_THE APOSTLE FORSAKEN BY MEN BUT STRENGTHENED BY THE LORD.--THE MISSION
TO THE GENTILES COMPLETED.--THE SURE HOPE, AND THE FINAL HYMN OF
PRAISE._
"At my first defence no man took my part, but all forsook me: may it
not be laid to their account. But the Lord stood by me and
strengthened me; that through me the message might be fully
proclaimed, and that all the Gentiles might hear: and I was
delivered out of the mouth of the lion. The Lord will deliver me
from evil work, and will save me unto His heavenly kingdom: to whom
be the glory for ever and ever. Amen."--2 TIM. iv. 16-18.
There is a general agreement at the present time that Eusebius is in
error, when, in a well-known passage in his Ecclesiastical History (II.
xxii. 2-7), he refers this "first defence" and the "deliverance out of
the lion's mouth" to the first Roman imprisonment and the release which
put an end to it, probably A.D. 63. The deliverance does not mean
release from prison following upon acquittal, but temporary rescue from
imminent danger. Eusebius makes a second mistake in this chapter which
is the result of the first error; but an avoidance of the second would
have preserved him from the first. He says that the Apostle shows in the
Second Epistle to Timothy that only Luke was with him when he wrote, but
at his former defence not even he. Now during the first Roman
imprisonment St. Paul was not alone, and one of the persons who was
with him was Timothy himself, as we see from the opening of the letter
to the Philippians. It is, therefore, highly improbable that the Apostle
would think it worth while to tell Timothy what took place at the trial
which ended the first imprisonment, seeing that Timothy was then in
Rome. And even if Timothy had left Rome before the trial came on, which
is not very likely, he would long since have heard what took place, both
from others and from the Apostle himself. It is obvious that in the
present passage St. Paul is giving his disciple information respecting
something which has recently taken place, of which Timothy is not likely
to have heard.
The value of the witness of Eusebius is not, however, seriously
diminished by this twofold mistake. It is clear that he was fully
convinced that there were two Roman imprisonments; one early in Nero's
reign, when the Emperor was more disposed to be merciful, and one later;
and that he was convinced of this on independent grounds, and not
because he considered that the genuineness of the Pastoral Epistles
would be untenable without the hypothesis of a second imprisonment.
Another confirmation of the view of Eusebius is found in the statement
respecting Trophimus, that Paul had left him sick at Miletus. It is
impossible to place the Apostle at Miletus with Trophimus prior to the
first imprisonment. Consequently some who deny the second imprisonment,
and yet maintain the genuineness of this letter, resort to the desperate
method of making the verb to be third person plural instead of first
person singular (=apeleipon= or =apelipon=), and translating "Trophimus
_they_ left at Miletus sick."
"At my first defence no man took my part, but all forsook me." He had
no _patronus_, no _advocatus_, no _clientela_. Among all the Christians
in Rome there was not one who would stand at his side in court either to
speak on his behalf, or to advise him in the conduct of his case, or to
support him by a demonstration of sympathy. The expression for "no one
took my part" (=oudeis moi paregeneto=) literally means "no one came to
my side," or "became present on my behalf." The verb is specially
frequent in the writings of St. Luke. And the word which is rendered
"forsook" (=enkatelipon=) is still more graphic. It signifies "leaving a
person _in_ a position," and especially in a _bad_ position; leaving him
in straits. It is almost the exact counterpart of our colloquial phrase
"to leave in the lurch." St. Paul uses it elsewhere of those who with
him are "pursued, but not _forsaken_" (2 Cor. iv. 9). And both St. Mark
and St. Luke, following the LXX., use it in translating Christ's cry
upon the cross: "Why hast thou _forsaken_ Me?" Hence it signifies not
merely desertion (=kataleipein=), but desertion at a time when help and
support are needed.
What is the meaning of the "all"? "_All_ forsook me." Does it include
Luke, whom he has just mentioned as being the only person with him? And,
if so, is it meant as an indirect reproach? Some would have it that we
have here an indication of the spurious character of the letter. The
forger is unable consistently to maintain the part which he has assumed.
In writing "all forsook me" he has already forgotten what he has just
written about Luke: and he forgets both statements when a few lines
further on he represents Eubulus, Pudens, Linus, Claudia, and others as
sending greetings.
