Notes on the Old and New Testaments

13 Buc evil men and seducers shall wax worse and worse, deceiving, and being " deceived.

14 But continue * thou in ihe

the world were arrayed against them ] It is easy for a professed Christian to avoid persecution, if he yields every point in which religion is opposed to the world. But let not a man who will do this, suppose that he has any claim to be numbered among the martyrs, or even entitled to the christian name.

13. But evil men and seducers shall wax worse and worse. That is, it is tlie character of such men to do this; they may be expected to do it. This is the general law of depravity— that if men are not converted, they are always growing worse, and sinking deeper into iniquity. Their progress will be certain, though it may be gradual, since nemo repente turpissimiis. The connection here is this: that Timothy was not to expect that he would be exempt from persecution (ver. 12), by any change for the better m the wicked men referred to. He was to anticipate in them the operation of the general law in regard to bad men and seducers — that they would grow worse and worse. From this fact, he was to regard it as certain that he, as well as others, would be liable to be persecuted. The word rendered seducers—^'oiri — occurs nowhere else in the New Testament. It means, properly, a. juggler, or diviner; and then, a deceiver, or impostor. Here it refers to those who, by seductive arts, lead persons into error. ^ Deceiving. Making others believe that to be true and riirlit, which is false and wrong. This was, of course, done by seductive arts. '^And being deceived. Under delusion themselves. The advocates of error are often themselves as really under deception, as those things which thou hast learned and hast been assured of, know ing of whom thou hast learned them;

whom they impose upon. They are often sincere in the belief of error, and then they are under a delusion; or, if they are insincere, they are equally deluded in supposing that they can make error pass for truth before God, or can deceive the Searcher of hearts. The worst vie tims of delusion are those who attempt to delude others.

14. But continue thou in the things which thou hast learned and hast been assured of. To wit, the truths of religion. Timothy had been taught those truths when a child, and he had been confirmed in them by the instructions of Paul. Amidst the errors and seductions of false teachers, Paul now exhorts him to hold fast those doctrines, whoever might oppose them, or whatever might be the consequence. Com p. Notes, ch. i. 13. 1[ Knowing of lohom tliou hast learned them. To wit, of his mother (ch. i. 5), and of Paul. Ch. i. 13. The reference seems to be particularly to the fact that he had learned these truths first from the lips of a mother (see ver. 15); and the doctrine taught here is, that the fact that we have received the views of truth from a parentis lips, is a strong tnotivefor adhering to them. It is not to be supposed, indeed, that tliis is the highest motive, or that we are always to adhere to the doctrines wliich have been taught us, if, on maturer examination, we are convinced they are erroneous; but that this is a strong reason for adhering to what we have been taught in early life. It is so, because, (1.) a parent has no motive for deceiving a child, and it cannot be supposed that he would teach him what he know to be false,

15 And that from a child thou hast known llie holy Scriptures, which • arc able to make thee

(2.) a parent usually has had much moro experience, and much better opjx)rtunitics of examining- what is true, than his cliild has; (3.) tlicre i— a degree of respect which nature teaches us to be due to the sentiments of a parent A child should ilepart very slowly from the opinions iield by a fatlier or mother; and, when it is done, it should be only as the restdt of prolonged examination nnd prayer. These considerations fcJiould have the greater weight, if a parent has been eminent for piety, And especially if that parent has been removed to heaven. A child, standing by the grave of a pious father or mother, should reflect and pray much, before he deliberately idopts opinions which he knows that father or mother would regard as wrong.

l.T And that from a child thou last kiwicn the holy Scriptures. Tliat is, the Old Testament; for the i\ew Testament was not then written. Notes, John v. 39. The moiher of Timotliy was a pious Ilebrewess, and regarded it as one of the duties of her religion to train her eon in tlie careful knowledge of the word of God. This was regarded by the Hebrews as an important duty of religion, and there is reason to believe that it was commonly faitlifully performed. The Jewish writings abound with lessons on this subject Rabbi Judah says, "The boy of five years of age ought to apply to the study of the sacred Scriptures." Rabbi Solomon, on Deut. xi. 19, says, " When the boy begins to talk, his father ought to converse with him in the sacred language, nnd to teach him the law; if he does not do that, he seems to bury hinj." See numerous instancies lei'erred tc I

wise unto salvation through faith which is in Christ Jesus.

in Wetstein, in loc. The expression used by Paul— /rom a child (otto ^pt'ifiovj) — does not make it certain at precisely ichat age Timothy was firt-t instructed in the Scriptures, though it would denote an earlt/agc. The word used — ^(^tfoi — denotes, (1.) a babe unborn, Luke i. 41. 44, (2.) an intanf, babe, suckling. In the New Testament, it is rendered liabe and babes, Luke i. 41. 44; ii. 12. 16^ 1 Pet. ii. 2; infants, Luke viii. 15; and young children, Acta vii. 19. It does not elsewhere occur, and its current use would make it probable that Timothy had been taught the Scriptures as soon as he was capable of learning anything. Dr. Doddridge correctly renders it here "from infancy.''^ It may be remarked then, (1.) that it is proper to teach the Bible to children at as early a period of life as possible. (2.) That there is reason to hope j that such instruction will not be for- I gotten, but will have a salutary influence on their future lives. The piety of Timothy is traced by the apostle to the fact that he had "been early taught to read the Scriptures, and a great proportion of those who are in the church have been early made acquainted with the Bible. (3.) It is proper to teach the Old Testament to children — since tliis was all that Timotliy had, and this was made the means of his salvation. (4.) We may see the utility of Sabbath-schools. The great, and almost the sole object of suchscliools is to teach the Bible, and from tiie view which Paid had of the advantage to Timothy of having been early made acquainted with the Bible, there can be no doubt that if Sunday-schools had then l»een in ex« istence, he would have been theii

16 All " Scripture is given by 'nspiration of God, and Hs profit-

learty patron and friend. % Which ure able to make thee wise unto salvation. So to instruct you in the way of salvation, that you may find the path to life. Learn, hence, (1.) that the plan of salvation may be learned from the Old Testament, ft is not as clearly revealed there as it is in the New, but it is there,• and if a man had only the Old Testament, he might find the way to be saved. The Jew, tlien, has no excuse if lie is not saved. (2.) The Scriptures have power. They are ' able to make one wise to salvation.' They are not a cold, tame, dead thing. There is no book that has so much power as the Bible; none that is so efficient in moving the hearts, and consciences, and intellects of mankind. Tliere is no book that has moved so many minds; none that has produced so deep and permanent effects on the world. (3.) To find the way of salvation, is the best kind of wisdom; and none are wise who do not make that the great object of life. "^Through faith which is in Christ Jesus. Notes, Mark xvi. IG. Rom. i. 17. Paul knew of no salvation, except through the Lord Jesus. He says, therefore, that the study of the Scriptures, valuable as they were, would not save the soul unless there was faith in the Redeemer; and it is implied, also, that the proper effect of a careful study of the Old Testament, would be to lead cue to put his trust in the Messiah. IG. All Scripture. This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then writ-.en, and was included under the general name of /Ac Scriptwes. Conip. 2 Pet. iii. 15, IG. But it includes he lohole of the Old Tes:ament, and,

able for doctiine, for reproof, for correction, for instruction in righteousness;

is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament. Tf Is given by inspiration of God. AH this is expressed in the original by one word — ^EOTtj'srtTT'os — theopneustos. This word occurs nowhere else in the New Testament. It properly means, God-inspired — from ©50J, God, and rtwco, to breath'^, to breathe out. The idea of breath ing upon, or Irealhing into the soul, is that which the word naturally conveys. Thus God breathed into the nostrils of Adam the breat'' of life (Gen. ii. 7), and thus the Saviour breathed on his disciples, and said, " receive ye the Holy Ghost." John XX. 22. The idea seems to have been, that the life was in the breath, and that an intelligent spirit was communicated with the breath. The expression was used among the Greeks, and a similar one was employed by the Romans. Plutarch ed. R. ix. p. 5S3. 9. -toii dvdpovs -fovj ^sojtvsvstovs. Phocylid. 121. r^j Se ^soTtvsvntov so^L^^ X,oyoj istiv oipiato^. Perhaps, however, this is not an expression of Phocylides, but of the pseudo Phocylides. So it is understood by Bloomfield. Cicero, pro Arch. 8. poetam — quasi divino quodam spiritu inflari. The word does not occur in the Septuagint, but is found in Josephus, C. Ap. i. 7. " The Scripture of the prophets who were taught according to the inspiration ot God — xaia -triv irttTtvovav rtju drto tov ^soii. In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can be learned from the ut-e of this word. It asserts a. fact — tliat the Old Testament was composed under a divine influence, which miglit bo roprescntca by I brcttlhinir on one, and so iinpurting lile. But llie laiiijiiiige must be ti<fu- | rative; for Gotl does not brialhe, (hough the fair inference is, that ihosc Scriptures arc as inucli tlie pro<luction of God, or arc as nnicli to bo'traccd to liim, as life is. Comp. Matt..\.\ii. 43. 2 Pet. i. 21. Tlie question as to tlic degree of inspiration, and whether it extends to the icortls of Scripture, and how far the sacred writers were letl to tlie exercise of their own faculties, is foreign to the design of the.<e Notes. All tiiat is necessary to be held is, that the sacred writers were kept from error on those subjects which were matters of tlieir own observation, or which ix;rtained to memory; and tliat tiiere were truths imparted to them directly by the Spirit of God, whicii they could never have arrived at by the unaided exercise of liieir own minds. Comp. Intro, to Isaiah and Job. *^And is profitable. It is useful; it is adapted to give instruction, 10 administer reproof, &c. If " «/r' Scripture is thus valuable, tlien we are to esteem no part of tlie Old Testament as worliilcss. There is no portion of it, even now, which may not be fitted, in certain circum-.stances, to furnish us valuable lesson.s, and, consequently, no part of it whicli could be spared from the sacred canon. There is no part of the human body which is not useful in it^ place, and no part of it which can b(; spared without sensible loss. — "i For doctrine. For teaciiing or communicating instruction. Comp. Notes on 1 Tim. iv. 10. ■]■ For repn of. On the meaning of tlie word hi^re rendered reproof — t?.fy;^05 — see Notes on Ileb..\i. 1. It here means, prob;ibly, for convincinsr,- that is, convincing a man of his sins, of the truth and claims of religion, &c. Sec Notes on John xvi. 8. •[ For correction. The word here used — i>ta*^^<jtf — occurs nowhere else in tlie Ntnv Testament It means, pro pcrly, « seltinfT to righl.\; rr/inrfition, restoration (from trtaKybciu,, to riglit up again, to restore); and here means, tiie leading to a correction or amendment of life — a refor million. The meaning is, that the Scriptures are a powerful means of relormat ion, or of putting men into the proper condition in regard to morals,.\ller all the means whicli have been employed to reform mankind; all the appeals which are made to them on the score of health, happiness, respecUibility, property, and long life, the word of God is still the most jKiwerful and the most effectual means of recovering those who have fallen into vice. No reformation can be permanent which is not based on the" principles of the word of God. ^[ For instrnctioji in rirrhleonsncss. instruction in regard to the principles of justice, or wiiat is right. Man needs not only to be made acquainted with truth, to be convinced of his error, and to be reformed; but he needs to be tau<rht what is right, or what is required of him, in order that ho may lead a holy life. Every reformed and regenerated man needs instruction, and should not be left merely with the evidence that he is reformed, or converted. He should bo followed with the principles of the word of God, to show him how ho may lead an upright life. The Scriptures lurnish tlic rules of holy living in abundance, and thus they are adapted to the whole work of recovering man, and of guiding him to heaven.

