessed (v. 12).
The reference is to His confession of His
kingship. For bp.. in this sense cf. Joh.
i. 20 ; for the subst. cf. 2 Cor. ix. 13.
14. TTipTJo-aC o*e tt)v IvtoXtJv : rr\pe'iv
w. rds eVroXds (never the sing.), Mt. xix.
17, Joh. xiv. 15, 21, xv. 10, 1 Joh. ii. 3, 4,
iii. 22, 24, v. 3, Rev. xii. 17, xiv. 12;
with rbv Xbyov, robs X870VS, Joh., I Joh.,
Rev. only ; for the sing, rijv ivroXijv cf.
Mt. xv. 3, xxiii. 36, 38, Mk. vii. 8, 9,
Lk. xxiii. 56 all of the law, or a, par
ticular law ; Joh. x. 18, xii. 49, 50, xiv.
31, xv. 16 of the commandment of the
Father given to the Son ; xiii. 34, xiv. 15,
21, xv. 10, 12 of commandment given by
Christ to His disciples. Rom. always of
the law ; so 1 Cor. vii. 19, ii. 15, vi. 2 :
but I Cor. xiv., 3 7 & ypdipw b. Kvpiov iariv
ivroX-h] — the idea of commandments for
Christian life. Cf. Rom. xiii. 9, 2 Pet.
iii. 2, ii. 21 ri ivroXii is the law of the
Christian life taught by the Apostles. In
1 Joh. and 2 Joh. frequently of God's
will expressed in commandments, esp. that
of love.
What is tJ IvtoXtj ?
(1) the command given in 11,12. Weiss.

(2) the baptismal charge. Bernard.
(3) Christian duty or the contents of
the Gospel in general, as a rule of life.
Cf. Tit. ii. 12. Ellicott. .
(4) the whole charge delivered in this
letter =TT/y irapaB^Kijv, v. 20. v. Soden.
The use of the word fixes the meaning
as ' the commandment of God ' : it has
other meanings only when they are de
finitely expressed in the context. So (1)
and (4) are excluded. The very definite
appeal to the baptismal grace and con
fession in v. 12, with which v. 13 is all
the more closely connected because of the
asyndeton, points decisively to some ele
ment in the baptismal form, referring to
the duties of the new Christian life ; cf.
second half of We receive this child....'
Cf. Bernard.
do-iriXov dveiriXT|pTrTov : both go better,
in any case, with ae than with rrpi ivroX^v.
do-rriXov. 2 Pet. iii. 14 looks like a definite
reference to this passage (see context).
Cf. James i. 27 ; of Christ, 1 Pet. i. 19 :
nowhere else in N.T. The word (dW.)
is found in inscriptions (300 B.C.) but not
in literature till after S. Paul's time : ex
cept 'Antiphil.' ? Nageli, p. 38.
dveTriXr|pTrTov : v. supra iii. 2, v. 7.
piXP1 tt^ lirwpaveCas : cf. Tit. ii.
n-14. Here of the Second Coming as in
2 Thess. ii. 8, 2 iv. 1, Tit. ii. 13. Of
the First Coming, Lk. i. 79, 2 i. 10, iv.
8, Tit. ii. 11, iii. 4. It implies that
the 'appearing' will come in Timothy's
lifetime ; and perhaps Kaipdis ISlois v. 1 5
has a note of disappointment and resigna
tion, as S. Paul sees his own life drawing
to a close without the satisfaction of his
hope. 15. The reference to the keeping of
the commandment by the teacher of the
Gospel, and to the final prospect of the
Appearing, leads to the strong assertion
that that will surely come, based upon
the character of God Himself, as the
supreme ruler of all powers that deal
with human affairs, the one possessor in
His own right of immortality, the in
habitant of light unapproachable, beyond
the sight of man. As in i. 17 it is the
thought of the ages and economy of re
demption which leads to this elaborate

VI

rrpos TIMO0EON A

43

iStois Setcfet 6 paKapiog Kal povog Bvvdaryg, 6 f3aaiXeiig
tcSv paaiXevovrwv Kal Kvpiog tow Kvpievovrwv, 6 povog 16
€)(wv adavaaiav, cpcog o'ikwv dirpoairov, ov elBev ouSets
avdpwrrwv oboe IBelv Bvvarai- w npy /cat Kparog alwviov'
apyv. Tots ttXouctiois iv rep vvv aituvi irapdyyeXXe 17
py ixjjyXocppovelv pyBe yXrriKevai iirl irXovrov dByXoryn,

description ; and the ascription rifi.ii Kal
Kpiros aliiviov again lays stress on the
work to be done and the might of the
worker. There is a liturgical ring about
the passage. It is only in a general way
that the epithets fit the context ; but they
do fit it so.
TJv...8e££ci: for the action of the Father
in the epiphany of the Son cf. Acts iii.
20, 1 Thess. iv. 14.
Kaipois ISfois: cf. Ti. i. 3= at His
own season; cf. ii. 6, and Acts i. 7
(Bernard). paKdpios : only here and i. 1 1 in N.T.
of God, not in LXX ; = blessed in nature
(Philo). pdvos : cf. Joh. v. 44, Jude 25,
supra i. 17 only; Rom. xvi. 27 slightly
different. 8vvdo-rr|s ' potentate ': 2 Mace.
xii. 15, 28, xv. 3, 4, 5, 23, Sir. xlvi. 5, 6,
16; only here in N.T. The word is used
by Polybius generally of minores domini
ierrarum (Schweigh.), and this use seems
to agree with the evidence of inscriptions
(M. M.).
o pao-iXevs k.t.X. : cf. Deut. x. 17, Ps.
exxxvi. 2, 3, Dan. ii. 47, 2 Mace. xiii. 4,
3 Mace. v. 35 ; and of Christ, Rev. xvii.
14 (see Swete), xix. 16. A not infrequent
Oriental title, adopted first by the Jews, no
doubt as a deliberate challenge, and taken
over by Christians, in face of the claims
made on behalf of the Roman Emperors.
16. 6 pdvos k\wv dBavao-Cav : d8. in
Wisdom, 4 Mace, 1 Cor. xv. 53, 54 only.
Cf. &<pBapros i. 17 (Plato, Phaedr. 246 A
of the soul) ; the current use of the word
(see M. M.) seems to show that it implies
not so much persistence of life after death,
as freedom from death; ='who alone
possesses freedom from death ' : He is
untouched by the universal doom of men.
Nothing is implied as to whether -man
was created immortal or not, as Weiss
suggests. Perhaps there is implied here
as in the preceding phrases a challenge
to the exaggerated epithets applied to
earthly potentates.
<|>us oikuv dirpdo-iTov : sc. heaven, as
the abode of God illuminated by His
presence ; cf. Apoc. xxii. 5 ff. It of

course implies the spiritual, non-local
conception of heaven : and we may com
pare 1 Pet. ii. 9, Col. i. 12, 1 Joh. i. 5.
Here however the stress is laid on the
quality of that light of the immediate
presence of God as transcending all human
powers of apprehension, so emphasising
the import of the revelation in Christ — a
favourite thought in S. John. Cf. Joh.
i. 4-8. dirpdo-iTov : a post-class, word but in
good literature : Polyb. Diod. al. Only
here in Gk. B.
ov etSev ovSels k.t.X.; cf. Joh. i. 18,
Exod. xxxiii. 20 : an expansion of dbparos
i. ij.r Cf. Col. i. 15.
dpf^v marks the liturgical character of
the passage.
17-19 . The true attitude towards riches
and use of them.
The position of this section is at first
sight strange, and has suggested theories
pf interpolation or transposition. The
sequence of thought from 3 to 16 is clear,
and leaves no room for interpolating this
section. A not unnatural position would
be given by transferring it after v. 2. But
there is no external ground to doubt the
present order ; and it is not unnatural
that the thought of riches as a danger to
teachers (see vv. 5-10) should suggest
as an afterthought some reference to the
treatment of riches by the Christian, in
the ordinary way of life : so he puts in a
clause here.
17. tois irXovo-iois Iv tw vvv altovi :
closely together ; cf. Jas. ii. 5, [Lk.] xii. 2 1 .
It is noticeable that only here in Pauline
Epp. are irXovreiv, tXovtos, irXobaios used
literally of earthly riches : even in 1 Cor.
i. 26 he makes no reference to wealthy
men — a mark that Timothy was in con
tact with a church of some standing and
wealth ; cf. Acts xix. 19. ru vvv aluvi :
so 2 iv. 10, Ti. ii. 12 = 6 alwv oSros of
the other Pauline Epp. (e.g. 1 Cor. iii.
18 al.) and Lk. xvi. 8, xx. 34 only.
vi|fr|Xo(ppoveiv : mg. bif,rjXd (ppoveiv ; cf.
Rom. xi. 20, xii. 16; =cl. fieyaXoippoveiv.
The cpd is apparently not found else-

44

T7P0Z TIMO0EON A

VI

dXX' iirl dew rw irapfyovri ypiv irdvra rrXovaiwg ets arro-
18 Xauo'ti', dyadoepyeiv, irXovrelv iv epyoig /caXots, eujueTaSoTous
19 eivai, KoivwviKovg, dirodyaavpi^ovrag eavrolg depeXiov koXqv
20 ct? ro peXXov, iva imXd/3wvrai ttjs ovrwg Cwrjg. '&
Tippdee, ryv irapadrjKyv cpvXa^ov, iKrpeiropevog rag /3ef3y-

where exc. in a schol. on Pindar ; )(
7-Gt7reu'o0pocr!5*'?;. TJXTriKe'vai ' to have their hope set' ; cf.
iv. 10, v. 5, 1 Cor. xv., 19, 2 Cor. i. 10.
In all these passages the perfect seems to
give this force.
Iirl irXovrou d8T|XoTT|Ti = ' on wealth's
uncertainty,' naming by a kind of paradox
the very quality which makes wealth an
unsafe ground for hope.
d8T|XdTT|S : only here in N.T. (Polyb. al.).
Cf. Wetst. qu. Anthol. p-iaw -rd irdvra
(irXovrov, rbxvv k.t.X.) rijs dSr/Xias X&Plv '•
Plut. rds e^TrtSas ixeLV iv rots.dSr/Xots det.
Cf. v dirdrrf rov rrXobrov Mk. iv. i9 = Mt.
xiii. 22.
dXX' Iirl Beep k.t.X.: cf. Mt. vii. 11, Lk.
xii. 22 ff.
irdvTa irXovo-tcas els aTr6Xavo-iv : the
three words give a lavish emphasis to
the generosity of God. els dirdXavo-iv
' for enjoyment,' beyond the bare need ;
cf. M. M. qu. inscriptions ob fibvov Krijaiv
(3e$aiordTi}v dXXd Kal dirbXavaiv ijSiari}v...
ivbpiiaa rip, ebaifieiav; ib. rd re irpos awrij-
plav ko,1 rd 7rpos dirbXavaiv. The phrase
occurs in Didache a. 3. In N.T. Heb.
xi. 25 only.
18. dyaBoepyeiv begins the positive
instructions to the rich. It occurs Acts
xiv. 17 only in Gk. B. ; apparently
found only in Christian literature, but
d7a(?oep7ris -7/a in Herodotus al. evpe-
raBoTOvs only here in Gk. B. ; with
ebironiriKos, Marc. Anton, ap. Wetst.
koivuvikovs : only here in Gk. B. ;
= ready to go shares, to take into part
nership, marking the spirit in which giving
should be done. Plato etc.
19. diro8t)o-avp£JovTas k.t.X. The in
junction is emphasised by paradox : in
giving away to others they will be saving
up for themselves ; in thus parting with
their wealth they will be laying a founda
tion for future operations and, in contrast
with irXoirov dSr/X6xT/s, a firm foundation.
is possible that Sep;, itself has something
of the sense of our 'fund' or 'stock'
(Dibelius qu. Philo), but this is not sub
stantiated. It is natural to refer to Mt.
vi. 19 f. and Lk. xvi. 1 f.

Iva, liriXdpaivTai ' that they may get a
firm grip': prob. with the whole preceding
sentence, not merely with the participial
clause, ttjs ovt<os Jwfjs ' of the life which
is really life,' not the mere transitory life
ofthe present world. Cf. v. 3, 5, 16.
20-21. . Affinal, summarising, charge —
possibly written by S. Paul's, own hand
(Wohl). Timothy has a trust which he
mustguard against dangers, arising from
Christian teachers who use wrong me
thods, profess a knowledge which does
not deserve the name, and have conse
quently taken the wrong line in regard
to the (their) faith. Here as before Ti
mothy is regarded not only as a teacher
himself, but as having the right and duty
to control teachers.
20. tt)v Trapa&rJKiyv <pvXa|ov ' keep
your trust ' : the same phrase occurs
2 i. 12, 14; the subst. only in these
places. The verb iraparlBeaBai (mid.)
= to entrust a possession to another's
keeping ; cf. Lk. xii. 48, xxiii. 46, 1 Pet.
iv. 19, and Acts xiv. 23, xx. 32. For the
meaning here n. i. 18 and 2 ii. 2 :
but esp. i. 18, which decides tlie sense
here. The trust is the charge given to
T. by S. Paul, which the Epistle is
written to emphasise and to illustrate;
that is, the whole charge and commission
which T. received, when S. Paul left him
behind at Ephesus, to act in an apostolic
position, as colleague of S. Paul and his
deputy. It involved both administrative
and teaching functions, including the
guidance and control of other teachers.
Hence follows here the description of
certain kinds of teaching which are to
be avoided and discountenanced. See
further on 2 i. 12.
iKTpeiropevos lit. ' getting out of the
way .of ' — so avoiding. Only here exactly
in this sense, but not uncommon. The
suggestion is that Timothy has to avoid
these things in his own teaching and to
discountenance them in other teachers.
rds peprjXovs KevodtovCas : /9ej3. of
persons i. 9, Heb. xii. 16; of pivBoi
iv. 7; as here 2 ii. 16; =' profane,'
' secular.' KevoipuvCas carries on the same

VI

TTPOI TIMO0EON A

45

Xous Kevocpwviag Kal dvndeaeig rrjg xjjevBwvvpov yvcoaewg,
yv nveg iirayyeXXopjevoi irepl ryv rrianv yaroyrjaav.
'H \api<i ped' bpwv.

suggestion: 'talk which has no meaning
or relevance ' to religious teaching. Only
here and 2 Tim. I.e. Cf. paraioXoyla i. 6.
Kal dvTiBeo-eis ttjs i|/. yv. under the
same article with Kevorpwvlas, the whole
phrase describing a kind of teaching which
was or tended to become popular, and
which Timothy is to avoid. avriBe'ceis :
only here in Gk. B. The simplest
meaning of the word is opposition, con
trast ; in rhetoric it is used of objections,
cavils. The suggestion of Baur that this
is a reference. to Marcion may be said to
have no support. If we compare v. 4
(firrr/irets Kal Xoyop.axlas) it is probably
best to take if as marking a characteristic
of the manner of argument adopted by
a 'certain class of teachers, who applied a
superficial logic of contradiction in en
forcing their tenets. Cf. Hort, Jud. Chr.
p. 140 : ' an appropriate word to describe
the endless contrasts of decisions, founded
on endless distinctions, which played so
large a part in the casuistry of the Scribes
as interpreters of the law.' See Intro
duction, p. lxxxiv f.
ttjs i|/evBcovvpov yvuo-eus 'of their falsely
called knowledge.' It is important to
notice that this is the only place in these
Epp. where yvwais occurs — a fact almost
sufficient in itself to set aside the sug

gestion that there is a reference here to
the Gnostic schools in any form. The
teachers or manner of teaching here re
ferred to claimed to be specially expert
in the subjects of which they treated;
but their knowledge was as deficient in
substance as their teaching was in method.
They had not got any right notion of what
true knowledge of God involves, and the
use of the name was unjustified. See
Introd. p. lxxxiv and add. note on 1 Cor.
C. G. T. :
21. lirayyeXXdpevoi : cf. ii. 10. = pro
fessing, offering as their special quality.
irepl tt)v ttCo-tiv fjo-ToXT]o-av : cf. 2
ii. 18. The latter passage suggests that
t) irlaris here means the contents of faith:
they missed their mark as regards the
contents of faith ; their doctrine failed of
being truly Christian. But the context
points to the more usual meaning ' their
own faith' ; in their profession of a know
ledge which was secular in its method
and shallow in its character, they failed
in maintaining their own faith in God
revealed in Christ, the only sure qualifica
tion for true knowledge : the real parallel
is i. 19. See Introd. p. cvii. For daroxeiv
see on i. 6.
tj x^pis r16"' vpi»v : the letter is meant
for others than Timothy (?).

Additional note on vofiog.
The references to law in these epistles require notice. In 1 Tim. i. 8, 9 it is
a characteristic of the teachers, who require correction from Timothy, that they mean
to be teachers of law, but have not =the requisite mental equipment. A passage
follows on the proper use of law, that is to say, on the use of it which the teacher is
to make in his instructions to Christians. And the point of the passage is that the
appeal to law is to be made, not in the interest and for the instruction of the man
who has already mastered the true principle of righteousness, but for the instruction
and in the interest of all those who, in whatever form, are disregarding and violating
the fundamental principles of morality. The idea expressed so concisely here is
exactly parallel to the principle laid down in Gal. v. 16-24: and the office of law, as
in the interest of the sinner awakening the consciousness of sin by condemning it, is
an exact summary of the principle explained by the concrete case in Rom. vii. This
close correspondence with S. Paul's position is remarkable in so summary a reference.
We must notice, further, first that the whole passage deals with the methods and
qualifications of the teacher. It is the teacher who is to use law in his teaching, in the
way in which it can properly be used, in accordance that is with the character of law
and the object of the teaching (cf. v. 10). Again, the desire of the teacher to be a
vofioSiSdaKaXos is in itself right ; the criticism here is directed against certain teachers
who do not understand the proper place and function of such teaching in Christian

46 TTPOS TIMO0EON A VI
paedagogic. Instead of developing the theory of Christian morality from the principle
of mutual love (rb riXos rf)s irapayyeXlas), they elaborated codes of precepts by which
to regulate the Christian life. Whether this involved an attempt to reimpose the
Mosaic law in its entirety or selected portions of it, the passage does not make clear.
But that does not seem probable. It would appear more likely that, to meet the
growing demands for instruction in Christian conduct, these teachers were elaborating
minute rules of conduct, borrowed no doubt to some extent from Jewish practice but
probably also in part from current notions of religious morality : and it is against this
attempt to magnify the claims and advantage of a preceptual code that S. Paul asserts
the supreme and unique value for conduct of the spiritual principle, allowed to work
out its own consequences upon life. Love proceeding from a heart spiritually cleansed,
a conscience honest and single, and a faith which makes no reserves, is the fructifying
principle of Christian conduct ; as soon as a man has reached that stage codes of
precept are indifferent : though the great elementary dictates of law have their
permanent use at an earlier stage for awakening a state of mind which is the necessary
preliminary for the Christian principle.
We have then here the same tendency marked and the same corrective indicated as
in Col. ii. 16-iii. 4. Nor need we be surprised at the necessity for such repetition.
Throughout the story of S. Paul's missionary work we find the problem constantly
cropping up, as to the sanctions, power, and practice of Christian ethics. His polemic
against law in the interests of the new principle of life in Christ, the ' Grace' of God,
exposed him to the charge of antinomianism and demanded from him an exposition
of the Christian teaching about ethics. Such teaching he gives in every one of his
epistles, indeed it may be said that all his doctrinal argumentations are directed
definitely to this end, of showing what is the nature of Christian morality and what is
the power by which it may be practised. Here, as elsewhere, we find other Christian
teachers dealing with the same problem, and dealing with it, in S. Paul's opinion,
with an imperfect view of its nature and elements. We need not assume that they
were acting in the interests of Judaism in the narrow sense : but they were importing
or recalling into the Christian regulation of life the Judaistic principle. They were
insisting on a preceptual morality and proportionately depreciating, consciously or
not, the vital principle of Christian thought and practice, the adequacy and the
supremacy of the new life in Christ.
There is nothing new in this, either in the occurrence of such a phenomenon or in
S. Paul's treatment of it. Nor can we be surprised at its recurrence at a late stage in
S. Paul's work : that work involved an ethical revolution which men were very slow
to realise, as indeed they still are.
One result of this attempt to maintain or invent a preceptual code would naturally
lead to those elaborate searches after theoretical justification for fancied practices and
to those disputes about rival rules and theories which seem to be suggested by Tit. iii.
9, where the phrase fidxai vofUKal is connected with fiwpds fijTt/o-eis Kal yeveaXoytas
Kal ipiv, and probably explain the phrase in 1 vi. 20 dvriBiaeis rqs ^/evSwvbfwv yvwaews
(cf. pii voovvres k.t.X: of i i. 7).
A contrast to such procedure is given by S. Paul's advice to Timothy and Titus on
the moral training of individuals and classes in the Christian community.

nPOS TIMO0EON B
IlavXos aTrdcTToXos Xpiarov 'lyaov Sid deXyparog l
deov Kar iirayyeXiav £o>tjs ttjs iv Xpiarw 'lyaov Tipodeco 2

Analysis. A. i. 1, 2. Greeting : emphasising
(a) the commission of the writer, its
authority and its relation to the life in
Christ Jesus: (b) his relation to Timothy:
(c) the help asked for and its source.
B. 3-14. Thanksgiving, with remem
brance of Timothy's faith, passing at
once into exhortation to vigorous loyalty
and labour in use of the gift :
includinga close parallelising of S. Paul's
and Timothy's experience; 'a summary
statement of the Gospel : and a reference
to S. Paul's present position as the out
come of his labours ;
ending with an exhortation to consis
tency of life and faithfulness to his trust.
15-18. Note. Among a general deser
tion Onesiphorus was more than faithful.
C. ii. 1-iv. S. The requisites for the
place and work to which Timothy is now
called. a. ii. 1-2. The message is to be firmly
given, and entrusted to others who will in
their turn carry it on.
b. 3-7. It requires hard work and
personal devotion.
c. 8-13. The foundation in the Person
and Work of Jesus is never to be forgotten
— that is the Gospel, for which S. Paul
works and suffers in full confidence.
d. 14-26. The Teacher's Duty.
(i) 14-18 to avoid wrong methods
and matter, as accountable to God,
(ii) 19 to build upon God's founda
tion of truth,
(iii) 20- 26 to serve God in His house
hold with self-devotion, self-discipline and
persuasive patience.
e. iii. 1-9. The dangers that beset him
— future (1-5) and present (6-9).
f. 10-17. His security against dangers
in his experience as Paul's companion
(10-14), in his bringing up and especially
in his training in the Scriptures (15-17)-
g. iv. 1-5. The urgency of the times
requiring insistence, endurance, self-dis
cipline, relentless fulfilment of the evan
gelical ministry.

D. iv. 6-8. The reason for this charge
to Timothy is that S. Paul has come to
the end of his work, and Timothy must
take it up.
E. 9-18. Summons to Timothy to join
S. Paul : news of others, both friends and
foes : and of S. Paul's present case.
F. 19-22. Salutations and farewell.
The Epistle is thus more than a letter,
it is a last will conveying a legacy.
Timothy is to take up the work that
S. Paul is leaving behind, and is to pro
vide successors to himself as Si Paul is
now providing him.
i. 1, 2. Greeting.
1. dir. Xp. 'I. 8id 6. 8. The simplest
description of S. Paul's office ; so I Cor.,
2 Cor., Eph. and Col. ; yet official. The
letter is not a mere private communica
tion ; it has an official colour and object ;
and this object is to hand on to Timothy
the writer's position and work.
KaT lir. \. t. I. Xp. 'I.: to be taken with
the whole preceding phrase : it was in
fulfilling his promise of life that God
willed Paul to be the commissioned agent
of Christ Jesus, in whom is the promised
life. His apostleship is one means of ful
filling this promise ; as will Timothy's be,
in his turn. There is a parallel thought,
differently expressed, in Rom. i. 1.
kot1 lirayyeXCav ijanjs : cf. I i. i, Tit. i.
2 : only in these epp. is a prepositional
clause with Kard introduced, and it is in
each case with a different context. The
' life ' here must not be limited to the future
life of the blessed (as Weiss) : it means
the new life in Christ ; and the form of
the phrase (f. anarthrous) shows that the
reference is to a promise of life not at first
definitely specified, but coming to be de
fined in the Gospel as the life in Christ.
The ultimate reference therefore is pro
bably to O.T. language (cf. Hort on
James i. 12) but not excluding the adop
tion and completion of that language in
words of our Lord. See on 1 iv. 8.
The phrase sums up the whole message
of the Gospel ; cf. esp. Rom. viii. 2,

48

nPOI TIMO0EON B

dyairyrw reKvw- X™/°ts' *Aeo?> elpyvy airo deov irarpog Kai
Xpiarov 'lyaov rov Kvpiov rjpwv.
3 Xdpiv eyw rw dew, w Xarpevw airo rrpoyovwv iv Kadapa
avvetByaei, cog dBidXeiirrov eyw ttjv rrepi aov pveiav ev raig
4 SeTjcrecrtv pov, WKrog /cat ypepag imirodwv ae lx>elv, p,epvy-
5 pevog aov TcGf BaKpvwv, iva -yapag rrXypwdw brropvyaiv
XajSwv rrjg iv aol dvviroKpirov rriarewg, yrig ivwKyaev

Eph. iv. 1 8, Col. iii. 3, 4 and 1 Pet. iii. 7,
1 Joh. v. 11 : also Joh. x. 10, 28, Acts iii.
15, xiii. 46, al.
2. TipoSeu dy. tIkv. : cf. 1 Cor. iv.
17, S. Paul uses riiaiov of his converts at
Corinth (1 Cor. iv. 14) and in Galatia
(Gal. iv. 19) ; of individuals only of
Timothy and Titus : only of Timothy
is the whole phrase used, here and
1 Cor. I.e. It is not fanciful to see in
it a1 specially pathetic appeal, now that
he is summoning him to take the burden
of his great office, and to follow in -his
steps ; cf. Eph. v. 1 .
Xapis, e'Xeos, €iprjvT| : see on 1 i. -i.
3-14. Thanksgiving for Timothy ; ex
hortation to faithfulness, with a reference
to S. Paul's own experience and the
matter of the Gospel.
3. \d,pw i\a : in this sense Lk. xvii.
9, 1 i. 12 (in both cases with ori) only but
cf. Rom. vi. 17, vii. 25; 1 Cor. xv. 57,
2 Cor. ii. 14, viii. 16, ix. 1 5 = ei)x<V<""w.
The matter of thanksgiving is not ex
pressed, the endeavour to connect u7rA-
fivnaiv Xafiwv k.t.X. with this phrase being
hopeless. It really is Timothy, his char
acter and his relation to S. Paul ; but the
thought passes at once to their present
separation and hoped-for reunion, with
all the deep-rooted joy that that will
bring ; - then the Apostle's anxious love
hurries on at once to the exhortation (6).
It is scarcely conceivable that an imitator
could have perpetrated this sentence.
Rom. i. 9 f. affords an interesting parallel.
tu Beep, u> Xarp. ' to whom I offer an in
herited and wholehearted service,' cf. Rom.
i. 9, Acts xxiv. 14, xxvii. 23 : for Xarp.
see Westcott, Heb. p. 232, and cf. the
|| phrase-SoOXos Beov. The thought of the
devotion of his life to God's service is put
prominently forward, both because he is
reaching the end and soon to render ac
count, and because Timothy is called to
the same service.
diro irpoydvwv : cf. rip irarpipw Beip Acts
xxiv. 14 : 7rp. 1 v. 4 only. He connects
his own life of service with that of his

ancestors, in their place, time and way,
just as below he reminds T. of his mother
and grandmother. For the thought cf.
Acts xxvi. 7. The true service of God
had never failed in Israel, however narrow
the lines of transmission. The Christian
Church carried on the life of the true
Israel, cf. Rom. xi. 1 7 f.
ev KaSapa o-vveiSTJo-ei : see on 1 i. 5,
iii. 9: = wholehearted service, withoutre-
serve or mixed motives. There is no
difficulty in supposing that S. Paul at
tributes this character to the service his
ancestors rendered as well as to his own.
See above.
<is k.t.X. : cf. Rom. i. 10: but here = just
as, or even as : thus the object of thanks
giving becomes merged in the object of
prayer and passes on (6) to exhortation
' even as I keep up my remembrance of
you in my prayers without intermission ' :
cf. 1 Thess. iii. 6. A.V. 'that,' R.V.
' how' : both give a rather unnatural
sense : nor is there any evidence for J>s=
on after X"P'" ?XU nor is it really justified
by that use after verbs of saying, etc. due
to ws being a kind of indirect interrogative.
4. pepv. o-ov t. 8. : this must refer to
their last parting, perhaps on the occasion
of S. Paul's arrest: see v. 15 n.
5. iva. xapasirX.: the secondary object
of his longing.
virdpvTjo-iv Xa|3iov = ' by being re
minded,' i.e. by his presence ; closely with
irXi)pw8w ; personal intercourse would once
again refresh in S. Paul the thought of T. 's
faith which is already a constant object of
memory and thanks to God.
ttjs Iv o-ol dv. irCo-rens ' the unre
served faith which is found in you' as it
is characteristic of the Christian; cf. Rom.
i. 1 2 , Tit. i. 4. For dvvirdKpiros see on 1 i. 5.
TJTis ' which in fact ' : just as he has
referred to his own link with his ancestors
so here he emphasises T.'s debt to his,
but now in the matter of the specific
Christian quality of faith : ivipKijaev is
best taken in the common inceptive sense
ofthe aor. ; ' took up its abode,' referring

nPOZ TIMO0EON B

-49

rrpwrov iv rrj pappy aov AwiBi. Kal rrj pyrpi aov ^vviKy,
rrerreiapai Be on Kal iv aoi. Si' tji* afiriav dvapipvrjaKw 6
ere dva^wirvpelv to ydpiapa rov deov, 6 iariv iv aol Bid
ttjs iirideaewg rcov yeipcov pov • ob yap eBwKev yplv 6 debg 7
rrvevpa BeiXiag, dXXd Bvvdpewg Kal aydrryg Kal aweppo-

to the conversion of L. and E. preceding
(and leading ¦ to Trpwiw) Timothy's
conversion. It is surely unnecessary to
vindicate the naturalness of this pathetic
appeal to the memories of the Christian
home. irlireio-pai 81 k.t.X. : this strong expres
sion of confidence in T.'s faith is not by
way of veiling a spark of doubt, but pro
vides the basis for the following exhorta
tion that in the power of this faith he
should meet the new call.
6 ff. The exhortation has definite re
ference to T.'s .duty of being a protago
nist in the preaching of the Gospel ; not
a new work altogether for him, but new
in its responsibility and difficulty, owing
to the near departure of S. Paul : hence
the almost vehement emphasis on the
need of the requisite qualities, the great
ness of the charge, and the sufficiency of
power divinely offered.
6. Si' tjv oMov: v. 12, Tit. i. 13,
Heb. ii. 11, Lk. viii. 47, Acts xxiv. 24:
more emphatic than the more usual Sib.
dvajjumipetv only here in N.T. In
LXX, Gen. xiv. 27, 1 Mace xiii. 7 only:
intr. as- in Igna. Eph. 1 dvaiwirvprqaavres
iv aX/iari Beov, Clem. R. 1 Cor. 27 : = either
' to rekindle' or ' to kindle into full flame.'
He does not necessarily imply that the
flame had nearly died out, but only that
it was capable of being much more intense;
cf. M. Anton, vii. 2 (Wetst.) rd Sby/iara
irws aXXws Sbvarai veKpwBijvai, idv fiij at
KaraXXr/Xoi abrois ipavraalai afieaBwai; as
SniveKws dva£wirvpeiv iirl aol iari. Here
the pres. tense points to the second mean
ing =' keep in full flame' : cf. 1 iv. 14
/xii dfiiXei, 'never neglect' : so Theophyl.
ap. Ell. (q-v.) del ffiaav Kal dKfid^ovaav
epyd£ea6ai ; cf. dviifiaev, Rom. vii. 9.
Suidas gives iK^wirvpijaai as one rendering
(Wetst.). The dca- would then be an
instance of the perfectivising effect of pre
positions in composition ; see M. p. 1 1 1 f.
and M. M. s.v.
Td x°-Pl<rrla=the special gift of quali
fication for the work which falls to him,
i.e. clearly, of teaching the Gospel as a
leading witness (8 ff.) : tov Beov is added
to remind him of the power which lies
P. P. E.

