Exegetical and Hermeneutical Commentary of 2 Timothy 2:1
Thou therefore, my son, be strong in the grace that is in Christ Jesus.
1. Thou therefore, my son, be strong ] Rather render my child, as in 1Ti 1:2 where the difference is explained, and be strengthened, ‘be emboldened,’ because the verb is of the same class in Greek as our English verbs with the ending -en. It occurs again in the active 2Ti 4:17 ‘the Lord stood by me and strengthened me.’ So the Vulg. here has the Low Latin ‘confortare,’ whence our own ‘comfort’ and ‘comforter.’
in the grace that is in Christ Jesus ] ‘Christ Jesus’ here and in 2Ti 2:3 according to the order of the words as they framed themselves on the aged Apostle’s lips in these last years. See note on 1Ti 1:1. ‘In the grace,’ strengthened, that is, in those virtues and spiritual powers which in their fulness are in Christ. ‘The grace that is in Christ Jesus,’ as distinguished from ‘the Grace of Christ’ appears to be used only here. We have had ‘life that is in Christ Jesus’ 2Ti 1:1; then ‘faith and love that are in Christ Jesus,’ the first two movements and powers of that life, 2Ti 1:13; and now the full ‘grace,’ all the developed activities of strong life. As a matter of language the prepositional phrase ‘that is in Christ Jesus’ may mark progress towards the adjectival phrase which we should use now, ‘the Christian life,’ ‘the Christian graces’; see note on 1Ti 1:2. But we may rejoice that the changing phrase was (as it were) crystallised for us here at a stage that shews so plainly how inward sanctification is nothing but continued and increased vital personal union with Christ.
Fuente: The Cambridge Bible for Schools and Colleges
1 7. Personal and Ministerial Zeal enforced by Parables from the life of the Soldier, the Athlete and the Farmer
The Apostle resumes the main thread of exhortation to Christian courage. After its enforcements by Timothy’s inherited grace (2Ti 1:5) and the grace of his ‘laying on of hands’ (2Ti 1:6), by the free gift of the Saviour’s own life with all its love and light (2Ti 1:9-10), by his own apostleship (2Ti 1:11-13), the defection of false friends (2Ti 1:15), the refreshing zeal of Onesiphorus (2Ti 1:16-18), he plies his scholar with new illustrations yet of the old lesson. Courage to hold the torch up and hand the torch on (2Ti 2:1-2) is to be drawn from the soldier’s life (2Ti 2:3-4), the athlete’s (2Ti 2:5), the farmer’s (2Ti 2:6); and our Lord Himself, the Great Teacher by parables, will point their moral for him (2Ti 2:7).
Fuente: The Cambridge Bible for Schools and Colleges
Thou therefore – In view of the fact stated in the previous chapter, that many had turned away from the apostle, and had forsaken the paths of truth.
Be strong in the grace which is in Christ Jesus; – compare the notes at Eph 6:10. The meaning is, Be strong, relying on the grace which the Lord Jesus only can impart.
Fuente: Albert Barnes’ Notes on the Bible
2Ti 2:1
Thou therefore, my son, be strong in the grace that is in Christ Jesus.
The connection
points back to the defection of others, contrasting it with what St. Paul is satisfied will prove The faithfulness of Timothy. (H. R. Reynolds, D. D.)
Imitate the loyal
It is as though he said, Imitate the one loyal follower (Onesiphorus), and make up to me for the faithless conduct of so many false friends. (H. D. M. Spence, M. A.)
Strength through partnership with Christ
Steven Gerard once told a poor cartman to purchase a cargo of sugar, promising to back him. From that moment the cartmans wisdom and credit were equal to Gerards, for Gerard was his. If the cartman had forgotten his wise, rich friend, and acted on his own judgment and credit, he would have been weak again, and as foolish as weak. The cartman alone was nothing without wisdom or credit, but the cartman and Gerard were strong. Our strength is in partnership with Christ. Christians strong in Christ Jesus:—
I. Consider the duty incumbent on all who have a mind for heaven, namely, to be strong. What is it to be strong in the sense of the text? It presupposeth one thing, namely, they must be spiritually alive. To be strong imports three things.
1. To be ready for action, according to the difficulties you may meet with in your way.
2. That you be resolved. Thus David exhorts Solomon, Take heed now, said he, for the Lord hath chosen thee, to build an house for the sanctuary: be strong and do it. That is, be fully resolved and peremptory, so as not to be diverted by any emerging difficulties.
3. That you be of good courage.
What need is there to be strong?
1. You have much work before you. The work of your own salvation is upon your hand (Php 2:12). You have also to serve your generation, by the will of God.
2. You will meet with much opposition in your work. I now proceed–
II. To consider the direction, namely, that those who would be strong, must be strong in the grace that is in Christ Jesus. What is the grace that is in Christ Jesus?
1. Relative grace, that is the free favour of God to poor sinners, by which they are embraced in the arms of His love unto salvation.
2. Real grace, that is the fulness of the Spirit, and His graces, lodged in Jesus Christ, as the fountain and head of influences, from which they are to be derived, into all His members. For it hath pleased the Father, that in Him should all fulness dwell. And out of His fulness have all we received, and grace for grace.
What is it to be strong in the grace that is in Christ Jesus?
1. It is to be animated to duty by the faith of that grace that is in Christ Jesus for us, both relative and real.
2. It is to be strengthened to duty by supplies of grace derived from Christ Jesus by faith.
Why must those that would be strong be strong in the grace that is in Christ Jesus?
1. Because all those that would be strong must be strong as members of Christ, as branches of the vine.
2. Because the grace that is in Christ Jesus is only sufficient to bear us through. (H. Boston, D. D.)
Strength of grace
I. Multiplicity of arguments should provoke to obedience. Thou, therefore.
II. Men regard those most who are the likest minded to themselves. My son.
III. Strength of grace is necessary for a christian.
1. Comeliness pleads for it. For is not Christ the root, we the branches? He the foundation, we the building? Our head, and we His members? And betwixt these ought there not to be an analogy, a just proportion, otherwise, would it not be unseemly? Should one finger stand still, would we not repute it a blemish? and shall we not do the same in this mystical body?
2. Necessity requires it. We must fast, watch, and pray, fight with principalities, powers, and spiritual enemies, which are in high places. And will not crosses come, thick and threefold–temptations, desertions, sickness, and death, too? What can or will do these, suffer these things, anything but strength of grace, spiritual power? What manner of men ought ministers to be, thundering in preaching, fervent in prayer, shining in life, burning in spirit? And what is necessary for a preacher is required of every Christian, strength of grace. Strength is tried–
(1) In prosperity: art thou humble in thine own eyes? Is thy heart, with the remembrance of the Lords mercies, made hot? and is it thy greatest care, how to promote his glory? When the rain falls, the waters swell: the sun shines, the sweetest flowers smell the spring approacheth, all creatures revive. So when grace grows, our joy is full; our mouths are trumpets sounding aloud, and every member of the body is an active instrument, a never-wearied agent to fight the battles, and finish the great works of our Lord and Master. A willow bows with a small blast: an oak endures, stands upright in a storm.
(2) In adversity: art thou patient? etc. The horse neighs at the trumpet; the leviathan laughs at the spear: so a strong man in grace, slights crosses, etc.
Helps to grow strong in grace.
1. Hast thou, in thy apprehension some seed of sanctification? then seriously think of it, highly esteem of it, and bless thou the Lord for it.
2. Resolve with thyself the highest period of grace, whereof a created nature is capable. Scholars aim at the highest degree; citizens, at the most honourable office; and all tradesmen, at the increase of goods: so should weak Christians to be rich in the grace of God: strong in the Lord.
3. Add to these two, practice: exercise thy talent; put it forth, for Thy own, and thy Masters advantage. Is it not written that many acts produce an habit, and to him that hath shall be given?
4. Neglect no means whereby grace is begun, or increased.
IV. All grace is from Christ Jesus. Whether we consider the beginning, kinds, or degrees; all grace is in Him, and by Him. Is it not written, that Christ ascended on high; gave gifts unto men? Of His fulness, are we not said to receive grace for grace? that is of all the kinds which are in the Head, the same be derived to His members. (J. Barlow, D. D.)
Moral energy
I. Moral energy a Divine gift. This verse deals with the great motive power of the Christian religion, what imparts inward strength to frail humanity. Much besides is, so to speak, machinery, and this–the grace of Christ, is the steam, the driving force, without which the most perfect machinery is useless. Paul enjoins Timothy to obtain this force, this inward energy of the soul; and by calling it grace the apostle teaches that it is not like the unconscious forces of nature–the power of wind, or water, or fire, or gravity-which human skill can have at command and direct; but a power of a different, a spiritual order, and bestowed on other conditions. For it flows from the grace or kindness of God, and it is, therefore, called grace, just as an act prompted by kindness is called a kindness, and the same with a favour.
II. Christ the source of moral energy. The Christian faith is that the Lord Jesus Christ is the fountain of all power, and the tire of all love, dwelling in the heart, as well as in heaven: Who of God is made unto us wisdom, and righteousness, sanctification, and redemption. That is the faith of Christ; and it cannot be said of it that it is a weak, unsubstantial, and merely sentimental religion. It is based on the most sublime facts, for which it offers appropriate evidence; and the power of those facts to arrest, attract, rivet, and renew the hearts of weak and sinful men, and awaken in them an enthusiasm of trust, and gratitude, and devotion–the history of our religion for eighteen hundred years must declare, for no mere language can.
III. The command to be strong in Christ. It is very characteristic of Scripture, and of its close conformity to human nature, even in its problems, that this great central thought, of the Divine source of moral energy, should be put into the form of a command to be obeyed–an injunction, for the observance of which man is responsible. It is not said to us, Lie helpless till the Divine energy of Christ flows into your soul; but, Be inwardly strengthened in the grace that is in Christ Jesus. I charge you to become empowered with that energy. Such is our strange life, our mysterious nature. Dependent on God yet responsible to Him! It is God that worketh in you. Work out your own salvation. I, yet not I, says Paul. By grace ye are saved and healed; and this grace has its centre and fount in Christ. But it is your duty to have much of it. (T. M. Herbert, M. A.)
Our true strength
Luther relates concerning one Staupicius, a German divine, that he acknowledged that before he came to understand the free and powerful grace of Christ, he resolved and vowed a hundred times against a particular sin; yet could never get power over it, nor his heart purified from it, till he came to see that he trusted too much to his own resolutions, and too little to Jesus Christ; but when his faith had engaged against his sin, he obtained the victory. (J. L. Nye.)
Christ qualifies His servants
We are His servants. A master does more than engage a servant: he also gives him the means whereby he may work. The tradesman does not put his servants into a shop wherein there are no goods to sell; the farmer does not send his servants into the field without plough, harrow, or spade; the surgeon does not withhold drugs; nor the lawyer parchment and pens from his servant. It is even so with our great Master. He calls us to work, and, if we ask Him, He will qualify us for it. (T. R. Stevenson.)
Self-sufficiency
A certain alchemist who waited upon Leo X. declared that he had discovered how to transmute the baser metals into gold. He expected to receive a sum of money for his discovery, but Leo was no such simpleton; he merely gave him a huge purse in which to keep the gold which he would make. There was wisdom as well as sarcasm in the present. That is precisely what God does with proud men, he lets them have the opportunity to do what they boasted of being able to do. I never heard that so much as a solitary gold piece was dropped into Leos purse, and I am sure you will never be spiritually rich by what you can do in your own strength. Be stripped, brother, and then God may be pleased to clothe you with honour, but not till then. (C. H. Spurgeon.)
Strong in Christ Jesus
When Wingfield expressed his pity for Kirby, who was condemned to die for the truth, the undaunted martyr replied, Fire, water, and sword are in His hands, who will not suffer them to separate me from Him. Here was power from on high perfected in human weakness. Nor was it less manifested in another who exclaimed, If every hair on my head were a man, they should suffer death in the faith in which I now stand. It was in the exhaustion of age, and after long imprisonment, hardship, and ill treatment, that Latimer, when brought out to be burnt at Oxford, lifted his wrinkled hands towards heaven, and cried, O God, I thank Thee that Thou hast reserved me to die this death. (C. Graham.)
Christs sufficiency never failing
In travelling through the West of England, you come ever and anon upon large tracts of country, bleak, barren, and desolate; no tree, no flower, no blade of grass, no habitation of man. In these wild and dreary wastes you find proofs in abundance that the spots were not always desert. The deep, black, yawning shaft of many a mine; the broken or decaying timbers which still stand around, or over the mouth of those mines; the remains of cottages; all, all tell you that the place was not always a wilderness. But the mines have been rifled of their treasures, the last vein has been opened, the last bucket of precious ore has been drawn up to the surface of the ground; there is nothing more to be gotten from the once rich earth; and so the miners have all departed to seek a supply elsewhere. Now, as you stand there, in that solitude and desolation, hearing no more the miners song, and missing the busy hum of labour, which perhaps years before had greeted you as you walked over those Cornish lands, you can scarcely help contrasting those empty mines with that ever rich and overflowing treasury of blessing which a gracious God has opened to all His people in Jesus Christ. (A. C. Price, B. A.)
Strong through faith
On an occasion of great drought, which the rain-makers attributed to the missionaries, a Bechuana chief with twelve spears came to command Robert Moffat to leave the territory on pain of death; but he said, You may shed my blood, you may burn my dwelling; but my decision is made: I do not leave your country. And the cause of all this was his faith. He was a man of wonderful faith; he believed the Gospel was the power of God unto salvation, through faith in Christ Jesus. He felt that his Master was ever as near to him, and as full of love, as the wife of his bosom; he felt that Christ must reign until He should put all things beneath His feet; and just because he was so strong in faith, he was so strong altogether. (J. C. Harrison.)
The conflict and the strength
(2Ti 2:1-7):–In these seven verses I see–
I. The apostle enumerating the sort of labours and sufferings which his young disciple Timothy would have to endure.
II. The grace which is suggested to Timothy as sufficient to support him. (D. Wilson, M. A.)
The holy calling of the minister of the Lord
I. The extent of this calling (2Ti 2:1-7). Presented under figures
1. Of the soldier.
2. Of the athlete.
3. Of the husbandman.
II. Motives for the exercise of this calling (2Ti 2:8-13).
1. A look backwards (2Ti 2:8).
2. A look around about one (2Ti 2:9-10).
3. A look orwards (2Ti 2:11-13). (Van Oosterzee.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER II.
He exhorts Timothy to constancy, fidelity, and courage; and to
acquit himself as a true soldier of Jesus Christ; and patiently
expect the fruit of his labours, 1-7.
What the apostle’s doctrine was relative to Christ, 8.
He mentions his own sufferings and consolations, 9-13.
What Timothy is to preach, how he is to acquit himself, and what
he is to shun, 14-16.
Of Hymeneus and Philetus, and their errors, 17, 18.
Of the foundation of God, and its security, 19.
The simile of a great house and its utensils, 20, 21.
Timothy is to avoid youthful lusts, and foolish and unlearned
questions, 22, 23.
How he is to act in reference to false teachers, 24-26.
NOTES ON CHAP. II.
Verse 1. Be strong in the grace] Though the genuine import of the word grace is favour, yet it often implies an active principle communicated from God; light directing how to act, and power enabling to act according to the light.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The sense is either: Show thyself a stout and valiant man, not being affrighted at the dangers that threaten thee in the publishing and defence of the gospel which brings the glad tidings of the grace of Jesus Christ: or: Be thou strong through the gracious influence of Christ Jesus, without which thou canst do nothing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Thou thereforefollowing myexample (2Ti 1:8; 2Ti 1:12),and that of ONESIPHORUS(2Ti 1:16-18), andshunning that of those who forsook me (2Ti1:15).
my sonChildrenought to imitate their father.
be strongliterally,”be invested with power.” Have power, and showthyself to have it; implying an abiding state of power.
in the gracetheelement IN whichthe believer’s strength has place. Compare 2Ti1:7, “God hath given us the spirit of power.“
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou therefore, my son,…. The illative particle, “therefore”, shows the connection between this and the preceding chapter; the appellation, “thou, my son”, expresses the apostle’s tender affection for Timothy, and is the rather used to engage his attention to the advice he was about to give him; which is, that since he had received the true grace of God, and unfeigned faith dwelt in him; and since he had such gifts, qualifying him for the work of the ministry; and since so good a thing as the glorious Gospel of the blessed God was committed to his trust; and since there were so many who had departed from it, and so few that abode by it, he would have him
be strong in the grace that is in Christ Jesus; by which may be meant either the free favour and love of God in Christ, Ro 8:39 which is in itself always strong, immovable, and unalterable; and is the strength and security of the saints, though they have not always the same strong believing views of it; and to be strong in it, is to be rooted and grounded in it, and to have a strong sense and firm persuasion of interest in it, and that nothing can separate from it: or else the Gospel, which is a declaration of grace, and is in Christ, and comes by him; and to be strong in it, is to preach it boldly, to defend it bravely, and courageously oppose every error and heresy, and every abettor thereof; and it also becomes every private believer to hold it fast, stand fast in it, abide by it, and earnestly contend for it; and so the phrase may stand opposed to
, or , “one strong in the law”, which is so often used by the Jews d: or rather by grace is meant the fulness of grace which is in Christ, for the supply of his people; for in that grace which is in him, and not in that which is in themselves, should their dependence be. It is very agreeable to be strong in grace received, in point of exercise, but not in point of contentment; so as to rest satisfied with the present measure of it, without growing in it, and going on to perfection; and much less in point of consolation, so as to derive peace and comfort from it; and still less in point of trust and confidence in it; for it is but a creature, though a very glorious one, being the workmanship of God, and very variable as to its exercise, and as yet imperfect; and not that, but the object of it, is to be trusted in: though indeed a person’s enjoyment of everlasting glory and happiness may be strongly concluded from the work of grace which is begun in him; that being an immortal seed, and a well of living water springing up into eternal life; and with which glory is inseparably connected. But grace in Christ is what believers should always have recourse unto, and exercise faith on; and not only believe that there is such a fulness of grace in Christ, which they have both heard of and seen, and which they know is laid up for them, and given to them, and is sufficient for them; but they should go forth out of themselves unto it, and draw water with joy out of the full wells of salvation in Christ: and this grace is of a strengthening nature, both to ministers of the word, to enable them to fulfil their ministry, to bear reproaches, afflictions, and persecution for the Gospel, and the infirmities of weak brethren; and to private believers, to strengthen them against every corruption, temptation, and snare, to exercise every grace, and discharge every branch of duty.
d Targum in Ruth ii. 1. & in Psal. lxxxii. 1. & cxii. 2. & in Eccl. x. 17. & in Cant. viii. 10, vid. T. Bab. Sota, fol. 14. 1. & Tzeror Hammor, fol. 9. 3.
Fuente: John Gill’s Exposition of the Entire Bible
| Ministerial Fortitude. | A. D. 66. |
1 Thou therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 3 Thou therefore endure hardness, as a good soldier of Jesus Christ. 4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. 5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 6 The husbandman that laboureth must be first partaker of the fruits. 7 Consider what I say; and the Lord give thee understanding in all things.
Here Paul encourages Timothy to constancy and perseverance in his work: Be strong in the grace that is in Christ Jesus, v. 1. Observe, Those who have work to do for God must stir up themselves to do it, and strengthen themselves for it. Being strong in the grace that is in Christ Jesus may be understood in opposition to the weakness of grace. Where there is the truth of grace there must be a labouring after the strength of grace. As our trials increase, we have need to grow stronger and stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. Or it may be understood in opposition to our being strong in our own strength: “Be strong, not confiding in thy own sufficiency, but in the grace that is in Jesus Christ.” Compare Eph. vi. 10, Be strong in the Lord, and in the power of his might. When Peter promised rather to die for Christ than to deny him he was strong in his own strength; had he been strong in the grace that is in Christ Jesus, he would have kept his standing better. Observe, 1. There is grace in Christ Jesus; for the law was given by Moses, but grace and truth came by Jesus Christ, John i. 17. There is grace enough in him for all of us. 2. We must be strong in this grace; not in ourselves, in our own strength, or in the grace we have already received, but in the grace that is in him, and that is the way to be strong in grace. 3. As a father exhorts his son, so does Paul exhort Timothy, with great tenderness and affection: Thou, therefore, my son, be strong, c. Observe,
I. Timothy must count upon sufferings, even unto blood, and therefore he must train up others to succeed him in the ministry of the gospel, <i>v. 2. He must instruct others, and train them up for the ministry, and so commit to them the things which he had heard; and he must also ordain them to the ministry, lodge the gospel as a trust in their hands, and so commit to them the things which he had heard. Two things he must have an eye to in ordaining ministers:–Their fidelity or integrity (“Commit them to faithful men, who will sincerely aim at the glory of God, the honour of Christ, the welfare of souls, and the advancement of the kingdom of the Redeemer among men”), and also their ministerial ability. They must not only be knowing themselves, but be able to teach others also, and be apt to teach. Here we have, 1. The things Timothy was to commit to others–what he had heard of the apostle among many witnesses; he must not deliver any thing besides, and what Paul delivered to him and others he had received of the Lord Jesus Christ. 2. He was to commit them as a trust, as a sacred deposit, which they were to keep, and to transmit pure and uncorrupt unto others. 3. Those to whom he was to commit these things must be faithful, that is, trusty men, and who were skilful to teach others. 4. Though men were both faithful and able to teach others, yet these things must be committed to them by Timothy, a minister, a man in office; for none must intrude themselves into the ministry, but must have these things committed to them by those already in that office.
II. He must endure hardness (v. 3): Thou therefore, c. 1. All Christians, but especially ministers, are soldiers of Jesus Christ they fight under his banner, in his cause, and against his enemies, for he is the captain of our salvation, Heb. ii. 10. 2. The soldiers of Jesus Christ must approve themselves good soldiers, faithful to their captain, resolute in his cause, and must not give over fighting till they are made more than conquerors, through him that loved them, Rom. viii. 37. 3. Those who would approve themselves good soldiers of Jesus Christ must endure hardness; that is, we must expect it and count upon it in this world, must endure and accustom ourselves to it, and bear it patiently when it comes, and not be moved by it from our integrity.
III. He must not entangle himself in the affairs of this world, v. 4. A soldier, when he has enlisted, leaves his calling, and all the business of it, that he may attend his captain’s orders. If we have given up ourselves to be Christ’s soldiers, we must sit loose to this world; and though there is no remedy, but we must employ ourselves in the affairs of this life while we are here (we have something to do here), we must not entangle ourselves with those affairs, so as by them to be diverted and drawn aside from our duty to God and the great concerns of our Christianity. Those who will war the good warfare must sit loose to this world. That we may please him who hath chosen us to be soldiers. Observe, 1. The great care of a soldier should be to please his general; so the great care of a Christian should be to please Christ, to approve ourselves to him. The way to please him who hath chosen us to be soldiers is not to entangle ourselves with the affairs of this life, but to be free from such entanglements as would hinder us in our holy warfare.
IV. He must see to it that in carrying on the spiritual warfare he went by rule, that he observed the laws of war (v. 5): If a man strive for masteries, yet is he not crowned, except he strive lawfully. We are striving for mastery, to get the mastery of our lusts and corruptions, to excel in that which is good, but we cannot expect the prize unless we observe the laws. In doing that which is good we must take care that we do it in a right manner, that our good may not be evil spoken of. Observe here, 1. A Christian is to strive for masteries; he must aim at mastering his own lusts and corruptions. 2. Yet he must strive according to the laws given to him; he must strive lawfully. 3. Those who do so shall be crowned at last, after a complete victory is obtained.
V. He must be willing to wait for a recompence (v. 6): The husbandman that laboureth must be first partaker of the fruits. Or, as it should be read, The husbandman labouring first must partake of the fruits, as appears by comparing it with Jam. v. 7. If we would be partakers of the fruits, we must labour; if we would gain the prize, we must run the race. And, further, we must first labour as the husbandman does, with diligence and patience, before we are partakers of the fruit; we must do the will of God, before we receive the promises, for which reason we have need of patience, Heb. x. 36.
The apostle further commends what he had said to the attention of Timothy, and expresses his desire and hope respecting him: Consider what I say, and the Lord give thee understanding in all things, v. 7. Here, 1. Paul exhorts Timothy to consider those thing about which he admonished him. Timothy must be reminded to use his considering faculties about the things of God. Consideration is as necessary to a good conversation as to a sound conversion. 2. He prays for him: The Lord give thee understanding in all things. Observe, It is God who gives understanding. The most intelligent man needs more and more of this gift. If he who gave the revelation in the word does not give the understanding in the heart, we are nothing. Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what we say, for consideration is the way to understand, remember, and practise, what we hear or read.
Fuente: Matthew Henry’s Whole Bible Commentary
Be strengthened (). Present passive imperative of . See already 1Tim 1:12; Rom 4:20; Phil 4:13; Eph 6:10. “Keep on being empowered,” “keep in touch with the power.”
In the grace that is in Christ Jesus ( ). Where the power is located. Christ is the dynamo for power only when and while we keep in touch with him.
Fuente: Robertson’s Word Pictures in the New Testament
Therefore [] . In view of what has been said in the previous chapter. Be strong [] . In Paul, Rom 4:20; Eph 6:10; Phi 4:13. Lit. be strengthened inwardly.
In the grace [ ] . Grace is the inward source of strength. Comp. the association of grace and strength in 2Co 12:9.
Fuente: Vincent’s Word Studies in the New Testament
THE WAY OF A GOOD SOLDIER IN TIMES OF APOSTASY
1) “Thou therefore, my son” (su oun, teknon mou) “Thou therefore my child,” an intimate appeal of Paul’s anxiety that Timothy pursue a walk of loyalty to the call and charge of the ministry.
2) “Be strong in the grace that is in Christ Jesus.” (endunamou en te chariti en christou iesou) “Be empowered or dynamic by the grace in Christ Jesus,” dwelling in you, or be alive, energetic, “get with it,” stay put,” 2Ti 1:13-14; Eph 6:10; 2Co 12:9; Jos 1:5-6; Jos 1:9; Php_4:13.
Fuente: Garner-Howes Baptist Commentary
1 Be strong in the grace As he had formerly commanded him to keep, by the Spirit, that which was committed to him, so now he likewise enjoins him “to be strengthened in grace.” By this expression he intends to shake off sloth and indifference; for the flesh is so sluggish, that even those who are endued with eminent gifts are found to slacken in the midst of their course, if they be not frequently aroused.
Some will say: “Of what use is it to exhort a man to ‘be strong in grace,’ unless free-will have something to do in cooperation?” I reply, what God demands from us by his word he likewise bestows by his Spirit, so that we are strengthened in the grace which he has given to us. And yet the exhortations are not superfluous, because the Spirit of God, teaching us inwardly, causes that they shall not sound in our ears fruitlessly and to no purpose. Whoever, therefore, shall acknowledge that the present exhortation could not have been fruitful without the secret power of the Spirit, will never support free-will by means of it.
Which is in Christ Jesus. This is added for two reasons; to shew that the grace comes from Christ alone, and from no other, and that no Christian will be destitute of it; for, since there is one Christ common to all, it follows that all are partakers of his grace, which is said to be in Christ, because all who belong to Christ must have it.
My son. This kind appellation, which he employs, tends much to gain the affections, that the doctrine may more effectually obtain admission into the heart.
Fuente: Calvin’s Complete Commentary
THE CHRISTIAN WARRIOR
2Ti 2:1-5.
Sermon by W. B. Riley, D. D., First Baptist Church, Minneapolis, May 24, 1914. Soldier Memorial Day!
THIS Sabbath in America is touched by the martial spirit! The men who have been upon battle-fields will fill many church-houses today. Their orderly tread in attending, the martial music with which they come, not to make mention of uniforms, flags and the rest, reminds us of the great conflicts of the past, the battles in which living brethren engaged.
Some years ago the uncle of the Czar of Russia, Grand Duke Michael, said, War is devilish, I want to see no more of it. He was over seventy-two years of age, and had seen a vast deal of field service, and he spoke from bitter memories. And yet, after all that is said concerning the hideousness of warand no language is now adequate to its descriptionwe will see more of it! The right is triumphed by battles, and the truth has emerged again and again from the baptism of blood.
There is a sense in which conflict is essential to all that is true and good. The Christian religion has taken note of this. While Christ is named The Prince of Peace, He is also called, The Man of War! The original company of His Apostles was as truly a Salvation Army as General Booth ever conceived; and Paul, the latest chosen Apostle, introduces into many of his Epistles an appeal to the martial spirit.
This remark finds its illustration in our text, the advice of the senior minister to Timothy, his junior, and the proper interpretation of that text might be expressed by three thoughtsThe Call to Conflict, The Conditions of Conquest, and The Crown of the Conqueror.
THE CALL TO CONFLICT
Thou therefore, my son, be strong in the grace that is in Christ Jesus.
And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
Christs service demands strong men. If, in the original instance, Christ selected for the Apostles of His faith men of might, men of power, it is a parody on the Christian profession to speak of it now as something fit only for the entertainment, or possible enjoyment, of women and children.
To call the very namesPeter, James and Johnis to suggest stalwarts; and to make mention of Paul is to present to the minds eye a warrior, clad and equipped for battle: a man who had the helmet of salvation, and the Sword of the Spirit and the breastplate of righteousness; whose feet were shod with the preparation of the Gospel, and who was ready to withstand principalities and powers, John, in his First Epistle, says: I have written unto you, young men, because ye are strong.
The Bishop of Exeter had the right conception of the Christian religion when he wrote the poem entitled, Give us Men!
Strong and stalwart ones;Men whom highest hope inspires,Men whom purest honor fires,Men who trample self beneath them,Men who make their country wreathe them As her noble sons,Worthy of their sires,Men who never shame their mothers,Men who never fail their brothers,True, however false are others.Give us menI say again,Give us men!
The century will never be born in which the call of Christ will not be to strong, stalwart men!
This Christian conflict must have its captains! In writing to Timothy Paul urges him to be strong in the grace that is in Christ Jesus, and to commit the things he has heard of him to faithful men.
In other words, Paul looked upon Timothy as a leader among his fellowsa man whose creed and conduct would profoundly affect that of throngs; a man with a following. Christianity must have its captains. The Army of the Lord is not an idle phrase! Far back in the Old Testament, and in the day of Moses, we see the organization for battle. Every man of the Children of Israel is enjoined to appear by his own standard, and to each of the tribes is appointed a captain. Nahson was to be the captain of the Children of Judah, and there were 74,600 in that company. Nathaneel was to be the captain of Issachar, and there were 54,400 in that. And Eliab was the captain of the tribe of Zebulon, and there were 54,700 in that. These made up the vanguard of Israels army186,400. No mean company!
Then to the South, the captain of the Children of the company of Reuben, was Elizur, over 46,500; and of the tribe of Simeon which was commanded by Shelumiel, 59,300; and of the tribe of Gad, Eliasaph, 45,600. 151,450 made up this company. And we are told, significantly, that they set forth in two ranks.
On the west side 108,100 under captains, and on the north side, 157,600 menthey were the rearguard. The phrase was: and they shall go hindermost with their standards.
The Lords army in that day was not to be despised. Many nations crumpled before it; and the Lords army in this hour needs its captains as much as our country needed them in 186165, or again in our Spanish and Philippine trouble.
Increasingly does the fact appear that any great cause conquers largely through its leaders. John Watson, in his Mind of the Master, writes after this manner: Do you wish a cause to endure hardness, to rejoice in sacrifice, to accomplish mighty works, to retain for ever the dew of its youth? Give it the best chance, the sanction of love. Do not state it in books; do not defend it with argument. These are aids of the second order; if they succeed, it is a barren victorythe reason only has been won; if they fail, it is a hopeless defeat the reason has now been exasperated. Identify your cause with a person. Even a bad cause will succeed for a space, associated with an attractive man. The later Stewarts were hard kings both to England and Scotland, and yet women sent their husbands and sons to die for Bonnie Prince Charlie, and the ashes of that romantic devotion are not yet cold. When a good cause finds a befitting leader, it will be victorious before set of sun. David had about him such a grace of beauty and chivalry that his officers risked their lives to bring him a cup of water, and his people carried him to the throne of Israel on the love of their hearts. Jesus Christ Himself, in the Old Testament, is described by the pen of the Prophet as Captain and Leader;
But His cause demands many capable men. This is why Paul wrote to Timothy concerning the things which he had spoken, that they should be committed by Timothy to faithful men. Herein is involved a principle upon which Christ worked, He only began both to do and teach.
Under His hand labors were distributed and colaborers appointed. He expected Peter and James and John and the rest to undertake with Him; yea, and to continue after Him.
The great general may have much of the laudation of war. The truth is that victories have come because of the combined wisdom and bravery of inferior officers, non-commissioned men and privates. It is not always the man who is the most in the public eye, upon whom the cause of righteousness rests. The humblest station, and the inconspicuous namethese do not destroy opportunity any more than they spell cowardice. The Carnegies and Rockefellers are well known to the whole world of benevolences; they are millionaires with a name; but Slimmers, the wealthy Hebrew of Waverly, Iowa, and Yauders, the Indianapolis bachelor, were men of means whose names are seldom heard, and yet, their works of righteousness have not been exceeded in a generation. Their princely offerings to benevolent institutions have proven them not only men of might, but men of heart, chosen spirits of the select circle of God. Their hands have been mighty to help, and struggling institutions and hundreds of young men and women have felt the uplift.
Ella Wheeler Wilcox is justly regarded worthy the name poetess, and under the title of Which Are You? she writes:
There are two kinds of people on earth today,Just two kinds of people, no more, I say.
Not the sinner and saint, for His well understood The good are half had and the bad are half good.
Not the rich and the poor, for to count a mans wealth You must first know the state of his conscience and health.
Not the humble and proud, for in lifes little span,Who puts on vain airs is not counted a man.
Not the happy and sad, for the swift flying years Bring each man his laughter and each man his tears.
No, the two kinds of people on earth that I mean Are the people who lift and the people who lean.
Wherever you go you will find the worlds masses Are always divided in just these two classes.
And oddly enough, youll find too, I ween There is only one lifter to twenty who lean.
In which class are you? Are you easing the load Of overtaxed lifters who toil down the road?
Or are you a leaner, who lets others bear Your portion of labor and worry and care?
But we call your attention further to
THE CONDITIONS OF CONQUEST
Paul tells Timothy what they are.
The ability to endure hardness, he makes a first essential.
Endure hardness, as a good soldier of Jesus Christ.
And the encouragement to so endure isIf we suffer, we shall also reign. The relationship of enduring and reigning is logical and direct. Christian could come to a throne; not so with Pliable. The man who cannot struggle through any Slough of Despond, face calmly any mortal foe, fight with any Apollyon when he opposes the way, and do it all without complaint, is not in the line of conquest.
We admire men who are difficult to discourage; we are attracted to those who can take hard knocks without howling; and we applaud those who press on in spite of every opponent that may appear in the way. With delight we do honor to the battle-scarred, especially if they have retained their courage, and the spirit of conquest. The longer I live the more am I impressed with the blight of that life which easily loses heart; and with the beauty of that character which faces any hardship with might and courage and even hope. I was reading a bit ago about Thane Miller who, in speaking of the day when the celebrated occulist told him he was blind and his sight could never be recovered, said, What do you think I did? Do you suppose I cursed God? No, I did not, for when the Doctor told me my eyes were gone, I felt the loving touch of the arms of Jesus Christ and heard Him say, I will never leave thee; and so I rose up and went out to live the best life I could in spite of these untoward circumstances.
One reason why the early Church, within the first hundred years after Christ, won its way to the then known limits of the earth, is found in the fact that its Apostles knew how to endure hardness as good soldiers. When you have time, sit down and read the eleventh chapter to the Hebrews and you will have learned a lesson that will help to make you a warrior among men.
Father Ryan, speaking of the things that cloud our paths and discourage our spirits, says:
And our dim eyes ask a beacon, and our weary feet a guide,
And our hearts of all lifes mysteries seek the meaning and the key;
And a Cross gleams oer our pathway, on it hangs the Crucified, And He answers all our yearnings, by the whisper, Follow Me.
Life is a burden; bear it;Life is a duty; dare it;Life is a thorn-crown; wear it;
Though it break your heart in twain;Though the burden crush you down;Close your lips, and hide your pain,First the cross, and then the crown.
The readiness to sacrifice non-essentials is Pauls further suggestion. No one going as a soldier entangleth himself with the affairs of this life. I remember to have heard my friend Dr. Gambrel, of Texas, in speaking on this text, tell the story of one young mans equipment when he went to war. He was in the confederate army, and he appeared with a splendid outfit. He had clothes to spare, and trappings galore. Among many other things he had taken along his violin. He said, One by one he began to drop these things off. He found he was too heavily loaded for service; and he also discovered that the retention of these things was not essential to success in the conflict, but that they impeded rather. He threw away his violin or sold it. He got rid of his dress suit. Finally he disposed of everything portable except his knapsack and rifle. He could not be a good soldier until he was disentangled.
And there is many a man who is too much overloaded to lead the life of a warrior. He has simply lumbered himself and weighed himself down until he can neither fly nor go. Sometimes he has weighed himself down with means of entertainmentrepresented by the violin; sometimes he is weighed down with excessive style, represented by the1 sumptuous clothes; sometimes he is weighed down by accumulated wealth, represented by the provisions my friend had tried to make against the future.
It is a great thing to be so stripped that one is ready for the real conflict of life. It is a great thing to lay aside every weight, as well as the sin which doth so easily beset us and run.
The name of Lincoln stirs not alone the hearts of you men who saw the service of 6165, but it stirs the heart of every man who has made himself familiar with history, and who knows greatness when he sees it. General Palmer, who was a friend of Lincolns, went down to the Capital city to visit him during the stormy days of the Civil War, as it drew near to its close. It was in 65. He went into the ante-room, and waited while the senators came and went, until finally he was called in. When he entered he found Lincoln shaving, and he said: Palmer, you are home folks; so I can shave before you.
General Palmer said: Had I supposed, at the Chicago convention that nominated you, that we would have this terrible war I would never have thought of going down to a one-horse town and getting a one-horse lawyer for President.
Palmer did not know how he would take it, but expected some answer at which he could laugh; but, on the contrary, he brushed aside the barber, and with a perfectly sober face, he said: Neither would I Palmer! But I tell you what I think now. I do not think any great man with a policy could have saved the country. It is because I have attended to the duties of each day with the hope that when to-morrow came I would be equal to the duties of that day that I am guiding the ship of state through this storm.
In all history I do not know of any man who swept all non-essentials aside in favor of the great issues of life as did Abraham Lincoln, and that is one of the things the Apostle Paul is writing to his Junior.
But there is another suggestion equally important, namely, The spirit of loyalty to the chosen leader. Mark the language of Paul, who is himself a general of immortal fame. He says that the reason for the soldier not entangling himself with the affairs of this life is that he may please Him who hath chosen him to be a soldier. Ah, truly, that is not only a law of warfare, but that is one of the lessons of the Christian life. I know by whom I have been enlisted! He is the Captain of my salvation and to Him I own allegiance, loyalty and obedience.
Dr. Basil Manly was my professor in the school days. He was also a good soldier in the Southern cause in the Civil War. He tells how one day a little company of Confederates attempted to hold a knoll against the raking fire of the Northern army. They were shot to pieces; their General died on the battle-field, and their Captain, the son of the great Dr. Poindexter, fell also in that same conflict. When the battle was almost over, the superior officer rode up and said, Where is your General?
There he lies, they said, pointing to his prostrate form.
Where is your Captain?
Yonder he lies, they replied, moving a finger in the direction of the dead Poindexter.
What are you doing here?
Holding this ground, they answered. He told us that this was a place of importance and to hold it or die, and we are just doing what he said.
I know that the soldier hearts of the men who sit before me today respond in admiration to that sort of courage, to that display of loyalty to leader, even when both were exercised by a foe. I know also that that illustration has its application in the higher army, and that Christ is both Captain and Leader to the hosts of God. Loyalty to Him and obedience to His every command is the thing that will characterize the individual or the host who is worthy to conquer in His Name.
Yet, Paul is a good preacher; he never concludes his sermons without giving one an uplifting thought and an encouraging outlook, and even in this brief text, taken from his Epistle to Timothy, he expresses the same by speaking of
THE CONQUERORS CROWN
And if a man strive for masteries, yet is he not crowned, except he strive lawfully.
