That the Pastoral Epistles should have a common character distinct from those to the saints is easily understood; and that each has its own peculiarity is a plain matter of evidence to the attentive reader. The difference is conspicuous in the two letters to Timothy; for the first is as careful to insist on order as the second is to provide for a state of disorder that even then the godly might have divine directions for their walk, bound as they were, and as we are, to take account of so sad a change. That to Titus comes in character between the two extremes.

THE FIRST EPISTLE

1 Timothy 1. "Paul, apostle of Christ Jesus according to command of God our Saviour and of Christ Jesus our hope, to Timotheus, genuine child in faith; grace, mercy, peace from God the Father and Christ Jesus our Lord." The prefatory words, as usual, give a clear insight into the scope of what follows. The apostolic title is as important for authority here as for the truths of the gospel and of the church to the Roman and to the Corinthian saints, to the Galatians, Ephesians, and Colossians. "According to command" assimilates this letter and that to Titus, while it differentiates both from the second Epistle to Timothy. "God our Saviour" is also very notable here and to Titus, bespeaking the universal testimony of God's grace in the gospel, and its strong contrast with Judaism. God in love goes out actively to man in the death of the Mediator. Christ is the hope, and is unfailing if cherished. The exhortatory injunction to Timothy was first and foremost to guard the truth from all alien teaching, and specially from fables and interminable genealogies which are such as yield questionings rather than God's dispensation that is in faith (vers. 3-7), the end of it being love out of a pure heart and a good conscience and unfeigned faith. It is inseparable from Christ.

These then are the substantial blessings of the gospel, and they are missed by such as turned aside to vain discourse, wishing to be law-teachers. There was the early plague of imagination, and of legalism which assails grace as antinomian while itself tending to that evil, whatever its own contrary claim. It is not that by the gospel the lawful use of the law is denied, which is to convict lawless and insubordinate persons. The gospel alone witnesses of Christ to save sinners (of whom the apostle specifies himself as first, to whom, in his ignorant unbelief, mercy was shown — Christ's whole long-suffering (vers. 8-16). This draws out his praise, after which he repeats the injunction laid on Timothy, that he might war the good warfare, maintaining faith and a good conscience. For such as put away the latter make shipwreck of the former; of whom he holds up Hymenaeus and Alexander, whom he had delivered to Satan for their dishonour to God (vers. 18-20). How practical and personal it all is! And what is truth but a sham and a shame if it be not so?

1 Timothy 2. Here we find the public attitude of Christianity. All should breathe of loving goodwill toward man and the chiefs of the world, even if heathen and persecuting. "I exhort therefore first of all that supplications, prayers, intercessions, thanksgivings be made for all men; for kings and all that are in authority, . . . for this is good and acceptable before God our Saviour, Who wisheth that all men be saved and come unto full knowledge of truth. For there is one God, one mediator also of God and men, a man Christ Jesus Who gave Himself a ransom for all, the testimony in its own times; to which I was set preacher and apostle (I speak truth, I lie not), teacher of nations in truth and love" (vers. 1-7). Grace rises above all natural thoughts, feelings, and ways, and calls on those who believe to bear a living witness of "God our Saviour", Who is willing to save all that bow to Jesus, the ransom for all. Such is the testimony; and now that the cross on man's side proves the guilt of all, Jews and Gentiles, the same cross on God's side proclaims salvation to all that believe.

Paul was herald of this grace, but moreover apostle in full authority, and teacher in patient wisdom, that even besotted Gentiles might believe and know the truth.

Yet reverence and divine order become those who profess the truth. "I will therefore that the men pray in every place, lifting up pious [or, holy] hands, without wrath and disputation." All the faithful were holy brethren; and it was no longer the question of a Jewish sanctuary any more than of a Gentile high place. They were free and invited to pray elsewhere. The women were to cultivate modesty and discretion, instead of fashion and finery, with good works as their true ornament. To learn is their place, not teaching, nor authority, but quiet subjection; for which the apostle cites the case of Eve, who, deceived, brought in transgression, whatever mercy may do even in her chief natural sorrow (vers. 8-15).

1 Timothy 3. Then Timothy received directions for the local charges of bishops (or overseers) and deacons. "Faithful is the saying: if one is eager for oversight, he desireth a good [or, right] work." The requisite qualities (vers. 2-7) are moral or spiritual, rather than the possession of an express gift. Free from reproach, husband of one wife, sober, discreet, orderly, hospitable, apt to teach; not quarrelsome over wine, not a striker, but gentle; not fond of money; ruling his own house well, having children in subjection with all gravity (for how could one command respect in God's house who had it not in his own?). And again, not a novice, nor one destitute of a good report without. All this is of so much the more moment as it has been slighted habitually by the greatest systems down to the least. But we cannot wonder where the office itself is turned to ecclesiastical and even worldly show. Those to be entrusted with the diaconate are briefly described in verses 8-13, and in this case the women or wives, who might be useful or a hindrance, are included.