behind the gift, on which he can rely.:
and this thought is developed in 6 b and 7.
It cannot here mean simply his office, nor
simply his state as a Christian; that has
been already fully referred to.
o lo-rivlvo-ol k.t.X.: the stress is on Sid
ttjs e. t. x- p- ¦ the gift dwells in T. , cf.
ivipK-nae, and it came to dwell through the
instrumentality of S. Paul. This both
justifies S. Paul in this appeal, and, as
the whole tenor of the passage, emphasises
the similarity of their position and work.
The reference must therefore be to an
ordination to the ministry, whether that
took place when T. was first taken by
S. Paul at Lystra, or more probably to a
special ordination made comparatively
lately. See Introd. p. 1.
7. ov ydp e'SuKev : the appeal to keep
the gift in full flame is enforced by the
nature of the gift itself as given by God —
a spirit of active power, love and self-
discipline, moral qualities which must be
kept alive by use ; cf. 1 Th. iv. 8, 1 Joh.
iv. 13.
TJpiv ' you and me ' : the whole argu
ment so far has dealt with T.'s position
and its, connexion with S. Paul's : the
wvevfm k.t.X. expands the thought of
xdpiapia; and this was not the common
Christian grace but the special grace re
quired for the special work. Consequently
r\pxv here should be taken not to refer to
Christians in general, but to these two
men, commissioned for a special work :
this conclusion is not affected by the wider
reference of r)p;£s in 9 ff.
irvevpa here || x&Pu!lM = 'he human
spirit as endowed by the Holy Spirit with
the qualities proper for service, in what
ever line : the genitives describe . the
several qualities characteristic of the so
endowed spirit; cf. Rom. viii. 15 ob
irveiifia SovXelas . . .irvevpia vloBealas, xi. 8
" irvev/ia Karavbl-ews," 1 Cor. iv. 21 irv.
7rpa8njTos = Gal. vi. 1, 2 Cor. iv. 13 7rc.
ttjs irlarews, Eph. i. 17 irv. ootplas koI diro-
KaXbTJ/ews. Apparently S. Paul alone uses
irv. with these qualitative genitives.
ov SeiXCas, dXXd k.t.X. : cf. Hebr. x. 39.
Suvdpews : for this characteristic of the
true apostle cf. 1 Cor. ii. 4, iv. 20, 2 Cor.
4

So

nPOI TIMO0EON B

8 viapov. pr) ovv iiraiayyvdyg ro paprvpiov rov Kvpiov
ypwv pyBe ipe rbv Beapiov avrov, dXXa avvKaKorrddyaov
9 rw ebayyeXico Kara Bvvapiv deov, rov awaavrog ypag Kai
KaXeaavrog KXyaei dyia, ov Kara to, epya ypwv aXXa Kara

iv. 7, vi. 7, xii. g : it refers to the spiritual
and moral power divinely ministered
which enables the Apostle to bear the
weight of his commission, and to the con
sequent effect produced by his teaching.
dydirT|S strikes the note of service ; love
towards God and man is the inspiration.
o-<0<f>povio-pov = ' self-discipline ' : the
personal requisite of the teacher, con
stantly insisted upon in these epp. This
form only here in Gk. B.
8. pT| o5v liraio-xwA^s : cf. Rom. i.
r6 : the antithesis to iiraiax. is irappr/-
aidfreoBai ; cf. 2 Cor. iii. 12 f. and iv. 1, 2,
Phi. i. 20. The ground for shame might
either be the fear of failure, cf. Phi. I.e., or
the shrinking from the circumstances of
shame and suffering which attended the
work ; cf. Siapuov and awKaKoirdBijaov and
infra, 12, 16; cf. Mk. viii. 38, Lk. ix. 26.
to papTiipiov tov KvpCov T|. : cf. 1 Cor.
i. 6, ii. 1 (v.l.), 2 Thess. i. 10, Acts iv.
33. to papx. =your witness bome to the
work of God in the Gospel, i.e. both by
teaching and life. The gen. = either 'to
our Lord,' or 'committed to us by our
Lord,' cf. Lk. xxiv. 48, Acts xxvi. 16.
The title r. k. (cf. r. xpurrov i Cor. i. 6)
seems to be used to suggest the obligation
of loyal service.
pijSI Ipe tov Sed-piov avTOv : cf. 15,
and see above on iiraiaxwBijs.
o-vvKaKOTrdflr|o-ov : ii. 3 only: KaKoiraBeiv
ii. 9, iv. 5, James v. 13, subst. ib. v. 10 =
' take up your share in hardship ' : the
reference is not to merely passive en
durance but to hard work with the troubles
and discomforts it entails ; cf. LXX
2 Mace. ii. 26, 27, 4 Mace. ix. 8, Jonah
iv. io. There is no direct reference to
persecution, though that may be included.
2 Cor. vi. 3 ff. is a good illustration of the
meaning. The subst. is frequent in Polyb.
The antithesis is ivKaKeiv, Eph. iii. 13,
2 Cor. iv. 1, 16, al. o-vv. with me and
others in like case.
t£ evayyeXCu 'for the Gospel,' cf. Std
rb eb. 1 Cor. ix. 23, Phi. ii. 22, Mk. viii.
35, x. 29, i.e. for and in the peculiarly
apostolic work of preaching the Gospel.
Kard Svvapiv Beov ' to the full stretch
of power ' — not your own but— God's ;
then that power is indicated by the acts

of God which are the substance of the
Gospel. For this reference of Sbva/us
Beov cf. Rom. i. 16, 2 Cor. iv. 7, vi. 7, xii. 9,
xiii. 4 (Weiss) : it is God's power exercised
in Christ's work alone once for all, and
communicated through Christ to His
several members for their several services.
The following sentences show this power
as (1) guaranteed by the acts of God in
saving and calling, (2) dependent not
on one's own works but on His purpose
and grace, (3) given in Christ irpb xp- «i.,
(4) manifested now in the Person and
Work of the Saviour.
9. tov o-too-avTOS T|. : 1 Cor. i. 2 1 ; cf. Tit.
iii. 5. The only other ||s in N.T. to the
use of this verb in this eense with God
for subject are indirect : Eph. ii. 4, 5,
8 (n. Beov rb Swpov 9), cf. Rom. i. 16, x. 1,
v. 9 ; 2 Thess. ii. 13 : awriip is used of God
Lk. i. 47 and in these epistles only. But
it is to be noticed that in the other epp.
of S. Paul the active of aw%w only occurs
once, except with a human subject (Rom.
xi. 14; 1 Cor. vii. 16, ix. 22), and then
the subject is 0 0e6s (1 Cor. i. 21). The
passive is never found with virb : the
preposition used to express the work of
Christ in 'salvation' is Std (Rom. v. 9).
But both verb and subst. are used in these
epp. also of Christ (1 i. 15, Tit. i. 4, ii.
13, iii. 6). In fact, the word is the most
general and least technical description of
the whole work of redemption, and can be
used freely of God from whom all proceeds,
of Christ the agent of redemption as of
creation, and even of human instruments
(see above and 1 iv. 16). It is most
commonly used in O.T. of God as deliver
ing from all kinds of ills. The aor. refers
to God's finished work in Christ || Eph.
ii. 5, 8 (perfect).
Kal KaXlo-avTos KXfjo-ei dy£g. : not else
where connected with awteiv : in S. Paul
the call is always from God, and it is a
call to service : the addition specifies the
consequence of trwnjpla in the duty of the.
individual — it involves a call or consecra
tion (dylg.) to service — and so continues
the emphasis on the duty of work.
KXtjo-ei : only here with an epithet except
Hebr. iii. 1 (iirovpavlov), cf. Phi. iii. 14
dvw : here the epithet indicates the direc-

nPOZ TIMO0EON B

5i

IBiav rrpodeaiv Kal ydpiv, rrjv Bodelaav yplv iv Xpiarco
'lyaov irpb yjpov.wv alwviwv, cpavepwdelaav Be vvv Bid rrjg 10
imcpaveiag rov awrypog ypwv Xpiarov 'lyaov, Karapyy-
aavrog pev rbv ddvarov cpwriaavrog Be tfitrjv Kal dcpdapaiav
Sia tov euayyeXiou, ets o iredyv iyw Krjpvfj Kal airoaroXog 11
/cat StSaV/caXos. St' yv alriav /cat TauTa rrdayw, dXX' ovk 12
irraiayyvopai, oTSa yap w rrerriarevKa, /cai rriireiapai on
SwaTos iariv ttji/ rrapadrjKyv pov cpvXdtjai elg iKeivyv rrjv

tion, so to speak, of the call = to a conse
crated life ; cf. kXijtoI dytoi i Cor. i. 2,
Rom. i. 7, dirbaroXos ib. 1.
ov KaTa Td epya k.t.X. : closely || in
thought to Eph. ii. 8b, 9: 'works' are
contrasted (i) as a ground of redemption
with God's will, love, grace, cf. Rom.
ix. n, xi. 6, (ii) as the means taken by
man, with faith, cf. Rom. ix. 32. In
Eph. I.e. both contrasts .are expressed.
Here the thought emphasises the en
couragement of the Christian worker, in
that he can rely not on his own achieve
ment or power, but on God's power and
purpose and grace. For irpo6eo-iv in this
connexion cf. Eph. i. 11, Rom. viii. 28.
ISCav, i.e. independent of man's qualifica
tions. KOTd in each case = to a degree
corresponding with.... X*Plv OI" God's
free grace, love, generosity, with which
He chose man for the execution of His
purpose — thoroughly Pauline.
Trjv Sofleierav r\. I. Xp. 'I. ir. XP- <"¦ : f°r
the general thought of the purpose of salva
tion being formed by God iv Xp. T. from
eternity cf. Eph. i. 4, iii. n, 1 Pet. i. 20,
Rom. xvi. 25 f., Col. i. 26, 1 Cor. ii. 7.
But there is no parallel to the thought that
' the grace was given to us in Christ Jesus
irpb XP- al. ; this phrase elsewhere always
refers to the individual and his bringing
under the operation of God's loving grace,
through union with Christ. The contrast
in v. 10 shows that the thought is wholely
of the original purpose of God as actual-
ised, so to speak, in the preexistent Christ
Jesus, i. e. in the Son contemplated already
as incarnate. The grace or love of God .
thus already expressed in the Son is de
scribed, by a bold hyperbole, as already
given to us, though there can be no ques
tion of our then existence.
irpo XP- °'- : fit- i- 2 0IUV : cf- R°m.
xvi. 26 XP0"0'* alwvtois.
10. cpavepuBeio-av SI vvv : cf. Rom.,
Col., 1 Pet. ll.ee.

eiriipaveCas : only here of the appear
ance in the incarnate life on earth : but
so verb Tit. ii. 11, iii. 4, Lk. i. 79.
tov o-uTTJpos T|. Xp. T. : so Tit. i. 4,
ii. 13, iii. 6, Lk., Joh., Acts, Eph., Phi.,
2 Pet., 1 Joh. only.
KaTapyrjo-avTos pev t. 8. : for the words
cf. 1 Cor. xv. 26, Heb. ii. 14: but the
thought is rather of taking the meaning
away from death, by the saving from sin,
cf. 1 Cor. xv. 56 (Weiss) : so
(poiTCo-avTOS SI j. k. dtpB. = ' He brought
to light life and incorruption,' so as to
show them as they really are, cf. 2 Cor. iv.
6. Then Std rov evayy. because only
through the preaching was His work
made known. Tr. ' when He annulled
death,' etc.
11. els S eTe'flr|v lyti... again puts his
own position as parallel to T.'s, picking
up the thought of rb frnprbpiov (v. 8), and
immediately connects with that position
the thought of his own ^suffering and
trustful endurance which he is urging on
T. This reference explains the emphasis
ofthe triple description ; and the Kal ravra,
and obK iiraiaxbvofiai. For the words
cf. 1 ii. 7, the only other place where
/cf/pvf is used by S. Paul in this sense : but
Kijpbaaw freq.
12. Si' i\v aiTCav, i.e. because I was
appointed to deliver such a message : only
here in P.
dXX' ovk eiraio-Yjuvopai : see on v. S : so
7rd<rxw echoes awKaKoirdBijaov — Swarbs
echoes 86vap.1v, v. 8.
ttjv TrapaBt]KT|v pov. The subst. occurs
only here, v. 14 and 1 vi. 20. In the
two latter places it clearly means ' the
trust ' committed to Timothy : and the
obvious meaning here too is 'the trust
committed to me.' The verb is used,
1 i. 18, infra ii. 2 in the same sense :
in Lk. xxiii. 46, Acts xiv. 23, xx. 32,
1 Pet. iv. 19 of men committing them
selves or others to God. Some comms.
4-2

52

TTPOI TIMO0EON B

13 rjpepav. vrrorvrrwaiv e^e vyiaivovrwv Xoywv wv rrap epov
14 rjKovaag iv rriarei Kal ay airy rrj iv Xpiarw 'lyaov- ttji'

here take it = the trust I have com
mitted to God. But the preceding con
text definitely points to the former
meaning, with its emphasis on the work
of the Apostle to be actively carried on
in spite of hardship and suffering. It
would no doubt have been clearer if he
had said, ' I shall maintain my trust ';
but the actual phrasing, with its recogni
tion that it is God alone who enables him
to keep trust is characteristic and true,
cf. 2 Cor. x. 18. The trust meant is
the active exercise of and devotion to his
office. This is determined by the words
ets iKelvrjv ripi iip.ipav implying that it is
a personal quality for which he will be
called to account, not something external
to him, as the true doctrine, or the Gospel.
And this meaning is the most appropriate
in the other two passages, q.v.
els lKeivr|v njv i] . : ' for that day ' (not
' until ') in view of the judgment by which
he will then be tried as a trustee, cf. iv. 8.
13. He returns to the direct exhorta
tion — he has urged him to keep in full
flame the special gift of the teacher (6), to
bear without shrinking the hard toil and
suffering which the delivery of his witness
to the Lord involves (8), and now heurges
him to let his own faith and love represent,
as far as they can, wholesome teaching
which he has received from S. Paul. As
he is to be a "keen and courageous suc
cessor of his teacher, so he must show the
practical outcome of what he has learnt by
exhibiting the two fundamental qualities
of faith and love. This interpretation
thus suits the context and, as will be
shown, it alone represents the Greek.
vTroT&rrwo-iv «xe k.t.X. Tr. : Represent
wholesome teaching received from me by
faith and love, that which is in Christ Jesus.
viroTvirciMriv : 1 i. 16 only. rvirovv = to
model, birorvirovv =to model in outline,
sketch. The thought is, not of setting a
pattern to be followed, but of giving. a
clear but summary account, picture, re
presentation of a subject : so with awrbp-as
Sext. Emp., Ke<paXaiwSws Polyb. )( ava-
ypdipeiv, il-epyaala ; birorvirwriKri SiSa-
aKaXla )( dKpijlearipa irapdSoais Simplic. ;
cf. Galen birorviriaaeal re Kal biroypatpals
(cf. 1 Pet. ii. 21) xPavTai' KdXovai Si
oiirws abrol robs X870US 8trot Std jSpaxeW
ippujvebovoi 'ripi tvvoiav rov irpdyp.aros.
Wetst.

Then viroTiiTrtoo-iv H\i is a periphrasis
for birorvrroi employed to emphasise the
durative action of the present = maintain,
keep up (cf. n. on dvafairvpetv) : the A.V.
' hold fast ' would require at least Kdrexe,
and A.V. 'the pattern,' besides giving a
wrong meaning to biror., implies an article
T7JV b.
vyiaivdvTcov Xoywv av... with the above
explanation of fy7r. I. there is no need to
alter the text (Hort, App.) : tr. ' represent
wholesome teaching heard from me.' vy.
Xoyot as usual are discourses on teach
ing based on sound moral principles and
having sound moral effects ; that is the
regular meaning of this and like phrases,
characteristic of these epistles (not ' cor
rect doctrines'). The reference to that
teaching follows naturally on the state
ment ofthe Gospel in w. 9, 10.
Iv irfo-Tei Kal dydirrj closely with bir. i.
His own faith and love are the best repre
sentation he can give in summary form of
the wholesome teaching he has received.
The thought is closely parallel to 1 i. 5,
18: contrast infra iii. 3: cf. also rbiros
SiSaxijs Rom. vi. 17 = 'the model of life
implied in the teaching,' Hort.
The whole passage then is another
instance of the insistence, so frequent in
these epistles, that the character of the
teacher must be consistent with and ex
emplify the contents of his teaching. This
is his first duty : and here it follows most
naturally on the preceding elements of
exhortation. Weiss takes av k.t.X. as a brachylogy for
rijv birorbirwaiv rwv Xbywv wv... and stop
ping at iJKOvaas takes the sentence to be
an instruction that Timothy should follow
S. Paul's methods of exposition of the
Gospel, that he should have an outline of
sound instruction such as S. Paul had (so
v. Soden). But this is strained : it really
reintroduces the articles by a side wind
(as v. Soden betrays) and is something of
a bathos. Moreover it involves (not v.
Soden) taking ex irlarei k.t.X. with the
following sentence (after Hofmann), again
very strained.
Ellicott, Bernard, Wohlenberg all fail
to face the difficulties.
ttj Iv Xp. 'I. : the faith and love which
are possible to us through our union with
Christ Jesus. Christ Jesus is the life in
which all Christian qualities become real,

TTPOI TIMO0EON B

S3

KaXyv rrapadrjKyv <j)vXagov Bid irvevparog dyiov rov ivoi-
Kovvrog iv yplv. OiSas rovro on direarpdcpyadv 15
pe TravTes ot iv rrj ' Aaia, wv iariv <l>uyeXos /cat 'iLppoyevyg.
Bwy eXeog 6 Kvpiog tw 'Ovyaicpopov ot/cw, oti iroXXaKig pe 16
dve<pv£ev, Kal rijv dXvaiv pov ovk irraiayyvdy - dXXd yevo- 17

1 1. 14,

cf. i. i, 9, ii. 1, 10, iii. 12,
iii. 13.
On the whole passage see Introd.,
p. xcviif.
14. T-rjv KaXrjv irapa6rJKr|v : this is the
trust which, initiated, perhaps experi
mentally, at the time of 1 Tim. (see on
vi. 20), is now finally committed to T.'s
independent charge: 'the noble trust,'
which S. Paul has held and now passes
on, ofthe apostolic ministry and work.
Sid irv. dy. k.t.X. : as above rrj iv Xp.T.,
so these words here express the power and
help which is at T.'s command for the
execution of his trust ; cf. v. 7 and Tit. iii.
5 : and i Thess. iv. 8, Rom. v. 5, viii. 11,
Eph. iii. 16 al.
15-18. The summary exhortation,
connected with the initial thanksgiving,
is now finished : and before passing on to
develope it, S. Paul refers to the faithful
ness of Onesiphorus amid a general de
fection ; the latter circumstance . being
already known to Timothy. If we must
ask a reason for the insertion of these
remarks at this point, beyond the natural
casualness of a letter, we may find at least
an association of ideas between the ele
ments of the exhortation and the conduct
of Onesiphorus — faithfulness, courage,
and taking considerable trouble, for Chris
tian sympathy and fellowship.
15. otSas tovto k.t.X. . . Suirj JXeos
k.t.X. -. the two sentences must be taken
closely together — the bare statemen t would
be 'you know how many refused to help :
well Onesiphorus went out of his way to
do so.'
otSas tovto = simply 'you are aware,'
introducing by a known occurrence, not
further emphasised, the news of Onesi
phorus' action.
dTreo-Tpd<pT]o-av : cf. Mt.v. 42, Tit. i. 14,
Heb. xii. 25 only : in mid. and pass. = to
abandon a person, reject an appeal (cf.
L. & S.). The aor. points to a definite
act and the following words suggest- that
this took place in Asia. This has been
interpreted as indicating a widespread
rejection of S. Paul's authority and teach
ing in the churches of Asia ; but we
should expect the perfect in this case ;

moreover the form of the reference, as to
a particular incident comparable to Onesi
phorus' action, is hardly adequate to so
large a matter ; and it is hardly possible
that there should not have been further
and more precise reference to it in this
letter. Nor can I think that S. Paul
would have described such a rejection of
' the truth of the Gospel ' as so exclusively
personal a matter. It is more reasonable
to conjecture that S. Paul while in Asia
had been in a position which made him
appeal to certain Christians for counte
nance and support, and that his appeal
was rejected by all to whom he appealed.
It is possible that he was arrested at
Troas (cf. iv. 13) and that everyone, who
might have helped him in the circum
stances, failed in courage and abandoned
him. See next note.
irdvTes ot Iv T-jj 'Aria ' all who were
in Asia,' sc. at the time and place of my
need and to whom I appealed. This is
the simplest interpretation ; cf. iv. 16 and
for similar large statements to be reasonably
interpreted of a special circle of persons,
etc. 1 Cor. xiv. 33, 2 Cor. xiii. i2,Phl.ii.
20, iv. 22, Rom. xvi. 16, 23. The hyper
bole is natural and indeed conversational :
and the mention of two individuals in
particular, as well as the contrast with
Onesiphorus, supports the view. See n.
iv. 9.
av Io-tIv 'and among them.' We
know nothing more of P. and H. There
was no doubt a special, reason for naming
them to T.
16. 8<ir| e'Xeos not elsewhere in N.T. ;
but LXX. The main point of the refer
ence in v. 15 is to introduce this mention
of Onesiphorus.
T<p'Ovr|. oIkco : cf. 18, an indication that
Onesiphorus had died in the meanwhile.
iroXXaKis pe dvli|n>£ev : not necessarily
only after the arrest : his conduct then
was a continuation under greater diffi
culties of earlier kindness, v. 1 8. Perhaps
therefore better stop • after dviip. and , after
iTraiaxbvBi;. dvl<j™|ev : only here in N.T. LXX
dvatf/vxri Ps. Ixv. (Ixvi.) 12, Jer. xxx. 9
(xlix. 31), Hos. xii. 8 (9), Deissm. i?..?. 1.

54

TTPOI TIMO0EON B

II

18 pevog iv 'Pwpy airovBaiwg e%rjryaev pe Kal evpev— Bwy
abrw 6 Kvpiog evpelv eXeog rrapa Kvpiov iv e/ceti'Tj rrj
ypepa,'— Kal oaaiv'EcpeawSiyK6vyaev,/3eXnovav yivwaKeig.
2 ~Zv ovv, reKvov pov, ivBvvapov iv rrj ydpin rrj iv Xpiarca
2 'Itjctou, /cat a rjKovaag Trap' ipov Bid rroXXwv p.aprvpwv,
ravra irapadov iriarolg dvdpwiroig, omveg iKavoi eaovrai

p. 210: vb. in LXX always intr. as in
later Gk., cf. Nageli, p. 67: Acts iii. 19
dvd\j/v%is. Igna. Eph. ii. I, Tral. xii. 2 ;
tr. as here.
dXvo-iv : Mk., Lk., Acts, Rev., Eph.
vi. 20.
ovk liraio-x- : cf. on v. 8.
17. dXXd yevdpevos ' but when he found
himself in Rome'....
18. Scot) avTtl k.t.X. The general
impression conveyed by the whole passage
is that Onesiphorus was dead : but it
cannot be asserted positively. Herrmann
points out that the Jewish practice, estab
lished by 2 Mace. xii. 44, 45, removes
any prejudice against the supposition that
S. Paul is here praying for one ofthe de
parted : and that the practice is proved for
Christians at least in the second century.
6 Kvpios : the Lord Christ, irapd KvpCov :
prob, from the Lord God as judge.
Iv eKeCvrjTfj rjplpo.: cf. 12.
piXTiov...yivtoo-Keis: cf. Acts xxiv. 22
aKpifiiarepov elbws, xxv. 10 KaXXiov iiri-
yivwaKeis and Joh. xiii. 27 irolijaov rdx.eiov,
also Acts iv. 16 rpavepwrepbv iari (D), x.
28 (HiXriov iiplaraaBe (iir.) D, all instances
of the relative comparative = superlative ;
cf. Moulton, pp. 67, 236 and Blass on
Acts ll.cc.=you know very well, as well
as possible. PIXtiov only here in N.T.
and D text of Acts x. 28 : LXX freq.
00-a Iv 'E. Bir|KovT|o-ev : Ephesus was
probably his home. 00-a 8. : ' the many
services he rendered,' certainly to the
Christian cause, but whether personally
to S. Paul is not clear. In any case they
were such that Timothy had special reason
to know of them (ab emph.).
ii. This chapter expands the summary
exhortations of c. i. Timothy is a teacher,
with a message that bears directly on his
own life, and on that of others, with a
very difficult work to accomplish, and a
responsibility of tremendous weight to
execute. These considerations dominate
the whole treatment. See Analysis above.
1. o-i ovv, tIkvov pov : the ovv draws
the conclusion from the preceding exhor
tations : the appeal is emphatically per

sonal, and again (cf. i. 2) based on T.'s
filial relation to S. Paul.
IvSvvapov picks up the thoughts of
i. 8 b, 13 b, 14 b. The word is found in
Acts ix. 22 and S. Paul's Epp. only, in
N.T. : LXX Jd. vi. 34, 1 Chr. xii. 18 al.
Not elsewhere except in Eccles. authors.
The adj. ivSbvafios = b iv Svvdfiei wv is not
quoted till Themistius (a.d. 355). But
this verb implies it. It seems to have
special (not exclusive) reference to power
received and implies the full use of that
power=use your power to the full, show
your strength.
Iv Tfj x- ttj ev X. 'I. : in union with or
in dependence on the grace which is in
Christ Jesus ; cf. i. 9.
2. d TJKOvo-as irap* Ipov: the funda
mental elements of the Gospel — its facts
and interpreting truths — illustrated below
v. 8 and i. 8 ff. The aor. is constative,
describing summarily all that T. has learnt
from him, and marks the fact that T.'s
discipleship is now at an end.
Sia ttoaXuv papTVpUV=V7TO rroXXajv
fiaprvpoi/ieva 'on the authority of many
witnesses.' Of the facts many required
such attestation as being outside S. Paul's
personal experience. In illustration, cf.
1 Cor. xv. 1-8. The use of Std after
irapaKaXw (Std rod awpiaros, Std rwv olicrip-
p,wv, Sid rrjs irpavrijros) is similar : and
cf. 1 Thess. iv. 2 rlvas irapayyeXlas iSwxa-
piev v. Std toO /i.'LjtroB; 1 iv. 14 0 iSbBi,
Sid irpoipiiTelas : or it may be an extension
of the use of Std with gen. to describe the
condition in which a man is or a thing
happens as Rom. ii. 27, xiv. 20, 2 Cor.
ii. 4, cf. Blass, p. 132 f. This is surely
better than= ivwirtov Ellic. and Field after
Chrysost. ; there would be no point in
reminding T. of witnesses of his lessons ;
but there is great point in reminding
him of the personal evidence for the facts,
nor can it refer to S. Paul's teaching ' as
reported to T.' (Bern.) Why reported?
TrapdBov : cf. irapaBr/Kii above : = ' en
trust to.' He is to use his full strength
in teaching and also to secure others for
the same work, as S. Paul had secured him,

II

TIPOI TIMO0EON B

55

/cai erepovg StSarfai. avvKaKoiradyaov <ws /caXos arpanwryg 3
Xpiarov 'Itjctou. ouSeis arparevopevog ipirXeKerai Tats rov 4
f3iov irpaypariaig, iva rw arparoXoyyaavn dpeay * iav Be 5
/cat o.#Xtj tis, ou arecpavovrai iav pr) vopipwg ddXyay • tov 6
Komwvra yewpybv Set rrpwrov rwv Kapirwv peraXapfSdveiv.
vdet 0 Xeyw owaei ydp aoi 6 Kvpiog avveaiv iv rraaiv. 7
pvypoveve 'lyaovv Xpiarov iyyyeppevov e/c veKpwv, e/c 8

not merely as successors but as coopera-
tors. Does this refer to local teachers, etc.?
So «oTofs= faithful, men that will respond
to trust (1 i. 12, iii. n), and otrives = who
in that case, because faithful  This
entrusting would of course require train
ing, and this business is thus laid on T.,
to provide for the further propagation of
the Gospel.
3-6. Three similes used to enforce the
duty of hard work and devotion to the
service and the Head.
3. o-vvKaKOTT. : as above i. 8.
o-TpaTi»rr|s : the word only here in P. :
but the idea i Cor. ix. 7, 2 Cor. x. 3, 4,
1 i. 18, all in reference to teachers.
4. orpaTevopevos ' when engaged in a
campaign'; cf. Lk. iii. 14 and 1 i. 18 n.
ep-n-XeKeTai ' does not get entangled '
or ' let himself be entangled.' See L. & S.
and Blass, p. 186 (§ 55, 2, 1).
tois tov pCov irpaypaTfais ' the busi
nesses which provide a livelihood ' ; cf.
Lk. xix. 13. The necessity that a soldier
should be free from business is a common
place. See Wetst.
iva. k.t.X. : the purpose is expressed in
positive form, as if the main clause had
been positive.
Ttji crTpaToXoyf(o-avTi : only here in
N.T. : = 'him that enlisted him.'
5. idv 81 Kal dflXfj tis ' Nay, even if
a man is an athlete,' a less serious profes
sion : dflXeiv here of the profession ; not
merely of a single effort. See next note.
The word only here in N.T. , but cf. iv. 7,
1 Cor. ix. 24, Phi. iii. 14.
vopCpus includes (1) regular training
under orders, (2) the laws of the game
itself. (1) Galen ol yvp-vaaral Kal ol vop.1-
/iws dBXovvres iirl p.iv rov dplarov rbv aprov
/j,6vov iaBlovai, iirl Si tov Selirvov rb xpias.
Arrian, Epist. m. 10 0 Bebs aoi Xiyei, Sbs
pioi iirlSei^iv el vop.ip.ws TjBXijaas, el irpayes
oaa Set, el iyvpivdaBifS, el rov dXelirrov
¦qKovaas : (2) Aristides, de jure 2, p. 403
Spare Si Kal iv rois arerpavlrais dywai .
tous fl-w rwv vop.lp.wv rpbirwv fmxo/iivovs,

Sri otire abrovs iiraivovpiev, Wetst. The
former meaning is in place here, where it
is a question of facing KaKoiraBla.
6. tov KoiritovTa yetoyov : the emphasis
is on the partic. , ' it is the hardworking
labourer who must before others share the
produce.' Koiriav and Kbiros are favourite
words with S. Paul for Gospel work.
yeupyov : only here in P., but cf. 1 Cor.
iii. 9.
7. voei 8 Xlyu = ' take my meaning, '
cf. Eph. iii. 4, 1 i. 7 : prob. a hint not
to misunderstand S. Paul as if he was
preaching suffering for suffering's sake :
it is as things are the condition of work
and achievement.
Swo-ei ydp k.t.X. : the Lord, who claims
this hard work, will give you intelligence
or discernment as to details (iv Taaiv).
8. pvr|p6veve k.t.X. The thought of
the necessity of concentrated devotion
and hard work in service has been domi
nant in the preceding verses, and is so
again in vv. 9-10 in the example of
S. Paul, and in vv. 11-13 the certainty of
achievement. We must therefore see in
this verse too an insistence on the same
thought by the example of the Master, to
whom all the service is to be rendered.
T. is never to let out of his mind Jesus
Christ as having been raised from the dead,
i.e. the Incarnate Son as having passed
through death to do His work, and with
the further hint that the resurrection was
the work of God (raised by God) setting
His seal to the life of suffering and the
death, as the true way to the end achieved,
a guarantee therefore of like victory to
His faithful followers (cf. Weiss). Then
the very remarkable addition eV airipp.a-
ros AavetS may be intended to emphasise
the descent into the human life — as in
Rom. i. 3, cf. Phi. ii. 7f. The Master
who has thus set the type of the Christian
teacher's life, is also the living power to
enable him to carry it through. This is
the gospel which S. Paul preaches, and
Timothy is to preach.