What does he mean? Well one thing he means is this:
The soldiers reward is a crown. And yet, I would not have you misunderstand the use of Bible words. The Christian conception of a crown is not something made of gold and set with diamonds and other precious stones, and fastened down upon the head of him who is to wear it, with weight and possibly with pain.
The crown of life, spoken of in the Book of Revelation, is a better interpretation of this term. That is the thing that Paul must have had in mind, and that truly is a conquerors crown. I have been in the Tower of London! I have looked on the crowns assembled there. I have seen the great diamonds, worth their millions and millions, and I can imagine no mortal use for such display. True, they add a bit to Englands conceit of history, but she doesnt need it. True, they provide interest for the American globe-trotter, but he is already surfeited with seeing of sights. If I had my way with the crown jewels of England I should convert them into flesh and blood and brain. In other words, I would sell them and set them about the Masters business, giving boys and girls greater opportunities, and making men and women to be morally better. For, after all, life is the great thing, and eternal life the acceptable reward; and this is the prospect for the Christian soldier.
This crown of life is by the grace of His King. In the Old Country when a man is knighted at the Kings hands, it is a remarkable ceremony; and it attracts the attention of the civilized world, and sends forth the man who is the subject of such favor with an international name. Do you remember that years ago that marvelous young man Stanley set out for Africa in search of Livingstone? Far in the heart of the dark continent he found himsick, weary, alone. His wife was dead; his children were in far-away England; the weight of years was pressing upon him; prostrating illness was his frequent experience. The men to whom he had looked had deserted him, and the means for which he had prayed had not come. In view of all this Stanley besought and begged that he come home to England, and said: You will be knighted upon your arrival by the Queen. You will be welcomed by thousands of admiring hosts; your name will make the big head lines of every newspaper of the world, and you will be the most talked of man among the living! To which the old warrior answered: No! No! It must not be! It cannot; I will not. I am here to finish my task and that I must do!
Who questions that his crown is richer and more glorious to-day; that his honor is more honorable; that his name is more imperishable, in consequence of the fact that he turned from the proffer of his noble Queen to the commission of the King of kings, and trusted not men but God to take care of his name, to look after his fame, and beyond all, to keep his influence alive?
This all leads to the last remark: The crown of life is conditioned by conduct. Paul tells Timothy, that if a man also strive for masteries, yet is he not crowned, except he strive lawfully. Yes, I lift the remark to a higher levelthe rules of high and holy living, he must observe them! In other words, he must do the right because it is right, and do good because good is of God.
Dr. J. B. Gambrel of the Southland is very much of a philosopher. In a volume published some years ago, and entitled, Ten Years in Texas, he tells his readers, People who do exactly right, are the ones who always lead and come out ahead. God is not with the man who aims to be half right, three quarters right, or ninety per cent, right. God is with the man who aims to be entirely right! Daniel was a do-right man; Moses was a do-exactly right man. The three Hebrew Children were of the same type. Neither waters, nor lions, nor fire were able to harm them. Some writer has said: The strength of man is in proportion to his conquest. The man who receives a flagrant insult and answers quietly; the man who conquers a mighty temptationthese are the strong men of the world. And they are not strong for their own sakes alone; the influence of such men and such women will be felt and the cause they champion will be won.
A friend said, I sat one day in the station waiting for the train and one near me remarked, referring to one who had just come from the train, He has been a soldier, I know by his walk! The words referred to his erect, firm tread. The remark is significant! It has an application to the army of the Lord as perfectly as to the army of the Potomac or to the Philippines. Christianity is a walk, and the crown of life is its reward.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXPLANATORY NOTES
2Ti. 2:1. Be strong.R.V. be strengthened, and continue so.
2Ti. 2:2. Among many witnesses.The instrumental form, lit. by the mediation of, here is equal to in presence of many witnesses, who were present to confirm the word. Able to teach others.The others would not always be docile learnersothers of a different quality or spirit, it is indicated.
MAIN HOMILETICS OF THE PARAGRAPH.2Ti. 2:1-2
The Permanence of Christian Doctrine.
I. That Christian doctrine becomes more vivid as the soul is strengthened by Divine grace.Thou therefore, my son, be strong in the grace that is in Christ Jesus (2Ti. 2:1). In contrast to the weak conduct of those who had forsaken him, and in imitation of the devotion of a man like Onesiphorus and of his own resolute attitude, the apostle exhorts Timothy to seek increased spiritual strength. In our own strength we can do nothing; but in the grace supplied by Christ to all who believe in Him and ask Him, we find all we need for strengthening our own Christian character, and for imparting instruction to others. Our power to do good will depend upon the degree in which the truth influences our own souls. In the meeting of Elijah and Ahab at the plot of Naboth we have an illustration of the contrast between strength and weakness: the righteous man is strong, the wicked man weak and vacillating.
II. That the reality of Christian doctrine is attested by reliable witnesses.The things that thou hast heard of me among many witnesses (2Ti. 2:2)by means of many witnesses. Every true believer is a witness of the truth. In other words, the truth is its own witness, exemplified in the changed lives and righteous conduct of those who have embraced it. The public teacher is called by his office to be a faithful and true witness, and the soundness of his doctrine is attested by the manifold witnesses of its transforming power.
III. That the permanence of Christian doctrine is secured by careful transmission to faithful and competent teachers.The same commit thou to faithful men, who shall be able to teach others also (2Ti. 2:2). There is only one gospel, and this has been authenticated by its own intrinsic value and by the testimony of incorruptible witnesses, and every care must be taken to preserve this gospel inviolate and transmit it in its purity and strength to future generations. Care must also be taken that the human vehicle of the truth be duly fitted and prepared to convey it to others. Here we have the earliest indication of the formation of a theological school, which shall not only train men to instruct the ignorant, but to defend and maintain the truth in its integrity. The teachers of Christian doctrine must be not only able to teach, but be men of unblemished character and undoubted fidelity. Truth will be rendered permanent not simply by human creeds and ecclesiastical traditions, but by living witnesses of its converting power.
Lessons.
1. Christian doctrine and practice must go together.
2. We can only witness for the truth as we know it.
3. Experimental religion is the best guarantee of the permanence of truth.
GERM NOTES ON THE VERSES
2Ti. 2:1-2. The Custody of the Gospel.
I. The truth of the gospel has been verified by reliable witnesses (2Ti. 2:2).
II. Is to be handed on to the custody of faithful and competent teachers (2Ti. 2:2).
III. Personal growth in the grace of Christ is essential to the safe custody of the gospel.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
1 Thou, therefore, my child, be strengthened in the grace that is in Christ Jesus. 2 And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
Thought Questions 2:1, 2
57.
What is the connective in chapter one with what is stated here in chapter two? Notice the word, therefore.
58.
Why use the word, child, in this particular place?
59.
Is Paul asking Timothy to be strong, or to receive strength?
60.
Specify just how are we strengthened by the grace that is in Jesus Christ.
61.
Do we know some of the things Timothy heard from Paul? Name three.
62.
Give the meaning of the expression, among many witnesses.
63.
Thinking of the circumstances under which this letter was received, who do you imagine were the faithful men of 2Ti. 2:2?
64.
Is there some type of apostolic succession in 2Ti. 2:2 b? What is it?
Paraphrase 2:1, 2
1 Because there has been such a general defection among the teachers in Asia, my son, be strong in preaching the grace which is bestowed on mankind through Christ Jesus.
2 And what things thou hast heard from me concerning Christ, confirmed by many witnesses who saw and conversed with Him both before and after His Resurrection, these commit in trust to men of approved fidelity, who shall be fit, also, to teach them to others, that the knowledge of them may be continued in the world to the end.
Comment 2:1, 2
2Ti. 2:1. Lenski cannot see a connecting thought in chapter one, Perhaps this is true, and we should eliminate the word, therefore. But others feel that the defection of those in Asia could be the connection for the exhortation here. If Phygelus and Her-mogenes had been strong in the grace of Christ Jesus, they would not have turned aside. Paul could be saying to Timothy, Be not like them, but be strengthened by the grace that is in Christ Jesus.
The term of endearment, child, comes from the heart of one about to lay down his life for the gospel. Timothy would not only heed the word of Paul, but would be touched by the love and concern Paul had for him,
Just how did Paul imagine the grace that is in Christ Jesus would be a source of strength for Timothy?
In Christ Jesus is the favor and approval of God, An awareness that we are in Christ Jesus, and thus in the favor of God, would be a great source of strength to our sometimes fainting heart.
Timothy is to receive strength from his keen consciousness of being in Christ Jesus.
2Ti. 2:2. The second admonition to his child in the faith, is a most important and far-reaching one. Paul was a teacher and Timothy was his student. Pauls sermons and letters were heard and read for a much larger purpose than the fact that they were inspired and inspiring information. Timothy was listening and learning, so as to be able to teach others. Those taught by Timothy, in turn, were learning to teach others, and so has the inspired succession proceeded down the centuries.
The witnesses here mentioned are best understood to refer to those persons who made up the audiences while Paul spoke. Timothy was in that audience, but so were many others. Paul was preaching the Gospel. Timothy is here instructed to commit the Gospel to able and faithful men who shall in turn commit it to others, This verse is the basis for preacher-training today. Every generation must receive from faithful men the faithful Word.
Fact Questions 2:1, 2
41.
Is there a connecting thought in chapter one for what follows in chapter two? If so, what is it? If not, why not?
42.
What effect would the term, child, have upon Timothy?
43.
Explain how the grace that is in Christ Jesus supplies strength to us.
44.
What was it Timothy was to commit to others? Who were these faithful men?
45.
Who were the many witnesses?
46.
How does verse two become the basis for present day preacher-training?
47.
Is the method of commitment described?
Fuente: College Press Bible Study Textbook Series
II.
(1) Thou therefore, my son, be strong in the grace that is in Christ Jesus.St. Paul, after the reference to the faithless Asiatics and the true loyal Onesiphorus, with which he interrupted his exhortation, turns again to Timothy. Thou therefore (oun), my son, considering what has taken place, be strong. It is as though he said, Imitate the one loyal follower, and make up to me for the faithless conduct of so many false friends. Thou, then, be strong, but not as men understand strength or firmness; but do thou be strong in the grace that is in Christ Jesusthat is, be strong in the power of that inward sanctification which enables a man to will and to do according to what God has commanded, in the power of that inward sanctification which alone proceeds from Christ, and which will never be wanting to any one who is in Christ; in other words, Be strong in the Lord, and in the power of His might (Eph. 6:10).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 2
THE CHAIN OF TEACHING ( 2Ti 2:1-2 ) 2:1-2 As for you, my child, find your strength in the grace which is in Christ Jesus; and entrust the things which you have heard from me, and which are confirmed by many witnesses, to faithful men who will be competent to teach others too.
Here we have in outline two things–the reception and the transmission of the Christian faith.
(i) The reception of the faith is founded on two things. It is founded on hearing. It was from Paul that Timothy heard the truth of the Christian faith. But the words he heard were confirmed by the witness of many who were prepared to say: “These words are true–and I know it, because I have found it so in my own life.” It may be that there are many of us who have not the gift of expression, and who can neither teach nor expound the Christian faith. But even he or she who has not the gift of teaching is able to witness to the living power of the gospel.
(ii) It is not only a privilege to receive the Christian faith; it is a duty to transmit it. Every Christian must look on himself as a link between two generations. E. K. Simpson writes on this passage: “The torch of heavenly light must be transmitted unquenched from one generation to another, and Timothy must count himself an intermediary between apostolic and later ages.”
(iii) The faith is to be transmitted to faithful men who in their turn will teach it to others. The Christian Church is dependent on an unbroken chain of teachers. When Clement was writing to the Church at Corinth, he sketched that chain. “Our apostles appointed the aforesaid persons (that is, the elders) and afterwards they provided a continuance, that, if these should fall asleep, other approved men should succeed to their ministry.” The teacher is a link in the living chain which stretches unbroken from this present moment back to Jesus Christ.
These teachers are to be faithful men. The Greek for faithful, pistos ( G4103) , is a word with a rich variety of closely connected meanings. A man who is a pistos ( G4103) is a man who is believing, a man who is loyal, a man who is reliable. All these meanings are there. Falconer said that these believing men are such “that they will yield neither to persecution nor to error.” The teacher’s heart must be so stayed on Christ that no threat of danger will lure him from the path of loyalty and no seduction of false teaching cause him to stray from the straight path of the truth. He must be steadfast alike in life and in thought.
THE SOLDIER OF CHRIST ( 2Ti 2:3-4 ) 2:3-4 Accept your share in suffering like a fine soldier of Christ Jesus. No soldier who is on active service entangles himself in ordinary civilian business; he lays aside such things, so that by good service he may please the commander who has enrolled him in his army.
The picture of man as a soldier and life as a campaign is one which the Romans and the Greeks knew well. “To live,” said Seneca, “is to be a soldier” (Seneca: Epistles 96: 5). “The life of every man,” said Epictetus, “is a kind of campaign, and a campaign which is long and varied” (Epictetus: Discourses, 3, 24, 34). Paul took this picture and applied it to all Christians, but specially to the leaders and outstanding servants of the Church. He urges Timothy to fight a fine campaign ( 1Ti 1:18). He calls Archippus, in whose house a Church met, our fellow soldier ( Phm 1:2). He calls Epaphroditus, the messenger of the Philippian Church, “my fellow soldier”, ( Php_2:25 ). Clearly Paul saw in the life of the soldier a picture of the life of the Christian. What then were the qualities of the soldier which Paul would have repeated in the Christian life?
(i) The soldier’s service must be a concentrated service. Once a man has enlisted on a campaign he can no longer involve himself in the ordinary daily business of life and living; he must concentrate on his service as a soldier. The Roman code of Theodosius said: “We forbid men engaged on military service to engage in civilian occupations.” A soldier is a soldier and nothing else; the Christian must concentrate on his Christianity. That does not mean that he must engage on no worldly task or business. He must still live in this world, and he must still make a living; but it does mean that he must use whatever task he is engaged upon to demonstrate his Christianity.
(ii) The soldier is conditioned to obedience. The early training of a soldier is designed to make him unquestioningly obey the word of command. There may come a time when such instinctive obedience will save his life and the lives of others. There is a sense in which it is no part of the soldier’s duty “to know the reason why.” Involved as he is in the midst of the battle, he cannot see the over-all picture. The decisions he must leave to the commander who sees the whole field. The first Christian duty is obedience to the voice of God, and acceptance even of that which he cannot understand.
(iii) The soldier is conditioned to sacrifice. A. J. Gossip tells how, as a chaplain in the 1914-18 war, he was going up the line for the first time. War and blood, and wounds and death were new to him. On his way he saw by the roadside, left behind after the battle, the body of a young kilted Highlander. Oddly, perhaps, there flashed into his mind the words of Christ: “This is my body broken for you.” The Christian must ever be ready to sacrifice himself, his wishes and his fortune, for God and for his fellow-men.
(iv) The soldier is conditioned to loyalty. When the Roman soldier joined the army he took the sacramentum, the oath of loyalty to his emperor. Someone records a conversation between Marshal Foch and an officer in the 1914-18 war. “You must not retire,” said Foch, “you must hold on at all costs.” “Then,” said the officer aghast, “that means we must all die.” And Foch answered: “Precisely!” The soldier’s supreme virtue is that he is faithful unto death. The Christian too must be loyal to Jesus Christ, through all the chances and the changes of life, down even to the gates of death.
THE ATHLETE OF CHRIST ( 2Ti 2:5 ) 2:5 And if anyone engages in an athletic contest, he does not win the crown unless he observes the rules of the game.
Paul has just used the picture of the soldier to represent the Christian, and now he uses two other pictures–those of the athlete and of the toiling husbandman. He uses the same three pictures close together in 1Co 9:6-7; 1Co 9:24-27.
Paul says that the athlete does not win the crown of victory unless he observes the rules of the contest. There is a very interesting point in the Greek here which is difficult to bring out in translation. The King James Version speaks of striving lawfully. The Greek is athlein ( G118) nomimos ( G3545) . In fact that is the Greek phrase which was used by the later writers to describe a professional as opposed to an amateur athlete. The man who strove nomimos ( G3545) was the man who concentrated everything on his struggle. His struggle was not just a spare-time thing, as it might be for an amateur; it was a whole-time dedication of his life to excellence in the contest which he had chosen. Here then we have the same idea as in Paul’s picture of the Christian as a soldier. A Christian’s life must be concentrated upon his Christianity just as a professional athlete’s life is concentrated upon his chosen contest. The spare-time Christian is a contradiction in terms; a man’s whole life should be an endeavor to live out his Christianity. What then are the characteristics of the athlete which are in Paul’s mind?
(i) The athlete is a man under discipline and self-denial. He must keep to his schedule of training and let nothing interfere with it. There will be days when he would like to drop his training and relax his discipline; but he must not do so. There will be pleasures and indulgences he would like to allow himself; but he must refuse them. The athlete who would excel knows that he must let nothing interfere with that standard of physical fitness which he has set himself. There must be discipline in the Christian life. There are times when the easy way is very attractive; there are times when the right thing is the hard thing; there are times when we are tempted to relax our standards. The Christian must train himself never to relax in the life-long attempt to make his soul pure and strong.
(ii) The athlete is a man who observes the rules. After the discipline and the rules of the training, there come the contest and the rules of the contest. An athlete cannot win unless he plays the game. The Christian, too, is often brought into contest with his fellow-men. He must defend his faith; he must seek to convince and to persuade; he will have to argue and to debate. He must do so by the Christian rules. No matter how hot the argument, he must never forget his courtesy. He must never be anything else but honest about his own position and fair to that of his opponent. The odium theologicum, the hatred of theologians, has become a byword. There is often no bitterness like religious bitterness. But the real Christian knows that the supreme rule of the Christian life is love, and he will carry that love into every debate in which he is engaged.
THE TOILER OF CHRIST ( 2Ti 2:6-7 ) 2:6-7 It is the toiling husbandman who must be first to receive his share of the fruits. Think of what I am saying, for the Lord will give you understanding in all things.
To represent the Christian life Paul has used the picture of the soldier and of the athlete, and now he uses the picture of the farmer. It is not the lazy husbandman, but the husbandman who toils, who must be the first to receive the share of the fruits of the harvest. What then are the characteristics of the husbandman which Paul would wish to see in the life of the Christian?
(i) Often the husbandman must be content, first, to work, and, then, to wait. More than any other workman, he has to learn that there are no such things as quick results. The Christian too must learn to work and to wait. Often he must sow the good seed of the word into the hearts and minds of his hearers and see no immediate result. A teacher has often to teach, and see no difference in those he teaches. A parent has often to seek to train and guide, and see no difference in the child. It is only when the years go by that the result is seen; for it often happens that when that same young person has grown to manhood, he or she is faced with some overmastering temptation or some terrible decision or some intolerable effort, and back into his mind comes some word of God or some flash of remembered teaching; and the teaching, the guidance, the discipline bears fruit, and brings honour where without it there would have been dishonour, salvation where without it there would have been ruin. The farmer has teamed to wait with patience, and so must the Christian teacher and the Christian parent.
(ii) One special thing characterizes the husbandman–he must be prepared to work at any hour. In harvest time we can see farmers at work in their fields so long as the last streak of light is left; they know no hours. Neither must the Christian. The trouble with so much Christianity is that it is spasmodic. But from dawn to sunset the Christian must be for ever at his task of being a Christian.
One thing remains in all three pictures. The soldier is upheld by the thought of final victory. The athlete is upheld by the vision of the crown. The husbandman is upheld by the hope of the harvest. Each submits to the discipline and the toil for the sake of the glory which shall be. It is so with the Christian. The Christian struggle is not without a goal; it is always going somewhere. The Christian can be certain that after the effort of the Christian life, there comes the joy of heaven; and the greater the struggle, the greater the joy.
THE ESSENTIAL MEMORY ( 2Ti 2:8-10 ) 2:8-10 Remember Jesus Christ, risen from the dead, born of the seed of David, as I preached the gospel to you; that gospel for which I suffer, even to the length of fetters, on the charge of being a criminal. But though I am fettered, the word of God is not bound. Therefore I endure everything for the sake of God’s chosen ones, that they too may obtain the salvation which is in Christ Jesus, with eternal glory.
Right from the beginning of this letter Paul has been trying to inspire Timothy to his task. He has reminded him of his own belief in him and of the godly parentage from which he has come; he has shown him the picture of the Christian soldier, the Christian athlete and the Christian toiler. And now he comes to the greatest appeal of all–Remember Jesus Christ. Falconer calls these words: “The heart of the Pauline gospel.” Even if every other appeal to Timothy’s gallantry should fail, surely the memory of Jesus Christ cannot. In the words which follow, Paul is really urging Timothy to remember three things.
(i) Remember Jesus Christ risen from the dead. The tense of the Greek does not imply one definite act in time, but a continued state which lasts for ever. Paul is not so much saying to Timothy: “Remember the actual resurrection of Jesus”; but rather: “Remember your risen and ever-present Lord.” Here is the great Christian inspiration. We do not depend on a memory, however great. We enjoy the power of a presence. When a Christian is summoned to a great task that he cannot but feel is beyond him, he must go to it in the certainty that he does not go alone, but that there is with him for ever the presence and the power of his risen Lord. When fears threaten, when doubts assail, when inadequacy depresses, remember the presence of the risen Lord.
(ii) Remember Jesus Christ born of the seed of David. This is the other side of the question. “Remember,” says Paul to Timothy, “the manhood of the Master.” We do not remember one who is only a spiritual presence; we remember one who trod this road, and lived this life, and faced this struggle, and who therefore knows what we are going through. We have with us the presence not only of the glorified Christ, but also of the Christ who knew the desperate struggle of being a man and followed to the bitter end the will of God.
(iii) Remember the gospel, the good news. Even when the gospel demands much, even when it leads to an effort which seems to be beyond human ability and to a future which seems dark with every kind of threat, remember that it is good news, and remember that the world is waiting for it. However hard the task the gospel offers, that same gospel is the message of liberation from sin and victory over circumstances for us and for all mankind.
So Paul kindles Timothy to heroism by calling upon him to remember Jesus Christ, to remember the continual presence of the risen Lord, to remember the sympathy which comes from the manhood of the Master, to remember the glory of the gospel for himself and for the world which has never heard it and is waiting for it.
THE CRIMINAL OF CHRIST ( 2Ti 2:8-10 continued) When Paul wrote these words he was in a Roman prison, bound by a chain. This was literally true, for all the time he was in prison night and day he would be chained to the arm of a Roman soldier. Rome took no risks that her prisoners should escape.
Paul was in prison on the charge of being a criminal. It seems strange that even a hostile government should be able to regard a Christian, and especially Paul, as a criminal. There were two possible ways in which Paul might appear a criminal to the Roman government.
First, Rome had an empire which was almost coextensive with the then known world. It was obvious that such an empire was subject to stresses and to strains. The peace had to be kept and every possible centre of disaffection had to be eliminated. One of the things about which Rome was very particular was the formation of associations. In the ancient world there were many associations. There were, for instance, dinner clubs who met at stated intervals. There were what we would call friendly societies designed for charity for the dependents of members who had died. There were burial societies to see that their members were decently buried. But so particular were the Roman authorities about associations that even these humble and harmless societies had to receive special permission from the emperor before they were allowed to meet. Now the Christians were in effect an illegal association; and that is one reason why Paul, as a leader of such an association, might well be in the very serious position of being a political criminal.
Second, the first persecution of the Christians was intimately connected with one of the greatest disasters which ever befell the city of Rome. On 19 July A.D. 64 the great fire broke out. It burned for six days and seven nights and devastated the city. The most sacred shrines and the most famous buildings perished in the flames. But worse–the homes of the common people were destroyed. By far the greater part of the population lived in great tenements built largely of wood and they went up like tinder. People were killed and injured; they lost their nearest and dearest; they were left homeless and destitute. The population of Rome was reduced to what someone has called “a vast brotherhood of hopeless wretchedness.”
It was believed that Nero, the emperor, himself was responsible for the fire. It was said that he had watched the fire from the Tower of Maecenas and declared himself charmed with “the flower and loveliness of the flames.” It was said that when the fire showed signs of dying down men were seen rekindling it with burning brands, and that these men were the servants of Nero. Nero had a passion for building, and it was said that he had deliberately fired the city so that from the ruins he might build a new and nobler Rome. Whether the story was true or not–the chances are that it was–one thing was certain. Nothing would kill the rumor. The destitute citizens of Rome were sure that Nero had been responsible.
There was only one thing for the Roman government to do; they must find a scapegoat. And a scapegoat was found. Let Tacitus, the Roman historian, tell how it was done: “But all human efforts, all the lavish gifts of the emperor, and the propitiation’s of the gods did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace” (Tacitus: Annals, 15: 44). Obviously slanders were already circulating regarding the Christians. No doubt the influential Jews were responsible. And the hated Christians were saddled with the blame for the disastrous fire of Rome. It was from that event that the first great persecution sprang. Paul was a Christian. More, he was the great leader of the Christians. And it may well be that part of the charge against Paul was that he was one of those responsible for the fire of Rome and the resulting misery of the populace.
So, then, Paul was in prison as a criminal, a political prisoner, member of an illegal association and leader of that hated sect of incendiaries, on whom Nero had fastened the blame for the destruction of Rome. It can easily be seen how helpless Paul was in face of charges like that.
FREE YET IN FETTERS BOUND ( 2Ti 2:8-10 continued) Even though he was in prison on charges which made release impossible, Paul was not dismayed and was very far from despair. He had two great uplifting thoughts.
(i) He was certain that, though he might be bound, nothing could bind the word of God. Andrew Melville was one of the earliest heralds of the Scottish Reformation. One day the Regent Morton sent for him and denounced his writings. “There will never be quietness in this country,” he said, “till half a dozen of you be hanged or banished the country.” “Tush! sir,” answered Melville, “threaten your courtiers in that fashion. It is the same to me whether I rot in the air or in the ground. The earth is the Lord’s; my fatherland is wherever well-doing is. I have been ready to give my life when it was not half as well worn, at the pleasure of my God. I lived out of your country ten years as well as in it. Yet God be glorified, it will not lie in your power to hang nor exile his truth!”
You can exile a man, but you cannot exile the truth. You can imprison a preacher, but you cannot imprison the word he preaches. The message is always greater than the man; the truth is always mightier than the bearer. Paul was quite certain that the Roman government could never find a prison which could contain the word of God. And it is one of the facts of history that if human effort could have obliterated Christianity, it would have perished long ago; but men cannot kill that which is immortal.
(ii) Paul was certain that what he was going through would in the end be a help to other people. His suffering was not pointless and profitless. The blood of the martyrs has ever been the seed of the Church; and the lighting of the pyre where Christians were burned has always been the lighting of a fire which could never be put out. When anyone has to suffer for his Christianity, let him remember that his suffering makes the road easier for someone else who is still to come. In suffering we bear our own small portion of the weight of the Cross of Christ and do our own small part in the bringing of God’s salvation to men.
THE SONG OF THE MARTYR ( 2Ti 2:11-13 )
2:11-13 This is a saying which can be relied upon:
If we die with him, we shall also live with him. If we endure, we shall also reign with him. If we deny him, he too will deny us. If we are faithless, he remains faithful For he cannot deny himself
This is a peculiarly precious passage because in it is enshrined one of the first hymns of the Christian Church. In the days of persecution the Christian Church put its faith into song. It may be that this is only a fragment of a longer hymn. Polycarp (5: 2) seems to give us a little more of it, when he writes: “If we please Christ in the present world, we shall inherit the world to come; as he has promised to raise us from the dead, and has said:
‘If we walk worthily of him,
So shall we reign with him’.”
There are two possible interpretations of the first two lines–“If we die with him, we shall also live with him.” There are those who wish to take these lines as a reference to baptism. In Rom 6:1-23 baptism is likened to dying and rising with Christ. “We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” “But if we have died with Christ, we believe that we shall also live with him” ( Rom 6:4; Rom 6:8). No doubt the language is the same; but the thought of baptism is quite irrelevant here; it is the thought of martyrdom that is in Paul’s mind. Luther, in a great phrase, said: “Ecclesia haeres crucis est,” “The Church is the heir of the Cross.” The Christian inherits Christ’s Cross, but he also inherits Christ’s Resurrection. He is partner both in the shame and in the glory of his Lord.
The hymn goes on: “If we endure, we shall also reign with him.” It is he who endures to the end who will be saved. Without the Cross there cannot be the Crown.
Then comes the other side of the matter: “If we deny him, he too will deny us.” That is what Jesus himself said: “So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven; but whoever denies me before men, I also will deny before my Father who is in heaven” ( Mat 10:32-33). Jesus Christ cannot vouch in eternity for a man who has refused to have anything to do with him in time; but he is for ever true to the man who, however much he has failed, has tried to be true to him.
These things are so because they are part of the very nature of God. A man may deny himself, but God cannot. “God is not man that he should lie, or a son of man that he should repent” ( Num 23:19). God will never fail the man who has tried to be true to him, but not even he can help the man who has refused to have anything to do with him.
Long ago Tertullian said: “The man who is afraid to suffer cannot belong to him who suffered” (Tertullian: De Fuga, 14). Jesus died to be true to the will of God; and the Christian must follow that same will, whatever light may shine or shadow fall.
THE DANGER OF WORDS ( 2Ti 2:14 ) 2:14 Remind your people of these things; and charge them before the Lord not to engage in battles of words–a thing of no use at all, and a thing which can only result in the undoing of those who listen to it.
Once again Paul returns to the inadequacy of words. We must remember that the Pastoral Epistles were written against a background of those Gnostics who produced their long words and their fantastic theories, and tried to make Christianity into a recondite philosophy instead of an adventure of faith.
There is both fascination and peril in words. They can become a substitute for deeds. There are people who are more concerned to talk than to act. If the world’s problems could have been solved by discussion, they would have been solved long ago. But words cannot replace deeds. As Charles Kingsley wrote in A Farewell:
“Be good, sweet maid, and let who will be clever;
Do noble things, not dream them, all day long.”
As Philip James Bailey wrote in Festus:
“We live in deeds, not years; in thoughts, not breaths;
In feelings, not in figures on a dial.
We should count time by heart-throbs. He most lives
Who thinks most–feels the noblest–acts the best.”
Dr. Johnson was one of the great talkers of all time; John Wesley was one of the great men of action of all time. They knew each other, and Johnson had only one complaint about Wesley: “John Wesley’s conversation is good, but he is never at leisure. He is always obliged to go at a certain hour. This is very disagreeable to a man who loves to fold his legs and have his talk out, as I do.” But the fact remains that Wesley, the man of action, wrote his name across England in a way in which Johnson, the man of talk, never did.
It is not even true that talk and discussion fully solve intellectual problems. One of the most suggestive things Jesus ever said was: “If any man’s will is to do his will, he shall know whether the teaching is from God” ( Joh 7:17). Often understanding comes not by talking, but by doing. In the old Latin phrase, solvitur ambulando, the thing will solve itself as you go on. It often happens that the best way to understand the deep things of Christianity is to embark on the unmistakable duties of the Christian life.
There remains one further thing to be said. Too much talk and too much discussion can have two dangerous effects.
First, they may give the impression that Christianity is nothing but a collection of questions for discussion and problems for solution. The discussion circle is a characteristic phenomenon of this age. As G. K. Chesterton once said: “We have asked all the questions which can be asked. It is time we stopped looking for questions, and started looking for answers.” In any society the discussion circle must be balanced by the action group.
Second, discussion can be invigorating for those whose approach to the Christian faith is intellectual, for those who have a background of knowledge and of culture, for those who have a real knowledge of, or interest in, theology. But it sometimes happens that a simple-minded person finds himself in a group which is tossing heresies about and propounding unanswerable questions, and his faith, so far from being helped, is upset. It may well be that that is what Paul means when he says that wordy battles can undo those who listen to them. The normal word used for building a person up in the Christian faith, for edification, is the same as is used for literally building a house; the word which Paul uses here for ruin (katastrophe, G2692) is what might well be used for the demolition of a house. And it may well happen that clever, subtle, speculative, intellectually reckless discussion may have the effect of demolishing, and not building up, the faith of some simple person who happens to become involved in it. As in all things, there is a time to discuss and a time to be silent.
THE WAY OF TRUTH AND THE WAY OF ERROR ( 2Ti 2:15-18 )
2:15-18 Put out every effort to present yourself to God as one who has stood the test, as a workman who has no need to be ashamed, as one who rightly handles the word of truth.
Avoid these godless chatterings, for the people who engage in them only progress further and further into ungodliness, and their talk eats its way into the Church like an ulcerous gangrene.
Amongst such people are Hymenaeus and Philetus, who, as far as the truth is concerned, have lost the way, when they say that the resurrection has already happened, and who by such statements are upsetting the faith of some.
Paul urges Timothy to present himself, amidst the false teachers, as a real teacher of the truth. The word he uses for “to present” is parastesai ( G3936) , which characteristically means to present oneself for service. The following words and phrases all develop this idea of usefulness for service.
The Greek for one who has stood the test is dokimos ( G1384) , which describes anything which has been tested and is fit for service. For instance, it describes gold or silver which has been purified of all alloy in the fire. It is therefore the word for money which is genuine, or, as we would say, sterling. It is the word used for a stone which is fit to be fitted into its place in a building. A stone with a flaw in it was marked with a capital A, standing for adokimastos (compare 0096), which means tested and found wanting. Timothy was to be tested that he might be a fit weapon for the work of Christ, and therefore a workman who had no need to be ashamed.
Further, Timothy is urged in a famous phrase rightly to divide the word of truth. The Greek word translated to divide rightly is interesting. It is orthotomein ( G3718) , which literally means to cut rightly. It has many pictures in it. Calvin connected it with a father dividing out the food at a meal and cutting it up so that each member of the family received the right portion. Beza connected it with the cutting up of sacrificial victims so that each part was correctly apportioned to the altar or to the priest. The Greeks themselves used the word in three different connections. They used it for driving a straight road across country, for ploughing a straight furrow across a field, and for the work of a mason in cutting and squaring a stone so that it fitted into its correct place in the structure of the building. So the man who rightly divides the word of truth, drives a straight road through the truth and refuses to be lured down pleasant but irrelevant by-paths; he ploughs a straight furrow across the field of truth; he takes each section of the truth, and fits it into its correct position, as a mason does a stone, allowing no part to usurp an undue place and so knock the whole structure out of balance.
On the other hand, the false teacher engages on what Paul would call “godless chatterings.” Then Paul uses a vivid phrase. The Greeks had a favorite word for making progress (prokoptein, G4298) . It literally means to cut down in front; to remove the obstacles from a road so that straight and uninterrupted progress is possible. Paul says of these senseless talkers that they progress further and further into ungodliness. They progress in reverse. The more they talk, the farther they get from God. Here then is the test. If at the end of our talk, we are closer to one another and to God, then all is well; but if we have erected barriers between one another and have left God more distant, then all is not well. The aim of all Christian discussion and of all Christian action is to bring a man nearer to his fellows and to God.
THE LOST RESURRECTION ( 2Ti 2:15-18 continued) Amongst the false teachers Paul numbers especially Hymenaeus and Philetus. Who these men were we do not know. But we get a brief glimpse of their teaching in at least one of its aspects. They said that the resurrection had already happened. This of course does not refer to the Resurrection of Jesus; it refers to the resurrection of the Christian after death. We do know two false views of the resurrection of the Christian which had some influence in the early Church.
(i) It was claimed that the real resurrection of the Christian took place at baptism. It is true that in Rom 6:1-23 Paul had written vividly about how the Christian dies in the moment of baptism and rises to life anew. There were those who taught that the resurrection happened in that moment of baptism and that it was resurrection to new life in Christ here and now, not after death.
(ii) There were those who taught that the meaning of individual resurrection was nothing more than that a man lived on in his children.
The trouble was that this kind of teaching found an echo in both the Jewish and the Greek side of the Church. On the Jewish side, the Pharisees believed in the resurrection of the body but the Sadducees did not. Any teaching which did away with the conception of life after death would appeal to the Sadducees; the trouble with the Pharisees was that they were wealthy materialists, who had so big a stake in this world that they were not interested in any world to come.
On the Greek side, the trouble was much greater. In the early days of Christianity, the Greeks, generally speaking, believed in immortality but not in the resurrection of the body. The highest belief was that of the Stoics. They believed that God was what might be called fiery spirit. The life in man was a spark of that spirit, a spark of God himself, a scintilla of deity. But they believed that when a man died that spark went back to God and was reabsorbed in him. That is a noble belief but it clearly abolishes personal survival after death. Further, the Greeks believed that the body was entirely evil. They had their play on words as a watchword: “Soma ( G4983) Sema (compare G4591) ,” “The body is a tomb (marker).” The last thing they desired or believed in was the resurrection of the body; and therefore they, too, were open to receive any teaching about the resurrection which fitted their beliefs.
It is obvious that the Christian does not believe in the resurrection of this body. No one could conceive of someone smashed in an accident or dying of cancer reawakening in heaven with the same body. But the Christian does believe in the survival of personal identity; he believes most strenuously that after death you will still be you and I will still be I. Any teaching which removes that certainty of the personal survival of each individual man strikes at the very root of Christian belief.
When Hymenaeus and Philetus and their like taught that the resurrection had already happened, either at the moment of baptism or in a man’s children, they were teaching something which Sadducean Jews and philosophic Greeks would be by no means averse to accepting; but they were also teaching something which undermined one of the central beliefs of the Christian faith.
THE FIRM FOUNDATION ( 2Ti 2:19 )
2:19 But the firm foundation of God stands fast with this inscription:
“The Lord knows those who are his,” and, “Let every one who names the name of the Lord depart from unrighteousness.”
In English we use foundation in a double sense. We use it to mean the basis on which a building is erected; and also in the sense of an association, a college, a city which has been founded by someone. For instance, we talk about the foundation of a house; and we also say that King’s College, Cambridge, is a foundation of Henry the Sixth. Greek used the word themelios ( G2310) in the same two ways; and the foundation of God here means the Church, the association which he has founded.
Paul goes on to say that the Church has a certain inscription on it. The word he uses is sphragis ( G4973) whose usual meaning is seal. The sphragis ( G4973) is the seal which proves genuineness or ownership. The seal on a sack of goods proved that the contents were genuine and had not been interfered with; and it also indicated the ownership and the source of the goods. But sphragis ( G4973) had other uses. It was used to denote the brandmark, what we would call the trademark. Galen, the Greek doctor, speaks of the sphragis ( G4973) on a certain phial of eye salve, meaning the mark which showed what brand of eye salve the phial contained. Still further, the sphragis ( G4973) was the architect’s mark. Always on a monument or a statue or a building the architect put his mark, to show that he was responsible for its design. The sphragis ( G4973) can also be the inscription which indicates the purpose for which a building has been built.
The Church has a sphragis ( G4973) which shows at once what it is designed to be. The sign on the Church Paul gives in two quotations. But the way in which these two quotations are made is very illuminating in regard to the manner in which Paul and the early Church used scripture. The two quotations are: “The Lord knows those who are his,” and “Let every one who names the name of the Lord depart from unrighteousness.” The interesting thing is that neither is a literal quotation from any part of scripture.
The first is a reminiscence of a saying of Moses to the rebellious friends and associates of Korah in the wilderness days. When they gathered themselves together against him, Moses said: “The Lord will show who is his” ( Num 16:5). But that Old Testament text was read in the light of the saying of Jesus in Mat 7:22: “Many will say to me in that day, ‘Lord, Lord did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, I never knew you: depart from me you evil-doers.” The Old Testament text is, as it were, retranslated into the words of Jesus.
The second is another reminiscence of the Korah story. It was Moses’ command to the people: “Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs” ( Num 16:26). But that, too, is read in the light of the words of Jesus in Luk 13:27, where he says to those who falsely claim to be his followers: “Depart from me, all you workers of iniquity.”
Two things emerge. The early Christians always read the Old Testament in the light of the words of Jesus; and they were not interested in verbal niceties, but to any problem they brought the general sense of the whole range of scripture. These are still excellent principles by which to read and use scripture.
The two texts give us two broad principles about the Church:
The first tells us that the Church consists of those who belong to God, who have given themselves to him in such a way that they no longer possess themselves and the world no longer possesses them, but God possesses them.
