salvation, as is done in the earlier Epistles, to the grace of God, does not exclude the idea that the perfecting of salvation continues dependent on men's conduct. And doubtless, just as in the earlier Epistles, it is in the first place abiding in the faith (σωθήσεται . . . ἐὰν μείνωσιν ἐν πίστει), but at the same time perseverance in the Christian life (I. ii. 15), the faithful discharging of the special calling given to the individual (iv. 16 : τοῦτο ποιῶν... σεαυτὸν σώσεις), and in particular patience in suffering (II. ii. 10, comp. with vv. 11, 12), by which salvation is attained (comp. § 98, b). Hence, if the Scriptures are able to lead to owτnpía through their power to teach and nourish, that presupposes that faith teaches to understand them aright (iii. 15, 16). Just so is the obtaining of eternal life (I. i. 16) made dependent on faith, and that life appears, vi. 12, as the reward of the fight which faith has to fight for its verification, especially in these times of danger (comp. § 107, b). From the point of view of such retribution, godliness may be represented as gain (I. vi. 6), and as bringing profit (comp. 1 Cor. xiii. 3, xv. 32); but also not in so far it merits anything, but in so far it has a promise of this (comp. Eph. vi. 3), and of the future life (I. iv. 8), on the 11 is hence (I. i. 5) the end aimed at (comp. ver. 3) in the warning against irspodidaexaλía, which, i. 14, ii. 15, iv. 12, II. i. 13, is mentioned along with wiss as the most necessary (comp. note b, footnote 6), which before all others the Holy Spirit works in man (i. 7), and which is elsewhere specially emphasized among the Christian virtues (ii. 22). As indications of this, there appear here also iníu (I. iii. 3; Tit. iii. 2; comp. Phil. iv. 5), which avoids every occasion for contention and quarrelling (I. iii. 3; Tit. ii. 2: äμaxos; comp. II. ii. 22, 24 ; Tit. i. 7), æpaórns (II. ii. 25; Tit. iii. 2), and maxpoluμíz (II. iii. 10, iv. 2), which suppresses wrath (I. ii. 8; Tit. i. 7) and every outbreak of it (I. iii. 3; Tit. i. 7), hospitality (Tit. i. 8; I. iii. 2; comp. v. 10), and all covetousness (I. iii. 3; II. iii. 2), which excludes all greediness of gain (I. iii. 8; Tit. i. 7; comp. the exhortation to contentment, I. vi. 6-8), and intercession for all men (I. ii. 1, v. 5), comp. § 93, b. 11 This reminds one of the way in which Paul has elsewhere found the doctrine of retribution to be reconcilable with his doctrine of grace (§ 98, d), and thus it is, II. ii. 5, expressly said that the crown of victory will only then be given when one fights voμipws, and, according to iv. 8, the Righteous Judge will give the crown which rewards human righteousness (comp. § 65, c) to those who have faithfully fought the good fight through (comp. also I. i. 18; II. ii. 3, 4, and therewith 2 Cor. x. 4), and in consequence have earnestly looked for His appearing. Ritschl's (ii. p. 113) idea, that here, in correlation with the human dixaruvn, there is a change in the divine, is quite unjustified, as it is supported simply by dogmatic opinions of his own. ground of which alone trouble and shame may be endured. (ver. 10).12 But retributive judgment is also determined by works (II. iv. 14; comp. 2 Cor. xi. 15), and, ii. 12, stress is laid on the equivalent of this, with plain allusion to a saying of Christ (Matt. x. 33). Although all this cannot be called un-Pauline, it must yet be conceded that this bringing of the doctrine of retribution into strong prominence reminds one rather, as even the accord with Christ's sayings shows, of the type of early apostolic teaching (comp. § 51, d; 57, 6). Especially the way in which, according to II. i. 16, 18, Christ will admit him to mercy who has practised mercy, reminds strongly of Jas. ii. 13. § 109. The Church and the Management of the Community. In spite of the universality of God's saving will, our Epistles acknowledge an election and a calling of the individual (a). But the Church is no longer the fellowship of the elect; these form only the indestructible stock of the Church (6). The apostle's delegates guide the community by exhortation and instruction, by doctrine, and especially by care in keeping the doctrine pure in the future (c). The management of the relations of the community depends, above all, on the appointment of officebearers, bishops, and deacons, and on discipline over it (d). (a) In the true Pauline way (comp. § 88, 89), the apostleship seems, in Tit. i. 1, to be appointed to nourish faith in God's elect by the effectual power of the preaching of the gospel (ἀπόστολος . . . κατὰ πίστιν ἐκληκτῶν Θεοῦ), as it 12 The passages I. iii. 13 and vi. 9 appear remarkable. According to the former, the faithful discharge of a special calling (oi xaλãs diaxovńcavres) wins a good stage, i.e. not certainly a higher stage of blessedness (Pfleiderer, p. 479 [E. T. ii. 212]), but a stage by which one steps up to deliverance (comp. iv. 16). But while it is added immediately, καὶ πολλὴν παῤῥησίαν ἐν πίστει, it is clear that that deals with the confirmation of faith, its confidence grows with its confirmation up to completeness. According to the other passage, they who employ their riches aright store up a good foundation for the future, proceeding on which, as it were, they may reach some day the reward of eternal life (comp. ver. 12). But that at the last judgment, when the possession of eternal life will be decided, inquiry will be made for works, the earlier Epistles also teach (§ 98, c); the form of expression in our passage is evidently ruled by the play of thought, that he who uses aright his treasures gathers for himself treasures in heaven, and it evidently re-echoes a saying of Christ (Matt. vi. 20). is also, according to II. ii. 10, the business of an apostle to work for the perfecting of the salvation of the elect.1 As the calling appears also, i. 9, as the first step towards the realization, and along with that, as the token and earnest of the election, this calling, as proceeding from God, is called holy (kaλéoas kλýσeι ȧylą), and warrants eternal life (I. vi. 12). Here also is Paul the apostle of Jesus Christ by the will of God (II. i. 1; Tit. i. 1; comp. I. i. 1: Kar' èπiтayην Oeоû), because Christ placed him in His Stakovia for the purpose designated (I. i. 12).2 The more decidedly the special Pauline doctrine of election is thus brought into prominence, it is the less likely that our Epistles should teach a universalism irreconcilable with it, as Baur, p. 347, supposes. But in the passage I. ii. 4, the reference to God's gracious will, which at least intended salvation for all men, simply accounts for an intercession which excludes no one (vv. 1-3), but cannot on that account mean a purpose of election determining salvation, as it is also made to lean on the unity of God and of the Redeemer appointed by Him (ver. 5), quite as the real Pauline universalism of the divine purpose of salvation (Rom. iii. 29). On the contrary, iv. 10, a distinction is expressly made between the sense in which God is the owτýp of all men, and that in which He is the σwτnp of the (elect) believers (uáλiora πIOTŵV); and this can consist only in this, that He is really for the latter what He might be according to His love for the former (ii. 4). Finally, in 1 Whether, II. i. 9, the divine predestination (péésoss) refers to the appointment of the individual to salvation, or only to the eternal purpose of God generally, may appear doubtful, although the express opposition to one's own works, and the whole context, which is to give certainty to the individual, that God as the result of the calling, which followed on the ground of His own eternal purpose, will give to him the power to discharge the duty laid on him, decide conclusively for the first interpretation. If, I. v. 21, mention is made of ixasxroì äyysλu, ixλsxrós stands here in the sense of chosen, as Rom. xvi. 13. It is in harmony with the Pauline doctrine of the divine foreknowledge (comp. § 88, c), when it is said that Christ counted the former blasphemer and persecutor (comp. 1 Cor. xv. 9) as faithful, because He knew that he did it in ignorance (I. i. 12, 13), as he witnesses of himself also, II. i. 3, that he had served God from his forefathers with a pure conscience. That naturally does not exclude the idea, that it was in virtue of grace and mercy, if Christ, notwithstanding the greatness of his guilt, accepted him for an apostle (I. i. 13, 14); yea, even that mercy was shown to him, the chief of sinners (comp. Eph. iii. 8), for the purpose that for all time coming he might be regarded as a pattern (vv. 15, 16). the passage Tit. ii. 11, the râow aveρáπois is simply to set forth the paedagogic intention of the divine revelation of salvation as binding on all classes and orders, according to the special prescriptions for them individually, vv. 1–10. (b) In the earlier Epistles, the community consists only of those plainly elected (comp. § 92, a, footnote 2). In the passage II. ii. 20, on the other hand, the statement is applied to the house of God, i.e. the Church, that in that house there are very different vessels, and there is in particular laid down a fundamental difference between those who are for honourable and those for dishonourable use (comp. Rom. ix. 21). But that the σkeun eis Tiμnv are really the elect, and that these, therefore, form but a part of the community (even though its proper foundation-stone), is undoubtedly implied in the connection with ver. 19. Hence this foundation-stone bears the inscription: "The Lord knows them that are His," as, according to note a, footnote 2, every election rests on the divine foreknowledge; while the other inscription points to the truth, that the subjective security of belonging to this foundation consists only in steady separation from all unrighteousness (the σxeun eis ȧTτiμíav; comp. ver. 21), the objective rests on the divine election. The reason for this divergence from the earlier Paulinism lies clearly in the experiences which our Epistles presuppose. Cases had occurred of individuals According to I. iii. 15, the Church (ixxλnsía roũ ɑsũ, as iii. 5, v. 16, is said of single churches) is the oixos esoũ, i.e. but not in the sense of the temple of God, from § 92, a (Baur, p. 342), but the household of God (comp. Eph. ii. 19 : oixsias e), in which God is the master of the house (II. ii. 21: diørórns), and the bishops act as His stewards (Tit. i. 7: oixovóμa Osou, as 1 Cor. iv. 1, ix. 17). In another relation the collective community is spoken of as the peculiar people of God (ii. 14: λaòs wipioúdios; comp. § 45, a), but this rests simply on His xupiórns. 