364

CHAPTER XXXII.

THE NEED OF A SOLEMN CHARGE AGAINST A CONTROVERSIAL SPIRIT, OF DILIGENCE FREE FROM SHAME, AND OF A HATRED OF THE PROFANITY WHICH WRAPS UP ERROR IN THE LANGUAGE OF TRUTH.

We here enter upon a new section of the Epistle, which continues down to the end of the chapter. It consists in the main of directions as to Timothy’s own behaviour in the responsible post in which he has been placed. And these are both positive and negative; he is told what to aim at, and what to avoid.

As to the meaning of “these things,” of which he is to put his flock in remembrance, it seems most natural to refer the expression to the “faithful saying” with which the previous section closes. He is to remind others (and thereby strengthen his own courage and faith), that to die for Christ is to live with Him, 365 and to suffer for Christ is to reign with Him, while to deny Him is to involve His denying us; for, however faithless we may be, He must abide by what He has promised both of rewards and punishments. The fact that the Apostle uses the expression “put them in remembrance,” implying that they already know it, is some confirmation of the view that the “faithful saying” is a formula that was often recited in the congregation; a view which the rhythmical character of the passage renders somewhat probable.

Having reminded them of what they already know well, Timothy is to “charge them in the sight of the Lord, that they strive not about words.” This phrase “charge them in the sight of the Lord” is worthy of notice. The Apostle twice uses it in addressing Timothy himself. “I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice” (1 Tim. v. 21); and “I charge thee in the sight of God, and of Christ Jesus, Who shall judge the quick and dead, and by His appearing and His kingdom; preach the word” (2 Tim. iv. 1). The word for “charge” (διαμαρτύθεσθαι) indicates the interposition (διά) of two parties, and hence comes to mean to “call heaven and earth to witness;” in other words, to “testify solemnly” or “adjure;” and from this latter meaning it easily becomes employed for a solemn charge or exhortation. In translating, it would be quite legitimate to insert an adverb to express this: “solemnly charging them in the sight of God.” In dealing with these pestilent disputes and perilous opinions Timothy, both for his own sake and for that of his hearers, is to remember, and to remind them, in Whose presence he is speaking. God’s eye is upon both preacher and congregation; 366 and in pleading the cause of truth and sobriety the preacher is in fact pleading before the Divine tribunal. This will make the teacher wary in his words, and will lead his hearers to listen to them in a spirit of sobriety.

It has been debated whether St. Paul has in his mind those “faithful men” to whom Timothy is to commit the substance of the Apostle’s teaching (ver. 2), or whether he is not now taking a wider view and including the whole of the disciple’s flock. It is impossible to determine this with certainty; and it is not a question of much moment. One thing is clear; viz., that the whole section is applicable to ministers throughout the Church in all ages; and the words under consideration seem to be well worthy of attention at the present time, when so many unworthy topics and so much unworthy language may be heard from the pulpit. One is inclined to think that if ministers always remembered that they were speaking “in the sight of God,” they would sometimes find other things to say, and other ways of saying them. We talk glibly enough of another man’s words and opinions, when he is not present. We may be entirely free from the smallest wish to misrepresent or exaggerate; but at the same time we speak with great freedom and almost without restraint. What a change comes over us, if, in the midst of our glib recital of his views and sayings, the man himself enters the room! At once we begin to measure our words and to speak with more caution. Our tone becomes less positive, and we have less confidence that we are justified in making sweeping statements on the subject. Ought not something of this circumspection and diffidence to be felt by those who take the responsibility of telling others 367 about the mind of God? And if they remembered constantly that they speak “in the sight of the Lord,” this attitude of solemn circumspection would become habitual.

“That they strive not about words.” The spirit of controversy is a bad thing in itself; but the evil is intensified when the subject of controversy is a question of words. Controversy is necessary; but it is a necessary evil: and that man has need of searchings of heart who finds that he enjoys it, and sometimes even provokes it, when it might easily have been avoided. But a fondness for strife about words is one of the lowest forms which the malady can take. Principles are things worth striving about, when opposition to what we know to be right and true is unavoidable. But disputatiousness about words is something like proof that love of self has taken the place of love of truth. The word-splitter wrangles, not for the sake of arriving at the truth, but for the sake of a dialectical victory. He cares little as to what is right or wrong, so long as he comes off triumphant in the argument. Hence the Apostle said in the first Epistle, that the natural fruit of these disputes about words is “envy, strife, and railings” (vi. 4). They are an exhibition of dexterity in which the object of the disputants is not to investigate, but to baffle; not to enlighten, but to perplex. And here he says that they are worse than worthless. They tend “to no profit:” on the contrary they tend “to the subverting of those who listen to them.” This subversion or overthrow (καταστροφή) is the exact opposite of what ought to be the result of Christian discussion, viz., edification or building up (οἰκοδομή). The audience, instead of being built up in faith and principle, find themselves bewildered and 368 lowered. They have a less firm grasp of truth and a less loyal affection for it. It is as if some beautiful object, which they were learning to understand and admire, had been scored all over with marks by those who had been disputing as to the meaning and relation of the details. It has been a favourite device of the heretics and sceptics of all ages to endeavour to provoke a discussion on points about which they hope to place an opponent in a difficulty. Their object is not to settle, but to unsettle; not to clear up doubts but to create them: and hence we find Bishop Butler in his Durham Charge recommending his clergy to avoid religious discussions in general conversation, because the clever propounder of difficulties will find ready hearers, while the patient answerer of them will not do so. To dispute is to place truth at an unnecessary disadvantage.

“Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed.” In the previous section St. Paul exhorted Timothy to be ready to suffer for Christ: here he charges him to work for Him; and in the language which he uses he indicates that such work is a serious matter;—“Give diligence.” The word which he uses (σπουδάζειν) is one which scarcely occurs in the New Testament except in the writings of St. Paul. And the corresponding substantive (σπουδή) is also much more common in his Epistles than it is elsewhere. It indicates that ceaseless, serious, earnest zeal, which was one of his chief characteristics. And certainly if the proposed standard is to be reached, or even seriously aimed at abundance of this zeal will be required. For the end proposed is not the admiration or affection of the congregation, or of one’s superiors, nor yet success in 369 influencing and winning souls; but that of presenting oneself to God in such a way as to secure His approval, without fear of incurring the reproach of being a workman who has shirked or scamped his work. The Apostle’s charge is a most wholesome one: and if it is acted upon, it secures diligence without fussiness, and enthusiasm without fanaticism. The being “approved” (δόκιμος) implies being tried and proved as precious metals are proved before they are accepted (δέχομαι) as genuine. It is the word used of the “pure gold” with which Solomon overlaid his ivory throne (2 Chron. ix. 17). In the New Testament it is always used of persons, and with one exception (James i. 12) it is used by no one but St. Paul. He uses it of being approved both of men (Rom. xiv. 18) and of God (2 Cor. x. 18).

The single word which represents “that needeth not to be ashamed” (ἀνεπαίσχυντος) is a rare formation, which occurs nowhere else in the New Testament. Its precise meaning is not quite certain. The more simple and frequent form (ἀναίσχυντος) means “shameless,” i.e., one who does not feel shame when he ought to do so. Such a meaning, if taken literally, would be utterly unsuitable here. And we then have choice of two interpretations, either (1) that which is adopted in both A. V. and R. V., who need not feel shame, because his work will bear examination, or (2) who does not feel shame, although his work is of a kind which the world holds in contempt. The latter is the interpretation which Chrysostom adopts, and there is much to be said in its favour. Three times already in this letter has the Apostle spoken of not being ashamed of the Gospel. He says “Be not ashamed of the testimony of our Lord, nor of me His prisoner.” Again, “I suffer these things; yet I am not ashamed.” And again of 370 Onesiphorus, “He oft refreshed me, and was not ashamed of my chain” (i. 8, 12, 16). Does he not, therefore, mean here also, “Present thyself to God as a workman who is not ashamed of being in His service and of doing whatever work may be assigned to him”? This brings us very close to what would be the natural meaning of the word, according to the analogy of the simpler form. “If you are to work for God,” says Paul, “you must be in a certain sense shameless. There are some men who set public opinion at defiance, in order that they may follow their own depraved desires. The Christian minister must be prepared sometimes to set public opinion at defiance, in order that he may follow the commands of God.” The vox populi, even when taken in its most comprehensive sense, is anything but an infallible guide. Public opinion is nearly always against the worst forms of selfishness, dishonesty, and sensuality; and to set it at defiance in such matters is to be “shameless” in the worst sense. But sometimes public opinion is very decidedly against some of the noblest types of holiness; and to be “shameless” under such circumstances is a necessary qualification for doing one’s duty. It is by no means certain that this is not St. Paul’s meaning. If we translate, “A workman that feeleth no shame,” we shall have a phrase that would cover either interpretation.

“Handling aright the word of truth,” or “Rightly dividing the word of truth.” There is some doubt here also as to the explanation of the word rendered “handling aright” or “rightly dividing” (ὀρθοτομεῖν). Once more we have a word which occurs nowhere else in New Testament. Its radical meaning is to “cut aright” or “cut straight,” especially of driving a 371 straight road through a district, or a straight furrow across a field. In the LXX. it is twice used of making straight or directing a person’s path. “In all thy ways acknowledge Him, and He shall direct thy paths;” and “The righteousness of the perfect shall direct his way” (Prov. iii. 6; xi. 5). The idea of rightness seems to be the dominant one; that of cutting quite secondary; so that the Revisers are quite justified in following the example of the Vulgate (recte tractantem), and translating simply “rightly handling.” But this right handling may be understood as consisting in seeing that the word of truth moves in the right direction and progresses in the congregation by a legitimate development. The word, therefore, excludes all fanciful and perilous deviations and evasions, such as those in which the false teachers indulged, and all those “strivings about words,” which distract men’s minds and divert them from the substance of the Gospel. It may be doubted whether the word contains any idea of distribution, as that the word of truth is to be preached according to the capacity of the hearers,—strong meat to the strong, and milk to those who are still but babes in the faith. We may feel sure that the expression has nothing to do with the cutting up of victims in sacrifices, or with cutting straight to the heart of a thing, as if the word of truth had a kernel which must be reached by cleaving it down the middle. Yet both these explanations have been suggested. Clement of Alexandria and Eusebius use the substantive derived from St. Paul’s verb (ὀρθοτομία) in the sense of orthodoxy; which seems to imply that they understood the verb in the sense of handling aright (Strom., VII. xvi.; H. E., IV. iii.).