The second tells us that the Church consists of those who have departed from unrighteousness. That is not to say that it consists of perfect people. If that were so, there would be no Church. It has been said that the great interest of God is not so much in where a man has reached, as in the direction in which he is facing. And the Church consists of those whose faces are turned to righteousness. They may often fall and the goal may sometimes seem distressingly far away, but their faces are ever set in the right direction.
The Church consists of those who belong to God and have dedicated themselves to the struggle for righteousness.
VESSELS OF HONOR AND OF DISHONOR ( 2Ti 2:20-21 ) 2:20-21 In any great house there are not only gold and silver vessels; there are also vessels of wood and earthenware. And some are put to a noble use and some to an ignoble use. If anyone purifies himself from these things, he will be a vessel fit to be put to a noble use, ready for any good work.
The connection between this passage and the one which immediately precedes it is very practical. Paul had just given a great and high definition of the Church as consisting of those who belong to God and are on the way to righteousness. The obvious rejoinder is: How do you explain the existence of the chattering heretics in the Church? How do you explain the existence of Hymenaeus and Philetus? Paul’s reply is that in any great house there are all kinds of utensils; there are things of precious metal and things of base metal; there are things which have a dishonourable use and things which have an honourable use. It must be so in the Church. So long as it is an earthly institution it must be a mixture. So long as it consists of men and women, it must remain a cross-section of humanity. Just as it takes all kinds of people to make a world, so it takes all kinds of people to make the Church.
That is a practical truth which Jesus had stated long before, in the Parable of the Wheat and the Tares ( Mat 13:24-30, Mat 13:36-43). The point of that parable is that the wheat and the tares grow together, and, in the early stages, are so like each other that it is impossible to separate them. He stated it again in the Parable of the Drag-net ( Mat 13:47-48). The drag-net gathered of every kind. In both parables Jesus teaches that the Church is necessarily a mixture and that human judgment must be suspended, but that God’s judgment will in the end make the necessary separations.
Those who criticize the Church because there are imperfect people in it are criticizing it because it is composed of men and women. It is not given to us to judge; judgment belongs to God.
But it is the duty of a Christian to keep himself free from polluting influences. And if he does, his reward is not special honour and special privilege but special service.
Here is the very essence of the Christian faith. A really good man does not regard his goodness as entitling him to special honour; his one desire will be to have more and more work to do, for his work will be his greatest privilege. If he is good, the last thing he will do will be to seek to stand aloof from his fellow-men. He will rather seek to be among them, at their worst, serving God by serving them. His glory will not be in exemption from service; it will be in still more demanding service. No Christian should ever think of fitting himself for honour but always as fitting himself for service.
ADVICE TO A CHRISTIAN LEADER ( 2Ti 2:22-26 ) 2:22-26 Flee from youthful passions; run in pursuit of righteousness in the company of those who call on the Lord from a clean conscience. Have nothing to do with foolish and stupid arguments, for you know that they only breed quarrels. The servant of the Lord must not fight, rather he must be kindly to all, apt to teach, forbearing, disciplining his opponents by gentleness. It may be that God will enable them to repent, so that they will come to know the truth, and so that they will escape from the snare of the devil, when they are captured alive by God’s servant that they may do God’s will.
Here is a passage of most practical advice for the Christian leader and teacher.
He must flee from youthful lusts. Many commentators have made suggestions as to what these youthful lusts are. They are far more than the passions of the flesh. They include that impatience, which has never learned to hasten slowly and has still to discover that too much hurry can do far more harm than good; that self-assertion, which is intolerant in its opinions and arrogant in its expression of them, and which has not yet learned to see the good in points of view other than its own; that love of disputation, which tends to argue long and act little, and which will talk the night away and be left with nothing but a litter of unsolved problems; that love of novelty, which tends to condemn a thing simply because it is old and to desire a thing simply because it is new, underrating the value of experience. One thing is to be noted–the faults of youth are the faults of idealism. It is simply the freshness and intensity of the vision which makes youth run into these mistakes. Such faults are matters not for austere condemnation but for sympathetic correction, for every one has a virtue hidden beneath it.
The Christian teacher and leader is to aim at righteousness, which means giving both to men and to God their due; at faith, which means loyalty and reliability which both come from trust in God; at love, which is the utter determination never to seek anything but the highest good of our fellow-men, no matter what they do to us, and which has for ever put away all bitterness and all desire for vengeance; at peace, which is the right relationship of loving fellowship with God and with men. And all these things are to be sought in the company of those who call upon the Lord. The Christian must never seek to live detached and aloof from his fellow-men. He must find his strength and his joy in the Christian fellowship. As John Wesley said: “A man must have friends or make friends; for no one ever went to heaven alone.”
The Christian leader must not get involved in senseless controversies which are the curse of the Church. In the modern Church Christian arguments are usually doubly senseless, for they are seldom about great matters of life and doctrine and faith, but almost always about unimportant things like teacups and the like. Once a leader is involved in senseless and unchristian controversy, he has forfeited all right to lead.
The Christian leader must be kindly to all; even when he has to criticize and point out a fault, it must be done with the gentleness which never seeks to hurt. He must be apt to teach; he must not only know the truth, but also be able to communicate it, and he will do that, not so much by talking about it, as by living in such a way that he shows men Christ. He must be forbearing; like his Master, if he is reviled, he must not revile again; he must be able to accept insult and injury, slights and humiliations, as Jesus accepted them. There may be greater sins than touchiness, but there is none which does greater damage in the Christian Church. He must discipline his opponents in gentleness; his hand like the hand of a surgeon, unerring to find the diseased spot, yet never for a moment causing unnecessary pain. He must love men, not batter them, into submission to the truth.
The last sentence of this passage is in very involved Greek, but it seems to be a hope that God will awaken repentance and the desire for the truth in the hearts of men, so that those who are caught in the snare of the devil may be rescued while their souls are still alive and brought into obedience to the will of God by the work of his servant. It is God who awakes the repentance; it is the Christian leader who opens the door of the Church to the penitent heart.
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
II. CONFIRMATION OF TIMOTHY IN THE COMING FUTURE, 2Ti 2:1-26.
1. Personal appeal for boldness, hardihood, endurance of sufferings, in hope of final glory, 2Ti 2:1-13.
1. Thou The Greek thou, in itself emphatic, and also by position in strong antithesis to the deserters of 2Ti 1:15, and in accordance with Onesiphorus. 2Ti 1:16-18.
Be strong Warned by the first and confirmed by the second.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘You therefore, my child, be strengthened in the grace which is in Christ Jesus.’
Paul speaks to Timothy as basically ‘my dear son’ (‘my child’ is an affectionate term which can be used by an older person of someone below forty). And he calls on him to be empowered in the grace (unmerited favour) which is in Christ Jesus. Because Timothy is ‘in Christ Jesus’ all the resources of Christ Jesus (the suffering Saviour) are at his disposal, as Jesus promises to deal with him, not on the basis of His merits, but on the basis of His own compassion and mercy (thus ‘in grace’). His promise is that He will freely provide him with all necessary strength and power, as he will all who are ‘in Christ Jesus’. But Timothy must in return be willing to accept it ‘by faith’, trusting Him to keep His promise and himself acting on it, going forward into possible future hardship with full confidence in the Lord.
‘Therefore.’ This looks back to the behaviour of Onesiphorus. He had been strengthened in the grace which is in Christ Jesus, which is why he fearlessly sought out Paul when he could so easily have excused himself and given up. Timothy is to follow his example.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Encourages Timothy To Find His Strength In The Unmerited Favour And Compassion Of Christ And To Respond By Genuinely Obedient Service ( 2Ti 2:1-7 ).
After first of all pointing out to Timothy his resources in Christ the emphasis in the first part of this passage is on being faithful, strong and enduring. For the very purpose of the provision of the resources by Christ is in order to enable an obedient response from His people. All the riches of the unmerited favour and compassion of Christ Jesus are available to each Christian, through which he or she can be empowered (endynamited) for what lies ahead if they will but look to Him and trust Him. But in response they must be faithful, obedient and hardy, and ready to steadfastly endure.
Analysis.
a You therefore, my child, be strengthened (empowered) in the grace which is in Christ Jesus (2Ti 2:1).
b And the things which you have heard from me among many witnesses, the same commit you to faithful men, who will be able to teach others also (2Ti 2:2).
c Suffer hardship with me, as a good soldier of Christ Jesus (2Ti 2:3).
d No soldier on service entangles himself in the affairs of this life, that he may please him who enrolled him as a soldier (2Ti 2:4).
c And if also a man contend in the games, he is not crowned, unless he has contended lawfully (or ‘in accordance with the rules’) (2Ti 2:5).
b The husbandmen who labours must be the first to partake of the fruits (2Ti 2:6).
a Consider what I say, for the Lord will give you understanding in all things (2Ti 2:7).
Note that in ‘a’ Timothy is to be empowered in Christ Jesus, and in the parallel he is to receive understanding from the Lord. In ‘b’ he is to establish and train a group of teachers to labour in God’s vineyard, and in the parallel it is the vinedresser who labours who must be the first to partake of the fruits. In ‘c’ he is to endure hardship as a good soldier of Christ, and in the parallel he must compete in accordance with the rules (which include enduring hardship). Centrally in ‘d’ he is to be totally taken up with the things of Christ.
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 2. Paul Exhorts Timothy To Be A Good And Faithful ‘Workman’ And To Remember Jesus Christ, Risen From The Dead And Of The Seed of David, Who Has Obtained Salvation For His Own ( 2Ti 2:1-18 ).
In this passage Paul now seeks to bolster Timothy’s faith and courage, pointing him to his hidden resources, and calling on him to serve faithfully and truly, remembering the One Whom they proclaim. At the same time he must remember that Paul himself suffers as his commitment to Christ requires, so that Timothy must also himself be prepared for the same possibility. Meanwhile he is to concentrate on the truth of the Gospel and be a careful student of the word, avoiding being sidetracked into useless discussions.
We should note that Timothy’s timidity can be rather overdone by commentators. Any normal young Christian man who bore Timothy’s responsibilities would have needed this kind of encouragement, however strong their faith. And we should note that Paul is equally concerned that he not be caught up in the false teaching. But there is no real suggestion that he was in danger of being so. Paul is simply seeking to prevent any possible problems in the future by dealing with them before they can occur. He would not want Timothy to fall short because he himself had failed to give the positive guidance that was necessary in the present.
The passage is in the form of a chiasmus as follows:
Overall Analysis.
a
b And the things which you have heard from me among many witnesses, the same commit you to faithful men, who will be able to teach others also (2Ti 2:2).
c Suffer hardship with me, as a good soldier of Christ Jesus:
No soldier on service entangles himself in the affairs of this life,
That he may please him who enrolled him as a soldier.
And if also a man contends in the games,
He is not crowned, unless he has contended within the rules.
The husbandmen who does the work
Must be the first to partake of the fruits.
Consider what I say; for the Lord will give you understanding in all things (2Ti 2:3-7).
d Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel (2Ti 2:8).
e In which I suffer hardship resulting in being put in bonds, as a criminal, but the word of God is not bound (2Ti 2:9).
f Therefore I endure all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory (2Ti 2:10).
g Faithful is the saying (2Ti 2:11 a)
f For if we died with Him, we will also live with Him, if we endure, we will also reign with Him (2ti 11-12a).
e If we deny Him, He also will deny us, if we are faithless, He abides faithful, for He cannot deny Himself (2Ti 2:12-13).
d Of these things put them in remembrance, charging them in the sight of the Lord, that they do not strive about words, to no profit, to the subverting of those who hear (2Ti 2:14).
c Give diligence to present yourself approved unto God, a workman who does not need to be ashamed, handling aright the word of truth (2Ti 2:15).
b But shun profane babblings, for they will proceed further in ungodliness, and their word will eat as a gangrene does, of whom are Hymenaeus and Philetus, men who concerning the truth have erred (2Ti 2:16-17).
a Saying that the resurrection is past already, and overthrow the faith of some (2Ti 2:18).
Note that in ‘a’ Timothy is to be empowered (endynamited) in the grace that is in Christ Jesus, enjoying His present resurrection power (Php 3:10), in contrast in the parallel to those who say that the resurrection is past already and those whose faith has been overthrown. In ‘b’ Timothy is to commit ‘the things which you have heard from me among many witnesses’, to faithful men, who will be able to teach others also, while in the parallel he is to shun the false teachings of others. In ‘c’ he is to be a good soldier of Christ Jesus and a hardworking vinedresser, and in the parallel he is to be a workman who does not need to be ashamed. In ‘d’ Timothy is to remember Jesus Christ, risen from the dead, and of the seed of David, in accordance with Paul’s message, and in the parallel he is to put others in remembrance, charging them in the sight of the Lord, that they do not strive about words, to no profit, to the subverting of those who hear. In ‘e’ Paul describes his suffering hardship resulting in his being put in bonds, as a criminal, because he refuses to deny his Lord, and in the parallel if we do deny Him, He also will deny us, although if we are ‘faithless’, and yet truly His, then He abides faithful, for He cannot deny Himself. In ‘f’ Paul endures all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory, while in the parallel if we have died with Him, we will also live with Him, if we endure, we will also reign with Him. In both cases endurance is required. Central in ‘g’ is the ‘faithfulness’ of the saying that follows.
The passage now splits up into smaller sections.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Charge to Timothy In 2Ti 2:1-7 Paul charges Timothy to trust in God’s grace as he endeavors to deliver the teaching of justification to faithful men.
2Ti 2:1 Thou therefore, my son, be strong in the grace that is in Christ Jesus.
2Ti 2:1
2Ti 2:1 “be strong in the grace that is in Christ Jesus” Scripture References – Note a similar verse:
Eph 6:10, “Finally, my brethren, be strong in the Lord, and in the power of his might.”
2Ti 2:2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
2Ti 2:2
2Ti 2:3 Thou therefore endure hardness, as a good soldier of Jesus Christ.
2Ti 2:3
2Ti 2:9 Wherein I suffer trouble , as an evil doer, even unto bonds; but the word of God is not bound.”
2Ti 4:5, “But watch thou in all things, endure afflictions , do the work of an evangelist, make full proof of thy ministry.”
Jas 5:13, “Is any among you afflicted ? let him pray. Is any merry? let him sing psalms.”
However, some Greek manuscripts replace the word with (G4777), which means, “to suffer hardship in company with.” This word is used only one other time in the New Testament (see 2Ti 1:8). Modern translations appear to be equally divided over the use of these two words. Goodspeed takes this alternative reading and translates this word in 2Ti 2:3 as “Share my hardship.”
2Ti 2:3 Comments – A soldier must crucify the flesh. He learns obedience through suffering and self-discipline. Note these insightful words from Frances J. Roberts:
“Thou hast already witnessed the verdure of life that has sprung forth where the waters of My Spirit have flowed. How can any doubt remain? But the flesh dies hard; it is true. Even Jesus learned obedience through suffering and self-discipline. And Paul admonished: ‘Endure hardness as a good soldier.’ All that comforts the flesh weakens the Spirit.” [18]
[18] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 88.
2Ti 2:4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.
2Ti 2:4
2Ti 2:4 Comments – What is the warfare that we must endure? We are daily in spiritual warfare against the kingdom of darkness (Eph 6:10-18). We are also in a war against our fleshly desires (1Pe 2:11).
1Pe 2:11, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;”
The word “entangle” implies that a person can get into bondage to the cares of this world without really intending to do so. Some habits have a way of getting a grip on a person’s life so that he is not able to get loose and be free to serve the Lord any longer. There are a lot of things that we can do in life, but most of this entertainment and business has no eternal value. The sign of a mature Christian is seen in their interests. They have set their affects on things above, and not on the things of this earth. We should find God’s plan for our lives and focus on that plan.
The cares of this world, called here the affairs of life, are like a snare or a trap. Jesus used a similar analogy in the Parable of the Sower (Mar 4:18-19).
Mar 4:18-19, “And these are they which are sown among thorns; such as hear the word, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.”
2Ti 2:5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.
2Ti 2:5
[19] Philip Hersh, “Marathon Men: The Dynamic Dozen,” [on-line]; accessed 22 February 2010; available from http://newsblogs.chicagotribune.com/sports_globetrotting/2008/10/marathon-men-th.html; Internet; “What You See is What is: Part 2,” [on-line]; accessed 22 February 2010; available from http://blogs.myspace.com/index.cfm?fuseaction=blog.view&friendId=87273590&blogId=408640643; Internet. See also John Parker, The Frank Shorter Story (Runner’s World Magazine, 1972).
Many church-goes are like this fake runner. They want all the glory and praise, but do not want to pay the price of running the race of a real, genuine Christian. “Lord bless me,” they say, but they do not do the things required to receive God’s blessings.
Luk 6:46, “And why call ye me, Lord, Lord, and do not the things which I say?”
Rom 13:14, “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.” Making provision for the flesh is being carnal minded.”
Gal 5:1-26
Eph 4:24, “And that ye put on the new man, which after God is created in righteousness and true holiness.”
Col 3:10-12, “And have put on the new man, which is renewed in knowledge after the image of him that created him: Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;”
2Ti 2:6 The husbandman that laboureth must be first partaker of the fruits.
2Ti 2:6
Jas 5:7, “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.”
2Ti 2:7 Consider what I say; and the Lord give thee understanding in all things.
2Ti 2:7
2Ti 2:7 Comments – The way the Lord will often reveal things to us is when we are meditating on His Word. This is why Paul tells Timothy in 2Ti 2:7 to first consider what he has said. Paul will then give him some things to consider in the following verses (2Ti 2:8-13), things that will help him understand how to continue in a position to be a recipient of God’s grace. Paul will say that Timothy must remember the Gospel (2Ti 2:8), be willing to suffer as Paul has suffered (2Ti 2:9), and to endure all things without giving up (2Ti 2:10).
2Ti 2:4-7 Comments – Paul’s Encourages Timothy to Endure Hardships – When we first read 2Ti 2:4-7 we realize that Paul is speaking in allegories in order to explain a divine truth to Timothy; that it, we know that there is a hidden meaning that can only be revealed when we “consider” these things and mediate upon them. While meditating upon this passage of Scripture on day while driving I saw the order of events that Paul was figuratively speaking about. We can see in 2Ti 2:4 that Paul is referring to the calling and office of a minister being compared to the enlistment of a soldier; for neither can complete their office if they become sidetracked with the affairs of this world. They must remain faithful to this office. Paul then refers to perseverance in this calling by comparing it to an athlete running a race in 2Ti 2:5. Perseverance is achieved when one follows the course and the rules of the course. As a minister of the Gospel Timothy had a course to follow, a course given to him through Paul’s charges. Then, after the calling is received, and the course is run faithfully, there is a reward. Paul chooses to use a farmer in 2Ti 2:6 to illustrate this aspect of receiving our eternal rewards, which is also called glorification; for a farmer understands the need for patience if he is to receive a harvest. Lastly, Paul tells Timothy to “consider” these things, and that if he will do so (by meditating upon them), then the Lord would give him understanding.
The reason that Paul deals with these three aspects of our Christian journey is because Timothy had already been saved and justified through the blood of Jesus Christ. He had already been indoctrinated, which is the first phase of our sanctification. What was left for Timothy was his need to fulfill his calling and persevere to the end so that he might obtain his glorification. This was Paul’s exhortation in 2Ti 2:1-2 for Timothy to endure as a soldier through the grace available through the Lord Jesus Christ.
Fuente: Everett’s Study Notes on the Holy Scriptures
Sanctification by Holy Spirit: Indoctrination Paul then approaches Timothy’s calling based upon his calling to deliver sound doctrine to others. Paul exhorts him to be strong in the Lord in order to deliver sound doctrines to faithful men. It is through Christ that Timothy has received the grace to become a servant of Christ and hand down sound doctrine to other faithful men (2Ti 2:1-2). Paul explains that he must lay aside the cares of this life (2Ti 2:3-4), strive for masteries of his profession (2Ti 2:5) in order to obtain his eternal reward (2Ti 2:6). Paul uses himself as an example of one who is faithfully preaching sound doctrine (2Ti 2:8-9). It is in his faithfulness that many others will obtain their salvation in Heaven (2Ti 2:10-14). Timothy is to respond to this exhortation and example by being strong in Christ Jesus (2Ti 2:1).
Outline Here is a proposed outline:
1. Paul’s Charge To Timothy 2Ti 2:1-7
2. Paul’s Example of a Preacher of the Gospel 2Ti 2:8-14
Fuente: Everett’s Study Notes on the Holy Scriptures
Paul Explains Timothy’s Spiritual Journey to Those in Divine Service – After giving Timothy a warm greeting (2Ti 1:1-2) Paul immediately begins to exhort Timothy to fulfill his divine calling while using himself as an example of a faithful minister of Christ Jesus. He does this by basing his exhortation and charges upon the spiritual journey that every minister of God must complete. This spiritual journey begins with the foreknowledge of God the Father, justification through Jesus Christ the Son, and the sanctification of the Holy Spirit that will one day bring us into glory in Heaven. Timothy’s spiritual journey began before his birth with the foreknowledge of God the Father, who called him, saved him and imparted into him spiritual gives that must be stirred up (2Ti 1:3-18). Paul then exhorts him to be strong in the Lord in order to deliver sound doctrines to faithful men (2Ti 2:1-14). Paul next reflects upon Timothy’s divine calling from the perspective of being a faithful servant of Christ Jesus (2Ti 2:15-26). Paul then reflects upon the part of the journey called perseverance, in which Timothy is exhorted to continue in what he has been taught (2Ti 3:1-17). Finally, Paul focuses upon the future glorification that awaits every faithful minister when they enter into Heaven. Based upon this future hope Timothy is exhorted to preach the Word in all seasons (2Ti 4:1-8).
Thus, Paul begins this charge to Timothy by having him look back on the faithfulness of his mother and grandmother in training him up in the Holy Scriptures. Paul will conclude by having him look towards eternity as he describes the crown of righteousness for those who are faithful. Thus, Paul draws a broader picture of Timothy’s life in which his temporal earth-life is but a moment.
Outline – Note the proposed outline:
1. Justification by Faith thru Divine Foreknowledge 2Ti 1:3-18
2. Sanctification by Holy Spirit: Indoctrination 2Ti 2:1-14
3. Sanctification by Holy Spirit: Divine Service 2Ti 2:15-26
4. Sanctification by Holy Spirit: Perseverance 2Ti 3:1-17
5. Glorification 2Ti 4:1-8
Analogies of a Minister of Christ – Note the illustrations used by Paul to Timothy in this passage of Scripture: the soldier (2Ti 2:3), an athlete (2Ti 2:5), the husbandman (2Ti 2:6), the workman (2Ti 2:15), a vessel (2Ti 2:21), a servant (2Ti 2:24).
Fuente: Everett’s Study Notes on the Holy Scriptures
Admonition to Faithfulness in the Ministry.
v. 1. Thou, therefore, my son, be strong in the grace that is in Christ Jesus.
v. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
v. 3. Thou, therefore, endure hardness as a good soldier of Jesus Christ.
v. 4. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier.
v. 5. And if a man also strive for masteries, yet is he not crowned except he strive awfully.
v. 6. The husbandman that laboreth must be first partaker of the fruits.
v. 7. Consider what I say; and the Lord give thee understanding in all things. The discussion is still dominated by the thought of chap. 1:8, that Timothy should not be ashamed of the Gospel, of the testimony of the Lord. For that reason the apostle summarizes all his wishes and hopes for his favorite pupil in the urgent appeal: Thou, then, my son, be strong in the grace which is in Christ Jesus. The fatherly feeling and attitude of Paul, as brought out in his kind address, is intended to remind Timothy of the obligations which his spiritual sonship places upon him. He was to become and be, he was to show himself strong, Eph 6:10. This strength, however, for patient endurance, for victorious warfare, he could find and receive only in the grace which is in Christ Jesus. The unmerited grace and mercy of God, which was revealed to us and is given to us in Christ Jesus, is a source, not only of comfort in richest measure, but also of the true strength which enables us to overcome all spiritual enemies and obtain the victory. The grace of God in Christ was to be the sphere, the element in which Timothy was to have his spiritual being; through it he was to keep the apostolic doctrine pure and unadulterated in the Church.
This St. Paul expressly demands: And the things which thou hast heard from me through many witnesses, these transmit to faithful men, such as will be able to teach others also. This gives us an idea of the manner in which the apostle taught the candidates for admission into the Christian Church. He expounded the doctrine to them by word of mouth, and accompanied this teaching with a continual reference to the Old Testament, the many proof-passages being his infallible witnesses. Thus Timothy had a certain foundation under his feet concerning the doctrine which he had heard from Paul. He could assent to this doctrine cheerfully and confidently, knowing that God Himself had substantiated its truths. But for this reason he could also pass on the doctrine which he had received without the slightest hesitation: he could, in turn, instruct faithful, trustworthy men, preparing them for the work of the ministry. Such men as have a most thorough understanding, a perfect knowledge of the doctrines as taught by Paul, and are, moreover, faithful and trustworthy, may be chosen as ministers of the Church. Incidentally, the words of the apostle imply a certain amount of natural or acquired aptitude to teach. The possession of a certain amount of knowledge alone is not sufficient in a teacher, but it is absolutely necessary for him to be able to impart the Christian doctrine to others in the form of proper teaching. To this end the Holy Spirit Himself must be the instructor of all the teachers in the Church; for their sufficiency in office is of God, 2Co 2:16-17; 2Co 3:4-6.
It was to be expected, of course, that Timothy, in the fulfillment of this work, would not always find smooth sailing. Anticipating this, the apostle writes: Join me in bearing suffering, as a good soldier of Christ Jesus. It is the lot of the messengers of Christ to endure various sufferings for the sake of the Gospel. As the work of a soldier in this world is connected with many difficulties and hardships, even so it holds true also, in a far greater measure, that a soldier of Jesus is beset with many difficulties and hardships, since the enemies with whom he is obliged to battle are skillful, powerful, and dangerous in a much greater degree than any earthly foes, Eph 6:12. In addition to that, immeasurably more important matters, the soul’s salvation and eternal life, are here concerned. It is only by patient suffering, by cheerful endurance, that a servant of Christ will perform his work properly. There is at least a measure of comfort, at the same time, in the fact that other soldiers of the Master are subject to the same hardships.
The apostle now illustrates his admonition by referring to three examples, by every one of which he wishes to emphasize some specific phase in the work of a minister. The first picture develops the comparison with the life of a soldier: No member of the army becomes entangled in the business pursuits of life, in order that he may please him that hired him. The apostle speaks of a person belonging to an army, not of a soldier on duty. As soon as a man joins the army, and even before he has seen active service, he leaves all matters of business behind him, he is no longer concerned about his food and clothing, that being supplied by the quartermaster’s department. The recruit is supposed to strain his every effort in the direction of serving in the army to the best of his ability, to give the best account of himself. Thus the service of a Christian minister demands full concentration of all bodily, mental, and spiritual powers; his one aim is to please the great Master in whose service he is laboring. There is included here an indirect admonition to the congregations to take such care of their pastors as to prevent their being forced to worry about the necessaries of life for themselves and their family. If this is done in the proper manner, the cares and worries of daily life will be taken from the shoulders of the pastor, and he mill thus have all the more leisure and energy to devote to the proper execution of the work of his office.
The second picture which the apostle uses is taken from the athletic games of the Greeks: But even if a man competes in the games, he is not crowned unless he complies with the rules. In the national athletic games of the Greeks the prize had little material value, consisting merely of a wreath: but the honor connected with the gaining of the prize was such as to cause the victor to become the subject of countless hymns throughout the Greek world. But the much-coveted prize was given only on one condition, namely, that the competitor in the games had complied with all the rules, both as to training and as to behavior during the games. In the same way every servant of the Word is bound by the rules which the Lord has laid down in His Word. All other considerations, from the standpoint of man, no matter with what intention they are brought forward, must be set aside. The pastor is to devote himself to his work with a cheerful intensity that seeks the welfare of the souls entrusted to him.
The third picture of the apostle is taken from the work of a field-laborer or a farmer: The farmer that has labored hard should be the first partaker of the fruits. Everyone that earns his living from the soil, that labors in the field in the sweat of his face, should at the same time have the comforting assurance that he may be the first to enjoy the results of his toil. This idea is applied to the work of the Christian pastor. The men engaged in this work are not only obliged to toil unceasingly, but they also must receive the fruits of their labors as they present themselves. Whether their preaching be a savor of life unto life or a savor of death unto death, they must be faithful. Whether their fruit consists more of joy or more of suffering and misery makes no difference. The final blessed change to glory everlasting will not take place until the last day.
The apostle realizes that the application of the three parables is not easy, and therefore adds: Mark what I say; for the Lord will give you understanding in all things. Timothy was to apply the lessons of the pictures following the admonition to his own case. He was to solve his specific problems in accordance with these reminders of the apostle. Since this understanding, however, is not a matter of mere mental ability, but of the Lord’s enlightenment, therefore the apostle says that this will come to him by the gift of the Lord. If there is any Christian that should feel the necessity of praying for strength and light, for understanding and knowledge from above, it is a servant of the Word. And in the measure in which he asks the blessing of God success will attend his work.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
2Ti 2:1
Child for son, A.V.; strengthened for strong, A.V. Be strengthened (); more exactly (as Huther), become strong, or, which is the same thing, strengthen thyself; implying, perhaps, though gently expressed, some previous weakness, as m Heb 11:34, “From weakness were made strong;” where the image seems to be that of recovery from sickness. In Eph 6:10, however ( ), there is no evidence of preceding weakness, but only a call to use the strength they had; and it may be so here too. The strength, Timothy is reminded, by which he was to fight the good fight, was not his own, but that which would come to him from the grace and love of Jesus Christ.
2Ti 2:2
Which for that, A.V.; from for of, A.V. The things which thou hast heard, etc. Here we have distinctly enunciated the succession of apostolical doctrine through apostolical men. We have also set before us the partnership of the presbyterate, and, in a secondary degree, of the whole Church, with the apostles and bishops their successors, in preserving pure and unadulterated the faith once delivered to the saints. There can be little doubt that St. Paul is here alluding to Timothy’s ordination, as in 1Ti 4:14; 1Ti 6:12; 2Ti 1:6, 2Ti 1:7, 2Ti 1:13, 2Ti 1:14. Timothy had then heard from the apostle’s lips a certain “form of sound words”something in the nature of a creed, some summary of gospel truth, which was the deposit placed in his charge; and in committing it to him, he and the presbyters present had laid their hands on him, and the whole Church had assented, and confirmed the same. “Thus through many witnesses,” whose presence and assent, like that of witnesses to the execution of a deed of transfer of land (Gen 23:10, Gen 23:16, Gen 23:18), was necessary to make the transaction valid and complete, had Timothy received his commission to preach the Word of God; and what he had received he was to hand on in like manner to faithful men, who should be able to teach the same to others also. Commit (); identifying the doctrine committed to be handed on with the deposit () of 1Ti 6:20 and 2Ti 1:14. It is important to note here both the concurrence of the presbyters and the assent of the Church. The Church has ever been averse to private ordinations, and has ever associated the people as consentient parties in ordination (Thirty-first Canon; Preface to “Form and Manner of Making of Deacons,” and rubric at close”in the face of the Church;” “Form and Manner of Ordering of Priests””Good people,” etc.).
2Ti 2:3
Suffer hardship with me for thou therefore endure hardness, A.V. and T.R.; Christ Jesus for Jesus Christ, A.V. and T.R. Suffer hardship with me (), which is the reading “supported by the weightiest authorities” (Huther), as in 2Ti 1:8. The simple form , which is the reading of the T.R., occurs also in 2Ti 1:9 of this chapter, in 2Ti 4:5, and in Jas 5:13, and in Jas 5:10. Both these simple forms are classical. But the context favours the compound form, and is supported by 2Ti 1:8, 2Ti 1:12. (For the sentiment, see the “Ministration of Public Baptism””We receive this child,” etc.)
2Ti 2:4
Soldier on service for man that warreth, A.V.; in for with, A.V.; enrolled him as for hath chosen him to be, A.V. Soldier on service (); as 1Co 9:7 (see, too. 1Ti 1:18). In Luk 3:14 is rendered simply “soldiers,” with margin, “Greek, soldiers on service.“ There is no difference in meaning between the “man that warreth” in the A.V., and the “soldier on service” of the R.V. Affairs (); only here in the New Testament, but common in the LXX. and in classical Greek, where it means, as here, “business,” “affairs,” “occupation,” “trade,” and the like, with the accessory idea of its being an “absorbing, engrossing pursuit.” Enrolled him, etc. (); only here in the New Testament, not found in the LXX., but common in classical Greek for “to levy an army,” “to enlist soldiers.” The great lesson here taught is that the warfare of the Christian soldier requires the same concentration of purpose as that of the earthly warrior, if he would win the victory.
2Ti 2:5
Also a man for a man also, A.V.; contend in the games for strive for masteries, A.V.; he is not for yet is he not, A.V.; have contended for strive, A.V. Contend in the games (); only here in the New Testament, and not found in the LXX., but common in classical Greek. It means “to contend for ” the prize, to be an “athlete.” This is also the meaning of the A.V. “strive for masteries.” “To strive,” means properly to contend with an antagonist, and “mastery” is an old English word for “superiority,” “victory,” or the like. Dryden has “mastership” in the same sense
“When noble youths for mastership should strive,
To quoit, to run, and steeds and chariots drive.”
(Ovid., ‘Met,’ bk. 1.)
Lawfully (, as 1Ti 1:8); according to the laws and usages of the games. So Timothy must conform to the laws of the Christian warfare, and not shrink from afflictions, if he would gain the great Christian prize.
2Ti 2:6
The first to partake for first partaker, A.V. That laboureth ( ). Let not Timothy think to shirk labour and yet enjoy its fruits. (For , see note on 1Ti 5:17.)
2Ti 2:7
For the Lord shall give for and the Lord give, A.V. Consider what I say. The apostle’s lessons had been given in parables or similitudes. He therefore begs Timothy to note them well, lest the application to himself should escape him, suggesting further that he should seek the necessary wisdom and understanding from God. So our Lord, at the end of the parables recorded in Mat 13:1-58., says to his disciples in Mat 13:51, “Have ye understood all these things?” and elsewhere, “He that hath ears to hear, let him hear.” Understanding (); one of the special gifts of the Spirit (Isa 11:2, LXX.; see Col 1:9; Col 2:2).
2Ti 2:8
Jesus Christ, risen from the dead for that Jesus Christ…was raised from the dead, A.V.; of the seed of David for Jesus Christ of the seed of David, A.V. Remember Jesus Christ. The A.V. seems to give the sense more correctly than the R.V. The point of the exhortation is to remember that Jesus Christ was raised from the dead, and by that remembrance to be encouraged to face even death courageously. The verb , in the New Testament, usually governs the genitive case as e.g. Act 20:35; Gal 2:10. But in 1Th 2:9; Mat 16:9; Rev 18:5, it has an accusative, as here, and commonly in classical Greek. There seems to be hardly sufficient ground for the distinction mentioned by Bishop Ellicott, that with a genitive it means simply “remember,” with the accusative “keep in remembrance.” It is more difficult to determine the exact force and intent of the clause, “of the seed of David.” It seems, however, to point to Christ’s human nature, so as to make the example of Christ’s resurrection apposite as an encouragement to Timothy. And this view is much strengthened by Rom 1:3, where the addition, “according to the flesh,” as contrasted with “the Son of God according to the Spirit of holiness,” marks the clause, “of the seed of David,” as specially pointing to the human nature of Christ. The particular form which the reference takes probably arises from the form to which the apostle refers us as “my gospel.” In that creed, which was the epitome of the gospel as preached by St. Paul, there was no doubt mention made of Christ’s Davidic descent. Others, as Huther, think the clause points to the Messianic dignity of David. Others that it is inserted in refutation of the Docetae, and to show the reality of the death and resurrection of Christ; or that it is meant to mark especially the fulfilment of prophecy. But the first explanation is quite satisfactory, and the general purpose of the reference to our Lord as intended to encourage Timothy to endure hardness as a good soldier of Jesus Christ, is fully borne out by the “faithful saying” in Rom 1:11 and Rom 1:12, “If we died with him, we shall also live with him: if we endure, we shall also reign with him.”
2Ti 2:9
Hardship for trouble, A.V.; unto for even unto, A.V.; as a malefactor for as an evil doer, A.V.; transposition of clause, unto bonds. Wherein ( ); i.e. in which gospel, in the preaching of which. Suffer hardship (); as 2Ti 2:3, T.R. Unto bonds ( ). So , Php 2:8; , Heb 12:4; but most frequently of time, “until,” as Mat 11:23; Mat 13:30; Act 10:30, etc. A malefactor (); as Luk 23:32, Luk 23:33, Luk 23:39; common in classical Greek. Bonds (); as Act 26:29; Php 1:7, Php 1:13, etc.; Col 4:18. So St. Paul calls himself , in respect of these bonds (Eph 3:1; Eph 4:1; 2Ti 1:8; Phm 1:9). The Word of God is not bound. A beautiful reflection of an utterly unselfish mind! The thought of his own bonds, likely soon to be exchanged for the bonds of a martyr’s death, awakens the comforting thought, Though they bind me with an iron chain, they cannot bind the gospel. While I am here, shut up in prison, the Word of God, preached by a thousand tongues, is giving life and liberty to myriads of my brethren of the human race. The tyrant can silence my voice and confine it within the walls of my dungeon; but all the while the sound of the gospel is going through all the earth, its saving words to the ends of the world; and I therein rejoice, yea, and will rejoice; and not all the lemons of Rome can take this joy from me.”
2Ti 2:10
Sake for sakes, A.V.; also may for may also, A.V. Therefore ( ); for this cause. Some (Wiesinger, Alford, etc.) refer this to what follows, viz. “that the elect may obtain the salvation,” etc., after the model of 1Ti 1:16 and Phm 1:15, where clearly refers to the words which follow. But the interposition of the words, , is strongly adverse to this view. It seems, therefore, rather to refer collectively to all the considerations which he had just been urging upon Timothy, perhaps especially the last, of the resurrection of Christ, which he now again enforces by his own example of willing suffering in order that the elect may obtain the eternal salvation which is in Jesus Christadding, in Phm 1:11 and Phm 1:12, the encouragement to suffering derived from the “faithful saying.” I endure (); the exact force of which is seen in the substantive , patience, so frequently attributed to the suffering saints of God.
2Ti 2:11
Faithful is the saying for it is a faithful saying, A.V.; died for be dead, A.V. Died; i.e. in baptism (Rom 6:8), as denoted by the aorist. But the death with Christ in baptism is conceived of as carrying with it, as a consequence, the daily death of which St. Paul speaks so often (Gal 2:20;1Co 15:31; 2Co 4:10), as well as the death to sin.
2Ti 2:12
Endure for suffer, A.V.; shall deny for deny, A.V. and T.R. Endure; as 2Ti 2:10. Mark the present tense as distinguished from the aorist in , betokening patient continuance in suffering. If we shall deny him (); comp. Mat 10:30; Luk 12:9; Act 3:13, Act 3:14, etc.
2Ti 2:13
Are faithless for believe not. A.V.; he for yet he, A.V.; for he for he, A.V. and T.B. Are faithless (); meaning the same as the A.V. believe not, which is everywhere in the New Testament the sense of Mar 16:11; Luk 24:11; Rom 3:3, etc.). (For the contrast between man’s unbelief and God’s faithfulness, see Rom 3:3.) He cannot deny himself, by coming short of any promise once made by him (comp. Tit 1:2; Heb 6:18; Heb 10:23, etc.). This and the two preceding couplets in Rom 3:11 and Rom 3:12 make up “the faithful saying” spoken of in Rom 3:11 (see 1Ti 1:15, note).