4 The customary interpretation of this verse (comp. even yet Pfleiderer, p. 469 [E. T. ii. 201], the consequences drawn from it by him do not hence quite correspond) overlooks the fact that, in contrast to those whose faith may be overturned by false teachers (ver. 18), the foundation of God nevertheless standing firm (ὁ μέντοι στερεὸς θεμέλιος τοῦ Θεοῦ ἕστηκεν), can only be that portion of the community to whom any such ávarpśruv is not possible, because it is preserved through all temptations on the ground of election. In this figure the Church, just as § 92, b, is regarded as a building of God; but the application of it, according to which the immoveable foundation is no longer Christ, but the fellowship of the elect, results from this, that only the elect compose the unchangeable portion of the community, and it corresponds to the idea, likewise answering to the position of the times, according to which the Church is no longer the receiver, but the guardian of the truth (I. iii. 15 : στῦλος καὶ ἑδραίωμα τ. ἀληθ.). 15), having turned from the right way and followed Satan (I. v. had been taken by the devil in his snares (II. ii. 26), that individuals, even after the sharpest means of correction (comp. 1 Cor. v. 5) had been applied to them (I. i. 20), had yet gone completely away from the truth (II. ii. 17, 18), and a falling away even yet greater was to be feared, when once the doctrines of devils prophesied (I. iv. 1) appeared. But every sectary, who turned away all correction, thereby condemned himself as an irreclaimable sinner (Tit. iii. 10, 11). It was thus clear that all the members of the community were not elect; that there were those in the community who, by their falling away, showed themselves as σκεύη εἰς ἀτιμίαν. (c) The situation of the Pastoral Epistles brings this about, that, along with Paul, his disciples especially appear as leaders of the community, commissioned by him. As such, they receive from him instructions how they are to exhort old and young men, old and young women (the latter by means of older 8 In contradistinction to the Epistles of the captivity (§ 104, b, footnote 4), therefore, both names occur again. It is peculiar to our Epistles that diáßonos usually occurs as an adjective (I. iii. 11; II. iii. 3; Tit. ii. 3: calumnious), and accordingly, also, I. iii. 6, 7, as an appellative, the calumniator, as neither xpíua nor vudious permits a natural reference to the devil. According to iv. 1, the devil, by the agency of his πνεύματα πλάνα (δαιμόνια), seeks to mislead believers to make them fall away. "How the original relation of these members to the community was thought of in our Epistles, and how it was explained in consequence with the Pauline idea of calling, an idea which was no longer to be held firmly in its technical sense (§ 88), on these points we find no hint. 7 As Paul is a δοῦλος Θεοῦ (Tit. i. 1), so is Timothy a δοῦλος κυρίου (II. ii. 24 ; comp. Phil. i. 1; Col. iv. 12), a diámovos 'Invoũ Xpioroũ (I. iv. 6; II. iv. 5; comp. Col. i. 7, iv. 7), who stands in the warfare of Christ (I. i. 18; II. ii. 3), or in the work of God (II. ii. 15). On the other hand, äveparos Tou sou, I. vi. 11, according to the exhortation following, and II. iii. 17, appears to designate only the Christian standing in general. But that 1 Timothy, in contradistinction from the other two Epistles, would already make valid in the person of Timothy episcopal primacy (Pfleiderer, p. 471 ff. [E. T. ii. 204]), is in no way established, especially the full powers of the disciples of the apostles are in part yet more comprehensive in the two other Epistles. • Women are to be enjoined to take care that by willing subjection to their husbands, by love to husband and child, by modesty and hospitality, the word of God be not blasphemed (Tit. ii. 4, 5). Quite as, § 94, d, public appearances are forbidden to them as inconsistent therewith (I. ii. 11, 12), and praying in public in the church (which appears therefore to have been tied to no office) was reserved for men, who had to be in the right frame and composure for it (ver. 8). This subjection of women, however, is not only grounded on this, as § 94, c, that the man was first created (ver. 13), but also on this, that the woman first fell by |