But, like so many of these objections, this criticism turns out, when
reasonably examined, to be an argument for the genuineness of the
letter. These apparent inconsistencies are just the things which a
forger could and would have avoided. Even a very blundering forger would
have avoided three glaring contradictions in about thirty lines: and
they _are_ glaring contradictions, if they are interpreted as they must
be interpreted for the purposes of this criticism. "Only Luke is with
me." "Every one has forsaken me." "All the brethren salute thee." Any
one of these statements, if forced to apply to the same set of
circumstances, contradicts the other two. But then this meaning is
forced upon them, and is not their natural meaning: and these are just
the apparent inconsistencies which the writer of a real letter takes no
pains to avoid, because there is not the smallest danger of his being
misunderstood.
"All forsook me" is exactly a parallel to "all that are in Asia turned
away from me" (see pp. 321, 322.) The "all" in both cases means "all who
might have been expected to help." It refers to those who could have
been of service, who in many cases had been asked to render service, by
being witnesses in Paul's favour and the like, and who abstained from
doing anything for him. The Apostle's "first defence" probably took
place some weeks, or even months, before the writing of this letter.
From our knowledge of the delays which often took place in Roman legal
proceedings, there would be nothing surprising if a whole year had
elapsed since the first opening of the case. It is quite possible,
therefore, that at the time when it began St. Luke was not yet in Rome,
and consequently had no opportunity of aiding his friend. And it is also
possible that he was not in a position to render any assistance,
however anxious he may have been to do so. There is no reason whatever
for supposing that the Apostle includes him among those for whom he
prays that God will forgive them their desertion of him, even as he
himself forgives it.
Nor is there any contradiction between "Only Luke is with me," and the
salutations sent by Eubulus and others. There were various members of
the Church in Rome who occasionally visited St. Paul in his
imprisonment, or at least kept up a certain amount of communication with
him. But Luke was the only _outsider_ who was with him, the only one who
had come to him from a distance and been both able and willing to
_remain_ with him. Others both in Rome and from other Churches had paid
visits to the prisoner; but they had been unable or unwilling to stay
with him. Luke was the only person who had done that. Therefore the fact
that various Roman Christians were ready to send greetings to Timothy is
in no way inconsistent with the special commendation bestowed upon St.
Luke for being his friend's sole companion in prison.
For the cowardly or unkind abstention of the rest the Apostle has no
stronger word of condemnation than "may it not be laid to their
account." No one knew better than himself how weak-hearted many of these
disciples were, and how great were the dangers of his own position and
of all those who ventured to associate themselves with him. It was
otherwise in his first imprisonment. Then Nero was not quite the monster
that he had since become. At that time the burning of Rome had not yet
taken place, nor had the cruel outcry against the Christians, of which
the conflagration was made the occasion, as yet been raised. It was
quite otherwise now. To be known as a Christian might be dangerous; and
to avow oneself as the associate of so notorious a leader as Paul could
not fail to be so. Therefore, "May it not be laid to their account" (=mê
autois logistheiê=). This is the very spirit which the Apostle himself
years before had declared to be a characteristic of Christian charity;
"it taketh not account of evil" (=ou logizetai to kakon=): and of God
Himself, Who in dealing with mankind, "lays not to their account their
trespasses" (=mê logizomenos autois ta paraptômata autôn=).[99]
"But," in contrast to these timid friends, "_the Lord_ stood by me and
strengthened me." Christ did not desert His faithful servant in the hour
of need, but gave him courage and strength to speak out bravely before
the court all that it was right that he should say. The contrast which
the Apostle here makes between the many who forsook him and the One who
stood by him reminds us of a similar contrast made by the Lord Himself.
"Behold, the hour cometh, yea is come, that ye shall be scattered, every
man to his own, and shall leave Me alone: and yet I am not alone,
because the Father is with Me" (John xvi. 32). In this respect also the
saying remains true "A servant is not greater than his lord" (John xv.
20); and Apostles must expect no better treatment than their Master
received. If they are deserted by their disciples and friends in the
hour of danger, so also was He. But in each case those who are deserted
are not alone, because, although human help fails, Divine support is
always present.