2Ti 2:14
In the sight of for before, A.V.; to for but to, A.V.; them that hear for the hearers, A.V. Put them in remembrance (; Joh 14:26; Tit 3:1; 2Pe 1:12). St. Paul skilfully strengthens his preceding exhortations to Timothy by now charging him to impress upon othersreferring, perhaps, especially to “the faithful men” spoken of in 2Ti 2:2, but generally to the whole flock committed to himthe truths which he had just been urging upon Timothy. Charging (); as 1Ti 5:21 and 2Ti 4:1. Strive about words (); only here in the New Testament or elsewhere. But occurs in 1Ti 6:4 and in late Greek. Another reading is , as if addressed to Timothy himself, but is supported by the best authorities, and agrees best with the context. To no profit; literally, useful for nothing; serving no good purpose. , which occurs nowhere else in the New Testament, is found repeatedly in the LXX., and is very common in classical Greek, where it is followed by , and . The construction is “not to strive about words, a thing useful for nothing, but, on the contrary, tending to subvert those who hear such strife.” To the subverting ( ); elsewhere only in 2Pe 2:6, where it is used of a material overthrow, as it is in the LXX. of Gen 19:29, to which St. Peter is referring. The history of its use here of a moral overthrow, which is not borne out by its classical use, seems to be that the apostle had in his mind the very common metaphor of , edification, as the proper result of speaking and teaching, and so uses the contrary to “building up,” viz. an “overthrowing” or “destruction,” to describe the effect of the teaching of those vain talkers and deceivers (comp. Gen 19:18).
2Ti 2:15
Give diligence to present for study to show, A.V.; handling aright for rightly dividing, A.V. Give diligence. The A.V. “study,” if we give it its proper force, as in the Latin studeo, studium, studiosus, expresses the sense of exactly. Zeal, earnest desire, effort, and haste, are all implied in it. To present thyself (, to present); as in Luk 2:22; Act 1:3; Act 9:41. In 1Co 8:8 it has the sense of “to commend,” nearly the same as . The rendering, to show thyself, of the A.V. is a very good one, and is preserved in the R.V. of Act 1:3. Approved (; Rom 16:10; 1Co 11:19, etc.); one that has been tried and tested and found to be sterling; properly of metals. This, with the two following qualifications, “a workman that needeth not to be ashamed,” and “one that rightly handles the Word of truth,” is the character which Timothy is exhorted to appear in before God. The dative is governed by , not by . A workman (). How natural is such a figure in the mouth of Paul, who wrought at his trade with Aquila and Priscilla (Act 18:3), and was working night and day at Thessalonica, that he might earn his own living! That needeth not to be ashamed (); not found anywhere else, either in the New Testament or in the LXX., or in classical Greek. Bengel hits the right force of the word when he renders it “non pudefactum,” only that by the common use of the passive participial form (compare , etc.), it means further “that cannot be put to shame.” The workman whose work is skimped is put to shame when, upon its being tested, it is found to be bad, dishonest work; the workman whose work, like himself, is , honest, conscientious, good work, and moreover sound and skilful work, never has been, and never can be, put to shame. St. Paul shows how to secure its being good work, viz. by its being done for the eye of God. Handling aright the Word of truth ( ). The verb occurs only here in the New Testament. In the LXX., in Pro 3:6, it stands for “he shall direct [or ‘make straight’] thy paths;” and so in Pro 11:5. The idea is the same as that in Heb 12:13, “Make straight paths for your feet ( ).” But this does not at all suit the context. We must look, therefore, at the etymology of the word. must mean “to cut straight,” and, as the apostle is speaking of a good workman, he must be thinking of some work in which the workman’s skill consists in cutting straight: why not his own trade, in which it was all-important to cut the pieces straight that were afterwards to be joined to each other (see and )? Hence, by an easy metaphor, “divide rightly,” or “handle rightly, the Word of truth,” preserving the true measure of the different portions of Divine truth.
2Ti 2:16
Profane for profane and vain, A.V.; proceed further in ungodliness for increase unto more ungodliness, A.V. Shun (, as in Tit 3:9); literally, step out of the way of, or stand away froman unusual use of the word, found also in Josephus, ‘Ant. Jud.,’ 4. 6:12. Profane babblings (see 1Ti 4:7; 1Ti 6:20). They will proceed (); see note on in 1Ti 4:15. Further in ungodliness ( ); surely better rendered in the A.V. to more ungodliness. It may be questioned whether “they” refers to the babblings or to the false teachers. It makes very good sense to say, “Avoid these profane babblings, for they won’t stop therethey will grow into open impiety and blasphemy.” But verse 17, as Alford observes, is in favour of the “teachers” being the subject of “will proceed;” but it is not conclusive. If a full stop be put after “ungodliness,” as in the A.V., verse 17 comes in quite naturally with the further statement that “their word will eat as doth a gangrene.”
2Ti 2:17
Gangrene for canker, A.V. Their word; as opposed to “the Word of truth” in 2Ti 2:15. Will eat ( ); i.e. spread, like a gangrene, which gradually enlarges its area, corrupting the flesh that was sound before. So these heretical opinions spread in the body of the Church which is affected by them. is literally “pasture” (Joh 10:9), “grazing of flocks,” and hence is applied to fire (Polybius), which as it were feeds upon all around it, and, in medical language (Hippocrates), to sores and gangrenes, which grow larger and depasture the flesh. Of whom; of the number of those pointed at in the phrase, “their word.” Hymenaeus; probably the same person as is mentioned as a blasphemer in 1Ti 1:20. Philetus. Nothing is known of him.
2Ti 2:18
Men who for who, A.V. Have erred (); see 1Ti 1:6 (note) and 1Ti 6:21. In Mat 22:29 and in Mar 12:24 our Lord’s word for “erring” is . It is remarkable that it was the subject of the resurrection which was so misunderstood in both cases. The heretics to whom St. Paul here alludes probably explained away the resurrection, as the Gnostics in the time of Irenaeus and Tertullian did (Huther), by spiritualizing it in the sense of Rom 6:4; Eph 2:1; Col 2:12; Col 3:1, etc. It is the usual way with heresy to corrupt and destroy the gospel, under pretence of improving it. And there are always some weak brethren ready to be deceived and misled. Overthrow (); elsewhere in the New Testament only in Tit 1:11; but common in LXX. and in classical Greek.
2Ti 2:19
Howbeit for nevertheless, A.V.; firm foundation of God standeth for foundation of God standeth sure, A.V.; this for the, A.V.; the Lord for Christ, A.V. and T.R.; unrighteousness for iniquity, A.V. The firm foundation of God standeth; i.e., though the faith of some is thrown down like a wall built with untempered mortar, the foundation which God has laid fast and firm stands unmoved and unmovable. This is equally true of individual souls (the at of Chrysostom), and of the Church, against which the gates of hell shall not prevail. Compare our Lord’s saying, when the Pharisees were offended at him, “Every plant which my heavenly Father hath not planted shall be rooted up” (Mat 15:13); and those in Joh 10:28, Joh 10:29; and 1Jn 2:19. in classical Greek is always an adjective agreeing with expressed or understood. In the New Testament it is used only as a substantive (Luk 6:48; 1Co 3:10; 1Ti 6:19, etc.). Here the word seems to be employed, not so much to denote a foundation on which a house was to be built, as to denote strength and solidity. The elect of God are like foundationstones, which may not be moved. Having this seal. In Rev 12:14 the twelve foundationstones of the new Jerusalem were each inscribed with the name of an apostle. In like manner there are inscriptions, of the nature of seals, on God’s strong foundations, showing their immutable condition. One is, “THE LORD KNOWETH THEM THAT ARE HIS,” taken verbatim from the LXX. of Num 16:5 : the other is, “LET EVERY ONE THAT NAMETH THE NAME OF THE LORD DEPART FROM UNRIGHTEOUSNESS,” This is nowhere to be found in the Old Testament.
The first part of the verse is indeed equivalent to in Isa 26:13, but there is nothing to answer to the second part. The passages quoted by commentators from Num 16:26 and Isa 52:11 are far too general to indicate any particular reference. Possibly the motto is one of those “faithful sayings” before referred to. The two inscriptions, taken together, show the two sides of the Christian standingGod’s election, and man’s holiness.
2Ti 2:20
Now for but, A.V.; unto for to, A.V. (twice). Now in a great house, etc. “Now” is hardly the right conjunction. It should rather be “howbeit.” The object of the figure of the various vessels in the “great house” is to show that, though every one that names the Name of the Lord ought to depart from unrighteousness, yet we must not be surprised if it is not so, and if there are found in the Church some professing Christians whose practice is quite inconsistent with their profession. Perhaps even the vilest members of the visible Church perform some useful function, howbeit they do not mean it. With this mention of the vessels, compare the enumeration in 1Co 3:12. Of earth (); only here and 2Co 4:7, where it is also applied to , “earthen vessels;” as it is in the LXX., e.g. Le 6:28; and to (Num 5:17). “a tile.” (For the same figure, see Rom 9:22, Rom 9:23.)
2Ti 2:21
Meet for and meet, A.V. and T.R.; prepared for and prepared, A.V. Purge himself from these (); stronger than the simple , “thoroughly purge himself,” as in 1Co 5:7 (the only other place in the New Testament where it occurs) and as in classical Greek. It is used also by the LXX. in Jdg 7:4, as the rendering of , to try metals. The idea, therefore, seems to be that of separation, and, if so, “from these” may certainly mean from the false teachers described under the image of the vessels unto dishonour, as usually explained. At the same time, the image is better sustained if we understand “from these” to mean the babblings, and ungodliness, and eating words of the heretics denounced. It is hardly natural to imply that one vessel in the house will become a golden vessel by purging itself from the wooden and earthen vessels. Neither is separation from the false teachers the point which St. Paul is here pressing, but avoidance of false doctrines. Meet foruse (); only here and Jdg 4:11 and Phm 1:11. Also Pro 29:1-27 :(31) 13, LXX. Common in classical Greek. The master ( ); the master of the house, the .
2Ti 2:22
But flee for flee also, A.V.; and follow after for but follow, A.V.; love for charity, A.V. Youthful (); of or belonging to , young men; “cupiditates adolescentiae” (Tacit., ‘Hist.,’ 2Ti 1:15). The word only occurs here in the New Testament, never in the LXX., but is found in Josephus, who speaks of , “youthful arrogance,” and is common in classical Greek. Lusts () include, besides the of 1Pe 2:11, all those ill-regulated passions to which youth is peculiarly liable, such as intem perance, love of company, arrogance, petulance, ambition, love of display, levity, vehemence of action, wilfulness, and the like. Timothy at this time was probably under forty (see note on q Ti 1Pe 4:12, and Ellicott on ditto). Follow after (); as 1Ti 6:11, where, as here, it is in contrast with . Eagerness in pursuit, and difficulty in attainment, seem to be indicated by the word. With them, etc. ( ….). “With them” may mean either pursue righteousness, etc., in partnership with all who call upon the Lord; i.e. make the pursuit of righteousness, etc., your pursuit, as it is that of all who call upon the Lord; or it may be construed with , so as to limit the exhortation to peace to those who call upon the Lord, “peace with those that call,” etc., which is the construction in Heb 12:14 and Rom 12:18. It is, however, remarkable that in both these passages, which are referred to for the grammar, the inference from the doctrine goes rather the other way, as they teach “peace with all men.” So does the balance of the sentence here.
2Ti 2:23
Ignorant questionings for unlearned questions, A.V.; refuse for avoid, A.V.; gender for do gender, A.V. Ignorant (); only here in the New Testament, but not uncommon in the LXX., applied to persons, and in classical Greek. Unlearned is quite as good a rendering as ignorant. It is a term applied properly to ill-educated, ill-disciplined people, and thence, by an easy metonymy, to the questions such persons delight in. Questionings (); see 1Ti 1:4, note, and Tit 3:9. Refuse (); “have nothing to do with” (see 1Ti 4:7; Tit 3:10). Gender (). This is the only place in the New Testament where is used in this metaphorical sense, unless Gal 4:24 is included. (For the sentiment, see 1Ti 6:4, “Whereof cometh envy, strife,” etc.) Strifes (); compare , “fightings about the Law” (Tit 3:9); and “wars and fightings” (Jas 4:1, Jas 4:2). Compare, too, the verb , in Gal 4:14. Nothing can be more emphatic than St. Paul’s warnings against foolish and angry controversies about words, and yet nothing has been more neglected in the Church, in all ages.
2Ti 2:24
The Lord‘s servant for the servant of the Lord, A.V.; towards all for unto all men, A.V.; forbearing for patient, A.V. The Lord’s servant ( ). So St. Paul repeatedly describes himself (Rom 1:1; Gal 1:10; Php 1:1; Tit 1:1), as do also the apostles James, Peter, Jude, and John (Jas 1:1; 2Pe 1:1; Jud 2Pe 1:1; Rev 1:1). The term seems, therefore, especially (though not exclusively, Eph 6:6; 1Pe 2:16; Rev 19:2, Rev 19:5; Rev 22:3) to describe those whose office it is to preach the gospel, either as apostles or as ministers (Col 4:12). Must not strive (); a conclusive reason against engaging in those foolish and ignorant questionings which necessarily engender strife. Gentle (); only here and in 1Th 2:7, where we see how St. Paul carried this precept into practice. A nurse does not meet the child’s waywardness by blows or threats, but by gentleness and love. It is a classical word. Apt to teach (see 1Ti 3:2, note). Forbearing (); only here in the New Testament, not found in the LXX., and only in late Greek. It means literally “bearing up against ill treatment,” patiently enduring it.
2Ti 2:25
Correcting them for instructing those, A.V.; peradventure God for God peradventure, A.V.; may for will, A.V.; unto the knowledge for to the acknowledging, A.V. Correcting (), means properly to “educate,” “bring up,” or “train” a child. Hence sometimes the idea of teaching predominates, sometimes that of correcting or chastising. Here the context shows that the idea of teaching is pre-dominantpartly because the word suggests something contrary to the of 2Ti 2:23, and partly because the end of this is to bring them to the knowledge of God’s truth. The A.V. “instructing” is therefore the right word here. Them that oppose themselves ( ); only here in the New Testament or the LXX., or in classical Greek. Literally, those who arrange or set themselves in opposition; or, in one word, “opponents,” referring, no doubt, chiefly to such as are mentioned in the very similar passage, Tit 1:9 (see too Tit 2:8). If peradventure (). “, in later Greek, loses its aversative meaning (‘lest at any time’), and is almost equivalent to ” (Alford, in loc.)equivalent to “in case God should,” etc. Repentance (); such a change of mind as shall lead them to embrace the truth. Knowledge (); almost invariably used of the knowledge of God or of God’s truth (Tit 3:7; Rom 1:28; Eph 1:17; Eph 4:13; Col 1:9, Col 1:10; Col 3:10; Tit 1:1; Heb 10:26, etc.). The truth; that truth which before they set themselves to oppose, disputing against it and resisting it. The servant of the Lord must never despair of any one, never throw an additional obstacle in any one’s way by roughness or harsh speech, and never allow unkind feelings to be roused in his own breast by the perverseness or unreasonableness of them that oppose themselves to him.
2Ti 2:26
They for that they, A.V.; having been taken captive by the Lord‘s servant unto the will of God for who are taken captive by him at his will, A.V. Having been taken captive, etc. This is undoubtedly a difficult passage. We will first take the individual words, and then turn to the general meaning. Recover themselves (); only found here in the New Testament, and never in the LXX. In classical Greek, where it is, however, uncommon, it means literally “to recover from drunkenness,” hence, “to come to one’s self,” “to come to a right mind” (see Steph., ‘Thes.’). Snare (); as 1Ti 3:7; 1Ti 6:9. Compare the use of (Mat 22:15). Having been taken captive (); only found in the New Testament in Luk 5:10 besides this place, but common in the LXX. and in classical Greek, in the sense of “to take alive,” of prisoners of war, who, if not ransomed, always became slaves of the conqueror. Here, therefore, the meaning is “having been captured and enslaved.” By him (margin), ( ); i.e. of course the devil, who had just been named as having ensnared them. Unto the will of him (margin), ( ). The difficulty of the passage lies in the word , which at first sight seems to indicate a different antecedent from the antecedent of . This grammatical difficulty has led to the strange rendering of the R.V., and to the wholly unjustifiable intrusion into the text of the words, “the Lord’s servant” and of “God,” producing altogether a sentence of unparalleled awkwardness and grotesqueness, and utter improbability. But there is no real difficulty in referring to the same person as (meaning in both cases the devil), as in the passage from Plato’s ‘Cratylus,’ cited by Huther, after De Wette, the cause of the use of being that St. Paul was at the moment emphasizing the fact of these captives being deprived of their own will, and made subservient to the will of another. The passage may be paraphrased: “If peradventure God may give them repentance unto the knowledge of the truth, so as to recover themselves out of the snare of the devil, after they had been led captive by him, so as to be no longer their own masters, but obliged to do his will.”
The implied contrast is , just as in the passage from the ‘Cratylus,’ p. 430, is contrasted with . The full passage is . Another example of the transition from to is in Joh 1:7, Joh 1:8, , , …, where there is a contrast between John as the witness and Christ as the true Light (compare, too, Joh 4:25, where has the force of “not you, but he”). For the general turn of phrase, comp. 2Co 10:5, “Bringing into captivity every thought to the obedience of Christ,” where (see 2Ti 3:6) corresponds to and to . It should be noted further that the sentence is certainly rather a peculiar one, from the use of such uncommon words as and , and the mixture of metaphors. But the sense of the A.V. is fully borne out. The interpretation preferred by Bishop Ellicott is “they may recover themselves from the snare of the devil unto his will (viz. God’s), having (previously) been led captive by him (viz. the devil).”
HOMILETICS
2Ti 2:1-14
Endurance the lot of Christ’s ministers.
Continual endurance of evil, whether directed specially against himself, or generally thwarting the cause which he has most at heart, is the ordinary lot of the minister of Jesus Christ exercising his ministry in an evil world. And in order to be ready to encounter this evil, actively or passively, as the case may require, a complete concentration of purpose on the fulfilment of his ministry is absolutely required. If the heart is divided between the ministry of God’s Word and the enjoyment of an easy life, there will be a constant temptation to avoid those various forms of “hardship” which properly belong to the campaign of the soldiers of Christ. Troubles will be shirked rather than endured; and ministerial duties will be made to stand on one side when they interfere with the inclinations of the moment. Labour will be evaded when the soul calls for ease. The determined struggle, and the sturdy stand against evil, whether in his own heart or in the world around him, will be postponed to a more convenient season, while weak compromises and sinful compliances take their place in the immediate present. At the same time, contradiction and opposition, crooks and crosses of various kinds, untoward events, troubles, disappointments, and difficulties of all sorts, will be met, not in the spirit of Christian fortitude, not in the spirit of Christian meekness and patience, but with petulant complaints, or with roughness and ill temper, as running against the current of the love of ease in the soul. It is, therefore, incumbent upon the servant of God to be wholly given up to the ministry which he has received. He must resolutely shake off the entanglements of the affairs of this life, that he may please him who called him to be a soldier. He must feel, “My work in life, my mission, the dispensation committed to me, is to advance the kingdom of Christ in the world. I am set by my Lord and Master for the defence of the gospelto preach it, to vindicate it, to uphold it against all gainsayers, to adorn it with my own life, to use my utmost endeavour for its maintenance, its propagation, its triumphs. I must no more shrink from obloquy, from labour, from suffering, from troubles, or, if need be, from bonds and death, in the fulfilment of this work and ministry, than the soldier shrinks from fatigue and exposure, from hunger and hardship, from wounds and from death,, in bravely discharging the duties of his warfare.” For his encouragement in carrying out this resolve, he has the example of his Lord who suffered unto death and was raised again from the dead. tie has the example of the apostles who endured troubles and bonds and imprisonment, and yet saw the gospel which they preached triumphing over all opposition. He has the promises of God assuring life, and a kingdom, to those who suffer and die with Christ. And so, accepting endurance as the portion of Christ’s servants, he pursues his ministry diligently, joyfully, and steadfastly, throws his whole strength into it, and looks forward with an unwavering hope to obtain the salvation which is in Christ Jesus with eternal glory.
2Ti 2:15-26
The skilful workman.
Besides the concentration of purpose, and the willingness to endure, which are necessary to the faithful minister of Christ, two other qualifications are no less needed. The one is skill in his work; the other is gentleness and patience in dealing with those that oppose themselves. By skill in his work we mean both the knowing what to avoid and shun, and the effective handling of the Word of truth. The minister of Christ who wastes his time, and spends his strength in foolish and unlearned questions and profane babblings; who strives about words to no profit; who dabbles with philosophy and vain deceit, after the traditions of men, and not after Christ; who intrudes into things which he hath not seen, bringing in strange doctrines and carnal ordinances, and laying burdens upon the consciences of his hearers, which God has not laid;however earnest he may be, and however willing he may be to endure trouble in defence of his teaching, is not a workman approved unto God, or one that needeth not to be ashamed of his work. He builds upon the foundation hay and stubble, instead of gold and costly stones. But the skilful workman shuns this. He will not allow himself to be enticed into unprofitable controversies, or fritter away his zeal upon things of no moment. But he bends all the powers of his mind to divide rightly the Word of truth. Holy Scripture is his model. What is made much of in Scripture he makes much of in his teaching. He endeavours to preserve the relative proportion of doctrines which he finds in the inspired pages; to treat of doctrine and of practice in the same way that they are treated of in the Wordto speak as do the oracles of God. His aim is neither to exaggerate nor to attenuate; to speak soberly, hut not to speak coldly; to say nothing that ought not to be said, and to leave unsaid nothing that ought to be said. Thus will he be a workman that needeth not to be ashamed, “rightly dividing the Word of truth.” The other qualification is scarcely less important. “The Lord’s servant must not strive.” He must meet contradiction, opposition, gainsaying, with gentleness, meekness, and love. The voice of his Master was not heard in the street, lifted up in anger, or crying out in wrangling and disputes. He neither reviled his revilers nor threatened his persecutors. His servant must be like him. Loving, forbearing, patient, apt to teach, with a burning desire to save his opponents, he must go on his work, despairing of none, wearied out by none, praying for all, if God peradventure will give them repentance to the acknowledging of the truth, and bring them out of the captivity of sin into the glorious liberty of the children of God.
HOMILIES BY T. CROSKERY
2Ti 2:1
Exhortation to Timothy to be strong.
The apostle founds upon the foregoing examples and warnings an admonition to Christian firmness and courage.
I. THE NEED OF SPIRITUAL STRENGTH. “Thou therefore, my son, be strong in the grace that is in Christ Jesus.”
1. Strength was necessary to meet the difficulties and dangers of his official life at Ephesus.
2. The admonition was probably needed on account of the discouragements which Timothy himself must have felt at the conduct of the Asiatic deserters.
3. Strength is the spring of happy activity in any sphere. “The joy of the Lord shall be your strength.”
II. THE SOURCE OF THIS SPIRITUAL STRENGTH. “The grace that is in Christ Jesus.” It seems strange to say, “Be strong,” to a spiritually discouraged man, as it would be strange to say the same thing to a physically weak man. The injunction is reasonable, however, when we consider that the source of our renewed power is at hand. The grace of Christ is the inward power which enables us “to will and to do of his good pleasure.” “Be strong in the Lord, and in the power of his might” (Eph 6:10). Here lies the true source of our strength. The apostle declared he could do all things through Christ who strengthened him.T.C.
2Ti 2:2
Admonition to Timothy respecting the appointment of faithful preachers.
At such a period of unfaithfulness and timidity, it was necessary to provide for the continuous wants of the Church.
I. THE TRUST TIMOTHY IS TO DELIVER TO FAITHFUL MEN. “The things which thou heardest from me among many witnesses.”
1. Timothy heard these things from the apostle at his ordination, but oftener still during his long missionary travels, when he would hear the apostle discourse to large and varied congregations of both Jews and Gentiles.
2. The substance of his Trenching would be the grand outlines of Pauline theology, as they are exhibited in the Epistles, Jesus Christ being the central theme.
3. There is nothing here to countenance the Roman idea of tradition, as if Timothy was to transmit a body of oral instruction to the latest generations, through successive generations of teachers. The instructions in question are actually contained in the Scriptures, and are no longer committed to the doubtful custody of human memory.
II. THE PERSONS TO WHOM THE TRUST WAS TO BE COMMITTED. “The same commit thou to faithful men, who shall be able to teach others also.”
1. Timothy was to judge of their qualifications. They were not to judge of their own fitness; they were not to find their place as teachers by self-appointment.
2. Their ordination in itself was to be no qualification; for they might possibly have been wholly destitute of teaching gifts. There is nothing in the passage to justify the idea of apostolic succession.
3. Their qualifications were to be twofold.
(1) Faithfulness; for “a steward of the mysteries of God” must be faithful, not betraying the charge committed to him, declaring the whole counsel of God, and keeping back nothing that is profitable.
(2) Teaching power. “Who shall be able to teach others also.” The bishop must be “apt to teach,” with a true understanding of the Scriptures, a gift of explication, and a faculty of edifying speech.T.C.
2Ti 2:3-7
The apostle bespeaks from Timothy a copartnership in affliction, which would have its due reward.
I. THE DUTY OF SUFFERING HARDSHIP IN THE GOSPEL. “Suffer hardship with me, as a good soldier of Christ.”
1. The minister is a soldier of Christ, enrolled by him, trained by him, armed by him, supported by him, as the Captain of our salvation. The ministry is a warfare, involving, not only the “good fight of faith,” but an increasing struggle against false teachers.
2. As a good soldier, he must be prepared to suffer hardships. Like the soldier, he must often leave home and friends, expose himself to cold and hunger and fatigue; he must fearlessly meet the enemies of his Lord, and die, if need be, in the arms of victory.
3. The apostle strengthens his admonition by an appeal to his own hardships and sufferings. Timothy took a sympathetic interest in the career of the greatest of the apostles. The tried veteran appeals to the young soldier.
II. ENCOURAGEMENTS TO BE DRAWN FROM THE DUTIES AND REWARDS OF THE CHRISTIAN LIFE. There are three pictures presented to our viewone military, another agonistical, and another agricultural.
1. The supreme unembarrassed devotion of the soldier to his commander. “No one that serveth as a soldier entangleth himself with the affairs of this life; that he may please him who enrolled him to be a soldier.” The Roman soldier was isolated by express law from all trades and interests and agencies that would interfere with the discipline of his profession.
(1) The minister who is supremely concerned about the affairs of the next life must stand free from the entanglements of human occupation, so as to devote his whole energies without distraction or dispersion of thought to the business of his Master. The apostle had himself occasionally to resort to industry for his own support, under circumstances of a purely exceptional nature; but he demands an extrication of the ministry from all secular engagements in his elaborate plea to the Corinthians (1Co 9:1-27.).
(2) His sole motive is to please the Master who enrolled him in this service. It is not to please himself, or to please men by seeking ease, or emolument, or social position, but to please the Lord Jesus Christ, in whose book of life his name is written.
2. The severe training and lawful striving of the athlete in the games. “But if any one also strive in the games, he is not crowned unless he have striven lawfully.” The figure was a familiar one to the people of that age who dwelt in cities.
(1) It is implied that ministers, in striving for the crown of life, must strip off all encumbrances” laying aside every weight”that they may the more easily press to the mark, looking unto Jesus, the Author and Finisher of our faith.
(2) It implies that they must undergo the discipline of severe training to fit themselves for the work of ministry, and carry on their service according to the high laws of the kingdom of Christ.
3. The reward of the labouring husbandman. “The labouring husbandman must needs first partake of the fruits of his labour.”
(1) This does not mean that the husbandman would be the first to partake of the fruits, but that he must first labour before he obtained the reward. There is evidently an emphasis on the fact that a laborious husbandman was the most fully entitled to reward.
(2) The minister of Christ must plough and sow before he can reap; he must use all laborious diligence in his calling, not discouraged because he does not at once see the fruits of his labour, for the seed may not sprout up quickly, but ever looking upward for the dews of Heaven’s grace to descend upon the wide field of his ministry.
III. THE DUTY OF GIVING CONSIDERATION TO ALL THESE FACTS. “Consider what I say, and the Lord will give thee understanding in all things.”
1. It is the Lord only who can give us a true insight into both doctrine and duty.
2. Those who enjoy this Divine help are under the greatest obligation to use their understandings upon the highest of all themes.T.C.
2Ti 2:8
The contemplation of Christ an incentive to comfort and constancy.
Timothy was to think of Christ’s victory for himself and for us as a ground of encouragement.
I. CHRIST THE PERPETUAL OBJECT OF CHRISTIAN REMEMBRANCE. “Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel.” The two great facts that were to be ever present to Timothy’s mind were the Incarnation and the Resurrectionthe two miracles that stood, respectively, at the beginning and the end of his earthly history. The one would speak of the hopes of the race of man springing from the Saviour’s assumption of our nature in the royal line of David; the other of the completeness of the redemption sealed by the resurrection from the dead. Timothy would be encouraged to bear his trials by the thought of Christ’s victory over death.
II. CHRIST THE PERPETUAL THEME OF THE GOSPEL. “According to my gospel.”
1. These two facts are fundamental in the gospel. Take them away, there is no hope for man, no atonement, no blessed life hereafter.
2. These two facts needed to be taught in an age when false teachers denied a real incarnation, saying that the Saviour had a phantom body, and a real resurrection, because a bodily resurrection was not to be thought of, as matter, being essentially evil, could not attach to a Divine being.T.C.
2Ti 2:9, 2Ti 2:10
The example of the apostle’s own sufferingstheir spiritual motive and design.
I. TIMOTHY WAS TO BE ENCOURAGED BY THIS EXAMPLE. “Wherein I suffer hardship unto bonds as a malefacto.” He was now a prisoner at Rome, because he preached the gospel of Jesus and the resurrection, and suffered as much as if he had been a breaker of all laws, human and Divine.
II. THE APOSTLE‘S IMPRISONMENT DID NOT IMPOSE FETTERS UPON THE GOSPEL, “But the Word of God is not bound.” This was said for the encouragement of Timothy, who may have feared that the Roman imprisonment would be fatal to the progress of the gospel. The apostle, though a prisoner, had liberty to add many pages to that Word of God which Nero could not bind, for we have no less than three or four prison Epistles in the canon of inspiration. The imprisonment of John Huss in a fortress on the Rhine gave him leisure to write the truth he could no longer proclaim with fiery lips to the Bohemians. The Wartburg seclusion of a year gave Luther the leisure to translate the Scriptures for his German countrymen. Verily the Word of God is not bound.
III. THE MOTIVE OR DESIGN OF THE APOSTLE‘S SUFFERINGS. “Therefore I endure all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.”
1. The zealous minister of Christ thinks no sufferings too great that are needed for the sake of God‘s elect. The apostle’s life was one long career of labour and affliction on their behalf.
2. Ministers must labour for the salvation of the elect. Human instrumentality is clearly recognized and honoured in this great work. Paul, Apollos, and Cephas were “ministers by whom the Corinthians believed.”
3. There is a salvation provided for the elect. They are “chosen in Christ” before the foundation of the world “unto holiness” (Eph 1:4).
4. The salvation is only to be obtained in and through Jesus Christ.
5. It is a salvation that finds its true termination in “eternal glory.“T.C.
2Ti 2:11-13
A faithful saying for consolation and for warning.
The apostle introduces the familiar formula, “This is a faithful saying,” with its rhythmical significance and arrangement, to emphasize the importance of what is to follow.
I. FAMILIAR TRUTHS WITH A CONSOLATORY ASPECT. “If we died with him, we shall also live with him; if we endure, we shall also reign with him.” There is here an expressive climax, setting forth two different aspects of the union between Christ and his people.
1. Identification with Christ in his death. All believers died with him, as their Head and Representative, and thus died to sin, through the efficacy of his death, so as to be planted together in the likeness of his death; and thus, being made conformable to his death, they have fellowship with him in his sufferings.
2. But identification with Christ in his life follows as a consequence of this identification in death, because we rose with him from the dead, to be planted in the likeness of his resurrection, that we should walk in newness of life; and thus, being made alive unto God, we live a life of holiness and sanctification with him (Rom 6:5-8).
3. Identification with Christ in endurance involves identification in his reigning glory. Believers who suffer shame and loss and outrage for Christ’s sake shall reign with him in glory hereafter, as they reign in the kingdom of grace with him now; for they are “a kingdom of priests,” destined foreverlasting glory (Rev 1:6).
II. FAMILIAR TRUTHS WITH A THREATENING ASPECT. “If we deny him, he also will deny us; if we believe not, yet he abideth faithful; for he cannot deny himself.”
1. The denial of Christ is fatal. It is to reject the only Saviour. Some deny his Messiahship; some deny his Divinity; some deny him by their works, being ashamed of him and refusing to confess him; some deny him by open apostasy. In all these cases the denial involves our Lord’s denial of them (Mat 7:23; Mat 10:23).
2. Our unbelief does not affect the essential faithfulness of Christ. “If we believe not, yet he abideth faithful.”
1. This does not mean that he will save us whether we believe in him or not; for he has just said that if we deny him he will also deny us, and faith is always an essential condition of salvation.
3. It means that he will abide faithful to his word of threatening, as well as to his nature and perfections; for he cannot falsify his declarations that “he that believeth not shall be condemned” (Mar 16:16). He will say to apostates in the last day, “I never knew you.” It would be to deny himself to act otherwise. He cannot consistently with his character regard faith and unbelief as the same thing. Thus the apostle stimulates Timothy to fidelity by an exhibition at once of the bright and the dark sides of Divine truth.T.C.
2Ti 2:14
An injunction to put Ephesian believers in remembrance of these truths.
This begins a new portion of the Epistle.
I. CHRISTIAN PEOPLE NEED TO BE REMINDED OF THE TRUTH IN ALL ITS ASPECTS. “Put them in remembrance of these things.”
1. We are apt to forget the consolatory aspect of truth under the pressure of present trial, as worldly men are apt to forget its threatening aspect under the absorbing worldliness of their lives.
2. The Lord has made provision, to “put us in remembrance,“ through the ministry and through the Word of God, to which we do well to take heed as to a light shining in a dark place.
II. CHRISTIAN PEOPLE NEED TO BE WARNED AGAINST RUINOUS STRIFES ABOUT WORDS. “Solemnly charging them in the sight of the Lord, not to contend about words, to r o profit, to the subverting of them that hear.”
1. There are many religious controversies which turn rather upon words than upon things, and thus involve a waste of intellectual energy. These “strifes of words” were characteristic of the false teachers (1Ti 6:4).
2. There is nothing in the passage to warrant a disregard for “the form of sound words,” for the “wholesome words“ of the Lord Jesus, which cover things as well as thoughts.
3. The apostle condemns a wrangling about terms which brings no advantage to truth, but rather tends to the subversion of the hearers, misleading their judgments and overturning their faith. Simple-minded people might begin to doubt the truth of a gospel about which contending controversialists were so much at variance. Unsettlement of mind is dangerous, while it lays an arrest on all earnest work.T.C.
2Ti 2:15
The qualifications of the gospel preacher.
“Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed.”
I. HE MUST BE LABORIOUS. The term “workman” implies this fact as well as the direct admonition to “give diligence” to his ministry. The ministry is a good work, demanding industry, study, and care, and no man is sufficient for it without the grace of God. It is a comfort as well as an honour to think that ministers are “workers with God” (1Co 3:9).
II. THEY MUST SEEK GOD‘S APPROVAL IN THEIR WORK. They must not study to please men, else they will not be the servants of Christ; but they must approve themselves to God, showing all good fidelity, and commend themselves to every man’s conscience in the sight of God.
III. THEY MUST WORK WITH A SINCERITY AND EFFICIENCY THAT WILL NOT BRING SHAME UPON THEMSELVES. The negligent, or unskilled, or ignorant workman will produce work which may well put him to shame. But the true workman loves to produce good and abiding work, such as will stand the fiery test of the last day (1 Corinthains 2Ti 3:13). He may often fee] his insufficiency; but he will never be ashamed of the gospel, nor of his sufferings, nor of his faithful ministrations of the Word.
IV. HE MUST HAVE SKILL IN THE USE OF THE WORD OF GOD. “Handling aright the Word of truth.”
1. His one book, his one weapon, his one interest, is the Divine Word. His mind, his heart, his will, must be concentrated upon this Word. It must form the matter of his preaching, the mould of his thoughts, the inspiration of his imagination.
2. He must be able to handle it aright, with due regard for the authority of God, to its own intrinsic claims, and to the welfare of the souls of men. He must be able to “divide it aright,” distributing to babes in Christ and to full grown men according to their capacities and their circumstances; he must not pervert it or wrest it from its true sense; he must not keep back anything that is profitable, but declare the whole counsel of God. He must not wander to the right or left, but keep a straight course forward in the path of truth.T.C.
2Ti 2:16-18
A warning against vain babblings,with there tendency to heresy and impiety.
“But shun profane babblings.”
I. THE DUTY OF THE MINISTER TOWARD SUCH BABBLINGS. He is to shun them, because they are profitlessa mere sound of words, without solid meaning; great swelling words of vanity, not only unprofitable, but contrary to the doctrine that is according to godliness. The minister must shun, discourage, and repudiate them in the interests of truth and piety.
II. THE TENDENCY OF SUCH BABBLINGS. “They will proceed further in ungodliness.” The allusion is not to the babblings, but to the false teachers.
1. There is a close connection between lax doctrine and a loose life. The error of the false teachers had not yet appeared in its fully developed form, but its true moral tendency was clearly foreseen from the first.
2. There is a tendency in false teachers to carry their principles to their last logical results. They have thrown off the checks of authority and conscience; they have been emboldened, perhaps, by a temporary success; and so they insist on wresting the whole Scripture to their own destruction as well as that of others.
III. THE EFFECTS OF SUCH FALSE TEACHING. “And their word will eat as doth a gangrene.”
1. It will spread further and further.
(1) Through the subtlety of seducers;
(2) through the unwary simplicity of Christian professors;
(3) and as a judicial infliction upon such as, possessing no love of the truth, receive delusion to believe a lie.
2. It will have corrupting and destroying effects. The strong figure of the apostle sets the matter in an impressive light.
IV. THE RING LEADERS OF HERESY. “Of whom is Hymenaeus and Philetus; men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.”
1. The leading apostles of error.
(1) It is a solemn thought that the Spirit of inspiration has given an immortality of infamy to these two names. If they were ambitious of notoriety, they have gained it far beyond the extent of their expectations.
(2) Hymenaeus is evidently the person referred to already (1Ti 1:1-20 :25), whom the apostle had “delivered unto Satan;” but he seems to have profited in no way in the interval by the severe discipline applied to him. Of Philetus nothing is known. It is a Greek name, but it occurs in Roman inscriptions.
2. The nature of their error. Their principal error, which is mentioned, was a denial of the resurrection in its true sense.
(1) They probably perverted the words of the apostle himself when he spoke of a spiritual resurrection (Rom 6:4, etc.; Col 2:12), of which they could say truly enough that “it was past already;” but they denied a resurrection of the body, which was just as expressly taught by the same apostle.
(2) The error had its origin in the Greek philosophy, which regarded matter as essentially evil, and as therefore unworthy to share in the ultimate glorification of the redeemed.
3. The injurious effects of their error. “And overthrow the faith of some.”
(1) The doctrine of the resurrection is founded on the resurrection of Christ, which is the foundation doctrine of Christianity. Those errorists seem to have touched with unholy hands this cornerstone of Christian hope.
(2) The influence of the errorists, evil as it was, was only partial. It only affected “some;” but even this thought was a sad one to the apostle.T.C.
2Ti 2:19
The comfort amidst abounding apostasy.
Though some turn away from the truth, God’s Church stands firm in its grand integrity.
I. THE CHURCH OF GOD IN ITS EVER–DURING STABILITY. “Howbeit the firm foundation of God standeth.”
1. The Church is very properly called a foundation, because it is placed in the world as the platform on which the whole future household of faith is to rest (Eph 2:20). Christ is the Cornerstone of the foundation.
2. It stands firm from age to age on its unshaken foundation, notwithstanding all the efforts made to destroy it. It was to be the constant witness to the truth amidst all error and apostasy.
II. THE CHURCH OF GOD WITH ITS TWOFOLD INSCRIPTION. “Having this seal, The Lord knoweth them that are his; and, Let every one that nameth the Name of the Lord depart from unrighteousness.” It was an ancient custom to engrave upon a building an inscription which told of its origin and purpose. The names of the apostles were written in the twelve foundations el the apocalyptic city of God (Rev 21:14). The Church has a seal with a double inscription, which displays the true character of the edifice.
1. One inscription is the legend of comfort and hope. “The Lord knoweth them that are his.” What a comfort there is in the thought of this individualizing knowledge! What a hope there is in the thought that the saints are God’s “purchased possession”!
