The Expositor's Bible: The Pastoral Epistles Part 8

In commanding Timothy to "honour widows that are widows indeed" the Apostle states a principle which has had a wide and permanent influence not only on ecclesiastical discipline but upon European legislation.

Speaking of the growth of the modern idea of a will, by which a man can regulate the descent of his property inside and outside his family, Sir Henry Maine remarks, that "the exercise of the Testamentary power was seldom allowed to interfere with the right of the widow to a definite share, and of the children to certain fixed proportions, of the devolving inheritance. The shares of the children, as their amount shows, were determined by the authority of Roman law. _The provision for the widow was attributable to the exertions of the Church, which never relaxed its solicitude for the interest of wives surviving their husbands_--winning, perhaps, one of the most arduous of its triumphs when, after exacting for two or three centuries an express promise from the husband at marriage to endow his wife, it at length succeeded in engrafting the principle of Dower on the Customary Law of all Western Europe."[66] This is one of the numerous instances in which the Gospel, by insisting upon the importance of some humane principle, has contributed to the progress and security of the best elements in civilization.

Not only the humanity, but the tact and common sense of the Apostle is conspicuous throughout the whole pa.s.sage, whether we regard the general directions respecting the bearing of the young pastor towards the different sections of his flock, old and young, male and female, or the special rules respecting widows. The sum and substance of it appears to be that the pastor is to have abundance of zeal and to encourage it in others, but he is to take great care that, neither in himself nor in those whom he has to guide, zeal outruns discretion. Well-deserved rebukes may do far more harm than good, if they are administered without respect to the position of those who need them. And in all his ministrations the spiritual overseer must beware of giving a handle to damaging criticism. He must not let his good be evil spoken of. So also with regard to the widows. No hard and fast rule can be safely laid down. Almost everything depends upon circ.u.mstances. On the whole, the case of widows is a.n.a.logous to that of unmarried women. For those who have strength to forego the married state, _in order to devote more time and energy to the direct service of G.o.d_, it is better to remain unmarried, if single, and if widows, not to marry again. But there is no peculiar blessedness in the unmarried state, if the motive for avoiding matrimony is a selfish one, _e.g._, to avoid domestic cares and duties and have leisure for personal enjoyment. Among younger women the higher motive is less likely to be present, or at any rate to be permanent.

They are so likely sooner or later to desire to marry, that it will be wisest not to discourage them to do so. On the contrary, let it be regarded as the normal thing that a young woman should marry, and that a young widow should marry again. It is not the best thing for them, but it is the safest. Although the highest work for Christ can best be done by those who by remaining single have kept their domestic ties at a minimum, yet young women are more likely to do useful work in society, and are less likely to come to harm, if they marry and have children. Of older women this is not true. Age itself is a considerable guarantee: and a woman of sixty, who is willing to give such a pledge, may be encouraged to enter upon a life of perpetual widowhood. But there must be other qualifications as well, if she wishes to be enrolled among those, who not only are ent.i.tled by their dest.i.tute condition to receive maintenance from the Church, but by reason of their fitness are commissioned to undertake Church work. And these qualifications must be carefully investigated. It would be far better to reject some, who might after all have been useful, than to run the risk of admitting any who would exhibit the scandal of having been supported by the Church and specially devoted to Christian works of mercy, and of having after all returned to society as married women with ordinary pleasures and cares.

One object throughout these directions is the _economy of Christian resources_. The Church accepts the duty which it inculcates of "providing for its own." But it ought not to be burdened with the support of any but those who are really dest.i.tute. The near relations of necessitous persons must be taught to leave the Church free to relieve those who have no near relations to support them. Secondly, so far as is possible, those who are relieved by the alms of the congregation must be encouraged to make some return in undertaking Church work that is suitable to them. St. Paul has no idea of pauperizing people. So long as they can, they must maintain themselves. When they have ceased to be able to do this, they must be supported by their children or grandchildren. If they have no one to help them, the Church must undertake their support; but both for their sake as well as for the interests of the community, it must, if possible, make the support granted to be a return for work done rather than mere alms. Widowhood must not be made a plea for being maintained in harmful idleness. But the point which the Apostle insists on most emphatically, stating it in different ways no less than three times in this short section (vv. 4, 8, 16) is this,--that widows as a rule ought to be supported by their own relations; only in exceptional cases, where there are no relations who can help, ought the Church to have to undertake this duty. We have here a warning against the mistake so often made at the present day of _freeing people from their responsibilities_ by undertaking for them in mistaken charity the duties which they ought to discharge, and are capable of discharging, themselves.

We may, therefore, sum up the principles laid down thus:--

Discretion and tact are needed in dealing with the different sections of the congregation, and especially in relieving the widows. Care must be taken not to encourage either a rigour not likely to be maintained, or opportunities of idleness certain to lead to mischief. Help is to be generously afforded to the dest.i.tute; but the resources of the Church must be jealously guarded. They must not be wasted on the unworthy, or on those who have other means of help. And, so far as possible, the independence of those who are relieved must be protected by employing them in the service of the Church.

In conclusion it may be worth while to point out that this mention of an order of widows is no argument against the Pauline authors.h.i.+p of these Epistles, as if no such thing existed in his time. In Acts vi. 1 the widows appear as a distinct _body_ in the Church at Jerusalem. In Acts ix. 39, 41, they appear almost as an _order_ in the Church at Joppa.

They "show the coats and garments which Dorcas made" in a way which seems to imply that it was their business to distribute such things among the needy. Even if it means no more than that Dorcas made them for the relief of the widows themselves, still the step from a body of widows set apart for the reception of alms to an order of widows set apart for the duty of intercessory prayer and ministering to the sick is not a long one, and may easily have been made in St. Paul's lifetime.

FOOTNOTES:

[58] The Council in Trullo (A.D. 691), the great authority for discipline in the Greek Church, fixed the age of forty for admission to the office of a deaconess and sixty for that of a widow.

[59] In the middle recension of the Ignatian Epistles we read "I salute the keepers of the holy doors, the deaconesses in Christ" (_Ant._ xii.).

"Let the deaconesses stand at the entries of the women" (_Apost. Const._ ii. 57, 58). "For we stand in need of a woman, a deaconess, for many necessities, and first in the baptism of women," etc.--(_Ib._ iii. 15.)

[60] 1 Cor. vii. 1.

[61] _Apost. Const._, iii. 7.

[62] _Apost. Const._, vi. 17.

[63] _De Virg. Vel._, ix.

[64] _Smyrn._ xiii.

[65] _Strom._, vii. 12; _Ad Uxor._, I. iv.; _De Exh. Cast._, 1.

[66] _Ancient Law_, p. 224.

CHAPTER XV.

_THE PASTOR'S RESPONSIBILITIES IN ORDAINING AND JUDGING PRESBYTERS.--THE WORKS THAT GO BEFORE AND THAT FOLLOW US._

"Lay hands hastily on no man, neither be partaker of other men's sins: keep thyself pure. Be no longer a drinker of water, but use a little wine for thy stomach's sake and thine often infirmities. Some men's sins are evident, going before unto judgment; and some men also they follow after. In like manner also there are good works that are evident; and such as are otherwise cannot be hid"--1 TIM.

v. 22-25.

The section of which these verses form the conclusion, like the preceding section about behaviour towards the different cla.s.ses of persons in the congregation, supplies us with evidence that we are dealing with a real letter, written to give necessary advice to a real person, and not a theological or controversial treatise, dressed up in the form of a letter, in order to obtain the authority of St. Paul's name for its contents. Here, as before, the thoughts follow one another in an order which is quite natural, but which has little plan or arrangement. An earnest and affectionate friend, with certain points in his mind on which he was anxious to say something, might easily treat of them in this informal way just as they occurred to him, one thing suggesting another. But a forger, bent on getting his own views represented in the doc.u.ment, would not string them together in this loosely connected way: he would disclose more arrangement than we can find here. What forger again, would think of inserting that advice about ceasing to be a water-drinker into a most solemn charge respecting the election and ordination of presbyters? And yet how thoroughly natural it is found to be in this very context when considered as coming from St. Paul to Timothy!