17. That the man of God may be perfect. The object is not merely to convince and to convert him; it is to furnisli all the instruction needful tor his entire perfection. The idea here is, not that any one is absolutely perfect, but that the Scriptures have laid down the way which leads to iicrfection, and that, if any one were perfect, 'le would find in

17 That the man of God may

the Scriptures all the instruction which he needed in those circumstances. There is no deficiency in the Bible for man, in any of the isituations in which he may be placed in life; and the whole tendency of the book is to make him who will put himself fairly under its instructions, absolutely perfect. — ^ Thoroughly furnished unto all good works. Marg., ^ or perfected.^ The Greek means, to bring- to an end; to make complete. The idea is. that whatever good work the man of God desires to perform, or however perfect he aims to be, he will find no deficiency in the Scriptures, but will find there the most ample instructions that he needs. He can never advance so far, as to become forsaken of his guide. He can never make such progress, as to have gone in advance of the volume of revealed truth, and to be thrown upon his own resources in a region which was not thought of by the Author of the Bible. No new phase of human affairs can appear, in which it will not direct him; no new plan of benevolence can be started, for which he will not find principles there to guide him; and he can make no progress in knowledge or holiness, where he will not feel that his holy counsellor is in advance of him still, and that it is capable of conducting iiim even yet into higher and purer i-egions. Let us, then, study and prize the Bible. It is a holy and a safe guide. It has conducted millions along the dark and dangerous way of life, and has never led one astray. The human mind, in its investigations of truth, has never gone beyond its teachings; nor nas man ever advanced into a region so bright tlmt its light has become dim, or where it has not thrown its beams of glory be perfect, " thoroughly ' fumishe(J unto all good works.

on still far distant objects. We are ofl;en in circumstances in which we feel that we have reached the outer limit of what man can teach us; but we never get into such circumstance in regard to the word of God.

How precious is tlie book divine,

By insijiration given! Briglit as a lamp its doctrines shine,

To guide our souls to heaven.

It sweetly cheers our drooping hearts

In this dark vale of tears; Life, light, and joy, it still imparts,

And quells our rising fears.

This lamp, through all the tedious night Of life, shall guide our way;

Till we behold the clearer light Of an eternal day.

This chapter comprises the following subjects:

1, A solemn charge to Timothy, to be faithful in preaching the gospel, and in the whole work of the ministry. Vs. 1 — 5. The particular reason given for this charge was, that the time was approaching when men would not endure sound doctrine, but would turn away from the truth. Hence, Timothy is exhorted to be faithful in his work, and to be prepared to endure the trials which, in such circumstances, a faithful minister must be expected to meet.

2. A statement of Paul that his own work was nearly done, and that the hour of his departure drew near. Vs. 6 — 8. This statement, also, seems to be made in order to excite Timothy to increased fidelity in the ministry. His teacher, guide, father, and friend, was about to be withdrawn, and the great work of preaching was to be committed to other hands. Hence, in view of his own departure, Paul exhorts Timot^v ta

CHARGE - thee Jicir-foro kfore God, and the Lord Josus

Welity when he himself should be lerpoved.

3. An exhortation to Timothy to;ome to him as soon as practicable. Vs. 9 — 15. Paul was then in bonds, xnd was expecting soon to die. He *as alone. For various reasons, Iho^c wiio had been witli him had letl him. and lie needed some companion and friend. He therefore exhorts Timotliy to come to him as KX)n as possible.

4. Paul refers now to his first trial before the emperor, and to tiie lact that tiien no one stood by him. Vs. 16 — 19. Tlie reason of his referring to this seems to be, to induce Timotliy to come to him in view of his anticipated second trial. The Lord, he sjiys, then stootl by him, and he had confidence that lie would continue to do it; yet who is there that does not feel it desirable to have some dear earthly friend to be with him when he dies?

5. The epistle is closed, in the usual manner, with various salutations, and with the benediction. Vs. 19— -je.

1. / change thee therefore before God. Notes on 1 Tim. v. 21. •[ Who shall jiidire the quick and the dead.

Christ, who shall judge ' the quick and the dead at his appearing and his kingdom;

3 Preach the word; be instant and what is there which will more conduce to fidelity in the discharge of duty, than the thought tliat we must soon give up a solemn account of the manner in which we have performed iti 1[ At his appear inff. That is, the judgment shall then take place. This must refer to a judgment yet to take place, for the Lord Jesus has not yet 'appeared' the second time to men; and, if this be so, then there is to be a resurrection of the dead. On the meaning of the word rendered appearing, see Notes on 2 Thess. ii. 8. It is there rendered briirhtness. Comp. 1 Tim. vi. 14. 2 Tim. i. 10. Tit. ii. 13. *^And his kingdom. Or, at the setting up of his kingdom. The idea of his reigning, or setting up his kingdom, is not unfrequently associated with the idea of his coming. See Matt, xvi. 28. The meaning is, that, at his second advent, tlie extent and majesty of his kingdom will be fully displayed. It will be seen that he has control over the elements, over the graves of the dead, and over all the living. It will be seen that the earth and the heavens are under his sway, and that all things there acknowledfje him as their sovereign Ixird. In order to meet the full riiat is, the Lord Jesus; for he is to force of the language used by Paul be the judge of men. Matt. xxv.,U— 4(5. 2 Cor. v. 10. The word tfuick means living (Notes, AcLs x. 12. Eph. ii. 1); and the idea is, that ke would be alike the judge of all here, it is not necessary to suppose that he will set up a visible kingdom on the earth, but only that there will

I be an illustrious display of himself

! as a king, and of the extent and ma- when he should jcsty of the empire over which he who had died. I presides. Comp. Notes on Rom. xiv

See Notes on I Thess. iv. 16, 17. | 11. Phil. ii. 10. In view of the fact that a//, whether I 2. Preach the xcnrd. The word prcachors or hearers, must give up I of Gal; the gospel. This was to iheir rscc. mit to tlie final Judgf^, | he the main Ini.-inpHS of the life of Paul cii.ir^'cs Timothy to be faithful; i Timothy, and Paul solemnly cnarjfc* him in view of the certain coming of the Redeemer to judgment, to be faithful in the performance of it. If Be instant. See Notes, Rom. xii. 12. The meaning here is, that he should be constant in this duty. Literally, to stand by, or to stand fast by; that is, he was to be pressing or urgent in the performance of this work. He was always to be at his post, and was to embrace every opportunity of making known the gospel. What Paul seems to have contemplated was not merely that he should perform the duty at stated and regular times; but that he should press the matter as one who had the subject much at heart, and never lose an opportunity of making the gospel known. IT In season, ivx^pto^. In good time; opportunely. Comp. Matt. xxvi. 16. Luke xxii. 6. Mark. xiv. 11. The sense is, when it could be conveniently done; when all things were favourable, and when there were no obstructions or hindrances. It may include the staled and regular seasons for public worship, but is not confined to them. IT Out of season. djcou-'pcoj. This word does not elsewhere occur in the New Testament. It is the opposite of the former, and means that a minister is to seek opportunities to preach the gospel even at such periods as might be inconvenient to himsGif, or when there might be hindrances and embarrassments, or when there was no stated appointment for preaching. He is not to confine himself to the appointed times of worship, or to preach only when it will be perfectly convenient for himself, but he is to have such an interest and earnestness in the work, that it v/ill lead him to do it in the face of embarrassments and discouragements, and whenever he C8 1 find an opportunity. A man who I rebuke, exhort ivith all long-suf« ferino- and doctrine.