2. Another inscription is the legend of duty. “Let every one that nameth the Name of the Lord depart from unrighteousness.” There is no place for unrighteousness in the Church of God. Therefore believers must separate themselves from all evil.T.C.
2Ti 2:20, 2Ti 2:21
The Church in its visible aspect before the world.
The apostle seems to be answering the question why there are such unworthy members in the visible communion of the Church.
I. THE CHURCH IS LIKE A GREAT HOUSE WITH VARIOUS SORTS OF VESSELS. “Now in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some unto honour, and some unto dishonour.”
1. It is contended that the great house here is not the Church, but Christendom, that is, all that calls itself Christian, because the Church consists only of saints.
2. It is the Church, however, of which the apostle is speaking in the context, and not the world; but whereas in the last verse it was the invisible Church, it is here the Church visiblethat is, the Church in the aspect it presents to the world. The distinction between the Church visible and the Church invisible is clearly recognized in Scripture. The one represents the Church as it is seen by God; the other, as it is seen by man. The one represents the Church as to its true idea and constitution; the other, as it has appeared in the world as a mixed communion. The Church visible appears like a great house with two distinct kinds of vesselssome very precious and durable, others comparatively valueless, easily and soon broken. There are vessels for honour and vessels for dishonour. The idea is much the same as that of the dragnet in the parable (Mat 13:47-49).
II. THE DUTY OF SEPARATION FROM THE VESSELS OF DISHONOUR. “If a man therefore purge himself from these, he shall he a vessel unto honour, sanctified, meet for the Master’s use, prepared unto every good work.” The thought of separation from the false teachers was, no doubt, uppermost in the apostle’s mind, but it has a wider scope.
1. It is our duty to withdraw from error. This withdrawal may be effected in several ways. The apostle says to Timothy, “From such withdraw thyself” (1Ti 6:5); he says to Titus, “A man that is a heretic avoid” (Tit 3:10). The separation may take place by the heretic being cast out of communion; or avoided in the intercourse of life; or, in the last resort, the believer may withdraw himself from the society which fails to cast him out. Or the believer may be called upon to “purge himself”terms which seem to imply personal defilement in a separate walk of holiness and purity. He must purge himself from heresy and impurity.
2. The right dedication and destination of the vessel for honour.
(1) He will become “sanctified,” in its double sense consecrated to God and walking in the purity of a separated life.
(2) He will be serviceable to the Master of the house in all the various ministries to which he may be called.
(3) He will be prepared unto every good work. Unlike the unwise and the evil man, who is to all good works reprobate, he is, as created in Christ Jesus unto good works, enabled to run in the way of the Lord’s commandments.T.C.
2Ti 2:22
The importance of a pure and circumspect walk.
I. NEGATIVELY. “Flee youthful lusts.”
1. These refer to those passions and desires which are so tempting to youth. They “war against the soul,” and are most inimical to holiness and salvation. The indulgence of corrupt passions would also lead to serious scandals.
2. They refer likewise to those vehement and headstrong passions which often lead young men into foolish courses, or to the rage for novelty and the egotistic vanity which so often lead to religious errors like those of Hymenaeus and Philetus.
II. POSITIVELY. “Follow after righteousness, love, peace, with them that call on the Lord out of a pure heart.”
1. Righteousness. Fidelity in all human relations especially, but a right manner of life. Believers are:
(1) To yield their members as instruments of righteousness (Rom 6:13).
(2) To be armed with righteousness as a breastplate (Eph 6:14).
(3) Righteousness tends to life (Pro 11:19).
(4) It brings its own reward (Pro 11:18).
(5) Its effect is quietness and assurance forever (Isa 32:17).
2. Love. Love to all men.
(1) It is of God (1Jn 4:7).
(2) It is taught by God (1Th 4:9).
(3) It is a fruit of the Spirit (Gal 5:22).
(4) It ought to be an active and abiding principle (Heb 6:10; 1Co 8:13).
(5) The greatest sacrifices are nothing without it (1Co 13:3).
3. Peace.
(1) Its nature and advantages
(a) It springs from heavenly wisdom (Jas 3:17).
(b) It is necessary to the enjoyment of life (1Pe 3:10, 1Pe 3:11).
(c) There is a blessing for the peacemaker (Mat 5:9).
(2) Its objects. “Them that call upon the Lord out of a pure heart.” That is, believers. We are to endeavour to have peace with all men (Rom 12:18). But we are to seek the peace of the Church (Psa 122:6-8)of those who worship Christ with all purity of heart, as contrasted with those “whose mind and conscience are defiled” (Tit 1:15).T.C.
2Ti 2:23
A warning against contentious questionings.
I. THE MINISTER OF CHRIST MUST AVOID INAPT DISCUSSIONS. “But foolish and ignorant questions avoid.” The false teachers wasted their energies upon questions of this class, because they had no just idea of the relative importance of truth, taking small things for great and great things for small. The matters in dispute were useless and unedifying, being foreign to the true wisdom of the gospel. Four times in these two Epistles does the apostle repeat this grave warning.
II. THE TENDENCY OF SUCH DISCUSSIONS. “Knowing that they do gender strifes.” They break the peace of Churches, alienate the hearts of ministers, and impede the progress of the gospel.T.C.
2Ti 2:24-26
The importance of ministers cultivating a peaceful and forbearing spirit.
I. THE TRUE TEMPER OF THE MINISTER OF CHRIST.
1. Negatively. “The servant of the Lord must not strive.” This does not mean that
(1) he is not to contend earnestly for the faith (Jud 2Ti 1:4); but
(2) that he is not to fight about trifles, nor to argue with acerbity of temper, nor for mere victory. The “bond of peace” must be maintained in controversy.
2. Positively.
(1) “But be gentle unto all men;” cultivating a spirit of habitual conciliation, while using arguments of the greatest cogency.
(2) “Apt to teach;” showing capacity and disposition to instruct the ignorant and the obstinate.
(3) “Patient;” bearing with the infirmities of weak brethren, with the irritating oppositions of adversaries, and with the reproaches of evil men generally.
(4) “In meekness instructing those that oppose themselves” to the truth as it is in Jesus, thwarting or perverting the gospel. The minister must be ready to instruct such persons in a meek and humble spirit, because they may be ignorant, or ill-informed, or deeply prejudiced from the circumstances of their early training.
II. THE BENEFITS THAT WILL ACCRUE FROM SUCH METHODS OF INSTRUCTION. “If God peradventure will give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by the Lord’s servant unto the will of God.”
1. A meek and gentle address may bring such errorists to repent of their sin and accept the true doctrine of faith. It is possible to repel them by our harsh reproaches. We ought rather to show them the truth without passion, and enforce it with all the kindly urgency of true affection. The necessity of repentance in such a case marks the essentially sinful character of opposition to the truth.
2. The servant of the Lord may be the means of recovering out of error as well as sin.
(1) Error is the devil’s snare as well as sin, for it leads downwards to sin. It acts like a stupefying drink.
(2) Some errorists awake out of their intellectual intoxication, if they are wisely dealt with, and open their eyes to the blessed truth of the gospel.
(3) The will of God once established in such hearts, as the guiding principle of life, completes the recovery from error.T.C.
HOMILIES BY W.M. STATHAM
2Ti 2:3
Culture of strength.
“Endure hardness.” We are all endangered by ease and self-indulgence. The soft south wind of worldly comfort enfeebles us. Dangerous, for to the soldier nerveless strength is death; and the great campaign requires on our part energy and courage all through.
I. IT IS HARD TO SUBJUGATE THE PRESENT WORLD. In the fourth verse Paul speaks of the “affairs of this life,” in which Timothy, like the rest of us, was in danger of” being entangled;” and unquestionably, apart from evil, the innocent side of the present life is most attractive to us, in all its forms of pleasure seeking and outward prosperity and honour.
II. IT IS HARD TO SUFFER REPROACH AND SHAME. How hard only those know who have felt the constant irritant of a relentless persecution for righteousness’ sake. “I suffer trouble,” says Paul, “as an evil doer.“ And this was the great trial of the early Christiansnot merely “bonds and imprisonments, but the calumnies which made them the scorn of men. The grace of God can sustain us in all our tribulations; but it requires “hardness” to “endure as seeing him who is invisible” when the character is subjected to human scorn and hatred.W.M.S.
2Ti 2:21
Fitness for service.
“Meet for the Master’s use.” Christ is our Lord as well as our Saviour. We are under a Master, and must bring our thought in captivity unto him.
I. MEETNESS. For in man there is a power that grows by culture. Not so with the inferior animals. Take the bee: the first cell it makes is as geometrically perfect as the last. So take the bird: the first nest it makes is as soft and complete as the last. But man can grow in meetness. Self-discipline meetens. Sorrow meetens. Suffering meetens.
II. MINISTRATIONS. Use. This characterizes all the works of God. The river is not only a silver thread running through the landscape; it brings freshness and verdure, and the cattle come to the banks to drink, and there is emerald verdure by the riverside. Ships, too, float on its waters. We are to be of use to the Master. He deigns to use us. “Son, go work today in my vineyard.” Many in this age dislike the word “Master;” but we are always under some master, consciously or unconsciously. We serve God or Mammon, and we cannot serve both. We are to attend to spiritual means of grace, and to seek out modes of service, so as to be of use to the Master.W.M.S.
HOMILIES BY R. FINLAYSON
2Ti 2:1-13
Hardship in connection with the Christian ministry.
I. PRELIMINARY EXHORTATION.
1. As to personal strength. “Thou therefore, my child, be strengthened in the grace that is in Christ Jesus.” As the apostle’s power of working was already much crippled by close imprisonment, he naturally felt anxious regarding the future of Christ’s cause. In calling Timothy his son, he does not formally name him as his successor. At the same time, he may be regarded as looking to him as one like-minded, who had youth on his side, to continue the work which he felt was passing out of his hands. While Phygelus and Hermogenes were untrue to him, and Onesiphorus was dead, Timothy must stand forward. For this he would require a liberal supply of strength. With paternal anxiety, then, he points him to the great Source of strength, viz. the grace that is in Christ Jesus and obtained by him for us, or the lordly power to bless without respect to the merit of the recipient. In Joh 1:14 he is said to be fall of grace, and, in the sixteenth verse following, it is said that it is out of his fulness that all his people receive. As the Fountain, he supplies all that depend upon him with all that is necessary for the proper discharge of their duties. To whom else, then, could he point Timothy? In spiritual work there is a giving out of strength, for which there is needed renewal. There are also occasions for which there are needed special supplies of strength. At all times there is a tendency to a culpable and enfeebling supineness, against which there is needed a gracious supply. Let the Christian minister, then, find his empowering for his work in the grace that is centred in Christ.
2. As to the regular transmission of the truth. “And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” Paul himself heard directly from Christ, who is as full of truth as of grace. But he points to a definite and solemn occasion, when he was the speaker and Timothy the hearer, viz. the occasion, repeatedly referred to, of Timothy’s ordination. What he heard then was by the mediation of many witnesses, i.e. the presbyters who were present at his ordination, and laid their hands on him, and who, by the part they took in it, gave their attestation to the charge. What Timothy received then has repeatedly been called his deposit, or talent of the catholic faith. This, in turn, he was to commit to trusty men, i.e. men who could be entrusted with the keeping of the deposit. They, in their turn, were to teach others, so that they also could be entrusted with the deposit. Thus there was to be a regular succession of teachers for the handing down of the truth. There is a place assigned to tradition here; but, as it is made to depend on the trustworthiness of each individual in the chain of succession, we must think of a tradition that is to be tested by Scripture. At the same time, there is a handing down of Scripture truth with traditional associations embodying the Church’s thinking out of the truth, and, if this is what it ought to be, then it is important that it should be handed down by means of a regular succession of teachers. All encouragement, then, is to be given to the proper education of young men for the ministry; and yet a theological institution will fail of its end unless there is the proper keeping up of the Church’s life, which is needed to influence the right class of young men to devote themselves to the ministry.
II. THE CHRISTIAN MINISTER IS TO BE PREPARED FOR HARDSHIP. Three figures suggestive of hard service.
1. The soldier. “Suffer hardship with me, as a good soldier of Christ Jesus. No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier.” The soldier, above others, has to have his mind made up to experiencing hardship. He has to leave home and friends. He may have to encounter hardships on the march. He has especially to face the hardships and dangers of the battlefield, “seeking the bubble reputation, even in the cannon’s mouth.” So the Christian minister is, in a special manner, a soldier of Christ Jesus. He is one whom Christ has in a solemn way bound to himself, he has to fight under Christ and for Christ in an unfriendly world; and he need not be surprised if he is called upon to experience the hardships of a soldier. Let Timothy, then, willingly, nobly, take his part along with Paul and other soldiers of Christ. But the apostle draws attention to a special condition of excellence in a soldier. He does not entangle himself in the affairs and businesses of this life. In choosing to be enrolled under a commander, he leaves his former employment behind. He is henceforth at the will of his commander for whatever hard service he may need him. Especially does this condition apply to a soldier on service. Before entering on a campaign, he would need even to have family affairs arranged, that he may give himself up undistractedly to the service required of him. Only thus can he expect to approve himself to his commander. The Christian minister is in the same way to be unentangled with businesses, which he leaves to others. Paul was not always able to free himself from the necessity of making his own bread; but it is advisable that a minister should be left free in this respect, and it is wrong for him unnecessarily to divide his energies, or to mix himself up with what can be better done by others. For it is only when his mind is thoroughly undistracted and absorbed in service that he can approve himself to the great Commander.
2. The athlete. “And if also a man contend in the games, he is not crowned, except he have contended lawfully.” The Greeks were great admirers of physical perfection. Even their men of genius, like Plato, engaged in athletic contests on public occasions. Great encouragement was given to the athletic art. The successful athlete was crowned under very inspiriting circumstances. There were many subordinate rules to be observed by the athlete, but the great rule was to go through a course of very hard preparation. Only thus could he expect to be crowned when the occasion of the games came round. The minister is, in the same way, to aim at efficiency in his art. He has many examples of this placed before him. And there is great encouragement given by that royal Personage who is to preside on the occasion of award. The successful minister is to be crowned. There are many subordinate rules to be observed by him, but the great rule is that he is to subject himself to severe discipline. Only thus can he expect to have a fadeless crown for efficiency in the ministerial art.
3. The husbandman. “The husbandman that laboureth must be the flat to partake of the fruits.” The husbandman has to extract bread from the unwilling ground; and he may have to do this under unfavouring conditions of weather. He has need, then, for hard and persistent labour, especially in the season of spring. In the sweat of his face he has to prepare the soil and put in the seed. It is only the husbandman that thus exerts himself that comes to the front in the time of fruit. He is eating of the new corn, when the husbandman who has not exerted himself is far behind. In the same way the minister has to extract good products from unwilling hearts, and not always under favouring conditions from without. Hard work is needed to prepare the soil and to put in the seed. If he engages in hard work, he has the prospect of the farmer, viz. the fruit of his own labour. He will have joy in those for whom he has labouredpartly in this world, chiefly in the next world. It is the minister who does not grudge hard service that comes to the front in the enjoyment of fruit, while he who gives grudging service lags behind in the reward. Appended call to attention. “Consider what I say; for the Lord shall give thee understanding in all things.” What Paul said was easily understood; but it needed to be thoroughly weighed so as to become spiritual strengthening to Timothy. It plainly meant that he was to set himself to hard work, and that he need not expect easy outward conditions of working; when the mind is made up to it, the hardest work is often felt to be light. This was a lesson which he wished Timothy to learn, with the Lord’s promised and all-sufficient assistance.
III. ENCOURAGEMENTS UNDER HARDSHIP.
1. Example of Christ.
(1) Victorious aspect of Christ‘s resurrection. “Remember Jesus Christ, risen from the dead.” Paul’s principal encouragement is to go back in memory upon the historical Jesus at the victorious point of his history. He seemed to be utterly defeated in death. His body was laid in the tomb, a stone rolled against the mouth of it and sealed, and a watch set; and the rulers thought they had conquered. Could he be released from the power of death and the grave? Let not the most distressed, the most maltreated of men, despair; for it was when Christ seemed to be utterly defeated that he victoriously got for his people victory over sin and over death and the grave.
(2) His resurrection culminating in his present mediatorial dignity. “Of the seed of David, according to my gospel.” As of the seed royal, he was raised, and raised to sit upon the throne of his father David. That is the high position he has won for himself. The government of the universe is at this moment upon his shoulders. Under all outward defeat, then, let us enter into the spirit of the victorious termination of our Lord’s career of suffering.
2. Example of Paul.
(1) Appearance of defeat. “Wherein I suffer hardship unto bonds, as a malefactor.” He had not yet resisted unto blood. But though he had not gone the length of the Master, he bad gone the length of bonds, and, with his Master, was numbered with the transgressors.
(2) Promise of victory. “But the Word of God is not bound.” Not only was his conviction strong that the Word proceeding from God could not be bound by any tyrant, but he had the fact to lay hold of that much freedom was enjoyed in the preaching of the Word.
(3) Victorious for the sake of the elect. “Therefore I endure all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.” God has appointed for the elect the salvation which is in Christ Jesus. It is a salvation which is to blossom forth under a sunnier sky into glory. This glory will be ample compensation for present sufferings, not only in its quality, but in its being eternal. How, then, was he to help forward the destiny of the elect, and at the same time his own destiny? He could not preach in his dungeon; but he could follow up the preaching of others by a brave bearing. He could show that he could act what he had preached. And did not much depend on his going forward bravely to martyrdom?
3. A saying of the martyr times. “Faithful is the saying.”
(1) How the Christians encouraged one another to constancy! Past act. “For if we died with him, we shall also live with him.” They first went back to a definite act in the past, viz. the profession of faith with which they commenced their Christian career. They thus in obligation came up to the martyr point. They said they were willing, should the Master call them to it, to share death with him. If this was the true reading of their act, the bright side of it was that they would also be called to share life with Christ. Abiding state. “If we endure, we shall also reign with him.” They next thought of their present suffering calling for an abiding spirit of endurance, and they used to say to one another, that, if they did not flinch, their future would be brightened to them by their being called to sit with Christ on his throne.
(2) How the Christians discouraged one another against apostasy! Future act. “If we shall deny him, he also will deny us.” They next thought of their being put to a severe test in the future. The time might come when their choice would be between Christ and life. Far be it from them, for the sake of life, to deny Christ; for that act of denial on their part would carry with it an act of denial on his part. Abiding state. “If we are faithless, he abideth faithful; for he cannot deny himself.” They next thought of an act of denial followed by no penitence, and they said to one another, that if that was their permanent state, their future would be darkened, even by reason of the unchanging character of their Saviour. It was impossible for him to contradict himself, and, as surely as he shows his approval of faith, must he show his disapproval of unbelief. The martyr times had already commenced. The first persecution was under Nero in the year 64, the last under Diocletian in the year 303. The first persecution had not yet ceased. The Christians, charged with setting fire to Rome, were subjected to the most inhuman treatment. As the historian Tacitus informs us, they were sewn in sacks made of the skins of wild beasts, and thrown to be torn by dogs. They were smeared with pitch, and set on fire as torches to illuminate the imperial gardens at night. “This persecution extended beyond the walls of Rome, and continued with more or less severity to the end of Nero’s reign, four years afterwards.” It was in the last year of Nero’s reign that Paul was now awaiting his martyrdom. This martyr saying may be viewed as the fruit of those years of persecution. As here incorporated by Paul into this Epistle, it would be a precious legacy to the Church in the many years of persecution to come.R.F.
2Ti 2:14-26
Conduct in view of heresy appearing in the Church.
I. METHOD OF THE HERETICS. “Of these things put them in remembrance, charging them in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear.” The method of the heretics called for solemn warning from Timothy. Its essential character was word fighting. It dealt with the form, and not with the reality; and so it came to be controversial. The word is not unimportant, but it has no importance apart from its being the vehicle of the truth. The moral defect of the method was its want of regard to edification. The disputants only used it for dialectic display. There was, therefore, no good result to be laid to their account. The only result to be expected was the subversion of any who, by hearing, placed themselves within their influence.
II. THE TRUE METHOD. “Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the Word of truth.” The heretics sought to be approved unto them that heard them, for their skill in word fighting. Timothy was to follow another course, and to display his zeal in quitting himself so as to be approved unto God. The way in which he was to do this was by answering to the idea of a workman. He was not to amuse himself with profitless disputation, but he was to give profitable work. He was to work with such rigorous regard to the Divine rule that, whether he met with approval or disapproval from men, he did not need to be ashamed. Especially was he to show the better way of dealing with the Word. He was to cut rightly, or cut straight, the Word of truth. Whatever the metaphor is, there can be no doubt that the idea is that, instead of trifling with the Word, he was to go right into and lay open the Divine truth it contained.
III. WHY THE METHOD OF THE HERETICS WAS TO BE AVOIDED. “But shun profane babblings: for they will proceed further in ungodliness, and their word will eat as doth a gangrene.” The method of the heretics is characterized in keeping with what has been already said. It was using empty speech, or speech without reference to reality. That, applied to Divine things, was necessarily profane. Its natural association was God-dishonouring representations, operating against devout feelings and corresponding practice. This ungodly tendency had not taken its worst form. The heretics would yet say worse things. Their word was of the nature of a gangrene, that eats into the life, and, always in an aggravated form, spreads over the spiritual body.
IV. TWO HERETICS NAMED. “Of whom is Hymenaeus and Philetus; men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.” The way in which these men were heretics, or darted aside from the truth as the mark, was by applying the method described to the doctrine of the resurrection. Under the influence of an incipient Gnosticism, in which the body was regarded as evil, they got rid of the reference of the resurrection to the body by quibbling about the word. The word was simply “rising again,” and its meaning was sufficiently met by what had already taken place in a Christian believer, viz. the rising of the soul to newness of life. With their verbal skill, they were succeeding in the case of some. But what was success to these dialecticians was to those with whom they succeeded nothing less than the subversion of their faith, so essential is the resurrection of the body to Christianity.
V. THE STABILITY OF THE CHURCH. “Howbeit the firm foundation of God standeth.” Though the faith of some is overturned, the Church standeth. The Church is not thought of as a completed structure, which it will not be till ages still have passed. But it is thought of as a substructure in a satisfactory state, as having, indeed, been laid by God. It had that firmness which is essential for the commencement of a building. As firm, it was standing, notwithstanding the strain to which it had been subjected. As firm, it promised to stand a long time, and the promise has not been belied. For upon the foundation part of the building much has been laid since, and we have no reason to fear its overthrow, but rather increased reason to anticipate its completion. The Church is a structure in connection with which there is solemn engagement. “Having this seal.” The seal on the substructure has two sides.
1. The obverse, or Divine side. “The Lord knoweth them that are his.” The language from this point to the close of the twenty-first verse seems to have been suggested by a memorable passage in Jewish history, recorded in the sixteenth of Numbers, viz. the rebellion of Korah, Dathan, and Abiram. These men charged Moses and Aaron with taking too much upon them in acting, the one as prophet by pre-eminence and the other as priest by pre-eminence. The reply of Moses, as given in the Septuagint, was that God knew them that were his, i.e. would maintain their cause against opposers, as he did signally in that case, in causing the earth to open and swallow up these men and their company.
2. The reverse, or human side. “And, Let every one that nameth the Name of the Lord depart from unnghteousness. The Jewish congregation was composed of them that named the Name of God, i.e. that professed to worship him as the Most Holy One, and to obey his commands. In the case referred to, the Divine call to the whole congregation was, “Depart from the tents of those wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.” The application is the following: Let Timothy be comforted by the thought that the Lord would judge between him and such opposers as Hyraenaeus and Philetus, who would not be able to move the substructure that had been laid. On the other hand, let Christian congregations be warned. They are composed of those who name the Name of the Lord, i.e. profess faith in Christ as their Saviour, and promise obedience to his laws. In the Christian religion, even more than in the Jewish religion, unrighteousness appears as receiving terrible condemnation. Let not, then, a Christian have anything to do with departure from the truth and fellowship with ungodliness.
VI. MIXED SOCIETY. “Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some unto honour, and some unto dishonour.” In the Jewish Church (which is called the house of God) there were faithful and unfaithful, with degrees of faithfulness and degrees of unfaithfulness, compared here, the one class to vessels of gold and of silver, and the other class to vessels of wood and of earthvessels put to honourable uses and vessels put to dishonourable uses. In the former class were Moses and Aaron, and in the latter class Korah, Dathan, and Abiram, as shown in the day of trial. The Christian Church is also a great house, presided over, as we are told, not by a servant, but a Son. “And Moses indeed was faithful in all God’s house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son, over God’s house; whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end.” The Church is meant to be a pure society, but it is impossible under present conditions to have this realized to the fullest extent. In the apostolic circle around Christ there were vessels of gold and. vessels of silverof superior use and of inferior use in the service of the Master; but there was also shown to be a vessel of more than ordinary baseness of material put to the most dishonourable use. In the Church as it was forming there were men and women with gold and silver in their natures, “who having lands or houses sold them and laid the prices down at the apostles’ feet;” but there were also Ananias and Sapphira, whose earthliness moved them to keep back part of the price. So while Paul was of gold use, we may say, at that period of the Church’s history, and Timothy comparatively of silver use, Hymenaeus and Philetus belonged to the other category, having nothing better than wood in them, and put to no honourable use.
VII. PURGATION. “If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, meet for the Master’s use, prepared unto every good work.” There was a purgation of the congregation of Israel in connection with the rebellion that has been referred to. Every Israelite was to get up from the tabernacle of Korah, Dathan, and Abiram; that was the condition of his being classed among the pureof his being, according to the language formerly used, a vessel unto honour. We may think of the censers used by the two hundred and fifty of Korah’s company; their sacredness was recognized by their being taken out of the fire, and put to another sacred use. “The censers of those sinners against their own souls, let them make them broad plates for a covering of the altar.” The same thing has to take place in the Christian Church. A member of a Christian congregation is not to have fellowship with such subverters as Hymenaeus and Phitetus were, or with those, whether subverted or not as to creed, who engage in ungodly practices. He is not even to throw himself into the society of the merely indifferent. Thus only can he be a vessel unto honour. Three things are said about him who is a vessel unto honour. They turn upon the idea of usefulness; for that is essential to a vessel. The first has reference to an act of consecration. The second has reference to a use the Master has for the vessel. The third has reference to a course of preparation for the use. Christians are set apart to holy uses. This is partly their own act, in the dedication of themselves to God; and partly the Divine act in the sprinkling of the blood of Christ and anointing of the Holy Ghost. There is a use the Master has forevery Christian. This use may be said to be (distributively) every good work. A Christian can be turned to more uses than a particular kind of vessel. It rather needs all kinds of sacred vessels to express his usefulness. His preparation, then, is no simple matter; it cannot be carried through in a day or a year. In and through experience, embracing our own exercise of soul and the Divine blessing, we acquire habitudes for various kinds of service, which are not always in actual requisition, but may at any time be in requisition. Let us, then, be in such a state of preparation that the Master of the house can, as it were, take us up, and use us for whatever work he has to be done.
VIII. PURE FELLOWSHIP. “But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart.” In this punctuation peace is not specially connected with what follows. The idea is certainly, even from the context, pure fellowship. Timothy was to act his part well in the Christian society with which he was connected. He had yet youth on his side, and, while that had its large possibilities of service, it had also its risks. It had fiery impulses, from which even a youthful minister was not exempt, and by giving way to which the Christian society would be seriously injured. Let him flee to a distance from his peculiar temptations; on the other hand, let him be in close pursuit of the virtues on which pure fellowship depends. There is that universal virtue, righteousness, which may be thought of as the observance of the Divine rules, Then there is faith, or reliance on promised strength. Then there is love, or proper regard for the common or individual good. There is, lastly, peace, or the keeping up of cordial intercourse and cooperation with brethren. The society by which he has to do his duty is regarded as composed of “them that call on the Lord out of a pure heart.” All the more that some called on the Lord without the pure heart must he be faithful to the terms of communion with all who, in good faith, were servants of the Lord.
IX. TREATMENT OF OPPOSERS.
1. Avoidance of controversy with them. “But foolish and ignorant questionings refuse, knowing that they gender strifes.” The apostle does not say all questionings; for some might arise from honest difficulties, and these deserved to be met. But he says such questionings as were foolish, i.e. betrayed no honest struggle after the truth, and such as were ignorant, i.e. betrayed ignorance of the position questioned. Such questionings as, arising from egoism, did not deserve to be met, and the proper course was to have nothing to do with them. For they could not gender conviction, but petty strifes, in which the contest is not for the truth, but for personal or party victory.
2. The arts of gentleness with them. “And the Lord’s servants must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves.” The Lord’s servant, such as Timothy was in a special sense, was not to strive. For how in that way could he be the servant of him who did not strive, nor cry, nor let his voice be heard in the streets? What became the Lord’s servant was to practise the arts of gentleness towards all. His part was, not to fight but to teach, not to be fiery under opposition, but to be patient. In accordance with his being a teacher and not a mere disputant, he was to communicate knowledge of the truth, by way of correcting false impressions to those who opposed themselves; and, in doing so, he might expect provocation, but in the character of the Lord’s servant he was to exhibit meekness.
3. Object aimed at. “If peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by the Lord’s servant unto the wilt of God.” The interpretation which is introduced into the Revised Translation in the concluding words is not likely to find acceptance. There is a strong characterization of the opposers. They are in the snare of the devil, having been taken captive by him at the will of that person whose will, it is hinted, is decided enough for evil. The grammatical objection holds no more in Greek than in English; the thought is the badness of their case, for whom notwithstanding he asks efforts to be made. In connection with these efforts it was not impossible for God to grant them repentance, that change of moral disposition which was necessary to the right appreciation of the truth, and thus to recover them as from a state of spiritual intoxication, and to bring them out of the devil’s snare. The Lord’s servant is not soon to give up, but is to hope on, even with those who seem to be the devil’s willing tools.R.F.
Fuente: The Complete Pulpit Commentary
2Ti 2:1 . After interrupting his exhortations by an allusion to the unfaithful Asiatics and to the faithful Onesiphorus, Paul with resumes his exhortations to Timothy, at the same time connecting them by with those already given. In the first place, he now appeals to him: . .] does not mean: “feel oneself strong,” nor: “depend on something” (Heydenreich); but: “become strong, grow strong” (see Eph 6:10 ). The active voice is found in 2Ti 4:17 and 1Ti 1:12 . As the apostle sees the end of his labours draw nearer, he is the more anxious that Timothy, for whom he has the warmest paternal love ( ), should become a stronger and bolder champion for the Lord.
] may either be a completion of the idea of (Wiesinger), or define it more precisely (van Oosterzee, Plitt, Hofmann). The second view is the correct one: Timothy is to become strong by the ., that he may be capable of discharging faithfully the office entrusted to him; comp. the passage in Eph 6:10 .
. .] is not the office of teacher (Calovius and others), nor is it equivalent to , 2Ti 1:6 ; on the other hand, it is not “the life imparted by divine grace,” nor “the redemption” of the Christian (Wiesinger); it is objectively the grace dwelling in Christ, the grace of Jesus Christ, or better: “the grace obtained for us in the person of Christ” (Hofmann).
is explained by Chrysostom and others as equivalent to ; this is not incorrect, only that indicates a more internal relation than . The believer lives in the grace which is in Christ; the strengthening to which Timothy is exhorted can only be effected by his abiding in this grace.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
IV
Instruction how and why Timothy should suffer for the cause of the Lord
2Ti 2:1-13
1Thou therefore, my son, be strong in the grace that is in Christ Jesus. 2And the things that thou hast heard of me among many witnesses1 [in the presence of many witnesses], the same commit thou to faithful men, who shall be able [also] to teach others also. 3Thou therefore endure hardness2 [suffer thou affliction with me], as a good soldier of Jesus Christ.3 4No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier4 [may please the commander]. 5And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 6The husbandman that laboreth must be first5 partaker of the fruits. 7Consider what I say;6 and the Lord give7 thee understanding in all things 8[for the Lord will give thee, &c]. Remember that Christ Jesus, of the seed of David, was raised from the dead according to my gospel: 9Wherein I suffer trouble, as an evil-doer, even unto bonds; but the word of God is not bound. 10Therefore I endure all things for the elects sake [on account of the elect], that they may also obtain the salvation which is in Christ Jesus with eternal glory. 11It is a faithful saying [Faithful is the saying]: for if we be dead with him, we shall also live with him: 12If we suffer, we shall also reign with him: if we deny8 him, he also will deny us: 13If we believe not, yet he abideth faithful: [for]9 he cannot deny himself.
EXEGETICAL AND CRITICAL
2Ti 2:1. Thou therefore, &c. After the statement (2Ti 1:15-18) of the unfaithulness of many, and the fidelity of one, he addresses himself to Timothy with new exhortations. If he have excited him (2Ti 1:6-18) to stir up the gift within him as much as possible, without allowing himself to be held back through false shame, he now gives him express direction how and why he should suffer for the Lords cause. The glorious paragraph (2Ti 2:1-13) contains, in compressed brevity, all that could animate and encourage not only the beloved pupil of the Apostle to fidelity in Christianity, but what also can strengthen the teachers and Christians of all ages to the firmest and most heroic resolution in faith and conflict; Heydenreich.It will appear, from the comment itself, how beautifully everything is connected together. The exhortation (2Ti 2:1-2) can be regarded as a kind of introduction to that which follows immediately; while the Apostle explains farther (2Ti 2:3-7) how and (2Ti 2:8-13) why he should suffer for the name of Christ.Thou therefore, my son. The contrast to the foregoing is not to be overlooked here. Be the conduct of others as it may, do not allow thyself to be turned from the way thou art upon, but be strong according to the inward man.Be strong in the grace; about equivalent to, be strong in the Lord and in the power of his might (Eph 6:10). , to encourage ones self, to strengthen ones self inwardly.In the grace, not only through the grace; so that must be explained as ; besides, also, that the grace of Christ makes up, as it were, the element of life in which Timothy moves, and from which his strength is born.In Christ Jesus; the grace which dwells in complete fulness in Christ, and in His fellowship becomes the personal possession of believers in Him. If this power first were received and preserved, Timothy would be in a condition to fulfil the demand now following. The more deeply Paul feels that the moment is drawing near when he shall quit the scene of his activity, so much the more, naturally, must it be in his mind to leave behind, in his friend and pupil, a courageous and bold witness of Jesus Christ. To this end he gives him now, before all things, a command (2Ti 2:2) how he must act with the treasure of doctrine which he has received from the Apostle.
2Ti 2:2. And the things that thou hast heard of me, &c. We find no sufficient grounds to think here (Huther, De Wette, and others) of a definite transactionof which mention is made also in 1Ti 4:14; 2Ti 1:6viz., the ordination of Timothy. We believe much rather (Matthies) that the Apostle is thinking here of his public statements of doctrine, of his own preaching of evangelical doctrine and history, which Timothy must have heard, naturally, often, and which had been made before many witnesses. The correctness of this view appears clear from the fact that Timothy must commit what he has heard to such men as, in their turn, might be in condition to teach others also; from which conclusion of the verse we may well infer that the Apostle, in its beginning also, has referred to his doctrine, and not to special official prescripts, which could find application only in the case of individuals. If a connection be sought between this exhortation and the context, whether preceding or following, then it may be said that Timothy must not only himself fight (2Ti 2:3), but must also gird others, and in this way, as a good soldier of Jesus Christ care for his covenant-comrades (Huther). Perhaps it is still yet simpler, if we consider this exhortation, standing entirely alone, as coming from the Apostles pen rather without design, and then say: the Apostle does not bind himself to express through the context what is exercising his mind. In 2Ti 2:3 he continues the series of reflections already begun, uninterruptedly. But thus writes no forgerso after a plan, yet so spontaneously, (Wiesinger). Obviously, after what has here been said, the design of the Apostle is now clear. It is not enough for him that Timothy himself preach the truth purely and plainly; he must also have a care that it be transmitted and preserved in its purity and plainness. To this end, all the admonitions occurring here, serve. Timothy has heard the Apostles word among many witnesses, properly, intervenientibus multis testibusunder the interposition; i.e., here, in presence of many witnesses (Winer, Gramm., p. 338). That which he also must transmit is, in a certain respect, no longer a private possession, but has become already common property. This shall he entrust to faithful men; and now so much the more, since it is his intention (2Ti 4:19) to quit Ephesus, and to go to Paul. Antequam isthinc ad me proficiscare; Bengel. By , we do not understand faithful in general (although it is self-evident that this is presupposed), but true, reliable men, who can guard well, and wisely administer the committed trust (comp. 1Co 4:2; 1Co 4:7; 1Co 4:21).Who shall be able. Not a new quality added to the foregoing, but, as often, in the sense of quippe qui apti eruntto teach others also; in other words, to set forth again to others, for their instruction and edification, the gospel which they themselves have first heard. We cannot possibly see here anything else, than that by we must think of the members of the congregation, and not of teachers. The idea that Timothyas Paul had doneshould gather pupils around him, and that these again should train pupils, so that in the community an order (stamm) of apostolic men might continue which could devote itself to the unimpaired transmission of apostolical doctrine (Huther), appears to us to be thrust into the text, and, when clearly and consistently developed, to lead either to the notion of a sort of esoteric doctrine, or to point to the Roman Catholic theory of tradition.[The things agreed on, and consented to by all the other Apostles, do thou commit to able men, and appoint them as bishops to the several churches under thee; so Dr. Hammond. I think there is no foundation for all this in the text; Whitby, in loco.E. H.]We avoid this difficulty when we simply so interpret the exhortation, that Timothy should care for the transmission and confirmation of the gospel in the congregation, through other qualified teachers (Lehrorgane).
2Ti 2:3. Thou therefore endure of Jesus Christ. After what has just been said, the Apostle proceeds farther to the express exhortation to suffer for the cause of the Lord. , suffer with; the true reading, instead of the Recepta, which, through the superfluous repetition of the (2Ti 2:1), gives a flat, cumbrous sense. The word (comp. 2Ti 2:9, and 2Ti 4:5) is also often used, by the classical writers, of the fatigues, burdens, and deprivations which are connected with military service. Under three distinct figures the Apostle now places before Timothy his Christian calling. The first is that of a soldier. Serving, as such, under the banner of Jesus, he must feel bound partly to endurance and partly to abstinence. Tertull., Ad Martyres, cap 3, p. 138, Edit. Rigalt: Nemo miles ad bellum cum deliciis venit, sed de papilionibus expeditis et substrictis, ubi omnis duritia, imbonitas et insuavitas consistit. Also elsewhere, 1Ti 1:18; 1Ti 6:12; 1Co 9:1; 2Co 10:4-5; and especially in Eph 6:12-18, is the same figure employed by the Apostle.
2Ti 2:4. No man that he may please him that, &c. As the soldier, especially when in active service must bear more than others, so, still farther, has he less freedom than others to do everything he may wish. signifies, especially, entanglement in something hindering and obstructing (comp. 2Pe 2:20). By (comp. Luk 19:13), we must not think exclusively of lawsuits, but especially of business affairs, and generally of all those occupations which the support of daily life renders necessary, but which also are wholly irreconcilable with a faithful fulfilment of the duties of a soldier. Amongst the ancients, the unnatural combination of one line of activity with another was forbidden by positive laws. Ambros.De Offic., libr. 1, says: Qui imperatori militat, a susceptionibus litium, actu negotiorum forensicum, venditione mercium prohibetur humanis legibus.He who fights for the Imperator, is prohibited by human laws from litigation, the pursuit of forensic affairs, the sale of merchandise. [Militares viros civiles curas arripere prohibemus. Quoted by Whitby.E. H.]The sole calling of the is that, through the faithful performance of his duties, he please the commander, i.e., the commander-in-chief. The Catholic Church (Roman) has interpreted this prescript literally, in that it has forbidden the clergy, peremptorily, a certain number of unclerical occupations (see WaltersKirchenrecht, 5th ed., Bonn, 1831, p. 398). On the other hand, upon the Protestant side, the following application was characteristically given to this passage by Melanchthon: Ita vult ministrum Evangelii totum servire propri vocationi et non ingerere se in alienos, in gubernationem politicam. Non habeat minister Evangelii alterum pedem in templo, alterum in curia. (So he wishes the minister of the gospel to serve in his own vocation unreservedly, and not to engage in outside affairs, in political management. Let not the minister of the gospel have one foot in the temple and the other in the curia.) If we ask in what way the Apostle himself has, in his own example, explained this his prescript, then it becomes plain that it must be understood not absolute, but cum grano salis. Paul also, while working with his hands, has eaten his own bread (Act 20:34; 1Co 4:12; lb., 1Co 9:6); and certainly he will not have given this counsel to Timothy unconditionally. But, assuredly, special tact and wisdom are necessary so to manage the inevitable cares and occupations which daily life brings with it, that the cause of the kingdom of God shall be thereby in no wise injured, but rather can gain advantage from their results; as was the case actually with Paul himself, who found occasion, in his own activity, to set forth his example to the community for imitation (see 2Th 3:6-9).
