1851.] Temptations to Scepticism. 317 are imperative; the evil to be counteracted is wide-spread, insidious and most destructive. There are many who receive the Bible, on the whole, as a divine revelation, who regard Jesus Christ, especially, as a teacher sent from God, who would be shocked to be spoken of as infidels, and most of all, to be regarded as the enemies or the rejecters of Christ — who yet, practically, give to the Bible very little authority, consider much of it as antiquated and even obsolete, and doubt whether the writers of it had an inspiration different in kind from that which other men have had, though perhaps in some respects higher in degree. This is an error particularly pervading the educated and active young men of the present generation throughout the world; and is one of the offshoots of a pernicious philosophy, which does not recognize the existence of a personal, self-conscious Deity, but regards the human mind as the only representative of the divine, and the creation of the human soul as the only act by which the Creator can become conscious to himself of his own existence. Of course, individual immortality is also denied, and the whole history of intellectual existence is nothing but an eternal emanation from and re-absorption into the in itself unconscious divine essence. This philosophy, like a miasmatic atmosphere, corrupts many who do not know of its existence, and undermines the whole authority of revelation with not a few who imagine themselves firm believers in revealed religion. Nowhere is this philosophy of negation and destruction working more mischief than among the young men of our colleges; and if prompt, efficient and appropriate measures are not speedily taken to counteract it, we shall soon have all our learned professions, not excepting even the clerical, controlled by subtle pantheists, who will insidiously profess all reverence for the Bible, pay the tribute of a simulated respect to piety, and perpetually use with all seriousness and gravity the technical phrases of the most orthodox theology, entirely emptied of their original meaning, and made simply the hieroglyphics of an atheistic mystery. From such a consummation, already realized in some portions of the old world, may the good Lord forever deliver this land of the Puritans! In some subsequent number of the Bibliotheca Sacra we shall show what this philosophy has already done and is now doing with the most sacred portions of the Christian revelation. ARTICLE IV. INTRODUCTION TO THE PASTORAL EPISTLES. By B. B. Edwards, Professor at Andover. Ir is a gratifying fact, that amidst the prevalent scepticism in Germany, the Scriptures have found able defenders. If the authenticity and integrity of the sacred books have been assailed with great pertinacity and acuteness, they have also been vindicated with signal ability and success. Talent has been matched with equal talent; learning has been confronted with still ampler knowledge. In the benignant providence of God, the country which has supplied the poison has furnished the antidote. But however important the defence of the Bible may be in Germany itself, it is thought by some to be a superfluous task in Great Britain and in this country. Why should English and American scholars trouble themselves with the Teutonic scepticism? Why should our periodical publications lay before their readers the results of inquiries which would never else be entered upon, the solution of doubts which would never else be started? A sufficient answer is, that the scepticism is not confined, and cannot be, to the continent of Europe any more than English or French infidelity in the last century, could be confined to London and Paris. Error flies on the wings of every wind. It is impossible to lay an embargo upon it in any country of Christendom. It will meet and battle-with truth on every field. Papal and neological dogmas cannot be imprisoned in the countries of their birth. Our candidates and ministers would do well to resort to the great Protestant armories of the sixteenth and seventeenth centuries, and be prepared on all points to meet the Bellarmins and Bossuets of the present day. Alike necessary will it be to encounter the sophistries of the "higher criticism,” which has had its congenial soil in Germany. The emigration to this country from the German States is very large, and will occasion, no doubt, the influx of no inconsiderable amount of learned rationalism. The new States will be particularly obnoxious to this evil. To encounter it successfully, truth must have her numerous and well-trained cham pions. Besides, the mischief is widely propagated through the written page. It is stated, on high authority, that well prepared translations of Strauss's "cunningly devised" work on the Gospels, 1851.] Huther's Commentary. 319 is largely circulated and read in England, in the form of tracts. It may soon be found that the elaborate work of Dr. Davidson on the New Testament, in which he has refuted (as some suggest unnecessarily) so many errors of the Strauss and Tübingen schools was published none too early. Another answer would be that in discussing and overthrowing an error, valuable truths are elicited. The collision casts new light on some important doctrine. Fresh and interesting aspects of a subject are presented, which might have remained, in the ordinary and peaceful study, forever unknown. The strength of a beam is not known till it is tested by a heavy weight. Truth is not seen to be invincible Amid the storms of the Till it felt till it has come out of a sharp encounter. last thirty years, it has struck its roots deeper than ever. the tempest, it was not known how sound its heart was. The impregnable position in which the Gospels stand was not apprehended, till Strauss and his followers had exhausted their quivers. For these reasons, and others that might be named, we think that no apology is needed for the frequent discussions in our pages of topics in biblical criticism, and for meeting, so far as we are able, the attacks which are made on the volume of inspiration, whatever form they may assume. In so doing, we are consulting the best interests of the church and of the country, by providing weapons by which the truth may be successfully defended. It is for the reasons above stated, in part, that we have translated and condensed the article which follows. It is the substance of the Introduction to the Commentary on the Epistles