Occasion is given here, not to a doxology, but to a solemn presentation of that church in which the apostle, Timothy, elders, and deacons, and indeed all saints, each called in his special place, have to walk. "These things I write to thee, hoping to come to thee rather soon; but if I delay that thou mayest know how one ought to behave in God's house, which is a living God's assembly, pillar and support of the truth. And confessedly great is the mystery of godliness: He Who was manifested in flesh, was justified in Spirit, was seen of angels, was preached among nations, was believed on in [the] world, was received up in glory" (vers. 14-16). Godliness depends on and is the fruit of the truth in Christ, the secret no longer hidden but revealed; which as a whole, therefore, is in ways wholly distinct from and above a Jewish Messiah reigning in visible power, but One known as we Christians know Him. Compare 2 Cor. 5:16-18.

1 Timothy 4. With this mystery the apostle draws a dark contrast. "But the Spirit speaketh expressly that in latter times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons by hypocrisy of legend-mongers branded as to their own conscience, forbidding to marry, [bidding] to abstain from meats which God created for reception with thanksgiving by those faithful and well acquainted with the truth; because every creature of God [is] good, and nothing to be rejected if received with thanksgiving, for it is sanctified through God's word and prayer" (vers. 1-5). Asceticism is no more Christian than moral laxity, though it assumes a fairer form. It is a pretentious assault on the Creator and Preserver of man by setting up a superior sanctity, which ends in turpitude against nature. Monachism is unconscious war against God.

Timothy was called to be a good servant of Christ Jesus by laying before the brethren the contrary good teaching of benign and faithful providence, and avoiding what he calls profane and old wives' fables. For piety or godliness is profitable for everything, having promise of the present life as well as that which is to come: our God is Preserver of all men, especially of the faithful. Timothy must not be deterred by such as objected to his youth, but meet the reproach by being an example in word, in conduct, in love, in faith, in purity. Reading, exhortation, and instruction are enjoined till Paul came. The gift that was conferred on him he was not to neglect, but to be diligent in these things, and be wholly in them, that his progress might be manifest to all. A divided heart ruins the service of Christ. Self-vigilance, too, is imperative, to save both himself and others (vers. 6-16).

1 Timothy 5. Here we have the proprieties of that work, which cannot be slighted without danger and harm. An elder he was not to rebuke but exhort as a father, younger ones as brethren, elder women as mothers, and younger ones as sisters, with all purity (vers. 1, 2). Widows were to have special and careful consideration (vers. 3-10), and younger ones to be shunned, in which case suited directions are laid down (vers. 11-16). Elders or bishops were to rule, and those who ruled well to be counted worthy of double honour especially those labouring in word and teaching: a scripture important to bear in mind; as it is also to receive no accusation against one, save with two or three witnesses. Those that sin should be convicted before all, that all the rest too should fear. He adjures Timothy solemnly to observe these duties without prejudice and without favour, cautious against haste in sanctioning others, lest it might compromise himself. He even deigns to counsel liberty where his scruples might injure health, before he closes the warning he had begun, lest he should unwarily be a partaker of other men's sins (vers. 1 7-25).

1 Timothy 6 Christian slaves are not forgotten, as to whom grave and gracious counsels are given, in the face of different teaching, which is exposed sternly, though the last clause of verse 5 is a spurious accretion. Godliness or piety with contentment, the reverse of making it a means of gain, is great gain. For as we brought nothing into the world, neither can we carry anything out. Having food and covering, we will be, or let us be, content therewith (vers. 1-8). How true that those who will be rich fall into temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition! For the love of money is a (not exactly "the") root of every evil, after which some too eager wandered from the faith and pierced themselves with many sorrows. Timothy is then urged, as God's man, to flee these things and to pursue righteousness, godliness, faith, love, endurance, meekness, to combat the good combat of faith, to lay hold on eternal life, according to the good confession he confessed (vers. 9-12).

Then follows a deep and lofty injunction which crowns this Epistle, and urges his keeping this confession spotless and irreproachable till the appearing of our Lord Jesus Christ, which in its own seasons the blessed and only Potentate shall show, the King of those that reign and the Lord of those that rule, Who only hath immortality, dwelling in light unapproachable; Whom none of men hath seen or can see, to Whom be honour and might everlasting. Amen (vers. 13-16).

Thereon Timothy is told to charge the rich to rest, not in uncertain wealth, but on the living God, to be rich in good works, laying up for themselves a good foundation for the future, that they may lay hold of what is really life. Timothy, in fine, is to keep the entrusted deposit, avoiding profane, vain babblings and oppositions of falsely named knowledge (vers. 17-20). How trenchantly the apostle speaks before he wishes him grace!