Timothy

VIEW:19 DATA:01-04-2020
TIMOTHY.—A young disciple, a native of Lystra, chosen as companion and assistant by Paul when, during his second missionary journey, he visited that city for the second time. He was the child of a mixed marriage, his father (probably dead at the time of his selection by Paul) being a Greek and his mother a Jewess (Act_16:1). From earliest childhood (‘babe’ RV [Note: Revised Version.] ) he had received religious training, being taught the Jewish Scriptures by his mother Eunice and his grandmother Lois (2Ti_1:5; 2Ti_3:15). Probably both he and his mother were converted during Paul’s first sojourn at Lystra, for on the Apostle’s second visit he was already ‘a disciple’ of some standing, ‘well reported of by the brethren’ (Act_16:1-2). Indeed, Paul seems to claim him as a personal convert in 1Co_4:17, describing him as his ‘beloved and faithful child in the Lord.’
The selection of Timothy was due not only to the wish of Paul (Act_16:3), but also to the opinion of the Church at Lystra. In his case, as in the case of Paul and Barnabas (Act_13:2), the local prophets ‘led the way’ (1Ti_1:18 RVm [Note: Revised Version margin.] ) to him; and he was then set apart by imposition of hands by Paul (2Ti_1:6) in conjunction with the local presbyters (1Ti_4:14). Possibly it was on this occasion that he ‘confessed the good confession’ (1Ti_6:12). Paul caused him to be circumcised (Act_16:3), judging that, as his mother was a Jewess, his not having submitted to the rite would prove an obstacle to his ministry among Jews, and, further, that from his semi-Jewish parentage, he did not come within the scope of the Church’s decree which released Gentiles from circumcision.
Timothy at once accompanied Paul through Asia to Troas, and thence into Macedonia. He was left behind at Berœa when the Apostle moved on to Athens, but was summoned to rejoin him (Act_17:14-15). He was thence despatched back again to Macedonia to confirm the Church at Thessalonica, and to bring news of its state to Paul. He rejoined the Apostle in Corinth and cheered him by a favourable report (1Th_3:1-3, Act_18:5). While in Corinth, Paul wrote his Epistles to the Thessalonians, and included Timothy in the greetings (1Th_1:1, 2Th_1:1). He is next mentioned at Ephesus with Paul on his third missionary journey, and thence is sent with Erastus to Macedonia in advance of the Apostle (Act_19:22). Shortly after Timothy’s departure, Paul despatched by direct sea route his First Epistle to the Corinthians. In this he mentions that Timothy (travelling via Macedonia) would shortly reach them (1Co_4:17); he bespeaks a kindly welcome for him, and adds that he wishes him to return with ‘the brethren’ (i.e. probably those who had borne the Epistle) to Ephesus (1Co_16:10-11; 1Co_16:8). Timothy may not have reached Corinth on this occasion, being detained in Macedonia; and the absence in the Second Epistle of all mention of his being there points in this direction. But in any case he is found with Paul again when 2 Cor. was written, in Macedonia (2Co_1:1). Paul in due course reached Corinth, and Timothy with him, for his name occurs among the greetings in the Epistle to the Romans which was then written (1 Rom_16:21; cf. Act_20:2). Paul and he, after a three months’ sojourn, returned by land to Troas (Act_20:4-5). Timothy is not again mentioned in the Acts. It is clear from the Epistles of the Captivity that he was a companion of Paul during his imprisonment (Col_1:1, Phm_1:1, Php_1:1), and that the Apostle meditated sending him on a special mission to Philippi (Php_2:19). From the Pastoral Epistles we learn that when Paul, after his release, came into Asia, he left Timothy as his delegate in Ephesus, giving him full instructions as to how he was to rule the Church during his absence, which he realized might be longer than he anticipated (1Ti_1:3; 1Ti_3:14-15). When Paul was a second time imprisoned, and felt his death to be imminent, he summoned Timothy to his side (2Ti_4:9; 2Ti_4:21). If Timothy ever reached the Apostle, he may have been then himself imprisoned, for we read (Heb_13:23) of his being ‘set at liberty.’ Of his subsequent history nothing is known with certainty.
Charles T. P. Grierson.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