We shall go seriously astray if we start with the conviction that the word "elder" has the same meaning throughout this chapter. When in the first part of it St. Paul says "Rebuke not an elder, but exhort him as a father," it is quite clear that he is speaking simply of elderly men, and not of persons holding the office of an elder: for he goes on at once to speak of the treatment of younger men, and also of older and younger women. But when in the second half of the chapter he says "Let the elders that rule well be counted worthy of double honour," and "Against an elder receive not an accusation, except at the mouth of two or three witnesses," it is equally clear that he is speaking of official persons, and not merely of persons who are advanced in years. The way in which the thoughts suggested one another throughout this portion of the letter is not difficult to trace. "Let no man despise thy youth"

suggested advice as to how the young overseer was to behave towards young and old of both s.e.xes. This led to the treatment of widows, and this again to the manner of appointing official widows. Women holding an official position suggests the subject of men holding an official position in the Church. If the treatment of the one cla.s.s needs wisdom and circ.u.mspection, not less does the treatment of the other. And therefore, with even more solemnity than in the previous section about the widows, the Apostle gives his directions on this important subject also. "I charge thee in the sight of G.o.d, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality." And then he pa.s.ses on to the words which form our text.

It has been seriously doubted whether the words "Lay hands hastily on no man" do refer to the ordination of the official elders or presbyters. It is urged that the preceding warnings about the treatment of charges made against presbyters, and of persons who are guilty of habitual sin, point to _disciplinary_ functions of some kind rather than to ordination.

Accordingly some few commentators in modern times have treated the pa.s.sage as referring to _the laying on of hands at the readmission of penitents to communion_. But of any such custom in the Apostolic age there is no trace. There is nothing improbable in the hypothesis, imposition of hands being a common symbolical act. But it is a mere hypothesis unsupported by evidence. Eusebius, in speaking of the controversy between Stephen of Rome and Cyprian of Carthage about the re-baptizing of heretics, tells us that the admission of heretics to the Church by imposition of hands with prayer, but without second baptism, was the "old custom." But the admission of heretics is not quite the same as the readmission of penitents: and a custom might be "old"

(pa?a??? ????) in the time of Eusebius, or even of Cyprian, without being Apostolic or coeval with the Apostles. Therefore this statement of Eusebius gives little support to the proposed interpretation of the pa.s.sage; and we may confidently prefer the explanation of it which has prevailed at any rate since Chrysostom's time, that it refers to ordination.[67] Of the laying on of hands at the appointment of ministers we have sufficient evidence in the New Testament, not only in these Epistles (1 Tim. iv. 14; 2 Tim. i. 6), but in the Acts (xiii. 3).

Moreover this explanation fits the context at least as well as the supposed improvement.

1. The Apostle is speaking of the treatment of presbyters, not of the whole congregation. Imposition of hands at the admission of a heretic or re-admission of a penitent would apply to any person, and not to presbyters in particular. Therefore it is more reasonable to a.s.sume that the laying on of hands which accompanied ordination is meant.

2. He has just been warning Timothy against prejudice or partiality in dealing with the elders. While prejudice might lead him to be hasty in condemning an accused presbyter, before he had satisfied himself that the evidence was adequate, partiality might lead him to be hasty in acquitting him. But there is a more serious partiality than this, and it is one of the main causes of such scandals as unworthy presbyters. There is the partiality which leads to a hasty ordination, before sufficient care has been taken to ensure that the qualifications so carefully laid down in chapter iii. are present in the person selected. Prevention is better than cure. Proper precautions taken beforehand will reduce the risk of true charges against an elder to a minimum. Here again the traditional explanation fits the context admirably.

"Neither be partaker of other men's sins." It is usual to understand this warning as referring to the responsibility of those who ordain. If, through haste or carelessness you ordain an unfit person, you must share the guilt of the sins which he afterwards commits as an elder. The principle is a just one, but it may be doubted whether this is St.

Paul's meaning. The particular form of negative used seems to be against it. He says "Nor _yet_ (?d?) be partaker of other men's sins," implying that this is something different from hastiness in ordinary. He seems to be returning to the warnings about partiality to elders who are living in sin. The meaning, therefore, is--"Beware of a haste in ordaining which may lead to the admission of unworthy men to the ministry. And if, in spite of all your care, unworthy ministers come under your notice, beware of an indifference or partiality towards them which will make you a partaker in their sins." This interpretation fits on well to what follows. "Keep _thyself_ pure"--with a strong emphasis on the p.r.o.noun.