56

FTPOZ TIMO0EON B

ii

9 airepparog AauetS, Kara rb evayyeXiov pov iv w KaKorradw
pi)(pi Beapwv cog KaKovpyog. dXXd 6 Xdyos rov deov ob
io SeSeTaf Sid rovro irdvra vrropevw Std tous e/cXe/CTOUS, iva
/cat auToi awrypiag rvywaiv ttjs iv Xpiarw 'lyaov pera
ii Boljyg alwviov. iriarog 6 Xdyos* et ydp avvaireddvopev, Kal

'It|0-. Xp. : in this order only here in
l and 2 Tim., except after Kbpios i vi. 3,
14. !yr|y. Ik v. : the absence of the article
shows that it is just this fact that is to be
emphasised in remembering — as having
been raised... : the pass, vb (not di<d-
o-Tai>Ta) reminds us that the resurrectioii
was God's act, the perfect tense, that
the act has a present and permanent
relation to our conception of Him and so
to our own life.
Ik o-ir. A. : a very remarkable note,
hardly conceivable in an imitator. The
only || in S. Paul is Rom. i. 3. There
the stress is on the humanity as fulfilling
prophecy : here on the humanity as taking
that form which was associated with per
manent rule and indisputable kingship.
This explains why the phrase follows on
eyiry. iK v. It is thus a further reminder
of the power which stands behind Chris
tian workers ; cf. Heb. i. 8.
Kard to evayylXiov pov : then properly
closes the reference by asserting that this
Person thus characterised and accepted is
the subject of S. Paul's'Gospel, and there
fore of T.'s teaching; cf. v. 1.
9. ev u> sc. iv rip evayyeXlfcaBai. He
urges on T. only what he does himself:
and the sufferings and restraints do not
extend to the progress of the teaching ;
that attains its end of saving others,
through the very sufferings of the preacher
which might be expected to hinder. All
these clauses (9, 10) go closely together.
plXPl Seo-puv as KaKOvpyos : cf. Phi. i.
7-17, Col. iv. 18: KaK. Lk. xxiii. 32 f. only.
The words describe the extent and cha
racter of his KaKowaBla : he is not only
under restraint, but under imputation of
criminality. Imprisonment on any charge
suggests criminality ; no conclusion can
be drawn as to the particular charge.
dXXd k.t.X. : cf. Phi. I.e. d X. t. 8.
= the deliverance, proclamation of the
Gospel: cf. Lk. v. *i, Viii. 21, xi. 28, Acts
iv. 31, vi. i, viii. 14, xi. 1, etc., 1 Cor. xiv.
36, 2 Cor. ii. 17, iv. 2, Phi. i. 14, Col.
i. 25, 1 Thess. ii. 13, Tit. ii. 5. Different
are such instances as Rom. ix. 6 a par
ticular utterance, 1 iv. 5.

10. Sid tovto : because the full course
of the Gospel is promoted by the suffer
ings of the preachers.
tva k. a. : they, as well as we : the aim
of all preaching.
11. TrurTds d Xdyos : see on t i. 15:
here occasioned by rrjs awr>)plas in 10 ;
and developing in the following clauses
the idea of sufferings being the condition
of achievement ; cf. esp. 1 iv. 9.
el ydp k.t.X. It is not clear whether
these clauses are to be taken as the actual
XcVyos referred to, when ydp would serve,
as it sometimes does, simply to introduce
the quotation : or, the X67os= the teaching
about salvation, in which case the 7dp
introduces the clauses as justifying iriarbs.
The antithetic and partially rhythmical
form of these clauses has suggested that
they are a quotation from some liturgical
formula or hymn : and this may be so :
on the other hand, the last two couplets
do not read quite consistently with this
suggestion ; and they have a very close
bearing on the preceding insistence upon
faithful and loyal endurance. It is perhaps
best to regard the whole as influenced in
form by liturgical practice rather than as
a definite quotation. There is however
nothing in itself improbable in a liturgical
reference : Christian worship must have
already developed many forms of expres
sion. Rom. vi. 8 and viii. 17 might be
taken as using the same liturgical formula.
See Murray, Eph. Introduction.
12. o-vvaireBdvopev. This is taken by
Weiss, Bernard, and v. Soden, to refer to
a martyr's death, the aor. being then
practically = fut. But there is no justifi
cation for this treatment of the aorist.
The case of the aor. (as also pres. and
perfect) used in the apodosis to a future
condition is obviously quite different (cf.
M. p. 134 qu. Joh. xv. 6 and Goodwin,
Greek Syntax, 61), and that is the only
support for this supposed use. The
reference to baptism as the entiy into the
death of Christ, as the way to life in Him,
is supported by Rom. vi. 2-5 : and makes
excellent sense. It is still more probable
if this is a liturgical formula. This pair
of antitheses will then mark the beginning

-II

nPOZ TIMO0E0N B

57

avv^rjaopev elviropevopev, Kal avvf3aaiXevaopev elapvyao- 12
peda, KaKelvog dpvyaerai ypdg- el dmarovpev, iKelvog iriarog 13
pevei, dpvyaaadai yap eavrbv ob Bvvarai. Taura 14
viropipvyaKe, Biapaprvpopevog ivwmov rov deov, py
Xoyopa^elv, iir' obBev ^pyaipov, iirl Karaarpocpfj rwv
aKovovrwv. arrovBaaov aeavrbv BoKipov irapaa'ryaai 15
tw dew, ipydryv averraiayyvrov, bpdoropovvra rbv Xoyov

and general character of the Christian
life ; the next describes its condition of
endurance with the certainty of victorious
reigning: the last two the condition of
personal loyalty— all in reference to
Christ. 0-uv£rjo-opev...o-vvPao-iX.: cf. 2 Cor. vii.
3 , 1 Cor. iv. 8 for verbal parallels, but with
a different reference, o-uv&rjo-opev in
cludes the two thoughts of present life
in Christ springing from our sharing His
Death in baptism, and of the future life
with Him. -
el dpvno-opeBa : cf. Mt. x.33(Lk.xii. 9).
13. el dirio-Tovpev k.t.X.: cf. Rom.
iii. 3.
14-26. The preceding section has
dealt with the need of diligence and
endurance in the teacher : this section
is . concerned with (a) methods 14, (b)
thoroughness and soundness of work, in
responsibility to GOD the Master Work
man 15-18, (c) the foundation laid by God
19, (d) the character of the society, of
which he is a teacher, and the need of
self-discipline 20— 22, (e) the temper ofthe
true teacher 23-26.
14. This verse has special reference
to T. 's duty as a trainer of other teachers :
what has been addressed so far to himself
he is now told to urge on those other men
to whom he is also to entrust the work
(v. 2).
TavTa virop£pvT|o-Ke : the pres. marks
this as a regular part of his training of
others : the object not expressed must be
gathered from v. 2.
SiapapTupdpevos 'adjuring them sol
emnly as in the presence of God ' : cf. iv. 1 ,
1 v. 21, 1 Th. iv. 6, perh. Lk. xvi. 28,
in Acts (9) ' asserting solemnly ' (but 11.
Acts xx. 21 w. accus. = urging), so Heb. ii.
6. Both uses occur in LXX.
prj Xoyopaxetv : cf. 1 vi. 4 n., a vicious
method of teaching, useful to no true end.
Iirl KaTao-Tpo<p'jj t. a. ' to upsetting of
the hearers ' of result ; nearly related to
the use of the same construction for a
condition, cf. Gal. v. 3, or aim, Eph. ii.

10. Cf. Blass, p. 137 f. twv dK. = the
learners, pupils.
15. o-irov8ao-ov o-eavTov k.t.X. returns
abruptly to T.'s dealing with himself as
fundamental to his dealing with other
teachers, as so often in this Ep. ; and the
points here made are all directly con
cerned with his teaching work.
SoKipov irapao-T. to 6eu : 8oK.=ap-
proved, tested, certificated : the metaphor
is taken from the mason's business ; both
workman and work must satisfy tests
before they are accepted and approved
by foreman or master : cf. 1 Cor, ii. 8-15
for an elaborate use of the same meta
phor : and for SbKipiov 1 Cor. xi. 19,
2 Cor. x. 18.
to Be^i : God is the Master Workman to
whom each workman is 'responsible, and
who tests both worker and work.
!pyaTT|v dveiraio-xvvTov : the labourer is
put to shame when confronted with his
bad work and docked of his wage. Cf.
1 Cor. xi. 13, Phi. iii. 2. Sound work,
passed at inspection, relieves him of
shame. dpBoTopovvTa k.t.X. ; this clause ob
viously states the course of action by
which the labourer may make himself
Sbmpios, dveiralaxwros. op6.: a very rare
word, found in LXX Prov. iii. 6, x. 15
(in both cases- with bSobs) and here only in
Gk. B. Elsewhere only in Eccles. authors
probably following this, passage-— to cut
straight. The metaphor here is probably
not from road making (rip,veiv bSbv, secare
viam, as in Prov. 11. cc), nor from dis
secting a subject, as neither metaphor
gives a clear sense, but from the mason's
work, cutting stones square and straight
to fit into their places in a building or to
square with ^he rule by which each stone
was tested : although no instance of the
compound occurs in this sense, the simple
words are used frequently in such a con
nexion (cf. Dittenberger, 11. p. 489, 1. 146,-
p. 490, 1. 158. Suicer, ad vb., who quotes
this suggestion from Cl. Pricaeus, i.e.
Commentarii, London, 1660). Thismeta-

58

TTPOZ TIMO0EON B

II

1 6 ttjs aXydeiag. rag £e fiefiyXovg Kevocpwviag irepiiaraao-
17 iirl TTXeiov ydp irpoKoipovaiv daefieiag, Kal 6 Xoyos avrwv
0)5 ydyypaiva vopyv e£er wv iariv 'Tpevaiog kal <I>iXtjtos,
18 oinveg irepl ryv dXydeiav yaroyrjaav, Xeyovreg avdaraaiv
19 tjStj yeyovevai, /cat dvarpeirovaiv rrjv nvwv rrianv. 6 pevroi
arepebg depeXiog rov deov earyKev, e\wv ryv acppaylBa

phor is strictly appropriate to ipydrijs and
SbKip.os and indeed to the whole context,
and is in keeping with S. Paul's love of
metaphors from building : cf. his use of
the even rarer word avvappioXoyeiv in
Eph. iv. 16 (see Robinson, p. 260). See
Introd. p. c.
tov Xdyov ttjs dXr|fleCas will then mean
' your delivery or exposition of the truth.'
The teacher is so to deliver his own
particular message that it may be true
and fit into its proper place in the struc
ture of the truth — exactly reproducing
the thoughts of i Cor. iii. 1 2 f. tov Xdyov
is T.'s exposition, as 6 X670S abrav (17) is
the exposition given by the condemned
teachers : cf. also i. 13, 2 Cor. vi. 7, and
see Introd. p. ci.
16. Tds 81 pePrJXovs Kevo<j>ti>v£as : see
on 1 vi. 20= secular talk with no meaning
or moral or religious purpose.
irepiCo-Tao-o : cf. Tit. iii. 9 : mid. only in
N.T. = avoid : a late use of the mid.
Wetst. qu. Iambi., Lucian, Galen (?),
Joseph., Polyb. (but wrongly) : refers not
to T. only but to his guidance of other
teachers. Iirl irXetov ydp irpoKotpovo-iv ' they
will go further in the direction of impiety
or irreligion,' i.e. from being merely
flifSiiXoi they will become daefleis, cf.
iii. 13 for progress in the wrong direction.
Contrast iii. 9 and Gal. i. 14, irpoKoiri)
Phi. i. 12, 25. The subject must be
teachers who indulge in |3e/3. Kevorpwvlai.
17. d Xdyos avTtov = their exposition,
teaching ; see above.
cos ydyypaiva only here : ' gangrene,'
cf. Wetst.
voprjv e£ei= 'will spread,' 'will keep
spreading,' of a disease spreading in a
body. Cf. Wetst. : voprj so with iroieiaBai
Polyb. and of fire vopJ/v Xa/i^dveiv ib. So
7) iropvela vopAiv Xafiovaa ps.-Clem. Ep.
ad Jas. 7 (Hort ap. Wetst.) : perh. ' will
get an opportunity of spreading.' Cf.
Origen on r Cor. v. 5 tlis iroifiiiv ?«/3d\Xei
irpbfSarov xj/iipav ?x°"> ^va /**/ V vop.ii toO
rpabpiaros iKelvov i<f> SXov rb irolpwiov
vep.ii8y.

&v Io-tIv "Y. k. #. 'to which class or
set belong ' : this points to the fact that
S. Paul has in mind definite and existing
practices and teachers.
'Ype'vaios : cf. 1 i. 20. #. ; nothing
more is known of either.
18. TJo-TdxTprav : 1 i. 6 q.v., vi. 21.
XlyovTes dv. tjSt) yeyovevai : cf. ref. to
Acts of Paul ap. James, 2 Pet., Jude,
p. Iii, and cf. Bernard. This is probably
a false conclusion from S. Paul's own
teaching of the moral resurrection in
baptism, cf. Rom. vii. ff. al. See Introd.
p. lxxxvi.
dvaTpeirovo-iv : Jo. ii. 15, Tit. i. 11,
LXX ' upset ' the faith of some.
19. 6 pevroi...6eplXios k.t.X. The
connexion and reference of these words
is much disputed : but a careful considera
tion of the context leads to the right
interpretation. T. has just been urged
(1) to make himself an honest and sound
workman, i.e. teacher of the truth, (2) to
avoid certain practices which are current
and lead (in the hands of certain teachers)
to definite mistakes as to the truth, and
to bad consequences to the faith of some
hearers. In contrast to these practices
and mistakes of teachers about the truth,
is set the solid foundation laid by God,
naturally the foundation of the truth,
which has been already described in i.
9, 10, ii. 8 : that foundation is firmly
fixed, whatever errors teachers may fall
into and lead others into : and more, it
involves, in its own nature, that those
who deal with it and build upon it, its
teachers, must have a certain warrant
and character ; the warrant is recognition
by the Lord ; the character is a righteous
life : then v. 20 the teachers regarded
as instruments for service are classified
and their uses described : v. 22 turns to
T. again and urges him to adopt such
practices of self- discipline and (23)
methods and temper in teaching as will
qualify him for the best work as an in
strument for Service. Thus the whole
context is still concerned with the con
ditions and qualities of the teacher of the

II

TTPOI TIMOOEON B

59

ravryv "ErNco Kypioc Toyc ontac aytoy, xai ' Arroaryrw drrb
aSt/cias rrag 6 onomazcon to onoma Kypioy. iv p,eydXy Be ot/cia, 20
ovk eanv povov aKevy yjpvad Kal apyvpd dXXd /cat fuXiva

Gospel, the truth as laid down by God.
Then pe'vroi ' however ' in contrast with
these wrong methods and consequent
errors in dealing with t) dXrfBeia.
6..,o-Tepeos BeplXios : B. here — not the
personal foundation of the Church (as
Rom. xv. 20 (?), Rev. xxi. 14, Eph. ii.
20) but the foundation, or fundamental
facts and truths of Christian belief; ulti
mately of course the Person of Jesus
Christ as the object of faith, as presented
in the Gospel ; so closely parallel to the
use of the metaphor in 1 Cor. iii. 10—12,
where also it is fundamental truth which
is meant, and, as here, with special
reference to the structure of truth raised
upon that foundation by teachers. Cf.
also Heb. vi. 1 . For o-Tepeds in a similar
connexion cf. 1 Pet. v. 9, Acts xvi. 5,
Col. ii. 5. Without metaphor = i) dX^Beia
rov ei}a77eXfou (Gal. ii. 5, al.) orrj dXifBeia
iv rip 'Xijaov (Eph. iv. 21), rj dXijBeia rov
Beov (Rom. i. 25, xv. 8).
2o-rr|Kev 'stands,' is settled, established
once for all. Cf. M. p. 147 : most appro
priate to the foundation truths of the
Gospel, less so to a community with its
constantly varying elements.
'{\av tt)v o-cpp. t. = with — implying or
involving — this seal, as its natural accom-
1 paniment : not simply iatppayiapiivov.
ttjv cnpp. t. : a seal is used (1) to make
something secure Mt. xxvii. 66, Rom. xv.
28 (see Deissmann, J5.S. II. p. 66), (2) to
certify (a) ownership (2 Cor. i. 22, Eph. i.
13, iv. 30, Rev. ix. 4, vii. 3ff.), (b) genuine
ness 1 Cor. ix. 2, Rom. iv. 11, both on
the authority of the owner of the seal.
The special reference here is shown, by
the following clauses, to be a certificate of
persons, and the larger content shows
that it is a certificate of teachers as true
servants of God. The foundation of
truth is said to have, to involve this seal,
not because it is itself so sealed, but
because by its nature (as the truth of God)
it involves the requirement that teachers
who deal with it should be acknowledged
by God, and should be living lives con
sistent with their profession.
eyvto K. t. 6. a. : the seal marks
ownership : the Lord acknowledges those
that are His, qu. Num. xvi. 5, Moses'
reply to Korah, etc. that the decision of

the true and the false leaders depends on
recognition by the Lord.
diroaTTJTCii k.t.X. : Isa. xxvi. 13, Jer.
xx. 9 for the last half of the clause : the
first half (dx. d. dS.) is perh. suggested by
Num. xvi. 27 (in the context ofthe above
passage) . The point is that he who claims
to speak on the authority of the Lord
must give up all unrighteousness.
The two quotations express the two
conditions of the true teacher which recur
constantly in this Ep. — the call of God,
and the consistent life.
20. Iv peydXrj 81 oIkCo. k.t.X. While
God's foundation of truth stands, yet the
instruments for ministering it to his house
hold are of different natural characters
and also serve in varying degrees the use
they are meant for : just as in a great
household there are tools and vessels of
different make, and also of different use.
It is from these both natural and self-
determined variations of the servants that
the good and bad service done springs.
So a man called to this service must purify
himself from all badness, if, to the degree
of his aptitude, he is to be a useful instru
ment of God in His household. Thus as
against the bad kind of teaching and
teachers, S. Paul is not content with
saying that the fundamental truths still
stand : but he goes on to point out how
the badness arises : he compares teachers
to tools and instruments in a large house,
of different kinds and make, and for
different uses. An obscurity arises because
the logical carrying out of the little
parable would imply that the bad teachers
had' their place and use in the household :
he meets this indirectly by saying that
a man can purify himself from all dis
honourable use : in fact he passes from
the thought of aKebi) to that of personal
instruments — 8oCXot(cf. 24): and indicates
v. 22 how this purification is to be done.
peydXf|...oU£a || the Church : the verse
is a short parable, owtCa is used commonly
of a household, cf. 1 Cor. xvi. 15, Phi.
iv. 22, never directly of the Church as
oXkos in 1 iii. 15, Heb. iii. 2, x. 21, 1 Pet,
iv. 17.
o-Kevr) : cf. Acts ix. 21, Rom. ix. 21-23,
where too persons are vessels or instru
ments of God's purposes : and the "
inevitably mechanical suggestion of the_

6o

TTPOI TIMO0EON B

ii

21 /cat barpaKiva, Kal a pev ets npyv a Be elg anpiav iav
ovv Tts iKKaddpy eavrov dirb rovrwv, earai cr/ceuos ets
npyv, yyiaapevov, ev)(pyarov tw Beairory, ets rrdv epyov
22 dyadbv yroipaapevov. rag Be vewrepiKag iiridvpiag cpevye,
Stw/ce Se BiKaioavvyv, rrianv, dydiryv, elpyvyv pera rwv
23 iiriKaXovpevwv rbv Kvpiov iK Kadapdg KapBiag. rdg Be
pwpag /cat dTratSei/rous £TjTTjo~eis irapairov, etSaJs oti yevvwai
24 pdyag • BovXov Be Kvpiov ob Bel pdyeadai, dXXd yiriov eivai

word produces similar difficulties here and
in Rom. I.e.
Xpvo-d k.t.'X. : these epithets mark
variety of character in the instruments,
not their -destination ; all might be used
for honourable purposes, whatever their
material, though the purposes might be
different. d pev els Tiprjv d 81... mark the pur
poses for which they are used as different
in kind — honour and dishonour.
21. edv ovv tis Ikk. I. dird tovtwv : the
meaning is clear : if a man, in his position
as an instrument of God for service in"
his household, shall clear himself from
all base and dishonourable uses : but
grammatically d7rd robrwv is irregular,
because strictly it refers to aKebij, whereas
it obviously means not the instruments,
which makes no sense, but the uses to
which an instrument may be put. Weiss
seeing the difficulty explains iKKaB. i. =
dissociate himself from dishonourable
instruments ; but this gives a very strained
meaning to the verb, and also misses
what the following words and sentences
show to be the real point, the need of
thorough self-discipline if a man will
render true service in this matter. Far
more impossible, even, is the interpreta
tion which refers the clause to some kind
pf excommunication ; neither the Church
nor those who execute its authority could
possibly be described by the indefinite
ris...iavrbv ; and the whole idea is quite
alien from the context.
The above interpretation of dird robrwv
is rendered more natural by the fact that
the thought of bad and misleading kinds
of teaching has occasioned the whole
passage 19-21.
o-Kevos els Tiprjv k.t.X. : the series of
epithets develope the thought of the
teacher being consecrated to God's use in
serving His church to every good end :
his personal self-discipline and purification

is his contribution to his own fitness and
readiness for this work.
els irdv epyov dy. : cf. 2 Cor. ix. 8,
Eph. ii. 10 and frequ. in these epp.
22. Tds Se vecaTepiKaS eiriBvpCas, like
at iiriBvpiai ttjs aapxbs Rom. i. 24, Eph.
ii. 3 the phrase includes, far more than
the lower passions, all selfish impulse,
ambitious rivalries, impatience, conten
tiousness, which characterize the natural
full grown man — here marked by the
following contrast.
(peiiye, StioKe 81 : the pres. in each case,
to mark the steady practice and habit ;
for SitoKe k.t.X. cf. Rom. ix. 30, xii. 13,
1 Cor. xiv. 1, 1 Th. v. 15, 1 vi. n, q.v.
peTa Ttsv liriKaX — : cf. 1 Cor. i. 2, Acts
ix. 14, 21, Rom. x. 12-14, 1 Pet- i- l7-
23. rds 81 papas k.t.X. returns to
the special matter of v. 16, and in pd^as
to v. 14, and in SovXov KvpCov to v. 15,
and so the section is. completed and
rounded off with the fuller statement of
the true temper.
pcopds 'foolish,' 'dull' — as bringing no
light to the matter in hand.
diraiSevTovs : a very shrewd hit : these
speculations show a half-educated mind,
untrained to see the real points at issue
and the true importance of things. It
denies the exact quality which such
teachers would pride themselves on.
£nTTJo-eis : see on 1 vi. 4, cf. Tit. iii. 9.
irapaiTOv ' reject,' ' avoid ' — in his own
teaching primarily, cf. 1 iv. 7 : though
perh. not without reference to his guidance
of other teachers ; see on irepilaraao v. 16.
yevv<5o-i_ pd\as : cf. XoyopaxeTv v. 1411.
24. SovXov 81 KvpCov : cf. Rom. xii.
1 1 rip Kvplw SovXebovres, xvi. 18 : the an
arthrous rfptos, when it refers to our
Lord, seems always to lay stress on His
character, here the point is that the
servant must reproduce the character of
his Master, in his work : and the epithets
that follow are really descriptive of the

II

TTPOI TIMO0EON B

61

irpog iravrag, BiSaKTiKov, dvetjiKaKov, iv rrpavryri rraiBevovra 25
tous avnBiandepevovg, py irore Bwy abrolg 6 debg perdvoiav
elg iiriyvwaiv aXydeiag, /cat dvavyrjjwaiv iK rrjg rov BiafioXov 26
TraytSos, it,wypypevoi vir avrov elg rb iKeivov deXypa.

character of Jesus as teacher. Cf. 1 Pet.
ii. 21 ff., 2 Cor. x. 1.
¦fjiriov : cf. 1 Thess. ii. 7 (v.l.).
25. iraiSevovTa ' schooling.'
tovs dvTiSiaTiflepevovs only here. Cf.
Field ad loc The cpd. occurs only in
Longinus irepl li\j/ovs, xvii. 1, where it = 'to
be adversely affected to .... ' So here ' those
who are adversely affected' = ivavrlws
Siaxet/iivpvs or Siari8rip.ivovs (passive) ;
' eos qui diversa sentiunt ' Ambrosiaster.
Al. take SiarlBeaBai as mid. and tr. ' those
who dispose themselves adversely,' etc. to
the truth or the teacher : but Field points
out that SiarlBeaBai mid. = disponere
aliquid, not disponere se.
prj iroTe 8<pT| (opt.) 'in case God may
give,' cf. Lk. iii. 15, the nearest ||. See
Blass, p. 212 f. (he reads 8w) : only here
and Lk. I.e. is the optative found : other
wise subjunctive or future.
ets lir£yv. dXi|6eCas ' so that they ap
prehend truth,' as they failed to do in the
temper of opposition.
26. dvavtj<|rao-iv only here : but vqtpw
1 Th. v. 6, 8. They have been ' out of
their senses ' in a snare of the devil.
l£uypr|pcvoi vir' avTOv K.T.X. The
natural way to understand the passage
is to take l£a>yp. as suggested by irayls,
they having been caught in his net by the
devil ; but this makes els rb iKeivov 6iXi)p.a
meaningless unless kxtlvov can also be
taken of the devil. Field argues for this,
and quotes Xen. Cyrop. iv. 5, 20 iireiSav
Si atoBifrai (Cyaxares) iroXXovs fiiv rwv
iroXeplwv d7roXwXdTas, irdvras Si direXijXa-
pt^vovs ...yvwaerai Sri ob vvv iprifios ylverai,
rjvlKa ol tplXoi abrov robs iKeivov ixBpovs
diroXXbovaiv, and refers to Stallb. on
Phaedo io6b and other passages ; esp.
Plato, Protag. 3 10 D dv abrip SiSips dpybpiov
Kal irelBris iKeivov. Add Josephus, Antiq.
xvii. 227 (Niese) dirbaraais ijv irpbs abrbv
obx ebvola ry iKeivov fda'ei Si irpbs
'ApxiXaov. In the cases quoted iKeivos
seems to be used partly perhaps to avoid
an ill-sounding repetition, but perhaps
more for emphasis of reference : so here
to do his will, not God's, to which they
are by profession committed.
Others refer abrov to S0CX01' xvptov and
iKeivov to God (R.V.) taking l£uyp. to

refer then to the successful efforts of the
servantsofthe Lord, but this involves really
a greater strain on the language than the
above. A more plausible variation of this
line of interpretation would be to take both
abrov and iKeivov to refer to the subject
of the sentence, God : the thought would
then be that they had been captured out
of the devil's snare by God to do His will.
iii.-iv. 9. The most natural interpre
tation of this chapter is that S. Paul
makes a forecast of future developments
of faithlessness and wickedness in order
to impress further upon Timothy the
necessity of persistent thoroughness and
courage in the exercise of his ministry.
The description of the evils to be ex
pected is of the most general kind,
marking the main moral principles which
are antagonistic to the spread of the
truth and true religion. There is none
of the particularity of prophecy after the
event. It is a concrete representation of
characteristic results of moral principles.
A modern writer would have thrown it
into an abstractaccount of those principles
and their consequences.
(1) This forecast is drawn to enforce
upon Timothy the duties of his office :
(10) he is reminded of his own experience
of S. Paul's history — the constant opposi
tion, labours, persecution, side by side
with the ' rescue ' of the Lord and the
progress of the work. (14) Then he is
reminded of the resources he has in his
own training, the examples of his teachers,
the constant support, refreshment, and
illumination of Holy Scripture, (iv. 1)
Finally he is adjured by the most solemn
thoughts of the judgment awaiting all, of
the appearance of Christ Jesus and the
establishment of His Kingdom — guaran
teeing for him the certainty of ultimate
triumph as well as the final judgment
for others as for himself.
(2) The need of effort is again empha
sised, and the principal activities of the
teacher, the evangelist, the minister.
(6) And the ground of the whole letter
is laid in the plain statement that S. Paul's
work is over. He trusts to Timothy to
succeed him, to take up the work and to
maintain it at the great level.

62

TTPOI TIMO0EON B

III

3 Tovto Se yivwaKe on iv ia^draig rjpepaig ivaryaovrai
2 Kaipol ^aXeiroi- eaovrai yap ol dvdpwrroi cpiXavroi, cpiXdp-
yvpoi, dXa^oveg, virepycpavoi, fiXdacpypoi, yovevaiv direidelg,
3 d^dpiaroi, dvoaioi, aaropyoi, darrovBoi, Bid/3oXoi, aKparelg,
4 avypepoi, dcpiXdyadoi, irpoBorai, irpoirerelg, rervcpwp.e'voi,
5 cpiXyBovoi pdXXov y cpiXodeoi, evovreg popcpwaiv ebaefieiag
ryv Be Bvvapiv abrrjg ypvypevoi- Kal rovrdvg arror peirov .

(9) The letter concludes with personal
details and the eagerly expressed desire
that they may meet again.
iii. 1-9. Dangers of critical times (1-5)
already seen to be operative in some
persons (6-9).
1. tovto 81 yCvtoo-Ke = ' make up your
mind to this,' not exactly giving informa
tion, but calling attention to matters
already familiar. Cf. M. p. 112.
ev lo-xdrais rfplpais... Kaipol \aXeiroC :
cf. James v. 3 Trvp (•) iBijaavplaare iv
iaxdrais i/pipais. || phrases 1 Pet. i. 5
iv Kaipip iaxdrip, Jude 18 eV' eVxdTou
Xfibvov (interpreted in 2 Pet. iii. 3 eV'
iaxdrwv rwv ijfiepwv), Joh. rj iaxari)
1/p.ipa (6), 1 Joh. iaxdri) &Pa (*)• The
phrase is not used elsewhere in S. Paul,
who for the last day has r/ iip.ipa or i) r/p-epa
rov Kvpiov. In 1 Pet. i. 20, Heb. i. 2
iir iaxdrov rwv xp0vtav^ twv t). robrwv
refers to the time of the Incarnation. So
Acts ii. 17 qu. Joel iv r. i. t). In LXX
iir iaxdrwv r/. or eir' iaxdrwv rwv tj. =
the end of any period of time. Dan. xi.
20 iv i. i). = ' at last ' simply. Isa. ii. 2
iv rats i. t). = the last days when Israel
shall recover. Prov. xxix. 44 (xxxi. 25)
iv i. t). =in a crisis, extremity. There
is clearly a distinction to be drawn, ac
cording as the article is used or not : and
without the article the phrase = in times
of extremity : so certainly James v. 3, or
simply ' at last, in the end.' Then KaipoC,
as usually, expresses the character of a
period, rather than its chronology — so
here = seasons, or situations, difficult to
deal with.
With this rendering the mere chrono
logical reference disappears and the sen
tence is a reminder to T. of a general
rule that at last, or in critical times, such
as the present, hard situations will arise :
and the reference is to probable difficulties
with which T. will find himself con
fronted : so v. 5 f. Kal robrovs dirorpiirov
K.T.X. 2. eo-ovTai ydp k.t.X. : where such
times are present, men's natural ways and

impulses will show themselves barefaced.
The statement could be abundantly il
lustrated by historical cases of the effect
of great revolutions, disasters, plagues,
in breaking down social restraints and
revealing all kinds of desperate selfishness
and self-indulgence in men of usually
ordinary respectability, side by side with
extremes of heroism and self-sacrifice :
e.g. Thuc. on the plague, Joseph, on the
siege of Jerusalem, Boccaccio, French
Revolution, etc.
ol avBpcinroi k.t.X. The reference
here is not to any kind of false teaching
but to an outbreak of moral corruption,
neglecting not merely Christian principle
but the simplest moral claims on which
ordinary society rests. It cannot be
limited to heathen society ; the corruption
invades the Church too ; hence the ex
treme hardness of the situation, cf. v. 5.
3, 4. On this and similar catalogues
see Introd. p. cxxiv.
5. IxovTes pdp<puo-iv evo-epeCas k.t.X.;
the mischief is clearly contemplated as
within the Christian Society. Cf. Rom.
ii. 20. p.bp<pwais in both these passages
describes an outward shaping or ex
pression of a reality which may or may
not be still existing : here the second
clause shows that the reality is gone.
Habit and life are shaped on the lines of
religion, but its proper effects and power
are all absent ; and religion has been
rejected as practically ruling life. (Cf.
Hort, Huls. Z; p. 33.) Cf. Tit. i. 16.
Kal toiJtovs diroTpeirav : only here and
4 Mace. i. 33 in this sense — dirorphreaBai
w. accus. = 'to avoid' is a very rare use.
Schweigh. index Polyb. ad vb. denies it
for Polybius ; interpr. = to deter. Valpy,
Steph. quotes only Plut. rabrriv direrpi-
iftaro tt)v Siifaiv = recusavit. L. & S. qu.
Aesch. Theb. 1060 ipofiovpiai - dirorpiirop.at
Selpia toXitwv, Eurip. IA. 336 dirorpiirov
rdXiiBis = refuse to speak the truth,
Polyb. see above. Plut. Brut. 42 paSlws
direrpi\j/aTo robs ireirpay/iivovs = turned
away, routed, cf. Polyb. 7, and 3, 1, r)

Ill

nPOS TIMO0EON B

63

e/c rovrwv yap elaiv ot ivBvvovreg ets Tas ot/ctas /cat aXyjp,a- 6
Xo'Tt^oi'Tes yvvaiKapia aeawpevpeva apapriaig, ayopeva
imdvpiaig iroiKiXaig, irdvrore pavddvovra Kal pyBeirore 7
ets iiriyvwaiv aXydeiag iXdelv Bvvdpeva. ov rporrov Be 8
'lavfTjs /cat 'lapftpyg dvriaryaav Mwvael, ovrwg Kai ovroi
dvdiaravrai ttj dXydeia, avd pwrroi Karecf>dappevoi rov vovv,
dBoKipoi irepl rrjv rrianv. dXX' ob irpoKoiftovaiv iirl irXelov, g
rj yap dvoia avrwv I/cStjXos carat rraaiv, ojs /cat tj' iKeivwv
eyevero. %v Be irapyKoXovdyadg pov rrj BiBaaKaXia, rrj Ic

irdXts direfpityaro rbv HXiirirov ab inceptu
avertit, deterruit Schw.
It is possible that here the meaning is
—even these try to deter from their evil
ways, as ii. 25 : but more probably — try
to avert, drive off from the society. The
pres. should be rendered : it also points
to the preceding verses having to deal
with the present. See above;
6. Ik tovtwv ydp... 'for from them
come those who...'; the 7dp gives a reason
for dirorpeVov.
01 IvSvvoVTes : here only in N.T.
o-eo-upevpeva : cf. Rom. xii. 20.
7. irdvTOTe pavBdvovra k.t.X. : this
indicates that ol ivSbvovres are teachers,
who use their teaching as an opportunity
of gaining influence over such women, but,
because they do not deal with the funda
mental moral and religious matter, never
bring them to apprehend truth, cf. ii.
25. In this case there is no /nerdvoia
that might lead them on.
8. 'Iavvrjs Kal'Iapppijs : see H. D. B.
11. p. 548, J. T. S. 11. p. 572, where
M. R. James identifies a Latin and Anglo-
Saxon fragment as belonging to the
' Poenitentia Janne et Mambre ' men
tioned in the Gelasian Decree. The frag
ment contains a confession of Jannes'
' astiti (? restiti M. R. J.) duobus fratribus
moysi et aaron qui fecerunt signa et
prodigia magna.' They are mentioned
in Jerus. Targ. on Ex. vii. 11 as opposing
Moses, and afterwards becoming prose
lytes (H. D. B.). Origen on Matthew
twice implies the existence of such a
book. Whether S. Paul is quoting from
this book, or from Jewish tradition, is
not clear. The point of comparison is
the evil arts .of magic which these men
worked in rivalry with Moses, as these
teachers set up false methods and as
sertions against the truth of the Gospel.
KaTe<|>6appevoi tov vovv : Kareip. only
here ; cf. 2 Cor. xi. 3, SieipB. r. vovv 1 vi.