is greatly intent on an object will seek every opportunity to' promote it. He will not confine himself to stated times and places, but will present it everywhere, and at all times A man, therefore, who merely confines himself to the stated seasons of preaching the gospel, or who merely preaches when it is convenient to himself, should not corv sider that he has come up to the requirement of the rule laid down by the apostle. He should preach in his private conversation, and in the intervals of his public labours, at the side of the sick bed, and wher ever there is a prospect of doing good to any one. If his heart is full of love to the Saviour and to souls, he cannot help doing this. '^ Reprove. Or convince. Notes, ch. iii. 16. The meaning is, that he was to use such arguments as would convince men of the truth of religion, and of their own need of it. IT Rebuke. Rebuke offenders. Titus ii. 1-5. See the nse of the word in Matt. viii. 26; xiL 16, (rendered charged); xvi. 22; xvii. 18; xix. 13; XX. 31. Luke iv. 3-5. 39; xvii. 13; xviii. 15. Jude 9. In the New Testament the word is used to express a judgment of what is wrong or contrary to one's v/ill, and hence to admonish or reprove. It implies our conviction tliat there is something evil, or some fault in hinr. who is rebuked. The word in this> verse rendered reprove, does not im • ply this, but merely that one may be in error, and needs to have arguments presented to convince him cf the truth. That word also implies no superior authority in him who does it. He presents reasons, or argues the case, for the purpose of convincing. The word here rendered rebuke, implies authority or superiority, and njaans merely thai

3 For the time will come when they will not endure sound doctrine; but after their own lusts

we may saij lliat a thing is wron]^, • nd adiiiinister a rebuke for it, as if tliere were no doubt that it was wrong. The propriety of the rebuke rests on our authority tor doing it, not on tiic araumcnts which we present. Tliis is based on tiie presumption that men orlen know that they are doing wrong, and need no aru'uments to convince them of it. The idea is, that the mini.ster is not merely to reasoii about sin, and convince men that it is wrong, but lie may solemnly admonisli them not to do it, and warn them of the consequences. T Exhort. Notes, Rom. xii. 8. ^ With all lomr-siifferinir. Tliat is, with a patient and persevering spirit if you are opposed. See Notes on cli. ii. 25. Comp. Notes, Rom. ii. 4. Comp. Rom. i.v. 22. 2 Cor. vi. 6. Gal. v. 22. Epli. iv. 2. Col. i. 11; iii. 12. 1 Tim. i. 16. IT Au(' doctrine. Teaching, or patient instruction.

Ii. For the time icill come, Sic. Probably referring to the time mentioned in ch. iii. 1, seq. H When they tcill not endure sound doctrine. Greek, healthful doctrine; i. e., doctrine contributing to the health of the soul, or to salvation. At that time they would seek a kind of instruction more conformable to their wi<hes and feelings. ^ But after their oicn lusts. They will seek such kind of preaching as will accord with their carnal desires; or such as will palliate their evil propensities, and deal gently with tlieir vices. Comp. Isa. XXX. 10, '* Speak unto us sm<x)th things; prophesy deceits." «I Shall they heap to themselves teachers, having itching ears. The word rendered heap — (f(i'-<^tvi^ — does not occur elsewhere in the New Testament. It means to heap up upon, to accumulate; and here to

shall they heap to themselves teachers, having itching ears;

multiply. The word rendered ilchiniz — xir^ — also occurs only in this place in the New Testament. It means to rub, to scratch,- and then to tickle, and here to feel an itching for something pleasing or gratifying. The image is derived from the desire'which we have wlien tiiere is an itching sensation, to have it rubbed or scratclied. Such an uneasiness would these persons have to have some kind of instruction tiiat would allay their restless and unen.-y desires, or would gratify them, in explanation of this passage we may observe, (1.) that there will be always religious teachers of some kind, and that in proportion as error and sin abound, they will be multiplied. The apostle here says, that by turning away from Timothy, and from sound instruction, they would not abandon all religious teachers, but would rather nicrease and multiply them. Men otlen declaim much against a regular ministry, and call it priestcraft; and yet, if they were to get rid of such a ministry, they would by no means escape from all kinds of religious teachers. The deeper the darkness?, and the more gross the errors, and the more prevalent the wickedness of men, the more will a certain kind of religious teachers abound, and the more it will cost to support them. lUily and Spain swarm with priest.*, and in every heathen nation they constitute a verj- numerous class of the population. Tiie cheapest mini^try on the earth is a well-e<lucated I'rotestant clergy, and if society wishes to free itself from swarms of preachers, and prophets, and exhorters, it should secure the regular services of an educated and pious ministry. (2.) In such classes of persons as tlie apostle iiere refers to, thero i^ a restless, uneasy desira

4 And th(;y shall turn away their ears from the truth, and shall be turned unto fables. "

5 But Avatch thou in all things, ''

to have some kind of preachers. They have 'itching ears.' They will be ready to run after all kinds of public instructors. They will be little pleased with any, and this will be one reason why they will have so many. Tiiey are fickle, and unsettled, and never satisfied. A desire to hear the trulh, and to learn the way of salvation, is a good desire. But this can be better gratified bj' far under the patient and intelligent labour of a single religious teacher, than by running after many teachers, or than by frequent changes. How much would a child learn if he was constantly running from one school to another 1 (3.) Such persons would have teachers according to 'their own lusts;' that is, their own tastes, or wishes. They would have those who would coincide with their whims; who would foster every vagary which might enter their imagination; who would countenance every wild project for doing good; who would be the advocates of the errors which they held; and who wOuld be afraid to rebuke their faults. These are the principles on which uiany persons choose their religious teachers. The true principle should be, to select those who will faithfully declare the truth, and who will not shrink from exposing and denouncing sin, wherever it may be found.

4. And they shall turn away their ears from the truth. That is, the people themselves will turn away from the truth. It does not mean thai the teachers would turn them away by the influence of their instructions. IT And shall he turned unto fables. Notes, 1 Tim. i. 4.

endure afflictions, do the work of an evangelist, make ' full proof ' of thy ministry.

sin, and faithful in the performance of duty. Notes, Matt. xxv. 13. 1 Cor. xvi. 13. % Endure affiictions. Notes, ch. ii. 3. The Greek word here is the same which is there rendered ' endure hardness.'' IT Do the work of an evangelist. On the word evangelist, see Notes on Acts xxi. 8. The phrase here means, do the work of preaching the gospel, or of one appointed to proclaim the glad tidings of salvation. This is the proper business of all ministers, whatever other rank they may maintain. Whether it was ever regarded as the proper duty of a separate class of men to do this, see Notes on Eph. iv. 11. ^ Make full proof of thy ministry. Marg., fulfil. Comp. Notes, Rom. xiv. 5. The word here used denotes, properly, to bear or bring fully; then to persuade fully; and then to make fully assured of, to give full proof of. The meaning here seems tobe^ to furnish fuF evidence of what is the design of the christian ministry, and of what it is adapted to accomplish, by the faithfiil performance of all its duties. Timothy was so to discharge the duties of his office as to furnish a fair illustration of what the ministry could do, and thus to show the wis dom of the Saviour in its institution This should be the aim of all the ministers of the gospel. Eacli one should resolve, by the blessing of God, that the ministry, in his hands, shall be allowed, by a fair trial, to show to the utmost wliat it is adapted to do for the welfare of mankind. 6. For I am now ready to be offered. This conviction of the apostle that he was about to die, is urged as a reason why Timothy should be laborious and faithful in the perform-

6 For I am now ready to be

ance of Uie duties of his ortice. His own work was nearly done. Ho was soon to be witlidruwn from the earlji, and whatever benefit the world inigiit have derived from his experience or active exertions, it was now to be deprived of it. Ho was about to leave a work whicii he much loved, and to wliicli he had devoted the vigour of his life, and he was anxious tliat they who were to succeed him should carry on the work with all the energy and zeal in their power. This expresses the conunon feeling of aged ministers as death draws near. The word ' rtaily,^ in the phrase ' ready to be offered,' conveys an idea wliich is not in the original. It implies a wUUiis;ness to depart, whicii, whether true or not, is not the idea con-.reyed by the apostle. His statement is merely of the fact that ho was about ♦o die, or that liis work was drawing to a close. No doubt he was ' ready,' in the sense of being willing and pre[«ired, but this is not tlie idea in the Greek. Tlie single Greek word rendered ' I am ready to be ofibred' — ^rtf\8o;u<u^-occurs nowhere else in the New Testament, except in Phil. ii. 17, where it is translated ' if I Up offered.'' Sec it explained in the Notes on that place. The allusion here, says Burder (in Rosenmiiller's A. u. n. Morgenland), is to the custom which prevailed among the heathen generally, of pouring wine and oil on the head of a victim w len it was about to bo offered in sacrifice. The idea of the apoeitle then is, that he was in the condition of the victim on whose head tlie wine and oil had been already poured, and which was just about to be put to death; that is, he was alx)Ut to die. Every preparation had been made, and he only ofTered, and the time of my d« parture "is at hand.

awaited the blow which was to strike him down. The meaning is not that he was to be a sacrifice; it is that his death was about to occur. Nothing more remained to be done but to die. The victim was all ready, and he was sure that the blow would.«oon fall. What was the gruiind of his expectation, he has not told us. Probably there were events occurring in Rome which made it morally certain that though he had once been acquitted, ho could not now escape. At all events, it is interesting to contemplate an agrd and experienced Christian on the borders of the grave, and to learn what were his Icelings in the prospect of his departure to the eternal world. Happily, Paul has in more places than one (comp. Piiil. i. 23), stated his views in such circumstances, and we know that his religion then did not fail him. He found it to be in the prospect of death what he had found it to be through all his life — the source of unspeakable consolation — and he was enabled to look calmly onward to the hour which should summon him into the presence of his Judge. ^ And the lime of 7i\y dcjitirlnre is at hand. Gr., dissolvivsc, or dissolution. So we speak of the dissolution of the soul and bo<ly. The verb from which the noun (dm?.r5i{), is derived (dia Xvw), means to loosen again; to un do. It is applied to the act of unloosing or casting off the fastenings of a ship, preparatory to a departure. The proper idea in the use of the word would be, that he had been liouiid to the present world, like a ship to its moorings, and that death would he a release. He would now.'^prcari his sails on the broad ocean of eternitv. The true idea of death is tiiat ot loosening' the bands that judge, shall give me at tliat day; and not to me only, hut unto all them • also that love his appear-

I have finished * my course, I have kept ' the faith:

8 Henceforth there is laid up for me a crown ^ of righteousness,

confine us to the present world; of setting us free, and permitting the soul to go forth, as with expanded sails, on its eternal voyage. With such a view of death, why should a Christian fear to die ]

7. / have fought a good faith. The christian life is often represented as a conflict, or warfare. See Notes on 1 Tim. vi. 12. That noble conflict with sin, the world, the flesh, and the devil, Paul now says he had been able to maintain. ^ / have finished my course. The christian life, too, is often represented as a race to be run. Comp. Notes, 1 Cor. ix. 24 — 26. '^ I have kept the faith. I have steadfastly maintained the faith of the gospel; or, have lived a life of fidelity to my Master. Probably the expression means that he had kept his plighted faith to the Redeemer, or had spent a life in faithfully endeavouring to serve his Lord.

