1 the only times when Paul went from Ephefus 4 Acts xvi. 3. C4 Theff. iii. 2. About 7 7 About that age John began his ministry, and Jesus his. Could there be any occasion then for fortifying Timothy's authority with this injunction, if he was thirty-five years of age when this epistle was written? It would be very strange to suppose it. AND what strengthens this proof very much is, that we find the fame precept given to the Corinthians. "Now if Timotheus "come let no man despise him" (namely, on account of his youth). This epiftle was written ann. 57, as Bishop Pearfon agrees, when Timothy must have been fome years under thirty, on the supposition that he was twenty years of age ann. 50; and therefore wanted this apoftolical recommendation, It is therefore highly probable from this text, that the first epistle to Timothy was not written at a great distance of time from the first epistle to the Corinthians. THIS is the more probable, because we find feveral of the fame matters treated of in these two epiftles, and often in expreffions (and sometimes in an order) that are exactly the fame, or very near akin to one another. He speaks in both for marriage; for the free ufe of meats; about ministers maintenance; about about womens modest dress and subjection to the man; about the refurrection, the doctrine of one God and of one Mediator, and of delivering over to Satan for the recovery of bold offenders. Where we find epistles written by St. Paul exactly at the same time, we find this resemblance still nearer; as in the epistles to the Ephesians, Philippians, and Coloffians. But that which must put it out of all doubt that this epistle was written before the end of the year 58, is that there were no bishops or deacons then at Ephefus; for the apostle tells Timothy of what character they ought to be and yet we find there were bishops before the end of 58. I THEREFORE conclude that this epiftle must have been written soon after the first journey from Ephefus to Macedonia, mentioned Acts xx. I. about the year 58. And I therefore take St. Paul's history, as far as it relates to this matter, to be this: Whilst he stays at Ephefus, Demetrius raises such a riot against him, that his friends would not fuffer him to go into the theatre, nor stay in Afiam. But, before he goes from Ephefus, Timothy returns to him from Corinth (whither he had fent him, as well as to Macedonia and other parts of Achaia, to forward the collections"); according to Paul's expectations expressed 1 Cor. xvi. 11. " Conduct him" (Timothy) " forth in peace, that he may " come unto me" (at Ephesus, whence this epistle was written); for I look for him." Now perhaps Paul found, that some that were at Ephefus, not being able to endure that fight of afflictions which befel him and them there, where they were well nigh being compelled to fight with wild beasts, and were " pressed above measure," swerved from the truth. Perhaps Alexander, whom " the un" believing Jews drew out of the multitude, " and put forward in the theatre," might be one of them. Perhaps too this was the Alexander, who foon growing worse, and putting away faith and a good confcience, was presently after delivered by St. Paul to Satan, " that he might learn not to blaf 8 See 1 Cor. vii. 2.1 Tim. iv. 3. 1 Cor. ix. 6-10. - Tim. v. 17, 18. 1 Cor. x. 25, 26, 30.-1 Tim, iv. 3, 4, 5. 1 Cor. xi. 3-16.-1 Tim. ii. 9-15. 1 Cor. xv. 1-35.- 1 Tim. i. 19, 20. compared with 2 Tim. ii. 17, 18. 1 Cor. v. 5.-1 Tim. i. 20. Chap. iii. I-16. Acts xx. 28. See the Abstract. * Acts xix. 1 Ver. 31. 1 Cor. iv. 17. * Acts xix. 23. : " pheme." " pheme 9." But, whether Alexander was one of these or no, yet it seems to have been some Jewish Christians, who, seeing the fury of their own nation against those who believed, and the danger they were thereby exposed to among the Gentiles, began from thence to " fwerve from the charity" they owed to the Gentile believers, out of a pure heart and a good confcience, and faith unfeigned; and to " turn aside unto vain jang" ling" about Jewish fables and traditions, and endless genealogies; " defiring to be again " teachers of the law," in order to curry favour with the unbelieving Jews'. St. Paul, feeing this danger arifing at Ephefus, defires Timothy (who was now returned to him there from Corinth, as I just now said) to abide still there (when he left it, to go into Macedonia and Greece); to the intent that he might charge some of these, who began to fwerve from this spirit and doctrine of the gospel to the notions and temper of the law, " that they should teach no other doctrine " than what he had taught." Soon after Paul had left Ephefus (having left it so much on a fudden, that he had not time to give Timothy full inftructions, on account of the fury that was there against him), and rumi |