First mentioned (Act_16:1) as dwelling in Lystra (not Derbe, Act_20:4; compare 2Ti_3:11). His mother was Eunice, a Jewess (2Ti_1:5); his father a Greek, i.e. a Gentile; he died probably in Timothy's early years, as he is not mentioned later. Timothy is called "a disciple," so that his conversion must have been before the time of Act_16:1, through Paul (1Ti_1:2, "my own son in the faith") probably at the apostle's former visit to Lystra (Act_14:6), when also we may conjecture his Scripture-loving mother Eunice and grandmother Lois were converted from Judaism to Christianity (2Ti_3:14-15; 2Ti_1:5): "faith made its "dwelling" (enookesen; Joh_14:23) first in Lois and Eunice," then in Timothy also through their influence.
The elders ordained in Lystra and Iconium (Act_14:21-23; Act_16:2) thenceforth superintended him (1Ti_4:14); their good report and that of the brethren, as also his origin, partly Jewish partly Gentile, marked him out as especially suited to assist Paul in missionary work, labouring as the apostle did in each place, firstly among the Jews then among the Gentiles. The joint testimony to his character of the brethren of Lystra and Iconium implies that already he was employed as "messenger of the churches," an office which constituted his subsequent life work (2Co_8:23). To obviate Jewish prejudices (1Co_9:20) in regard to one of half Israelite parentage, Paul first circumcised him, "for they knew all that his father was a Greek." This was not inconsistent with the Jerusalem decree which was the Gentiles' charter of liberty in Christ (Acts 15); contrast the case of Titus, a Gentile on both sides, and therefore not circumcised (Gal_2:3).
Timothy accompanied Paul in his Macedonian tour; but he and Silas stayed behind in Berea, when the apostle went forward to Athens. Afterward, he went on to Athens and was immediately sent back (Act_17:15; 1Th_3:1) by Paul to visit the Thessalonian church; he brought his report to Paul at Corinth (1Th_3:2; 1Th_3:6; Act_18:1; Act_18:5). (See THESSALONIANS, FIRST EPISTLE.) Hence both the epistles to the Thessalonians written at Corinth contain his name with that of Paul in the address. During Paul's long stay at Ephesus Timothy "ministered to him" (Act_19:22), and was sent before him to Macedonia and to Corinth "to bring the Corinthians into remembrance of the apostle's ways in Christ" (1Co_4:17; 1Co_16:10).
His name accompanies Paul's in the heading of 2Co_1:1, showing that he was with the apostle when he wrote it from Macedonia (compare 1Co_16:11); he was also with Paul the following winter at Corinth, when Paul wrote from thence his epistle to the Romans, and sends greetings with the apostle's to them (1Co_16:21). On Paul's return to Asia through Macedonia he went forward and waited for the apostle at Troas (Act_20:3-5). At Rome Timothy was with Paul during his imprisonment, when the apostle wrote his epistles to the Colossians (Col_1:1), Philemon (Phm_1:1), and Philippians (Php_1:1). He was imprisoned with Paul (as was Aristarchus: Col_4:10) and set free, probably soon after Paul's liberation (Heb_13:23). Paul was then still in Italy (Heb_13:24) waiting for Timothy to join him so as to start for Jerusalem. They were together at Ephesus, after his departing eastward from Italy (1Ti_1:3).
Paul left Timothy there to superintend the church temporarily as the apostle's locum tenens or vicar apostolic (1Ti_1:3), while he himself went to Macedonia and Philippi, instead of sending Timothy as he had intended (Php_2:19; Php_2:23-24). The office at Ephesus and Crete (Tit_1:5) became permanent on the removal of the apostles by death; "angel" (Rev_1:20) was the transition stage between "apostle" and our "bishop." The last notice of Timothy is Paul's request (2Ti_4:13; 2Ti_4:21) that he should "do his diligence to come before winter" and should "bring the cloak" left with Carpus at Troas, which in the winter Paul would so much need in his dungeon: about A.D. 67 (Alford). Eusebius (Ecclesiastes Hist. iii. 43) makes him first bishop of Ephesus, if so John's residence and death must have been later. Nicephorus (Ecclesiastes Hist. iii. 11) reports that he was clubbed to death at Diana's feast, for having denounced its licentiousness.
Possibly (Calmet) Timothy was "the angel of the church at Ephesus" (Revelation 2). The praise and the censure agree with Timothy's character, as it appears in Acts and the epistles. The temptation of such an ardent yet soft temperament would be to "leave his first love." Christ's promise of the tree of life to him that overcometh (Rev_2:5; Rev_2:7) accords with 2Ti_2:4-6. Paul, influenced by his own inclination (Act_16:3) and the prophets' intimations respecting him (1Ti_1:18; 1Ti_4:14; 2Ti_1:6; compare Paul's own ease, Act_13:1), with his own hands, accompanied with the presbytery's laying on of hands, ordained him "evangelist" (2Ti_4:5). His self-denying character is shown by his leaving home at once to accompany Paul, and his submitting to circumcision for the gospel's sake; also by his abstemiousness (1Ti_5:23) notwithstanding bodily "infirmities," so that Paul had to urge him to "use a little wine for his stomach's sake."
Timothy betrayed undue diffidence and want of boldness in his delicate position as a "youth" having to deal with seniors (1Ti_4:12), with transgressors (1Ti_5:20-21) of whom some were persons to whom he might be tempted to show "partiality." Therefore he needed Paul's monition that "God hath not given us the spirit of fear, but of power, and of love, and of a sound mind" (2Ti_1:7). His timidity is glanced at in Paul's charge to the Corinthians (1Co_16:10-11), "if I come, see that he may be with you without fear, let no man, despise him." His training under females, his constitutional infirmity, susceptible soft temperament, amativeness, and sensitiveness even to "tears" (2Ti_1:4, probably at parting from Paul at Ephesus, where Paul had to "beseech" him to stay: 1Ti_1:3), required such charges as "endure hardness (hardship) as a good soldier of Jesus Christ" (2Ti_2:3-18; 2Ti_2:22), "flee youthful lusts," (1Ti_5:2) "the younger entreat as sisters, with all purity."
Paul bears testimony to his disinterested and sympathizing affection for both his spiritual father, the apostle, and those to whom he was sent to minister; with him Christian love was become "natural," not forced, nor "with dissimulation" (Php_2:19-23): "I trust to send Timothy shortly ... for I have no man like-minded who will naturally care for your state, for all seek their own not the things which are Jesus Christ's; but ye know the proof of him, that as a son with the father he hath served with me in the gospel." Among his friends who send greetings to him were the Roman noble, Pudens, the British princess Claudia, and the bishop of Rome, Linus. (See PUDENS; CLAUDIA; LINUS.) Timothy "professed a good profession before many witnesses" at his baptism and his ordination, whether generally or as overseer at Ephesus (1Ti_1:18; 1Ti_4:14; 1Ti_6:12; 2Ti_1:6).
Less probably, Smith's Bible Dictionary states that it was at the time of his Roman imprisonment with Paul, just before Paul's liberation (Heb_13:23), on the ground that Timothy's "profession" is put into juxtaposition with Christ Jesus' "good confession before Pilate." But the argument is "fight the good fight of faith." seeing that "thou art called" to it, "and hast professed a good profession" (the same Greek, "confession." (homologia) at thy baptism and ordination; carry out thy profession, as in the sight of Christ who attested the truth at the cost of His life "before or under" (epi) Pilate. Christ's part was with His vicarious sacrifice to attest the good confession, i.e. Christianity; Timothy's to "confess" it and "fight the good fight of faith," and "keep the (gospel) commandment" (Joh_13:34; 1Ti_1:5; Tit_2:12; 2Pe_2:21; 2Pe_3:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Tim'othy. The disciple thus named was the son of one of those mixed marriages which, though condemned by stricter Jewish opinion, were yet not uncommon, in the later periods, of Jewish history. The father's name is unknown; he was a Greek, that is, a Gentile, by descent. Act_16:1; Act_16:3. The absence of any personal allusion to the father in the Acts or Epistles suggests the inference that, he must have died, or disappeared, during his son's infancy. The care of the boy, thus, devolved upon his mother, Eunice , and her mother, Lois. 2Ti_1:5. Under their training, his education was emphatically Jewish. "From a child," he learned to "know the Holy Scriptures" daily. The language of the Acts leaves it uncertain whether Lystra or Derbe was the residence of this devout family.
The arrival of Paul and Barnabas in Lycaonia, A.D. 44, Act_14:6, brought the message of glad tidings to Timothy and his mother, and they received it with "unfeigned faith." 2Ti_1:5. During the interval of seven years between the apostle's first and second journeys, the boy grew up to manhood. Those who had the deepest insight into character, and spoke with a prophetic utterance, pointed to him, 1Ti_1:18; 1Ti_4:14, as others had pointed, before, to Paul and Barnabas, Act_13:2, as specially fit for the missionary work, in which the apostle was engaged.
Personal feeling led St. Paul to the same conclusion, Act_16:3, and he was solemnly set apart to do the work, and possibly, to bear the title of evangelist. 1Ti_4:14; 2Ti_1:6; 2Ti_4:5. A great obstacle, however, presented itself. Timothy, though reckoned as one of the seed of Abraham, had been allowed to grow up to the age of manhood, without the sign of circumcision. With a special view to the feelings of the Jews, making no sacrifice of principle, the apostle, who had refused to permit the circumcision of Titus, "took and circumcised" Timothy. Act_16:3.
Henceforth, Timothy was one of his most constant companions. They, and Silvanus, and probably Luke also, journeyed to Philippi, Act_16:12, and there, the young evangelist was conspicuous, at once, for his filial devotion and his zeal. Php_2:22. His name does not appear in the account of St. Paul's work at Thessalonica, and it is possible that he remained some time at Philippi.
He appears, however, at Berea, and remains there when Paul and Silas are obliged to leave, Act_17:14, going afterward, to join his master at Athens. 1Th_3:2. From Athens, he is sent back to Thessalonica, as having special gifts for comforting and teaching. He returns from Thessalonica, not to Athens, but to Corinth, and his name appears united with St. Paul's in the opening words of both the letters written from that city to the Thessalonians, 1Th_1:1; 2Th_1:1.
Of the next five years of his life, we have no record. When we next meet with him, it is as being sent on, in advance, when the apostle was contemplating the long journey, which was to include Macedonia, Achaia, Jerusalem and Rome. Act_19:22. It is probable that he returned by the same route, and met St. Paul according to a previous arrangement, 1Co_16:11, and was thus with him when the Second Epistle was written to the church of Corinth. 2Co_1:1.
He returns with the apostle to that city, and joins in messages of greeting to the disciples whom he had known personally at Corinth, and who had since found their way to Rome. Rom_16:21. He forms one of the company of friends, who go with St. Paul to Philippi, and then sail by themselves, waiting for his arrival by a different ship. Act_20:3-6. The absence of his name from Act_27:1, leads to the conclusion tha, t he did not share in the perilous voyage to Italy.
He must have joined the apostle, however, apparently soon after his arrival at Rome, and was with him when the Epistles to the Philippians, to the Colossians and to Philemon were written. Php_1:1; Php_2:19; Col_1:1; Phm_1:1. All the indications of this period, point to incessant missionary activity. From the two Epistles addressed to Timothy, we are able to put together a few notices as to his later from 1Ti_1:3, that he and his master, after the release of the latter, from his imprisonment, A.D. 63, revisited proconsular Asia; that the apostle , then continued his Journey to Macedonia, while the disciple remained, half reluctantly, even weeping at the separation, 2Ti_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 1Ti_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. 2Ti_4:9; 2Ti_4:21. 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 Heb_13:23, an indication that he even shared St. Paul's imprisonment, and was released from i, t 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 Rev_2:1-7 was addressed.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