8. Hnicpforth there is laid up for me. At the end of my race, as there was a crown in reserve for those who had successfully striven in the Grecian games, Comp. Notes on 1 Cor. ix. 25. The word henceforth— TMiTiov — means what remains, or us to the rest; and the idea is, that that was what remained of tlie whole career. The race had been run; the conflict had been waged; and all which was now necessary to complete the whole transaction, was merely that the crown be bestowed. If A crown of righteousness. That is, a crown won in the cause of righteousness, and conferred as the reward of his conflicts and efforts in the cause of holiness. It was not the crown of ambition; it was not a garland won in struggles for earthly distinction; it was that which was the appropriate reward of his efforts to be personally holy, and to spread tlie principles of lioliness as far as possible through the world. "F Which the Lord, the righteous Judge, shall give me. The Ix)rd Jesus, appointed to judge the world, and to dispense the rewards of eternity. It will be seen in the last day that the rewards of heaven are not conferred in an arbitrary manner, but that they are bestowed because they ought to be, or that God is righteous and just in doing it. No man will be admitted to heaven w^ho ought not, under all the circumstances of the case, to be admitted there; no one will be excluded who ought to have been saved. ^At that day. That is, the time when he will come to judge the world. Matt. xxv. ^And not to me only. ' Though rny life has been spent in laboriously endeavouring to spread his religion; though I have suffered much, and laboured lono-; though I have struggled hard to win the prize, and now have it full in view, yet I do not suppose that it is to be conferred on me alone. It is not like the wreath of olive, laurel, pine, or parsley (Notes, 1 Cor. ix. 25, p. 188), which could be conferred only on one victor (Notes, 1 Cor. ix. 24, p. 186); but here everyone may obtain the crown who strives for it. The struggle is not between me and a competitor in such a sense that, if / obtain the crown, he must be ex eluded; but it is a crown which ha

9 Do lliy diligence to come shortly unto me:

10 For Deinas hath forsaken me, having loved • this present

can obtain as well as I. As many as run — as ninny as fijjlit the pood figlit — as many as kcej) the tliitli — as many as love his appearing, may win tlie crown as well as I.' Such is religion, and such is the manner in which its rewards difl'er from all others. At the Grecian games, but one could obtain the prize. 1 Cor. ix. 24. All the rest w ho contended in tiiosc games, no matter how numerous they were, or how skilt'ully they contended, or how much efi'ort they made, wore of course subjected to' the mortification of a tailure, and to all the ill-feeling and envy to which such a failure migiit give "• '\ So it is in respect to all the /.cs wliich this world can be^^tow...;i lottery, but one can obtain the li Lrhest prize; in a class in college, (I'll one can secure the highest liononr; in tJie scramble for office, no matter how numerous the competitors may be, or what may be tiieir merits, but one can obtain it. All the rest are liable to the disappointments and mortifications of defeat. Not so in religion. No matter hownumerous the competitors, or how worthy any one of them may be, or how pre-eminent above his bretiiren, yet all may obtain the prize; all may be crowned with a diadem of life, of equal brilliancy. No one is excluded because another is successful; no one fails of the reward because another obtains it. Who, then, would not make an effort to win the immortal crown! ^ l7/ii(> all ihcm alio thai loir his appeariiii^. That is, unto all who dfsire his second coming. To believe in the ■econd advent of the Ixjrd Jesus to judge the world, and to desire his return, became a kind of a criterion 24* world, and is departed unto Thessalonica; Crcscens to Galatiii Titus unto Dalmatia.

by which Christians were known. No others but true Christians were supposed to believe in that, and no others truly desired it. Comp. Kev. i. 7; x.xii. 20. It is so now. It is one of the characteristics of a true Christian that he sincerely f/csires the return of his Saviour, and would urlcnmc ids appearing in the clouds of heaven.

9. B<i thy ililigence to come shorth/ uiiln me. As soon as possible. Timothy had been Paul's travelling companion, and was his intimate friend. Tlie apostle was now nearly forsaken, and was about to pa.>^g through severe trials. It is not certainly known for what purpose he wished him to come to him, but perhajw lie desired to give him some parting counsels; periiaps he wished him to be near him when he died. It is "vident from this that he dicJ not regard him as the prclatical "bisiiop of the church of the Ephesians," or consider that he was so confined to that place in his labours, tliat he was not also to go to other places if he was called in the providence of God. It is probable that Timothy would obey such a summons, and there is no reason to believe that he ever returned to Ephesus.

10. F(rr Dcmus hath forxaken me. Demas is honourably mentioned in Col. iv. 11; but notliing more ia known of him than what can be gathered from that place and this — that he was at firt-t a friend and fellow-lalx)urer of I'aul, but that, under tiie induence of a desire to live, he afterwards rors<x)k him, even in circuuist/mcos whore he greatly needed the })resei)ce of a friend. ^ J/avinff loved this pretent world. TIiLb doe*

11 Only Luke is with me. Take Mark, and bring him with

not mean, necessarily, that he was an avaricious man, or that, in itself, he loved the honours or wealth of this world; but it means that he desired to live. He v/as not willing to stay with Paul, and subject himself to the probabilities of martyrdom; and, in order to secure his life, he departed to a place of safety. The Greek is, ayaHr^aai •tbv jvi' alCjva — having loved the world that now is; that is, this world as it is, with all its cares, and troubles, and comforts; having desired to remain in this world, rather than to go to the other. There is, perhaps, a slight censure here in the language of Paul — the censure of grutf; but there is QO reason why Demas should be held ap as an example of a worldly man. That he desired to live longer; that he was unwilling to remain and risk the loss of life, is indeed clear. That Paul was pained by his departure, and that he felt lonely and sad, is quite apparent; but 1 see no evidence that Demas was influenced by what are commonly called worldly feelings, or that he was led to this course by the desire of wealth, or fame, or pleasure. '^And is departed unlo Thessalnnica, Perhaps his native place. Cahnet. IT Crescens. Nothing more is known of Crescens than is here mentioned. " He is thought bv Eusebius and others to have preached in Gaul, and to have founded the church in Vienne, in Dauphiny." Cahnet. ^ToGalalia. See Intro, to the epistle to the Galatians, fj 1. It is not known to what part of Galatia he had gone, or why he went there. ^ Titus into Dalmatia. Dalmatia was a part of IIlyricum, on the gulf of Venice, or the Adriatic sea. On the situation of Illyricum, see Notes on Rom. xv. 19. Paul does not mention the reason why Titus had gone there; but

thee; for he is profitable to me for the ministry.

it is not improbable that he had gone to preach the gospel, or to visit the churches which Paul had planted in that region. The apostle does not suggest that he was deserving of blame for having gone, and it can hardly be supposed that Titus would have left him at this time without his concurrence. Perhaps, when he permitted him to go, he did not know how soon events would come to a crisis with him; and as a letter would more readily reach Timothy at Ephesus, than Titus in Dalmatia, he requested him to come to him, instead of directing Titus to return. 11. Only Luke is with me. Luke, the author of the gospel which bears his name, and of the Acts of the Apostles. For a considerable part of the ministry of Paul, he was his travelling companion (comp. Notes on Acts xvi. 10), and we know tliat he went with him to Rome. Acts xxvii. 1. '^ Take Mark. John Mark, Notes, Acts XV. 37. He was the son of a sister of Barnabas, and had been the travelling companion of Barnabas and Paul. There had been a temporary alienation between Paul and him (Acts xv. 38); but this passage proves that that had been removed, and that Paul was reconciled to him. ^ For he is profitable to me for the ministry. In what way he would be profitable, he does not say; nor is it known why Mark was at that time with Timothy. It may be observed, however, that this is such language as Paul might be expected to use of Mark, after what had occurred, as recorded in Acts xv. 38. He felt that he was now about to die. If he suspected that there was on the part of Mark any lingering apprehension tiiat the great apostle was not entirely reconciled to him, or retained a recollection of what had formerly occurred, nothing would be mors

12 And Tychicus " have I sont io Ephesus.

l:i The cloak thai I left at natural than that, at this trying time of his lite, Paul should summon liiin to his side, and express towards him the kindest emotions. It would eoothc ant/ linfjering irritation in the mind of iNIark, to receive such a message.

12. Aitd Tychicus. See Acts xx. 4. In Epli. vi. 121, Paul calls him "a belove<l brother, and faithful minister in the Lord." But it may bo asked why he did not retain him with him,' or why should he have sent iiim away, and then call Timothy to him? The probability is, that he had sent him before lie had seen reason to apprehend that he would be put to death; and now, feelings the need of a friend to be with him, he sent to Timothy, rather tlian to him, because Tychicus had been employed to perform some service which he could not well leave, and because Paul wished to eive some special instructions to Timotiiy before he died. ^ Have I sent to Ephfsiis. Why, is not certainly known. Comp. Intro. § 2.