2Ti 2:5. And if a man also strive for masteries, yet is he not crowned except he strive lawfully. The Apostle develops now, yet farther, the same thought in the form of a second figure. To strive, is not synonymous here with , but is an expression borrowed from the Greeks (), to which he alludes also in 1Co 9:24 and 2Ti 4:7-8 (comp. Heb 12:1). It is not enough, he wishes to say, that a man shall himself only take part in the contest, indifferent how, in other respects, he carries himself; but, chiefly and before all that he conduct himself according to the laws of battle, since without this he can lay no claim to the honor of being crowned. He who fights against the laws of the contest, forfeits his crown; = conformably to the laws. The specific, not tropical sense, is as follows: The minister of the gospel dare not arbitrarily exempt himself from this or that portion of his task, or even direct his activity according to his own discretion; not the bias of his own heart, but the will of the Lord alone must be his standard; so that, without this, it is impossible for him to hope for His approval and recognition.
2Ti 2:6. The husbandman that laboreth must be first partaker of the fruits. The third figure, borrowed from the husbandman, develops once more the same idea, though in a measure, indeed, upon another side. Here, too, there is no promise (De Wette), but an exhortation, grounded upon a comparison with the . is put forward with emphasis, for a proof that the Apostle is speaking of a privilege which is accorded exclusively to the laboring, but in no wise to the not-laboring husbandman. There must be work especially with persistent exertion, if one willwhat every husbandman naturally wishesactually gather the fruits of his field. The question only is, in what sense is to be taken, and with what this adverb is to be combined. Not in the sense of ita demum (Heinrichs; also the Dutch translation); as little as an hyperbaton = , …; but that also it be connected with , and considered equivalent to first, before all others. The Apostle will say, finally, not every husbandman, but he only who labors with assiduity, must first, before all others, enjoy the fruits of his labor. If, consequently, Timothy will claim this privilege for himself, there must be unremitting toil upon his part; just as above, in 2Ti 2:5, his coronation was made dependent upon lawfully-conducted contests. That, for the teacher, the right of a suitable support upon the part of the community exists, is without doubt a Pauline thought (see 1Co 9:7, et seq.); this, nevertheless, is not taught here.
2Ti 2:7. Consider what I say, &c. According to De Wette, this exhortation is apparently superfluous, since the foregoing comparisons were easy for Timothy to understand. But the sense of the verse is not meant to enlighten the understanding of Timotheus as to the meaning of the metaphors, but as to the personal application of them; Conybeare and Howson. Hence, also, it is not necessary to adopt the notion (Mosheim, Michaelis), that some secret sense lies hidden under the foregoing comparisons.And the Lord give thee understanding in all things. This reminder is here all the more appropriate, since an unspiritual understanding of the prescripts of the Apostle, , not , was certainly possible, but not desirable for the community. For the rest, these words, although they refer exclusively to the foregoing, make nevertheless an appropriate transition to what follows (2Ti 2:8-13); in which verses the Apostle names various motives which should determine Timothy to the true fulfilment of the duty which hitherto had been pressed upon his heart.
2Ti 2:8. Remember that Jesus Christ, of the seed of David, raised from the dead, &c. First motive: remembrance of the resurrection of Jesus Christ. Paul directs the view of his friend and pupil back to that great event which is the foundation of all faith and of all hope of Christians (comp. 1Co 15:12-20). He should hold Jesus Christ in remembrance (here, where there is occasion to speak of the Lord as an historical person, not the name of officeChristbut the individual nameJesusstands first), not in general, but here especially the risen from the dead (, not ). Through the addition, of the seed of David (comp. Rom 1:3), not the lowliness of the person of the Lord, also not His Messianic dignity (Huther), but simply His human descent, His origin is denoted, and truly, indeed, with indirect polemic against the docetic error of false teachers; and upon this circumstance special stress is laid, because Timothy could perceive from it that Jesus Christ, although man of flesh and blood as he himself, nevertheless was raised from the dead; and this could contribute, amid the feeling of his own weakness, to his consolation and encouragement. Hanc unam genealogiam a Timotheo vult attendi, qu argumento est Jesum esse Christum; Bengel.According to my gospel (comp. Rom 2:16; Rom 16:25; 1Ti 1:11). That Paul is thinking here of the gospel of Luke (Jerome, Baur), is wholly unproven. Not without indirect polemic against the preaching of those who do not place the resurrection of the Lord in the forefront, or who reject it decidedly, Paul speaks here so expressly of it, since his train of thought occasions him now, in what follows immediately, to speak of his own person.
2Ti 2:9. Wherein I suffer trouble unto bonds. A second motive for Timothy. He should direct his look not only backwards, but also around him, to the example of his own teacher and fellow-soldier.Wherein; for the sake of whichthe gospel , cujus annuntiandi munere defungens; Beza.I suffer, (comp. 2Ti 2:8).Even unto bonds, . His present bonds are the ultimus terminus ad quem, whither his suffering has gone on until now (comp. Php 2:8), .As an evil-doer. Malum passionis, ac si prcessisset malum actionis; Bengel. The word , which occurs besides only in the gospel of Luke (Luk 23:39), sounds very well in the mouth of the Apostle, who had so fine a feeling for honor and shame, just to express the nature of his own position; and this so much the more, since, at the latest, his case had taken an unfavorable turn (comp. 2Ti 4:16-17).But the word of God is not bound. Parenthesis, in which the Apostle gives account of what serves especially for his encouragement amid his heavy sorrows.The word of God; designation of the gospel, specially upon the side of its Divine origin (comp. 1Th 2:13); not of the Holy Scriptures in general, nor of the Divine promises in particular.Is not bound, . Antithesis to his own imprisoned estate, (2Th 3:1). The gospel is preached in spite of the imprisonment of Paul, not through himself (as De Wette explains, while he appeals for his interpretation to Act 28:31, for we have to do here with the second imprisonment), but through others.
2Ti 2:10. Therefore glory. ; therefore, because the word of God is not bound. The unimpeded course of the gospel is to the Apostle a new proof of its all-embracing power; and the thought inspires him to suffer willingly for a cause which otherwise might seem lost. The additional clause, for the elects sake, must thence be understood not as a new ground, but as a more definite statement. By the , we must think here exclusively just as little of those to whom the gospel is not yet preached, as of those who have already received it (comp. Tit 1:1). The conception is rather to be taken generally. For their sakes he endures all. Y denotes not only passive endurance, but steadfastness, as of a soldier on the attack of the enemy (Wiesinger). It is not so evident what the Apostle means thereby, when he adds yet, that they may also obtain the salvation which is in Christ Jesus with eternal glory.They also, ; as now already the Apostle himself, upon his part, was conscious of the in Christ. It is nevertheless a question, in what way the sorrow of the Apostle could serve to the furtherance of the same end with the . That he regarded his own suffering as in no way sin-extinguishing, requires indeed no special mention. The view, further also, that he wishes only to express the salutary influence which the consideration of his would exert upon the (De Wette, Huther), will not fairly satisfy us. Certainly it is better, if we paraphrase his thoughts thus: that he, amid all the burdens of his calling, endured, without yielding up the high task of his life, that thereby the elect of God might be partakers of the in Christ, through his persevering, continued preaching (comp. Act 13:48). This is here united with its highest reach . Cum glori tern. Hoc finis est salutis, quam in Christo consequimur, salus enim nostra est, Deo vivere, qu incipit a regeneratione nostra, absolvitur autem plena nostra liberatione, quum nos Deus ex mortalis vit rumnis eductos in regnum suum colligit. Ad hanc salutem accedit participatio clestis adeoque divin glori. Ergo ut Christi gratiam amplificaret, nomen tern glori saluti apposuit; Calvin.[With eternal glory. This is the reach of the salvation which we obtain in Christ. For our salvation is to live to God, which begins from our regeneration, but is completed in our full deliverance when God gathers us from the calamities of our mortal life into His kingdom. Participation of heavenly and so of divine glory happens to this salvation. Therefore, that he may magnify the grace of Christ, he adds the name of eternal glory to salvation.]
2Ti 2:11. It is a faithful saying, &c. Finally, the Apostle adduces a third motive. He directs the look of Timothy forward to the results which are connected in the future as well with the faithfulness as with the unfaithfulness of the servant of Christ. Faithful is the word, must not, as 1Ti 4:9, be referred to the preceding, but, as 1Ti 1:15, to the immediately following. The Apostle strengthens a general thought, and is equivalent to indeed. The recent interpreter consider the following sentences, corresponding to each other, as strophes from a church hymn, respecting which, again as before, nothing more can be said than that the passage answers thoroughly well for a hymn, but it cannot be proved to have been taken from one; (Matthies). But if, now, the words do not constitute a portion of an old Christian church song, surely they deserve to be employed as the text of a Christian hymn.For if we be dead with (him), we shall also live with (him). A genuine Pauline thought. It is known how (amongst other places, Romans 6.) the whole Christian life is comprehended under the category of a dying and rising again with Christ. Not only the outward resemblance, but also the personal fellowship of the Christian with the Lord, is here meant; and, indeed, he speaks of a death and life in a spiritual sense, not in a pure natural sense. Yet the spiritual dying must certainly attain to such height, that we must be prepared, if necessary, to renounce our natural life for the sake of the Redeemer; while, on the other hand, the true spiritual life which is enjoyed here in consequence of that spiritual dying with Him (mitsterbens) issues in a personal participation of the blessed life in eternity.
2Ti 2:12. If we suffer, we shall also reign with (him). (Comp. Rom 8:17; Eph 2:6.) Not suffering wholly in general, but with Him, , is here meant. Reigning with Him is somewhat the same with the phrase, to reign in life (Rom 5:17), when, indeed, the Messiahs kingdom shall be revealed in its full glory.On the other hand, if we deny (him), he also will deny us. Perhaps an allusion to the Lords own words, Mat 10:33; Mar 8:38; to which also 2Pe 2:1; Judges 4, seem to hint. To deny Christ, is, in general, to be ashamed of Him by word or deed. Here, with special reference to the work of the minister of the gospel, to be ashamed, through fear of men, to confess Him freely. He who is guilty of this, finds his sentence already recorded (Mat 7:23).
2Ti 2:13. If we believe not, &c.; not in general, but are unfaithful to our holy calling, and to the vows made before the Lord. That condition is meant, indeed, which constitutes the ground of the denial of the Lord just referred to. Si abnegamus; ore, si non credimus: corde; Bengel.Yet he abideth faithful (comp. Rom 3:3-4). He will not, as we in like case, become untrue to Himself. For he cannot deny himself (see Critical remarks). It is a gross misunderstanding to interpret this last reminder as a word of consolation in any such sense as this:if we, from weakness, are unfaithful, we may calm ourselves with the thought that He will not break His word; and that, notwithstanding it, His faithfulness to us will be forever confirmed. In a certain sound sense this thought is certainly true; but the connection of the discourse here plainly shows that the Apostle will warn with emphasis, and, in other words, will say: Fancy not, if thou art unfaithful, that the Lords punishment will fail. He is just as faithful in His threatenings as in His promises. He remains ever like Himself, and can also just as little endure the unfaithful, as He can allow the faithful to go unrewarded (comp. Heb 2:3; Joh 3:20).
DOCTRINAL AND ETHICAL
1. The prescript of the Apostle in 2Ti 2:2 is specially weighty on this account, because a very significant hint is given for the true relation between Scripture and tradition. Certainly it is true that an apostolic tradition existed before and also apart from the New Testament; so that, in a certain respect, it can be said that the Church has not to thank Scripture for its origin, but was established independently of it. It was this truth which orthodox Protestant theologians have only too often forgotten, but which has been handled, amongst others, by Lessing, with power and good success. On the other side, it is also equally certain that we would not know and authenticate purely the apostolic tradition, if, early, a Scripture had not been at hand, in which it was deposited, and unless this Scripture were the necessary corrective, by which all that presents itself to us as tradition must be proved, and also according to which it must become ever modified.10 In the gospel of John (Joh 21:23), we have the earliest proof in pointhow impure tradition already in the earliest age would become, were it not fastened in Scripture, and even explained thereby. The publicity which the Apostle here palpably claims for the pure transmission of his original doctrine, stands, moreover, in noticeable contrast over against the veil of the mysterious, in which false teachers frequently envelop their doctrines.
2. As the threefold figure of the soldier, the athlete, and the husbandman, presents to view the calling and the burdens in the life of the minister of the gospel, so also the calling of each individual Christian, at all times and in all places, admits easily its reapplication.
3. The high value which the Apostle attributes to the bodily resurrection of the Lord, here and in other passages, is, in a remarkable way, in contrast with the spiritualistic and indifferentistic evaporization of this chief article of the gospel, on the side of the modern speculative rationalism of our days.
4. The word of God is not bound. Through this thought, which is applicable in the widest sense, the peculiarity of the gospel in opposition to every human institution, even to the law of Moses, is devoted, as well also as its rapid and unhindered spread is explained; while its future conquest over every, even the greatest obstacle, is guaranteed.
5. The suffering of the witnesses for Christ was, and is at all times, one of the most powerful agencies for the furtherance of the gospel (comp. Php 1:12-14; Col 1:24; 2Co 1:5-7). The sorrow as well as the consolation of a minister of the gospel, as of a leader in Christs contest, extends to other Christians for consolation and welfare. His sorrow, in this, that each suffering for Christ, in and with Christ, is a victory; while persistent strength of faith in fierce battle overcomes sin and the world in them, the spectacle is the consolation of all who behold their conflict, and who fight after them. And while the witnesses for Christ again are consoled, now also, according to the deeper experience of life, a rich source of comfort and power streams forth from them into the hearts of others; Gerlach.Compare Vinets beautiful essay upon Col 1:24 : Le fidle achevant les souffrances de Jsus Christ, in his tudes vangliques, pp. 112146.
HOMILETICAL AND PRACTICAL
What and how the Christian shall suffer for Christ.The holy calling of the minister of the Lord: (1) The extent of this calling (2Ti 2:1-7). Presented under figures (a) of the soldier, (b) the athlete, (c) the husbandman; (2) motives for the exercise of this calling (2Ti 2:8-13): (a) a look backwards (2Ti 2:8), (b) a look around about one (2Ti 2:9-10), (c) a look forwards (2Ti 2:11-13).The grace of the Lord Jesus Christ the true strength of His own.Even the best Christian needs, like Timothy, constant strengthening.Scripture and tradition.The worth and the want of worth of tradition.The Christian teacher a soldier of Christ: (a) The enemy against whom, (b) the Leader under whom, (c) the weapons with which, (d) the crown for which he strives.The inevitable, necessary self-denial which is bound up with the service of the Lord.What the Christian teacher can learn from the husbandman: (1) No fruit without labor; (2) no labor without reward.Hold in remembrance, that Jesus Christ is risen from the dead: (1) Why shall this be thought of? This recollection gives power to work, to endurance, to conflict, to dying; (2) how shall this be thought of? Continually, faithfully (in a believing spirit), in joyful hope.The word of God is not bound, (1) to any person who preaches it, (2) to any form in which it is preached, (3) to any time, place, or other circumstance.The suffering of the ministers, the gain of the congregations.Through dying to life, through enduring to reigning, through denial to being denied.The thought of the faithfulness of the Lord an inestimable consolation for His own, but likewise a most earnest warning.The great antithesis and the inner connection between the this-side and the beyond-side in Christian life.The higher the calling, so much the heavier the responsibility.He who will win the highest, must also venture the highest.The faithfulness of the Lord not bound to our unfaithfulness.
Starke: Bibl. Wrt.: Christians must not only stand by Divine truth, but they must do their utmost that it be transmitted to posterity, upon which account they should support churches and schools, and should help care for their preservation (2Th 3:1).Cramer: Beautiful evidence of three main articles of the Christian faith: that Christ is true man, born of the seed of David, was really dead, and is really risen from the dead (Luk 24:6-7).Hedinger: The suffering and glory of Christ in common with His members.It belongs to the mystery of the cross of Christ, that, the more purely any one preaches it, the more persecution, or at least evil report of the doctrine, he experiences on account of it.Quesnel: Happy, and eternally glorious, are different.That God gives eternal life to them who, for the sake of Christ, die the martyrs death, no one doubts; but that every Christian is under obligation to die with Christ through the mortifying of his own pleasures and desires, and to put to death his former sins through the martyrdom of penitence, is not believed, and yet it must be believed just as much as the other.
Heubner: God has formed for Himself, out of weak and despised ones, the strongest instruments.No human power can suppress the word of God, or hinder its course.No rejected person will be able to complain to the Lord, and say He has not kept His word.
Lisco: What adorns the minister of Christ?Be faithful even unto death.The picture of a good soldier of Christ: (1) His quality (2Ti 2:1-7); (2) his encouragements and strenthenings (2Ti 2:8-13).Wholly to Christ do we belong in life, suffering, and dying.Of the conflict and of the crown of the Christian.Palmer: The entire pericope, as an admonition to Christians, confirmed.Schrder: The confirmation solemnity a farewell solemnity: (1) What is the home we thereby leave? (2) what is the strange land into which we are introduced? (3) what staff is thereby given into our hands?
2Ti 2:8, appropriate especially to the Festival of Easter, or the Sunday following.
Footnotes:
[1]2Ti 2:2.[ = amid, i.e., in the presence of, yet not = ; so Huther. These witnesses assisted by their presence.E. H.]
[2]2Ti 2:3.[. The ordinary text, Leide dich. The reading must, on the authority of A. C.1 D.1 E.1 F. G., Sin., and others, be preferred to the usual . [Lachmann also reads .E. H.]
[3]2Ti 2:3.[ is preferable to ; is supported by the weightiest authorities.E. H.]
[4]2Ti 2:4.[ ; badly translated in the English Version; though it would seem to have some support in the Vulgatecui se probavit.E. H.]
[5]2Ti 2:6.[; so all the authorities and modern critical editions; but the Sin. reads .E. H.]
[6]2Ti 2:7.[ ; Lachmann and Tischendorf, on the authority of the evidence, read . The Sin. also has .E. H.]
[7]2Ti 2:7., not ; see Tischendorf. [The English Version misses the sense, and leaves out the illative particle here, which has some emphasis.E. H.]
[8]2Ti 2:13.[The Recepta has . Lachmann, and, after him, Tischendorf, reads . The authorities are in its favor.E. H.]
[9]2Ti 2:13.[The particle was not in the text our translators used.E. H.]
[10][An important principle, well stated.E. H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 2244
STRENGTH IN THE GRACE OF CHRIST
2Ti 2:1. My son, be strong in the grace that is in Christ Jesus.
HOW shall it be that all of us, who are assembled here this day, should ever get to heaven, so weak as we are, and so corrupt, and in the midst of so many and great dangers? I look back to the Apostles days; and find, that when he was in prison at Rome, all the converts that were of Asia, turned away from him; but that one pious man, Onesiphorus, sought him out with great diligence, to relieve his necessities, and to comfort his soul [Note: 2Ti 1:15-18.]. Now, if reduced to such straits as the Apostle Paul was, for the Gospels sake, how should we hope to stand? How should we avoid the apostasy of the many, and retain the fidelity of the few? This instruction the Apostle gives to his beloved Timothy: Thou, therefore, my son, (seeing how hard it is to stand in times of severe trial,) be strong in the grace that is in Christ Jesus: that is, know that there is grace treasured up for thee in Christ: and, in dependence upon that, thou shalt be able to sustain all the trials that shall come upon thee.
To elucidate these words, I will shew,
I.
What a fulness of grace there is treasured up for us in Christ
But how can I present this to your minds in any intelligible shape? Methinks it can be done only in a way of illustration. Take, then, some scriptural illustrations; by means of which you may apprehend, in some considerable degree, the mysterious truth which I wish to submit to you.
Consider Christ, then,
1.
As a Vine
[This is our Lords own suggestion: I am the Vine; ye are the branches [Note: Joh 15:5.]. Now we know, that every branch derives all its sap and nourishment from the vine; and that, if separated from the vine, it can bring forth no fruit whatever. This, then, will convey a very just idea of the connexion that subsists between Christ and his people; and of their entire dependence on him for every fresh supply of grace
But an husbandman prunes the luxuriant branches of his vine; lest the sap being too widely diffused, its influence be weakened, and its fructifying power be abridged. In this, therefore, the image altogether fails: and we must look for one more suitable, by regarding Christ,]
2.
As a Sun
[This supplies the whole universe with light: and every individual of mankind, when exposed to its rays, enjoys as much of it as if he alone existed upon earth. Nor has he the less of its influence from its being extended to all the millions of mankind. Thus has every believer as much of Christs gracious influence as his soul can need; having it neither increased by the paucity of those who partake of it, nor diminished by the numbers The Sun of Righteousness is alike sufficient for all
Yet the sun affords us not the same genial warmth in winter, as in the summer months; and at night it is altogether hid from us. In these respects, therefore, this image also fails. But we shall find an illustration more complete, if we consider Christ,]
3.
As a Fountain
[Under this character our blessed Lord commends himself to us: If any man thirst, let him come unto me and drink. But especially is he compared with the rock smitten in the wilderness, from whence gushed rivers of water, for the supply of all the people of Israel; and which followed them in very abundant streams, through all their journeying in the wilderness [Note: 1Co 10:4.]. Here then we have a more appropriate image: for as He is the only source of grace to every living soul, so may every one have access to him at all times, to obtain a supply fully commensurate with his utmost necessities. And in this does this image pre-eminently display the fulness that is in Christ Jesus, and the benefit to be derived from it; because every soul that drinks of that living water has within himself a well of water, springing up to everlasting life: so that, having Christ within him, he can never thirst again, nor want any other source, either of strength or comfort [Note: Joh 4:13-14; Joh 7:37-38.]
Without attempting to give any further illustration of what, after all, can never be adequately comprehended, I will only observe, that the representation is truly scriptural; since we are expressly told, that it hath pleased the Father that in Christ should all fulness dwell [Note: Col 1:19.], and that all his people are said to receive, out of his fulness, grace for grace [Note: Joh 1:16.].]
Let us then consider,
II.
Our duty in relation to it
We are to be strong in the grace that is in Christ Jesus; that is,
1.
We are to apply to him for it with simplicity
[We should have it as a settled principle in our minds, that there is no strength in man, nor any other source of grace than Christ Jesus: and without hesitation we should go to him from day to day, and from hour to hour, to receive it out of his fulness. We should not dream of meriting it at his hands, or of earning it by any thing that we can do: we should receive it as freely as the Israelites did the waters that issued from the rock; and should go to it as the only source of all that we need. Did the Israelites, think you, attempt to dig wells in the wilderness, when they had access to that stream? So then should we go to Christ for grace continually, and derive from him all that our necessities require ]
2.
We are to rely upon it with confidence
[We should never, for a moment, entertain doubts or fears respecting Christs sufficiency to supply our wants. Whatever dangers threaten us, we should say, There be more with us than with them [Note: 2Ch 32:7.]: and, If God be for us, who can be against us [Note: Rom 8:31.]? He has told us, that, whatever be our necessities, his grace is sufficient for us: and therefore, instead of dreading trials, lest we should be vanquished by them, we should take pleasure in them, that the power of Christ may rest upon us, and his strength be magnified in our weakness [Note: 2Co 12:10.] Knowing in whom we have believed, we should look upon our enemies as bread for us [Note: Num 14:9.], and view their assaults as preludes only to victory and triumph ]
Let me now add,
1.
A word of caution
[The circumstance of there being such a fulness treasured up for you in Christ does not in the least degree supersede the necessity for exertion on your part; no, nor of fear and watchfulness. To your latest hour you must be like Paul, who kept his body under, and brought it into subjection; lest by any means, after having preached to others, he himself should be a cast-away [Note: 1Co 9:27.]. You will see in the context, that you are to endure hardness, as good soldiers of Jesus Christ [Note: ver. 4.]: and your strength in Christ is not to render you forgetful of, but to fit you for, the warfare, which he has called you to maintain [Note: Eph 6:10-11.] ]
2.
A word of encouragement
[Now, for eighteen hundred years has grace been flowing from the Lord Jesus for the supply of all his people. But do you suppose that his power to communicate is therefore lessened? When virtue went forth from him, in the days of his flesh, to heal all the multitudes that waited on him, was there less virtue in him than before? or has the sun lost any of its splendour by all the rays that it has emitted these six thousand years? Know, then, that Christ is still as able to save as ever, and that the very weakest amongst you all is authorized to say, I can do all things through Christ who strengtheneth me [Note: Php 4:13.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
CONTENTS
The Apostle is exhorting Timothy in this Chapter, to Firmness, Constancy, and Perseverance. He useth several very beautiful Figures, in the Recommendation of those Graces.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
(1) Thou therefore, my son, be strong in the grace that is in Christ Jesus. (2) And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (3) Thou therefore endure hardness, as a good soldier of Jesus Christ. (4) No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. (5) And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. (6) The husbandman that laboureth must be first partaker of the fruits. (7) Consider what I say; and the Lord give thee understanding in all things.
I beg. the Reader, at the entrance on this Chapter, to observe, the manner of expression made use of, concerning grace. Paul calls upon Timothy to be strong in grace. What grace? Not the grace in him, and which by regeneration he had received. But the grace that is in Christ Jesus. A very precious distinction. The grace that is in me, given by the Lord, is from the Lord, and depends, both for continuance, and to be kept alive, wholly upon the unceasing supplies issuing from Jesus; similar to those streams which are only kept running, as long as the fountain sends forth, to their continuance. If this was well observed, and well understood, we should learn a most important truth, for daily use There is no living upon past attainments. The grace I had from Christ the first day, I need every day, and to the last day. My spiritual strength, is in Christ: not in what I feel, nor in what I have; but wholly in Him. And this life is kept up, in the constant receiving of fresh communications from Him, and living to Him, and living upon Him. This is to be strong in the grace that is in Christ Jesus. There is no other strength. No inherent, no progressive holiness!
And the conflicts to which Paul tells Timothy he will be called, while committing the glorious Truths of the Gospel to faithful men; plainly show the necessity of the measure, to bear him up, in a suited strength, which cannot be derived from himself, but from the Lord. The hardness of the soldier, and the enterprise of those, who contend in races; and the unwearied labor of the husbandmen: all imply the earnestness, which attend a life of faith in Christ. But these descriptions are very sweetly accompanied, with assurances, that the Lord will give his servants to be first partakers of the grace which they bring to his people. They shall eat of the bread they minister in his name to others. They shall drink of the river, whose streams make glad the city of God. 1Jn 1:1-2 ; Psa 46:4 . I hope the Reader will not pass away from this view of the subject, before that he hath duly pondered it, and considered the vast importance of it. All grace is from Christ. And all the grace we receive from Christ, is fed and maintained by continued supplies in Christ. And faith is but one, and the same unceasing act, in receiving of his fullness, and grace for grace. Joh 1:16 None but those who perform every act of faith upon Christ, and his grace, know the blessedness of it.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Christian Soldier
2Ti 2:1
St. Paul’s admiration of soldiers, and his choice of a soldier to be the type of one who belongs to Jesus Christ, the Lamb of God, meek and gentle all this is quite easily explained, and has been very often explained, but nevertheless it ought to challenge much more attention and thought than we usually give it. When St. Paul says, ‘My son, endure hardness as a good soldier of Jesus Christ,’ it seems to us a commonplace; but we have to consider what the word meant when St Paul uttered it. What are the qualities of the soldier that we ought to be able to low in our religion, in our penitence, and in our gratitude to our Saviour?
I. St Paul loved soldiers, and owed much to them; and, seeing their frank and brave carriage, he says, This also is what the Christian is to be: let him be the good soldier of Christ, and keep himself from all entanglements of civil life, the ordinary affairs of this life, which he must use but not be used by, in order that he may give satisfaction to Him Who has chosen him to be, not His darling, but His soldier.
II. What has the soldier, then (side by side, no doubt, with many faults like other men, with special faults belonging to his condition), which is purely good? St. Paul would point us to two things, Discipline and Endurance. He is a man of discipline, who has taken, in the Roman phrase, a sacrament, or oath. He has chosen his side and has his Master. It is that which our dear Lord Himself praises in the first centurion of the Gospel (St. Matt. VIII.). He knew his master and his place; he knew the great principles of authority, which, whether one exercises it or subjects oneself to it, depends upon something deeper still fidelity. It is not a mere pride which brings hearts down by the reverberation of its claim, it is not an influence which sways a crowd by its attraction; it is a reference to something lying behind, it is a claim upon a past account, it rests upon something agreed upon beforehand. The soldier, as disciplined, knows his master, and is servant because he knows to whom he has committed himself.
III. And we Christians need that lesson very much. There are Christians who all their life long are wondering on which side they shall stand, and who are ever learning and never coming to the knowledge of the truth. Let us pray our Captain, our Lord and Saviour, that we may not fall into the awful curse of those who deny Him, their Master, who shrink back from a yoke which is no voluntary yoke, because it forms part of that great compact which is all our salvation. If Christ saves us He commands us; if Christ pardons us He claims us. Discipline, obedience, fidelity, a clear recognition of the Masterhood under which we serve, are wrought in and with the most secret, the most delicate, the most tender hopes of the penitent: if we hope that our tears will not be in vain we must see that our minds are set firm; if we hope that our penitence will not be rejected we must see that our feet walk along the path traced for us by Jesus, Who is not only our Saviour, but our Lord. Let us know our own side, let us grasp the great faith and go forward, that we may prove the strength of Him Who hath chosen us to be His soldiers.
IV. But I long to say a word about the hardness, the endurance, of the military life. That also is a lesson to us as a nation and a Church. In the nation there is a perilous seeking after softness, pleasure, satisfaction, ease, a longing to avoid what is hard; I speak not of luxury, I speak not of eating and drinking, of ‘lying soft and rolling swift’: those are mere specks upon the stream of our life. I speak of that general and widespread longing to avoid all that is unpleasant, to avoid the word that costs us or our neighbour pain, to avoid the manly course when we are in an awkward situation, to replace the Christian ideal of suffering and conflict by another ideal of mere release from bodily pain, of an earthly and passing peace of mind, of a health and bodily development which subjects all other interests to its own. That is what we must indeed recoil from, lest we be found, searching after what is soft, to have lost our Saviour. The man who is trying to find a soft place in the world will never find one soft enough. It is from those given up to pleasure, and longing for what they call happiness, that we hear words which come near to rebellion against God Himself when they have met with one of the common troubles of life. They see endless losses in losses which are indeed real, but in which braver souls find encouragement Fighting people find the world tolerable and joyful; it is those who recognise it as a battle who are optimists. The soft theory means a bitter heart, and the bold acceptance of God’s call to arms means a heart at peace, knowing peace under the banner of a King at war.
Reference. II. 2. Archbishop Benson, Living Theology, p. 109.
2Ti 2:3
A depressing and difficult passage has prefaced every newpage I have turned in life.
Charlotte Bront, in Villette.
2Ti 2:3
Garibaldi told his Sicilian volunteers: ‘Men who follow me must learn to live without food, and to fight without ammunition’.
References. II. 3. Spurgeon, Sermons, vol. xvi. No 938. R. Primrose, Christian World Pulpit, vol. xlvi. p. 27 C. Perren, Revival Sermons in Outline, p. 308. H. P. Liddon, Sermons Preached on Special Occasions, p. 342. S. Spink, Penny Pulpit, No. 1689, p. 551. J. Aspinall, Parish Sermons (2nd Series), p. 182. Expositor (5th Series), vol. vii. p. 459. II. 4. A. Maclaren, Expositions of Holy Scripture Timothy, p. 45. II. 5. J. Martineau, Endeavours After the Christian Life (2nd Series), p. 62. Expositor (5th Series), vol. x. p. 240. II. 8. Spurgeon, Sermons, vol. xxviii. No. 1653. Expositor (5th Series), vol. iii. p. 450; ibid. vol. ix. p. 13. II. 9. Basil Wilberforce, Christian World Pulpit, vol. li. p. 81; ibid. vol. li. p. 294. Spurgeon, Sermons, vol. xxxiii. No. 1998. W. T. Davison, Christian World Pulpit, vol. lv. p. 262. J. A. Alexander, The Gospel of Jesus Christ, p. 499. Expositor (4th Series), vol. viii. pp. 115, 116. II. 10. Ibid. vol. i. p. 34. II. 12. Bishop Gore, Christian World Pulpit, vol. xlvii. p. 263. W. J. Knox Little, Christian World Pulpit, vol. li. p. 278. Spurgeon, Sermons, vol. x. No. 547.
2Ti 2:13
Among the cavaliers who fought at Edgehill was Sir Jacob Astley, whose prayer and charge, says Dr. Stoughton, were characteristic of the bluff piety of the best of his class. ‘O Lord, Thou knowest how busy I must be this day. If I forget Thee do not forget me. March on, boys!’
References. II. 13. G. Bellett, Parochial Sermons, p. 32. Spurgeon, Sermons, vol. xxv. No. 1453. A. Maclaren, Expositions of Holy Scripture Timothy, p. 58.
2Ti 2:14-16
I remember no discussion on religion in which religion was not a sufferer by it.
Landor.
The Workman and His Overseer
2Ti 2:15
These are words that you might write anywhere: on the bishop’s palace, on the magistrate’s bench, on the king’s throne, on the editor’s office, on the factory door, on the gardener’s spade, on the maid-servant’s broom, on the schoolboy’s satchel.
I. God expects us all to be workmen. Our Lord Jesus has told us that God Himself has never ceased to work from the beginning, and His will is that we should all be co-workers with Him. Christianity is a divine workshop, and all who seek for admittance at its door must come with their loins girded for service. Christ expects every man to do his duty, and duty means hard, honest work of some kind. Our religion tells us all that labour and not pleasure should form the main substance of life, and that manhood loses all its dignity if it does not play a workman’s part in the world. Everywhere the Christian idea is gaining ground, that rank and nobility are determined by service; that there can be no greatness in indolence, but that there is something great in all honest work.
II. We are to do our work and live our lives as under the eyes of the Great Overseer, remembering that we are seen of Him whom we cannot see, and that each day’s work is submitted to His inspection. That is what the Apostle means by ‘Study to show thyself approved unto God’. For it is not likely that we shall do our work well without an overseer. It is well for all of us that our brother-men take account of our doings. That is good, but there is something better. For if we recognise no judges of our work, and no overseer except our fellowmen, we lose the highest motives, and the most constant spur.
III. We are to work and live in such a way that we shall not be ashamed of ourselves. I know it is a hard task. It is all but impossible for a man to live and work in such a manner that he is never ashamed of himself. One of the noblest men I ever knew, the Hon. Baptist Noel as he was called, who had given up family prospects and position for conscience and Christ’s sake, said tremblingly, just as he was dying, to some one who whispered to him, ‘You will soon see Jesus,’ ‘Yes; I shall be very glad, but very much ashamed’. There is no escape from that with the best of us. But we can endeavour by the help of God to make each day’s shame less, and to stand before God at last with something that will bear thinking of as well as much that we would thankfully forget.
J. G. Greenhough, The Cross and the Dice-Box, p. 99.
References. II. 15. G. Lester, Preacher’s Magazine, vol. x. p. 359. Spurgeon, Sermons, vol. xxi. No. 1217. J. Baldwin Brown, Aids to the Development of the Divine Life, No. xi. Expositor (5th Series), vol. vi. p. 69.
The Law of Moral Environment
2Ti 2:17
One subject suggested by the text is the deep social and religious truth of the influence of environment. Timothy is asked to shun, and to do what he can to make others shun the evil doctrine and ungodly life of their environment, which have crept into the Church also. It is because the Apostle realises the tremendous power of environment that he warns with such impressive solemnity. He knew that a little leaven leaveneth the whole lump.
I. We usually take an outside and surface view of what environment means. We think of it as our outward surroundings, conditions of work, and conditions of home life. But the law of environment is a far subtler thing than all that, and cuts much deeper into our lives. After all is said about material conditions, it has to be remembered that the chief environment of a human life does not consist of things but of persons. There is a moral and spiritual climate as well as a physical. The people make the homes and the workshops and the towns, which have such influence over our lives.
II. When we think of it, we see that all the permanent influences of life come from persons. Home is not the walls where furniture is stored, but the place where others exercise their weird influence over us. The real environment, the mighty forces that play upon life and mould character, are thus spiritual; and this is where we have power over our environment. We can submit to what is evil in that environment, or we can shun it.
III. In all human intercourse influence permeates ceaselessly the whole circle from centre to circumference your influence on others, their influence on you. It is not a plea for a hermit life, but a plea for serious consideration of the conditions of social life. The consideration should be twofold, the sense of your duty towards others, the sense of a necessary duty towards yourself in this matter.
Hugh Black, Edinburgh Sermons, p. 113.
References. II. 17. Bishop Magee, Sermons at Bath, p. 124. II. 18. Expositor (6th Series), vol. v. p. 468; ibid. (7th Series), vol. vi. p. 151.
The Foundation of God
2Ti 2:19-21
You will remember that the closing pages of the Bible are made glorious with a vision of the New Jerusalem, that is, a vision of the perfected Christian Church, and that that vision was seen by St. John from the heights of a great mountain. I am never surprised to hear that men see wonderful things from the heights of the mountains. Are you not surprised, however, to find that a similar vision appeared to St. Paul, when he was in his prison-house at Rome? In that narrow, dark prison he looked out and saw God’s great house the New Jerusalem, the perfected Christian Church. The eye sees what it brings the power to see. I want us to see the vision that appeared, then, to St. Paul.
I. And, first of all, I want us to gather the impression that was produced upon St. Paul when he looked upon the great house of the Lord. When St Paul looked upon the house of the Lord he said it was a great house, and had been built by a mighty workman; that it had stood steadfast in the midst of all the turmoils of time, and that is the impression that ought to be produced upon us when we gaze upon the Christian Church.
II. I want you to pass upward and look upon these inscriptions: (1) ‘The Lord knoweth them that are His’. There are a great many people to whom God says that, to whom you never say that. And one of the greatest surprises will be to find so many people in heaven that we never expected to meet. (2) ‘Let everyone that nameth the name of Christ depart from iniquity.’ Let us have great sympathy with doubt, and hesitation, and becloudment of mind, but a very stern voice for all iniquity. We must have a pure Church.
III. But now we must get inside. Go into the banqueting hall. Look! See! It is ready for the King. The vessels of silver and gold as they stand upon the festal table seem to suggest one question to me. It is: How may I be a vessel of honour in the house of the Lord? Paul says: ‘If a man, therefore, purge himself from these he shall be a vessel unto honour’. And it is supposed that the reference there is to such men as Hymenaeus and Philetus. We have light upon the character of one of these men who troubled the Early Church. He made ‘shipwreck of faith and of a good conscience’. If you want to be a vessel of honour in the house of God, get very near to your Master.
J. S. Simon, Christian World Pulpit, vol. LXXIII. p. 198.
References. II. 19. T. Jones, Christian World Pulpit, vol. lii. p. 408. C. D. Bell, The Name Above Every Name, p. 67. Spurgeon, Sermons, vol. xxxi. No. 1854. J. Bowstead, Practical Sermons, vol. ii. p. 99. Expositor (6th Series), vol. x. p. 358. A. Maclaren, Expositions of Holy Scripture Timothy, p. 68. II. 20. Ibid. (4th Series), vol. ii. p. 39; ibid. (7th Series), vol. vi. p. 275. II. 20, 21. Spurgeon, Sermons, vol. xxiii. No. 1348. A. Maclaren, Expositions of Holy Scripture Timothy, p. 77. II. 26. Expositor (4th Series), vol. vi. p. 22. III. 1. T. Arnold, The Interpretation of Scripture, p. 245. Expositor (6th Series), vol. v. p. 468.