"Strictness in enquiring into the antecedents of candidates for ordination and in dealing with ministerial depravity will have a very poor effect, unless your own life is free from reproach." And, if we omit the parenthetical advice about taking wine, the thought is continued thus: "As a rule it is not difficult to arrive at a wise decision respecting the fitness of candidates, or the guilt of accused presbyters. Men's characters both for evil and good are commonly notorious. The vices of the wicked and the virtues of the good outrun any formal judgment about them, and are quite manifest before an enquiry is held. No doubt there are exceptions, and then the consequences of men's lives must be looked to before a just opinion can be formed. But, sooner or later (and generally sooner rather than later) men, and especially ministers, will be known for what they are."

It remains to ascertain the meaning of the curious parenthesis "Be no longer a drinker of water," and its connexion with the rest of the pa.s.sage.

It was probably suggested to St. Paul by the preceding words, "Beware of making yourself responsible for the sins of others. Keep your own life above suspicion." This charge reminds the Apostle that his beloved disciple has been using ill-advised means to do this very thing. Either in order to mark his abhorrence of the drunkenness, which was one of the most conspicuous vices of the age, or in order to bring his own body more easily into subjection, Timothy had abandoned the use of wine altogether, in spite of his weak health. St. Paul, therefore, with characteristic affection, takes care that his charge is not misunderstood. In urging his representative to be strictly careful of his own conduct, he does not wish to be understood as encouraging him to give up whatever might be abused or made the basis of a slander, nor yet as approving his rigour in giving up the use of wine. On the contrary, he thinks it a mistake; and he takes this opportunity of telling him so, while it is in his mind. Christ's ministers have important duties to perform, and have no right to play tricks with their health. We may here repeat, with renewed confidence, that a touch of this kind would never have occurred to a forger. Hence, in order to account for such natural touches as these, those who maintain that these Epistles are a fabrication now resort to the hypothesis that the forger had some genuine letters of St. Paul and worked parts of them into his own productions. It seems to be far more reasonable to believe that St. Paul wrote the whole of them. (See above, pp. 8 and 9, and below, pp. 407, ff.).

Let us return to the statement with which the Apostle closes this section of his letter. "Some men's sins are evident, going before unto judgment; and some men also they follow after. In like manner also there are good works that are evident; and such as are otherwise cannot be hid."

We have seen already what relation these words have to the context. They refer to the discernment between good and bad candidates for the ministry, and between good and bad ministers, pointing out that in most cases such discernment is not difficult, because men's own conduct acts as a herald to their character, proclaiming it to all the world. The statement, though made with special reference to Timothy's responsibilities towards elders and those who wish to become such, is a general one, and is equally true of all mankind. Conduct in most cases is quite a clear index of character, and there is no need to have a formal investigation in order to ascertain whether a man is leading a wicked life or not. But the words have a still deeper significance--one which is quite foreign to the context, and therefore can hardly have been in St. Paul's mind when he wrote them, but which as being true and of importance, ought not to be pa.s.sed over.

For a formal investigation into men's conduct before an ecclesiastical or other official, let us subst.i.tute the judgment-seat of Christ. Let the question be, not the worthiness of certain persons to be admitted to some office, but their worthiness to be admitted to eternal life. The general statement made by the Apostle remains as true as ever. There are some men who stand, as before G.o.d, so also before the world, as open, self-proclaimed sinners. Wherever they go, their sins go before them, flagrant, crying, notorious. And when they are summoned hence, their sins again precede them, waiting for them as accusers and witnesses before the Judge. The whole career of an open and deliberate sinner is the procession of a criminal to his doom.[68] His sins go before, and their consequences follow after, and he moves on in the midst, careless of the one and ignorant of the other. He has laughed at his sins and chased remorse for them away. He has by turns cherished and driven out the remembrance of them; dwelt on them, when to think of them was a pleasant repet.i.tion of them; stifled the thought of them, when to think of them might have brought thoughts of penitence; and has behaved towards them as if he could not only bring them into being without guilt, but control them or annihilate them without difficulty. He has not controlled, he has not destroyed, he has not even evaded, one of them. Each of them, when brought into existence, became his master, going on before him to herald his guiltiness, and saddling him with consequences from which he could not escape. And when he went to his own place, it was his sins that had gone before him and prepared the place for him.