13. The cloak that I left at Troas. On the situation of Troas, see Notes on Acts xvi. 8. It was not on the most direct route from Ephesus to Rome, but was a route frequently taken. Comp. the Map in the Notes on tlie Acts of the Apostles. See also the Intro., ^ 2. In regard to what the ' cloak' here mentioned was, there has been considerable difference of opinion. The Greek word used (4>f Junius — variously written 'Pai- Xoyr^f, ^ftjmrii, and ^(Xuii-re), occurs nowhere else in the New 1 estamcnt. It is supposed to be used lor a similar (ireck word (+auij)j;{), to denote a clisnk, or prpal-cf«t, with a lioo<i, used chii'ily on journeys, or in tlie army. Latin, /^entt/a. It is described

Troas with Caqius, when thou coinc'st, hrinp^ with llice, and tlio books, but especially the parchnncnts.

by Eschenberg (Man. Class. Lit., p. 209), ns a "cloak without sleeves, for cold or rainy weather." See tho uses of it in the quotations made by U'etstein, in loc. Others, however, have supjioscd that the word means a travelling-case for books, &c. So Hcsychius understands it. BUwmfield endeavours to unite the two opinions by suggesting that it may moan a cloak-basr, and that he had left his books and parchments in it. It is impossible to settle the precise meaning of the word here, and it is not material. The common opinion that it was a wrapper or travellingcloak, is the mast probable; and such a garment would not be undesirable for a prisonc r. It should be remembered, also, that winter was approaching (ver. 21), and such a cloak would be particularly needed. He had probably passed through Troas in summer, and, not needing the cloak, and not choosing to encumber himself with it, had letl it at tlie house of a friend. On the meaning of the word, sec Wetstein, Robinson, Lex., amd Sclieusner, Lex. Comp., also, Suic. Thess. ii. 1422. The doubt in regard to what is here meant, is as old as Chrysostom. He.«ays (Hoin. x. on this epistle), that the word (*aJioit;i') denotes a garment— to inariov. But some understood by it a capsnla, or bag — ^Xwsaoxo^tn" (comp. Notes on John -xii. 6), "in which books, die. were carried." •[ With Carpus. Carpus is not elsewhere mentionwl. He was evidently a friend of the apostle, and it would seem prolwble thai Paul had made his house his home when ho was in Troas. If And the f/nnk.t. It is impossible to delcnnine wiiat books are meant here. I'hey may have been portions of the Old Testa-

14 Alexander the coppersmith did me much evil: the Lord »

ment, or classic writings, or books written by other Christians, or by himself. It is worthy of remark that even Paul did not travel without books, and that he found tliem in some way necessary for the work of the ministry. ^ Especially the parchments. The word here used (ftf^-)3pai/aj, whence our woTd'membrane), occurs only in this place in the New Testament, and means skin, membrane, or parchment. Dressed skins were among the earliest materials for writing, and were in common use before the art of making paper from rags was discovered. These ' parchments' seem to have been something different from ' books,' and probably refer to some of his own writings. They may have contained notes, memorandums, journals, or unfinished letters. It is, of course, impi.=:sible now to determine what ihey were. Benson supposes they were letters which he had received from the churches; Macknight, that they were the originals of the letters which he had written; Bishop Bull, that they were a kind of commonplace book, in which he inserted hints and extracts of the most remarkable passages in the authors which he read. All this, however, is mere conjecture.

14. Alexander the coppersmith. Or, rather, the brazier — o xC'^xsv^. The word is used, however, to denote a worker in any kind of metals. This is probably the same person who is mentioned in 1 Tim. i. 20, and perhaps the same as the one mentioned in Acts xix. 33. See Notes on 1 Tim. i. 20. "H Did me much evil. In what way this was done, is not mentioned. If this is the same person who is referred to in 1 Tim. i. 20, it is probable that it was not evil to Paul personally.

reward him according to hia' works: so much as embarrassment to the cause of religion which he advocated. Comp. 2 Tim. ii. 17, 18. ^ The Lord reward him according to his iDorks. Comp. Notes, 1 Tjm. i. 20.' This need not be regarded as an expression of private feeling; still less should it be understood as expressing a desire of revenge. It is the language of one who wished that God would treat him exactly as he ought to be treated, and might be in accordance with the highest benevolence of any heart. It is the aim of every just government that every one should be treated exactly as lie deserves; and every good citizen should desire and pray that exact justice may be done to all. It is the business of a police officer to ferret out the guilty, to bring them to trial, to secure a just sentence; and any police officer might pray, witJi the utmost propriety, that God would assist him in his endeavours, and enable him to perform his duty. This might be done with no malevolent feeling toward any human being, but with the purest love of country, and the most earnest desire for the welfare of all. if such a police officer, or (/"a judge, or a juryman, were heard thus to pray, who would dare to accuse him of having a vindictive spirit, or a malevolent heart ■? And why should Paul be so charged, when his prayer amounts to no more than this? For it remains yet to be proved that he refers to any private wrong which Alexander had done him, or that he was actuated by any other desire than that the sacred interests of truth should be guarded, and equal justicb done to all. Why is it wrong t« desire or to pray that universal jus iico may be done, and that every man may be treated as, undei l."> Of whom be thou ware also; for ho hath greally wilhttood our ' word.^-.

10 At ray first answer no man all iha circumstances of the case, he ovirhl to be treated] On the subject of tlie " Imprecations in the Scriptures," the reader may coheult an article in the BibHothcca Sacra, vol. 1, pp. 97 — 110. It should be added, here, tliat some manuscripts, insteid of dnoiyj;, ' winy tlie Lord reward, read it in the future — artoSwUfi, ' tcill reward.' See Wetstein. The future is also found in the Vulsrate, Coptic, and in Augustine, Theodoret, and Chrysostom. Augustine says (on the Sermon on the Mount), ' He does not say, may he reward (jeddal); but, he will reward {redJel), which is a verb of propiiecy, not of imprecation.' The autliority, however, is not sufficient to justify a change in the present reading. These variations have doubtless arisen from a belief that the common reading e.xprcsses a sentiment inconsistent with tlie true spirit of a Christian, and a desire to find a better. But there is no rea- 6on/or desirinfr a change in the text.

15. Oftchoin be than ware also. It would seem from this that Alexander was still a public teaclier, and that his disrourses were plausible and artful. The best and the wisest of men need to be on their guard against the efforts of the advocates of error. «[ For he halh greatly withstood our words. Marg., preachings. Tlie Greek is, words; but the reference is doubtless to tliepublic teachings of Paul. This verso makes it clear that it was no privuir wrong that Paul referred to, but the injury which he was doing to llie cause of truth as a profepsed public teacher.

stood with me, but all *" mm for sook me; I praii Gud that it may not be laid 'to tnoir charge.

This evidently refers to some trial which he had had before tlie Roman emperor. He speaks of a first trial of this kind; but whether it was on some former occasion, and he had been released and permitted again to go abroad, or whether it was a trial which he had already had during his second impri:?onnient, it ia not easy to determine. The former is the most natural supposition; for, if he had had a trial during his present imprisonment, it is difficult to see why he was still held as a prisoner. See this point examined in the Intro.,; 1. f A'o man stood with me. Paul had many friends in Rome (ver. 21; comp. Rom. xvi.); but it seems that they did not wish to appear as such when he was put on trial for his life. They were doubtless afraid that they would be identified with him, and would endanger their own lives. It should be said that some of the friends of the aixistle, mentioned in Rom..xvi., and who were there when that epistle was written, may have died before the apostle arrived there, or, in the trials and persecutions to which they were exposed, may have lefl the city. Still, it is remarkable tliat those who were there should have all Icfl him (in so trying an occasion. But to forsake a friend in tlie day of calamity is not uncommon, and Paul experienced what thousands before him and since have done. Thus Job was for-.«aken by friends and kindred in the day of his trial.^J. See his |)athetic description in Job xi.x. I'S — 17:

III- halh put my brolhren far from mo, Ami mine acquaintance verily arc eslranf«d friim me. Mv kin«folk have failed. And my familiar fricnda hav« for(Oll«a

They that dwell in my house, and my maids, count me for a stranger,

I am an alien in their sight.

I called my servant, and he gave me no answer; I entreated him with my mouth.

My breath is strange to my wife.

Though I entreated for the children's sake of mine own body.

Thus the Psalmist was forsaken by his friends in the time of calamity. Ps. XXXV. 12 — 16; xxxviii. 2; xli. 9; Iv. 12. And thus the Saviour was forsaken in his trials. Matt, xxvi. 56. Comp., for illustration, Zech. xiii. 6. The world is full of instances in which those who have been overtaken by overwlielming calamities, have been forsaken by professed friends, and have been left to suffer alone. This has arisen, partly, from the circumstance that many sincere friends are timid, and their courage fails them when their attachment for another would expose them to peril; but more commonly from the circumstance that there is much professed friendship in the world which is false, and that calamity becomes a test of it which it cannot abide. There is professed friendship which is caused by wealth (Prov. xiv. 20; xix. 4); there is that which is cherished for those in elevated and fashionable circles; there is that which is formed for beauty of person, or graceful manners, rather than for the solid virtues of the heart; there is that which is created in the sunshine of life — the affection of those ' swallow friends, who retire in the winter, and return in the spring.' Comp. the concluding remarks on the book of Job. Sucii friendship is always tested by calamity; and when affliction comes, they wlio in the days of prosperity were surrounded by many flatterers and admirers, are surprised to find how few there were among them who truly loved them.

' In the wind and tempest of his frown. Distinction, with a broad and powerful fan, Pufling at all winnowi the light away;

And what hath mass or matter ny.tself. Lies, rich in virtue and unminsl(>d."

So common has this been — so little confidence can be placed in professed friends in time of adversity, that we are sometimes disposed to believe that there is more truth than fancy in the representation of the poet

" And what is friendship but a name, A charm that lulls to sleep; A shade that follows wealth or fame, But leaves the wretch to weep?"