Fuente: Expositor’s Dictionary of Text by Robertson
Paul’s Last Letter
2 Timothy 1-4
“Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, to Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God” ( 2Ti 1:1-8 ).
“Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ. Consider what I say; and the Lord give thee understanding in all things. Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory”( “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (
This is the last letter, by general consent of all Christian students, that the Apostle wrote. It has been called his last will and testament. To read the will of Paul! what an advantage, what an honour, what an opportunity! This is our privilege to-day. How will Paul conclude? cannot but be an exciting question. What will Paul do at the close of his last letter? will he be weary? will he write like an old man? will he modify any of his doctrinal positions? Will he say, If I had my time to live over again I would not be so bold, so self-sacrificing; I would take more care of myself; I would live an easier life? Or will he at the last be as ardent and soldier-like and tremendous as ever? Paul was always great. He could not help this quality. There was something in him which he did not create and which he cultivated and studied to express on the largest lines with the most graphic definiteness. Perhaps Paul could not write like an old man, because he was writing to a comparative child. It is wonderful how he loved the young. Because of his love of the young he himself was never old, except in years: never in feeling. The man who knows that he is going to be born into heaven at any moment cannot be old. This is the spirit of the New Testament. There is not an old thing in it; it is verily New new because it is old: a contradiction in. words but a fact in experience. Old, old time always has had and always will have a new morning. No man ever saw this day before, and it is just as bright and sweet a flower as the Lord ever grew on the acres of time. So the New Testament is always up to date. You cannot out-pray it. Though you bribe genius to write some new supplication it falls back from the effort, saying, It was all done before I was born. No man can add anything to the New Testament that is of the same quality. He can expand it, but the plasm must be found in the book. Men can grow flowers, but they must grow them out of something they had to begin with. So this Paul and his Testament are always writing to oncoming Timothies: it is a great speech to the coming men, a mighty military charge to the infant soldiers of the world. To read the last will and testament of Paul! Let us hasten to it; every word will be music.
After the “Amen” of Timothy, tradition, not history, follows Paul away, sees him fall down before the execution, sees the uplifted flashing sword, sees the venerable head rolling in the dust. It was a grand Amen “it may be that only in heaven we shall hear the grand Amen.” How stood the old man at the last? Bravely? Tell us, ye that saw him, how he looked: did he tremble, did he apologise, did he ask for mercy? The account is before us. It never could have been such an ending, but for the great ribwork of principles round about the man, and in which he lived. This Epistle is full of doctrine, great ideas, solemn principles, burning convictions. He is not drinking out of some silver goblet of scented sentiment; he refreshes himself at the fountains of divinest blood. Oh, ye white-faced, weak-kneed, believers! believers in what? ye shifty speculators, stealers of prophetic mantles! go, drink yourselves to death, and go to your proper devil: ye are not the Church of Christ, might well be the speech which ascended Pauls might deliver to us, as we re-shuffle the theological cards, and rearrange our credenda, and modify and dilute our doctrinal positions and enthusiasms.
We have Paul in this Epistle in all the wondrous undulation of his personality. How he rises, falls, rises again; and again, like waves, falls and breaks and returns! all the while in the sublimest action. He will write a letter to Timothy, “my dearly beloved son”; he will have a family page in the letter. Paul was no loose thinker; all his thought, how tumultuously soever it was expressed, went back to centres, to fixed points; tethered to these fixities, he allowed himself almost eccentric liberty. He is an unhappy man who is not fixed anywhere. Paul turned over Timothy’s history, and he remembered Timothy’s grandmother, and Timothy’s mother, and said, you are as good as both of them put together: you seem almost to be an inheritor of faith. Some men are born in libraries: what if they should turn out learned students? Some of us were not born in a library, we must not be blamed because we have not any literature; we would have read, but we had no books to read. Some men are born in gardens: what if their raiment be odorous with the fragrance of choicest flowers? Some were born in the wilderness, and never saw a flower until they were quite grown men. The Lord will judge us accordingly. Do not be downhearted because you had no grandmother and mother in Christ. You may start the new generation. God knows where you began and how, and he will reckon it all up at the last, and many are last that shall be first, some are first that shall be last. Yet Paul will have a hand in this family history. Our pastors come into our houses; our bishops are part of our family genealogy. The pastor is a member of every family; no family is complete until its bishop is there; if not in person, yet in remembrance and in love. This is the wonderful charm of the true ministry, that it is free to every honest house Paul says, “Stir up the gift of God, which is in thee, by the putting on of my hands.” Literally, Fan the flame; or, fan the little spark: it is only a little red spark indeed, but breathe upon it, softly, more quickly, very carefully; blow again yes, see how it brightens, whitens, glows! blow again stir up the gift that is in thee. All fire is of God. There is no earthly Pentecost; the earth will not grow fire. How was the gift communicated? “by the putting on of my hands.” Dear hands! speaking hands! clean hands! There is a touch that makes us men: there is a handshaking that haunts us as a misery, cold, pithless, soulless, and we say, Would God we had never seen that man! There is another that makes us forget ten years in a moment, and recover all our lamps and lights, and makes us strong. There is a magnetic touch: every bishop ought to have it; every minister of God truly called and divinely elected has it.
The mystery of touch has never been explained. Jesus touched the leper; Jesus touched the sightless eyes: Jesus touched the little child: Jesus touched the bread which he broke. In his touch was life. We can so touch the Saviour as to get from him everything we want. He said, “Somebody hath touched me.” The disciples said, “Seest how the people throng around thee, and sayest thou, Who hath touched me? why, we are all touching thee.” No, said Christ, you are not: somebody hath touched me. Do not imagine that approximation to Christ is enough. Do not imagine that formal prayer is sufficient. Never give way to the sophism that because you have been to church, therefore you have been pious, or good in any sense. A man may go to church, and get nothing there, and in the proportion in which he gets nothing will he blame those who minister in the church! it will never occur to him that he is a dead dog, and even the lightnings would not touch him.
What is Timothy to do? He is, in the first place, not to be “ashamed.” Appearances are against him and against Paul. Virtue is in gaol, Nero is on the throne, Rome is alive with the devil: Paul says, this is a time, my son, when we must look up in confidence and love and hope. In the next place, Timothy is to “Hold fast,” grip well, make every finger serve, “keep” something. What? “That good thing which was committed unto thee.” The action is that of a child who having a very precious toy or treasure is going to rest or is going from home, and says to the strong father or mother or friend, Take this and keep it for me. What has the child done? The child has committed the treasure to the custody of tested strength. Paul says to Timothy, “Hold fast… that good thing which was committed unto thee by the Holy Ghost which dwelleth in us,” for if we can commit our souls to God, God can commit his truth to us: what we have to do is to “hold fast.” It would be a poor account to give, if we told the Holy Ghost at the last that we were busy here and there, and some thief came and took the casket with the jewel. The Apostle was an eccentric writer; his was a rough-and-ready style in many instances. He came down from the mountain at a bound, and went back again at one stride. Nobody could ever tell where he was. He is no favourite with the critics. So Paul comes down now from all these high charges, and says, I do not only remember those who have gone away from me, but I remember one who was always kind to me, an Ephesian merchant, Onesiphorus by name “he oft refreshed me”: literally and singularly, he often poured cold water on me. That is to say, the Apostle was footsore, and Onesiphorus came to him with the cold refreshing water and bathed his feet, or the Apostle’s head was burning with fever, and Onesiphorus dipped his generous hands into the cool stream, and bathed the throbbing temples. “He oft refreshed me, and was not afraid of my chain;” some of his kind water fell upon the iron. “When he was in Rome, he sought me out very diligently,” therefore he wanted to find me, “and found me.” We can always find our friends if we want to. You went out to give some dole to the poor, and the impression was made upon your mind that the poor soul was out, and therefore you went no farther. You could have found him if you wished. What would Paul have done to this merchant of Ephesus? “The Lord grant unto him that he may find mercy of the Lord in that day:” he found me may the Lord find him! This was not an occasional attention “in how many things he ministered unto me at Ephesus, thou knowest very well.” Why, Paul, hadst thou such a memory of detail? What about saintly passion, apostolic enthusiasm, the holy fury that absorbs the soul? All that, saith Paul, is perfectly consistent with remembering every cup of cold water that was given to me. If so wondrous a thing to serve Paul, what must it be to serve Paul’s Master?
What more is Timothy to be or to do? “Be strong in the grace that is in Christ Jesus.” A wonderful, double expression: “strong in the grace” mighty in the beauty valiant in the gentleness: grow flowers on the rock. And not only so thyself, Timothy, but keep up a good succession of men: “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also,” a very delicate business; quite a refined profession. No. What, then? This: “Thou, therefore, endure hardness, as a good soldier of Jesus Christ.” This was a wonderful ministry in the matter of complexity: now so severe, now so gentle and enjoyable; now a ride behind fleet horses on a summer day, now a climbing of rocky mountains where there is no path, and where one has to be made by the poor toiling climber himself. “Endure hardness:” what right had Paul to say that? The right of chapter 2Ti 2:10 “Therefore I endure.” This was Paul’s right. We have no right to say, Go: we have some right, where we can use it, to say, Come. Timothy was young; Timothy therefore was exposed to intellectual ambition and temptation. Paul knew all this, and he said, “Shun profane and vain babblings: for they will increase unto more ungodliness”: shun old wives’ fables; have nothing to do with mere word-splitting, it tendeth to more and more ungodliness: keep to great principles. “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his:” Timothy, keep to that which is sure. The word “sure” has been etymologically traced to a Hebrew word which means rock; therefore Paul would say to his dearly beloved son Timothy, Stand on the rock: I do not say do not sometimes launch out into the deep, and see what is beyond the rolling waves, but have a rock to return to.
Now he passes on through various exhortations, almost military, always episcopal, always noble and generous, and then he says at last, Now hear me: I want you to come; I would like to see some young life. An old man gets sometimes almost tired of his own shadow. “Do thy diligence to come” put off anything that can be put off, and make haste to come to me: I want to shake hands with young life, one look at thy young face would make me forget my old age. “Come before winter;” winter is bad almost anywhere, but oh! how wintry is winter in gaol a great fortress like this. And bring the old skin with thee, the cloke; it gets cold about the time of the year when I expect thee: I like the old skin, it is an old friend of mine; it has stood me in good stead; I do not know that I should care for a new coat: bring the cloke. And the few books: a man like me cannot do without something to read; bring the parchments, the notebooks, the student’s memoranda. To have these to-day! Paul’s very notes, Paul’s lines written by his own hand. He never did much with his own hand in the way of writing, for he was a man who suffered much with an affliction of the eyes; but he did write some little pieces of parchment, and nobody perhaps could read them but himself. He wanted them all with him. It was not much young life, poor old skin to keep his shivering body warm, and the books and the parchments. What did he care for anything else? He said, I am done, so far as this world is concerned; I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown. In the meantime I only want a young soul, and an old sheepskin, and a book or two.
Fuente: The People’s Bible by Joseph Parker
XII
A FAITHFUL MINISTER OF JESUS CHRIST
2Ti 1:7-2:5
We closed the last chapter with the statement that when Paul laid his hands on Timothy’s head, the power of the Spirit came upon him. He reminds Timothy of the fact that the gift of the Spirit has for one of its purposes to confer boldness and courage. That leads us to see the application, verse 7: “For God gave us not a spirit of fearfulness; but of power and love, and discipline.”
We see the force of the “therefore” with which 2Ti 1:8 commences: “Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner: but suffer hardship with the gospel according to the power of God.” Paul did not know but that Timothy over there, with all that outgoing tide might do like some of the others get scared and be ashamed of the gospel and its testimony. I have known preachers who were ashamed of it in what is called “polite society.”
Paul illustrated by referring to God’s salvation and calling, “Who saved us and called us, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before times eternal [he never loses sight of the doctrine of election and foreordination], but hath now been manifested by the appearing of our Saviour, Jesus Christ.” Now comes a great text. I have preached from it about thirty times in my life: “Our Saviour, Jesus Christ, who abolished death and brought life and immortality to light through the gospel.”
When the Southern Baptist Convention met in New Orleans, I was appointed to preach at a Presbyterian church at night. I took that text and for just about one hour, without stopping, and with great fervor, I preached on it. The Presbyterian preacher’s wife said she knew I had written it and memorized it word for word. But I had not. My heart was in it, and speaking of the King my tongue became as the pen of a ready writer.
“Jesus Christ, who abolished death.” Very few people believe that. He said to Martha: “Whosoever liveth and believeth on me shall never die. Believest thou this?” What is meant by it? Not altogether as death was abolished in the cases of Enoch and Elijah, and the living who are to be changed at the second coming of Christ, as it was originally intended that man should, by access to the tree of life, be freed from all susceptibility to weakness and death and mortality, and become immortal. That is not the meaning here. What is meant is that in the separation of soul and body there is a difference between the believer’s case and the sinner’s case. To one, in a true sense, death is abolished, and to the other it is not abolished.
The meaning can more accurately be conveyed by an illustration: In the Pentateuch Canaan is the Land of Promise, and Egypt is this world. There are types running all through the pilgrimages. The last barrier intervening between them and the Promised Land is the river Jordan. When they got to the river it was at its flood no bridges, no boat. They had to cross that men, women, children, flocks, and herds. Without any explanation God commands them to go straight forward: and it came to pass that when the feet of the priest who went before the ark of the covenant, touched the brim of the water, the river divided. God stayed the waters, and the waters backed up against his will, his will being the dam that stopped it, all the water below ran off, and they crossed over dry-shod. In that illustration we see that when they came to the last barrier separating them from the Promised Land, that dreadful river was no river to them. The channel was there, but they passed over dry-shod. It is represented this way in our hymnology:
Could I but climb where Moses stood and view the landscape o’er Not Jordan’s stream, nor death’s cold flood could fright me from the shore.
When the Christian dies, no matter what suffering his body may seem to go through, in the hour of dissolution of his soul and body, there is no death, no matter whether he is a young Christian or an old one. It is no more than stepping over a chalk mark on the floor; it is no more than stepping through a door into another room. It is to him all light no darkness.
Take the case of Lazarus: “And it came to pass that the beggar died [no pause at all], and was carried by the angels into Abraham’s bosom.” Abraham reclining at a banquet in the kingdom of heaven, many coming from the north, south, east, and west, and reclining with him; one of them is Lazarus, who was starving on earth, begging the crumbs that fell from the rich man’s table. At the very instant of his death he passed to the heavenly banquet, and received the honorable place next to Abraham, so that his head is against Abraham’s bosom, as John at the Lord’s table rested his head on the bosom of Jesus.
That is what Paul means by abolishing death. There is no sting. My soul has so taken possession of that thought, and I have witnessed so many cases where dying Christians realized it, that I have not had any fear of death whatever for many years. There is nothing horrible in it to me, not a bit more than just lying down and going to sleep. Jesus has abolished death to his people.
I have before quoted the testimony of a Methodist bishop, who all of his lifetime feared death; it was a terrible thing to him. He was afraid that when he came to die his agitation would bring reproach on the cause of Christ. He was not afraid of any external enemy, but was afraid that in dying his fear might reproach Christ’s name. But just as he was dying his eyes were opened) his face was shilling, and looking around the room he said, “Brethren, brethren, is this death this light, this glory? Why should I have dreaded it?” That is the thought. “Our Saviour, Jesus Christ, hath abolished death.” The bearing of this on Timothy’s case was this: “Persecutors are seeking your life, as they seek mine. Remember that the Lord said they cannot kill the soul. They cannot even bring terror to the soul, in the dissolution of soul and body.” There is no sting in death to the Christian. The sting of death is sin, and sin has been blotted out. The strength of sin is the law, and the law has been satisfied. The power of death is the devil, but he has been conquered.
Now look at the second part: “Who hath abolished death and brought life and immortality to light through the gospel.” What is life? Life everlasting for the soul. A man dies and there lies his cold body. Where is that which a few moments ago warmed and animated that body? As Job said: “Man dieth and giveth up his spirit. Where is he?” When Jesus brought life to light, and he himself entered into the realm of death, that bourne from which no traveler has ever returned, and came back from it, he flashed a flood of light upon the status of the spirits of the departed saints. That status existed before, but had never been brought to light.
The river Niger has many mouths and empties itself into the Gulf of Guinea. It has always had them, ever since it has been a river, but the fact was not brought to light until a few years ago. Travelers inland would speak of a great river flowing southwesterly) which must somewhere empty into the Atlantic Ocean. But sailors who had coasted along the coast of Africa and finding no such great river emptying into the Atlantic, were positive that it was all a lie that there was no such river) for a river must flow somewhere. Finally Dr. Lardner went inland and struck it. He got in a boat and determined to follow it to the ocean to find out where the river went. Thus by actual experiment he discovered that before reaching the Atlantic the river divided into a great many small streams) reaching the ocean through a delta.
Just so, Jesus, having entered personally into the disembodied state, and returned to the embodied state of his resurrection, opened up to us the path of life that is, the path of the soul. It goes right to heaven. Now, immortality is quite a different thing; that concerns the body. When he came back he brought to light the immortality of the body through his resurrection, that God intended to save the whole man, not only his soul, but to raise and glorify his body.
In view of the fact that our Saviour had abolished death and brought to light the life of the soul and the immortality of the body, by the power of his resurrection, why should we be afraid of death? What is there frightful in it? Paul says, Jesus having brought back these messages, concerning both the state of the soul, and the future redemption of the body, the next thing is the gospel, the story of God, or glad tidings. He says, “I was appointed a preacher, and an apostle, and & teacher.”
Look at these three words. I was appointed to go out and preach these things to the people intimidated by formidable adversaries, in bondage to the fear of death, the sting of sin, the strength of the law, and back of it all the power of the devil which pressed to pallid lips the cup of death. I was appointed to go out and tell everybody these good things. That is preaching.
Then he says, “I was appointed an apostle.” That is a very different idea. An apostle must be a witness to the resurrection of Jesus Christ. He testified that he was an eyewitness. How? “I have seen the Lord since he came back. He appeared to me on the road to Damascus. He has stood by me many times since. I saw him in his glory, and therefore I am an apostle. I am a witness to that resurrection.”
The other thought is that he was appointed a teacher. That is somewhat different from a preacher. A teacher instructs and expounds; a preacher proclaims. The teacher takes the word of God and rightly divides it, giving to each one his portion in due season, administering the sincere milk of the word to young converts, and the meat to the more mature Christians. That is the distinction between preacher, apostle, and teacher.
He goes on: “For which cause I suffer all these things, yet I am not ashamed.” “These things have not come upon me because I have done wrong. How can there be shame unless I have sinned? I have robbed no temples, I have committed no murder, I have violated neither the Jewish nor the Roman law; but these sufferings have come upon me because I have preached these glad tidings, witnessed these glad tidings, and taught these glad tidings.”
He continues the thought (Paul’s thoughts are always connected) : “am not ashamed.” “If I had stolen something, or had killed a man and had been convicted therefore before the court, I might be ashamed. But these things have come upon me because I have done what I ought to do, and I am not ashamed and you ought not to be.”
That brings us to the next great text: “I know him whom I have believed.” Faith is not credulity; it is founded on knowledge, as Dr. Taylor so well put it in a sermon, the outline of which appears in chapter 3. “Knowledge brings you near to the kingdom, faith puts you in it.” Knowledge precedes faith. “I know him whom I believed. I never would have attained this serene confidence by some kinds of knowledge. It is not what I know, but whom I know, the personality of Christ, and I am persuaded, I have assurance in my mind, that Jesus is able to guard what I have committed to him.”
Paul by faith received Christ, and then by faith committed to Christ his life: “Now I have turned that over to the Lord; it is in his keeping. If you say that I am not a skilled swordsman and am therefore unable to defend my life, I will admit it. If you say that my powers are below the powers of the devil, who seeks my life, I will admit it. But I have this persuasion: The very day I believed in Christ I committed all to him, and my life is hid in Christ with God, and I am persuaded that he is able to guard it today, tonight, tomorrow, next week, next year, when I die, after I die, and clear on until that day, i.e., the time when he will come back, and when he comes he will bring it with him. He will guard what I have committed unto him through all peril periods. There will be no after perils when Jesus comes again.”
1Ti 1:13 : “Hold the pattern of sound words which thou hast heard from me, in faith and love, which is in Christ Jesus.” Modern people say, “Don’t have much creed, and when you state it, don’t let it take any particular form. Somebody might object.” Paul said, “I delivered you a pattern of sound words, and you are to take it just as I gave it to you. You are not to change it.” No man is true to the faith who departs from the pattern.
Suppose, for example, baptism, the pattern is this: “They both went down into the water; John baptized him and they both came up out of the water.” What did he do when he baptized him? Christ was buried in baptism, and we with Christ were buried in baptism in the likeness of his death and raised in the likeness of his resurrection. That is the pattern. Why not just sprinkle a few drops on one’s head? That changes the pattern. It changes the thought. Let it stand as it was given.
We may apply that pattern to the Lord’s Supper. We notice how carefully a Baptist preacher, when he administers the Lord’s Supper, quotes Christ’s very words, and the words that Paul used in repeating the ordinance. Why? He must stick to the pattern. He must present the ordinance just as we received it.
He refers to the same thing again in 1Ti 1:14 : “That good thing which was committed unto thee, guard through the Holy Spirit which dwelleth in us.” Some say it makes no difference what a man believes if his heart is all right. If his heart is all right he will not believe all sorts of things. “As a man thinketh in his heart, so he is.” It is the faith we have that forms the life we live.
In the introductory chapter I expounded 1Ti 1:15-18 . What Paul refers to here is what took place when the storm broke on him. All Asia turned away from him. Only Onesiphorus and Timothy stood by him. Speaking of Onesiphorus: “How many things he ministered at Ephesus thou knowest very well.” Then when he heard that Paul was a prisoner at Rome, he went to Rome and many times refreshed him there. That closes the chapter.
1Ti 2:1 : “Thou, therefore, my child, be strengthened in the grace that is in Jesus Christ.” When Paul wrote this he knew that the time of his departure was at hand, and he knew that he had given to Timothy a pattern of sound words, he had given him the faith. But he knew that Timothy would die after a while, and what then? “And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” That is the way the gospel is handed down.
A truly sound preacher is possessed with the desire that somebody who hears him will receive the gospel in full from him, and long after he has passed away will transmit that very thing to somebody else, and that one in turn to his successor, and then to another, and just keep it going. That is succession, and I believe in the succession of the past, but especially in the succession of the present. No matter what we believe about succession back yonder, this is my day and I have the deposit of faith and the injunction is on me to transmit it to somebody else. I am more concerned about present succession than in spending my life trying to prove that there was one way back yonder, though there was one way back yonder, too. Remember the soldier hymns: “Am I a soldier of the cross,” and “My soul, be on thy guard.”
Listen to Paul’s soldier talk: “Suffer hardship with me as a good soldier of Christ Jesus.” Soldiers do not sleep in the parlor (by the way, that is the worst room on the place to sleep in) ; he does not attend many banquets. Sometimes we see him with just one shoe, and sometimes none. Sometimes he has to stand guard all night, and sometimes “double quick.” Sometimes he is cold and sometimes hot. Sometimes he is hungry and sometimes gorged. The army that can endure such hardships is going to win.
The fashion soldiers in times of peace, with their hurrahs, gorgeous uniforms, flags flying, drums beating, attending receptions, making speeches, these we call “holiday soldiers”; but the soldier who goes into the fight when the command, “charge!” is given, never stops to consider the wisdom in it, but storms the fortress crowned with belching artillery and bristling bayonets, is the real soldier.
“No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier.” When a man enlists he is on service as a soldier. He cannot go to the exchange to gamble; cannot go to the farm to make a crop; he cannot entangle himself with the affairs of this life; he is committed to a special line of duty. “Now, Timothy, you are a soldier on duty; beware of entangling alliances.”
I knew one preacher who ran fifteen kinds of secular businesses, and was then surprised that he was not equal to Paul as a preacher! He had that many irons in the fire. I would advise the preacher not to try to ride, at the same time, two horses going in opposite directions. But that is as easy as it is for a preacher to entangle himself with the affairs of this world. If he makes a good deal of money, he will take the sore throat, and every time one sees him he will explain how he had to quit preaching on account of his voice failing; that his physicians advised him to stop.
But let a preacher be nearly barefooted, with not much of this world’s goods, and with the fire burning in his heart that he must preach, and he will preach. But if he is able to go in a coach and six, he always says, “Put up some of the other brethren.”
I knew one preacher who was doing well as a pastor until a rich man called him to be his private secretary. Since then he has quit preaching, and is now only a millionaire.
“And if also a man contend in the games, he is not crowned except that he contend lawfully.” Every man must conform to the law relating to the line in which he is engaged. If he is a farmer he must be ready to go to work just as the sun rises. There are some other occupations that do not call for such early rising. But whatever his line of work, he must conform to the laws governing it.
QUESTIONS
1. What the force of “therefore” in 1Ti 1:8 ?
2. How does Paul illustrate here?
3. What great text follows, and what the meaning of “abolished death”?
4. Illustrate by Canaan and Egypt; also by the case of the Methodist bishop.
5. What the bearing of this on Timothy’s case?
6. What the meaning of “life” here? Illustrate.
7. What the meaning of “immortality”?
8. What effect should the teaching of this text have on a child of God?
9. Distinguish between the meanings of the words “preacher,” “apostle,” and “teacher.”
10. What are some causes for shame, and what not a cause for shame?
11. What the relation of faith to knowledge?
12. What kind of knowledge brings salvation?
13, What had Paul committed to Jesus Christ, and what his confidence?
14. What the meaning of “pattern of sound words”? Illustrate.
15. What God’s method of preserving the truth and keeping it always before men?
16. What was Paul’s idea of a good soldier of Jesus Christ?
17. What general principle cited here by Paul?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1 Thou therefore, my son, be strong in the grace that is in Christ Jesus.
Ver. 1. Be strong ] Together with the word there goes forth a power, as Luk 5:17 . Exhortations are God’s means to make us such as he requireth us to be.
In the grace that is in Christ Jesus ] Weak grace may evidence pardon of sin; but it is strong grace that can overcome the temptations of Satan, 1Jn 2:12 ; 1Jn 2:14 , and bear up the heart in strong consolation, a The blessing upon man in the first creation was, “Increase and multiply;” in the second, “Grow in grace, be strong,” &c.
a .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1 26 .] Exhortations to Timotheus, founded on the foregoing examples and warnings .
Fuente: Henry Alford’s Greek Testament
1 .] Thou therefore ( follows, primarily on his own example just propounded (cf. below), and secondarily on that of Onesiphorus, in contrast to those who had been ashamed of and deserted him), my child, be strengthened (reff. The pres . indicates an abiding state, not a mere insulated act, as below. The verb is passive, not middle: see reff., and Fritzsche on Rom 4:20 ) in the grace which is in Christ Jesus ( , Chrys. But more than that: the grace of Christ, the empowering influence in the Christian life, being necessary for its whole course and progress, is regarded as the element in which it is lived: cf. , 2 Pet. ult. must not be taken, with Ambr., Calov., Mack, al., for his ministerial office ), and the things which thou heardest from me with many witnesses (i.e. with the intervention, or (as Conyb.) attestation of many witnesses: (reff.) imports the agency of the witnesses as contributing to the whole matter treated of: so , and , 1Ti 4:14 . These witnesses are not, as Chrys., Thdrt., the congregations whom Timotheus had heard the Apostle teaching ( , Thdrt.), or as Clem. Alex. in c., testimonies from the law and prophets: nor as Heydenr., the other Apostles: much less, as he gives in another alternative, the Christian martyrs: but the presbyters and others present at his ordination , cf. 1Ti 4:14 ; 1Ti 6:12 ; and ch. 2Ti 1:6 . No word such as or (Heydenr.) need be supplied), these deliver in trust (cf. above, ch. 2Ti 1:14 ) to faithful men (i.e. not merely ‘believers,’ but ‘trustworthy men,’ men who ) such as shall be (not merely ‘are,’ but ‘shall be’ give every hope of turning out) able to teach them to (so I take , not as a first, but as a second accusative after , the first being included in above) others also ( carries the mind on to a further step of the same process implying ‘in their turn.’ These would be other trustworthy men like themselves). The connexion of this verse with the foregoing and the following has been questioned. I believe it to be this: ‘The true keeping of the deposit entrusted to thee will involve thy handing it on unimpaired to others, who may in their turn hand it on again. But in order to this, thou must be strong in grace thou must be a fellow-sufferer with me in hardships thou must strive lawfully thou must not be entangled with this life’s matters.’ So that 2Ti 2:2 serves to prepare him to hear of the necessity of endurance and faithful adhesion to his duty as a Christian soldier, considering that he has his deposit not only to keep, but to deliver down unimpaired. It is obviously a perversion of the sense to regard this verse us referring (as Bengel, ‘ , antequam istine ad me proticiscare’) merely to his journey to Rome that during that time he should, &c.: the , and the very contemplation of a similar step on the part of these men at a future time, are against such a supposition.
Mack constructs a long argument out of this verse to shew that there are two sources of Christian instruction in the Church, written teaching and oral, and ends with affirming that those who neglect the latter for the former, have always shewn that they in reality set up their own opinion above all teaching. But he forgets that these two methods of teaching are in fact but one and the same. Scripture has been God’s way of fixing tradition , and rendering it trustworthy at any distance of time; of obviating the very danger which in this Epistle we see so imminent, viz. of one of those teachers, who were links in this chain of transmission, becoming inefficient and transmitting it inadequately. This very Epistle is therefore a warning to us not to trust oral tradition, seeing that it was so dependent on men, and to accept no way of conserving it but that which God’s providence has pointed out to us in the canonical books of Scripture.
Fuente: Henry Alford’s Greek Testament
2Ti 2:1 . : emphatic, as in 1Ti 6:11 and ch. 2Ti 3:10 ; but the appeal is not primarily that Timothy should imitate Onesiphorus, or learn by the example of Phygelus and Hermogenes, but rather marks the intensity of the apostle’s anxiety for the future conduct of Timothy in the Church; and similarly is resumptive of all the considerations and appeals for loyalty in chap. 1.
: See note on 1Ti 1:2 .
, . . .: The thought is resumed from 2Ti 1:8-9 , and expanded in 2Ti 2:3-13 . The closest parallel is that in Eph 6:10 , , . . . See note on 1Ti 1:12 and reff., esp. Rom 4:20 , Phi 4:13 . Although the verb is passive, as indicated in the R.V., those who are, or who are exhorted to be, strengthened are not merely passive recipients of an influence from without. The act of reception involves man’s co-operation with God. Compare “Abide in me, and I in you” (Joh 15:4 ). The perfection of God’s power is conditioned by the weakness of man (2Co 12:9 ).
. .: The two passages, 2Co 12:9 , and Eph 6:10 , alluded to in the last note, explain this. Grace here has its simplest theological meaning, as the divine help, the unmerited gift of assistance that comes from God.
Fuente: The Expositors Greek Testament by Robertson
2Ti 1:8 to 2Ti 2:2 . The leading thoughts in this section are ( a ) the Day of reward and judgment which is surely coming (2Ti 1:12 ; 2Ti 1:18 ), ( b ) the unreasonableness therefore of cowardly shame (2Ti 1:8 ; 2Ti 1:12 ; 2Ti 1:16 ), and ( c ) the necessity that Timothy should guard the deposit and hand it on (2Ti 1:14 to 2Ti 2:2 ).
Be not ashamed, therefore, of the Gospel to which our Lord was not ashamed to testify; nor be ashamed of me, who am in prison because of testimony borne to Him and it. Share our sufferings in the strength given by God, whose power is displayed in the Gospel of life of which I was appointed a preacher. This is the direct cause of my present lot; but I am not ashamed; for I know the power of Him to whom I have committed myself in trust. Do you imitate His faithfulness: guard the deposit committed to you. I am not asking you to do more than some others have done. You know Onesiphorus and his work as well as I do. When all turned their backs on me, he was not ashamed to make inquiries for me; and, finding me in prison, he constantly cheered me by his visits. May God bless him and his! Do you, then, welcome the strengthening grace of Christ, and provide for a succession of faithful teachers to preserve intact the sacred deposit of the faith.
Fuente: The Expositors Greek Testament by Robertson
2 Timothy Chapter 2
In strong contrast with that desertion of the apostle which had overspread the saints of proconsular Asia is the call to Timothy with which chapter 2 opens.
“Thou therefore, my child, be strengthened in the grace that is in Christ Jesus. And the things which thou hast heard from me among many witnesses, commit these to faithful men, such as shall be able to teach others also” (vers. 1, 2).
There only is the source of all real strengthening of the soul from God – “the grace that is in Christ Jesus.” The apostle’s presence and teaching wrought invaluably for the blessing of saints; but he could tell the dear Philippians, “even as ye always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Phi 2:12 ). At all events, whatever might disappear of the highest authorities or of the lower dependent on their appointment, God was there abidingly to work in the saints both to wit and to work according to, or for, His good pleasure. And as the saints in Philippi give us the proof of the power of the grace in Christ to keep and strengthen to all obedience, so the turning away from him that called them in the grace of Christ unto a different gospel which is not another found its sad but sure warning in the Galatians. They were equally as the Philippians the fruit of the apostle’s labour, and in spite of the infirmity in which Paul at the first preached to them, no small trial to him or them, instead of slighting or spurning they received him as an angel of God, as Christ Jesus. Now so weakened were they by the legal zeal of those who desired to shut them out from the apostle that he needed to ask, if he, for whom they would have plucked out if possible their own eyes and given them to him, – if he was become their enemy in speaking the truth to them. It is good, he adds gravely, to be zealously sought in a good thing at all times, and not only when I am present with you (Gal 4:13-18 ).
This then is the secret at all times and under every change of circumstance; but it is most appropriately urged on a confidential fellow-labourer of timid character and not of the highest rank, when the apostle had in full view the ruin of the church’s testimony and his own speedy departure. None need wonder at the emphatic terms in which he exhorts his child to draw on the rich and ever-flowing stream. Faith in the grace of Christ alone drinks freely and has within that living fountain springing up to eternal life; faith in Him, Who is now glorified, alone has rivers of living water flowing out from within. Whatever the want, His fulness is the same, undiminished, accessible, and free; whatever the danger, He has overcome the world and the devil, He Who suffered for us, yea, for our sins once for all; and He knows all and has all power and authority Who hears our every appeal and loves ourselves unchangingly. Timothy needed this grace to strengthen him. It is revealed to us and as true for us who need it no less in our place. It is equally open to us and sure for us. Oh, that we may look to Him confidingly in our wants for ourselves and for others!
But there is more than encouraging ourselves in the Lord when distress abounds and difficulties press and dangers impend or affright. If the truth in Christ is needed to deal with and quicken dead souls, no less is it requisite and valid for the saints. Here it is a question of forming and furnishing those who are to instruct others.
We must distinguish the uses of divine revelation. The word of God is the standard of truth: nothing else is or can be such a test, and in its wondrous fulness, not one word of which is in vain, there is the special touchstone of Jesus Christ come in the flesh, Whom the Holy Spirit always leads a true witness to confess, as the spirit of error ever shirks or denies. But in a general way we may say that the apostolic deposit puts faith or unbelief to the proof. A Jew now would own perhaps sincerely all the ancient oracles called the Old Testament. Is he therefore a believer? Assuredly not, because he does not hear, he rejects, the apostles (1Jn 4:6 ). Ye are of God, says the beloved disciple to the little children, the actual family of faith, and have overcome the many false prophets that are gone out into the world or the evil spirit animating each: because greater is He that is in you than he that is in the world. They are of the world: therefore speak they [as] of the world, and the world heareth them. But this does not finish what he had to say and they to weigh and hold fast: We are of God; not “ye” only as born of Him, being begotten by the word of truth; but we as His inspired witnesses in communicating that truth which beyond all tests souls since the rejection of Christ. He that knoweth God heareth us; he that is not of God heareth us not. Hereby we know the spirit of truth and the spirit of error.
Here however it is the means of communicating the truth rather than the word acting or employed as its standard. As it is a question of edifying, there is no call for such trenchant and solemn appeal. Scripture is no doubt the fullest, most exact, and absolutely reliable means of conveying the mind of God; but His grace uses many other things from the nursery to the dying bed. Among these sound, competent, gracious and intelligent ministry has a capital place. And the apostle’s present charge to his beloved associate is really with the view of providing for efficient service in this kind. No man on earth, we may presume, had enjoyed so largely as Timothy the privilege of hearing the greatest of the apostles. Here he is admonished to bear in mind that what he had received was not for himself only but for others, and in order that the best results should be attained by grace through such as had capacity to teach faithfully. In ministry or service of the word it is only fanaticism, not faith, to deny the importance of competency; as we hear the Lord in the parable of His own dealing with His servants, giving talents, sovereignly indeed (to one five, to another two, to another one), yet to each according to his several ability (Mat 25:15 ). It is not that ability is gift, nor that the talents ( His goods) are to be confounded, as in popular parlance and even in vain-glorious theology, with the several ability of each servant. Not only does every scripture that treats of the theme speak of “gifts” as wholly differing in source and character from any one’s ability, but even in the parable, which learned ignorance regards as abounding in loose drapery, they are distinguished in the clearest way.
We have also to take note of another prevalent misconception of this verse. By many excellent and erudite persons the apostle is supposed here to lay on Timothy the responsibility of ordaining to ecclesiastical office. Now of this there is absolutely nothing said. 1Ti 3:1-7 does present the qualities requisite for an overseer, or bishop; and undoubtedly the bishop must be apt to teach (, though not necessarily a or teacher). But ruling was characteristically their duty; and so it is said in 1Ti 5:17 , “Let the elders that rule well be counted worthy of double honour, especially those that labour in the word and teaching.” The fallacy is that others might and did not teach who were not elders; which is at direct issue with the facts, words, and principles of the New Testament on this head. Not an expression in our verse 2 enunciates eldership or implies it. The full meaning of the whole and of every part is satisfied by not going beyond faithful men instructed by Timothy, as the apostle directs, so that they might be competent to teach others also.
Let us weigh a little the nice phraseology of the apostle that we may the better appreciate its wisdom as well as its consistency with the truth revealed elsewhere. The apostle had kept back nothing that was profitable from so confidential a companion. He had nearly accomplished his own course and the ministry which he received from the Lord Jesus to testify the gospel of the grace of God. He shrank not from declaring to others not so near nor so honoured as Timothy the whole counsel of God. So here the things which Timothy had heard from him among many witnesses, these he was to commit to faithful men. As the matter testified was not done in a corner, so the apostle had openly brought out the precious truth in the presence of many witnesses. The Lord had already pointed out that men do not put a light in secret, nor under the corn-measure, nor under the bed; the apostle was an unwearied and whole-hearted witness for Christ unto all men of what he had seen and heard, yea and of the things wherein the Lord was to appear to him. And the “many witnesses” among whom Timothy had heard these things from Paul would not only encourage to the greater spread of the truth but confirm the communications made. For here not inspiration is predicated of the many witnesses, but exact information in order to the confirmation and propagation of the truth. If Christ is the true Light, His own also are the light of the world. To be the salt of the earth is not enough, however good: activity in grace is called for – light diffusing itself and dispelling darkness. For this suited vessels are requisite; not learned, nor even educated, but “faithful men”. To them was Timothy to entrust what was revealed of God, in order to build up souls and give them an inheritance among all them that are sanctified. Nor as a simple fact is it assumed that faithful men are necessarily men who are able to teach. It is rather “such as” shall be competent to teach others also. All is as simple as it is beautifully precise.
The apostle now resumes what is rather personal than relative, though he gradually enlarges into what is comprehensive as well as of the deepest importance for the servants of Christ.
“Take thy share of suffering hardship as a good soldier of Christ Jesus. No one on service entangleth himself with the businesses of life, that he may please him that enlisted [him]. But if one also contend [in the games], he is not crowned unless he have contended lawfully. The labouring husbandman must first partake of the fruits” (vers. 3-6).
It will be noticed that the words “thou therefore” disappear. They were in all probability an importation, perhaps, inadvertently, from verse 1, where the emphasis is of intention and moment. Here such an emphasis is not only uncalled for but would be improper. The timid sensitiveness of Timothy wanted the personal appeal to cast him upon the grace in Christ Jesus for inward strengthening; and this very especially in communicating the truth to faithful men such as should be qualified to teach others also. This is ever a delicate task; and one that demands much moral courage and tact which His grace alone can supply, let the competency be what it may. It was therefore emphatically so to Timothy.