of Paul to Timothy and Titus, published in Göttingen in 1850, by Dr. J. E. Huther of Schwerin. It is well known that the genuineness of these epistles has been doubted or strenuously denied by De Wette and others, on several grounds, which will be specified. Dr. Huther has, as we think, satisfactorily refuted these objections, and vindicated the Pauline authorship. Great value has been given to the discussion, also by the manner in which the author has discussed the question of a second imprisonment of Paul at Rome. It is well known, that this has long been a subject of great interest, and involved in no little difficulty. It appears to us that Dr. Huther, if he has not completely established the theory of a second imprisonment, has at least rendered it much more probable than that of a single imprisonment, on which Wieseler has lately expended so much pains and so many acute re marks. Dr. Huther's commentary is the latest which has appeared on the Pastoral Epistles, and is a continuation of that of Dr. Meyer. VOL. VIII. No. 30. 28 BIOGRAPHICAL NOTICES OF TIMOTHY AND TITUS. Timothy was the son of a Christian Jewess, whose name was Eunice; his father was a Greek. His birth-place cannot be definitely determined, for that Aegßaios, Acts 20: 4, is to be connected with nai Tiuódeos, is at least very improbable, since the position of the xai is rather against this connection than in favor of it. That exɛi, Acts 16: 1, refers to " Lystra," is in the highest degree probable, but it does not follow that Timothy was born in Lystra. Timothy had received a pious education from his mother and grandmother, whose name was Lois; he was also conversant from a child with the sacred Scriptures of the Jews, 2 Tim. 1: 5. 3: 14, 15. Paul became acquainted with him first at Lystra, on his missionary journey. He was already a disciple, uants, and was well reported of among the believers in Lystra and Iconium. That Paul calls him his "son," 1 Tim. 1: 1. 2 Tim. 1: 1. 1 Cor. 4: 17, arises from the fact that he had received his first knowledge of the Gospel through the Apostle, either immediately, or through his mother and his grandmother, 2 Tim. 3: 14. Paul took him as a helper in his work; yet he previously circumcised him, as his father was known in that region to be a heathen. As an assistant Timothy accompanied the Apostle on his journey to Philippi. When Paul and Silas left this city, Acts 16: 40, Timothy, with some others of Paul's companions, seems to have remained there some time. In Berea, they were again together. When Paul journeyed to Athens, Timothy and Silas continued in Berea; still, Paul left word for him to come to him immediately, Acts 17: 14, 15; this probably he did. Not long after, Paul sent him to Thessalonica, to ascertain the condition of the church there and to strengthen it, 1 Thess. 3: 1-5. When Timothy had performed this duty, he again met Paul at Corinth. Timothy's name is inscribed in the two epistles to the Thessalonians, which Paul wrote from this place, 1 Thess. 1: 1. 2 Thess. 1: 1. When Paul, on his third missionary tour, tarried a long time at Ephesus, Timothy was with him; where he had been in the intermediate time is not known. Still, before the uproar caused by Demetrius, Paul sent him from Ephesus to Macedonia, Acts 19:22. Immediately Paul wrote the so-called first Epistle to the Corinthians, from which it appears that Timothy had been directed to go to Corinth, but that Paul did not suppose that he would reach the city, till after the reception of the epistle, 1 Cor. 4: 17. 16: 10, 11. When Paul wrote from Macedonia the second epistle to the 1851.] Biographical Notices of Timothy. 321 Corinthians, Timothy was again with him, for his name appears in the superscription; this would be inserted the more readily, as Timothy had just left Corinth. Then he went with Paul to Corinth, for that he was with him there is shown by the salutation which Paul conveys from him to the church in Rome, Rom. 16: 21. When Paul, after three months' abode, left Greece, Timothy, with other helpers, accompanied him. He journeyed with him azot tis Acías, i. e. to Philippi, whence was the route over to Asia Minor. Thence Timothy and some others preceded Paul to Troas, where they remained till the Apostle arrived, Acts 20: 3-6. Here there is a large gap in Timothy's history, as he is not again named till Paul's imprisonment at Rome. That he was with the Apostle, is clear from the fact that his name is in the inscription to Paul's epistles to the Colossians, Philemon and the Philippians; another reason for the supposition is, that none of Paul's companions stood in so close relations to him as Timothy. When Paul wrote to the Philippians he designed to send Timothy as soon as possible to them, so as to learn more exactly the circumstances of the church, Phil. 2: 19, seq. From the two epistles to Timothy, we learn the following facts in regard to his life. On a journey to Macedonia, Paul sent him back to Ephesus, that he might there oppose the false doctrines that were constantly extending, 1 Tim. 1: 3. Probably, when entering on this service, if not earlier, Timothy was solemnly consecrated to his office by the laying on of hands by the Apostle and the "presbytery," where the fairest hopes were expressed concerning him, by prophetic words, comp. 1 Tim. 1: 18. 4; 14, 2 Tim. 1:6; he had already witnessed a good confession, 1 Tim. 6: 12. Still, Paul then hoped immediately to come to him. At a later time, Paul found himself a prisoner at Rome. When he anticipated his death as drawing near, he wrote to Timothy that he should come to him immediately, before winter, that he should bring Mark with him, and also certain articles which he had left at Troas, 2 Tim. 4: 9, 13, 21. There is no mention of Timothy elsewhere in the New Testament, except in Heb. 13: 23; that the Timothy here named might be another Timothy, is certainly possible, but it is not probable. From this passage, it appears that Timothy, when the Epistle to the Hebrews was written, was a second time set at liberty, and that the author of the epistle intended, in company with Timothy, if he came soon, to see those to whom the epistle was sent. According to church tradition, Timothy was the first bishop of Ephesus. From the First Epistle 1 Eusebius, Hist. Εccl. III. 4, says : Τιμόθεος τῆς ἐν Ἐφέσῳ παροικίας ἱστορεί ται πρῶτος τὴν ἐπισκοπὴν εἰληφέναι. Comp. also Const. Apost. 1, 7, c. 46, Photii Bibl. 254, Chrysost. Homil. 15 in 1 Tim. |