"The Lord" in this passage, both here and a few lines further on, means
Christ rather than the Father. This is in accordance with St. Paul's
usage. "Lord" here has the article (=ho kyrios=): and when that is the
case it commonly means Jesus Christ (comp. ii. 7, 14, 22; iii. 11; iv.
14, 22; 1 Tim. i. 2, 12, 14; vi. 3, 14; 1 Cor. iv. 5; vi. 13; vii. 10,
12, 34; etc., etc. In Titus the word does not occur). Where "Lord" has
no article in the Greek (=kyrios=) St. Paul usually means God and not
Christ. Some would assert that, excepting where he quotes from the Old
Testament (_e.g._, 1 Cor. x. 26), this usage is invariable; but that is
probably too sweeping an assertion. Nevertheless, there is no reason for
doubting that in this passage "the Lord" means Jesus Christ. We may
compare our own usage, according to which "our Lord" almost invariably
means Christ, whereas "the Lord" more commonly means God the Father.
The word for "strengthen" (=endynamoun=) means literally "to infuse
power into" a person. It is one of which the Apostle is rather fond; and
outside his writings it occurs in the New Testament only in the Acts and
in Hebrews, once in each (Rom. iv. 20; Eph. vi. 10; Phil. iv. 13; 1 Tim.
i. 12; 2 Tim. ii. 1). It is worth while to compare the passage in which
he speaks to Timothy of Christ having given him power to turn to Him and
become His servant; and still more the passage in which, during his
first Roman imprisonment, he tells the Philippians "I can do all things
in Him that strengthened me." The same thing was true in the second
imprisonment.
The special purpose for which Christ stood by His Apostle and put
strength and power into him is stated. "That through me the message
might be fully proclaimed, and that all the Gentiles might hear." Those
who follow Eusebius in the mistake of supposing that the "first defence"
refers to the trial which ended in St. Paul's release after the first
imprisonment, understand this proclamation of the message to the
Gentiles as referring to the missionary work which St. Paul was enabled
to do during the few years of interval (c. A.D. 63-66) before he was
again arrested. But if the proclamation of the message took place in
consequence of the Apostle's release, then it would have been placed
after, and not before, the mention of deliverance out of the mouth of
the lion. It is not said that he was _delivered_ in order that through
him the message might be proclaimed, but that he was _strengthened_ in
order that it might be proclaimed. And the special strengthening by
Christ took place in reference to the first hearing of the case in
court, when all human friends forsook him, while Christ stood by him. It
was in court, therefore, that the proclamation of the message was made,
and that through the instrumentality of the Apostle the preaching of the
Gospel reached its culmination (=to kêrygma plêrophorêthê=). This was
the climax;--that in the metropolis of the world, in open court, before
the imperial tribunal, the Gospel proclamation should be made with all
solemnity and power. It is quite possible that this event, which the
Apostle of the Gentiles regards as the completing act of his own mission
and ministry, took place in the forum itself. Here Tiberius had caused a
tribunal to be erected for causes which he had to hear as Emperor. But
Claudius sometimes heard such cases elsewhere; and his successors
probably followed his example. So that in the reign of Nero we cannot be
certain that such a case as St. Paul's would be heard in the forum. But
at any rate it would be held in a court to which the public had access;
and the Roman public at this time was the most representative in the
world. The Apostle is fully justified, therefore, in the language which
he uses. This opportunity and power were granted "in order that through
me the message might be fully proclaimed, and _that all the Gentiles
might hear_." In that representative city and before that representative
audience he preached Christ; and through those who were present and
heard him the fact would be made known throughout the civilized world
that in the imperial city and before the imperial bench the Apostle of
Christ had proclaimed the coming of His Kingdom.
And the result of it was that he was "delivered out of the mouth of the
lion." This was a second consequence of the Lord's standing by him and
strengthening him. He was enabled to speak with such effect, that the
sentence of condemnation, which had been feared, was for the present
averted. He was neither acquitted nor convicted; but the court, being
unable to arrive at a satisfactory decision, granted an extension of
time (_ampliatio_); that is an adjournment. In technical phraseology the
_actio prima_ ended in a verdict of _non liquet_, and an _actio secunda_
became necessary; and as this second trial might have a similar result,
the amount of delay that was possible was almost boundless.