5. So Rom. i. 28 ddoiafwi, vovv, Col. ii. 18
et/cij <pvaiobp.evos birb tov vobs rf)s aapKbs
abrov. See n. on 1 I.e.
dSoKipoi : they cannot pass the test ;
their intelligence of divine truth has been
corrupted, because their faith has lost its
vigour and grip upon the fundamental
relation to God.
irepl tt)v tt£o-tiv here clearly = the per
sonal faith of these men, as vovs refers to
their mind or intelligence; fides quae
credit. Fides quae creditur is in this
passage expressed by dXrjBeia.
9. dXX' oi irpoK. ' they will not make
further progress,' i.e. in their hold on and
gaining of followers.
dvoia : indirect ref. to KareipB. rbv vovv
—'folly.' IkcCvuv : sc Jannes and Jambres :
perh. a ref. to Ex, vii. 11; or perh. to
some further tales about them in the book
above referred to.
10. o-v 81 ' but thou,' in contrast with
these other teachers.
irapT|KoXovBT|o-as (n. v.l. -Kas), cf. 1 iv.
6 (see n.), Lk. i. 3, [Mk.] xvi. 17 v.l. It
is used of following with personal obser
vation a course of events (Wetst. on Lk.
I.e.), or following an argument, a course
of teaching (cf. Schweigh. Lex, Epictet.).
Here both meanings occur — the latter
for the first two datives, the former for
the rest. In fact it is one meaning with
slightly different application, ' Thou didst
give thy constant attention to....' The
point 6f contrast is that instead of indulg
ing in idle speculations and non-moral and
non-religious matters, he has constantly
given his attention to S. Paul's teaching
and manner of life.
T|j SiSao-KaXCa : my teaching — both as
to its manner and principles.
tjj dytoyrj : only here in N.T. 2 Mace
(3), 4 Mace (1) = way of life : so Polyb.
al. ap. Wetst. = the way I practised what
I taught.

64

TTPOI TIMO0EON B

in

dywyfj, rrj irpodeaei, rrj rriarei, rfj paKpodvpia, rrj dydiry,
n ttj viropovrj, roig Biwypolg, roig iradyjxaaiv, old p,oi iyevero
iv 'Avnox^ia, iv 'Ikov'iw, iv Avarpoig, oiovg Biwyp,ovg
12 biryveyKa- Kal iK rrdvrwv pe ipvaaro 6 Kvpiog. Kal rrdvreg
Se ot deXovreg tftjv ebae/Swg iv Xpiarw 'lyaov Biw)(drjaovTai ¦
13 irovypol Be dvdpwrroi /cat yoyreg irpoKoxjjovaiv iirl to ^eipov,
T4 irXavwvreg Kal irXavcopevoi. av Be p,eve iv olg epadeg Kal
15 iiriarwdyg, elBwg irapd rivwv epadeg, Kal on airo fipecpovg
lepa ypdppara otSas, Ta Bvvdpevd ae aocpiaai elg awrypiav
16 Std rriarewg rrjg iv Xpiarw lyaov- rraaa ypacpr) deorrvev-

Nageli, p. 34, puts this among the old
Greek words which get a new meaning in
hellenistic prose, and so used by S. Paul.
But is the meaning new ? Apparently first
in Aristotle, L. & S.
Tfl irpo6eo-ei : cf. Acts xi. 23, xxvii. 13
only. In LXX 2, 3 Mace, only, of human
purpose : here = the set purpose mani
fested in the dywyq animated by r/ irlaris.
11. ota= ' as for instance those which
happened to me ' : his thought recurs to
the early days of their association, as in
i. 5. He is not thinking only of those
experiences. otovs 8uoypoiSs : perh. these two clauses
should go together : ' what persecutions I
was exposed to and rescued from by the
Lord.' For birfyeyKa cf. 1 Cor. x. 13.
12. Kal irdvTes 81, nay, and all, ol
BeX. f. e. = 11 irpbBeais.
13. yoT|Tes k.t.X. recurs to the thought
of vv. 6-9 as 14 does to 10.
14. o-v SI pive passes from reminding
to exhortation.
plve Iv ots epafles : cf. Joh. viii. 31.
iv ots = iv iKelvois a with both ip.. and eV.
lTrio-T»6r|S here only in N.T., exc.
¦1 Thess. i. 10 v.l. In LXX gen. = to be
confirmed or settled — of God's word and
promise ; and also of persons — confirmed
in a course of conduct, 3 Mace. iv. 20 aw-
ifiil aaipws abrbv irepl robrov TiorwBijvai =
it came about that he was clearly satisfied,
assured about the matter — the only exact
parallel. Here then = you were assured
of them on sufficient evidence, cf. ii. 1
d Tpcowas...Std woXXwv fxaprbpwv n. In
2 Thess. I.e. = the facts were confirmed
or guaranteed = ipejUaiwBii. Cf. Hort,
App. ad loc, glosses ap. Wetst.
15. eLSuis irapd rivwv IpaBes : the
character of his teachers was part of the
ground of his ' assurance ; closely with
iiriaribBiis.

Kal oti : another reason || elSws k.t.X.
— you were assured, because of your
knowledge of your teachers, and because
of your knowledge of the Scriptures inter
preted by your faith ' in Christ Jesus.'
lepd ypdppavra : only here in Gk. B.
In Joseph, used of ( 1 ) the sacred letters
of the divine name, (2) occasionally =
al iepat /3ij3Xo( of the books of O.T. (Ant.
x. 10. 4) Wetst. So Philo, Vita Mas. fin.
TOtouros d jSfos.-.Mtitrews Std rwv lepwv
ypap.pA.rwv pxtipjoveberai : not in LXX.
Cf. Joh. viii. 5. The phrase=are ac
quainted with, learned in sacred letters
(literature) = the Scriptures regarded as
subject of education and learning. He is
a ypap.pM.rebs fiaBijrevdels ttj (iaaiXelq.
r. 0. Mt. xiii. 52. The word is used in
Rom., 2 Cor. of the Scriptures in their
character of written documents, in con
trast w. irvevpja : in Joh. v. 47 rots iKeivov
(Mwtrews) ypdp.p.aatv )( rots ifiois piip.aai :
not a mere synonym for ypaipij : and
n. anarthrous. The phrase was used of
imperial decrees, Deissm. L.E. p. 380 f.
qu. inscr. of the time of Augustus and
Hadrian. Ta Svvdpevd o-e o-otpCo-ai k.t.X. : a
general description of the use of sacred
learning and the condition of its Christian
use. (1) It has direct practical bearing
(cf. Joh. v. 39, Rom. xv. 4) els awriiplav
= with a view to, or to effect. (2) o-otpCo-ai
= to make you wise, educate you (cf.
Wetst.) and with the ethical object of
aoipia as in all contemporary use. Cf.
Lk. ii. 40, 52.
Sid Trtorews ttjs Iv Xp. : by means of,
help of faith, sc. in God, which is ours in
Christ Jesus, i.e. in our acceptance of and
union with Him, giving the true key to
the interpretation of sacred literature.
The thought is not of any higher gnosis
or allegorical interpretation of Scripture,

IV

nPOZ TIMO0EON B

65

cttos Kai wcpeXifiog irpbg BiBaaKaXiav, irpbg iXeypdv, irpbg
iiravopdwaiv, irpbg iraiBeiav ryv iv BiKaioavvy, iva dpriog 1 7
r) 6 tou deov dvdpwirog, irpbg rrdv epyov dyadbv i£ypri-
apevog. „ Aiapaprvpopai ivwmov rov deov /cat 4

but that Christian wisdom which comes
from interpreting Scripture in the light of
the knowledge that Jesus is Messiah, and
by the help of the faith in God which
that knowledge supports. This reinter-
pretation of Scripture was the first work
of the first Christians.
16. irao-a ypacprj k.t.X. The asyn
deton (cf. Blass, p. 278, § 4) indicates
that this clause is an immediate explana
tion of the preceding ; it declares in
what way i. yp. can aoiplaai els awriiplav.
This decides that Bebirv. is not predicative
but attributive, ypaipij Bebirv. || tepd 7pd«-
uara. irao-a ypatprj • every passage of Scrip
ture,' cf. joh. xix. 37, xx. 9, Acts i. 16,
viii. 32, Rom. xvi. 26, I Pet. ii. 6 where
the word 7p. (sing, or plur.) refers to
parts of the Scriptures.
fleoirvevo-Tos : only here in Gk. B. Cf.
BebKTiaros vopioBeala i Mace. vi. 23,
BeoSiSaKroi 1 Thess. iv. 9. Thayer qus.
aotpli) Sib. Or. 5, 406, cf. 308. oveipol
Plut. Bernard says ' a common Greek
word.' L. & S., Valpy, Steph. refer only
to this passage and Sib. Or., Ps.-Phocyl,
Wetst. adds two (? late) Christian reff.
not in Patres App. or Apologists (Good-
speed, Indices).
Kal tatplXipos : these are details of
aotpiaai els awr. — for teaching truth, for,
convicting of error whether in thought or
life, for correcting and keeping straight,
for training in righteousness.
IXeypdv here only in N.T., but cf.
1 Cor. xiv. 24, Eph. v. 11, 13. For the
meaning cf. 1 v. 20 and Tit. i. 9.
eiravdpBuo-iv : here only in N.T. Cf.
1 Mace xiv. 34; .2 Mace. xv. 17 (v.l.),
Polyb. i. 35. 1. t) iiravbpBwais rov rwv
dvBpwirwv @lov= recta vitae institutio, in-
structio hominis ad vitam recte instituen*
dum, Sch weigh. In Epictet. = correctio,
emendatio, esp. the work of the StSdoveaXos
in correcting faults, etc.
iraiSeCav ' training,' ' discipline,' cf. Eph.
vi. 4 : in a narrower sense ' chastening for
one's good ' Heb. xii. 5 f. Cf. 7rat5euTT)s
Rom. ii. 20, -w Acts vii. 22, xxii. 3.
7raiSeiWTa above ii. 25."
17. tva dpnos fl. All these elements
of education are to bear on life and
P. P. E.

character, dpnos only here in Gk. B.,
curiously reminds of two modern slang
uses ' fit ' and ' just so ' = bytfs, 6X6(cXr/pos,
diri)priapiivos Lexx. a sound, complete
man, with no defect or unsoundness.
d tov Beov. dvBpcDiros: i vi. 12 only;
= the man who belongs to GOD — who
has been trained in His school, and
shows a character answering to the train
ing. There is clearly no reference here
to official status or call, the whole thought
of the passage has been about general
Christian education.
irpos tt. i. a. Iij. || aoiplaai els awriiplav
and throws back light on- that phrase.
!£r|pT. : Acts xxi. 5 i^aprlaai=reXea8iivai.
Polyb. 0-ijpTvp.ivos or Kari}pTiap,ivos. Cf.
dirapriapibs Lk. xiv. 28. LXX Exod. xxviii.
7 only. Joseph. A. III. 22 iroXep,eiv irpbs
dvBpwirovs robs irdai KaXws i^iiprtafiivovs =
completely equipped.
iv. He passes to the final and most
solemn exhortation to T. for perseverance
and vigour in his office, concluding vv.
6-8 with an explanation of his urgency.
1. Siapaprvpopai : of the two meanings
(see ii. 14 n.) (1) to adjure solemnly some
one to do such and such, (2) to assert
solemnly, the latter gives a simple and
obvious construction, namely, with Kal
rip iirupdveiav a. k. t. fj. a. : but inferior
sense. The whole rhythm suggests that
Kijpv^ov, etc. is the gist of the adjuration,
and that the intervening clauses are
there simply to add strength to it. That
would require the tr. ' by His appearing '•
as R.V. This accus. is paralleled in
Deut. iv. 26, xxx. 19, xxxi. 28 Siaptaprb-
pop,ai bfuv rbv re obpavbv Kal ri\v yrjv Sri
diroXetffBe : cf. Jerem. xxxix. (xxxii.) 10
SiepMprvpdpiiiv p.dprvpas : though not in
N.T. However the O.T. examples are
sufficient, and this sense is to be taken.
Polyb. has Siap.. w. /ir) and infin., Xen.
w. imper., no such accus. as this. ' An
Ionic-poetic use,' Nageli, p. 24.
Iv. t. fl. k.t.X..; the point is urged, as
in the presence of God, to whom both
are responsible, and of Christ Jesus, who
is to be their judge.
Kal ttjv eirupdveiav a. ' both by His
appearing and by His Kingdom.' Iiritp.
see i. ion.: this word takes the place of

66

TTPOZ TIMO0EON B

IV

Xpiarov 'lyaov, rov peXXovrog Kpiveiv tjavrag /cat vekpovg,
2 /cai ttj v imcpdveiav abrov Kal ryv fiaaiXeiav abrov - Kypvgov
rbv Xoyov, irriarydi evKaipwg dxaipwg, eXey^ov, irririp,yaov,
3 irapaKaXeaov, iv rrday paKpodvpia Kal BiSa^rj. earai yap
Kaipbg ore rrjg vyiaivovayg StSacr/caXtas ovk dveg"ovrai,
aXXa Kara rag IBiag iiridvpiag eavrolg imawpevaovaiv
4 StSacr/cdXous Kvydopevoi ttji> aKoyv, Kal airo pev ttjs
aXydeiag rrjv aKoyv airoarpe^/ovaiv, iirl Be rovg pvdovg
5 iKrpairrjaovrai. av Be vrjcpe iv iraaiv, KaKoirddyaov,
epyov iroiyaov ebayyeXiarov, ttj> BiaKoviav aov irXypo-
6 cpopyaov. 'Eyco yap tjStj arrevBopai, /cai 6 Kaipbg
7 ttjs ai'aXucrews pov icpearyKev. rbv KaXbv dywva yyw-

irapovala in the earlier epp. ; but cf.
2 Thess. ii. 8.
ttjv Pao-iXeCav a. : cf. 18 : the only
occurrences of the word in these epp. : of
the finally established kingdom, cf. 2
Thess. i. 5.
2. K-rjpvijov k.t.X. : this is the matter
of the 8iap.aprbpop.ai.
eir£o-TT|fli : the aor. iirianiv always = to
come upon, get at, come close to, frequ.
in Lk. and Acts. The object to be sup
plied may be either rip Xbyw (cf. 1 iv.
16) or more probably to?s dKobonaiv ; this
suits both verbs and adverbs better,
evKaCpus aKaCpus : ' opportune im
portune ' Bern.
SXeyJov k.t.X. : expanding iirlarrfBi.
Iv tt. paxpoBupCa k. SiS. : reminding
ofthe right temper, and the main object,
cf. ii. 24. ir. SiSaxJj = every kind of
teaching, all the resources of the teacher ;
for this meaning of SiSaxv (not doctrine)
cf. Lk. iv. 32, Acts ii. 42, al.
3. eorai ydp Kaipds : the future as in
iii. 1 does not imply any remoteness : but
that this kind of situation is sure to arise.
tt]s vyiaivovo-T|s SiSao-KaXCas : the
wholesome teaching which you and other
true teachers of the Gospel give. See
on 1 i. 10, cf. ib. vi. 3, supra i. 13, Tit. i.
9, ii. 1 — always of ' wholesome' in the
sense of having moral and religious point
and content.
dvlJovTai : the subject is ' those whom
you have to teach ' = the object in v. 2.
eavTois lirio-o>pevo-ovo-iv SiS. = will
overwhelm themselves with teachers, cf.
iii. 6, Rom. xii. 20.
KvnBopevoi t. d. = so getting their ears
tickled : pres. mid. So KvaaBai rd wra

rrrepip Luc, iveKa...Kviurews wrwv Plut.
(L. &S.), see Wetst.
4. pvflovs : see on 1 i. 4, iv. 7, cf. Tit.
i. 14 : this kind of teaching is already
current. iKTpairTJo-ovTai : see on 1 i. 6, v. 15.
5. A brief summary of preceding
exhortations. evayyeXurrov : Acts xxi. 8, Eph. iv. n.
tt)v SiaxovCav o-ov TrXT|po(pdpTprov :
' execute your ministry to the full, ' and all
is said. 6-8. The urgency of the letter is
explained : T. is to redouble his efforts
in ministry because Paul is at the end of
his : for the carrying on of his work all
his hopes are set on T. It may be said
that the whole motive and character of
the letter, its retrospect, its intensity of
affection, its passion are explained by
these verses.
6. orreVSopai : cf. Phi. ii. 17. What
was then a possibility is now a certainty =
' I am being prepared for sacrifice.' Wine
was poured over the victim immediately
before it was killed, eft. Wetst. and Phi.
I.e. Bernard eft. Num. xxviii. 7 and
Igna. Pom. 2.
ttjs dvaXvo-e<DS : only here in Gk. B., vb
Lk. xii. 36 (= return), Phi. i. 23 : 1 Clem.
44. 5. N. Philo, ii. 544 rip' iK fttov
reXcvralav dvdXvaw, Inscr. Kal irws aoi
j8e/3fwTai Kal irws dviXvaa piaB^axi, Nag.
Sometimes with rbv filov I.G.S.I. 159
(Herw.). The verb is used of ' returning '
as Lk. I.e. Polyb. iv. 68. 4 al. (Schw.).
Here = ' my departure.'
Itpeo-TTiKev ' has come,' cf. Lk. xxi. 34,
7. t6v koXov dywva : cf. 1 vi. 12,
without itaXos Heb. xii. 1 : also Phi. i. 30:

IV

TTPOZ TIMO0EON B

67

viapai, rbv Bpopov rereXeKa, ryv irianv rerypyKa' Xoiirbv 8
diroKeirai poi 6 ttjs SiKaioavvyg arecpavog, ov arroBwaei
p-oi 6 Kvpiog iv e/ceti'Tj ttj ypepa, 6 St/caios Kpirrjg, ob povov
Be ipol dXXd /cat rraaiv roig yyarryKoai ttji' irricpdveiav
abrov. %irovBaaov iXdelv irpog pe ra^ewg ' ATj/xds yap pe 9

the reference seems to be to the persistent
effort of the Christian life.
tov Spopov T6T. : cf. Acts xx. 24 : vb
1 Cor. ix. 24 f., Gal. ii. 2, Phi. ii. 16,
Heb. xii. 1.
T-rjv ttCo-tiv TeTfjpT|Ka : phrase only
here and Rev. xiv. 12, ol riipovvres rds
ivroXas rov Beov xai rip> irlariv 'Irjaov.
Cf. Rev. ii. 1 3 obK $\pvi\aw rip/ irlariv p,ov :
the parallelism in the former place with rds
eVroXds toC Beov seems to show that there
ttjv ir. 'I. = the faith which has Jesus for
its object or content — fides quae creditur.
Here, on the other hand the ||s d7wi'a,
Spbpiov favour the interpretation ' my
faith ' fides qui creditur : in which case a
cognate idea is expressed in ii. 20 and
iii. 10 and 1 vi. 21. Cf. 1 v. 12, ii. 15,
and the use with ?xeu/ ( = maintain) 1 i.
19. See Introd. p. cvii. Perhaps cf. Mt.
xxv. 23. (Deissmann, L.E. p. 312, quotes
Tipi irlariv irijpriaa from Inscr. 2nd cent.
A.D. Ephesus and for rbv dyuwa cf. iryw-
vlaaro d-yucas rpeis, iariipBii Svo Ephes.
2nd cent, a.d.)
diroKeiTai is happily illustrated by
Wetst. from Demophilus, Sim. p. 615
Tots piiv araSioSpofiovaiv iirl Tip ripfian to
fjpafieiov rip vlKiis...&irbKeirai.
& ttjs 8iKaioo-vvT|S trre'cpavos. The con
text seems to decide that or. here is the
crown given to the victor in the games :
cf. 1 Cor. ix. 25. The gen. expresses
that for which the prize is -given ; the
noble contest, the finished course is the
contest and courseof righteousness brought
to a triumphant conclusion.
ov diroScno-ei poi 6 k. : for diroS. cf.
Rom. ii. 6, xiii. 7, 6 xbpios sc. the Lord
Christ. Iv IkeCvtj tj rjpe'pa ' on that great
day,' so i. 12, 18. Cf. Lk. x. 12, 14
( = r/ k pitas) : generally with Kvpiov,
Xpiarov al.
d Sixaios KpiTfjs ' the just judge ' : cf.
Acts a. 42 : the only places where the
subst. is certainly used of Christ. It
occurs nowhere else in S. Paul's Epp. :
cf. iv. 1, 1 Cor. iv. 5.

Tots TJyaTrT|K6o-i tt]v lirupdveiav avrov :
eiritp. a favourite word in these epistles :
elsewhere only 2 Thess. ii. 8 : the whole
expression is unique. ' Who have set
their love upon His appearing.'
9-18. The final message : Timothy
is to make his best endeavours to join
S. Paul before winter : information is
given him as to other companions ; a
charge, a warning and a note as to S.
Paul's own mind.
9. cnrov8ao-ov k.t.X. S. Paul must
have anticipated that a considerable time
would elapse before his trial, if he was in
Rome and Timothy in Ephesus : see on
v. 2 1 . All his companions except Luke
have left him, some apparently starting
from Rome itself, others before, on his
journey to Rome. The stages of the
journey seem to have been Miletus (v. 20),
Troas (v. 13), Corinth (v. 20). There is
no direct indication of the place of arrest.
While v. 13 slightly suggests Troas, in
v. 14 there may be a hint that it took
place in Ephesus : and this would fall in
with i. 15. In that case, he would be
taken by his guard to the seaport of
Ephesus, Miletus (Acts xx. 15 f), thence
by ship to Troas, where he may have
been allowed to see his friends (cf. Acts
xxvii. 3) and left some of his baggage,
thence still by sea to Corinth, transhipped
across the Isthmus and so to Dyrrhachium
and Rome. But of course it is possible
that he was arrested at some other place,
on a journey which he was taking as a
free man. Nor is it possible to say whence
the various departures mentioned in vv.
9-12 took place. They may all have
been on different stages of the journey.
The aorist tenses rather suggest that they
were not made from Rome : if that had
been the case, the perfect would have
been more natural. The only certain
conclusion is that S. Paul travelled from
Ephesus by Miletus, Troas, Corinth to
Rome : and that on this journey he was
accompanied for longer or shorter times
by Demas, Crescens, Titus, Luke, Ty-
5—2

68

TTPOI TIMO0EON B

IV

iyKareXeiirev dyairrjaag rbv vvv alwva, Kal irropevdy elg
%eaaaXov'iKyv, KpyaKyg elg TaXariav, Titos ets AaXpanav
1 1 AovKag iariv povog per ipov. MapKOV dvaXaf3wv aye
pera aeavrov, eanv ydp poi ev^pyarog elg BiaKoviav,
TfyiKOv Be direareiXa ets "Ecpeaov. rbv cpeXovyv, ov

1213

chicus, Erastus, Trophimus. Perhaps
the departures point to the fact that the
arrest took place on a journey begun in
freedom. The disturbance of plans may
have made it necessary to send trusty
messengers to certain places, and may
also have occasioned Demas' desertion ;
but see u. 10 u. Ramsay (Paul the
Traveller, p. 360) taking v. 16 to refer
to the first part of his final trial on this
occasion, apparently assumes that it was
the alarms caused by these trials that led to
their departures. But see n. on v. 16.
10. Anpds : he was with S. Paul in his
first imprisonment at Rome : cf. Col. iv.
14, Phm. 24 : the absence of any epithet
in Col. I.e. is perhaps significant, when
contrasted with the mention of Luke, cf
Lft. ad loc. It is not unnaturally sug
gested that he was a native of Thessa
lonica. For the name (perh. = Demetrius)
see M.M.
lyKaTlXeiirev (v.l. iyKartXiirev) ' left
me in the lurch ' : implying that he was
useful to S. Paul, in some personal
capacity. dyairrjo-as tov vvv alwva : this suggests
that not fear but some personal affairs or
interests, preferred to his service to the
Apostle, took him to Thessalonica, cf.
1 Joh. ii. 15. 0 vvv alwv of these epp.
corresponds to 0 alwv ovros of the earlier
epp., cf. 1 vi. 17, Tit. ii. 12.
KpT|0-KT|s, Crescens : no other men
tion. els TaXaTfav may be, according to
Greek usage, either Gaui or Galatia in
Asia Minor. There is nothing to decide
which district is meant ; even if we could
be certain that the point of departure was
Rome. TCtos. Tit. iii. 12 summons Titus to
join S. Paul at Nicopolis where he had
determined to winter. This notice shows
that Titus rejoined S. Paul but not where.
We cannot indeed be sure that. the winter
referred to is the same in the two passages
(Tit. iii. 12 and below, v. 21). If it is,
then S. Paul's purpose of going to Nico
polis (in Epirus) was interrupted by his
arrest : but Titus had joined him on his

way and now had been sent, whether
from Rome or from the place of arrest,
to carry out some of the purposes for
which the visit to Nicopolis had been
planned. If not, then there must have
been a return from Nicopolis to Ephesus :
the improbability of this favours the first
supposition. els AaXpaTt'av : the southern half of
the great province of Illyricum lying
along the Adriatic coast, from Pannonia
on the north to Macedonia on the south,
including the coast from just below Pola
to just below Scutari (Scodra). See
Mommsen, Prow. I. pp. 201 ff. It is a
surprising note : and we have no means
of conjecturing the object of this mission.
Aovkus : cf. Col. iv. 14, Phm. 24.
11. MdpKov. S. Mark had been with
S. Paul in his first imprisonment (Col. iv.
10) and there was then, apparently, a
probability of his going to Colossae, per
haps with the letter: and he is there
included in grateful mention for his ser
vices. There is ground for believing that
he was in Rome with S. Peter, probably
at a date later than this letter: and this
encourages the behef that he and Timothy
went to Rome, as here enjoined, and
were with S. Paul at the end. See Swete,
The Gospel ac. to S. Mark, pp. xv ff.
dvaXapuv: cf. Acts xx. 13, 14, xxiii.
31. Wetst. (on Acts xx. 13) quotes from
Herod, passages showing that the word is
specially used of taking up a passenger on
board ship. But this cannot be pressed.
eii'xpT|crTos els SiaKovCav : see Swete
1. c. and Col. I.e. SiaKovCa personal service
to S. Paul. See 1 i. 12 n.
12. Tvxikov 81 : the position of the
clause suggests that Tychicus had been
SidKovos to S. Paul ; Mark is wanted to
fill his place : cf. Col. iv. 7 with Lft.'s
note. He was a native of Asia (Acts xx.
4) : and is mentioned Tit. iii. 12 as a
possible messenger to Titus in Crete. He
apparently carried not only the letter to
Colossae but also the Ephesian letter
(Eph. iv. 7).
airlo-TeiXa els "E<j>eo-ov. There is no
thing unnatural in namingthe town, though

IV

nPOS TIMO0EON B

69

aireXeiirov ev TpcodBi irapd Kapirw, ip-^ppevog cpepe, /cat
Ta fiifiXia, pdXiara rag pep/3pdvag. 'AXeg~av8pog 6 14
^aX/ceus TToXXd poi /ca/cd ive8eig"aro •— AnoAcbcei abrw
6 KYpioc kata rd, I'prA aytoy'— bv Kai av cpvXdaaov, Xiav 15
yap avreary roig yperepoig Xdyots, 'Ev rrj irpwry pov 16

Timothy was probably there. The aorist
is rather more appropriate if Tychic'us had
been sent off by S. Paul before he reached
Rome, than after his arrival there. See
above. 13. tov cpeXdvTjv = Lat. paenula :
rpaivbXijs is the usual form ; others are
(paiXbviov, (paivbXiov, ipeXbviov : ipeXovwv
occurs in a list of articles Fayum Pap.
347. The mss, here give also the forms
tpaiXbvnv and rpeXwvi)v : an outdoor cloak
pf coarse material, for protection against
pold and bad weather. Milligan (N. T.
Documents, p. 20) suggests that the word
is here used = a book wrap or cover,
quoting Hesychius, Lex. for the definition
eiXryrdpiov p,ep,fipdivov 7} yXwaabKopiov.
. &v dirlXeiirov (v.l. d7re'\nroi') : the
imperf. is strange : it may of course be a
mere error, but not very probably. It
perhaps suggests — M had to leave,' ' was
obliged to leave. '
Iv TptpdSi : S. Paul had been there
several times on his way between Asia
and Europe (Acts xvi. 8, xx. 5, 2 Cor.
ii. 12) and there was probably a consider
able local Church (2 Cor. I.e.). Here it
marks a stage on the journey, which
ended in the Roman prison.
irapd Kdpira) : apparently a trade-name:
see Wetst.
Kal rd pipXCa, pdXtora Tas pepPpdvas:
/3t/SA/ov = a papyrus book in roll-form,
whether long or short : the term would
cover any document of this kind: piep,-
fipdvai = documents written on skins,
again in the form of rolls. It may be
said to be probable that the latter word
refers to parts of the O.T. Scriptures, as
there is reason for thinking that ' the Old
Testament books were habitually written
on skins in the first century,' and skins
were not otherwise in common use. What
the |3t(3Xfa were can only be matter of
conjecture. S. Paul's own letters, written
on papyrus, would come under that name,
and it is possible that he kept copies of
them : and such copies may be among
the ' books ' here referred to. See
Kenyon, Handbook, etc. pp. 20 ff. Add
Wetstein's qu. from Theodoret.