"And some men also they follow after." There are cases in which men's sins, though of course not less manifest to the Almighty, are much less manifest to the world, and even to _themselves_, than in the case of flagrant, open sinners. The consequences of their sins are less conspicuous, less easily disentangled from the ma.s.s of unexplained misery of which the world is so full. Cause and effect cannot be put together with any precision; for sometimes the one, sometimes the other, sometimes even both, are out of sight. There is no antic.i.p.ation of the final award to be given at the judgment-seat of Christ. Not until the guilty one is placed before the throne for trial, is it at all known whether the sentence will be unfavourable or not. Even the man himself has lived and died without being at all fully aware what the state of the case is. He has not habitually examined himself, to see whether he has been living in sin or not. He has taken no pains to remember, and repent of, and conquer, those sins of which he has been conscious. The consequences of his sins have seldom come so swiftly as to startle him and convince him of their enormity. When they have at last overtaken him, it has been possible to doubt or to forget that it was his sins which caused them. And consequently he has doubted, and he has forgotten. But for all that, "they follow after." They are never eluded, never shaken off. A cause must have its effect; and a sin must have its punishment, if not in this world, then certainly in the next. "Be sure your sin will find you out"--probably in this life, but at any rate at the day of judgment. As surely as death follows on a pierced heart or on a severed neck, so surely does punishment follow upon sin.

How is it that in the material world we never dream that cause and effect can be separated, and yet easily believe that in the moral world sin may remain for ever unpunished? Our relation to the material universe has been compared to a game of chess. "The chess-board is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of nature. The player on the other side is hidden from us. We know that his play is always fair, just, and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of over-flowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated--without haste, but without remorse."[69] We believe this implicitly of the material laws of the universe; that they cannot be evaded, cannot be transgressed with impunity, cannot be obeyed without profit. Moral laws are not one whit less sure. Whether we believe it or not (and it will but be the worse for us if we refuse to believe it), sin, both repented and unrepented, must have its penalty.

We might as well fling a stone, or shoot a cannon-ball, or send a balloon into the air, and say "You shall not come down again," as sin, and say "I shall never suffer for it." Repentance does not deprive sin of its natural effect. We greatly err in supposing that, if we repent in time, we escape the penalty. To refuse to repent is a second and a worse sin, which, added to the first sin, increases the penalty incalculably.

To repent is to escape this terrible augmentation of the original punishment; but it is no escape from the punishment itself.

But there is a bright side to this inexorable law. If sin must have its own punishment, virtue must have its own reward. The one is as sure as the other; and in the long run the fact of virtue and the reward of virtue will be made clear to all the world, and especially to the virtuous man himself. "The works that are good are evident; and such as are not evident cannot be hid." No saint knows his own holiness; and many a humble seeker after holiness does good deeds without knowing how good they are. Still less are all saints known as such to the world, or all good deeds recognized as good by those who witness them. But, nevertheless, good works as a rule are evident, and, if they are not so, they will become so hereafter. If not in this world, at any rate before Christ's judgment-seat, they will be appraised at their true value. It is as true of the righteous as of the wicked, that "their works do follow them." And, if there is no more terrible fate than to be confronted at the last day by a mult.i.tude of unknown and forgotten sins, so there can hardly be any lot more blessed than to be welcomed then by a mult.i.tude of unknown and forgotten deeds of love and piety. "Inasmuch as ye did it unto one of these My brethren, even these least, ye did it unto Me." "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world."

FOOTNOTES:

[67] Tertullian (_De Bapt._, xviii.) seems to understand St. Paul to be speaking of the imposition of hands after _Baptism_ (Acts viii. 17, xix.

6), which can hardly be correct.

[68] Manning's _Sermons_, vol. iii., p. 74, Burns, 1847.

[69] Huxley's _Lay Sermons_, Essay I. Macmillan.

CHAPTER XVI.

_THE NATURE OF ROMAN SLAVERY AND THE APOSTLE'S ATt.i.tUDE TOWARDS IT.--A MODERN PARALLEL._