TIMOTHY, EPISTLES TO

probably aimed at when he wrote that God gave all things richly to be enjoyed (6") . In a city like Ephesus, Oriental mysticism, Greek thought, Judaism, and Christianity would meet; and the Church there, it lapsing from truth, would show signs of heresy derived from all these sources. In 2 Ti 2" one heresy is dis-tinctly named — the belief that the resurrection was already past; this opinion may have been the same as that held by those within the Gentile Corinthian Church who said there was no resurrection (1 Co 15").

4. Within these Epistles St. Paul's use of certain theological terms Is somewhat different from that in his earlier writings. Thus faith is used more of the objective belief which the individual holds, than of the warm affection that unites the personal soul to Christ. Similarly righteousness is used rather of a virtue to be reached by personal struggle than in the technical sense found in the Epistle to the Romans. But it must be remembered that faith in the earlier writings is not always subjective (e.g. Gal V^ 3^), nor is it always objective in the Pastorals (1 Ti 1«, Tit 38), and that righteousness is often spoken of elsewhere as a virtue to be acquired (e.g. 2 Co Q'", Ro 6" 8'»), while justification by faith is emphasized in the Pastoral Epistles (2 Ti 1', Tit 30. Another distinguishing mark is found in the traces of a formulated creed, which show themselves in frequent quotations, such as the five 'faithful sayings,' and the rhythmic stanza commencing "He who was manifested in the flesh' (1 Ti 3"). The latter is clearly part of a hymn embodying a confession of the Christian faith. Such are undoubtedly marks of a Church with a history behind it; but, assuming that St. Paul wrote the Epistles shortly before his death in a.d. 64, ample time would have passed since he first evangelized Ephesus In A.D. 52. It takes but a few years for a living and active community to crystallize itsjcommon convictions.

6. It is important to note the development reached In Church organization as presented in the Epistles. They show us the Apostle himself holding the reins of supreme control (1 Ti l^" 2i 2'), while Timothy and Titus are his delegates. Some years before, they had acted in this capacity on special commissions (1 Co 4", Ph 2", 2 Co 8"-'8) ; and, as on those occasions, so on these, they seem to have been appointed temporarily to carry out the functions entrusted to them until the Apostle's return (1 Ti 1^ 3" 4", Tit 3"). But as his delegates, even though temporarily, they had full jurisdiction over the various offlcers of the Chufch, and full instructions are given to them to guide them as to the qualifications necessary to be found in those to be appointed to the oflBces of bishop (or elder) and deacon. The bishop and elder are spoken of as identical (Tit I'-'), showing that at the date of the Epistles these two titles had not yet been given to distinct offices (of. Ph 1', Ac 20i'- *'). This is strong confirmation of the accepted date of the Epistles, for, had they been written at the time assumed by radical criticism, the monarchical position of the bishop, then reached in Asia Minor, would have shown itself. Instructions are also given regarding 'women' (1 Ti 3") and 'widows' (5™). As the former are mentioned In the midst of regulations concerning deacons, they probably are not the deacons' 'wives' (as AV), but official women or deaconesses, holding such an office as Phoebe held (Ro 16' RVm). This is a dis-tinct advance on the ecclesiastical organizations dis-closed in earlier NT writings, but need not surprise us. ■ The secluded life of women must at the very beginning have caused a felt want for women to perform for women what deacons did for men.' The care of widows engaged the Church from the first (Ac 6', Ja l^')-

The absence of all instructions regarding prophets is remarkable. Probably prophecy, which is an abnormal gift and not a stated function, was not very active in the Ephesian or Cretan Churches at the time, or, if active, was under due control, and so did not call for special treatment as formerly at Corinth (1 Co 1429^).

TIRHAKAH

6. The individuality of St. Paul is strongly present in all his writings, a distinguishing style marking them as his. At the same time his Epistles form themselves into different groups, which vary considerably in style in accordance with the particular period of his life in which they were written. So strongly do the Pastoral Epistles show the general Pauline style, that even those who oppose their genuineness admit that they contain genuine fragments of his writing. But, while this is so, there is no doubt that there is present in them a considerably larger proportion of words peculiar to themselves than we find in any other of the groups into which his Epistles are divided. This is the strongest argument against their Pauline authorship. The argument from 'style,' however, is a most precarious one, especially in the writing of one who shows such great variety of phraseology in his other groups of Epistles. Indeed, if we followed it to its logical issues, it would lead us to conclude that even the three Pastoral Epistles are themselves the work of different authors, for each of these Epistles contains a large number of words absent from the other two.

7. The true explanation of the marked difference of style of the Pastorals from the other Pauline writings appears to be that, while the earlier Epistles were written to Churches at an early stage of their develop-ment, and thus dealt mainly with fundamental dis-cussions of doctrine, these were written to individuals who presided over well-established Christian com-munities, and therefore they deal chiefly with practical virtues and ecclesiastical organizations. Such new-ness of subject would compel even a much less versatile writer than St. Paul to enlarge and modify his phrase-ology.

The following judgment of the late Dr. Hort will, we believe, be increasingly accepted: 'In spite of by no means trivial difficulties arising from comparison of the diction of these with other Epistles, I believe them to be his, and to be his as they now stand.'

The First Epistle to Timothy and that to Titus are devoted chiefly to instructions as to the governance of the Church. The Second Epistle to Timothy is the outpourings of the Apostle's heart, when he felt his death to be imminent (2 Ti 4«), to one who had been his faithful companion and assistant for many years; it shows tender anxiety for his 'beloved child' (1^), whose strength and weaknesses he well knew, and upon whose piety and wisdom so much of the Church's future, after his own decease, would depend.

Chakles T. p. Ghierson.

TDf. — See Mining and Metals.

TINDALE' S VERSION.— SeeENOLisH Veiisions,12 ff.

TIPHSAH ('crossing'). — 1. The classical Thapsacus, the chief crossing-place on the middle Euphrates for caravans and armies, after the decline of Car-chemish in the Persian period. It lay on the eastward bend of the river where it leaves its southerly course. It is named as the north-east limit of the dominions of Solomon (1 K 4"). 2. Tiphsah should be corrected to Tappuah, with the Lucian LXX, in 2 K 15".

J. F. McCURDY.

TIRAS. — A son of Japheth (Gn lO'), formerly identi-fied with Thrace, but of late much more plausibly with the Turusha, a piratical people who invaded Syria and Egypt in the 13th cent. e.g. But Tiras has also been identified with Tarsus ( =E. Cilicia) and even Tarshish (wh. see). J. F. McCdedy.

TIRATHITES.— A family of scribes (1 Ch 26').

TIRE. — See Headtihe, and Dress, 6.

TIRHAKAH, king of Cush (2 K 19', Is 37«), marched out from Egypt against Sennacherib shortly before the mysterious destruction of the Assyrian army|(? b.c. 701). Herodotus preserves a version of the same event. Tirhakah was the third of the Ethiopian (25th) Dyn..

939