tim?ṓ-thi (Τιμόθεος, Timótheos (Act_17:14; Act_18:5; Act_19:22; Act_20:4; Rom_16:21; 1Co_4:17; 1Co_16:10; 2Co_1:1, 2Co_1:19; Phi_1:1; Phi_2:19; Col_1:1; 1Th_1:1; 1Th_3:2, 1Th_3:6; 2Th_1:1; 1Ti_1:2, 1Ti_1:18; 1Ti_6:20; 2Ti_1:2; Phm_1:1; Heb_13:23; the King James Version, Timotheus):

1. One of Paul's Converts:
Timothy was one of the best known of Paul's companions and fellow-laborers. He was evidently one of Paul's own converts, as the apostle describes him as his beloved and faithful son in the Lord (1Co_4:17); and in 1Ti_1:2 he writes to ?Timothy my true child in faith?; and in 2Ti_1:2 he addresses him as ?Timothy my beloved child.?

2. A Native of Lystra:
He was a resident, and apparently a native, either of Lystra or Derbe, cities which were visited and evangelized by Paul on his 1st missionary journey (Act_14:6). It is probable that of these two cities, it was Lystra treat was Timothy's native place. For instance, in Act_20:4 in a list of Paul's friends there are the names of ?Gaius of Derbe, and Timothy?; this evidently infers that Timothy was not ?of Derbe.? And in Act_16:3, the brethren who gave Paul the good report of Timothy were ?at Lystra and Iconium?; the brethren from Derbe are not mentioned. Lystra was evidently Timothy's native city.

3. Converted at Lystra:
In 2Ti_3:10, 2Ti_3:11 Paul mentions that Timothy had fully known the persecutions and afflictions which came to him at Antioch, at Iconium and at Lystra. These persecutions occurred during the apostle's first visit to these towns; and Timothy seems to have been one of those who were converted at that time, as we find that on Paul's next visit to Lystra and Derbe, Timothy was already one of the Christians there: ?He came also to Derbe and to Lystra: and behold a certain disciple was there, named Timothy? (Act_16:1).
Timothy was now chosen by Paul to be one of his companions. This was at an early period in Paul's apostolic career, and it is pleasing to find that to the end of the apostle's life Timothy was faithful to him.