14. 'AXIgavSpos d xaXKevs : there is no
substantial ground for identifying this
Alexander with the men of the same
name mentioned in 1 i. 20 and Acts xix.
33. See Robertson in Hastings' Diet,
XaXxeiis, ' coppersmith ' originally, then
generally a worker in metal.
iroXXd poi Kara IveSeCgaTO 'did me
much harm' : cf. Gen. 1. 15, 17, Dan. LXX
iii. 44, 2 Mace. xiii. 9. Alexander had
evidently shown a personal hostility to
S. Paul, based upon religious grounds
(p. 15) : possibly a Jew. We cannot be
certain that he belonged to Ephesus : the
language would allow of his having been
at Troas : and there is rather more point
in this warning to Timothy if Troas was
the scene of his opposition : T. might
expect to meet the same treatment if he
passed through Troas. It is possible that
A. may have been instrumental in occa
sioning S. Paul's arrest, and might bring
Timothy into like danger.
diroScio-a k.t.X. : Ps. lxii. 12, Prov.
xxiv. 12.
15. tois TJpeTepois Xdyots ' out teach
ing and preaching.'
16. Iv TTJ TTpWTTJ pov aTroXoyta K.T.X.
This is generally taken, (as by Bernard,
Ellicott, von Soden, Weiss, Ramsay,
Lightfoot, Holtzmann) to refer to a first
stage in the trial, for the final stage of
which S. Paul is now waiting in prison.
But there are strong reasons against this
interpretation. (1) The natural interpre
tation of v. 17 is that in the trial thus
referred to S. Paul was acquitted, released
and had opportunity of completing his
work in preaching to ' all the nations.'
So Lock ap. H.D.B., Wohlenberg and
Zahn. Euseb. H.E. ii. 22. 3 ff. ' The lan
guage is much too strong to be explained
by a mere postponement of sentence.
(2) The 'preaching to all the nations'
cannot be adequately interpreted by an
opportunity having been given at the trial
to address the bystanders, even if there
were any such in court (Zahn, Einl. p. 416,
quotes Mommsen to the effect that such
criminal trials as this would not bepublic).
The conclusion is that S. Paul is here

7o

TTP02 TIMO0EON B

IV

diroXoyia obSeig poi rrapeyevero, dXXd rrdvreg pe iyKare-
17 Xeiirov— pr) abrolg Xoyiadeiy— 6 Be Kvpiog poi rrapeary
Kal iveSvvdpwaev pe, iva 81 ipov rb Kypvyjxa rrXypocpopydrj
Kai aKovawaiv irdvra ra edvy, Kal ipvadyv 4k ctomatoc.
18 AeoNTOc. pvaerai pe 6 Kvpiog dirb iravrog epyov rrovypov

referring to the trial at the end ofthe first
Roman imprisonment, ending in an ac
quittal, and leaving him free to carry on
his missionary labours. The object of
the reference is to support his confident
trust stated in ». 18 that the Lord will
rescue in the future as He has done in the
past, however different may be the way.
ovSeCs poi irapeylveTO ' no man came
to help me.' irapa7. is the simplest word
to express 'arrival': the special sense
here of ' coming to help' is given by the
dative, not by the verb : perh. better tr.
' I found no man at my side.' It is the
only place in N.T. where the dative is
used with the verb.
lyKaTlXeiirov : v.l. iyKariXiirov as v. io.
See note.
17. d 81 Kvpios, sc. 'Ii/aovs. irapeo-TT|,
cf. Rom. xvi. 2, Acts xxvii. 23 : the
former passage gives the sense required
here 'stood by to help me,' in contrast
with 7rdvres iyKariXeirrov.
IveSvvdpeio-ev : cf. Phi. iv. 13.
iva k.t.X. expresses the object for
Which the present help and power was
given, and consequently is brought close
to eVeS., though the action described fol
lowed upon the rescue (ipbaBw k.t.X.).
81' Ipov ' through me as His agent ' :
the Lord had at that time still work for
him to do on earth : cf. Phi. i. I3f., 19 f,
23 f.
to Krjpvypa irXr|pocJ>opT|8fj 'the procla
mation (of the Gospel) might be com
pleted.' The thought that his work
was not finished by his labours in Asia
Minor and Greece underlies Rom. xv. 22-
30, 2 Cor. x 15,16. If the above interpre
tation of t) Trp. diroXo7fa is right, this
clearly implies, if written by S. Paul, that
he had carried out his intention of preach
ing in Spain (Rom. I.e.). irX-npotp. : cf.
irX-qpovv Rom. xv. 19, Col. i. 25 : sow. 5 :
otherwhere in S. Paul in passive = ' to be
convinced, ' see Col. iv. 12 Lft. , so TrXijpo-
rpopla always in N.T. The two passages
with irX-npow show that here too the
thought is of the geographical range of
the proclamation of the Gospel. So
irdvTa Td 8Bvt| points to his having now

preached in regions which he had not
before that first release yet visited: cf.
Rom. i. 5, xvi. 26. The whole clause
would be an impossible exaggeration, if
it merely meant that he had had an
opportunity of explaining his position in
a criminal court at Rome.
lpvo-8r|v Ik o-TopaTOs XIovtos : cf. Ps.
xxii. (xxi.) 21. Esther xiv. 13 (LXX Sw.
(24) ivwwtov tov XeWros=the king. It is
possible as Jerome and Theodoret suggest
that there is a reference here to Nero :
but more probable that it refers to Satan
or to the enemies of S. Paul doing his
work, cf. 1 Thess. ii. 18, 2 Thess. iii. 2.
In either case it is a signal and complete
deliverance, and can hardly refer to any
thing less than acquittal at the trial and
release. 18. pvo-eTaC pe d Kvpios k.t.X. : from
the rescue granted in the past the thought
passes to the present, and its evil. From
this too the Lord will rescue him and
bring him safe through ; but not now for
further service of the Gospel on earth,
that work for him is finished (v. 6 f.) : he
looks to that final rescue and deliverance,
which he had longed for of old (Phi. i.
21 f.). The well-marked contrast with
v. 17 is another argument for the inter
pretation given above.
dird iravTos epyov TrovnpoS : there can
hardly fail to be a reference to the clause
of the Lord's prayer pCtrai ijiids airo toD
iroviipov ; though here the thought of evil
circumstance is substituted for that of the
person who gives the evil character to
circumstance : cf. 2 Thess. iii. 2, Eph.
vi. 13, Gal. i. 4, Col. i. 21, Joh. iii. 19,
vii. 7, 1 Joh. iii. 12. The enemies who
have beset him (e.g. v. 14) have no power
against the mighty protection in which
he is.
cruo-ei els ttjv pao-iXe(av avrov : the
reference clearly is to the future kingdom :
as in 1 Cor. vi. 9, 10, xv. 50, Gal. v. 21,
1 Thess. ii. 12, 2 Thess. i. 5 : for this
kingdom as the kingdom of Christ cf.
Eph. v. 5, 1 Cor. xv. 24, Col. i. 13,
though in the last two passages that king
dom is regarded as present as well as

IV

nPOS TIMO0EON B

n

/cat crwcret eis ttjv jSaaiXeiav abrov ttji' irrovpdviov w y
Sdcfa ets tous auwras tow alcovwv, dpyVi
" Aairaaai HpiaKav Kal 'AKvXav Kal rbv 'Ovyaicpopov 19
oikov. "Epaarog epeivev iv Kopivdw, Tpocpipov 20
Be aireXeiirov iv MiXtjtcw dadevovvra. %irov8aaov irpb 21
X^ipwvog iXdelv. 'Aaird^erai ae Ev/3ovXog /cat
IIouStjs /cai AiVos /cat KXavSta /cai ot dSeXfjSot rrdvreg.
'O Kvpiog pera rov irvevparog aov. y X(*-Pt,<' r1^' VP-WV- 22

future : for the ' rescue from every evil
work ' as qualifying for the kingdom cf.
1 Cor. vi. I.e., Gal. I.e., 2 Thess. I.e.
ttjv eirovpdviov : only here as epithet
of (JaatXeia : but cf. Eph. ii. 6, I Cor.
xv. 40 f., Heb. xi. 16, xii. 22 : this epithet
does not necessarily imply the futurity of
the kingdom, as it is sometimes practically
synonymous with ir»evp.aTuc6s.
tp T| S6£a k.t.X. : the only certain
parallels to this ascription of the doxo
logy to the Lord Jesus Christ are 2 Pet.
iii. 18, Rev. i. 6, v. 13, vii. 10: see Swete
on Rev. i. 6 : but such cases as 1 Pet. iv.
11, Rom. xvi. 27, Heb. xiii. 21 approach
closely. 19-21. Greetings, and note of some
companions. 19. npio-Kav Kal 'AKvXav : see Acts
xviii. 2, 18, 26, 1 Cor. xvi. 19, Rom. xvi.
3. From their first association at Corinth,
these two were intimate and trusted sharers
in S. Paul's missionary work. They were
left by him at Ephesus, when he himself
spent but a few days there and broke the
ground for his three years' work. It is a
reasonable conjecture that they went from
Ephesus to Rome with a like mission, to
open the way among the Christians there
for the visit which he had intended to
pay (Rom. xv. 28 b) some four years
before he ultimately arrived there as a
prisoner. We find them now again at
Ephesus, but whether they had made
their home there, or were still travelling
about in the service of the Gospel we
cannot tell. See n. Rom. xvi. 3 C.G.T.

Kal tov ' OvT|o-i<popov oIkov : see on i.16.
20. "Epao-Tos : no doubt the same as is
mentioned (Acts xix. 22) with Timothy
as ofthose who 'ministered ' to S. Paul,
and in Rom. xvi. 23 as olKovbpios of
Corinth. Apparently he has again been
with S. Paul in Asia Minor : and his
staying behind at Corinth is one of the
reasons which makes the presence of Mark
so desirable.
ev KoptvBtp : S. Paul therefore had
passed through Corinth on this last
journey. Tpotpipov a native of Ephesus, Acts
xx. 4, xxi. 29.
21. irpd x€lu-"vos : ^ S. Paul was
writing at Rome, and Timothy was at
Ephesus, the letter must have been written
not much later than midsummer. The
request also shows that S. Paul had good
reason for thinking that there would be
considerable delay in the coming on of
the trial.
do-irdgeTaC ere EiipovXos k.t.X. -. of
these four names Linus alone can be
plausibly identified, as the same person
who is mentioned by Irenaeus as bishop
of Rome after the deaths of S. Peter and
S. Paul. He occurs at the head of all the
episcopal lists of Rome (see Turner, J. T.S.
vol. xviii. p. 118).
22. d Kvpios perd tov irvevpaTos o-ov:
a unique greeting. Gal. vi. 18, Phi. iv.
23, Phm. 25 give a conflation of this with
the usual ry xdpts fieB' bjjiwv.
rj x°-Pls V-*®' vpuv : so 1 vi. 21, Col. i.
18: Tit. iii. 15 adds irdvrwv.

npos TITON
1 IlavXos SovXos deov, diroaroXog Be 'lyaov Xpiarov Kara
irianv e/cXe/CTtSi' deov Kal iiriyvwaiv aXydeiag rrjg Kar
2 evaef3eiav iir' iXiriBi £<utjs alwviov, yv irryyyeiXaro 6

Analysis. A. i. 1-4. Greeting. .
B. Titus' duties in Crete.
5a (a) general correction of defects.
5b (b) appointment of presbyters — in
accordance with S. Paul's instructions,
the character required of presbyters
as bishops being God's stewards and
(9) teachers.
10 (c) the necessity of care due to the
presence of disorderly (self-appointed)
teachers, especially Jewish, and their effect
upon the Cretans.
ii. 1 (d) as himself teaching and
governing. 2 (e) in general rule, of different ages
and sexes.
7 (f) in his self-discipline.
(g) as to slaves.
N. the curious parallel in the place of
suggestions about slaves in i Tim. v. 1 7-
vi. 2.
1 1 (h) the universality of salvation and
the demands of the Gospel upon all.
iii. 1 (i) principles of social and civil
life. 4 (k) the mercies of God.
9 (/) the contrary teaching.
12 (m) plans.
i. 1-4. Paul, servant of God, and
apostle, too, of Jesus Christ to secure
on the part of God's elect faith and appre
hension of truth, that truth which has
regard to piety, in hope of eternal life
which God that cannot lie promised ages
ago but manifested in due season, His
message in proclamation, wherewith I was
entrusted under orders of our Saviour
God.
1. IlavXos SovXos Beov : this descrip
tion occurs only here in the salutation of
S. Paul's Epp.; it corresponds however to
Kar iirirayi)v Beov 1 Tim. i. 1 , Std 8eX^p.aros
Beov 2 Tim. i. 1, and 1 and 2 Cor., Gal.,
Eph., Col., cf. Rom. i. 1, Phi. i. 1 SoOXos

(-01) Xp. 'I., James i. 1 Beov Kal k. T. Xp. 5.
1 Pet. ii. 16 Beov S0OX01 of Christians
generally. dir^o-ToXos 81 T. Xp. ; explaining the
nature of his service to God, tr. ' as
apostle (commissioned agent) of Jesus
Christ.' It is important in view of the
prepositional clauses which follow to note
that dirbar. is still a fresh and living word
= an agent commissioned by an authority
for a definite purpose and as representing
that authority : this purpose is then de
scribed in the following words : dirStrroXos
has almost the force of diredraXpiivos.
Kard TrCo-Tiv...Kaleir£yvti>o-iv: cf. Rom.
i. 5 iXd@op.ev . . .diroaroXiiv els biraKoijv irla-
rews ev irdaiv rots iBveaiv. KaTa has here
the suggestion of aim or effect as in Phi. iii.
14 and not infrequently in Cl. Grk. See
L. & S. s.v., B. III. 1. A. and R.V.
1 according to the faith of God's elect.'
not only ignore the absence of the article
throughout the clause, but give a difficult
sense : the faith of God's elect can hardly
be the cause of or the standard to measure
S. Paul's commission, ir. k. lirCyv.
7rf<rrts is certainly subjective here : the
combination of faith and perception of
truth (cf. credo ut intelligam) is postulated
negatively in 2 Tim. iii. 8 KareQBap/nivoi
rbv vovv dboxiuoL irepl rr\v irlariv, and cf.
1 Tim. iv. 3 rots Trio-Tots /cat eireyvwKbai
rr\v dXi\Beiav, and for the latter 1 Tim. ii.
4, 2 Tim. ii. 25, iii. 7. His commission
is to secure faith and apprehension of
truth in God's elect. iKXeKTuv Beov:
cf. Rom. viii. 33, Col. iii. 12. For !ir£-
yva>o-is see Robinson, Eph. p. 248 f.
ttjs KaT evo-ipeiav : i.e. 'religious truth,'
truth about and issuing in religion : as
distinguished from the merely secular or
speculative. Iir* IXirCSi |a>r}s alwviov ' in hope of
life eternal ' : probably best taken as part
of the description of his commission — to

TTPOI TITOM

73

axjjevByg debg irpb ^povwv aXf/n/iwv icpavepwaev Se Kaipoig 3
tStois, rbv Xoyov abrov iv Kypvypan b emarevdyv iyw. Kar
eirirayyv rov awrypog ypwv deov, Tirco yvyaico reKvco Kara 4
Koivyv mariV yapig /cat elpyvy drrb deov rrarpbg /cat
Xpiarov 'lyaov rov awrypog ypwv.
Tovrov -^dpiv aireXeiirov ae iv Kprjry iva rd Xeirrovra 5

secure in God's elect faith and apprehen
sion, all resting on hope : this is more
natural than to take it with dirStrroXos.
For this connexion of ei)<r<:j3eia and fur)
cf. 1 Tim. iv. 8.
Jurjs alwviov : so iii. 7, 1 Tim. i. 16, vi.
I2=tt)s octws j;wijs I Tim. vi. 19 and cf,
2 Tim, i. 10. The term here clearly is
closely connected with the specifically
Johannine use = the true, spiritual, divine
life. See Major, J.T.S. vol. xvm.pp. i7f.
2. t)v lirTvyyeCXaTO : cf. 2 Tim.i. 1 Kar
iirayyeXlav £wf)s rijs iv Xp. 'I. a. and see
on 1 Tim. iv. 8 : here the contrast with
itpavipwaev points to O.T. sayings as
containing the promise ; cf. Rom- i. 2.
irpd xpdvuv aiavlav in that case must =
ever so long ago, ages ago : a vague time
reference, to be determined by the con
text : for the constr. cf. 7rp6 irwv Semrea-
adpwv 2 Cor. xii. 2, Joh. xii. 1, The exact
phrase occurs in 2 Tim. i. 9 (cf. Rom. xvi.
26) with probably a different reference.
In LXX this use of al. of indefinite time,
great antiquity, is common: so of the
' gates of Zion' Ps. xxiv. 7, 9, of ancient
landmarks Prov. xxii. 28, xxiii. 10, of the
mountains Ps. lxxvi. 4 ; and frequently of
the Covenants, and in Levit. ofthe 'ordi
nances of the law.' See Major, J.T.S.
I.e. pp. 1 1 ff.
3. !<pavep<i>o-ev 81 k.t.X. : cf. 2 Tim. i.
10,' 1 1 : the reference is to the fulfilment
ofthe promises in Christ, as declared and
proclaimed in the Gospel. Consequently
tov Xdyov ovtov as ' accus. in apposition
to the sentence ' ' He manifested the life,'
and the word 'in preaching': the Gospel
preached was the method of that mani
festation. So
etpav. Kaipois I8£ois = ro piaprbpiov k. I.
1 Tim. ii. 6.
8 eTricrrevBrn' eyti : cf. 1 Tim.i. 11, 12,
ii. 752 Tim. i. 11.
KaT* liriTayrjv t. 0-. ij. B. : cf. 1 Tim.
i. 1: it is a final description of the specific
character of the SovXeta, entrusted by
Christ (dirooroXos) on the lines of a com
mand of God (SoSXos).

4. yvT|o-£([> TfiKytp : cf. 1 Tim. i, 2 : so
Titus was converted by S. Paul ; and he
shows his relation in his character.
KaTd koivt}v iKo-tiv : cf. iv irlarei 1 Tim.
I.e. : the epithet alludes to Titus' gentile
origin, cf. Rom. i. 12 : the raxd expresses
the way in which his character answered
to the relation, ' on the lines of faith
shared by both father and son.' For this
use of Koivbs cf. Jn 3.
Xapis Kal elp-r] vi) : the iXeos of the other
epp. is omitted.
The elaboration, in this greeting, of the
objects and ground of S, Paul's commis
sion sketches, at the very beginning of
the Epistle, what must be Titus' objects
and grounds of reliance in the work which
is entrusted to him. See paraphrase,
Introd. p. cxlvi.
5-16. Titus is reminded of the reasons
for which he was left behind in Crete, to
correct defects and establish elders in
every city. The qualifications of the
elders are detailed: and (10) the special
reason explained for the establishment of
a sober, faithful and active ministry.
5. tovtov x°-Plv k.t.X. : as in the
case of 1 Tim., the letter is written to
supplement and confirm oral instructions.
For t. x--^vacf. Eph. iii. 14 f. and for
adverbial use of xdptf Gal. iii. 19, 1 Joh.
iii. 12. Zahn (Einl. I. p. 431) suggests
that S. Paul is answering a letter from
Titus, hence the emphatic position of
robrov x&piv • Such a letter, rehearsing T.'s
difficulties, might also account for the full
and official salutation.
dire'Xenrov, v.l. diriXiirov as in 2 Tim. iv.
13 (see note), 20.
Iv KprJTTj : this letter is the only direct
evidence of S. Paul's work in Crete. He
had spent some time (Uavbs xpb"0*) in
Cretan harbours on his voyage to Rome,
Acts xxvii. 8 ff. See Introd. p. xi f.
Ta XeiTrovTa ' the present defects,' in
the general condition of Cretan character
and habit as exhibited in the Christian
community; cf. Lk. xviii. 22, Ja. i. 4. In
current Greek most common of numerical

74

TTPOI TITON

imBiopdway, /cai Karaaryayg Kara iroXiv irpeafivrepovg,
6 ws iyco aoi Biera^dpyv, ei rig eanv dveykXyrog, piag
yvvaiKog avrjp, reKva e^wv mard, pr) iv Karyyopia dawriag
7 tj avviroraKra. Set ydp rbv iiriaKoirov dveyKXyrov eivai

deficiency: but cf. Polyb. xiii. 2. 2 rd
XehrofTa tov plov dvairXiipovv, Epictet. iii.
2. 8 vvv obSiv aXXo aoi Xelirei ij d/iera-
irrwala. ciriSiopBwo-Tj : cf. Philo, in Haer. irepl
rijs rwv XeiirbvTwv iiriSiopBiiaews, Plut.
Orator tva iiravopBiia-Q rd iXXelirovra :
' that you may carry on the correction of
the present defects,' i.e. beyond what
S. Paul had been able to do : dvopBovv,
Lc, Ac, Heb., SibpBwais Heb., -pja Ac.
Kal KaTao-Tijo-Tjs k.t.X. ; besides his
own action in this matter he is to provide
for responsible government in the Church.
KOTao-Trio-Tjs : cf. Acts vii. io, 27, Mt.
xxiv. 45 al. : the simplest word for ap
pointing, neither implies nor excludes a
share of the Church in selection or autho
risation. KaTa iroXiv Trpeo-pvrlpovs : cf. Acts xiv.
23 : this is clearly the first step in the
organisation of the community: it still
had to be taken in Crete : and the absence
of presbyteral supervision is the first defect
which Titus is to remedy. Apparently
S. Paul's own presence in Crete had been
too brief for him to see this done. There
is no hint in the letter that S. Paul was
the first to preach the Gospel in Crete :
and the general state implied — the diffi
culties that had arisen, the presence of
rival teachers and factions, the threatening
growth of disorder — seems to point to
the fact that some years had elapsed since
the first preaching of the Gospel in the
island. In that case it may be presumed
that the visit of S. Paul and Titus had
been occasioned by the unsatisfactory
state of the Church. Titus is left behind
to help to put things straight, just as he
had been chosen for the special mission
to Corinth (2 Cor. xii. 18) ; cf. Hort,
Eccles. p. 175. See Introd. p. lxi f.
as lyto 0-01 8ieTa£dpr|v : both here and
v. 3, the personal pronoun is emphatic.
Has there been opposition within the
community to Titus, or to the conditions
which he laid down for the new organisa
tion? This would explain the emphatic
backing of his authority by S. Paul's
personal authority, tis not = o!Ws, but
referring to the whole action. ' I gave

you definite instructions for the appoint
ment of presbyters : carry them out on
my authority. ' SieTaf-dpnv : cf. Mt. xi. 1,
1 Cor. viii. 17, xi. 34 of definite and
detailed instructions.
6. et tis k.t.X. : a condition, not an
hypothesis. dveyKXirros, a common word
in decrees and generally, see M. M. : cf.
esp. the son's epitaph to his mother rrpi
re olxlav Kvpepvijaaaa dvevKXirrws.. Here
it refers to moral and civil character; cf.
dveirfXiju7TTos 1 Tim. iii. 1 and ib. 7.
pids yvvaiKds dvrjp : see on 1 Tim. iii. 1 .
TeKVa H\av Trio-rd : his children must be
Christians as well as himself, 1 Tim. v. 16,
vi. 2, 2 Cor. vi. 15, Acts x. 45, xvi. 1.
Pt) ev KaTT|yop£a, 'not open to the charge
of: cf. ol iv Kariryopla ipbvov Pollux viii.
66 Wetst. aliter Epict. iii. 23, 24 rb iv rov
d7a0oO Kariryopla, ' in the category of the
good.' do-on-Cas. 'of riotous, disorderly,
living' : cf. Eph. v. 18, 1 Pet. iv. 4 and
dawrws Lk. xv. 13 : M.M. give a good
parallel use of the verb from the papyri —
Kal daw8[eb]wv Kal irpdrrwv[a fLijTois e]#ye-
viai irpdrrg (a wife's complaint of a
husband). dwiroraKTa : cf. 1 Tim. iii. 4.
This requirement does not differ from
1 Tim. I.e. where it is also implied that
the children are Christian.
7. Set ydp Tdv eirCo-Koirov k.t.X. : the
yap clearly implies that we are still dealing
with the character required for a irpeafib-
repos ; and the necessity of the require
ments is enforced by the position and
function of the irp. He has to take charge
of and superintend the general life of the
community, tov lTr£o-Koirov='the man
that exercises oversight, is in charge.' On
the Hellenistic use of the word see Deiss
mann, N.B.S. p. 57, qu. inscription show
ing it to be a title of office, in one case
in connexion with temple service. Hort
argues conclusively that we have here, not
a different office, nor a second title con
vertible with irpeafibrepos, but a descrip
tion of the function of irp. ' A man who
is to be made an elder should be one who
is dviyKXiiTos, for he that hath oversight
must needs be dve7icXr/Tos as a steward of
God. ' ' Elder ' is the title, ' oversight ' is
the function.' Eccles. p. 190 f. So Weiss.

TTP02 TITON

75

cog deov oiKovopov, pr) abddSy, pr) bpyiXov, pr) irdpoivov,
jlitj rrXyKryv, p,r) a'io~xpoKepBy, dXXd <piX6£evov, cpiXdyadov, 8
acocppova, Si/caiov, oaiov, ir/Kpary, dvre^opevov rov Kara 9
ttjv StSavrjj/ marov Xoyov, iva Bvvarbg y Kal irapaKaXelv
iv rrj BiBaaKaXia rrj vyiaivovay Kal rovg avnXeyovrag
iXey^eiv. Eicrti' yap rroXXot dvvrroraKroi, paraio- 10

us Beov oUovopov: cf. Lk. xii. 42, 1 Cor.
iv. 1 f., 1 Pet. iv. 10. In the oversight of
the Church, the elder is a 'steward of
God' having charge of His household.
S. Paul applies the metaphor to himself
in his relations to a "particular church,
1 Cor. I.e., and more generally in his
whole work 1 Cor. ix. 17, Eph. iii. 2,
Col. i. 25 ; cf. also 1 Tim. i. 4.
pi) avfldSr| ' arrogant ' rather than
' self-willed ' : implies indifference to the
feelings of others in ordinary intercourse.
See Wetst. dpyCXov, ' iracundum,' quick
to wrath, irdpoivov, ' vinolentum,' see
on 1 Tim. iii. 2. TrXTJKTT|v, ' percussorem,'
striker, 1 Tim. I.e. See Ps. xxxiv.
(xxxv.j 15 for LXX fidanyes. Plut. al.
ato-xpoKepSrj II dipCXdpyvpov 1 Tim. I.e.
and iii. 8 q.v.
8. <piXo£evov, I Tim. iii. 2. <piXd-
yaflov only here. Pol. vi. 53. 9 viw
(pikoib^w xai rpCXaydBw : )( iplXavros,
Aristot. The latter contrast perhaps
suggested the A.V. 'love of good men' :
but the wider sense with the idea of
' generosity ' is supported by inscriptions :'
and cf. Philo, de vit. M. ii. § 2 rb ipiXdv-
Bpwrrov, rb ipiXoSlxaiov, rb ipiXdyaBov, rb
pxabirovripov, virtues of the lawgiver: perh.
more exactly='fond of doing good.'
o-oieppova, 1 Tim. I.e. SCxaiov, 60-iov,
not in 1 Tim. eyKpa-rfj, here only ; but
iyKpdreia Gal. v. 23, Acts xxiv. 25.
9. dvTCxdpevov tov Kard tt)v SiSaxiJv
irio-TOv Xoyov ' holding fast or busying
himself with that trustworthy utterance
which is in accordance with the teaching
he has received. ' dvTex'o'Bai may either
mean 'cleaving to,' cf. Mt. vi. 24, 1 Thess.
v. 14 : in which case the clause describes
the quality of the man who regulates
his character on Gospel lines, and prac
tically summarises the preceding epithets :
or ' busying himself with,' and then it
introduces the teaching function of the
presbyter and describes its true basis. For
the latter meaning cf. Schweigh. Polyb.
Index, s. v. = animum adjicere ad aliquid,
curam suam in aliquid intendere, t&v Kard
'SiapSbva irpaypidrwv i. 24, 7, rwv Kard

BdXarrav irpayp.drwv i. 25, 5 al. Tebt.
Pap. 41, 25 (B.C. 117) Xva SvviipieBa
dvrixeaBai rijs elaaywyijs, ' that we may
be able to attend to the collection ' : cf.
1 Tim. iv. 6.
tov KaTa tt)v 8i8axT)v Trio-rov Xoyov:
the epithet seems to settle the meaning
of X670S here to be the Gospel, as God's
utterance in Christ to man, as in v. 3, ii.
5 and 2 Tim. ii. 9 : that word or utterance
can be trusted : cf. irtffTos 6 X070S. KaTd
tt]v 8iSoxt)v will then mean simply, ' as
he has been taught.' See Introd. p. xcvii.
tva SvvaTds fl k.t.X. : here clearly
it is assumed that the presbyter will have
the duties of a teacher ; cf. 1 Tim. iii. 2,
v. 17.
Kal. ..Kal : the two sides of the teacher's
office, instruction and correction.
Iv ttj 8i8ao-KaX(a ttj iyiaivovo-rj : so
ii. 1, 1 Tim. i. 10, 2 Tim. iv. 3 : see n.
1 Tim. I.e. 'the wholesome teaching.'
The iv marks the sphere of the irapd-
KXr/ais : this wholesome teaching is his
proper business: the intended antithesis
is given in v. 14.
tovs dvTiXe'yovras : cf. 2 Tim. ii. 25 :
describes all opponents, including but not
limited to regular teachers.
10. elo-lv ydp k.t.X. : the need for
both instruction and correction is ex
plained; vv. 10-16 laying special emphasis
on the need to iXeyxei" ; ii. 1 f. takes up
the material of instruction.
The situation implied seems to be this :
(1) teachers within the Church, especially
Jewish Christians, self-appointed, disloyal,
upsetting Christians by wrong teaching,
acting from corrupt motives: they require
to be brought back to a sound and whole
some faith, (2) these teachers are (a) inter
ested in non-Christian subjects and rules,
v. 14, (b) influenced by non-Christian
teachers professing religion but morally
and spiritually corrupt, vv. 15, 16. See
Introd. pp. lxxxii, lxxxv.
elo-lv ydp iroXXol ' for there are many
who are disloyal,' etc. : this is the most
natural rendering: others take 0! dvri-
Xiyovres as subject, or ol Kpr/res. dvvird-

76

npoi TITON

n Xoyot /cat cppevairdrai, pdXiara ol iK rrjg rrepiroprjg, ovg
Set imaropit,eiv, oiriveg okovg ot/cous dvarpeirovaiv St-
12 Sdcr/coi'Tes a pr) Set ala^pov KepBovg ydpiv. eiirev rig ig
avrwv, tStos avrwv irpocpyryg,
Kpyreg del \jtevarai, /ca/cd dypia, yaarepeg dpyal-
1 3 tj' paprvpia avry earlv dXydrjg. St' yv alriav eXey^e
14 avrovg airoropwg, iva vyiaivwaiv ev ry iriarei, pr) irpoae-

TaKTOi, cf. v. 6, 1 Tim. i. 9 : the context
shows that the special reference is to the
obedience due to authority.
paTaioXdyoi : their teaching is without
point or purpose; — from the point of view
of Christian aims ; cf. iii. 9, i Tim. i. 6,
Rom. i. 21, Eph. iv. 17.
<ppevairdTai : cf. Gal. vi. 3 : ' self-
deceivers ' ; the only parallel quoted is
from a papyrus 2nd cent. B.C. (Grenfell,
' An Alexandrian erotic fragment,' Oxfd.
1896) where this is evidently the meaning :
see Blass, Gr. p. 68.
01 Ik ttjs irepiTopTJs; for Jews in Crete
cf. Joseph. Ant. xvii. 12. 1, B.J. ii. 7. 1.
Philo, Leg. ad Caium, p. 587, 22 (Wetst.),
Acts ii. 11, 1 Mace. xv. 23. For the
phrase as describing Jewish Christians cf.
Acts x. 45, xi. 2, Gal. ii. 12, Col. iv. 11 :
he avoids the phrase in Rom. xvi. 7 f.
It was natural that in the early stages of
the Church this class of Christian should
be prominent, and inclined to take their
own line.
11. eirio-TopC^eiv : only here in Gk.
Bible : common in literature.
ofrrives ' who of course,' ' by their very
nature' : see Hort on 1 Pet. ii. 11. M.
p. 91,
oXovs oUkovs dvaTpe'irovo-iv : cf. 2 Tim.
ii. 18 ; but here the mischief affects, not
merely individuals, but the family life of
whole households, cf. the emphasis on
the duty of ruling his own house in 1 Tim.
iii. 4ff. For the phrase, Acts xviii. 8.
alo-xpov KepSovs X^P^v : comm. quote
after Wetstein (on v. 7) Polyb. vi. 14,
who says that 6 7repl rijv irXeove^lav
rpbiros was specially characteristic of
Cretans : but comparing v. 7, 1 Tim.
iii. 3, 8, vi. 5 we may perhaps see rather
a reference to a besetting temptation of
the professional teacher whether in Crete
or elsewhere.
12. tSios avTtov irpo<pTJTT|s 'a prophet
of their own ' : I'Stos emphasises abrwv
here as ' own * does ' their ' in English :
and the emphasis implies the excellence

of the authority quoted. See M. p.
89. irpoipTjTT|S : the verse is attributed
to Epimenides by Clem. Alex. Strom.
i. 59. 2 and Jerome, ad loc. ; the first
half is borrowed by Callimachus, in
Jovem, 81 — where it is applied to the
Cretan figment of a tomb of Zeus in then-
island. Epimenides was the seventh of the
wise men : Plut. Solon, p. 84 D, says of
him iSbKei Si ns eXvai BeoipiXiis Kal aapbs
irepl rd Beia, ri\v ivBovaiaariKriv Kal reXear
riKipi aoiplav : it is possible that this repu
tation caused the use of irpotprynis here :
but the word is applied to poets by Plato
and others, as votes is in Latin. In any
case it adds to the force of the quotation.
KpTJTes del ipevo-rai : the Cretans
seem to have had a reputation for deceit ;
how far due to their ' lie ' about the tomb
of Zeus, and how far to experience of
dealings with them is not clear. See
Wetst. qus.
KaKa 6r|pCa= 'mischievous brutes':
Bijplov always implies a less than human
nature. Lactantius speaks of Nero, as
mala bestia ; with rated the word suggests
ferocity and cruelty.
yao-Tepes dpyaC : Suidas, de Sybaritis
yaaripes riaav Kal rpvipiyrai : Eus. Alex
ander, 15 KaKov SobXwv yivos, yaari\p
diravra, Wetst.
13. SXeyy^e d. diroTopcos : Titus is him
self to do what the presbyters must be
qualified to do. diroTopus ' without
parley or qualification ' • ' sharply ' is
hardly strong enough; cf. 2 Cor. xiii. 10,
Rom. xi. 22.
Iva vyia£v<oo-iv Iv ttq irio-Tei : cf. ii. 2 :
' that they may be sound, wholesome, in
their faith,' the faith which they claim to
have and exercise. The faults of these
teachers were moral faults, as the pre
ceding verses show, confirmed by those
which follow. Titus' rebuke is to have
for its aim the removal of these moral
defects, so that their lives may be sound
and wholesome, conresponding to tlieir
Christian profession. Iv tjj irJo-rei: ' in