Yet there is true friendship in the world. It existed between Damon and Py tliias, and its power and beauty were still more strikingly illustrated in the warm affection of David and Jonathan. In the trials of David — though raised from the con dition of a shepherd boy — and though having no powerful friends at court, the son of Saul never forsook him, and never gave him occasion to suspect the sincerity or the depth of hia affection. With what exquisite beauty he sang of that attachment when Jonathan was dead!

" I am distressed for thee, my brother Jonathan! Very pleasant hast thou been unto me! Thy love to me was wonderful, Passing the love of women!"

True friendship, founded on sincere love, so rare, so difficult to be found, so little known among the gay and the great, is one of the richest of Heaven's blessings to man, and when enjoyed, should be regarded as more than a compensation for all of show, and splendour, and flattery that wealth can obtain.

"Though choice of follies fasten on tha great. None clings more obstinate, than fancy fond That sacred friendship is their easy prey; Caught by the waflure of a golden lure. Or fascination of a high-born smile. Their smiles, the great, and the coquette, throw out For other's hearts, tenacious of their own, And we no less of ours, when such the bail Ye fortune's cofferersi y» powers of wealth

17 Notwithstanding the Lord •stood with nie.and strongthoiiod nie; that by mc the preaching might be fully known, and that

Cnn t'"lil gain fricndsliip? Iinpudeiico of hi'pe! As uell mrrp man an aneel mipht beset. Ia>vc. and love only, is the loan for love. I^irenzo! pride repress; nor hope to find A f<iend, but what has found a friend in thee. All like the purchase; few the price will pay. And this makes friends such miracles bcluw.

A friend is worth all hazards wc can run. Poor is the friendless master of a world; A world in purchase of a friend is gain." JVi>A« rhoushts, Xight 2.

If I pray God that it may not he laid tn their charge. That it may not be reckoned, or imputed to tliem — Xoyta^fi'j. On the meaning of this word, see Notes on Rom. iv. 3, and Philem. 18. Tiie prayer of the apostle here breathes the very spirit of Christ. See Notes on Luke.x.xiii. 34. Comp. Acts vii. GO.

17. Anlicithstfindinff the Lord stood with me. Thoiinrh all men for- Book me. yet God did not. This e.xpresscs a universal truth in regard to the faithfulness of God. See Psalm.x.xvii. 10. Comp. Job v. 17 —19. Isa..xliii. 1, 2. ^ That by me the preaching might be fully knotcn. The word preaching liere probably means the gospel as preached by him. The word rendered ' might be fully known' — TfKr^po^-^i^hii — means, might obtain full credence; that i.s, might be tully confirmed, so that others might be a.'^sured of its truth. The aiKKtle doubtless means that on his trial, though forsaken by all men, he was enabled to be so steadfast in his profession of the truth, and so calm in the prospect of death, that all who witnessed his trial siw that there was a reality in religion, and that the gospel was founded in truth. He had maintained as a preacher that the gospol was able to support the soul in trial, and all the Gentiles m'c?hl hear: and I was delivered out of tlie niculh ' of the hon.

he was now able to L.'jstrate its power in his own case. He had proclaimed the gospel as the true system of religion, and he was now able to bear testimony to it with the prospect of approaching martyrdom. The sentiment of this passage then is, that the truth of the gospel is made known, or that men may become fully assured of it, by tlie testimony which is borne to it by its friends in the near prospect of death. One of the most important means of establishing the truth of the gospel in the world has been the testimony borne to it by martyrs, and the spirit of unwavering confidence in God which they have evinced. And now, one of the most important methods of keeping up the knowledge of the value of religion in the world, and of convincing men of tiie truth of Christianity, is the spirit evinced by its friends when they are about to die. Men judge much, and justlj', of the value of a system of religion by its power to comfort in the day of calamity, and to sustain the soul when about to enter on an untried state of being. That system is of little value to mankind whicli leaves us in the day of trial; that is of inestimable worth which will enable us to die with the firm hope of a brighter and better world. A Christian, having served his God faithfully in lite, may, therefore, be eminently useful when he comes to die. *' And that all the Gentiles might hear. Paul was at this time in Rome. Ilig trial was before a heatiirn tribunal, and he was surrounded by Pagans. Rome, ttx), was then the centre of the world, and at all times there was n great conthix of strangen there. His trial, therefore, jjave him

18 And tne Lord ' shall deliver me from every evil work, and will preserve 7ne unto his heavenly kingdom: to whom be

an oppor unity of testifying to the truth of Christianity before Gentile rulers, and in sucli circumstances that the knowledge of his sufferings, and of the religion for which he suffered, might be conveyed by tlie strangers who witnessed it to the ends of the world. His main object in life was to make the gospel known to the Gentiles, and he had tiius an opportunity of furthering that great cause, even on what he supposed might be the trial which would determine with him the question of life or death. Comp. Notes on Rom. i. 10. If And 1 was delivered out of the mouth of the lion. This may either mean that he was delivered from Nero, compared with a lion, or literally that he was saved from being thrown to lions in the amphitheatre, as was common in Rome. See Notes on 1 Cor. XV. 32, (3.) It is not uncommon in the Scriptures to compare tyrants and persecutors with ravenous wild beasts. Comp. Ps. xxii. 13. 21. Jer. ii. 30. Nero is called a lion by Seneca, and it was usual among heathen writers to apply the term iti various senses to princes and warriors. See Grotius, in loc. The common interpretation here has been, ihat this refars to Nero, and there is no improbability in the interpretation. Still, it is quite as natural to suppose that the punishment which had been appointed for him, or to which he would have been subjected, was to be thrown to Jions, and that in some way, now unknown to us, he had been delivered from it. Paul attributes his deliverance entirely to the Lord — but what instrumental agency there may have been, he does rot specify. It seems probable that it was his own defence;

glory for ever and ever. Amen.

19 Salute Prisca and Aquila, and the household of Onesiphorus.

20 Erastus abode at Corinth:

that he was enabled to plead his own cause with so much ability that he found favour even with the Roman emperor, and was discharged. If it had been through the help of a friend at court, it is hardly to be supposed that he would not have mentioned the name of him to whom he owed his deliverance.

18. And the Lord shall deliver me from every evil work. He does not say from death, for he expected now to die. See vor. 6. But he was assured that God would keep him from shrinking from death when the hour approached; from apostasy, and from the manifestation of an improper spirit when he came to die. If And will preserve me unto his heavenly kingdom. So keep me from evil that I shall reach his heavenly kingdom. See ver. 8. IT To ivhom be glory for ever and. ever. Paul was accustomed to introduce a doxology in his writings when his heart was full (comp. Rom. ix. 5), and in no place could it be more appropriate than here, when he had the fullest confidence that he was soon to be brought to heaven. If man is ever disposed to ascribe glory to God, it is on such an occasion.

19. Salute Prisca and Aquila. Prisca, or Priscilla, was the wife of Aquila, though her name is sometimes mentioned first. In regard to their history, see Notes, Rom. xvi. 3. They were at Rome when Paul wrote his epistle to the Romans, but afterwards went into Asia Minor, which was the native place of Aquila (Acta xviii. 2), and where they probably died. *\\ And the household of Onesiphorus. Notes, ch. i. 16.

20. Erastus. See Notes on Rom. xvi. 23. If Abode at Corinth. This

but Trophimus have I left at Miletum sick.

'21 Uo thy diligence to come before winter. EubuUis greeteth tliee, and Pudens, and Linus, and Claudia, and all the brethren.

22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

was his home, wliere he filled an important office. Notes, Rom. xvi. 23. it would seem that when Paul went to Rome, tlicre was some expectation that he would accompany him, but that reasons had occurred for his remaining in Corinth. His doing so is referred to without blame. IF But Trophimus. See Acts xx. 4. He was a native of Asia Minor. ^ Have I left at Milctum sick. Probably he designed to accompany him to Rome, as he had been often with him in his journeys. On the situation of Miletus, or Miletum, see Notes on Acts xx. 1.5.

21. Do thy diligence. Ver. 9. % To come before winter. Probably because of tlie dangers of the navigation then, and because the circumstances of the apostle were such as to demand the presence of a friend.

The second epistle unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before ' Nero the second time.

• Casar JVero, or Ihe Emperor ^'ero.

^ Eubulus, &.C. These names are of common occurrence in the classic writers, but of tlie persons here referred to we know nothing.

22. The Lord Jesus Christ be with thy spirit. See Gal. vi. 18. Rom. XV. 20. The subscription to this epistle was not added by Paul himself, nor is there any evidence that it was by an inspired man, and it is of no authority. There is not the slightest evidence that Timothy was ' ordained the first bishop of the church of the Ephesians,' or that he was a 'bishop' tliere at all. There is no reason to believe that he waa even a pastor there, in the technical sense. See Notes on 1 Tim. i. 3. Compare the remarks on the subscriptions to the Epistle to the Romans, 1 Corinthians, and especially Titufl.

5 1. The History of Tiliis.

Of Titus notliino more is certainly liiioun than what we find in \n8 epistles of Paul. It is somewhat remarkable that there is no mention or' him in the Acts of the Apostles, nor does his name occur in the New Testament anywhere, except in the writinj^s of the apostle Paul. From \i\s incidental allusions to him, we learn the following particulars respecting him.

(1.) lie was by birth a Gentile. In Gal. ii. 3, he is called a Greek, and it is certain from that passage that he had not been circumci.sed, and the probability i.s, that up to the time of his conversion he had lived as other Gentiles, and had not been converted to the Jewish faith. His fatlier and motiier were, doubtless, both Greeks, and thus ho was distinguished from Timothy, whose mother was a Jewess, but whose flither was a Greek. Acts.\vi. 3. Comp. Notes on Gal, ii. 3. If Titus had been proselyted to the Jewish feith, it is to be presumed that he would have been circumcised.

