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believed in the epistle St. Paul applauds faith which dwelt in his mother Eunice." In the history it is said of the mother," "that she was a Jewess, and believed of the father, " that he was
a Greek Ne
Now when it is said of the mother alone that she believed," the father being nevertheless mentioned in the same sentence, we are led to suppose of the father that he did not believe, i. e. either that he was dead, or that he remained unconverted. Agreeably hereunto, whilst praise is bestowed in the epistle upon' one parent, and upon her sincerity in the faith, no notice is taken of the other. The mention of the grandmother is the addition of a cir93 Hw j cumstance not found in the history; but it is a circumstance which, as well as the names of the parties,
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might naturally be expected to be known to the apostle, though overlooked by his historian.
Chap. iii. 15. “ And that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation."
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This verse discloses a circumstance which agrees exactly wit with what is intimated in the quotation from the Acts, adduced in the last number. In that quotation it is recorded of Timothy's mother, "that she was a Jewess. a Jewess." This description is virtually, though, I am satisfied, undesignedly, recognised in met 'n 35 i, the epistle, when Timothy is reminded in it,”“that from a child he had known the Holy Scriptures." The Holy Scriptures" undoubtedly meant the Scriptures of the Old Testament. The expression bears that sense in every place in which it occurs.
Those of the New had not yet acquired the name ; not to mention, that in Timothy's childhood, probably, none of them existed. In what manner then could Timothy have known" "from a child" the Jewish Scriptures, had he not been born, on one side or on both; of Jewish parentage? Perhaps he was not less likely to be carefully instructed in them, for that his mother alone professed that religion: or brush o 9' 151 No. IV. oddvit.
i bound to
Chap. ii. 22. "Flee also youthful lustsibut follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.'bus
Flee also youthful lusts.” The suitableness of this precept to the age of the person to whom it is addressed, is gathered from 1 Tim. chap, iv. 12: Let no man despise thy youth." Nor do I deem the less of this coincidence, because the propriety resides in a single epithet, or because this one precept is joined with and followed by, a train of others, not more applicable to Timothy than to any ordinary convert. It is in these transient and cursory allusions that the argument is best founded. When a writer"dvelks 1and rests upon a point in which some coincidence is discerned, it may be doubted whether he himself had not fabricated the conformity, and was endeavouring to display and set it off. But when the reference is contained in a single word, unobserved perhaps by most readers, the writer passing on to other subjects, as unconscious that he had hit upon a correspondency, or unsolicitous whether it were remarked of hot, we may be pretty well ussured that ho fraud was exercised, no imposition intended!" ba acteos:9dt
berupos toy on bed we add to od! org bood!·lid a*ydtovi tedt nine of for 19 19 tedw al botarze ment to gαoyle se Chap. 10,bla "But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I of
them all the Lord delivered me."
The Antioch here mentioned was not Antioch the capital of Syria, where Paul and Barnabas resided "a long time; but Antioch in Pisidia, to which place Paul and Barnabas came in their first apostolic progress, and where Paul delivered a memorable discourse, which is preserved in the thirteenth chapter of the Acts, At this Antioch the history relates, that the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. But they shook off the dust of their feet against them, and came into Iconium anoi And it came to pass, in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed but the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren Long times therefore abode, they, speaking boldly in the Lord which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands, But the multitude of the city, was divided; and part held with the Jews, and part with the apostles. And when there was, an assault made
both of the Gentiles and also of the Jews, with their rulers, to use them, despitefully and to stone them, they were aware of it,and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about, and there they preached the Gospel. And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, he rose up and came into the city: and the next day he departed with Barnabas to Derbe: and when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and to Antioch." This account comprises the period to which the allusion in the epistle is to be referred. We have so far therefore a conformity between the history and the epistle, that St. Paul is asserted in the history to have suffered persecutions in, the three cities, his persecutions at which are appealed to in the epistle; and not only so, but to have suffered these persecutions both in immediate succession, and in the order in which the cities are mentioned in the epistle. The conformity also extends to another circumstance. In the apostolie history Lystra and Derbe are commonly mentioned together in the quotation from the epistle Lystra is mentioned, and not Derbe. And the distinction will appear on this occasion to be accurate for St. Paul is here enumerating his persecutions: and although he underwent grievous persecutions in each of the three cities through which he passed to Derbe, at Derbe itself he met with none: "The next day
he departed," says the historian, "to Derbe; and when they had preached the Gospel to that city, and had taught many, they returned again to Lystra." The epistle, therefore, in the names of the cities, in the order in which they are enumerated, and in the place at which the enumeration stops, corresponds exactly with the history.
But a second question remains, namely, how these persecutions were "known" to Timothy, or why the apostle should recall these in particular to his remembrance, rather than many other persecutions with which his ministry had been attended. When some time, probably three years afterwards (vide Pearson's Annales Paulinas), St. Paul made a second journey through the same country, “in order to go again and visit the brethren in every city where he had preached the word of the Lord," we read, Acts, chap. xvi. 1, that, "when he came to Derbe and Lystra, behold a certain disciple was there named Timotheus." One or other, therefore, of these cities was the place of Timothy's abode. We read moreover that he was well reported of by the brethren that were at Lystra and Iconium; so that he must have been well acquainted with these places. Also again, when Paul came to Derbe and Lystra, Timothy was already a disciple: disciple: Behold, a certain disciple was there named Timotheus." therefore have been converted before. is expressly stated in the epistle, that Timothy was converted by St. Paul himself, that he was, "his own son in the faith it follows that he must have been converted by him upon his former journey into those parts, which was the very time when the apostle
He must But since it