TTPOZ TITON

77

Xpvreg 'IovSai'/cots pvdoig Kal ivroXalg dvdpwrrwv diroarpe-
cpopevwv ttjv dXydeiav. irdvra Kadapa roig Kadapolg* 15
tois Se pepiappevoig /cat oVicttois ovSei' Kadapov, dXXa
pepiavrai avrwv /cai 6 vovg /cai tj' avvelByaig. debv bpo- 16

the faith ' = while as Christians making
faith the fundamental quality. See In
trod. p. cvi.
14. pTJ irpoo-!x°vTes k.t.X. These
verses describe not the dcTtXe^oPTes them
selves but the' source of their errors.
These Jewish Christian teachers take
their methods and their matter from out
side, non-Christian teachers, apparently
Jewish, whose teaching, under the pre
valent conditions, was apparently set out
in direct rivalry of the Christian propa
ganda. It would appear that these alien
teachers claimed to put their theories on
a religious basis (Beov bp.. elSivai) and
asserted for the instructed a superiority to
what they would call a conventional
morality (ir. KaBapd) ; they employed
'Jewish fable,' and had a code of their
own (ivrdXais dvBpiiirwv). In S. Paul's
view the defect and danger of this teach
ing was not doctrinal so much as moral
unsoundness. See further, Introd. c. v.
¦ prj irpoo-lxovTes, included in the final
clause = ' and not give their attention to '
' study ' : wpoaixeiv etc. rbv vovv freq. in
Epictetus = to attend to; irpoaoxv = ' at
tention.' 'IovSaiKOis piiflois KallvroXais k.t.X.:
for uMoicf. 1 Tim. i. 4 (with7ei/eaXo7fai),
iv. 7 (fiifiijXoi Kal ypawSeis)," 2 Tim. iv. 4.
In each case the context suggests a lack
of moral content in this form of teaching.
The epithet 'IovSaiKoC is applied only
here (advb. Gal. ri. 14). See n. on 1 Tim.
i. 4. IvToXais only here in this con
nexion : but cf. 1 Tim. iv. 1-7 (see notes) :
there we have the same situation of pro
fessedly Christian teachers ' attending ' to
alien sources, which supplied false theory
and unsound practices embodied in rules,
with the same imputation of corrupt con
science. The two passages are mutually
illustrative, and it can hardly be doubted
that they refer to thesamekind of teachers.
See Introd. p. lxxxv.
avflpwirov diroo-Tpeipoplvuv tt)v dXtj-
fleiav : dvBp. probably suggests the anti
thesis to the frequent phrase ivroXal Beov.
diroo-Tpecpope'voiv, ' men that persist in
rejecting the truth ' : this exactly describes
Jews who rejected the Gospel and set out

on a rival course of teaching : for the verb
see n. on 2 Tim. i. 15. ttjv dXrjBeiav = the
truth as offered them in the preaching of
the Gospel, cf. 1 Tim. ii. 4, iv. 3 ; 2 Tim.
iv. 4 in similar contexts.
15. irdvTa KaBapd tois KaBapois : cf.
Rom. xiv. 20 : and irdvra i(eariv 1 Cor.
vi. 12, xviii. 9 (i^ovala), x. 23. It is to be
noticed that whenever S. Paul names this
principle, it is to define its true use and
limitation. It was, in fact, a common
place of popular theory both among
Gentiles and Hellenistic Jews. The in
itiated, the instructed, the wise man and
the mystic were alike held to be above
morality. Here as in 1 Tim. iv. 1 ff.
S. Paul traces the prohibitions insisted
upon by these outside teachers to their
own defiled conception and experience,
which lead them to regard as unclean
things in themselves capable of pure use.i
Here then he is asserting the principle and
indicating the reasons for its denial by
these teachers.
tois SI pepiappevois : for the ritual use
of this word cf, Joh. xviii. 18, for the
ethical use cf. Hebr. xii. 15, -t Pet. ii. 20
(subst.), Ju. 8. Here of course in the
latter sense, but with a reference to the
former. dirCo-Tois = unbelievers, non-
Christians, as always in S. Paul ; cf. 1 Tim.
v. 8, 1 Cor. vii. 12 f. and elsewhere*
Kal d vovs Kal r\ o-vveCSrjcris : both tlieir
mind by which they have intelligence of
divine truth, and their conscience by which
they reflect upon their own experience :
both instruments of moral judgment have
been defiled ; cf. KeKavarripiaap.ivwv ripi
ISlav avvelSijaiv 1 Tim. iv. 2.
16. Beov 6poXoyovo-iv elSe'vai : the
form of expression (' admit ' not ' claim ')
shows that we have here a movement in
the controversy between Christian and
outside teachers : the knowledge of GOD,
in some sense, is a common basis. The
phrase would be quite inadequate to
describe any form of Gnostic argument :
Gnostics would not only admit such a'
knowledge but would claim that they
had a superior and exceptional knowledge
of God. Consequently the phrase is de
cisive against any reference to Gnosticism-

;s

npoi TITON

II

Xoyoucrii' etSeVai, tois Se epyoig dpvovvrai, f38eXvKTol ovreg
Kal aireidelg Kal irpbg rrdv epyov dyadbv dSd/ci/xoi.
2 Su Se XdXei a rrperrei rrj vyiaivovay BiBaaKaXia.
2 Hpea/3vrag vycpaXiovg eivai, aepwovg, acocppovag, vyiai-
3 vovrag rrj iriarei, rf dydary, rrj viropovrj. rrpeafivnBag
waavrwg iv Karaarypan lepoirpeirelg, pr) Sia/3dXoi>s p,yBe

in the context, and supports the interpre
tation that these men were Jewish, anti-
Christian, controversialists.
tois 81 epyois dpvovvrai : prob. by
their prohibitions, in denying the good
ness of things made by God, cf. i Tim.
iv. 4 {., but perhaps it includes also
immoral living.
P8eXvKTol ovres k.t.X. ; they are them
selves as abominable as the idols they
denounce (Rom. ii. 22) and as disobedient
as the heathen they despise (Rom. xi.
30 f.). direifleta is the characteristic of the
heathen. So the conclusion follows that
as regards any good work they cannot
stand any test, and are no safe teachers.
For pSeXvKTol cf. Rev. xxi. 8. direiBets
cf. Eph. ii. 2, v. 6 : this group of words
(direlBeia, direiBeiv) always connotes ' dis
obedience, rebellion, contumacy.' See
M.M. Vocab. on direlBeia.
ii. 1-iii. 11. Besides his duty of
seeing presbyters of the right kind ap
pointed, and checking the teachers who
are 'going after wandering fires,' Titus
has his own personal part to perform
by teaching and example. His special
and immediate business is to insist
upon the Christian moulding of family
life (2-10), a true Christian relation to
civil authorities and Gentile neighbours
(iii. 1-2), the sober occupation in good
works (8), and, again, the riddance of all
futile speculation and controversy, and if
necessary the definite rejection (? from the
society) of factious persons. The first two
classes of duties are enforced by two ap
peals to the revelation of God in Christ
(ii. 11-14, iii. 4-6) as the foundation of
Christian faith and practice.
1. o-0 81 XdXei ' for your own part,
have always on your lips the talk which
fits the wholesome instruction you have
to deliver.'
Tfl iy. 818. See on i. 9. The context
here clearly shows that it is the whole
some moral direction of the teaching
which is implied by the epithet.
2. irpeo-piTas k.t.X. : the foundation
of Church life is the thorough Christian-

isation of the family life. This passage
is in some details parallel to 1 Tim. v. 1-
vi. 2 : but here the subject is strictly con
fined to the simple family life, without
further reference to Church organisation.
Closer parallels are to be found in the
earlier epistles, Eph. v. 22 f., Col. iii. i8f.
There, too, the family life is the essential
ground-course ofthe Church life.
irpeo-pvTas 'elderly men,' cf. Lk. i.
18, prob. not Phm. 9 (see Lft. ad loc).
The use of the word here avoids the con
fusion which rrpeafHirepoi might cause :
though the latter word is used in this
sense in 1 Tim. v. 2, as well as in the
official sense.
vyiaCvovras of persons here and i. 13
only in these epp. : clearly referring to
the wholesome moral application of their
faith, love and endurance: the proper
result of byialvovaa SiSaaxaXla.
Ttj irCo-rei, ttj dydirri, t% vrropovij : the
dative of reference, taking the place of
the class, accusative: see M. Prol. 63, 75,
Blass, p. 117 : he refers to Acts xvi. 5
iarepeovvro ry iriarei, Kal iireplaaevov r$
dpiBp,w. For the trio cf. 1 Tim. vi. n :
the terms also occur in 2 Tim. iii. 10, but
not in sequence.
VTropovTj takes the place, in this combi
nation, of i-Xiris in the earlier Epp., cf.
1 Cor. xiii. 13.
3. irpeo-piiTiSas only here : 1 Tim. v.
2 has irpeafSvripas.
KaTao-rrjpaTi only here : = ' in presence,
bearing, habit of mind and body ' : it
refers to the outward behaviour as the
expression of disposition and character.
lepoirpeirets, cf. 1 Tim. ii. 10 ' reverent '
A. and R.V. properly= ' fit for sacred
duties' : the proper ordering of a family
is a holy service, and requires a solemn
and reverent bearing. See Field ad loc.
p,TJ StapoXovs : cf. r Tim. iii. 1 1,
2 Tim. iii. 3. ol'vco ttoXXw 8e8.: a strong
phrase, cf. *T/aiaX(ovs, 1 Tim. I.e. Com
mentators note that Cretans had a name
for drunkenness. Here as elsewhere
Christians haVe to be warned against
the common vices of their time and

II

TTPOZ TITON

79

oivw rroXXw BeBovXwpivag, KaXoBiSaaKaXovg, iva awcppo- 4
vilgtoai rag veas cpiXdvBpovs eivai, cpiXoreKvovg, awcppovag, 5
dyvdg, o'lKOvpyovg, dyaddg, viroraaaopevag roig IBioig
dvBpdaiv, iva pr) 6 Xdyos rov deov fiXaacpypyrai. rovg 6
vewrepovg waavrwg irapaKaXei awcppovelv rrepl irdvra 7
aeavrbv irape)(6pevog rvirov koXcov epywv, iv ttj SiSacr/caXta
dcpdopiav, aepvoryra, Xoyov vyiy aKardyvwa.rov, iva 6 i(j 8
ivavriag ivrpairrj pySev e)(cov Xeyeiv irepl ypwv cpavXov.

class: any missionary would understand
this. KaXoSiSao-KaXovs only here : here, where
the woman in her home is the subject, it
is recognised that she will inevitably
be a teacher (contrast i Tim. ii. 12),
especially of the young women : and in
this teaching they are to aim at the high
qualities of family life ; cf. 2 Tim. i. 5.
4. Iva o-axppovC&oo-i. . .eivai: o-a>(pp. only
here, ' train ' R.V., the constr. with infin.
is rare. (piXdvSpovs, a frequent epithet of
wives in Inscr. : as is ipiXbreKvos : though
in Grk literature it seems to be more
common in a bad sense (Wetst.). Cf.
Deissmann, L. E. p. 319.
5. olxovpyovs : cf. 1 Tim. v. 14 oiko-
Seairoreiv. 1 Clem. i. 3 reads like an echo
of this passage (ids yvvaiKas...rdKar' oXkov
aefivws oiKOvpyeiv iSiSdaKere rrdvv awrppo-
vobaas). Neither subst. or vb occur else
where, except in a doubtful reading in a
medical writer not earlier than the second
century. Field argues strongly for the
reading oUobpovs, on internal grounds. Lft.
(ad Clem. I.e.) tr. 'to ply their work in
the house ' : the form olKovpydbs suggests
' busy housekeepers ' : or, comparing the
parallel form 0aXaTTovp7oi)s (qu. Field),
' managers of the house.' Field objects
that oUobpovs is an almost standing epithet
of the good wife, and was not likely to be
omitted here; but oUovpyobs includes and
adds to the idea of o'.Kovpobs.
dyaBds, perhaps best taken with oUovp-
yobs, as Weiss and others.
Tots ISCois dvSpdo-iv : IS. possibly simply
= abrwv here : but it appears just to give
a required emphasis, as we can say either
' their husbands ' or 'their own husbands':
see M. Prol., p. 87 f.^
£vapij ...pXao-<pr|pTJTai: cf. 1 Tim.vi. 1,
failure of Christians in the common stan
dards of conduct brings disrepute upon
the Gospel; cf. also Rom. ii. 24, xiv. 16;
2 Pet. ii. 2.

6. tovs vewTe'povs . . . o-otppovetv :aw<ppo-
pet» = to practise selfcontrol, cf. 2 Tim. i.
7 : perhaps irepl 7rdfTa should be taken
with this clause.
7. irepl irdvTa ' in all things ' A. and
R.V. Blass, p. 134.
o-eavrdv irapexdpevos k.t.X. : his teach
ing is to be backed by his own character
and conduct.
tvttov koXwv epyuv ' a model of high,
lofty, action,' cf. Phi. iii. 17, 2Thess. iii. 9.
dipBopiav : no other use of the sub
stantive is quoted. a<p8opos=pure, un
adulterated, of milk, Papp. ; ' chaste '
Papp. and Justin (ap. M. M. Vbcab.). If
the word is taken with iv ry SiSaaKaXla,
it will then correspond to the epithet
byialvovaa=' freedom from taint' of cur
rent methods and subjects. If iv ry S.
is taken with the preceding words (W. H.
mg.) then of Titus' own character || ' un
spotted from the world,' James i. 27,
2 Pet. iii. 14. v.l. dSiaipBo'plav would seem
to be an attempt to substitute a better
known word.
Xoyov iyiij ctKaTdyvioo-Tov : Xdyov
here must describe Titus' deliverance of
his message : vyiTJ sound in moral content.
dKaTayvwo-Tov.cf. dfeiriXr/uirToi' 1 Tim.vi.
14 : ' not open to condemnation ' on any
ground : found in inscriptions in con
nexion with dp.ep.wTos, dKaraippbvijros al.
See M. M. Vocab. and Deissmann,^.^ s. v.
8. tva d !| evdvT(as=ol dvriXiyovres
i. 9 ; Wetst. qu. ||s for this phrase='your
opponent,' whoever he may be, cf. for the
literal sense Mk. xv. 39.
IvTpairfj : cf. 2 Th. iii. 14, where
Milligan qu. Ps. xxxiv. (xxxv.) 14, 1 Cor.
iv. 14 for this late metaphorical sense of
ivrpiirw, and from the Koivi\ such passages
as P. Par. 47, 3 f. (ii. B.C.) el p-r; p.iKpbv ri
ivrpiiropuu, 49, 29 f. (ii. B.C.) ylverai ydp
ivrpairrpiai : subst. 1 Cor. vi. 5, xv. 34.
irepl rjpuv, S. Paul identifies Titus' inter
ests with hisown. <|>avXov=bad,unworthy.

8o

npOI TITON

ii

9 BovXovg iStots Secr77dTais virordaaeadai iv rrdaiv, ebapea -
io tous eivai, pr) avriXeyovrag, prj voacpitppevovg, dXXd rrdaav
irianv ivBeiKvvpevovg dyadrjv, iva ryv BiBaaKaXiav ryv rov
1 1 awrypog ypwv deov Koapwaiv iv rrdaiv. Eirecpavy
12 yap y xdpLS T°w deov awrypiog rrdaiv dvdpwrroig iraiBevovaa
ypdg, iva apvyaapevoi ryv daefieiav Kal rag /cooyu/cds
iiridvpiag awcppovwg /cat BiKaiwg Kal ebae/3wg t,yawp.ev iv

9. SovXovs k.t.X. : always included in
instructions on family life.
10. voo-<pi£opevovs : cf. Acts v. 2, 3,
' purloining for their own use,' frequent of
any kind of peculation ; cf. Wetst.
ir£o-Tiv 'good faith,' 'faithfulness,' cf.
1 Tim. v. 12. IvSeiKvvpivovs : cf. Joseph.
A. vii. 9, 5 ri\v abrijv irlariv Kal ebvoiav
iv8eli-op.ai, Wetst.
dyaflrjv only here with irlaris, but cf.
Mt. xxv. 2 1 ed SovXe dyaBi Kal mari.
Xva . . . Koa-puo-iv : Wetst. qu. Aoyylvov
[liv tjv paB-nriis Kal.iKbap.ei rbv SiSdaKaXov
ivrbs bXlyov XP0V0V '• h is the: positive Xva
p.77... .^Xaaipijpijrai, v. 5.
tov o-coTTJpos t|. 8eov :• cf. 1 Tim. ii. 3,
and 1 Tim. i. 1 n.
11-14. These verses explain how
these practical instructions which Titus
is to deliver 'become' the wholesome
teaching which is his business.
That teaching deals with the funda
mental fact of the historic manifestation
of God's free grace, with its message of
salvation for all mankind, in the Person
and Work of Jesus Christ. His character
and His acts are themselves an education
of those who accept them : and the aim
Of the education is conversion, from the
life of neglect of God and subservience
to temporal desires, to a life of self-control,
righteousness and godliness in the present
age and of expectation of a further reali
sation of hope and manifestation of glory :
then will all be made plain of what God
and Jesus Christ meant when He gave
Himself for us to ransom us from all
lawlessness and to purify for Himself a
peculiar people, eager after good works.
11. lire<pavT| : cf. iii. 4, Lk. i. 79. The
vb occurs only here in S. Paul, iirirpdveia
2 Th. ii. 8 only outside these epp. The
Subst. is used of the first coming 2 Tim. i.
10 only. Here, the subject being t) xdp's
rov Beov, the verb refers to the whole
manifestation of the gracious love of God
in Christ, His coming, works, teaching,life,
death and resurrection : it is the grace

thus manifested which brings salvation
to all men and trains us in the true way of
life; cf. 2 Cor. viii. 9, Eph. i. 6. So
rpavepovv 2 Tim. i. 10. A bold personi
fication. o-ioTfjpios only here: 'bringing salva
tion,' closely with iireipdvij.
12. irai8evovo-a ijpds ' instructing us,'
cf. 1 Tim. i. 20, 2 Tim. ii. 25, so Acts vii.
22, xxii. 3. In 1 Cor. xi. 32, 2 Cor. vi.
9 S. Paul uses the word in the sense of
' chastening,' cf. Heb. xii. 6, Rev. iii. 19,
Lk. xxiii. 16, 22. Both meanings are
found in the common Greek of the time.
See Deissm. L. E. pp. 17, 18, 168.
tva dpvr]0-dpevoi, with iraiSevovaa = ' to
deny.' dpv. : cf. i. 16, 2 Tim. iii. 5,
1 Tim. v. 8, Rev. ii. 13 : not in other epp.
Paul. The aor. here and in ffiawpiev
marks the definite repudiation of the one
alternative, and adoption of the other.
tt|v do-e'peiav : cf. Rom. i. 18, adj. Rom.
iv. 5, v. 6. Koo-piKas : Heb. ix. 1 only.
Cf. 1 Joh. ii. 16, 17. Cf. i/ ootpla tov Kba-
p-ov robrov 1 Cor. i. 20, iii. 19, to irvevpa
rov Kbap.ov 1 Cor. ii. 12; vii. 31, r) toO
Kbap.ov Xbwii 2 Cor. vii. 10, rd aroixeln tou
Kbo/iov Col. ii. 8, 20. The adj. here
stauds for the genitive toO Kbaputv=
the desires which characterise or are
common in the world of men, as distinct
from the Christian Society with its differ
ent ideals. The use of Kbapios (-txds) here
is transitional between its simply neutral
use of the transitory world of nature and
of men, and its use in an ethical sense of
' a corrupt and perverted society of men' ;
cf. Eph. ii. 2 and 1 Joh. ii. 16, 17. The
simple genitive is no doubt avoided for
fear of ambiguity. For an echo of the
thought cf. 2 Clem. v. 6 and for the words
ib. xvii. 3. On Kbapos see Hort on James
i. 27. o-uxppovws Kal SiKahos Kal evo-epuis : the
life of self-control, righteousness in deal
ing with men, reverence towards God,
in contrast with doifieia ignoring God
and the obeying the desires which find

II

npoz TITON

rw vvv alwv i, rr poaBeyopevoi ryv paKapiav iXviBa Kal 13
imcpdveiav rrjg 86£yg rov peydXov deov Kal awrypog ypwv.
Xpiarov 'lyaov, os eBwKev eavrbv virep ypwv iva AyTpdcuTAi 14

their satisfaction in the present world.
On aw<f>pbvws (adverb only here) see above.
SucaCus : cf. i Cor. xv. 34, 1 Thess. ii. 10.
evo-epus, 2 Tim. iii. 12. ev tu> vvv altavl,
1 Tim. vi. 17, 2 Tim. iv. ion.
13. irpoo-Sexdpevoi k.t.X. : the con
junction with iirupdveia shows that iXirls
here=the thing hoped for, as Rom. viii.
24, Gal. v. 5, Col. i. 5 : irpoaSex- there
fore = expecting, awaiting : the Christian
lives his present life with his eyes set upon
the full manifestation in the future, cf.
1 Cor. i. 7,1 Thess. i. 9-10: Rom. viii. 19 f.
tt)v paxapCav IXiriSa Kal eiritpdveiav :
the thing hoped for and the manifestation
of the glory form one object of expecta
tion (under one article) : = ' that manifes
tation which is our hope.' eirupdveiav
ttjs 8o£t|s corresponds to iireipdvq t) xdpis,
as its final consummation : ef. i) iXirlsrijs
So|r)s Rom. v. 2, Col. i. 27. paxapCav:
only here in N.T. and LXX (except
4 Mace) is pm.k. used except with persons
= ' the hope which involves all human
happiness,' cf. Hort on James i. 12.
ttjs 8dfjr|s tov p. 8. k.t.X. See note on
1 Tim. i. 11. The possible interpretations
of the passage are (i) A.V. 'the glorious
appearing of the great God and our
Saviour Jesus Christ.' This may be re
jected : (a) there is no ground for taking
tt)s SSfijs as merely adjectival to iirupd-
veiav : (b) the separation of trwrijpos r). from
0eou is grammatically difficult, there being
no repeated article, (c) there is no parallel
for this idea of a double 'appearance.'
(ii) R.V. text, ' appearing of the glory of
our great God and Saviour Jesus Christ':
on the difficulties of this interpretation
see Hort, on James, add. u. p. 103. He
insists that the epithet ue7dXou has the
effect of ' compelling Beov to be a pure
substantive and thus individualising it.'
" It to say the least suggests the 'division '
of ' substance,' a separate Deity, the Deity
of Tritheism, not the equally perfect Deity
of a Person of the one Godhead. This is
very unlike S. Paul and the N.T." It
may be added that it is doubtful whether
the full manifestation of the Christ at the
final coming is ever spoken of as ' His
glory ' : the most probable instance is
1 Pet. iv. 13 : the usual language describes
Him as manifesting God's glory (cf.
P. P. E.

2 Cor. iv. 4-6) or manifesting His own
glory in the Church and the lives of His
disciples (e.g. 2 Cor. viii. 19, 23) or as
being now 'in glory,' cf. Phi. iii. 21, Col.
iii. 4, and prob. 1 Pet, I.e. (iii) Xp. T.
in apposition tq rijs Sbl-ijs, W. H. mg.
This is the interpretation which Hort
supports I.e. In support he compares
2 Cor. iv. 4 where Xp. is called eUwv tov
Beov cf. 1 Cor. xi. 7 (and Hebr. i. 3) ; ib.
v. 6 the glory of God in the person of
(personified in) Christ, cf. 2 Cor. ii. 10;
and for the sense, without the word,
1 Tim. vi. 15, 16, where God described
with epithets parallel to p;e7as here, • will
show the appearing of the Lord Jesus
Christ.' ' Unseen Himself He manifests
His Son in His glory ' : less certainly
cf. 1 Tim. i. 1 1 and Eph. i. 17 and pro
bably James ii. 1. We may add for a
similar apposition Col. ii. 2, but see W.H.
App.. ad loc. On the whole this inter
pretation should be adopted. It is also
most in harmony with the context : (i) the
iirirpdveia of Christ as the glory of God
is the culmination of the iirupdveia of the
grace of God v. i i, (ii) the relative clause
Ss iSwKev referring to Xp. T. alone and
developing the thought of His historical
action in manifesting the grace of God,
gives weight in the whole sentence to the
words Xp. T. and indicates in what sense
He is here called ' the glory of God.'
tov peydXov Beov: the epithet is not
infrequent in O.T. (Exod. xviii. 11, Deut.
vii. 1, x. 17), especially in Psalms, Isaiah,
and later books. For current use of
heathen gods cf. Acts xix. 27, 34 and viii.
10. In O.T. the connotation is commonly
the greatness of God in His work in and
for Israel : sometimes His supremacy as
compared with the gods of the. heathen:
see also Wetst.
14. Ss e'SwKev e. virep rjpwv : cf. Gal.
i. 4, ii. 20, 1 Tim. ii. 611. all derived from
Mk. x. 47 || Mt. xx. 28.
Iva XvTpuo-rrTai || awrijpios v. 1 1 . Ka6a-
pCo-rj || iratSetiowra ib.
XvTpwrnTai k.t.X. :cf. Ps.cxxx.(cxxix.)
8, Ezek. xxxvii. 23, Lk. xxiv. 21. Xvrpovnai
implies ' release and the purchase of those
released,' Hort, 1 Pet. p. 79. Conse
quently it leads up to the thought of
Xabv irepiobaiov.

82 TTPOI TITON
ypag atto rrACHC anomi'ac

III

Kal KAf^ApicH eAYTCp Aaon nepioyciON,
15 lyXwryv koXwv epywv. TauTa XdXei /cat irapaKaXei
/cat IXey^e jueTa irdayg imrayrjg- pyBeig aov rrepicppoveirw.
3 'TiropipvyaKe avrovg dp^alg ijjovaiaig virordaaeadai
2 rreidapyeiv, irpbg irdv epyov dyadbv eroipovg eivai, p,ySeva
fSXaacpypelv, apdyovg etvat, eirieiKelg, rraaav ivSeiKvvp,evovg
3 rrpavryra irpbg irdvrag dvdpwrrovg. 'Hpev ydp rrore Kai
ypelg dvoyroi, drreidelg, irXavcopevoi, BovXevovreg imdvpiaig

Ka6ap(o"n : cf. Ezek. I.e. where KaBapiw
the cleansing from the defilements of the
heathen life follows on the rescue (pbopiai)
or redemption from their ' lawlessness.'
irepiovo-iov : Ex. xix. 5, xxiii. 22, Deut.
vii. 6, xiv. 2, xxvi. 18, only in LXX,
always with Xabs. The same Hebr. word
is represented in 1 Pet. ii. 9 by (Xaos)
els irepiirol-naiv, apparently taken from
Malachi iii. 1 7 and || Isa. xliii. 20 f.
Xabv p.ov Sv irepieiroiiiadp.i}v , — ' a people
for (God's own) special possession.' The
word irepiovo-ios seems to have been in
vented by the LXX for the purpose of
translation and gets its meaning ' belong
ing specially to' (Lat. peculium) from uses
of irepiovaia = plenty, abundance, wealth.
See L. & S. and cf. irepiovaiaapibs ' the
peculiar treasure ' R.V. The meaning
then is ' a people belonging in a peculiar
degree to God.' See Lft. Fresh Revision
App. p. 262 f, Hort on 1 Pet. ii. 9.
Here S. Paul, as S. Peter I.e., applies to
the Church this special title of Israel.
£t|X<i>tt]v KaXciv epywv : cf. 2 Mace.
iv. 2 £i}Xwri]v rwv vbp.wv~ (otherwise in
LXX only as an epithet of Bebs), cf. Acts
xxi. 20, xxii. 3, Gal. i. 14. Close to this is
1 Pet. iii. i3(wheresee Hort'sn.). Wetst.
qu. Plut. Gracch. koXwv ipywv IjjXov : and
Dibel. from Inscriptions. Cf. Isocr. 4B
pj.p.iyri)S rat fijXuTT)s rijs dperijs, Aesch.
51, 8 rfflf KaXwv /SovXevp-dTwv (L. & S. ).
15. peTa irdo-T|s liriTayfJs : cf. 1 Cor.
vii. 6, 2 Cor. viii. 8. He is not to hesitate
to press his authority : he is to allow no
disparagement or contempt, irepuppo-
vevrto only here in N.T.
iii. 1. He passes to the second main
subject of Titus' exhortations, the rela
tions- of Christians to the civil authorities
and the surrounding society.
JiropCpviio-Ke ovtoOs : the Christians
under his charge. The verb indicates
that no new duties are enforced, but the
ordinary human duties are accepted and
deepened.

dpxats k.t.X. The first point is the
citizen's duty to the civil order, involving
submission, obedience, and ready service
for all good ends : then v. 2 duty towards
individuals, abstention from all evil speak
ing of others, and practice of courtesy and
consideration towards all.
Cf. 1 Tim. ii. 1 f, Rom. xiii. 1, 1 Pet.
ii. 13. The fundamental principle is
given in Mt. xvii. 25, xxii. 21. See
Abrahams, Pharisaism and the Gospels,
pp. 62 f.
dpxais l£ovo-Cais viroTdo-o-eo-6ai ireiSap-
Xeiv : this double asyndeton, each pair
consisting of only two words, is remark
able. In each case the second word has
the effect of qualifying the first : = ' to
ruling powers which have due authority
render the submission of an active
obedience, ' and the force of ireiBapxeiv is
brought out by the following clause which
enjoins active service in the duties of
citizenship : cf. rb ayaBbv irolei Rom. xiii.
3. The run of the sentence and the
general use of ireiBapxeiv is against taking
it absolutely. Trpos irdv epyov dyaBdv : cf. Rom. xiii.
3, 2 Cor. ix. 8, 2 Tim. ii. 21 : here clearly
of service to the State.
2. pr|8lva pXao-(pT|peiv, nedum impe-
rantibus, Wetst. evSeiKvvpevovs, cf. 2 Cor.
viii. 24. irdo-av. . .irpos irdvTas. . .this duty
is emphasised because it would be the
difficult duty of returning good for evil,
cf. 1 Pet. ii. 12.
3. Kal TJpets- S. Paul includes him
self though a Jew, cf. Rom. ii., esp. 21 f,
Eph. ii. 3.
dvoT|TOi, Rom. i. 14,21. Without in
telligence of divine things. direiBets dis
obedient even to what was apprehended
of divine law, Rom. i. 18.
SouXeuovTes liriflvptais, Rom. vi. I2f.
rjSovais only Lk. viii. 14, Ja. iv. 1, 3,
2 Pet. ii. 13; differs from ^7rtfl. = the satis
faction of the desires for the sake of the
pleasure that satisfaction gives. See Hort

