Asia; that the apostle then continued his Journey to Macedonia, while the disciple remained, half
reluctantly, even weeping at the separation, (2 Timothy 1:4) at Ephesus, to check, if possible, the
outgrowth of heresy and licentiousness which had sprung up there. The position in which he found
himself might well make him anxious. He used to rule presbyters most of whom were older than
himself (1 Timothy 4:12) Leaders of rival sects were there. The name of his beloved teacher was
no longer honored as it had been. We cannot wonder that the apostle, knowing these trials should
be full of anxiety and fear for his disciple’s steadfastness. In the Second Epistle to him, A.D. 67 or
68, this deep personal feeling utters itself yet more fully. The last recorded words of the apostle
express the earnest hope, repented yet more earnestly, that he might see him once again. (2 Timothy
4:9,21) We may hazard the conjecture that he reached him in time, and that the last hours of the
teacher were soothed by the presence of the disciple whom he loved so truly. Some writers have
seen in (Hebrews 13:23) an indication that he even shared St. Paul’s imprisonment, and was released
from it by the death of Nero. Beyond this all is apocryphal and uncertain. He continued, according
to the old traditions, to act as bishop of Ephesus, and died a martyr’s death under Domitian or
Nerva. A somewhat startling theory as to the intervening period of his life has found favor with
some. If he continued, according to the received tradition, to be bishop of Ephesus, then he, and
no other, must have been the “angel” of the church of Ephesus to whom the message of (Revelation
2:1-7) was addressed.
Timothy, Epistles Of Paul To
The Epistles to Timothy and Titus are called the Pastoral Epistles, because they are principally
devoted to directions about the work of the pastor of a church. The First Epistle was probably
written from Macedonia, A.D. 65, in the interval between St. Paul’s first and second imprisonments
at Rome. The absence of any local reference but that in (1 Timothy 1:3) suggests Macedonia or
some neighboring district. In some MSS. and versions Laodicea is named in the inscription as the
place from which it was sent. The Second Epistle appears to have been written A.D. 67 or 68, and
in all probability at Rome. The following are the characteristic features of these epistles:— (1) The
ever-deepening sense in St. Paul’s heart of the divine mercy of which he was the object, as shown
in the insertion of the “mercy” in the salutations of both epistles, and in the “obtained mercy” of
(1 Timothy 1:13) (2) The greater abruptness of the Second Epistle. From first to last there is no
plan, no treatment of subjects carefully thought out. All speaks of strong overflowing emotion
memories of the past, anxieties about the future. (3) The absence, as compared with St. Paul other
epistles, of Old Testament references. This may connect itself with the fact just noticed, that these
epistles are not argumentative, possibly also with the request for the “books and parchments” which
had been left behind. (2 Timothy 4:13) (4) The conspicuous position of the “faithful sayings” as
taking the place occupied in other epistles by the Old Testament Scriptures. The way in which these
are cited as authoritative, the variety of subjects which they cover, suggests the thought that in them
we have specimens of the prophecies of the apostolic Church which had most impressed themselves
on the mind of the apostle and of the disciples generally. (1 Corinthians 14:1) ... shows how deep
a reverence he was likely to feel for spiritual utterances. In (1 Timothy 4:1) we have a distinct
reference to them. (5) The tendency of the apostle’s mind to dwell more on the universality of the
redemptive work of Christ, (1 Timothy 2:3-6; 4:10) and his strong desire that all the teaching of
his disciples should be “sound.” (6) The importance attached by him to the practical details of
administration. The gathered experience of a long life had taught him that the life and well being
of the Church required these for its safeguards. (7) The recurrence of doxologies, (1 Timothy 1:17;
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(Frankie)
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