Once more (1 Tim. vi. 20) the Apostle warns his 372 disciple against “profane babblings.” He is (according to St. Paul’s graphic word) to make a circuit in order to avoid such things, to “give them a wide berth” (περιίστασο; comp. Tit. iii. 9). These empty profanities, with their philosophic pretentiousness, had done much harm already, and would do still more; for the men who propagate them would certainly go still greater lengths in impiety; and they must receive no encouragement. Their teaching is of a kind that will spread rapidly, and it is deadly in its effects. It “will eat as doth a gangrene.”

The substitution of “gangrene” for “cancer” is an improvement, as giving the exact word used in the original, which expresses the meaning more forcibly than “cancer.” Cancer is sometimes very slow in its ravages, and may go on for years without causing serious harm. Gangrene poisons the whole frame and quickly becomes fatal. The Apostle foresees that doctrines, which really ate out the very heart of Christianity, were likely to become very popular in Ephesus and would do incalculable mischief. The nature of these doctrines we gather from what follows. They are preached by the kind of people (οἵτινες) who miss their aim as regards the truth. They profess to be aiming at the truth, but they go very wide of the mark. For instance, some of them say that it is quite a mistake to look forward to a resurrection of the body, or indeed to any resurrection at all. The only real resurrection has taken place already and cannot be repeated. It is that intellectual and spiritual process which is involved in rising from degrading ignorance to a recognition and acceptance of the truth. What is commonly called death, viz., the separation of soul and body, is not really death at all. Death in the true 373 sense of the word means ignorance of God and of Divine things; to be buried is to be buried in error. Consequently the true resurrection is to be reanimated by the truth and to escape from the sepulchre of spiritual darkness; and this process is accomplished once for all in every enlightened soul. We learn from the writings of Irenaeus (Hær., II. xxxi. 2) and of Tertullian (De Res. Carn., xix.) that this form of error was in existence in their day: and Augustine in a letter to Januarius (lv. iii. 4) shows how such false notions might have grown out of St. Paul’s own teaching. The Apostle insisted so frequently upon the fact of our being dead with Christ and raised together with Him, that some persons jumped to the conclusion that this was the whole of the Christian doctrine of the resurrection. The resurrection of the body was a great stumbling-block to Greeks and Orientals, with their low notions of the dignity of the human body; and therefore any interpretation of the resurrection which got rid of the difficulty of supposing that in the world to come also men would have bodies, was welcome. It was calamity enough to be burdened with a body in this life: it was appalling to think of such a condition being continued in eternity. Hence the obnoxious doctrine was explained away and resolved into allegory and metaphor.

Of Hymenæus and Philetus nothing further is known. Hymenæus is probably the same person as is mentioned in the first Epistle with Alexander, as having made shipwreck of the faith, and been delivered unto Satan by the Apostle, to cure him of his blasphemies. We are told here that much mischief had been done by such teaching: for a number of persons had been seduced from the faith. “Some,” in the 374 English phrase “overthrow the faith of some,” conveys an impression, which is not contained in the Greek (τινων), that the number of those who were led astray was small. The Greek indicates neither a large nor a small number; but what is told us leads to the conclusion that the number was not small. It is probably to this kind of teaching that St. John alludes, when he writes some twenty or more years later than this, and says, “Even now there have arisen many antichrists” (1 John ii. 18). Teaching of this kind was only too likely to be popular in Ephesus.

It is by no means unknown among ourselves. At the present time also there is a tendency to retain the old Christian terms and to deprive them of all Christian meaning. Not only such words as “miracle,” “Church,” “catholic,” and “sacrament” are evaporated and etherealized, until they lose all definite meaning; but even such fundamental terms as “atonement,” “redemption,” and “immortality.” Nay it is quite possible to find even the word “God” used to express a Being which is neither personal nor conscious. And thus language, which has been consecrated to the service of religion for a long series of centuries, is degraded to the unworthy purpose of insinuating pantheism and agnosticism. This perversion of well established phraseology is to be condemned on purely literary grounds: and on moral grounds it may be stigmatized as dishonest. If Hymenæus and Philetus wish to deny the resurrection, let them also surrender the word which expresses it. They have abundance of words wherewith to express mental and moral enlightenment. Let them not so handle a word of truth as to make it suggest a lie.