Ill

npoi TITON

83

/cat ySovalg iroiKiXaig, iv /ca/cia, /cat cpdovw Bidyovreg,
arvyyroi, piaovvreg dXXyXovg. ore Be rj ^pyaroryg Kal 4
tj cpiXavd pwrria iirecpdvy rov awrypog ypwv deov, ovk e^5
epywv Tail' iv SiKaioavvy a irroiyaapev ypelg dXXd Kara rb
avrov eXeog eawaev ypdg Bid Xovrpov iraXivyeveaiag /cat
dvaKaivwaewg irvevparog dyiov, ov ifje^eev icp' ypdg irXov- 6

on James* I.e. iroiKCXais, cf. 2 Tim.
iii. 6.
Iv xaitla Kal d>6dv<j>. This state of
'envy, hatred, and malice' in S. Paul's
view specially characterised the non-
Christian state of things,' among indi
viduals, as well as among classes, nations
and races : the removal of the barriers
thus set up was the peculiar and excellent
result of the Christian xdpts, cf. Rom.
xiii. 8, 13.
SidyovTes : cf. 1 Tim. ii. 2 : sc. rbv fllov,
cf. Plut. eV dtpBbvois Siaybvrwv, iv elp^vy
Kdl axoXrj Sidyovres, Wetst.
4. ore 81 k.t.X. As above the mutual
duties of Christians were grounded in
God's act of grace in Christ, so here the
duties of Christians to the outside world
are grounded in God's goodness and love
of mankind as exemplified in their own
case. Their present state is due to an act
of God's love which is general in its
intention. Tj x.pt)o-tott|s Kal tj <piXav0pa>Tr(a : both
words describe God's goodness and lov
ing-kindness to man as man, to mankind.
For \pr\a-T6Ti\s (xptjo-tos) in this con
nexion cf. Lk. vi. 35, Rom. if. 4, xi. 22,
Eph. ii. 7, 1 Pet. ii. 3, Mt. xi. 30.
<|>iXav8pcoiria in N.T. only Acts xxviii. 2
(advb. xxvii. 3), both of man's kindness
to man, cf. Wisd. i. 6 tpiXdvBpwirov
irvevp.a ootplas, ib. vii. 23. For the
frequent combination of the two words
see Wetst.
Iiretpavn as ii. 11. tov crwrfjpos i]p<ov
Beov, see 1 Tim. i. 1 n.
5. ovk !£ epywv k.t.X. The mercy of
God is heightened by the absence of
desert, and the example emphasised, cf.
1 Tim. i. 15, Rom. v. 8 : 1 Joh. iv. 11,
cf. Deut. ix. 5, 6 Weiss. This clause is
rightly taken with 80-010-ev.
ovk l| epywv rwv Iv Sikoioo-vvtj : the
article phrase goes closely with the relative
clause and specifies the kind of works
which might have been a ground for con
sideration, if they had in fact been
present, but they were not. There were

no such works to be found in their former
life, any more than they are now to be
found in their heathen surroundings.
KaTa to aiiTov SXeos = ' according to
His characteristic mercy ' : the position
of abrov makes it emphatic, cf. Rom. xi.
11, Hebr. ii. 4.
Sid XovTpov iraXivyeveo-tas. The refer
ence is to baptism as in Eph. v. 26 where.
ayidari corresponds to TraXtj^ef. here, cf.
Roin. vi. 3-6, Gal. iii. 27 f., Hebr. x. 22,
1 Cor. vi. n, Joh. xiii. 10. Xo«Tpriv =
washing, and is used either of the water
with which or the bath in which one is
washed. (See Robinson on Eph. I.e.)
Here of the water of baptism. iraXiv-
yevecrias : for the gen. see Blass p. 98,
' definition by means of quality, aim,
direction, etc.,' cf. dvdaraais {wijs, Kpttrews
Joh. v. 29, and, in the physical, sphere,
tj p-eroiKeala }3apvXwvos Matt. i. 11, t)
Siaairopd rwv 'EAXrJp&w Joh. vii. 35 =
washing unto new birth. In N.T. the
word occurs only Matt. xix. 28 in a
different sense : for the thought cf. Rom.
vi. 3-6 : there baptism involves Bdvaros
and Kaivbri)s fwijs : also Joh. iii. 5, esp.
v. 5. It is represented in 1 Cor. vi. 1 1 by
T)7tacr0r)Te, in Eph. v. 26 by a7tdtrr; : but
not by p.erap.op<pova8ai in Rom. xii. 2,
2 Cor. iii. 18.
Kal dvaKaivuceus irv. ay. ' and renewal
by the Holy Spirit.' The first gen.
should be taken as qualifying Xovrpov,
amplifying iraXt^evetrias : the second
(irveb/mros dyiov) expresses the agent of
the verbal action implied in dvaKaivwaews,
cf. 1 Pet. i. 2 = 2 Thess. ii. 13 iv dy iaap.f
irvebpM,Tos (see Hort and Milligan ad 11.
and cf. 1 Cor. ii. 13 iv SiSaxroTs irvebfiaros).
dvaKatvuo-is (and verb) elsewhere in
S. Paul is used of the daily renewal, cf.
Rom. xii. 2, 2 Cor. iv. 16, Col. iii. 10.
Here the aor. 'iawaev seems to fix it to the
reference to baptism, so that the parallel
phrase in Col. iii. 10 is ivSvadpievoi rbv
viov, and Kaivbrijs £wr)s Rom. vi. 3, ratvrj
Krlais in 2 Cor. v. 17, Gal. vi. 15,
Kaivbs dvBpwiros Eph. iv. 24. The force
6—2

84

TTPOI TITON

m

7 crtojs Std 'lyaov Xpiarov rov awrypog ypwv, iva BiKaiwdevreg
rrj iKeivov ^dpin KXypovopoi yevydwpev Kar eXiriBa £&>tjs
8 alwviov. IIicrTos o Xdyos, /cat irepl rovrwv /3ovXopai ae
Bia/3e/3aiovadai, iva cppovritfitaiv KaXwv epywv rrpoiaraadai,
oi rremarevKoreg dew. Tavrd eanv /caXa /cat wcpeXipa
9 tois dvdpwiroig' pwpdg Be ^yrrjaeig Kal yeveaXoyiag Kai

of dva- then, || dvi^-naev Rom. vii. 9 =
' came to life,' not 'revived' : so probably
ava^wirvpeiv 2 Tim. i. 6 : cf. dvafioav,
dvami/iiaaBat al.,=the making new what
was old, not the making new again what
was losing its newness, as in the other
examples. See Moulton, Prol. p. 112.
For this stress on baptism as God's
-saving act for the individual (to which
irlaris is the individual's response), cf.
Rom. vi. 3, 4, Col. ii. 12, 1 Pet. iii. 21,
Eph. iv. 5 al. ; and 1 Cor. xii. 13.
'6. ofi l£exeev k.t.X.: cf. Acts ii. 17
(Joel iii. 1), 33, x. 45, a primitive form of
expression. The reference is to the in
dividual baptism, not to the act of Pente
cost. Parallel expressions in 1 Cor. ii. 12,
2 Cor. i. 22=v. 5, Gal. iv. 6, Eph. i. 13,
1 Thess. iv. 8.
irXovo-Ctos. 1 Tim. vi. 17, Rom. x. 12.
Sfd 'I. Xp. t. o-. tj. : cf. Acts ii. 33,
Eph. iv. 7, Joh. xv. 26. It is the redemp
tive work of Christ, which makes the gift
of the Spirit possible, makes men possible
recipients of the Spirit. Cf. Rom. iii. 24,
Eph. i. 13, and 1 Tim. ii. 5.
7. Xva, k.t.X. dependent on i^ixeev :
Ikcivov sc. T. Xp. cf. Rom. v. 15, 2 Cor.
viii. 9, Gal. i. 6.
8iKaiu8!vTes with rij x&pin, cf. Rom.
iii. 24, 26; the grace of God, of Christ,
justifies iK irlarews : grace is God's in
strument, faith man's condition. Through
out this passage the whole stress is laid on
God's loving action in Christ, as an
appeal for Christian behaviour to the out
side world : consequently nothing is said
as to the condition. The close corre
spondence of the theological exposition,
if it may be called so, to the practical
object is characteristically Pauline.
KXi)povopoi yevwpeBa k.t.X. heirs ana
possessors, but ko.t iXirlSa still as a matter
of hope, of eternal life in the fullest sense:
with Jtorjs alwvCov, another primitive ex
pression, cf. Mk. x. 17 || Lk. x. 25, xviii.
18, Matt. xix. 29 : jlaaiXelav B. is the
object when S. Paul is defining the
character of those who can possess the
kingdom (always negatively 1 Cor. vi. 9,

10, xv. 50, Gal. v. 21, Eph. v. 5) : in all
other places the object has to be gathered
from the context.
8. ttio-tos d Xdyos- 'The word (of
God) can be trusted.' As in the other
passages where this phrase occurs, it is
suggested By the mention of ' eternal life '
as God's purpose in Christ.
irepl tovtuv k.t.X. Titusistoinsistupon
these considerations of God's goodness
and love of man in Christ, in order to stir
up in all Christians the zeal for service
sc. of those outside : such teaching being
noble in itself and useful to men. This
verse thus concludes the subject dealt
with in w. t— 7. robrwv and ravra both
refer to the exposition contained in vv.
4-7- SiaPePaiovorBai, see 1 Tim. i. 7 n.
¦ppovT^uo-iv only here in N.T. = ' take
thought,' 'take pains' : so in Pap. Milligan
50,15 (ppovrlaare ra dvaXwdivra eroifidaai.
So in papp. of Witkowski (see index) with
accus.. aJtrirep and Sirws ut).
koXwv epywv Trpoto-rao-8ai= ' to make
good works their business- or profession ' :
on irpoiaraaBai see Field, Notes on G.T.
ad loc. He shows that the word is used
for (1) exercising a profession or calling,
(2) managing any matter of business.
KaXwv epywv, cf. 1 Tim. iii. 1, v. 10 and
above ii. 7 . Field illustrates from Plutarch
this meaning= works of good service to
others. The phrase repeats by way of
conclusion the thought of irpSs irdv tpryov
dyaBbv irolpiovs eivai v. 1.
ol ireirio-revKOTes flew : the description
is an argument : men who have believed
God in His revelation of love must be
ready to show love in their service of men.
This simple dative after iriarebeiv is not
frequent, cf. Rom. ,iv. 3=Gal. iii. 6,
2 Tim. i. 12 only in S. Paul. Acts xvi.
34 = ' believe ' rather than ' trust, ' so 1 Joh.
iv. 1.
TavTa :=toi)twv or including all up to
this point ?
9. pwpds 81 £T|Tf|0-eis k.t.X. A final
deprecation of the kind of subjects the
uaraioXdyot busy themselves about, in

Ill

nPOI TITON

85

epiv Kai pa^ag vopiKag irepiiaraao, elaiv yap avwcpeXelg
Kal pdraioi. alperiKOv dvdpwirov pera piav Kal Bevrepav io
vovdeaiav irapairov, eiSws oti i^earparrrai b roiovrog Kai n
dpaprdvei, wv abroKaraKpirog.
"Orav irepxjtw 'Aprepav irpbg ae rj Tv^ikov, airovBaaov 12
iXdelv irpog pe elg NikottoXiv, iKel yap /ce/cpt/ca irapa-
^eipdaai. Zyvdv rbv vopiKov Kal 'AiroXXwv airovBaiws 13

contrast with those which he has been
urging upon Titus.
pwpds JuTTJo-eis : see on i Tim. vi. 4,
2 Tim. ii. 23. yeveaXoytas : see on 1 Tim.
i. 4. epiv : 1 Tim. vi. 4.
pd\as vopiKas : see on i. 14, iTim. i. 7.
irepiCo-Tao-o : 2 Tim. ii. 16.
dvwtpeXeis Kal paTaioi || raXd /cal wipi-
Xip,a above. For p.draioi cf. i. 10, 1 Tim.
i. 6. 10. dlpeTiKov dv. =' a man who makes
divisions': factious. The adj. alperiKbs
is rare (Plato def.) and must be interpre
ted here by the current use of atpeais=
secta, factio: originally =a chosen prin
ciple, disposition, or course of action,
then of a set of people representing such
a particular principle. aipeTucds then
means a man who tends to push a par
ticular principle or courseof action unduly,
and so to make a sect or faction. It tends
in the direction of the later meaning of
schismatic, rather than heretic. Cf. alpe-
riariis ap. Polyb. Epictetus (11. 19, 20)
speaks of the Epicureans, and Peripatetics
as alpiaeis. So Acts v. 17, xxiv. 5, 14,
etc. Rom. xvi. 17 gives a parallel warn
ing, though differently expressed ; cf. also
2 Tim. iii. 8.
irapaiTOv : 1 Tim. iv. 711., v. nn.,
Hebr. xii. 19, 25. ' Reject' prob. from
all official recognition as a teacher, as
1 Tim. v. n.
11. Igeo-Tpairrai : cf. Deut. xxxii. 20
7eved i^earpa/inivii iariv. eKo-Tpltpeiv
prop. =to turn inside out. Wetst. Here
apparently=is completely changed from
his true Christian character, cf. Epictet.
iii. 1, 39 fiii iKarpirpeiv rd KaXws lx°"Ta
ne inverte quae recte se habent.
dpapTavei : the sin is the result of his
action as alperixbs, tending to breach of
brotherhood, cf. 1 Cor. xi. 19, Gal. v. 20.
In all cases it is not doctrinal error, but
the breaking up of the society, that is the
sin. avTOKaTaKpiTos, ' genuine new coinage
— on a model which any writer was
free to use at will.' M.M. Vocab.

' selfcondemned,' i.e. by his refusal to
listen to the repeated warning.
iii. 12-15. Final messages and greet
ing. 12. orav irepipu k.t.X. A promise of
a further communication. It is probable
that the intention is to send Artemas or
Tychicus to take Titus' place in Crete, so
long as an apostolic commissioner should
be needed there. The purpose is definite,
the time indefinite, but not distant, as the
following words show.
'ApTepdv : perh. an abbreviation for
Artemidorus : nothing further is known
of this companion of S. Paul. There is
a tradition that he was one of the Seventy
Disciples, and first Bishop of Lystra : see
H. D. B.
Tvxikov: see 2 Tim. iv. 12.
KikottoXiv: probablythe city in Epirus,
constituted a Roman colony by Augustus
in commemoration of his victory at
Actium. Ramsay (H. D.B.) conjectures
that S. Paul meant to make it a centre
for the evangelisation of Epirus and
Acarnania and places his arrest there.
Ikci ydp k.t.X. : he is clearly on his
journey, in such a direction as would lead
conveniently to Nicopolis. Probably not
at Corinth, as Ramsay suggests, because
we should have expected greetings to
Titus from the Church. in that place (see
below, v. 15). He is clearly at liberty
while he writes and master of his own
movements. Trapaxeipdo-ai, Acts xxvii. 12, xxviii.
n. 1 Cor. xvi. 6 with the antithesis to
Ka.rap.evw points to the conclusion that
the stay at Nicopolis was determined on
merely as convenient for further travel,
not with any idea of special work in the
neighbourhood : though no doubt the
winter would not have been wasted. The
natural objective after Nicopolis would be
Rome. 13. Zt) vdv . . . Kal ' AiroXXwv : probably
the bearers of this letter. Nothing further
is known of Zr|vds (probably for Zeno-
dorus, Lft. Col. iv. 15) : vopiKov, freq. in

86

TTPOI TITON

in

14 irpoirepijjov, iva pyBev abrolg Xeiiry. Mavdaverwaav Be
Kai 01 yperepoi KaXwv epywv irpoiaraadai elg rag dvayKaiag
-%peiag, wa py waiv aKapiroi.
15 Aarratpvrai ae 01 per ipov iravreg. Aairaaai rovg
cpiXovvrag ypdg iv iriarei.
H XaPL'* rLeTa rrdvrwv vpwv.

Lk. for Jewish teachers of the law : and
probably so here, cf. v. 9.
'AiroXXwv, Acts xviii. 24, xix. 1 ; 1 Cor.
(7) only. 1 Cor. tells of Apollos last in
Ephesus. Here he is once more in S.
Paul's company, but in' what circum
stances there is nothing to show.
o-irovSaCws Trpoireptpov ' provide them
with all they need for their further journey
with all the thoroughness you 'can.' So
they were only passing through Crete.
Cf. Acts xv. 3, Rom. xv. 24, 2 Cor.i. 16,
and for the adv. 3 Joh. 6.
14. pavBaverwo-av k.t.X. Titus' treat
ment of these travellers is to be an ex
ample to ' our friends also ' in Crete of
ready service of those who need assistance.
The Kal seems to emphasise oi ripirepoi
in contrast with ol il-w ; Christians must
be well to the fore in the common human
interests and obligations.

KaXwv epyaiv irpoto-Tao-flai : see v. 8 n.
els Tas dvayKa£as xp"as : cf. Acts xx. 34,
xxviii. 10, Phi. ii. 25, iv. 16, the ordinary
needs of daily life. For the phrase Field
qu. Dem. 668, 28.
Iva pij wo-iv aKaprroi, that they may
give practical proof of Christian pro
fession. 15. 01 peT* Ipov irdvTes. S. Paul's
special circle of fellow-travellers. The
absence of greeting from 'the brethren,'
cf. Phi. iv. 22, indicates that the letter
was written on a journey, not during a
stay in any local church ; in a place where
Titus was not known and Christians few.
The absence of names suggests that Titus
knew who were with him. Contrast
Phm. 23 f.
do-irao-ai tovs <f>iXovvTas k.t.X. : a hint
at disorders and dissensions : but the
final prayer t) xdpts k.t.X. embraces all.

INDEX VERBORUM
In the last column where a word occurs only once the reference is given : where
it occurs more than once the mark + indicates the fact.

1 Tim.

2 Tim.

Titus

Other Epp. Paul

dyaBoepyelv

vi. 18

dyaffbs
(4)
(»)
(4)
+
dyairav
iv. 8, 10
+
dydTti
(5)
(4)
(2)
+
dyairijrbs
vi. 2
i. 2
+
dyyeXos
iii. 16, v. 21
+
d7etf
iii. 6, iv. 11
+
d7idfetK
iv- 5
ii. 21
+
£71007*65
ii. 15
+
0710s
v. 10 dytot
i. 9 KXrfais
14 irvevfia
iii. 5 m/eD^a
ayvela
iv. 12, v. z
dyvoeiv
i- 13
+
dyvbs
v. 22
"• 5
2 Cor. vii. 1 1
07W7T/
iii. io
d^tiv
vi. 12
iv. 7
+
dyuvlfropui
iv. 10, vi. 12
iv. 7
+
d5eX0T;
v. 2
+
dSeX06s
(3)
iv. 21
+
aSrjXbriis
vi. 17
dSidXeiirros
»• 3
Rom. ix. 2
dSixla
ii. 19
+
dSbKi/ios
iii. 8
i. 16
4-
del
i. 12 qu.
2 Cor. iv. 1 1
dBavaala
vi. 16
1 Cor. xv. 53
dBereiv
v. 12
+
dBXeiv
"• 5
alSws
ii. 9
alperiKbs
iii. 10
alaxpoKepSijS
iii. 8
i- 7
aloxpbs
i. 11
+
alrla
i. 6, 12
i- 13
alxfLaXwrlfw
iii. 6
-!"
alwv
i. 17, vi. 17
iv. 10, 18
ii. 12
+
alwvios
(3)
(»)
(»)
+
dxalpws
iv. -i
&Kapiros
iii. 14
+
dKardyvwaros
ii. 8
dKobw
iv. 16
(3)
+
d/cparijs
in. 3
dXa£wv
iii. 2
Rom. i. 30
dXijBeia
(6)
(6)
(»)
+
dXijBiis
i- 13
+
dXXd
(12)
(»)
(4)
+¦
dXXijXol
iii. 3
+
dXXbrpios
V. 22
+
aXXws
v. 25
dXodv
v. 18 qu.
1 Cor. ix. 9
aXvats
i. 16
Eph. vi. 20
6'pia
v- 13
+
W

4-4-4-

4- .J

U

4- 4-4-

¦ + 4- + + 4-

1

4- - 4-

J3H

4 vo "^
^ ¦-
J& S
no

??-,+ +
A s s
H o o

3%

H -

a

> > . .J.

?. «¦«

E

> >-.„:3.5.j > .5

On ON . « v WO>
.J.J '?.j'> :a.J.J

> -j .j :-,

.J > .=

oo
CO

«• 3

3- S- S- #>< S. -- '' r-
8888»u-p-oa-83333333°:? a
-8 -8 -8 *8 -8 -8 -8 -8 -8 -8

P *

= N -
b P?

-p. a 3 fe .5 3b 3.-Q.8 Q.-S ,¥t|.Ia^; b -
^- £¦.£¦¦«-¦ is -g ;S 3- a .S S fc s- ,s-.s- ?*«J fc t= *,& &.
 ' Sk !i ^ & S» & A A A & A A
-a -a -a -a -a -a -a *es -a *e -a *a ts

-a -a -a -a -a *a *a -ci -d -a *

 ||,
My -p"-p-^ CO -O i

!= b

ill?.¦j S a **»
a s; i< r<
- *£ £ h
i a, s» ^
s *a -a -a ¦

.9?

a k '

f'S.a

? 5 S 3 S
& & & & ^< ..
¦a -« -a -a *a *e -a *e *« -a -a -a -a -a -a *a -a -a

: 5_ ^ t,
N fc fe

i= N t=

00

^2
6
ci
4-
4-
+ 4- +
¦n'S
X
OJ
J3
O
"3
a 0
u
P< ci
Pi
4-:g .j 4-^.4- 4- 4- m "4- J444 + 44444 :s 4
rft
"4-
X
"**
>
ao
o
O
«
H
e*
o r°i s S a ja o o o
U <_> o o op.O O U
m P4f*<
~J in MWW m M. . y© t-.
Cf ¦ ... :s .j :a . .
^ p - 8 ».£ "* s So >
"~ - - mv° f " .z o _r *- ^ PO  ca o ,„„,-
> >
:a !>.j'P '? -> '>.J '> .J '> > '? >.J .j > '> .j :s"? ?
£
Mllllltlitlfllll.l! Jl iatli||| lljit !l<§^ti<i4!illhlt ill
¦oooo-o-pooooo-oooci.S-S >» ;»«J3 £ 2; k £ >^-tu i5-cb <*> fe fe fe *» k a 3-cK e£ e E £ ETC £ C £ c& cc, cc> *5 *5 *S o-e u> » q.5
fefefefefefefefefefefekfcfefefefe £S:xms.S6 Sbbbbbbbb P^^-a-S-feo-a-o^o •e--G--&.-e--©-:e--|. S;-^- a aa
-a^^^^-a^^-a^-a-e^^^^^-a-a-e-a-a-s'd-a,«-a"8-a-a'ii,8»a-a-«->a a a a a a a a a a a-a*e-e-a-a*a-a-a-a <o_cq_<5i
90

INDEX VERBORUM

1 Tim.

2 Tim.

Titus

Other Epp. Paul

(3ao~iXeijeiv

vi. 15

4-

j3a<rt\e>js

i. i7,ii.2,vi. 15

2 Cor. xi. 32
{3de\vKT6s
i. 16
P4t3r}\os
(3)
ii. 16
(Hekrlov
#*'
i. 18
fiifiXlov
iv. 13
Gal. iii. 10 qu.
/3£os
ii. 2
ii. 4
fiXajSepSs
vi. 9
(3\a<r<pT)fLeiv
i. 20, vi. 1
ii. 5, iii. ¦¦>
4-
{3\a<r<p7}fj,la
vi. 4
4-
(3\&<r<f>r}fios
i- 13
iii. 2
fiotiXofiai
(3)
iii. 8
4-
)3oOs
v. 18 qu.
fipaSiJveiv
iii. 15
fiptyos
iii. 15
jS/)(J/4a
iv. 3
4-
PvBLfa
vi. 9
.
ydyypaiva
ii. 17
ya/xeiv
iv. 3, v.i 1, 14
4-
ydp
(13)
(14)
(6)
yaar^p
i. 12 qu.
1 Th.
yeveaXoyia
i. 4
iii. 9
yevvav
ii. 23
4-
yeojpySs
ii. 6
ytvofxai
(4)
(4)
(0
4-
yiVtbCKOJ
i.i8,ii.i9,iii.i
+
yvfjo-ios
i. 2
i. 4
4-
yvCbci^
vi. 20
4-
7677 s*
iii. 13
yovets
iii. 2
4-
ypdfifia
iii. 15
4-
ypa<f>i)
v. 18
iii. 16
t
ypa<fx>)
iii. 14
+
ypa&dijs
iv. 7
yvfiv&fa
iv. 7
yvfxvaffia
iv. 8
yvvaiK&piov
iii. 6
yvvfy
• (9)
(1)
4-
baifj.6vi.ov
iv. 1
4-
daicpv
i. 4
4- 2 Cor. ii. 4
S4t)ctls
ii. 1, v. 5
>• 3
_i-
5ei
(4)
(»)
(3)
4-
SeiKvtivai
vi. 15
4-
deiXla
i- 7
S^fffJLlOS
i. 8
+
deo-//,6s
ii. 9
+
5etTir6T7]S
vi. 1, i
ii. 21
ii. 9
defrrepos
iii. 10
+
dta
ii. 9
+
did w. gen.
' (4)
(8)(3)
(»)
+
,, w. ace.
W
(')
+
b*ta(3e(3aioviT0ai
i- 7
iii. 8
diafioXos
(3)
(»)
(1) adj.
Eph.
didyta
ii. 2
111. 3
OidKovdv
iii. 10, 13
i. 18
4-
Siaicovla
i. 12
iv. 5, 11
4-
5tdtcovos
iii. 8, 12, iv. 6
4-
INDEX VERBORUM

9i

1 Tim.

2 Tim.

Titus

Other Epp.

StaXo7io-p.6s

ii. 8

+

Siapiaprbpo/xai

v. 21

ii. 14, iv. 1

4-
Stairaparpt/Sr)
vi- 5
Siardaaw
i- 5
4
Siarpoipdi
vi. 8
SiatpBelpw
vi. 5
2 Cor. iv. 16
SiSaKTmbs
iii. 2
ii. 24
SiSaaKaXla
(8)"
(3)
(4)
+
SiSdaimXos
ii. 7
1. 11, iv. 3
+
SiSdaKeiv
(3)
(')
(1)
+
StSaxr)
iv. 2
i. 9
4-
8l8wp.i
(3)
(6)
(1)
4-
Slxaios
»¦ 9-
iv. 8
i. 8
+
SiKaioabvri
vi. 11
(3)
iii. 5
+
Sixaiovv
iii. 16
iii. 7
4-
SiKalws
ii. 12
+
SiXbyos
iii. 8
SiirXbos
v. 17
Siwyubs
iii. 11 (bis)
+
SlWKTTJS
i- 13
SlWKW
vi. 11
ii. 22, iii. 12
4-
SoKipAfa
iii. 10
4-
SbKifws
ii. 15
4-
86fa
i. 11, 17, iii. 16
ii. 10, iv. 18
ii. 13
4-
SovXebeiv
vi. 2
iii. 3
4-
SovXos
vi. 1
ii. 24
i. 1, ii. 9
+
SovXovy
ii- 3
4-
Spipos
iv. 7
Sbvapui
(3)
(0
W
4-
Sbvapus
1. 7, 8, iii. 5
4-
Svvdarris
vi. 15
Svvarbs
i. 12
i. 9
4-
Sbo
v. 19
4
idv
(3)
(«)
4-
iav pHi
"• 5
+
iavrov
(5)
(3)
(»)
4-
iyelpw
ii. 8
+
iymraXelirw
iv. 10, 16
4-
iyKpari/s
i. 8
'iyib
(3)
(*)
(»)
+
ep.oC
(4)
4-
fwv
(9)
4-
ip.ol
(0
(1)
4-
pjol
(7)
4
ip.i
(0
4-
pA
W
(9)
M
4-
iip-eis
»
4-
ilpiwv
(8)
(4)
(8)
4-
rjfiiv
(1)
(3)
.ilpas
(»)
(S)
4-
i8palwp.a
iii. 15
iBvos
ii. 7, iii. 16
iv. 17
4-
el
(4)
(4)
4
el pd]
v. 19
4-
el 06
iii. 5, v. 8
4-
et ns
(7)
(')
4-
etSov
vi. 16
i. 4
4-
oTSa
(4)
(5)
(»)
4-
92

INDEX VERBORUM

1 Tim.

2 Tim.

Titus

Other Epp. Paul

iariv

<")

(7)

(3)

4-

elo-lv

(4)

(1)

(»)

4-

& 77s rj etc.

(2)

(1)

4-

io-di

iii. 12, iv. 15

4-

eTvaL

(5)

a

(6)

4-

u>v

(3)

(2)

4-

ijfjLTJV

111. 3
4-
f-ao/jiai
iv. 17
(5)
4-
elirov
i. 12
4-
eiprfvr]
i. 2
i. 2, ii. 22
i. 4
4-
els
(19)
(18)
(fl)
4-
ets
(4)
elo-<p4po)
vi. 7
elra
ii. 13, iii. 10
4-
ix, %
(»)
(7)
(4)
4-
gicyovos
v. 4
§k5t)Xos
iii. 9
ifcei
iii. 12
Rom. (2)
itceivos
(6)
(1)
ifC$i}T7)0'lS
i. 4
iiaca&alpeiv
ii. 21
1 Cor. v. 7
iKKXTjffla
iii 5, 15, v. 16
4-
iicXe/crS*
V. 21
ii. 10
+
iKPTpitfioptai
iii. 11
£kt6s
v. 19
4-
itc<f>ip(jj
vi. 7
iicxiew
iii. 6
Rom. iii. 15 .qu.
izXarrov
v. 9
Rom. ix. 12 qu.
iXeyfids
iii. 16
iXiyx^tv
v. 20
iv. 2
i. 9, 13, ii._is
1 Cor. xiv. 24
iXteiv
i. 13, 16
4-
tXeos
i. 1
i. 2, 16, 18
iii. 5
4-
iXirl^eiv
(4)
4-
ihirls
i. 1
i. i, ii. 13, iii. 7
ifJiTrlwTh)
iii. 6, 7, vi. 9
i/xirXiKOj
ii. 4
iv
freq.
freq.
freq.
+
ivavrlos
ii. 8
1 Th. ii. 15
ivdeiKWfiat
i. 16
iv. 14
ii. 10, iii. 2
4-
ivdvvafiouv
i. 12
ii. 1
4-
evddvdj
iii. 6
iviffraffO at
iii. 1
4-
ivoiKetv
i- 5. T4
4-
§vTevl-t$
ii. 1, iv. 5
ivroX-q
vi. 14
i. 14
. +
ivrpiweffdat
ii. 8
4-
£vTp4<peo~6ai
iv. 6
iv&iriov
(6)
(»)
4-
i^airarav
ii. 14
4-
i^aprl^etv
iii. 17
i^Kovra
v. 9
iijovela
iii. 1
4-
tfadev
iii. 7
2 Cor. vii. 5
iirayyeXla
iv. 8
i. 1
+
eirayyiXXeadat.
ii. 10
i. 2
4-
i-iralpeiv
ii. 8
2 Cor. x. 5
iiraiffxtiveadai
i. 8, 12, 16
Rom. (2)
iiraKoXov&etv
v. 10, 24
iTavdpOwo'ts
iii. 16
1JND

EX VERB

OKUM

93

I Tim.