To ask who is meant by the lion is a futile question. Whom did the
Psalmist mean by the lion, when he prayed "Save me from the lion's
mouth"? (Ps. xxii. 21.) He meant no one by the lion; but by the lion's
mouth he meant some great and imminent danger. And that is what we must
understand here. All kinds of gratuitous conjectures have been made by
those who have insisted on identifying the lion;--the lion of the
amphitheatre, to whom the Apostle might have been thrown, had he been
condemned; the Emperor Nero, or, as he was possibly in Greece at this
time, his prefect and representative Helius; or, the chief accuser; or
again, Satan, whom St. Peter describes as "a roaring lion." All these
are answers to a question which does not arise out of the text. The
question is not, "Who is the lion?" but, "What is the meaning of the
lion's mouth?" And the answer to that is, "a terrible danger," and
especially "peril of death."
The goodness of the Lord does not end with this welcome, but temporary
deliverance. "The Lord will deliver me from every evil work, and will
save me unto His heavenly kingdom." Paul's enemies are not likely to be
idle during the extension of time granted by the court. They will do
their utmost to secure a sentence of condemnation at the second hearing
of the case, and thus get the man whom they detest removed from the
earth. Whether they will succeed in this or not, the Apostle does not
know. But one thing he knows;--that whatever is really evil in their
works against him will be powerless to harm him. The Lord will turn
their evil into good. They may succeed in compassing his death. But,
even if they do so, the Lord will make their work of death a work of
salvation; and by the severing of the thread which still binds Paul to
this life "will save him unto," that is, will translate him safe into,
"His heavenly kingdom."
It is utterly improbable that by "every evil work," St. Paul means any
weakness or sin into which he himself might be betrayed through want of
courage and steadfastness. Even if the lion's mouth could mean Satan,
this would not be probable; for it would be Satan's attacks from
without, by means of opposition and persecution, and not his attempts
from within by means of grievous temptations, that would be meant. What
is said above about Alexander the coppersmith shows what kind of "evil"
and what kind of "works" is intended in "every evil work." The
expression evidently refers to the machinations of Paul's enemies.
It is also highly improbable that "will save me unto His heavenly
kingdom" means "will keep me alive until He returns in glory." There was
a time when the Apostle expected, like most other Christians of that
day, to live to behold the second coming of Christ. But what we have
already seen in this Epistle shows that in St. Paul's mind that
expectation is extinct. He no longer thinks that he will be one of those
"that are alive, that are left unto the coming of the Lord" (1 Thess.
iv. 15, 17); that he will be among the living, who "shall be changed,"
rather than among the dead, who "shall be raised" at the sounding of the
last trump (1 Cor. xv. 53). He does not repeat, what seems almost to
have been a familiar watchword among the Christians of that day,--"Maran
atha"; "the Lord is at hand" (1 Cor. xvi. 22; Phil. iv. 5). On the
contrary, it is his own hour that is at hand: "I am already being
offered, and the time of my departure is come." He is fully persuaded
now that he will not live to see Christ's return in glory; and he does
not expect that return to come speedily; for, as we have seen, one of
his chief anxieties is that there should be a permanently organized
ministry in the Churches, and that provision should be made for handing
on the faith intact from generation to generation (Tit. i, 5; 2 Tim. ii.
2). There can be little doubt, therefore, that when the Apostle
expresses a conviction that the Lord will save him unto His heavenly
kingdom, he is not expecting to reach that kingdom without first passing
through the gate of death. What he is sure of is this,--that the evil
works of his adversaries will never be allowed to prevent him from
reaching that blessed resting place. Christ's kingdom is twofold; He has
a kingdom on earth and a kingdom in heaven. The saints who are in the
kingdom on earth are still exposed to many kinds of evil works; and the
Apostle is persuaded that in his case such works will be overruled by
the Lord to further his progress from the earthly to the heavenly
kingdom.
"To whom be the glory for ever and ever. Amen."
If what was said above about "the Lord" is correct, then here we have a
doxology which manifestly is addressed to Christ. It is possible that in
Rom. ix. 5 and xvi. 27 we have other examples, as also in Heb. xiii. 21;
but in all these three cases the construction is open to question. Here,
however, there can be no doubt that "the glory for ever and ever" is
ascribed to the Lord Who stood by Paul at his trial and will deliver him
from all evil works hereafter; and the Lord is Jesus Christ. As
Chrysostom pointedly remarks without further comment: "Lo, here is a
doxology to the Son." And it is word for word the same as that which in
Gal. i. 5 is addressed to the Father.
