‘The term occurs again, with' an admit-
tedly general reference, in 2 Tim. iii. 17. In any case Man of God, as an official title, belonged to prophets, the prophets. of the Old Covenant; and we have no
145
ταῦτα " φεῦγε " " δίωκε δὲ δικαιοσύνην, ' εὐσέβειαν, " πίστιν, " ἀγάπην, τ τ Cor. vi.
“ὑπομονήν, " πραὔπάθιαν.᾽
“ν a ie 2 ’ a > 2 κ 2 τῆς πίστεως - " ἐπιλαβοῦ τῆς " αἰωνίου "ζωῆς, εἰς Hv? ἐκλήθης, καὶ κ "ὡμολόγησας τὴν καλὴν “ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.
ν. 15, 2 Tim. ii. 22, Heb. xii. 14, 1 Pet. iii. 11. v Rom. ν. 3, 2 Cor. vi. 4, xii. 12, Col. i. 11, 2 Tim. iii. 10, Tit. ii. 2, 2 Pet. i. 6, etc.
not LXX. XU
x See 1 Tim. iv. 1Ο. {1 Tim. Vi. 19.
12. "ἀγωνίζου " τὸν " καλὸν 5 ἀγῶνα
18: κ. πάν 2 Tim. 11. 2. om. ix. 30, 31, Xil. 13, XIV. 19, 1 Cor. xiv. 1,1 Thess u See rt Tim. i. 14. w Here only,
t See 1 Tim. ii. 2.
y2 Tim. iv. 7, cf. Phil. i. 30, Col. ii. 1, 1 Thess. ii. 2, Heb. a See 1 Tim. i. 16. b fhe i. 20, ix. 22, xii. 42, Acts xxiii. 8, Rom. x. 9, 10, Tit. i. 16, Heb. xi. 13, xiii. 15, etc.
c Heb. iii. 1, iv. 14, x. 23.
1 80 R*AFG[P]; πρᾳότητα [3.15] DcKL, [31]. 3 1η5. καὶ 37, some others, syrhcl c.*
proof that Timothy was a prophet of the New Covenant, though he was an evange- list (2 Tim. iv. 5), and possibly an apostle (1 Thess. ii. 6).
ταῦτα: i.¢., φιλαργυρία and its at- tendant evils. Love of money in minis- ters of religion does more to discredit religion in the eyes of ordinary people than would indulgence in many grosser vices.
It is to be noted that φεῦγε " δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην recurs in 2 Tim. ii. 22. The phraseology is based on Prov. xv. 9, διώκοντας δὲ δικαιοσύνην ἀγαπᾷ, and is thoroughly Pauline, as the reff. prove. The six virtues fall per- haps into three pairs, as Ell. suggests: “δικαιοσ. and εὐσέβ. have the widest relations, pointing to general conformity to God’s law and practical piety [cf. σωφρόνως κ. δικαίως κ. εὐσεβῶς, Tit. ii. 12]; πίστις and ἀγάπη are the funda- mental principles of Christianity; ὑπομ. and πραῦπ. the principles on which a Christian ought to act towards his gain- sayers and opponents’”’. As a group, they are contrasted with the group of vices in vv. 4 and 5; but we cannot arrange them in pairs of opposites. We may add that πίστις results in ὑπομονή (αρ να. Rom. ν 3: 2) chess, i 45) 2 iment το; Tit. Ἡ. 2; Heb. xii: 1), as ἀγάπη does in πραὐπάθεια. ὑπομονή is sustinentia (τ here, and Vulg. in 1 Thess. i, 3) rather than patientia (ἃ and Vulg. here).
πίστις, ἀγάπη, and ὑπομονή are also combined in Tit. ii. 2; cf. 2 Tim. iii. το, also 2 Pet. i. 5-7, where εὐσέβεια, with other virtues, forms part of the group.
Ver. 12. ἀγωνίζου . . . ἀγῶνα: There is evidence that ἀγωνίζομαι ἀγῶνα had become a stereotyped expression, perhaps from the line of Euripides: καίτοι καλόν γ᾽ ἂν τόνδ᾽ ἀγῶν᾽ ἠγωνίσω (Alcestis, 648 or 664). See an Athenian inscription quoted by Moulton and Milligan, Ex-