(2.) He had been converted to Christianity by the instrumentality of Paul liimself This is clear from the epistle, ch. i. 4, "To Titu.s mine own sou, atler the common faith." See Notes on 1 Tim. i. 2. This is language wiiich the apostle would not have used of one who had been converted by the instrumentality of another. But where he lived, and when or liow he was converted, is wholly unknown. As to the time when he was converted, it is known only that this occurred before the fourteentli year after tlie conversion of Paul, for at that time Titus, a Christian, was with Paul at Jerusalem. Gal. ii. 1. As to the place where he lived, there seems some reason to suppose that it was in some part of Asia Minor— for the Greeks abounded there; Paul laboured rnucli tliere; and tliere were numerous converts made there to the christian faith. Still tills is not by any means certain.

(3.) Titus went with Paul to Jerusalem when he was deputed by the church at.\ntioch with liirnahas, to lay certain (jucslions before the apostles and elders there in reference to tlie converts irom Uic Gentiles. Acta

XV. Comp. Gal. ii. 1. It is not known why he took Titus with him on that occasion, and the reasons can be only conjectural. See Notes on Gral. ii. 1. It is possible that he was taken with him to Jerusalem because his was a case in point in regard to the question which was to come before the apostles and elders there. It is not improbable, from an expression which Paul uses in describing his visit there — 'neither was Titua compelled to be circumcised' — that the case came up for discussion, and that strenuous efforts were made by the Judaizing portion there (comp. Gal. ii. 4), to have him circumcised. Paul and Barnabas, however, so managed the cause that the principle was settled that it was not necessary that converts from the heathen should be circumcised. Acts xv. 19, 20.

(4.) After tlie council at Jerusalem, it seems probable that Titus returned with Paul and Barnabas, accompanied by Silas and Judas (Acts xv. 23), and that afterwards he attended the apostle for a considerable time in his travels and labours. This appears from a remark in 2 Cor. viii. 23: ♦' Whether any do inquire of Titus, he is my partner and fellow-helper concerning you." From this it would seem, that he had been with Paul; that he was as yet not well known; and that the fact that he had been seen with him had led to inquiry who he was, and what was the office which he sustained. That he was also a companion of Paul, and quite essential to his comfort in his work, is apparent from the following allusions to him in the same epistle — 2 Cor. vii. 6 — " God, that comforteth those who are cast down, comforted us by the coming of Titus." ii. 13. " I had no rest in my spirit because I found not Titus my brother." vii. 13. " Yea, and exceedingly the more joyed we for the joy of Titus." Comp. 2 Tim. iv. 10. 2 Cor. xii. 18.

(5.) There is reason to believe that Titus spent some iime with the apostle in Ephesus. For the First Epistle to the Corinthians was written at Ephesus, and was sent by the hand of Titus. Intro, to 1 Cor. § 3. 6. It is to be presumed also, that he would on such an occasion send some one with the epistle in whom he had entire confidence, and who had been so long with him as to become familiar with his views. For Titus, on tin's occasion, was sent not only to bear the epistle, but to endeavour to heal the divisions and disorders there, and to complete a collection for the poor saints in Jerusalem which the apostle had himself commenced. Comp. Notes on 2 Cor. ii. 13; vii. 6; viii. 6. After this he met Paul in Macedonia (2 Cor. vii. 5, 6), but whether he was with him when he went with the collection to Jerusalem, and during his imprisonment in Cesarea, or on his voyage to Rume, w'e have no information.

(6.) We next hear of him as being left by the apostle in the island of Crete, that he might 'set in order the things that were wanting, and ordain elders in every city.' Titus i. 5. This is supposed to have occurred about the year 62, and after the first imprisonment of the apostle at Rome. It is evidently implied that the apostle had been himself there with him, and that he had undertaken to accomplish some important object there, but ihat something had prevented his completing it, and that he had left Titus to finish it. This was clearly a temporary arrangement, for there is no evidence that it was designed that Titus should be a permanent 'bishop' of Crete, or that he remained there long. That he did not design that he should be a permancTit bishop of that island, is clear from ch. iii. 12, where the apostle directs him, when he should send Artemas to take his place, to come to him to Nicopolis. If Titus was a prelatical bishop, the

Kpoetle would not in this summary manner have superceaed Jiim. or removed him from his diocese.

(7.) He was witli Paul in Rome during his second imprisonment there. He did not, however, remain with him until his trial, but left him and went into Dalmatia. '2 Tim. iv. 10. Fur the probable reason wliv lie had gone there, see Notes on that place. What became of him afterward, wo nre not informed. The tradition is, that he returned to Crete, and preached the gospel there and in the neighbouring islands, and died at the age of 94. But this tradition depends on no certain evidence.

§ 2. The island of Crete.

As Paul (ch. i. 5) says that he had left Titus in Crete to perform an important service there, and as the instructions in this epistle doubtless had souie peculiar applicability to the state of things existing there, it is of importance, in order to a correct understanding of the epistle, to have some knowledge of that island, and of the circumstances in which tlie gospel was introduced there.

The island of Crete, now Candia, is one of the largest islands in the Mediterranean, at the south of all the Cyclades. See the Map of Asia Minor, prefi.xed to the Acts of tiie Apostles. Its name is said by some to have been derived from the Curetes, who are supposed to have been its first inhabitants; by others, from tiie nymph Crete, daughter of Hesperus; and by others, from Cres, a son of Jupiter and tlie nymph Ida-a. The ancient authors in general say that Crete was originally peopled from Palestine. According to Bocliart (Lib. 5, c. 15), that part of Palestine which lies by the Mediterranean was called by the Arabs Keritha, and by Syiians Crelh,• and the Hebrews called the inhabitants Cre//ti, or CVethim, which the LXX. have rendered xprro^ — Cretans. Ezek..\.\v. llj. 2Seph. ii. 5. It would be easy to pass from Palestine to the island of Crete. Sir Isaac Newton, also, is of opinion that Crete was peopled from Palestine. He says, "Many of the Phcenicians and Syrians, in the year befora Christ 104o, fled from Zidon, and from king David, into Asia Minor, Crete, Greece, and Libya, and introduced letj^rs, music, poetry, the Octcctcris, metals and their tabrication, and other arts, sciences, and customs of the Phcenicians. Along with tliese Phoenicians came a sort of men skilled in religious mysteries, arts, and sciences of Phirnicia, and settled in.several places, under the names of Curetes, Idtci, Dactyli," &,c. According to Pliny, the e.xtent of Crete from east to west is about 270 miles, but its breadth nowhere e.xceeds fifty miles. The early inhabitants are generally supposed to be the Eteocretes of Homer; but their origin is unknown. Minos, who had e.xpelled his brother Sarpedon from the throne, first gave laws to the Cretan.^, and, having conquered the pirates who infested the iEgean sea, established a powerful navy. In tJie Trojan war, Idomeneus, sovereign of Crete, led its forces to war in eighty vessels — a number little inferior to those commanded by Agamemnon himself At this period, the island appears to have been inhabited by a mi.vod population of Greeks and barbarians. After the Trojan war, tlie principjil cities formed themselves into several republics, fur the most part in(le|K!ndent, while some of them were connected witli federal ties. The Cretan code of laws was eupposed by many to have furnished Lycurgus with the model of his most c&lut&ry regulations. It was iouoded on Uie just husis of liberty and an 25* equality of rights, and its great aim was to promote social harmony and peace, by enforcing temperance and frugality. In regard to this code, see Anthon's Class. Die, Art. Crtta. In the time of Polybius (B. C. 203), the Cretans had much degenerated from their ancient character; for he charges them repeatedly with the grossest immorality, and the basest vices. Polyb. 4, 47. 53; Id. 6, 46. We know, also, with what severity they are reproved by Paul, in the words of Epimenides. See Notes on ch. i. 12. Crete was subdued by the Romans, and became a part of a Roman province. The interior of the island is very hilly and woody, and intersected with fertile valleys. Mount Ida, in the centre of the island, is tlie principal mountain, and surpasses all the others in elevation. The island contains no lakes, and its rivers are mostly mountain torrents, which are dry during the summer season. The valleys, or sloping plains, in the island are represented as very fertile. The greater portion of the land is not cultivated; but it might produce sugar-cane, excellent wine, and the best kind of fruit. It has a delightful climate, and is remarkably healthful. The ancients asserted that this delighiful island, the birth-place of Jupiter, was freed, by the indulgence of the gods, from every noxious animal. No quadrupeds of a ferocious character belong to it. The wild goat is the only inhabitant of the forest and the lofty mountains, and sheep overspread tlie plains, and graze undisturbed by ravenous enemies. The island now is under Turkish rule, and is divided into three pachaliks; but the inhabitants are mostly Greeks, who are kept in a state of great depression. The native Candians are of the Greek church, and are allowed the free exercise of their religion. The island is divided into twelve bishoprics, the bishop of one of which assumes the title of archbisnop, and is appointed by the patriarch of Constantinople. The situation of this island for commerce can scarcely be surpassed. It is at an almost equal distance from Asia, Europe, and Africa, and might be made the emporium for the manufactures and agricultural productions of each; but, from the oppressive nature of the government, the indolence of the Turks, and the degraded state of the Greeks, those advantages are not improved, and its condition partakes of that of the general condition of the Turkish empire.

This island was formerly famous for its hundred cities; it is distinguished in the ancient fabulous legends for the arrival there of Europa, on a bull, from Phoenicia; for the laws of Minos; for the labyrinth, the work of Dffidalus; and, above all, as the place where Jupiter was born and was buried. According to the fables of mythologj\ he was born in a cavern near Lyctus, or Cnosus; was rocked in a golden cradle; was fed with honey, and with the milk of the goat Amalthea, while the Curetes danced around him, clashing tlieir arms, to prevent his cries from being heard by Saturn. He became, according to the legend, the king of Crete, and was buried on the island. See Anthon, Class. Die, Art. Jupiter.

{ 3. The introduction of the gospel into Crete.