4. His Father and Mother:
Timothy's father was a heathen Greek (Héllēn, not Hellēnistḗs, a Greek-speaking Jew); this fact is twice mentioned (Act_16:1, Act_16:3). His mother was a Jewess, but he had not been circumcised in infancy, probably owing to objections made by his father. Timothy's mother was called Eunice, and his grandmother Lois. Paul mentions them by name in 2Ti_1:5; he there speaks of the unfeigned faith which was in Timothy, and which dwelt at the first in Eunice and Lois. It is evident that Eunice was converted to Christ on Paul's 1st missionary journey to Derbe and Lystra, because, when he next visited these cities, she is spoken of as ?a Jewess who believed? (Act_16:1).

5. Becomes a Co-Worker with Paul:
On this 2nd visit to Derbe and Lystra, Paul was strongly attracted to Timothy, and seeing his unfeigned faith, and that from a child he had known the sacred Scriptures of the Old Testament (2Ti_3:15), and seeing also his Christian character and deportment, and his entire suitability for the work of the ministry, he would have him ?to go forth with him? (Act_16:3). Timothy acquiesced in Paul's desire, and as preliminaries to his work as a Christian missionary, both to Jew and Gentile, two things were done. In order to conciliate the Jewish Christians, who would otherwise have caused trouble, which would have weakened Timothy's position and his work as a preacher of the gospel, Paul took Timothy and circumcised him.

6. Circumcised:
Paul was willing to agree to this being done, on account of the fact that Timothy's mother was a Jewess. It was therefore quite a different case from that of Titus, where Paul refused to allow circumcision to be performed (Act_15:2) - Titus being, unlike Timothy, a Gentile by birth. See TITUS.
The other act which was performed for Timothy's benefit, before he set out with Paul, was that he was ordained by the presbytery or local council of presbyters in Derbe and Lystra.

7. His Ordination:
Showing the importance which Paul assigned to this act of ordination, he refers to it in a letter to Timothy written many years afterward: ?Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery? (1Ti_4:14). In this ordination Paul himself took part, for he writes, ?I put thee in remembrance, that thou stir up the gift of God, which is in thee through the laying on of my hands? (2Ti_1:6).
?2Ti_1:6 should be viewed in the light of 1Ti_4:14. Probably it was prophetic voices (through prophecy; compare 1Ti_1:18, 'according to the prophecies which went before in regard to thee') which suggested the choice of Timothy as assistant of Paul and Silvanus, and his consecration to this work with prayer and the laying on of hands (compare Act_13:2 f). The laying on of hands by the presbyters (1Ti_4:14), and that by Paul (2Ti_1:6), are not mutually exclusive, especially since the former is mentioned merely as an accompanying circumstance of his endowment with special grace, the latter as the efficient cause of this endowment. The churches in the neighborhood of Timothy's home, according to Act_14:23, had been furnished with a body of presbyters soon after their founding? (Zahn, Introduction to the New Testament, II, 23).

8. Accompanies Paul:
Thus, prepared for the work, Timothy went forth with Paul on the apostle's 2nd missionary journey. We find Timothy with him at Berea (Act_17:14), having evidently accompanied him to all places visited by him up to that point, namely, Phrygia, the region of Galatia, Mysia, Troas, Neapoils, Philippi, Amphipolis, Apollonia, Thessalonica and Berea. Paul next went - and went alone, on account of the persecution at Berea - to Athens (Act_17:15); and from that city he sent a message to Silas and Timothy at Berea, that they should come to him at Athens with all speed. They quickly came to him there, and were immediately sent on an errand to the church in Thessalonica; ?When we could no longer forbear, we thought it good to be left behind at Athens alone; and sent Timothy, our brother, and minister of God, and our fellow-labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith: that no man should be moved by these afflictions? (1Th_3:1, 1Th_3:2, 1Th_3:3 the King James Version). Timothy and Silas discharged this duty and returned to the apostle, bringing him tidings of the faith of the Christians in Thessalonica, of their love and of their kind remembrance of Paul, and of their ardent desire to see him; and Paul was comforted (1Th_3:5, 1Th_3:6, 1Th_3:7).

9. At Corinth:
Paul had left Athens before Silas and Timothy were able to rejoin him. He had proceeded to Corinth, and it was while the apostle was in that city, that ?when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ? (Act_18:5). Timothy evidently remained with Paul during the year and six months of his residence in Corinth, and also throughout this missionary journey to its end. From Corinth Paul wrote the Epistle to the Romans, and he sent them a salutation from Timothy, ?Timothy my fellow-worker saluteth you? (Rom_16:21).

10. Salutations:
In connection with this salutation from Timothy, it should be noticed that it was Paul's custom to associate with his own name that of one or more of his companions, in the opening salutations in the Epistles. Timothy's name occurs in 2Co_1:1; Phi_1:1; Col_1:1; Phm_1:1. It is also found, along with that of Silvanus, in 1Th_1:1 and 2Th_1:1.

11. At Ephesus:
On Paul's 3rd missionary journey, Timothy again accompanied him, though he is not mentioned until Ephesus was reached. This journey involved much traveling, much work and much time. At Ephesus alone more than two years were spent. And when Paul's residence there was drawing to a close, he laid his plans to go to Jerusalem, after passing en route through Macedonia and Achaia. Accordingly he sent on before him ?into Macedonia two of them that ministered unto him, Timothy and Erastus? (Act_19:22).

12. To Corinth Again:
From Ephesus Paul wrote the First Epistle to the Corinthians (1Co_16:8), and in it he mentioned (1Co_16:10) that Timothy was then traveling to Corinth, apparently a prolongation of the journey into Macedonia. After commending him to a kind reception from the Corinthians, Paul proceeded to say that Timothy was to return to him from Corinth; that is, Timothy was to bring with him a report on the state of matters in the Corinthian church.

13. In Greece:
Soon thereafter the riot in Ephesus occurred; and when it was over, Paul left Ephesus and went to Macedonia and Greece. In Macedonia he was rejoined by Timothy, whose name is associated with his own, in the opening salutation of the Second Epistle, which he now wrote to Corinth. Timothy accompanied him into Greece, where they abode three months.