2 Tim.

Titus

Other Epp. Paul

iirapKeiv

v. io, 16 bis

iirijcw
iv. 1 6
Phi. iii. 6
iirl dat.
(3)
(1)
(1)
4-
„ ace.
(2)
(5)
(1)
4-
,, gen.
(2)
4-
imyiviiaKeiv
iv. 3
4-
iirlyvwais
ii. 4
ii. 25, iii. 7
i. 1
4-
iiriSiopBeTv
i- 5
eVtetmJs
iii. 3
iii. 2
Phl. iv. 5
iirlBeais
iv. 14
i. 6
iiriBv/ieiv
iii. 1
4-
iiriBviiia
vi. 9
ii.22,iii.6,iv. 3
ii. 12, iii. 3
+
iiriKaXeiaBai
ii. 22
4-
iiriXapifidveaBai
vi. 12, 19
iwipieXeiaBai
iii. 5
iiripiveiv
iv. 16
•4-
iirlopKos
i. 10
eViirXr/o-trw
V. 1
eVtirofleti'
i. 4
+
e,7rto-/coirr;
iii. 1
^7rt'trK07ros
iii. -i
i- 7
Phi. i. 1
e,TrfffTa<r0at
vi. 4
iiriaropl£w
i. 11
iirirayfi
i. 1
i- 3» "¦ ' 5
+
¦iiririBivai
v. 22
iiriripSv
iv. 1
eirirpiirw
ii. 12
1 Cor. (2)
iiritpalveaBai
ii. 11, iii. 4
iiritpdveia
vi. 14
i. 10, iv. i,8
ii. 13
2 Th. ii. 8
irovpdvios
iv. 18
4-
ipydrijs
v. 18
ii. 15
4-
Ipyov
(6)
(6)
(8)
4-
ejus
vi. 4
in. 9
+
fyxopai
(4)
(4)
(1)
4-
?0"XOT0S
iii. 1
1 Cor. (5)
irepoSi8aaKaXeiv
i- 3. vi. 3
irepos
i. 10
ii. 2
4-
iroipAt^eiv
ii. 21
+
(roifios
iii. 1
4-
eros
v. 9
4-
ebayyiXiov
i. 11
i. 8, 10, ii. 8
4-
ebayyeXiar^s
iv- 5
Eph. iv. 11
ebdpearos
ii. 9
4-
ebepyeala
vi. 2
ebxalpws
iv. 2
ebpierdSoros
vi. 18
ebplaxeiv
i. 17, 18
4-
ebaifieta
(8)
(0 ¦
(1)
ebaefjeiv
v. 4
ebaeflws
iii. 12
ii. 12
ebxapiarla
ii. 1, iv. 3, 4
4-
etSxPVTros
ii. 21, iv. 11
Phm. 11
iipiardvai
iv. t, 6
1 Th. v. 3
tx<*
(14)
(6)
(«)
4-
fas cj.
iv. 13
4-
fijXurr)s
ii. 14
4-
tV"
(3)
(»)
(1)
4-
$rrre?v
i. 17
4-
94

INDEX VERBORUM

i Tim.

2 Tim.

Titus

Other Epp. Paul

frfjTTJfflS

vi. 4

ii. 23

iii. 9

£i5yos

vi. i

Gal. v. 1
faypelv
ii. 26
fat
(4)
(*)
(»)
4-
tyoyovelv
vi. 13
tf aut
(3)
(»)
4-
jj quam
(I)
(1)
+
yyiofiat
i. 12, vi. 1
4-
qn-q
v- 15
ii. 18, iv. 6
4-
ijdovri
iii. 3
rj/jtipa
v- 5
(5)
4-
Tjfiirepos
iv. 15
iii. 14
Rom. xv. 4
iJTTLOS
ii. 24
1 Th. ii. 7 (?)
¦fjpefxos
ii. 2
7}o~vxla>
ii. 11
2 Th. iii. 12
TffftfXios
ii. 2
Odvaros
i. 10
4-
BiXyj/xa
i. 1, ii. 26
+
SiXw
(3)
iii. 12
4
de/xiXtos
vi. 19
ii. 19
4-
SedirvevffTos
iii. 16
Beds
freq.
freq.
freq.
4-
deoffipeia
ii. 10
dt\plov
i. 12
extpa)
!'. 10
4-
Bv-f/ffKit)
v. 6
Vdios
(9)
(*)
(4)
4
iepoirpeir'qs
«• 3
lepds
iii. 15
1 Cor. ix. 13
'Irjo-ovs
freq.
freq.
freq.
tKavos
ii. 2
4-
lfiaTifffi6s
ii. 9
Iva
(12)
(5)
(n)
+
iva firj
(3)
(»)
4-
'Iov5a'Lic6s
'• H
iardv at
ii. 19
4-
nadapifa
ii. 14
4-
KaOapos
i. 5, iii. 9
i. 3, ii. 22
i- 15
Rom. xiv. 20
Kadurrdvat
i- 5
Rom. v. 19
Kadibs
i- 3
4-
Katpbs
(3)
(3)
(1)
+
K&K€LVOS
ii. 12
+
KaKOTraQetv
ii. 9, iv. 5
Kan6s
vi. 10
iv. 14
i. 12
4-
KaKovpyos
ii. 9
KaXetv
vi. 12
1. 9
+
KaXodtddaKaXos
"¦ 3
KaX6s
(16)
(3)
(5)
+ (16)
KaXQs
(4)
4-
Kapdta
i- 5
ii. 22
4-
KapirSs
ii. 6
4-
Kard w. gen.
v. 19
4-
„ w. ace
(5)
(7)
(7)
4-
KaraXiyeaOat
v. 9
Karapyetv
i. 10
4-
INDEX VERBORUM

I Tim.

2 Tim.

KaTaarr\pa

KaraaroXij

ii. 9

KaTaaTpijvidv
V. II
Karaarpoipi]
ii. 14
KararpBeipw
iii. 8
Karaippovelv
iv. 12, vi. 2
Kariryopla
v. 19
Kavariipid^eaBai
iv. 2
Kel/aai
i. 9
Kevoipwvla
vi. 20
ii. 16
KipSos
K-fipvypia
iv. 17
Kripvk
ii. 7
i. 11
Ki\pbaaw
iii. 16
iv. 2
KXi\povbp.oi
KXijais
i. 9
kv/iBw
iv. 3
KOivbs
KOivwvelv
v. 22
KOlVWVlKbs
vi. 18
Koiridv
iv. 10, v. 17
ii. 6
Koapieiv
ii. 9
Koap.iKbs
Koap.lws
"¦ 9 ...
xbapws
i. 15, iii. i6,vi.7
xpdros
vi. 16
Kplpia
iii. 6, v. 12
xplvw '
iv. 1
Kplais
v. 24
KpiT^S
iv. 8
Kpbirrw
v. 25
Krl^eiv
iv. 3
Kr'iapa
iv. 4
Kvpiebw
vi. 15
Kbpios
(7)
(16)
KwXbw
iv. 3
XaXelv
v. 13
Xap,f}dvw
iv. 4
i-5
XoSs
Xarpebeiv
li , ,
\iyw
(4)
(^)
Xelirw
Xiwv
iv. 17
Xlav
iv. 15
Xo7ifo/4ai
iv. 16
Xo7op:axetp
ii. 14
Xo70p.ax^a
vi. 4
Xdyos
(8)
(7)
XotSopla
v. 14
XotirSs
v. 20
iv. 8
Xourp6i'
XuTpoCtrflat
piaKdpios
i. 11, vi. 15
HaxpoBvpXa
i. t6
iii. 10, iv. -l
pAXiara
iv. 10, v. 8, 1 7
iv. 13
fidXXov
i. 4, vi. 2
iii. 4
p.dp.p.7}
i- 5
Titus
»¦ 3
i. 6
1. 11
i- 3
111. 7
i. 4
11. 10
ii. 12
11. 14 (1)
1. 5, ui. 13
(5)
IU
5
ii.
H
ii.
13
i.
10
95
Other Epp. Paul
Phi. (2) 4- + +
4-
Rom. (2 aliter)
4-+
4-
4- 4-4-
2 Th. i. 5
Col. iii. 34- 4-
+ 4-+ +
+++
++
++ +
+
96

INDEX VERBORUM

i Tim.

2 Tim.

Titus

Other Epp. Paul

fiavBdvuj

ii. n, v. 4, 13

iii. 7, 14

iii. 14

4-

fiapyaplrrfs

ii. 9

fiaprvpelv
v. 10, vi. 13
4-
ptapTvpla
iii. 7
i- 13
fiaprtipiov
ii. 6
i. 8
+
fiaprvs
v. 19, vi. 12
ii. 2
+
fxaratoXoyla
i. 6
fxaTaioXbyos
i. 10
fidraios
iii. 9
+
pfycn
ii. 23
iii. 9
2 Cor. vii. 5
/xaxo/iai
ii. 24
fjtiyas
iii. 16, vi. 6
ii. 20
ii. 13
4-
fieXerav
iv. 15
fiiXXeiv
i.i6,iv. 8jvi.i9
iv. 1
4-
fiefifipdva
'iv- 13
fiiv
i. io,ii. 20,iv.4
4-
fxivetv
ii. 15
ii. 13, iii. 14,
iv. 20
4-
flivTOL
ii. 19
fJ,€0~lT7)S
ii. 5
4-
fxerd gen.
(9)
(6)
(3)
+
,, ace.
iii. 10
4
*fxeraXafX^dvetv
ii. 6
p,eTdXr}fi\f/ts
iv. 3
fierdvota
ii. 25
4-
fiixpi gen.
vi. 14
ii. 9
4-
flf)
freq.
(3)
(8)
4-
p,7}84
(3)
(1)
(*)
4-
firjdels
(5)
(4)
4-
fLydiwoTe
iii. 7
jXTjK^Tl
v. 23
4-
fxtjirore
ii. 25
(j.t)tg
i- 7
1 Th. ii. 2
flTJTTip
v. 2
i- 5
4-
fjLr}TpoXt})r}S
i. 9
p.L/j.vijo'Kop.ai
i-4
1 Cor. xi. 2
/iter etv
iii. 3
4-
p.tu86s
v. 18
4-
fivelav
i- 3
4-
fivqfiovetietv
ii. 8
4-
(ibvov
v. 13
ii. 20, iv. 8
j_
fibvos
i.17, vi. 15, 16
iv. 11
4-
jiovovaBai
v- 5
ji6p<f)t>)ffis
iii. 5
Rom. ii. 20
flV&OS
i. 4, iv. 7
IV. 4
i. 14
" flV(TTT)piOV
iii. 9, 16
4-
j-UOpJS
ii. 23
iii. 9
4-
vavayelv
i. 19
2 Cor. xi. 25
veKpbs
ii. 8, iv. 1
+
vebs
v. 1, 2, 11, 14
ii. 4, 6
+
vebrrjS
iv. 12
veb(f>vros
iii. 6
vewTepttcbs
ii. 22
V7)(f>dXL0S
iii. t, 11
ii. 2
v/jipeiv
iv. 5
1 Th. v. 6, 8
vlirretv
v. 10
voeiv
i- 7
ii. 7
4-
vopx^eiv
vi- 5
1 Cor. (bis)"
11MU1

1JC VEKB

URUM

97

i Tim.

2 Tim.

Titus

Other Epp. Paul

VOptKOS

iii. 9, 13
. vou.lp.ws
i. 8
«• 5
vo/ioSiSdaKaXos
i- 7
vbpLOs
i. 8,9
4-
voaeiv
vi. 4
voarpl^eaBai
ii. 10
vovBeala
iii. 10
4-
vovs
vi- 5
iii. 8
4-
vvv
iv. 8, vi. 17
i. 10, iv. 10
ii. 12
4-
vb%
v- 5
i- 3
+
(evoSoxeiv
v. 10
1-bXivos
ii. 20
b tj t6
4-
+
4-
4-
SSbvij
vi. 10
Rom. ix. 2
oUeiv
vi. 16
4-
olKeios'
v. 8
4-
oUla
v. 13
ii. 20, iii. 6
4-
dlKoSeairoreiv
v. 14
olKovopXa
i. 4
4-
olKovbfuos
i-7
4-
oXkos
iii. 4,5, 12, 15,
V. 4
i. 16, iv. 19
i. 11
4-
oUovpybs
ii- 5
otvos
iii. 8, v. 23
«• 3
+
otos
iii. 11
4-
oXeBpos
vi. 9
4-
dXlyos
iv. 8, v. 23
4-
SXos
i. 11
4-
bpioXoyeiv
vi. 12
i. 16
Rom. x. 9
ofwXoyla
vi. 12
2 Cor. ix. 13
SpoXoyov/iivws
iii. 16
dveiStfeiv
iv. 10
Rom. xv. 3 qu.
bveiSiapbs
iii. 7
>!
ovopa
vi. 1
ii. 19 qu.
4-
bvopA^eiv
ii. 19 qu.
+
ovrws
v.3»5»i6,vi.i9
4-
ivlaw
v- 15
' Phi. iii. 13
bpdv
iii. 16
+
bpyq
ii. 8
4-
dpylXos
i- 7
SpiyeaBai
iii. 1, vi. 10
dpBorofieiv
ii- IS
Ss
4-
+
4-
Saws
ii. 8
i. 8
oaos
vi. 1
i. 18
+
Sans
(3)
(3)
.. W
4
Srav
V. II
ui. 12
4-
Sre
iv. 3
iii. 4
Sri
(12)
(7)
(')
4-
ob
freq. (3)
freq.
(1)
4
obSi
4-
obSels
. (3)
(3)
(0
4-
obv
(4)
(3)
4-
(outos) aihri
i- 1.3
4-
TOVTO
4-
4-
4-
TODTOU
(1)
4-
jabrrp/
(1)
(1)
4-
P. P. E.
98

INDEX VERBORUM

I Tim.

2 Tim.

Titus

Other Epp. Pau

odroL

iii. io

iii. 8

4-

ravra

freq.

(3)

(2)

4-

rotirojv

M

(1)

4-

rovrois

(2)

4-
rotirovs
iii. 5
4-
oiirujs
iii. 8
4-
itayls
iii. 7, vi. 9
ii. 26
Rom. xi. 9 qu.
irdBrjfia
iii. 11
4-
Traidetieiv
i. 20
ii. 25
ii. 12
4-
Tratdla
iii. 16
Eph. vi. 4
iraXtvyeveo'ta
iii. 5
irdvrore
iii. 7
4-
wapd gen.
(4)
4-
dat.
(1)
4-
TrapdfiatTis
ii. 14
4-
wapayyeXla
i. 5, 18
1 Th. iv. 1
irapayyfXXia
(5)
+
irapaylveoBai
iv. 16
1 Cor. xvi. 3
,n-apa8ixo/J'a-L
v. 19
7rapadtdbvat
i. 20
+
Trapa&nJKTf
vi. 20
i. 12, 14
irapaireltrQai
iv. 7, v. 1 1
ii. 23
irapaKaXelv
(4)
(1)
(3)
4
wapaKXrio-is
iv. 13
4-
irapaKoXovdeiv
iv. 6
iii. 10
irapariBivai
i. 18
ii. 2
1 Cor. x. 27 (al.)
Trapax&-fj.&£eiv
iii. 12
1 Cor. xvi. 6
irapix€iv
i. 4, vi. 17
ii. 7
4-
irapiffrdvai
ii. 15, iv. 17
4-
irdpowos
iii. 3
i- 7
4-
Tvapprfffla
iii. 13
iras
freq.
freq.
freq.
+
irdirxw
i. 12
-
4-
iraTi)p
i. 2, v. 1
i. 2
i. 4
+
TrarpoXtprfs
i. 9
ireiBapx&v
iii. 1
irelBca
i. 5, 12
4-
ireipafffxbs
vi. 9
4-
irifnru)
iii. 12
' 4-
irepl gen.
i- 7
i- 3
ii. 8, iii. 8
+
accus.
i. 19, vi. 4, 21
ii. 18, iii. 8
ii. 7
Phi. ii. 23
7reptepyos
v. 13
TrepiipxeaBat
v- 13
irepiltrrairBai
ii. 16
iii. 9
Treptovcrtos
ii. 14 qu.
ireptwelpeiv
vi. 10
irepnroteto'ffai
iii. 13
ireptrofir)
i. 10
4-
irepufipovetv
ii. 15
irio-reveiv
i. 11, 16, iii. 16
i. 12
i. 3, iii. 8
4-
TTliTTtS
(20)
1 (9)
(6)
4-
irtffrbs
(10)
(3)
(3)
4-
"irtffrowBai,
iii. 14
irXavav
iii. 13
4-
irXdvos
iv, 1
2 Cor. vi. 8
TrXacrffw
ii. 13
Rom. ix. 20
irXiyfia
ii. 9
TrXeltav^
Hi 16, iii. 9
4-
INDEX VERBORUM

irXTJurris irXrjpovvirXrjpo<f>opeTvirXovo~ios irXovalcosirXovreiv irXovros irvevfia
irotetvttoikIXosirbXts iroXXaKis
iroXvs iroXvreXfjsTrovrfpbsiropeveo-Bat iroptafibsirbpvosirori TTOVS
irpayfiariairpaviraBla irpavrr)s
irpiirta•npeo-fivriptov irpeo-(3vrepos irpeafivrrjsirpecr^vrts irpb"irpoayeiv Trpbyovos
irpbdTfXos

irpbBeffis •n-potcrdvai irpOKOTTT)irpoicbirrew
irpbKpifipz irpovoetv irpoirifMireivirpo7T€rf)sirpbs accus.
irpoa-MxeffBaiirpoo-ipxeo-Bai.irponevxeo-Bai
irpoo~evx?) Trpoo~ix*wirpbaicXiGts
irpoo~fi£vewirpbrepovirpo^njrela
irpo<f>f)rr)sirptarovirp&roswvKvbs

, pffTUJSpbeaBai

i Tim.
iii. 3

vi. 17
vi. 17
vi. 9
vi. 17

(3)(4)

(5)

11. 9
vi. 4
i- 3
vi- 5
i. 10
v. 10
vi. 11
if. 10
iv. T4

(4)

1. 18, v. 24
V. 4
v- 24, 25

m.4,5,i2,v.i7iv. 15
v. 21
v. 8

(5)
vi. 3
ii. 8
ii. 1, v. 5
(5)
v. 21
i- 3. v. 5
1. 13
i. 18, iv. 14
(3)
(4)
v. 23
iii- S. IS
iv. 1
vi. 10

2 Tim.
i-4iv- 5. 17

(3)(1)

iii. 6

111. 13, iv. ic
iv. 10

11. 4
ii. 25

1. 9, iv. 21
i- 3
iii. 4
i. 9, iii. 10
ii. 16, iii. 9, 13

111. 4

(7)

(1)

iu.ii,iv.i7,ii

Titus

i- 7

iii. 6

111. 3
i- 5

111. 3

111. L
ii. 1
i- 5
ii. 2
ii- 3
i. 2

111. 8, 14

111. 13

(5)

11. 13

(0

99
Other Epp. Paul
+
4
4-
Col. iii. 16
+ 4-4-4-4-44- 4-4-
4-4-4-

44-

Phl. i. 12, 25
4-4- 4-

4-4-

4-4-4-4- 4-

Rom. (4)

IOO

INDEX VERBORUM

i Tim.

2 Tim.

Titus

Other Epp. Paul

0~dpi;

iii. 16

4-

ffeavrov

(4)

to

(1)

4-

o~ep.v6s

. iii. 8, 11

ii. 2
Phl, iv. 8
ffep,v6ri]S
ii. 2, iii. 4
ii. 7
GKiirafffia
vi. 8
atcevos
ii. 20, 21
4-
ffOfplfetV
iii. 15
ffiraraXav
v. 6
ffirivSeoBat
iv. 6
Phl. ii. 7
Giripfia
ii. 8
4-
(nrovddfav
ii. 15, iv. 9, 21
iii. 12
4-
(Tirovdalojs
i. 17
iii. 13
Phl. ii. 28
o-'repebs
ii. 19
o~ri<pavos
iv. 8
4-
aretpavovv
ii. S
arbfia
iv. 17
+
arbfiaxos
v. 23
o~rparetieo~Bai
i. 18
ii. 4
4-
ffrpartd
i. 18
2 Cor. x. 4
o-rpari(bri)s
"• 3
arparoXoyeiv
11. 4
crvyrfrbs
iii. 3
arvXos
iii. 15
Gal. ii. 9
'av
(1)
(6)
(1)
+
GOV
w
(7)
(1)
4-
aol
(5)
(4)
(1)
4-
<*„
(4)(I)
.(4) to
(4)
4-
v/aQv
(1)
ffVfj.j3aaiXevetv
ii. 12
1 Cor. iv. 8
avvairoBvrfO'Ketv
ii. 11
2 Cor. vii. 3
avveldijais
(4)
(1)
(1)
+
ativeais
ii. 7
4-
avvffiv
ii. 11
+
avvKatcoiraBeiv
i. 8, iii. 3
o~<ppayls
ii. 19
4-
ci&^w
(4)
to
(1)
4-
crcofiartKbs
iv. 8
awpetietv
iii. 6
Rom. xi. 20 qu.
ctarfjp
(3)
.. (0
(6)
Eph., Phi.
awrrjpla
11. 10, iii. 15
+
awr-ftpios
ii. 11
auxppoveiv
ii. 6
o~o)(j>povL£ew
ii. 4
aoxp pov ia fibs
>• 7
CU)(ppbvh)S
ii. 12
a<a<ppoa6v7}
ii- 9. IS
0~d)<f>pb}V
iii. 2
i. 8, ii. 2, 5
rax^ws
v. 22
iv. 9
4-
rdxiov
iii. 14
rdxos
iii. 14
Rom. xvi. 20
renvoyovetv
v. 14
renvoyovla
ii. 15
ritcvov
(5)
to
to
4-
reKvorpotpetv
v. 10
reXetv
iv. 7
4-
riXos
i- 5
* 4-
rvjpeiv
v. 22, vi. 14
iv. 7
4-
rtBivat
i. 12, ii. 7
i. 11
4-
rtfiav
v- 3
Eph. vi. 2 qu.
INDEX VERBORUM

101

i Tim.

2 Tim.

Titus

Other Epp. Paul

Tl/if)

(4)

to

4-

ris;

'•7

iii. 14

4-

TtS

(17)

(3)

to

4-

TOIOVTOS

iii. 11
4-
rbiros
ii. 8
4-
rpbiros
iii. 8
4-
rvyxdveiv
ii. 10
1 Cor. (al.)
rbiros
iv. 12
ii. 7
4-
TvtpovaBai
iii. 6, vi. 4
iii. 4
bfipiarris
i- 13
Rom. i. 30
byialveiv
i. 10, vi. 3
i- 13. iv- 3
i. 9, 13, ii. 1,2
byrfs
ii. 8
bSpoiroreiv
v. 23
birip gen.
(3)
(1)
4-
vweprjipavos
iii. 2
Rom. i. 30
birepoxri
ii. 2
1 Cor. ii. 1
birepirXeovdfreiv
' i. 14
birb gen.
ii. 26
4-
accus.
vi. 1
4-
birbKpiais
iv. 2
Gal. ii. 13
birop.iveiv
ii. 10, 12
4-
birofupui^aKeiv
ii. 14
iii. 1
birbpivijats
i- S
bwop.ovq
vi. 11
iii. 10
iii. 2
4-
birbvoia
vi. 4
birorayq
ii. 11, iii. 4
4-
birordaaw
ii. 5, 9, iii. 1
4-
birorlBi\p.i
iv. 6
Rom. xvi. 4 (al.)
birorbirwats
i. 16
'• T3
birotpipeiv
iii. 11
1 Cor. x. 13
Sarepos
iv. 1
{nj/ijXbs
vi. 17
4-
i bypijXotppoveiv
vi. 17
ipavepbs
iv. 15
4-
ipavepovv
iii. 16
i. 10
i. 3
4-
ipavXos
ii. 8
4-
tpeXbvijs
iv. 13
ipipeiv
iv. 13
Rom. ix. 22
tpebyeiv
vi. 11
ii. 22
4-
tpBbvos
vi. 4
iii. 3
4-
<piXdyaBo$
i. 8
iplXavSpos
ii: 4
ipiXavBpwirla
iii. 4
(piXapyvpla
vi. 10
tpiXdpyvpos
iii. 2
<pl\avros
iii. 2
ipiXeiv
iii. 15
1 Cor. xvi. 22
tpiX'fiSovos
iii. 4
tpiXbBeos
iii. 4
ipiko^evos
iii. 2
i. 8
iptXdreKvos
ii. 4
tpifiovv
v. 18
' Cor. ix. 9
(pXuapo'i
v- 13
06/3os
v. 20
4
tppevairdrys
i. 10
tppoveiv
vi. 17?
-r-
<t>povrl£eiv
iii. 8
102

INDEX VERBORUM

tpvXaaaeivipws ipwrl^eiv
XaXeirbs XaXKebs
XapdXdpiv adv.
XoptsXdpiap,aXeifiwv Xelp
XeipwvXvpaXpeiaXpijaBai Xpyaip,osXpi)arbri)SXpbvosXpvaiosXpvalov XpvabsXwpis tpebSeaBaiipevdoXoyos }f/evSwvvp.os
if/evar'tys wus
tis CJ.
waabrws wtpiXipios

I Tim.
v. 21, vi. 20
vi. 16

v. 14

iv. 14

(4)
t (3)
v. 8 (7)
i. 8, v. 23

ii. 94-
ii. 94
ii. 8, v. 21
ii. 7
iv. 2
vi. 20
i. 10

(4)(4)

2 Tim.
i. 12, 14, iv. 15
i. 10
iii. 1
iv. 14
i- 4

i. 6

(5)

(1)

111. 13

11. 14
i. 9
ii. 20

i- 3

i. 16

(4) to

Titus

i-5. 11 (4)

m. 14

111. 4
i. 2

to

Other Epp. Paul

4

4-

4-

4-
4
4-
4-
4-
1 Cor.
vii. 8
+
4-
4-
4-
r Cor.
iii. 12
4-
4-
Rom.
iii. 4
4-
4-
4-
4-
iii. 8
A LIST OF SOME PASSAGES DISCUSSED
AT LENGTH IN THE INTRODUCTION
1 Timothy
11-17 xxiif.
18-20 xxxii f.
7 xxiv f .
1-14 lix f.
14, 15 xxvi, xxxiv f.
6-16 xxxv f.
13 xxvi
21-23 xxxviif.
1-25 liii
17 f. lix
11-16 xxxviii f.
2 Timothy
i. 3-14 xliif.
3 xxix f.
6 xxix f.
1 3 cvii f.
ii. 1-26 xlvf.
15 cf.
iii. 10-iv. 8 xlvi f.
iv. 9-22 xlvi f.
Titus
i. 5f- Ixif.
INDEX OF SUBJECTS
(See also the Table of Contents and the Index Verborum.)

Acta Petri xvii
Acts xxviii. 30, 31 xv f.
Alexander xiii
Antioch, incident at Ixv
Apocryphal writings 3, 5, 24, 63
Apollos xi
Apostasy lxxxvii
Apostles xxxiii, lxix, lxxii; and pres
byters Ixviii
Apostolic Office lvii
Aristarchus xii
Artemas xi
Asceticism Ixxxviii, 25
1 Asia, ' all that are in ' xiii, 53
dvrlBeais lxxxiv f.
Bartlett, V., date of Epistles x, xiv
Bernard, Dr Ixii
Bishops lxf., Ixii, lxvii, Ixxiff.
$ifii\kos lxxxvi
Caesarea xiv
Carpus xiii
Christ, humanity xxiv, 12, 22; mani
festation 80,81; preexistence 51
Christian character li; life Iii
Church, Christian and Jewish xxix, 48;
discipline lv, 1 1 ; a household of God
xxxv, 17, 21 ; orders in lx; organisation
c. IV, Ixiii, lxvii, lxxvii
Civil order 82
Clement of Rome xvi, xix
Conscience xxxiii
Corinthians, ist Ep. style cxv
Creation 25
Cretans 73, 76
Crete, origin of the Church in xi
xdpiapia lxxviii
Deacons c. IV, xlviii f., Ixii, Ixxif.; in
Acts Ixiii; in S. Paul's Epp. lxxiii
Deaconesses u. iv, 19
Departed, Prayer for the 54
Didache, the lxxvi
Doctrine c. vi, xci, xciv
SiaKovla xlviii f., lx
StSoir/caXla xc ff.
StSaxr; xcv f .
Epaphroditus Ixxi
Ephesus, the Church in ix, 2 ; Epistle to,
style cxiii

Erastus xiii
Eusebius, date of S. Paul's martyrdom
xix
iK^ijrijais lxxxi, lxxxiii
eVa77^XXeo-o'ai lxxxv
iiriaKoiri) lx, Ixii
irepoSiSaaKaXeiv lxxxi
etia77eXta"TT)s xlviii f.
ebaifieia xciii
Faith li, ciiif.
Family, the 78
Gaul xviii
Gnosticism lxxxix, 77
God, the unity of xxiv
Gospel, the xxiif., xxivf., xxviii, xxxv;
the ' completion of ' xiv, xviii
yeveaXoyiai lxxxii f.
7cfi<ns lxxxii, lxxxiv
Haggadah and Halachah lxxxiii
Harnack xvi
Hort, on Bishops Ixii ; on ordination of
- Timothy If.
Hospitality 16
Incarnation, the 25
Intercession xxivf., li, 11
Jerome, date of martyrdom of S. Paul
xix
koX6s xciv
Kevoipwvlai lxxxv
Law xxii, 4, 4 5 f.
Laying on of hands xxix, Ixvi, lxvii f.
Lightfoot xvii f.
Liturgical passages 42, 56
Love 3
Luke xiii
Xoyop.axeiv lxxxiii
X670S xc f. , xcvi f. , ci
Macedonia ixf., xxxi
' Man of God ' xxxviii, xlviii
Morality xci
Muratori, Canon of xvii
/laraioXoyla lxxxi
p.b8oi lxxxii f.
p.varfipiov cviii

104

INDEX OF SUBJECTS

Nageli, on style of Pastorals cxv f. ; of
Philippians cxvii
Nicopolis xi
vop.iKal fidxal lxxxiii
voptoSiSdaxaXos lxxxiii f.
Onesiphorus xiii, 53
SpBorofielv cviii
Particles in P. Epp. cxvii
Pastors Ixxii
Paul, S., his ancestors xxix; his com
mission xxiv ; confidence xxix ; in Crete
xi f. ; in Gaul xviii ; and the Gospel
xxii; imprisonments xiii, xviii f., 58;
judicial functions liv; and the law
xxii ; his office a precedent for Timothy
xxiii f. ; martyrdom, date of xix;
ordination of Timothy xxix; per
sonality xx ff. ; in Rome xiii, xv, xii;
in Spain xvii; and Timothy xxviii,
xiii, xlvi f. ; and Titus xlvii ; trials of
xiii, xv, 60
Penitents liii
Philippi, the Church in lxxi
Presbyters xxix, xxx, liii, lix, 33, 74; in
Acts lxiv f. ; at Antioch Ixv ; in Asia
Ixvi f. ; discipline Ixx, 34 f. ; finance
1 7 ; functions lx, lxvii f. , lxxiii, lxxvii f. ;
grades of lx, Ixii f. ; ordination 35 f. ;
' presidents '- lix ; qualifications lix,
Ixif. ; stipends 34; teaching lxx, 17,
34; in S. Paul's Epistles lxix-lxxii ;
in Epp. John lxxiv f.
Prophets xxxii, Ixvi, lxix, lxxii ; Christian
Iii ; Heathen 76
Providence 9
Pseudonymous authorship xx f., xxv,
xxvii, xii
irapaBijKri xxxix f., xc, cii
irlaris ciii ff.
irpeafibrepos lxxiv
irpolaraaBai lxi
Ramsay, Sir W., on date of martyrdom
xix
Resurrection, the Ixxxvi
Romans, Ep. style cxii f., cxv
Rome xiv
Schiirer, E. lxxxiii
Scriptures, the xlvi, lv, 64 ; public reading
of 28 ; rolls of 69

Seven, The, in Acts vi, Ixiii f., Ixviii
Slaves 37 f.
Spain, S. Paul in xvif., xviii
Stoics, independence 39
Style c. vii; affected by "date cxi; by
address cxii ; by subject cxv ff.
Teachers Ixvi, lxix f. , lxxii ; Christian
xii, 2, 4, 38; false c. v, 38, 6r, 75,
future Ixxxvii, methods of Ixxxvii,
outside the Church Ixxxvii, within the
Church lxxxi; Greek lxxxiv (., Ixxxvii;
Jewish lxxxv, Hort on lxxxiii
Teaching, not iimited to office Ixxxvii,
1 imothy , age of xxxvi f. , 28 ; charges to
ix, xxxii f. ; commission xlviii ; character
xx f. , xxx f., xxxv, xxxix, xiii ff., lv;
duties li, liii, lvi ; in Ephesus ix, xxxi ;
and the Gospel xxxv, lv; health xxxvii;
judicial functions xxxvii ; in Macedonia
x ; ' man of God ' xxxviii; mother and
grandmother of xliii; office c. Ill,
xxvi {., xxxii ff., xxxviii f., xl, lv ff.,
20, 26, apostolic character xxxii, limits
of xxxv, requisites for xiv f., Iii f. ;
ordination xxix, xxxii, 1 ff. , 28, 49;
presbyters, relation to liii ; prophecies
xxxii ; teachers, relation to liv ; riiaiov
xxxi
Titus, in Crete xi, xii, lviii; relation to
S. Paul xxi ; office of lviiif. ; presbyters,
relation to lviii, lxi, 6
Trophimus xiii
Turner, C. H. xix
Tychicus xi, xiii
tis, anonymous definite 2
byialveiv xc f., xcii ff.
byir/s xcv
u7rOTiS7r&jo-is xcviii f.
Vocabulary c. VI I ; classified cxviiiff.
Wealthy, the liv, 43
Widows 29 f. ; enrolled 31, 32
Women 14, 15
Works 51
Zahn xviii
Zenas xi
fi)Tr/o-ts lxxxi ff.

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