With these words of praise on his lips we take our leave of the Apostle.
He is a wearied worker, a forlorn and all but deserted teacher, a
despised and all but condemned prisoner; but he knows that he has made
no mistake. The Master, Who seems to have requited His servant so ill,
is a royal Master, Who has royal gifts in store. He has never failed His
servant in this life, in which His presence, though but dimly reflected,
has always brightened suffering; and He will not fail in His promises
respecting the life which is to come. The Apostle has had to sustain
him, not merely Divine truth wherewith to enlighten his soul, and
Divine rules, wherewith to direct his conduct; he has had also a Divine
Person, wherewith to share his life. He has kept the faith in the Divine
truth; he has finished his course according to the Divine rules; yet
these things he has done, not in his own strength, but in Christ Who
lives in him. It is this gracious indwelling which made the victory that
has been won possible; and it is this which gives it its value. The
faith which has been kept is faith in Him Who is the Truth. The course
which has been finished is according to Him Who is the Way. And the life
which has been shared has been united with Him Who is the Life. That
union will never end. It began here; and it will be continued throughout
eternity in "the life which is life indeed." And therefore, with a heart
full of thankfulness to the Master Who has shared his sufferings and
will share his bliss, he leaves us as his last address to Christ, "To
Him be the glory for ever and ever. Amen."
FOOTNOTES:
[99] 1 Cor. xiii. 5; 2 Cor. v. 19.
INDEX.
Abecedarians, 70.
Acts of the Apostles not written by Titus, 207, nor by St. Paul,
360-362.
Adornment, The nature of, 251, 252.
Alexander, 75, 76, 373, 413.
Ambrose, 230.
Anacletus, 416.
Ananias and Sapphira, 73, 75.
Anarchy in the Church, 73, 271.
Angels, 138.
Antinomian doctrine, 44, 49, 298, 299.
Apocalypse, 48, 68.
Apollos, 203, 208, 414.
Apostles, 69, 70.
Apostolic Constitutions, 126, 156, 232.
Appuleius, 379.
Aquila, 413, 414.
Aratus, 225.
Aristotle, 240.
Army, Roman, 345, 346.
Artemis, Temple of, 84, 198.
Article, The Greek, 89, 189, 392.
Asceticism, 44, 142, 143.
Athenagoras, 125.
Athleticism, 144.
Aurelius, M., 89, 257.
Augustine, 229, 373.
Authenticity of the Pastoral Epistles, 4-16, 33, 52, 55, 163, 169,
294, 295, 312, 322, 404, 406-417, 421.
Authority, Divine origin of, 273-275.
Avarice, Dangers of, 196-198.
Baptism, 284-293.
Basilides, 8, 42.
Bauer, 8, 10, 12, 33.
Blandina, 257.
Bodily exercise profitable, 143-145.
Bretschneider, 125.
Butler's Durham Charge, 368.
Carpus, 11, 411.
Cathari, 126.
Celsus, 229, 253.
Cellini, 50.
Certainty, Nature of historical, 105.
Children, Care of, 256.
Chrysostom, 34, 56, 95, 101, 249, 349, 369, 382, 397, 429.
Circumcision of Timothy, 22.
Claudia, 415.
Claudius, 414, 425.
Cleanthes, 225.
Clement of Alexandria, 6, 97, 100, 228, 339, 373.
Clement of Rome, 5, 14, 97, 110, 416.
Clergy and laity from the first distinct, 109.
Cloke, 412.
Collection for Jewish Christians, 205.
Conscientious disobedience, 278.
Contentment, 192-196.
Continuity of doctrine, 336-340.
Controversial spirit, 367.
Controversial violence, 280.
Corinth, Case of incest at, 73, 265.
Corinth, Timothy at, 23, 24, 29.
Corinth, Titus at, 204-206.
Cosin, Bishop, 328.
Credner, 8.
Crete, The Church in, 212-215, 271.
Cynicism, Evils of, 29-31.
Cyril of Jerusalem, 341.
Davies, T. Ll., 301.
Deaconesses, 155, 158.
Dead, Prayers for the, 325-330.