14. In Jerusalem:
From Greece the apostle once more set his face toward Jerusalem, Timothy and others accompanying him (Act_20:4). ?We that were of Paul's company? (Act_21:8 the King James Version), as Luke terms the friends who now traveled with Paul - and Timothy was one of them - touched at Troas and a number of other places, and eventually reached Jerusalem, where Paul was apprehended. This of course terminated, for the time, his apostolic journeys, but not the cooperation of his friends, or of Timothy among them.

15. In Rome:
The details of the manner in which Timothy was now employed are not recorded, until he is found once more with Paul - during his 1st imprisonment in Rome. But, from that point onward, there are many notices of how he was occupied in the apostle's service. He is mentioned in three of the Epistles written by Paul at this time, namely, in Col_1:1, and Phm_1:1, in both of which his designation is ?Timothy our brother,? and in Phi_1:1, ?Paul and Timothy, servants of Christ Jesus.? In Phi_2:19, there is the interesting notice that, at a time when Paul's hope was that he would soon be liberated from his imprisonment, he trusted that he would be able to send Timothy to visit the church at Philippi:

16. To Visit Philippi:
?I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will care truly for your state.... But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel. Him therefore I hope to send forthwith.?

17. Appointed to Ephesus:
Paul's hope was realized: he was set free; and once again Timothy was his companion in travel. Perhaps it was in Philippi that they rejoined each other, for not only had Paul expressed his intention of sending Timothy there, but he had also said that he hoped himself to visit the Philippian church (Phi_1:26; Phi_2:24). From this point onward it is difficult, perhaps impossible, to trace the course of Paul's journeys, but he tells us that he had left Timothy as his delegate or representative in Ephesus (1Ti_1:3); and soon thereafter he wrote the First Epistle to Timothy, in which he gave full instructions in regard to the manner in which he should conduct the affairs of the Ephesian church, until Paul himself should again revisit Ephesus: ?These things write I unto thee, hoping to come unto thee shortly? (1Ti_3:14).

18. His Position in Ephesus:
?The position which Timothy occupied in Ephesus, as it is described in 1 Timothy, cannot without doing the greatest violence to history be called that of a bishop, for the office of bishop existed only where the one bishop, superior to the presbytery, represented the highest expression of the common church life. The office was for life, and confined to the local church. This was particularly the case in Asia Minor, where, although as early as the time of Revelation and the time of Ignatius, bishoprics were numerous and closely adjacent, the office always retained its local character. On the other hand, Timothy's position at the head of the churches of Asia was due to the position which he occupied as Paul's helper in missionary work. It was his part in the apostolic calling, as this calling involved the oversight of existing churches. Timothy was acting as a temporary representative of Paul in his apostolic capacity at Ephesus, as he had done earlier in Corinth, and in Thessalonica and Philippi (1Co_4:17; 1Th_3:2 f; Phi_2:19-23). His relation was not closer to one church than to the other churches of the province; its rise and disappearance did not affect at all the organization of the local congregations? (Zahn, Introduction to the New Testament, II, 34).

19. Paul Summons Him to Rome:
From the Second Epistle still further detail can be gathered. Paul was a second time imprisoned, and feeling that on this occasion his trial would be followed by an adverse judgment and by death, he wrote from Rome to Timothy at Ephesus, affectionately requesting him to come to him: ?Give diligence to come shortly unto me? (2Ti_4:9). The fact that at that time, when no Christian friend was with Paul except Luke (2Ti_4:11), it was to Timothy he turned for sympathy and aid, closing with the request that his own son in the faith should come to him, to be with him in his last hours, shows how true and tender was the affection which bound them together. Whether Timothy was able to reach Rome, so as to be with Paul before his execution, is unknown.

20. Mention in Hebrews 13:
One other notice of him occurs in Heb_13:23 : ?Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you.? As the author of the Epistle to the Hebrews is not Paul, it is problematical what the meaning of these words really is, except that Timothy had been imprisoned and - unlike what took place in Paul's case - he had escaped death trod had been set free.

21. His Character:
Nothing further is known of him. Of all Paul's friends, with the exception, perhaps, of Luke, Paul's beloved friend, Timothy was regarded by him with the tenderest affection; he was his dearly loved son, faithful and true. Various defects have been alleged to exist in Timothy's character. These defects are inferred from the directions and instructions addressed to him by Paul in the Pastoral Epistles, buy these inferences may be wrong, and it is a mistake to exaggerate them in view of his unbroken and unswerving loyalty and of the long and faithful service rendered by him to Paul, ?as a child serveth a father? (Phi_2:22).

International Standard Bible Encyclopedia
PRINTER 1915.


Timothy, a young Christian of Derbe, grandson of Lois, and son of Eunice, a Jewess, by a Greek father, who was probably a proselyte (Act_16:1; Act_20:4). He seems to have been brought up with great care in his family, and to have profited well by the example of the 'unfeigned faith' which dwelt in the excellent women named in 2Ti_1:5; 2Ti_3:15. The testimonials which Paul received in Lycaonia in favor of this young disciple, induced the apostle to make him the companion of his journeys and labors in preaching the Gospel (Act_16:2-3; 1Ti_4:12). He became his most faithful and attached colleague; and is frequently named by Paul with truly paternal tenderness and regard. Timothy appears to have been with the apostle at Rome, and to have been, like him, a prisoner there, though liberated before him (Heb_13:23). His subsequent history is, however, unknown. It appears from 1Ti_1:3, that when Paul went into Macedonia he left Timothy in charge of the church at Ephesus, and there are indications that he was still at Ephesus when the apostle was (as usually understood) a second time captive at Rome, and without hope of deliverance (1Ti_3:14). The tradition is, that Timothy retained the charge of the church at Ephesus till his death, and eventually suffered martyrdom in that city.




The Popular Cyclopedia of Biblical Literature
by John Kitto.



