Christian prophets pointed him out as destined for his sacred
office (1 Tim. i. 18). He was ordained by the laying on of the hands
of St. Paul himself and the presbyters of the Church (1 Tim. iv. 14; 2
Tim. i. 6). He was frequently associated with the apostle in
travelling and in the writing of Epistles. His name occurs as sending
a salutation in Rom. xvi. 21, and as the fellow-sender of six of the
apostle's letters. He was with the apostle during his first
imprisonment at Rome (see Phil., Col., and Philemon). From this
Epistle we learn that after the apostle's release he was left in charge
of the important Church at Ephesus. While he was in this position, the
two Epistles which bear his name were written to him.

[Sidenote: Where and when written.]

It is impossible to ascertain the precise direction of St. Paul's
journeys after his release, and it is wisest to refrain from mere
conjecture. Before writing this letter he had been recently {202} at
Ephesus and had been called away to Macedonia (i. 3). He intended to
return before long, but had been unexpectedly delayed (iii. 14, 15).
This delay rendered it necessary for him to send directions to Timothy.
The precise date cannot be exactly fixed. If St. Paul's martyrdom was
as early as A.D. 64, and his release as early as A.D. 61, we may
reasonably put this letter in A.D. 63.

[Sidenote: Character and Contents.]

The letter is personal, but it is also official. It is intended to
guide Timothy in his work of apostolic delegate. In speaking to the
presbyters of Ephesus at Miletus (Acts xx. 29, 30), St. Paul had
already expressed fears about the future of the Church, and these fears
now seem to have been partly realized. Ephesus was a meeting-place of
east and west, a place where religious speculations and religious
divisions were likely to increase, and where wise supervision of the
Christian Church was essential. The contents of the Epistle therefore
mainly consist of warnings against Judaism and false knowledge, and
directions as to the duties of various classes of Christians, and
especially the clergy.

ANALYSIS

The danger of Jewish and Gnostic heresy (i.).

The order of common prayer (ii.).

The qualifications of _episkopoi_ (translated "bishops" in the English
versions) and deacons (iii.).

Condemnation of Gnostic asceticism and the duty of Timothy towards
heresy (iv.).

Counsels as to the treatment of presbyters (translated "elders" in t