Delivering to Satan, 74.
Demas, 409, 410.
Devil, Personality of the, 77-80.
Diogenes Laertius, 296.
Discipline necessary to the Church, 72, 73.
Divinity of Christ, 268, 269, 283, 429.
Divorce, 120.
Doctrinal statements in the Pastoral Epistles, 259, 282.
Doctrine, Continuity of, 336-340.
Doctrine of the Twelve Apostles, 69, 96, 108, 115.
Döllinger, 8, 129.
Doxology addressed to Christ, 249.
Dress of women, 101.
Ecstasy, 241.
Elders or presbyters, 67, 112, 115, 118, 165, 213, 217.
Elymas, 75.
Emotion in religion, 244-247.
Ephesus, Timothy at, 25, 84, 198, 265, 320, 323.
Epimenides, 224, 225.
Epiphanies of Christ, 260, 269.
Episcopacy, 107, 112, 114, 221.
Erastus, 414, 415.
Evans, T. S., 287.
Eunice, 21, 388.
Eubulus, 415.
Eusebius, 6, 14, 26, 37, 257, 371, 379, 415, 418, 419.
Ewald, 9, 407.
Excommunication, 74, 303.
Extempore prayer, 96.
Failure, Apparent, of the Gospel, 402.
Faith, Test of, 290.
Farrar, F. W., 412.
Flood, The, a type of baptism, 289.
Free will, 40, 41, 57.
Freedom of the Gospel, 362, 363.
Friendship of Paul and Timothy, 26-30.
Genealogies, 34, 35.
Genuineness of the Pastoral Epistles, 4-16, 33, 52, 55, 163, 169,
294, 295, 312, 322, 404, 406-417, 421.
Gessius Florus, 276.
Gladiatorial shows, 179, 347.
Gnosticism, its rapid progress, 37; its problem, 38; its moral
teaching, 44, 53, 151.
Godet, 34.
Goethe, 79.
Golden ages of the Church, 264.
Grammatical errors in Scripture, 394.
Gregory the Great, 231, 232.
Gregory of Tours, 233.
Hadrian, 89.
Handling aright, 370.
Hands, Imposition of, 63, 64, 67, 166, 167, 315.
Hands lifted in prayer, 97, 98.
Hausrath, 9, 407.
Hegesippus, 6, 337.
Helius, 275, 427.
Heresy, Meaning of in New Testament, 296-299.
Heresy and magic, 383.
Heretical teachers, 53, 382.
Hermas, 108, 125.
Hermogenes, 319-323.
Hippolytus, 128.
Hitzig, 9, 407.
Hooker, 285, 286.
Husband of one wife, 118.
Huxley, 173.
Hymenaeus, The punishment of, 74-76, 373.
Hymns, Ancient Christian, 134.
Ideal Church, 116.
Ignatius, 5, 10, 33, 69, 113, 114, 378.
Immer, 9, 407.
Imposition of hands, 63, 64, 67, 166, 167, 315.
Imprisonments of St. Paul, 13, 24, 28, 362, 401.
Imprisonment of Timothy, 24.
Incarnation, The, 44, 358, 359.
Inspiration of Scripture, 381, 393-396.
Intercession, 83, 86, 326.
Irenaeus, 6, 112, 113, 294, 338, 373, 415.
Jannes and Jambres, 379-383.
Jerome, 230, 360.
Jewish Gnosticism, 33, 34.
Job, 76, 77, 192.
Julian the Apostate, 230, 231.
Justin Martyr, 6, 96, 119.
Kölling, 8.
Krenkel, 9, 207, 407.
Lambeth Conferences, 266.
Last days, 377.
Latin Fathers and Pagan culture, 227, 230, 232.
Laver of regeneration, 285-292.
Lemme, 9, 407.
Lightfoot, Bishop, 113, 227, 361.
Linus, 113, 338, 415, 416.
Lion's mouth, 426.
Liturgical forms in New Testament, 83, 134.
Lois, 21, 388.
Lord, when used of Christ, 424.
Luke, 23, 27, 207, 209, 421-423.
Lystra, 21, 22, 24.
Magic, 383.
Mahometanism and slavery, 182.
Maine, 159.
Manumission of slaves, 181, 184, 248.