(Τιμόθεος, i.e. Timotheus [q.v.], as the name is given in the A. V. Act_16:1; Act_17:14-15; Act_18:5; Act_19:22; Act_20:4; Rom_16:21; 1Co_4:17; 1Co_16:10; 2Co_1:19; Php_1:1; Php_2:19; Col_1:1; 1Th_1:1; 1Th_3:2; 1Th_3:6; 2Th_1:1), one of the most interesting of Paul's converts of whom we have an account in the New Test. Fortunately we have tolerably copious details of his history and relations in the frequent references to him in that apostle's letters to the various churches, as well as in those addressed to him personally.
1. His Early Life. —The disciple thus named was the son of one of those mixed marriages which, though condemned by stricter Jewish opinion, and placing their offspring on all but the lowest step in the Jewish scale of precedence, were yet not uncommon in the later periods of Jewish history. The children of these marriages were known as manmerim (“bastards”), and stood just above the Nethinim. This was, however, caeteris paribus. ‘A bastard who was a wise student of the law was, in theory, above an ignorant high-priest (Gem. Hieros. Horayoth, fol. 84, in Lightfoot, Hor. Heb. in Mat_23:14); and the education of Timothy (2Ti_3:15) may therefore have helped to overcome the prejudice, which the Jews would naturally have against: him on this ground. The mother was a Jewess, but the father's name is unknown; he was a Greek, i.e. a. Gentile, by descent (Act_16:1; Act_16:3). If in any sense a. proselyte, the fact that the issue of the marriage did not receive the sign of the covenant would render it. probable that he belonged to the class of half-converts, the so-called Proselytes of the Gate, not those of Righteousness, if such a class as the former existed. SEE PROSELYTE.
The absence of any personal allusion to the father in the Acts or Epistles suggests the inference that he must have died or disappeared during his son's infancy. The care of the boy thus devolved upon his mother, Eunice, and her mother, Lois, who are both mentioned as sincere believers (2Ti_1:5). Under their training his education was emphatically Jewish. “From a child” he learned (probably in the Sept. version) to “know the Holy Scriptures” daily. The language of the Acts leaves it uncertain whether Lystra or Derbe was the residence of the devout family. The latter has been inferred, but without much likelihood, from a possible construction of Act_20:4, the former from Act_16:1-2 (see Neander, Pflanz. und Leit. 1, 288; Alford and Huther, ad loc.). In either case the absence of any indication of the existence of a synagogue makes this devout consistency more noticeable. We may think here, as at Philippi, of the few devout women going forth to their daily worship at some river-side; oratory (Conybeare, and Howson, 1, 211). The reading παρὰ τίνων in 2Ti_3:14, adopted by Lachmann and Tischendorf, indicates that it was from them as well as from the apostle that the young disciple received his first impression of Christian truth. It would be, natural that a character thus fashioned should retain throughout something of a feminine piety. A constitution far from robust (1Ti_5:23), a morbid shrinking from opposition and responsibility (1Ti_4:12-16; 1Ti_5:20-21; 1Ti_6:11-14; 2Ti_2:1-7), a sensitiveness even to tears (2Ti_1:4), a tendency to an ascetic rigor which he had not strength to bear (1Ti_5:23), united, as it often is, with a temperament exposed to some risk (see the elaborate dissertation De Νεωτερικαῖς Ε᾿πιθυμίαις , by Bosius, in Hase, Thesaurus, vol. 2) from “youthful lusts” (2Ti_2:22) and the softer emotions (1Ti_5:2) these we may well think of as characterizing the youth as they afterwards characterized the man.
2. His Conversion and Ordination. — The arrival of Paul and Barnabas in Lycaonia (Act_14:6) brought the message of glad tidings to Timothy and his mother, and they received it with “unfeigned faith” (2Ti_1:5). A.D. 44. If at Lystra, as seems probable from 2Ti_3:11, he may have witnessed the half-completed sacrifice, the half-finished martyrdom of Paul (Act_14:19). The preaching of the apostle on his return from his short circuit prepared him for a life of suffering (Act_14:22). From that time his life and education must have been under the direct superintendence of the body of elders (Act_14:23). During the interval of three years between the apostle's first and second journeys, the youth had greatly matured. His zeal, probably his asceticism, became known both at Lystra and Iconium. The mention of the two churches as united in testifying to his character (Act_16:2) leads us to believe that the early work was prophetic, of the later, that he had already been employed in what was afterwards to be the great labor-of his life, as “the messenger of the churches,” and that it was his tried fitness for that office which determined Paul's choice. Those who had the deepest insight into character and spoke with a prophetic utterance pointed to him (1Ti_1:18; 1Ti_4:14), as others had pointed before to Paul and Barnabas (Act_13:2), as specially fit for the missionary work in which the apostle was engaged. Personal feeling led Paul to the same conclusion (16, 3), and he was solemnly set apart (the whole assembly of the elders laying their hands on him, as did the apostle himself) to do the work, and possibly to bear the title, of evangelist (1Ti_4:14; 2Ti_1:6; 2Ti_4:5). Iconium has been suggested by Conybeare and Howson (1, 289) as the probable scene of the ordination.
A great obstacle, however, presented itself. Timothy, though inheriting, as it were, from the nobler side (Wettstein, ad loc.), and therefore reckoned as one jf the seed of Abraham, had been allowed to grow up to the age of manhood without the sign of circumcision, and in this point he might seem to be disclaiming the Jewish blood that was in him and choosing to take up his position as a heathen. Had that been his real position, it would have been utterly inconsistent with Paul's principle of action to urge on him the necessity of circumcision (1Co_7:18; Gal_2:3; Gal_5:2). As it was, his condition was that of a negligent, almost of an apostate, Israelite; and, though circumcision was nothing, and uncircumcision was nothing, it was a serious question whether the scandal of such a position should be allowed to frustrate all his efforts as an evangelist. The fact that no offence seems to have been felt hitherto is explained by the predominance of the Gentile element in the churches of Lycaonia (Act_14:27). But his wider work would bring him into contact with the Jews, who had already shown themselves so ready to attack, and then the scandal would come out. They might tolerate a heathen, as such, in the synagogue or the church, but an uncircumcised Israelite would be to them a horror and a portent. With a special view to their feelings, making no sacrifice of principle, the apostle, who had refused to permit the circumcision of Titus, “took and circumcised” Timothy (16:3); and then, as conscious of no inconsistency, went on his was distributing the decrees of the council of Jerusalem, the great charter of the freedom of the Gentiles (Act_14:4),
