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"χάρισμα "τοῦ "Θεοῦ ὅ ἐστιν ἐν σοὶ διὰ τῆς " ἐπιθέσεως "τῶν 25εε Tim.
" χειρῶν µου: 7. οὐ γὰρ ἔδωκεν ἡμῖν ὁ Θεὸς πνεῦμα ” δειλίας,! ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ “ σωφρονισμοῦ.
τὸ "μαρτύριον τοῦ {Κυρίου ᾿ ἡμῶν μηδὲ ἐμὲ τὸν ὃ δέσμιον αὐτοῦ : μ
d Mark viii. 38=Luke ix. 26, Rom. i. 16, 2 Tim. i. 16, Heb. xi. 16, cf. ver. 12.
See 1 Tim. i. 14. g See note.
iv. 14, and go here. Αρ , aSee1 Tim. 8. Μὴ οὖν “ ἐπαισχυνθῆς ιν. 14. b Here only, ΝΎ, c Here only,
not LXX,. e See x Tim. ii. 6.
1 δουλείας 238, two others, Didymus, Clem. Al., Chrys., by a confused recollec-
tion of Rom. viii. 15.
fulness. We can scarcely be wrong, then, if we suppose the charisma of administration and rule to be in St. Paul’s mind rather than ‘‘ the work of an evangelist ’’ (ch. iv. 5). So Chrys., ‘‘ for presiding over the Church, for the work- ing of miracles, and for every service’.
διὰ τῆς ἐπιθέσεως---μου: See note on 1 Tim. iv. 14, where it is pointed out that we have no right to assume that hands were laid on Timothy once only. Thus Acts ix. 17 and xiii. 3 are two such occasions in St. Paul’s spiritual life. There may have been others.
Ver. 7. οὐ yap ἔδωκεν ἡμῖν: The γάρ connects this statement with the exhorta- tion preceding in such a way as to sug- gest that God’s gift “‘to us” of a spirit of power is in the same order of being as the charisma imparted to Timothy by the laying on of St. Paul’s hands. The question is, then, To whom is reference made in ἡμῖν) Wecan only reply, The Christian Society, represented by the apostles on the Day of Pentecost. (The aor. ἔδωκεν points to a definite occasion). Then it was that the Church began to receive the power, δύναμις, which had been promised (Luke xxiv. 49; Acts i. 8) by the Lord, and realised by the apostles collectively (Acts iv. 33; 1 Cor. iv. 20, v. 4), and individually (Acts vi. 8; 1 Cor. ii. 4; 2 Cor. vi. 7, xii. 9). Whatever special charismata are bestowed on the ministers of the Church at ordination, they are a part of the general stream of the Pente- costal gift which is always being poured out by the ascended Lord.
πνεῦμα δειλίας: It is simplest to take πνεῦμα here as a comprehensive equiva- lent to χάρισμα, as in 1 Cor. xiv, 12, ζηλωταί ἐστε πνευμάτων. God did not infuse into us fearfulness, etc. The gen. after πνεῦμα, in this and similar cases, Rom. viii. 15 (δουλείας, υἱοθεσίας), xi. 8 (κατανύξεως), τ Cor. iv. 21, Gal. vi. 1 (πραὔτητος), 2 Cor. iv. 13 (πίστεως), Eph. i. 17 [σοφίας, κ.τ.λ.), expresses the prominent idea, the term πνεῦμα adds the notion that the quality spoken of is
not self-originated. The personal Holy Spirit is not meant unless the context names Him unambiguously, as in Eph. 1: 15:
δειλία: fearfulness, timidity, timor.. This is the right word here, as δουλείας is the right word in Rom.vili.15. It is curious that in Lev. xxvi. 36, where B has δουλείαν A ἅς. have δειλίαν. See apparat. crit. There was an element of δειλία in Timothy’s natural disposition which must have been prejudicial to his efficiency as a Church ruler. For that position is needed (a) force of character, which if not natural may be inspired by conscious- ness of a divine appointment, (b) love, which is not softness, and (c) self-discip- line, which is opposed to all easy self- indulgence which issues in laxity of administration. σωφρονισμοῦ: sobrietatis. Better active, as R.V., discipline, first of self, then of others. See Blass, Gram- mar, p. 61.
Vv. 8—ii. 2. The leading thoughts in this section are (a) the Day of reward. and judgment which is surely coming’ (12, 18), (δ) the unreasonableness there- fore of cowardly shame (8, 12, 16), and. (c) the necessity that Timothy should guard the deposit and hand it on (14- 11. 2).