Marcion's rejection of the Pastoral Epistles, 4, 5, 8, 10.
Mark, 409, 410.
Marriages, Second, 122, 125.
Mill, J. S., 39.
Milligan, 117.
Missions, 266.
Money, Love of, 193-198.
Montanus, 70, 115.
Mouth of the lion, 426.
Muratorian Canon, 6, 14.
Mystery, Meaning of in New Testament, 132, 135.
Nero, 14, 89, 275, 414, 419, 422, 426.
Newman, J. H., 39, 40, 233-235, 387.
Nicodemus, Gospel of, 380.
Numenius, 379.
Obedience, Duty of, 272, 275.
Onesimus, 411.
Onesiphorus, 313, 319, 320, 323, 414.
Ordination, 60, 63, 220, 314.
Origen, 125, 228, 229, 379.
Origin of the Christian ministry, 104-117.
Pastoral Epistles, Character of, 3, 4, 15, 16, 201, 309, 312.
Paul III., Pope, 50.
Pedanius Secundus, 179.
Persecution, 54, 275.
Peshitto, 6.
Pfleiderer, 8, 10, 11, 407.
Philetus, 373.
Phraseology of the Pastoral Epistles, 7, 26, 47, 52, 404, 424.
Phygelus, 319, 323.
Plato, 178, 240, 241.
Pliny the Elder, 379, 380.
Pliny the Younger, 83, 134.
Polycarp, 5, 338.
Polygamy, 119.
Prayer, Forms of, 96.
Prayers for the dead, 325-330.
Presbyters or elders, 67, 112, 115, 118, 166, 214, 217, 221.
Priesthood, The idea of, 117.
Prisca, 413, 414.
Prophecies on Timothy, 62-64.
Prophet, Meanings of the term, 65.
Prophets in New Testament, 66, 69; in the Primitive Church, 70, 96,
115.
Public worship, 95-102.
Pudens, 415.
Punishment of Hymenaeus and Alexander, 74-76.
Rationalism, 387.
Red Sea, Passage of the, a type of baptism, 289.
Regeneration, Laver of, 285-292.
Religious emotion, the use of, 244-247.
Renan, 8, 11, 79, 276, 355, 407.
Resurrection, Belief in the, 355-359, 372.
Reunion of Christendom, 267.
Reuss, 11.
Revisers, Changes made by the, 32, 47, 59, 219, 268, 269, 285, 354,
371, 391.
Roman Church, Its neglect of St. Paul, 28, 400, 420, 421.
Salmon, 8, 113, 407.
Satan, Delivering unto, 74.
Satan, Personality of, 77-80.
Schaff, 395.
Schleiermacher, 78.
Second Advent, Nearness of the, 378, 428.
Second Roman imprisonment of St. Paul, 13, 28, 362, 401.
Second marriages, 122, 125.
Shamelessness in serving God, 370.
Slavery, 175-184, 248-250, 253-257.
Sobriety in religion, 241, 245.
Socialism, 185-187.
Solidarity of Christendom, 86.
Strauss, 79.
Superstition and heresy, 384.
Tatian's rejection of 1 and 2 Tim., 8, 202.
Tertullian, 6, 10, 89, 90, 98, 101, 128, 166, 227, 294, 295, 300,
339, 346.
Thanksgivings for all men, 92.
Theophilus of Antioch, 6.
Threefold ministry, 221.
Tiberius, 425.
Tigellinus, 275.
Timothy compared with St. John, 19-21.
Timothy at Corinth, 23, 24, 29.
Titus compared with Timothy, 209.
Titus at Corinth, 204-206.
Titus in Dalmatia, 410.
Trinitarian doctrine, 283, 284.
Trophimus, 414, 415, 419.
Trullo, Council in, 155.
Tychicus, 410, 411.
Tyndale, 412, 413.
Verbal inspiration, 393.
Visible means an aid to faith, 291.
Washing of regeneration, 285-292.
Waterland, 293, 306.
Weiss, 7, 15.
Weisse, 9, 407.
Widows, 153-155, 158, 163.
Will, Freedom of the, 40, 41, 57.
Women, Social position of, 256.
Women's dress, 101, 102.
Worship, Public, 95, 100.
Wordsworth, Bishop C., 134.
Zenas, 203, 208.
Zwickau prophets, 70.