Henceforth Timothy was one of his most constant: companions. Not since he parted from Barnabas had he found one whose heart so answered to his own. If Barnabas had been as the brother and friend of early days, he had now found one whom he could claim as his own by a spiritual parentage (2Ti_1:2). He calls him “son Timothy” (1Ti_1:18); “my own son in the faith” (1Ti_1:2); “my beloved son” (1Co_4:17); “my workfellow” (Rom_16:21); “my brother” (which is probably the sense of Τιμόθεος ὁ ἀδελφός in 2Co_1:1).
3. His Evangelistic Labors and Journeys. —Continuing his second missionary tour, Paul now took Timothy with him, and, accompanied by Silvanus, and probably Luke also, journeyed at length to Philippi (Act_16:12), where the young evangelist became conspicuous at once for his filial devotion and his zeal (Php_2:22). His name does not appear in the account of Paul's work at Thessalonica, and it is possible that he remained some time at Philippi, and then acted as the messenger by whom the members of that Church sent what they were able to give for the apostle's wants (Act_4:15). He appears, however, at Beroea, and remains there when Paul and Silas are obliged to leave (Act_17:14), going on afterwards to join his master in Greece (1Th_3:2). Meanwhile he is sent back to Thessalonica (ibid.) an having special gifts for comforting and teaching. ‘He returns from Thessalonica, not to Athens, but to Corinth, and his name appears united with Paul's in the opening words of both the letters written from that city to the Thessalonians (1Th_1:1; 2Th_1:1). ‘Dr. Wordsworth infers from 2Co_9:11 and Act_18:5 that; Timothy brought contributions to the support of the-apostle from the Macedonian churches, and thus released him from his continuous labor as a tent-maker. Here, also, he was apparently active as an evangelist (2Co_1:19), and on him, probably, with some exceptions, devolved the duty of baptizing the new converts. (1Co_1:14).
Of the next four or five years of his life we have no record, and can infer nothing beyond a continuance of his active service as Paul's companion. When we again meet with him, it is as being sent on in. advance while the apostle was contemplating the long journey which was to include Macedonia, Achaia, Jerusalem, and Rome (Act_19:22). A.D. 54. He was sent to “bring” the churches “into remembrance of the ways” of the apostle (1Co_4:17). We trace in the words of the “father” an anxious desire to guard the son from the perils which, to his eager but sensitive temperament, would be most trying (1Co_16:10). His route would take him through the churches which he had been instrumental in founding, and this would give him scope for exercising the gifts which were afterwards to be displayed in a still more responsible office. It is probable, from the, passages already referred to, that, after accomplishing the special work assigned to him, he returned by the same route and met Paul according to a previous arrangement (1Co_16:11), and was thus with him when the second epistle was written to the Church of Corinth (2Co_1:1). He returns with the apostle to that city, and joins in messages of greeting to the disciples whom he had known personally at Corinth and who had since found their way to Rome (Rom_16:21).
He forms one of the company of friends who go with Paul to Philippi and then sail by themselves, waiting for his arrival by a different ship (Act_20:3-6). Whether he continued his journey to, Jerusalem, and what became of him during Paul's imprisonment at Caesarea, are points on which we must remain uncertain. The language of Paul's address to the elders of Ephesus (Act_20:17-35) renders it unlikely that he was then left there with authority. The absence of his name from ch. 27 in like manner leads to the conclusion that he did not share in the perilous voyage to Italy. He must have joined him, however, apparently, soon after his arrival in Rome, and was with him when the epistles to the Philippians, to the Colossians, and to Philemon were written (Php_1:1; Php_2:19; Col_1:1; Phm_1:1). All the indications of this period point to incessant missionary activity. As before, so now, he is to precede the personal coming of the apostle, inspecting, advising, reporting (Php_2:19-23), caring especially for the Macedonian churches as no one else could care. The special messages of greeting sent to him at a later date (2Ti_4:21) show that at Rome also, as elsewhere, he had gained the warm affection of those among whom he ministered. Among those most eager to be thus remembered to him we find, according to a fairly supported hypothesis, the names of a Roman noble, Pudens (q.v.), of a future bishop of Rome, Linus (q.v.), and of the daughter of a British king, Claudia (Williams, Claudia and Pudens; Conybeare and Howson, 2, 501; Alford, Excursus” ‘in Greek Test. 3, 104). It is interesting to think of the young evangelist as having been the instrument by which one who was surrounded by the fathomless impurity of the Roman world was called to a higher life, and the names which would otherwise have appeared only in the foul epigrams of Martial (1, 32; 4:13; 5, 48; 11:53)-raised to a perpetual honor in the salutations of an apostolic epistle. An article (They of Caesar's Household) in Journ. of Class. and Sacred Philology, No. 10 questions this hypothesis, on the ground that the epigrams are later than the epistles, and that they connect the name of Pudens with heathen customs and vices. On the other hand, it may be urged that-the bantering tone of the epigrams forbids us to take them as evidences of character. Pudens tells Martial that he does not “like his poems.” “Oh, that is because you read too many at a time” (29). He begs him to correct their blemishes. “You want an autograph copy, then, do you?” (7, 11). The slave En or Eucolpos (the name is possibly a willful distortion of Eubulus) does what might be the fulfillment of a Christian vow (Act_18:18), and this is the occasion of the suggestion which seems most damnatory (Martial, 5, 48). With this there mingles, however, as in 4:13; 6:58, the language of a more real esteem than is common in Martial (comp. some good remarks in Galloway, A Clergyman's Holidays, p. 35-49).