We have no certain information in regard to the time when the gospel was first preached in Crete, nor by whom it was done. There are some circumstances mentioned, however, which furnish all the light which we need on this point, in order to an understanding of the epistle before U3. Among the persons who were in Jerusalem on the day of Pentecost, and who were converted there, Cretans are mentioned (Acts ii. 11); and it in hijrlily probable that, when thoy rctiirnod to their liomes, they made the gospel known to '.heir countrymen. Yet history is wholly t^ilent us to the mefh(xl by which it was done, and as to the result on the minds of the inhabitants. Ae no visit ot'any of the apostles to that island is mentioned by Luke in the Acts ot' the Ajjostles, it may he presumed that the jjospel there had not produced any very marked success; and the early history of Christianity there is to us unknown.

It is clear from the epistle before us (ch. i. 5), that the apostle Paul was there on some occasion, and that the gospel, cither when he was there oi before, was attended witii success. "For this cause left I thee in Crete, that tliou shouldst set in order the things that are wanting, and ordain ciders in every city." Here it is manifest tiiat Paul had been there with Titus; tiiat he had commenced some arrangements which he had not been able himself to complete; and that the gospel had had an elTect extensively on the island, since he was to ordain elders " in every city."

It is not certainly known, however, when Paul was there. There is no mention in the Acts of the Apostles of his having been there, e.xcept when he was on his way to Rome (Acts x.vvii. 7, 8); and this was in such circumstances as to preclude the supposition that tiiat was the time referred to in this epistle, for (1.) Titus was not then witii him; ('2.) there is no reason to suppase that he remained there long enough to preach the gospel to any extent^ or to establish churches. lie was sailing to Rome as a prisoner, and there is no probability that he would be permitted to go at large and preach for any considerable time. There is, therclbre, a moral certainty that it must have been on some other occasion. " It is striking," 6ays Neandcr (History of the Planting of the Christian Church, vol. 1, pp. 400, 401), "that while Luke in the Acts reports so fully and circumstantiallv the occurrences of the apostle's last voyage to Rome, and mentions his stay in Crete, he says not a word (contrary to his usual practice in such cases) of the friendly reception given to him by the Christians there, or even of his meeting them at all. Hence we may conclude that no christian churches existed in that island, though that transient visit would naturally give rise to tire intention of planting the gospel there, which he probably fulfilled soon after he was set at liberty, when he came into these parts."

There is reason to believe that Paul, after his first imprisonment at Rome, was released, and again visited Asia Minor and Macedonia. See Intro, to 2 Timothy. On this journey, it is not improbable tlint lie may have visited Crete, having, as Neander supposes, had his attention called to this island as a desirable place for preaching the gospel, when on hia

way to Rome. "If we may be allowed to suppose," says Dr. Paley (//or. Paid.), " that St Paul, after his liberation at Rome, sailed into Asia, taking Crete in his way; that from Asia, and from Ephcsus, the capital of that countr}-, he proceeded into Macedonia, and, crossing the peninsula in his progress, came into the neighbourhood of Nico]X)lis, we have a route which falls in with everything. It executes the intention expressed by the apostle of visiting Colosse and Philippi, as soon as he should be set at liberty at Rome. It allows him to leave ' Titus at Crete,' and ' Timothy at Ephesus, as he went into Macedonia,' and to write to Ixjth, not lonjj after, from the peninsula of Greece, and probably from the neighlK)urhoo3 of Nicopolis, thus bringing together the dates of these two letters" (I Tim. and Titus), "and thereby accounting for tliat affinity between tljcm, both

in subject and language, which our remarks have pointed out. I confeaa that the journey which we have thus traced out for St. Paul is in a great measure hypothetic; but it should be observed that it is a specios of consistency whicli seldom belongs to falsehood, to admit of an hypothesis which includes a great number of remote and independent circumstances without

Why Paul left Crete without completing the work which was to be done, and especially without ordaining the elders himself, is not certainly known. There is evidently a striking resemblance between the circumstances which induced him to leave Titus there, and those which existed at Ephesus when he left Timothy there to complete an important work. 1 Tim. i. 3, 4. We know that Paul was driven away from Ephesus before he had finished the work there which he had purposed to accomplish (Acta xix., XX. 1); and it is not at all improbable that some such disrurbance took place in Crete. Comp. Koppe, Proleg. p. 194. Wlien he thus left, he committed to Titus the work which he had designed to accomplisn, with instructions to finish it as soon as passible, and tiien co come to hiui ut Nicopolis. Ch. iii. 12.

There has been much diversity of opinion as to the time and place of writing this epistle.

In regard to the place, there can be little doubt that it was at a Nicopolis; for the apostle, in ch. iii. 12, directs Titus to come to him at that place. But it is not easy to determine what Nicopolis is meant, for there were many cities of that name. The person who affixed the subscription at the end of the epistle, affirms that it was " Nicopolis of Macedonia;" but, as has been frequently remarked in these Notes, these subscriptions are of no authority. The name Nicopolis (meaning, properly, a city of victory — vixt} and noui) was given to several places. There was a city of this name in Thrace, on the river Nessus, now called Nikopi. There was also a city of the same name in Epirus, two in Moesia, another in Armenia, another in Cilicia, and another in Egypt, in the vicinity of Alexandria. It is by no means easy to ascertain which of these cities is meant, though, as Paul was accustomed to travel in Greece and Asia Minor, there seems to be a probability that one of those cities is intended. The only way of determining this with any degree of probability, is, to ascertain what city was best knoicn by that name, at the time when the epistle was written, or what city one would be likely to go to, if he were directed to go t*- Nicopolis, without any fiirther specification — as if one were directed to go to Philadelphia, London, or Rome. In such a case, he would go to the principal city of that name, though there might be many other smaller places of that name also. But even this would not be absolutely certain, for Paul may have specified to Titus the place where he expected to go before he left him, so that he would be in no danger of doubt where the place was. But if we were to allow this consideration to influence us in regard to the place, there can be little doubt that the city which he meant was Nicopolis in Epirus, and the common opinion has been that the apostle alludes to this city. This Nicopolis was situated in Epirus, in Greece, north-west of Corinth and Athens, on the Ambracian gulf, and near iti mouth. S'.-e the Map prefixed to the Acts of the Aposllos. On Iho same gulf, and directly opposite to Nicopolis, is Acliuiii, the place where Augustus! achieved a siufual victory over Mark Antony; and the city of A'icopolis ho built in honour of that victory. Augustus was anxious to raise this city to the hijjhest rank amonj^f the cities of Greece, and caused {fames to be celebrated there, with preat pomp, every few years. Having atlerwards fallen into decay, the city was restored by the emperor Julian. Modern travellers describe the remains of Nicopolis as very extensive; tlie site which they now occupy is called Prevesa Veccliia. See Anthonys Class. Die. It should be said, however, that there is no absolute certainty about tlie place w'.iere the epistle was written. Macknight and Bens^m suppose it was at Colosse; Lardner supposes il was in or near Macedonia, Hug, at Ephcsus.

If the epistle was written from the Nicopolis referred to, then it was probably alter Paul's first imprisonment at Rome. If so, it was written dbout the year 63 or 64. But there is great diversity of opinion as to the lime. Lardner and Hug place it in the year 56. It is of no material importance to be able to determine the exact time.

The occasion on which it was written is specified by the apostle himself) with such clearness, that there can be no doubt on that point. Paul had left Titus in Crete, to 'set in order the things which were wanting, and to ordain elders in every city' (ch. i. 5); and as he had himself, perhaps, been called to leave suddenly, it was import;int that Titus should have more full instructions tlian he had been able to give him on various points of duty, or, at any rate, that he should have permanent instructions to which he could refer. Tlie epistle is occupied, therefore, mainly with such counsels as were appropriate to a minister of the gospel engaged in the duties which Titus was left to discharge.

The principal difficulties which it was apprehended Titus would meet with in the performance of his duties there, and which in fact made his labours there desirable, aro.se from two sources: (1.) the character of the Cretans tlicmselves; and (2.) the influence of Judaizing teachers.

(1.) The character of tlie Cretans themselves was such as to demand the vigilance and care of Titus. They were a people characterized for insincerity, falsehood, and gross living. Ch. i. 12. Tliere was great danger, thcretbre, that their religion would be hollow and insincere, and great need of caution lest they should be corrupted from the simplicity and purity required in the gospel. Ch. i. 13.

(2.) The influence of Judaizing teachers was to be guarded against. It is evident from Acts ii. 11, that there were Jews residing there; and it 13 probable that it was by those who had gone from that island to Jerusalem to attend the feast of the Pentecost, and who had been converted on that occasion, that the gospel was first introduced there. From this epistle, also, it is clear that one of the great dangers to piety in the churches of Crete, arose from the efibrts of such teachers, and from the plausible arguments which they would use in favour of the Mosaic law. See ch. i. 10. 14 — 16; iii. 9. To counteract the eflect of their teaching, it was necessary to have ministers of the go.«peI apjwinted in every important place, who should be qualified for their work. To make these arrangements, was the great design for which Titus was left there; and to give him fiill information as to the kind of ministers which was needed, this epia'.le was written.

There is a very striking resemblance between this epistle and the first epistle to Timothy. See Paley's HorcB PaulincB. "Both letters were

addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are, in both letters, nearly the same. Timothy and Titus, likewise, are cautioned against the same prevailing corruptions, and, in particular, against the same misdirection of their cares and studies." Paley. Thia

It is evident, from this, that the epistles were written by the same person, and to those who were in substantially the same circumstances. They a'-e mcidental proofs that they are genuine, and were written by the person, and 10 tne persons, whose names appear, and on the occasions which arc sii'd in the epistif? to have existed. On the subjects in this introduction, the reader may consult Macknight's Introduction to the Epistle; Michaelis's Introduction; Benson, Koppe, and especially Paley's Bors Paulina) — p work v/bich will never be ccnsulted without profit.

PAUL, a servant of God, and an apostle of Jesus Christ, according to the faith of God's

This chapter embraces the following points: —