To the close of this period of Timothy's life we may probably refer the imprisonment of Heb_13:23, and the trial at which he “witnessed the good confession” not unworthy to be likened to that of the Great Confessor before Pilate (1Ti_6:13). Assuming the genuineness and the later date of the two epistles addressed to him (see below), we are able to put together a few notices as to his later life. It follows from 1Ti_1:3 that he and his master, after the release of the latter from his imprisonment, revisited the proconsular Asia; that the apostle then continued his journey to Macedonia, while the disciple remained, half reluctantly, even weeping at the separation (2Ti_1:4), at Ephesus, to check, if possible, the outgrowth of heresy and licentiousness which had sprung up there. The time during which he was thus to exercise authority as the delegate of an apostle — a vicar apostolic rather than a bishop — was of uncertain duration (1Ti_3:14). The position in which he found himself might well make him anxious. He had to rule presbyters, most of whom were older than himself (1Ti_4:12), to assign to each a stipend in proportion to his work (1Ti_5:17), to receive and decide on charges that might be brought against them (1Ti_1:19-20), to regulate the almsgiving and the sisterhoods of, the Church (1Ti_1:3-10), to ordain presbyters and deacons (1Ti_3:1-13). There was the risk of being entangled in the disputes, prejudices, covetousness, sensuality, of a great city. There was the risk of injuring health and strength by an overstrained asceticism (1Ti_4:4; 1Ti_5:23). Leaders of rival sects were there Hymenaeus, Philetus, Alexander-to oppose and thwart him (1Ti_1:20; 2Ti_2:17; 2Ti_4:14-15). The name of his beloved teacher was no longer honored as it had been; the strong affection of former days had vanished and “Paul the aged” had become unpopular, the object of suspicion and dislike (comp. Act_20:37; 2Ti_1:15). Only in the narrowed circle of the faithful few-Aquila, Priscilla, Mark, and others-who were still with him was he likely to find sympathy or support (1 Timothy 4:19). We cannot wonder that the apostle, knowing these trials, and, with his marvelous power of bearing another's burdens, making them his own, should be full of anxiety and fear for his disciple's steadfastness; that admonitions, appeals, warnings, should follow each other in rapid and vehement succession (1Ti_1:18; 1Ti_3:15; 1Ti_4:14; 1Ti_5:21; 1Ti_6:11). In the second epistle to him this deep personal feeling utters itself yet more fully. The friendship of twenty years was drawing to a close, and all memories connected with it throng upon the mind of the old man, now ready to be offered: the blameless youth (2Ti_3:15), the holy household (2Ti_1:5), the solemn ordination (2Ti_1:6), the tears at parting (2Ti_1:4). The last recorded words of the apostle express the earnest hope, repeated yet more earnestly, that he might see him once again (1Ti_4:9). Timothy is to come before winter, to bring with him the cloak for which in that winter there would be need (1Ti_4:13). 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 even seen in Heb_13:23 an indication that he shared Paul's imprisonment, and was released from it by the death of Nero (Conybeare and Howson, 2, 502; Neander, Pfanz. und Leit. 1, 552). Beyond this all is apocryphal and uncertain.
4. Legendary Notices. —Timothy continued, according to the old traditions, to act as bishop of Ephesus (Euseb. Hist. Ecclesiastes 3, 4, 2; Const. Apost. 7:46; see Lange, De Timothy Episcopo Ephes. [Lips. 1755]), and died a martyr's death under Domitian or Nerva (Niceph. Hist. Ecclesiastes 3, 11; Photius, Cod. 254). The great festival of Artemis (the καταγώγιον of that goddess) led him to protest against the license and frenzy which accompanied it. The mob were roused to fury, and put him to deathwith clubs (comp. Polycrates and Simeon Metaphr. in Henschen's Acta Sanctorum, Jan. 24). Some later critics-Schleiermacher, Mayerhoff-have seen in him the author of the whole or part of the Acts (Olshausen, Commentary 2, 612).
A somewhat startling theory as to the intervening period of his life has found favor with Calmet (s.v. “Timothee”), Tillemont (2, 147), and others. If he continued, according to the received tradition, to be bishop of Ephesus, then he, and no other, must have been the “angel” of that Church to whom the message of Rev_2:1-7 was addressed. It may be urged, as in some degree confirming this view, that both the praise and the blame of that message are such as harmonize with the impressions as to the character of Timothy derived from the Acts and the Epistles. The refusal to acknowledge the self-styled apostles, the abhorrence of the deeds of the Nicolaitans, the unwearied labor, all this belongs to “the man of God” of the Pastoral Epistles. Nor is the fault less characteristic. The strong language of Paul's entreaty would lead us to expect that the temptation of such a man would be to fall away from the glow of his “first love,” the zeal of his first faith. The promise of the Lord of the churches is in substance the same as that implied in the language of the apostle (2 Timothy 2, 4-6). This conjecture, it should be added, has been passed over unnoticed by most of the recent commentators on the Apocalypse (comp. Alford and Wordsworth, ad loc.). Trench (Seven Churches of Asia, p. 64) contrasts the “angel” of Revelation 2 with Timothy as an “earlier angel” who, with the generation to which he be longed, had passed away when the Apocalypse was written. It must be remembered, however, that, at the time of Paul's death, Timothy was still” young,” probably not more than thirty-five; that he might, therefore, well be living, even on the assumption of the later date of the Apocalypse, and that the traditions (valeant quantum) place his death after that date. Bengel admits this, but urges the ‘objection that he was not the bishop of any single diocese, but the superintendent of many churches. This, however, may in its turn be traversed by the answer that the death of Paul may have made a great difference in the work of one who had hitherto been employed in traveling as his representative. The special charge committed to him in the Pastoral Epistles might not unnaturally give fixity to a life which had previously been wandering.
An additional fact connected with the name of Timothy is that two of the treatises of the Pseudo-Dionysius the Areopagite are addressed to him (De Hierarch. Cael. 1, 1; comp. Le Norry, Dissert. c. 9 and Halloix, Quaest. 4 in Migne's edition).
5. Literature. —In addition to the works above cited, see Klaufing, De Timothy Μαρτυρ. (Vitemb. 1713); Seelen, De Tint. Confessore (Lubec. 1733); Hausdorf, De Ordinatione Timothy (Vitemb. 1754); Witsius, Miscell. Sacr. 2, 438; also his Exercit. Acad. p. 316 sq.; Mosheim, Einleit. in den 1. Br. an Tims. (Hamb. 1754), p. 4 sq.; Bertholdt, Einleit. 6:349 sq.; Heydenreich, Lebenl d. Timotheus, in Tzschirner's Memorab. VIII, 2, 19-76; Evans, Script. Biog. vol. 1; Lewin, St. Paul (see Index); Plumptre, Bible Educator (see Index); and especially Howson, Companions of St. Paul (Lond. 1871), ch. 12. SEE PAUL.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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