Here too, but without any such prominency, Timothy is exhorted to take his share in suffering hardship, but not “with me” as many understand besides the Revised Version. Really it narrows and spoils the force. The Greek warrants only the general thought of sharing ill with his comrades, Paul or any other. It is left purposely large. This association is lost by the false reading of the Received Text, followed by the Authorized Version, as already alluded to. Not personal emphasis but general share is the thought rather than with Paul in particular. Nor does the particular passage in 2Ti 1:8 warrant “with me,” but expressly “with the gospel” which is personified by the great apostle. There is the difference however that our verse does not express with whom he was called to share affliction, nor should we supply it. The construction evidently differs from that in the preceding chapter, and the sense is best left in the vague of the original.
But Timothy’s share of suffering is defined. It was to be as a good soldier of Christ Jesus. The “fellow-soldier” of the Clermont MS. goes too far, if it be not also irreverent. In an enemy’s land who could wonder that Timothy was called to take his share in suffering?
This naturally leads to the more generally applied figure of verse 4. “No one when on campaign entangleth himself in the businesses of life, that he may please him that enrolled him.” The force of the allusion is as evident as its universal truth. Who in the Roman empire was ignorant of the fact? No doubt furlough might allow of relaxation, and completed service, of perfect liberty; but to Christ’s servant here below is no furlough and no discharge from his duty. Hence the apostle does not speak simply of a “man that warreth” as in the Authorized Version, but of one on actual service, and therefore he can stamp the truth with an absolute negative. “No one when serving entangleth himself with the affairs (or businesses) of life.” It is surprising that the Revised Version follows the Authorized alone of all the English versions in the needless qualification of “this life”. It is the more improper, because scripture had already appropriated the demonstrative pronoun not to but to (Act 5:20 ). It would however be a gross error to think that for the servant of Christ this excludes occupation, if he judge under any circumstances that he is called to provide things honest with his hands or his head. The apostle himself is its best refutation. The workman whether in the gospel or in the church is worthy of his hire. But many a valued man may serve Christ either way or in both, who does not give up his so-called secular employment. He might be assured even that the measure of his gift did not create such a claim on the assembly as to warrant it. And even the greatest of labourers felt it his joy and would not have his boast made vain in declining to use his power in the gospel for himself: so penetrated and filled was he with the spirit of that grace in God which is the source of the gospel itself (2Co 11:7-9 ). To entangle oneself in the businesses of life means really to give up separation from the world by taking one’s part in outward affairs as a bona-fide partner in it. The servant of Christ is bound whatever he does to do it unto the Lord and therefore in conformity with His word. In everything he serves the Lord Christ; nor is this bondage of the law but liberty in the Spirit, though he be the Lord’s bondman. As the soldier on campaign has to please him that enrolled his name, so evermore has the Christian servant to please the Lord. He Himself has said, “My yoke is easy, and my burden is light” (Mat 11:30 ).
But there is a second illustration of great moment. “And if also one contend in the games, he is not crowned unless he have contended lawfully.” What can be conceived more needed or weightier in practice’ The servant of Christ is called to be as careful as an athlete; but if so, he is bound to observe the revealed will of the Lord, no less rigorously than those who took their part in the games of Greece. General fidelity ought never to be sought or allowed as a cover for delinquency. Nor can the highest excellence in the highest objects excuse a departure even in small things from truth or righteousness; as he who infringed in any way the law of the games was therefore excluded from the chaplet of victory.
There is a third maxim which has been singularly misunderstood by truly spiritual minds. Yet the structure of the sentence is not really obscure.* The difficulty is due rather to a certain prejudice as to the sense or its application. The figure is taken from agriculture, not from military service nor from the well-known games. The stress is on the “labouring husbandman”. The love of Christ must constrain and brotherly love must continue, in order that the servant of Christ persevere unintermittingly in his labours. Hence we find in the former Epistle (1Ti 5:17 ) that, while the elders that rule well were to be counted worthy of double honour, those are distinguished “especially” that labour in the word and in teaching. So here, where the general service of Christ is in question, the labouring husbandman ought first to partake of the fruits. Impossible that God could deign to be a debtor to any. “Each shall receive his own reward according to his own labour,” whether the planter or the waterer or any other (1Co 3:8 ). For God is not unrighteous in any case to forget our work and the love shown to His name. But the labour of love has especial value in His sight. This may be in very young saints (1Th 1:3 ), no less than the work of faith and the patience of hope. It is most blessed where the servant of Christ is sustained in such labour. “The labouring husbandman ought first (whatever others may, and before all) to partake of the fruits”. It is rather a truism that he must labour before partaking of the fruits, or “labouring first must be partaker of the fruits” as the margin of the Authorized Version says. But this is not the sense of the phrase in any grammatical construction of it possible, nor, if it were, could it afford so grave or so cheering a call to the labourer.
* The notion of a transposition of is unworthy of Wakefield’s Silva Critica i. 155 and not confirmed by Winer’s reference to Xenoph. Cyrop. I. iii. 18. And the Ethiopic V. exhibits a loose paraphrase, not a real rendering. The old expositors are as uncertain as most moderns.
Thus in the three maxims of verses 4-6 we have first the object or starting-point; then the ways or means guarded, as well as the end; and lastly encouragement along the road for him who labours in love, as faith does.
The bearing of that which the apostle had just inculcated was of deep meaning and great value, but by no means obvious. Hence it would appear he adds, “Apprehend what I say; for the Lord shall give thee understanding in all things” (ver. 7). Such is the true text, not “the things which” () in detail, as the Text Rec., but “what” () as a whole. This makes all the more pertinent the assurance, not prayer merely, which follows, “And the Lord shall give thee understanding in all things,” as large in its range as minute in its ramifications. On this he can count who has an unction from the Holy One, for the Spirit searches all things, even the depths of God.
“Remember Jesus Christ raised out of [the] dead, of David’s seed, according to my gospel, in which I suffer unto bonds as an evil-doer: but the word of God is not bound. For this cause I endure all things for the sake of the elect, that they also may obtain salvation, that [is] in Christ Jesus, with eternal glory. Faithful [is] the word: for if we died together with [Him], we shall also live together; if we endure, we shall also reign together; if we shall deny [Him], He also will deny us, if we are unfaithful, He abideth faithful, for He cannot deny Himself” (vers. 8-13).
The apostle in these verses recalls to the person of Christ, the touchstone and substance of the truth, but to His person according to Paul’s gospel bound up indissolubly with His work. “Remember Jesus Christ, of David’s seed, raised out of the dead according to my gospel.” Christ is at once the object and the fulfilment of the promises, but He is incalculably more. He is raised from among the dead, the Beginning, the First-born of the new creation. He is as thus risen the head of an entirely new system. From first to last this is the teaching of Paul. He affirms of Jesus, the Son of God, that He was born of David’s seed according to the flesh. but that He was marked out Son of God in power, according to the Spirit of holiness, by resurrection of dead men, as stated in the beginning of the Epistle to the Romans (Rom 1:3 , Rom 1:4 ).
But here is there not a practical rather than a dogmatic aim before the Spirit of God? Even as Messiah, the Lord Jesus must be risen from the dead. If any one was entitled to earthly honour and glory, it was the Son of David; but, according to Paul’s gospel, He passes through death into resurrection. Such is the only mould of blessing, the world and man being as they are. No statement can be stronger. As Head of the church there would be no wonder; but for the Seed of David it is surprising, yet most true. For the church itself has no existence, save on the ground of His being the risen Head, and in heavenly places. In heaven only could the Head be, in order to give a heavenly character to those who are united to Him by the Holy Ghost on earth. But Paul’s gospel insists on the great fact of resurrection from among the dead – even for the Messiah. And this alone is true of Him in that character now – He is risen, but not reigning. Much less is the Christian reigning as yet.
On the contrary, after that gospel the apostle says, “I suffer hardship unto bonds, as a malefactor.” Things in the world are wholly out of course. Nothing is settled in order according to God, though His providence governs, and every soul is called to be subject to the powers that be. They may reign, and we are commanded to honour the king habitually, as indeed to honour all men passingly; but we are called to forego all thought of honour now for ourselves. We are called to the communion of Christ; it is our proper honour to share in our measure what the apostle suffered so largely. All thought of present ease, of establishment here below, of a constitution settled and stable in the sight of men, violates the truth before us, as indeed every other presentation of it now to the saint, or to the church as a whole. He that had most of true honour as a Christian in the gospel declares that he suffers as a malefactor unto bonds.
In plain contrast with this, we read of the Corinthian saints reigning without the apostle, who speaks there also of God’s setting forth “us the apostles” last of all, as men doomed to death (1Co 4:8 , 1Co 4:9 ). Christ knew the death of the cross as none ever did or could; and Paul was yet to know death, as His faithful martyr. All for him was true. With the Corinthians alas! how much was false. They had slipped in heart from sharing His rejection. Indeed as yet they had scarcely known it. They had received Christ for eternal life and redemption; they as yet knew nothing of dying daily (1Co 15:31 ).
So here the apostle solemnly anticipates the danger, for Christians generally, of settling down here below. This is incomparably more serious. Levity of thought and feeling, the power of nature, the activity of the flesh, may be sad in young saints; but immeasurably worse is it, when old saints depart from the high and heavenly standard they have learnt. Such was the danger now, and the apostle is here awakening Timothy to his own anxiety about it. We see the evil in a gross form when the Christian body acquired power and honour and earthly glory in the days of Constantine and his successors; but the mischief was at work extensively, it would appear from this Epistle, at the time the apostle was writing. The power of the resurrection from among the dead meets the evil for all that have ears to hear. It is wholly past as a living thing for those who accept earthly grandeur as a right estate for the Christian now. He who is most right before God must be content to suffer most before men, as the apostle was seen doing unto bonds.
But suffering wrongfully, even unto bonds as a malefactor, did not hinder blessing. “The word of God is not bound.” On the contrary, such circumstances attract fresh notice. A class wholly new have their attention drawn to the revelation of God. The name of the Lord comes before magistrates, officials of the law, soldiers, seamen, governors, and perhaps even crowned heads. It may be the world’s shame that so it should be, but rejection is the path of the Christian, the true glory of the church, till Jesus reigns. The preacher himself may be a prisoner; “but the word of God is not bound.”
“Therefore I endure all things for the elect’s sake, that they also may obtain salvation, that [is] in Christ Jesus, with eternal glory.” Here was a most dauntless heart, and the eye undimmed by present sorrow, for it was single, and his whole body full of light. If Christ loved the elect – Christ Who suffered for their sins, Paul could use language boldly, yet truly, for he shared His love, though it was Christ’s alone to “bear our sins in His own body on the tree.” No man, no saint, no apostle, shares that atoning work; yet it is not presumption for the feeblest saint to suffer with Him any more that to hope for glorification with Him. If we are children, then heirs – heirs of God and joint-heirs with Christ; if so be that we suffer with Him that we may be also glorified together (Rom 8:17 ).
But here the apostle goes farther; “I endure all things for the elect’s sake, that they also may obtain salvation that [is] in Christ Jesus, with eternal glory.” How few would venture to say these words as their own souls’ experience from that day to this! Nevertheless we may earnestly desire it in our measure; but it supposes in the believer not merely a good conscience and a heart burning in love, but himself thoroughly self-judged, and Christ dwelling in his heart by faith. The apostle openly declares it to Timothy; and surely it was meant to act powerfully on his fellow-labourer’s soul, as also on ours. It is not that the salvation of the elect is uncertain: the Lord Jesus will surely guard that according to all His gracious power and the unfailing counsels of God. But as another apostle says, If the righteous is scarcely saved, where will the ungodly and sinner appear? (1Pe 4:18 ). It is indeed with difficulty that the elect are saved, though saved they assuredly will be; but as it needs all the resources of divine grace, so it calls for all the love of Christ in laborious service, and, what is also most effective, it hails the endurance of all things for their sake.
Nor is this all that the apostle has to urge on this theme. “Faithful is the word; for if we died together with Him, we shall also live together; if we endure, we shall also reign together.” He does not add as to this word “worthy of all acceptation”; for it is a saying for saints rather than for sinners as such; but the saying, beyond a doubt, is faithful; for “if we died together with Him, we shall also live together.” There is no Christian who died not with Christ. It is the very truth which every baptized soul confesses in his baptism, even were he dumb. And it is lack of faith, not lack of speech, which makes it untrue of any.
Accordingly, the apostle is urging, not what is beyond almost any to say, lest it might be presumptuous and vain, but what all that are true must join as the confession of grace and truth from the starting point. It is the hypothetical clause, which is decisive, yet no Christians ought to shrink, nor can they truly shrink, from it; for Christ it was Who, having suffered all, gave all freely. And “if we died with Him,” which is indisputable for the believer now, “we shall also live with Him.” It is of the bright and blessed future Paul here assures us, though it is equally true that we live now because He lives, or, as it is put elsewhere, Christ lives in us. But here the living with Him remains before us as a hope. Here, and now, we are to bear about in our bodies the dying of the Lord Jesus (2Co 4:10 ); by and by it will be nothing but living with Him.
So, “if we endure, we shall also reign together.” Here need be no question; it is suffering now, not yet reigning with Him. The reading in some ancient authorities of Rev 5 or 20 (that the saints reign now) is unequivocal error. It is wrong morally as well as dogmatically. We shall reign with Christ; but even He sits on the Father’s throne as yet. He waits to receive His own throne; and so do we much more. Were our hearts right, we should not wish to reign without Him; as we should have a sounder faith, if we held, that He is not reigning yet, but gone to receive a kingdom, and to return. He will come in His kingdom, which He has not yet received. Till then we are called to endure, not to reign; when He shall appear, we shall appear with Him; when He reigns, so shall we with Him.
But there is solemn caution, as well as sure expectation of glory. “If we shall deny Him, He also will deny us; if we are faithless, He abideth faithful; for He cannot deny Himself.” There was danger in a day of declension particularly of departure not only from this or that divine principle but from Himself, and this permanently. Nor does the apostle bolster up the saints in what is the most dangerous of delusions, that there is no danger. For dangers abound on all sides; and we ought to know that grievous times were to come in the last times. Denying the Lord, so far from being impossible for a servant of His, is exactly what scripture shows us to have been the fact in one most honoured, who had thought that for him, of all men, it was impossible; yet was Peter on the eve of it. No doubt this was but a passing act, however shameful and deplorable, however repeated then, and with aggravation; yet the all-overcoming all-forgiving, grace of Christ rose above and effaced it, turning it even to never-to-be-forgotten profit, and fruitful blessing. But where it is a course of life, as here (“if we shall,” not merely if we should as an act), the consequence is, as it ought to be, the necessary vindication on God’s part of His injured majesty: “He also will deny us.” God would cease to be God, if He acquiesced in the dishonour of His Son. The believer bows and believes, adores and serves. The unbeliever, and the denier if possible yet more, may insult now, but both must ere long honour Him in judgment, “that all may honour the Son even as they honour the Father” (Joh 5:23 ).
There is a closing sentence of great weight, “if we are unfaithful, He abideth faithful”; and this for the most convincing and glorious of reasons, “for He cannot deny Himself.” It may at first hearing seem to take from the ease and flow of the sentence to read “for”, as we ought on good and ancient authority. But on reflection this really adds not a little to its force; because it is not a mere independent addition to confirm the foregoing: the ground or proof of His abiding fidelity lies in the blessed feet of His unchanging truth.
Now Paul turns to another class of dangers, not so common, but rising from verbal disputes to profanity and impious daring and corruption of fundamental truth. Some shrink from the least consideration of such snares; but nothing is gained by shrinking from what we ought to face, if our delight be in what is holy, good, and true, instead of curiously prying into evil. It is the light which makes everything manifest; and light we are in the Lord. Light is the congenial element of the new man, as love is its activity.
“Of these things put in remembrance, testifying earnestly before the Lord that they fight not about words, to no profit, for subversion of those that hear. Be diligent to present thyself approved to God, a workman not to be ashamed, cutting straightly the word of truth. But shun profane babblings, for they will advance unto greater ungodliness, and their word will eat up as a gangrene: of whom is Hymenaeus and Philetus, [men] who concerning the truth went astray, saying that the resurrection hath already taken place, and overthrow the faith of some” (vers. 14-18).
Here Timothy is called not to understand merely but to put others in remembrance of the great vital truths that the apostle has laid down. He is also charged in the sight of the Lord to warn against word-fights, profitable for nothing, and calculated to subvert the hearers. This is a most wholesome caution needed widely and in all ages. There are real differences even among Christians, more or less serious in disguising or perverting the truth, But those who value the truth, especially if there be no aggressive zeal, are particularly apt to fall into distinctions without a difference. Zeal of this sort makes them doughty word-warriors. How true that this is useful for nothing, while it is readily available for subverting those who hear! For the word-warrior knows when to stop, the simple who hear pass on and are punished There is much vanity, and little, if any, sincerity in such disputes; they tend not to edification, but to real and very grave mischief. The charge to Timothy is no less a duty for those who have moral influence in the assembly and seek the Lord’s glory there at any time.
But there is also a more positive and personal call in verse 15: “Be diligent to present thyself approved to God a workman not to be ashamed, cutting straightly the word of truth.” Example sways more than precept, and those who teach others have especial reason to dread failure or carelessness in themselves. Further, every pious man knows that the first of all obligations is to stand right with God. Timothy therefore was to use diligence to present himself approved to God in the first instance. Where this was not true, his words might be right enough in themselves, but his work would lack blessing, and himself be ever liable to shame. In fact his course would be more or less hypocritical. There could be no courage before the enemy, where the conscience was not good before God. One must seek to be approved alike in conduct and service, approved to God if shame is to be avoided even now. Again, what confidence can there be in drawing out and applying the word of truth with an unwavering heart and hand? The scripture needed might otherwise condemn oneself. A man without conscience might speak out boldly; he that feared God must tremble in blaming another for a wrong which he knew in himself. It is of all importance therefore! that the workman should present himself approved to God: otherwise his testimony cannot but be timid, feeble, and uncertain.
But there may be a further duty as regards the profane babblings of pretentious men, never so self-satisfied as when they err most. This evil had already set in, as the article appears to show. They were not unknown but existing follies among those who bore the name of the Lord. Timothy was not called to occupy himself, still less to engage in controversy, with them. The apostle’s word is “avoid” or shun. This again is an exhortation of divine wisdom. Some conscious of ability to dissect and oppose evil are prone to meddle with these vain profanities. It is not wholesome for themselves; it may injure the saints, who valuing the labourers may saturate their minds with these dreary efforts, which as a general rule inflate instead of convincing the guilty parties. To Titus a very similar exhortation is given by our apostle for an analogous evil (Tit 3:9 ). Time is too precious save for that which edifies; and he who undertakes to contend with every evil dreamer may succeed in vanquishing them, but he is in imminent danger of getting serious harm to himself. It is a good thing to be zealously affected in good always; it is not well to turn aside and deal with evil, unless to do so be the sternest duty.
The apostle adds another reason in this case, “For they will advance unto a greater degree of impiety, and their word will eat up as a gangrene.” This statement clearly proves the uselessness of meddling with what is not only vain but profane. There was no fear of God in those who so indulged, and the fear of God is the beginning of all that is good for fallen man. Till conscience is reached, it is useless to expect that the precious revelations of God will not be misused; and this is especially true of such as profess to believe the gospel. Guilty of profanity, they need not arguments but repentance. Nor was anything more likely to touch their conscience than that so gentle and gracious a labourer as Timothy should avoid their words. They will advance to further ungodliness, “and their words will eat up as a gangrene.” Discussion would rather flatter their self-importance, and could not possibly stay so destructive an evil.
Again, the apostle points out that this frightful evil in the bosom of the saints once, if not any longer, was no imaginary evil to haunt souls, but a fact for salutary fear and horror: “Of whom is Hymenaeus and Philetus, who as to the truth went astray,” or literally, missed the mark, saying that “the resurrection had taken place already, and overthrow the faith of some.”
It is of deep interest to weigh the character of this error. It was not ignorance of the truth so much as exaggeration. It was the exalting of present privilege to the denial of our hope at Christ’s coming. No doubt they piqued themselves on higher truth than others taught, and on superior intelligence. This is an extreme danger for those who have a real thirst and value for the truth of God; if not watchful, they are the most liable to be ensnared.
But the remedy is simple and sure when men cry up their wares as being above all “precious”, and therefore depreciate the tried and faithful servants of the Lord as being those teaching on altogether lower ground. The saints will find it invaluable to cleave to the truth they have always received since they knew God, or rather were known of Him. These pretentious claims will sooner or later prove subversive of foundation truth and plain duty. The saints may not be able quickly to discern the worthless or evil character of what vaunts itself; but they do know the treasure they already possess, of which these new views would deprive them. They have only to hold fast the faith, the common faith, which the high teachers despise; and as they thus resist the devil, he will flee from them.
But those by grace endowed with a more discerning eye are permitted to see more. That the resurrection is past already, though put forth as the expression of the highest present privilege, does in fact undermine the truth set forth pre-eminently for help and guidance throughout this Epistle. God saved us with a holy calling according to His own purpose and grace, given us in Christ Jesus before time began. Christ annulled death, and brought life and incorruption to light by the gospel. This we believe and know, not to speak of the mystery of Christ and of the assembly. But these true and blessed privileges are given us, so much the more to suffer with joy and endure in faith and patience now, and wait for Christ and His appearing to bring in His kingdom, when we shall also reign together with Him.
But the error of the resurrection already past is fatal to this endurance meanwhile. It would, if true, entitle us now to reign as kings, to take our ease, to enjoy present honour and glory; and thus it is directly framed and calculated by the enemy to thwart the will of our Lord, Who calls us to share His sufferings till we are glorified together. Hence it is false as a doctrine, it is ruinous for practice, and it destroys all communion with Christ, as sharing His: affections in separation from the world. It would be hardly possible to discover any delusion more opposed to the truth in its character and consequences for the soul and the walk, as well as in counteraction of the moral glory of the Lord. Well can we understand therefore that its teachers “overthrow the faith of some.” And if it were so then, how much more widely extended and settled do we find the mischief now, when Christ’s coming is no longer before the saints as a constant living hope, and the resurrection of the body is practically nothing to them, satisfied that after death their souls go to heaven! The world becomes then a scene of present enjoyment. Association with a once dead and rejected Christ is unthought of. They flatter themselves that they have attained to a wisdom higher than was known by the apostles in those earlier days, now that they have learnt to enjoy the best of both worlds.
The truth cannot be undermined without the most withering consequences, both morally and ecclesiastically. It is not only communion interrupted between Christ and His own, but divergence from and opposition to His mind, more or less distinctly. Those who undermine may of course be deceived themselves; they may flatter themselves as contributing a higher testimony. But truth is never at issue with truth: in Christ all is in harmony. To say that the resurrection is past already is both the index of the grave heterodoxy at work destructive of our proper hope, while professing to give advance of privilege, and also the ready instrument of deep and rapid progress in evil. For when the resurrection comes, there will be no more need of watching unto prayer, no more endurance of affliction, no more the good fight of faith: all will be settled in power, glory, rest, and enjoyment.
That we are dead and risen with Christ is true and holy, and cannot be too urgently pressed on the believer from first to last of his career; but we, groaning within ourselves, as having the first-fruits of the Spirit, also await the adoption, the redemption of our body (Rom 8:23 ). This will only be at Christ’s coming, which the enemy would also conceal and rob us of, the most influential of all hopes for such as love Him and would know the fellowship of His sufferings. How crafty and pernicious then the device which, turning our hope into an expression of high privilege now, would thus annul our heavenly hope, destroy communion and walk, hide Christ from our heart’s longing, and make rest in present things a wise and right thing!
Such was the error of Hymenaeus and Philetus: profane babblings truly, and sure to proceed farther in ungodliness, and a very gangrene in its devouring corruption. Such error is the overthrow of faith wherever it is accepted.
“Nevertheless the firm foundation of God standeth, having this seal, [The] Lord knoweth those that are His; and, Let every one that nameth the name of the Lord depart from unrighteousness. Now in a great house there are vessels not only of gold and of silver, but also of wood and of earthenware, and some unto honour, and some unto dishonour. If one therefore purge himself from these, he shall be a vessel unto honour, sanctified, serviceable for the master, prepared unto every good work. But flee youthful lusts, and follow after righteousness, faith, love, peace, with those that call on the Lord out of a pure heart” (vers. 19-22).
It may be well that the reader should know how much speculation has wrought about “the firm foundation of God.” Some have conjectured that it is the doctrine of the resurrection, others the promises, some again election. Further, it has been supposed to be the church, or again, with better reason, Christ Himself. But there seems no sufficient ground for defining the foundation in this place. If the Holy Spirit has left it general, why should any seek to limit the thought? The object clearly is to mark what abides firm and of God in the midst of confusion and ruin; and to use that immutable foundation for the comfort and good courage of all who desire to do His will. Doctrines, promises, election, are out of the question; and the church, or the believer, is rather that for which provision is made in the midst of the existing disorder. On the face of it, the house cannot be the foundation; and it seems unreasonable to argue that Christ Himself should be said to have this seal: “The Lord knoweth them that are His”; and “Let every one that nameth the name of the Lord depart from iniquity.”
Nothing more simple or important if the firm foundation of God be taken in the abstract; those who stand upon it are on the one side comforted, on the other solemnly admonished. The state of things was such that one could no longer suppose all who composed the church to be members of Christ’s body. Carelessness had allowed a harvest of weakness and shame; the godly were compelled to fall back on the assurance that the Lord knoweth them that are His, but along with that they could not but press Christian responsibility – “Let every one that nameth the name of the Lord depart from iniquity.”
It will be noticed that here it is no question of “Christ”. but of “the Lord”. “Christ” is the proper expression where grace known and enjoyed is before the heart; “the Lord” as properly comes into use where profession and responsibility hold good. Even if there be no real communion, there can be no doubt that such is the case in the clause before us; and such is the reading of the best and most ancient authorities followed by all modern critics, even though they may have no notion of the difference in the truth intended.
There is, however, a great deal more, and of paramount importance, in that which the apostle adds, “But in a great house there are not only vessels of gold and of silver, but also of wood and of earthenware, and some unto honour, and some unto dishonour.” There we have a living picture of what the church was becoming. How different from the view given in the First Epistle! (1Ti 3:15 ) There the house of God is said to be the church of the living God, the pillar and stay of the truth. It is the church on earth, God’s habitation in the Spirit, as that which alone here below presents and maintains the truth-before all men. The Jews had not the truth, but the law; the Gentiles had only vanities, and corruptions, and dreams of men. The assembly of the living God held forth the truth before all eyes. But now, in the Second Epistle, the influx, not only of ease instead of suffering, and of timidity instead of courage, and of false doctrines, even in fundamentals, gave occasion for the Spirit of God to represent a far different condition. It is not that the Spirit of God has abandoned His seat, but He no longer characterizes the house as that of the living God. It may assume a greater appearance, but there is far more unreality. “In a great house there are not only vessels of gold and of silver, but also of wood and of earthenware.”
Long before, the apostle (1Co 3:5 ) had prepared us for that which might be built even upon Christ Himself. Who among even true servants is like Paul, a wise master-builder? Every one therefore should take heed how he builds thereon. One might build upon this foundation gold, silver, precious stones; another, on the contrary, might build upon it wood, hay, stubble; too many, a mixture of both. And the day shall declare, as the fire shall try every man’s work of what sort it is. That which abides is proved to be acceptable to God, that which cannot stand the fire will be so far loss to the workman, even though he himself shall be saved. Here in the Second Epistle to Timothy the apostle is looking not at the process but at the result. In a great house there are not only precious vessels but the commonest – “and some unto honour, and some unto dishonour.” God’s house therefore is here regarded as reduced to a human comparison. It was becoming just like what we find among men on the earth; it has no longer that exclusively divine stamp which one used to expect in God’s house. Failure in many ways has vitiated the testimony; and the result is that mixture which is so abhorrent to God and to those who love His will and Himself.
What is to be done then? Are we to accept His dishonour, and to lie down in despair? Or must one be bound hand and foot to unity, and to shut one’s eyes to all the sin and shame? A lowly-minded saint would feel bitterly the dilemma, and could not satisfy his soul by verbal protests against the evil he was sanctioning by his actual life and ways. In such a state it is well to humble one’s self, and like Daniel to confess the sins of all one is associated with, as well as one’s own sins. But is this all? Thank God, it is not; the apostle immediately gives precise and authoritative direction. The most timid need not fear to follow; the heart most oppressed is entitled to be of good cheer; and those who cleave to the allowance of evil under the plea of not breaking unity are rebuked and confounded by the apostle’s call, “If one therefore purge himself from these, he shall be a vessel unto honour”.
When the assembly is in its normal condition, and an evil-doer, however gross, is among the saints, the word is, “Put away from among yourselves the wicked person” (1Co 5:13 ). But here it is the converse. Evil may prevail in an assembly, and the moral sensibility be so low that the mass refuse to purge out the old leaven: the vessels unto dishonour have influence enough to remain in spite of all efforts for their removal. What then? The apostle commands that the God-fearing man should purge himself from them. This meets the conscience if it were of only one; but the self-same principle, it is plain, applies to all who discern the evil, after patient waiting on the assembly and every scriptural means also employed in vain to rouse the conscience. At bottom it is evidently the same principle of separation from evil which in 1Co 5 is applied to put the evil-doer out. In 2Ti 2 it is a far more developed case where the well-doer, having striven without effect to correct the evils sustained within, is bound to purge himself out. Impossible that the Spirit of God would seal evil under the name of the Lord Jesus. We are unleavened as surely as Christ our passover was sanctified for us. “Therefore let us keep the feast, not with old leaven, nor the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (1Co 5:8 ). The assembly which professes to be of God cannot bind Christ and known evil together. If any therefore bear the Lord’s name, who, under the plea of unity, in the love of ease, or through partiality for their friends, tolerate the evil which scripture shows to be hateful to God, a godly man has no option, but is bound to hear the divine word and to purge himself from these vessels to dishonour.
Doubtless this application of God’s immutable holiness to guide the saint in these sad and difficult circumstances is a novel one. The apostle only gave it in the last Epistle he ever wrote. The reason is manifest: no occasion as yet had risen to call for so serious a word. Disorders had often been, and some of extreme character; but hitherto the saints, however faulty, had broken down, and obedience at last had prevailed. No need had ever existed for a just abandonment of those who had walked together in the assembly. But here the Spirit of God brings before the apostle’s eyes a new and still more appalling result of the increasing power of evil: Whenever vessels to dishonour are forced on our acceptance, we have no choice: the honour of the Lord is above all other considerations; and, whether it be the most valiant, or the most timid, we are alike called to obey the apostle’s command which applies to this state. Let us only be sure that the evil does really call for absolute separation; and, further, that patient and godly remonstrance are duly applied to get the evil judged, rather than to separate. But if it be sheltered and sustained to the dishonour of the Lord and His word, there is no alternative but to purge oneself out.
In these circumstances, to give up conscience is in effect to give up God and His Christ; humbly but firmly to purge oneself from the vessels of dishonour is to be a vessel unto honour, sanctified, serviceable for the Master, prepared unto every good work. So it is ever found in experience: godly separation costs much but gains more. He that separates lightly for a mere idea or for reasons of his own is but sounding brass, and gathers profit for neither himself nor anyone else; yea, he is a standing reproach against the Lord and His word where it truly applies. But the saint who purges himself out with the deepest pain to himself and godly sorrow for others, and the rather because he believes them to be the Lord’s, enters into fresh blessing, and renews, as it were, all that is proper to a saint, with fresh power to his own soul. “He shall be a vessel unto honour, sanctified, serviceable for the Master, prepared unto every good work.” Such an assurance is the more comforting, because he must make up his mind for the keenest shafts from those he has left behind, as well as from all who confound easy indifference with love for the church of God. Besides, he might dread a narrow circle for his affections, and a contracted sphere for his work. How gracious that the Lord should forestall all these apprehensions and give him the promise, if he have gone through the great trial with God, of enlargement of heart in all that is for His glory!
It may be noticed that there is no such thought as quitting the house, though some have fallen into this misconception in their zeal for holiness. But we could not, and would not, so long as we bear the Lord’s name. An apostate no doubt has abandoned His name. But to purge one’s self from vessels to dishonour is here laid down as a positive duty, and, so far from being presumption, it is simple obedience to the word of the Lord if done rightly. It is therefore the path of true and divinely given humility, whatever be the terrorism sought to be exercised by those who seek dominion over the faith of the saints. Purging oneself from evil-doers within the house is not to leave the house, but to walk there as one ought according to scripture.
So it was at the Reformation. Luther, Calvin, Zwingle, Cranmer, did not leave the house of God when they rejected the mass, the worship of the saints, the authority of the pope, and other evil doctrines and practices. On the contrary, they were learning, however slowly and imperfectly, to renounce what disfigured that house, and was most antagonistic to Him Who dwelt there. It was only the gross bigoted ignorance of Romanists which taxed them with leaving the house of God. The papal party assumed, as other pretenders are apt to do, that they exclusively form that house; whereas, as far as the Reformation went, the godly among the Protestants sought to purge themselves from vessels to dishonour, while the Romanists crave only the more pertinaciously to the evil, and thus became increasingly guilty. But both were in the house all the same; only some more acceptably to God, others more offensively, than before.
The principle applies no less when the godly amongst Protestants and Romanists began to discern the true character of the church, and the wrong done by prevalent error and evil practice, not merely to the members, but to the Head of the body. This led, through a better knowledge of the written word, to the distinct conviction of the injured rights of the Holy Ghost in the assembly as well as in ministry. And those who were thus taught of God clearly saw that they must carry out the truth in faith practically, and so seek to glorify the Lord. It were wretched and ungrateful to grieve the Spirit by treating all they had learnt as mere ideas for discussion or criticism of existing thoughts and ways. But by thus acting faithfully as far as they knew, did they thereby leave the house? The very reverse; they were only striving, in deference to scripture and in dependence on the Lord, to behave themselves better in that house. Christendom is not given up by walking more according to God’s will in the true path for Christians, whether individually or corporately. And the self-same principle is no less valid at any time, no matter how truly gathered the saints may once have been. Vessels to dishonour cannot enjoy Christ’s sanction, and ought to be intolerable to the faithful. “If one purge himself from these, he shall be a vessel to honour.”
But the tendency is great to press this searching truth on others, and to claim, without saying so, an immunity for ourselves: so readily does the assembly slip away from the faithfulness of the Lord when really leaned on, to set up a gradually growing plea of indefectibility. For faith degenerates into superstition the more rapidly as spirituality declines, love decays, knowledge becomes more self-complacent, and forms displace reality. A new and pettier Rome soon develops and is cried up as the only right thing. Yet the truth abides for the Spirit to use for Christ’s glory, whenever the eye is, or is made, single. We are bound, if we would please Him, to sift ourselves by His word even more rigidly than others.
Nor does the apostle forget personal dangers when one might be pre-occupied with public evils: “But flee youthful lusts, and follow after righteousness, faith, love, peace, with those that call on the Lord out of a pure heart” (ver. 22). It is of high moment, especially in the circumstances of clearing ourselves from what ensnares many a saint, and perhaps had ensnared ourselves too more or less in times past, that we should not give occasion to them that seek it. In vain do you testify against that which is ecclesiastically offensive to God, if you fail in conduct plainly enough to be seen by those virtually censured by you. Hence the care of Paul to urge earnestly on Timothy to beware of that which might hinder or trouble, and the rather then and thus. Lusts youthful must be shunned, not only worldly or carnal but “youthful”, such as impetuosity, self-confidence, levity, impatience, or the like. Nor is it enough to watch against what elders might chiefly resent: he was to pursue practical consistency or righteousness, to walk in faith, not mere human prudence or policy, to hold fast love, not selfish interests, and to maintain peace, not allow strife nor push for his own will.
But more, he is encouraged to do all this in personal association and mutual action “with those that call on the Lord out of a pure heart”. I cannot agree with a German’s suggestion (followed by Alford, Ellicott, et al .) to remove the comma after “peace,” so as to separate “with those that call . . .” from the verb, “follow”, and connect it only with the substantive “peace”, immediately preceding. Heb 12:14 has no real analogy with the clause; for to limit the pursuance of peace to those that so call on the Lord would give the poorest possible sense, as being such as presented the least strain. Not so: the faithful man, if he purged himself from vessels to dishonour, and walked in self-judgment and cultivation of ways pleasing to the Lord, is cheered with the prospect of companionship in his path. He need not fear isolation, as he loves the communion of saints. God will not fail to work in those whose hearts are cleansed by faith. Let him then pursue that path, not doubting but with good cheer. He will not be alone; he is to follow after the way that is acceptable to God “with those that call on the Lord with a pure heart,” i.e., true-hearted saints, in contrast with the promoters or defenders of pravity in word or deed.
Thus is the will of the Lord made plain for a day of ruin. It is not for the faithful to abide in evil with empty protests, after the resources of patience are exhausted. It would be presumption in the face of scripture to stay in the vain hope of mending that which is publicly maintained and justified. The unmistakable call of God is to purge oneself out, and, carefully watching against one’s own dangers, to follow the path of righteousness, faith, love, peace, not in pride or carelessness of isolation, but in the fellowship of the like-minded that call on the Lord out of a pure heart.
From instruction on a large scale so impressive and opportune from that time and ever after, the apostle returns to exhortations of a more personal kind which none the less abide for us in all their value.
“But foolish and ignorant questionings avoid, knowing that they beget contentions. And a bondman of [the] Lord must not contend, but be gentle towards all, apt to teach, forbearing, in meekness instructing those that oppose, if haply God may give them repentance unto acknowledgment of truth, and they may wake up out of the snare of the devil, taken as they are by him, for His will” (vers. 23-26).
Earlier disputes, as in Romans 14-15, were very different, and far more respectable morally. For they arose chiefly from respect for Old Testament revelation in souls long familiar with the habits formed by it, and who were more or less jealous of that liberty which the Gentiles had entered with joy from their debasing servitude to idols. But the Greek mind, used to the frivolous discussions of philosophy, when not fully emancipated from mere intellectual activity, or not really kept in subjection to God’s word, proved a fertile source of danger and evil, even to those not beguiled by such heterodoxy as had been exposed in verses 14-18. The grace and truth which came by Jesus Christ feeds the soul, lets in the bright light of God, draws out worship, and issues in fruitful ways of goodness and righteousness. Not so “the foolish and ignorant (or uninstructed) questionings”, which Timothy is here enjoined to eschew. Nor could any words characterize these debaters more truly in themselves, or more cuttingly for such as indulged in or admired this mischievous trifling in the things of God; just as infidels wince under the proofs of their irrationalism, and sceptics smart when their credulity is made manifest.
The article is here apparent, though it cannot well stand in an idiomatic English version; it supposes the well-known custom of those alluded to, fruit of their will and self-confidence.
But the apostle appends a consequence greatly to be reprobated by one who loves the peace of the saints and seeks their edification. Such questionings “beget contentions,” or fights. This is natural enough among men: human will breaks out in this way, yea, takes pleasure in strife for the mastery. Whence come wars, and whence fightings among you? says James. Is it not thence – from your pleasures which war in your members? (Jas 4:1 ). At bottom, it is the spirit of the world at enmity with God. Among those that bear the Lord’s name it is deplorable, a witness really against Him instead of to Him and of Him. Yet the very earnestness of conviction may expose to the danger, where Christ is not before the eye, and we hang not on His grace. Let us never forget that grace and truth came by Him, not one or other only, but both. If grace is a snare when divorced from truth, truth fails to win apart from grace; it may even repel and harden: how much more the foolish and ignorant questionings which beget contention! They promote Satan’s aims, not the interests of Christ.
“But”, further, “a bondman of the Lord must not contend [or fight], but be gentle towards all.” So the Lord had taught and practised; and the disciple is not above his teacher, but every one that is perfected shall be as his teacher, and must expect, not return, similar ways in word and deed. But are not some so trying as to deserve snubbing, at the least? He ought to be “gentle towards all;” for it is not a question of human disagreeableness, but of presenting Christ duly. It is easy enough to wound or overthrow a man; but what if it grieves the Holy Spirit of God and dishonours Christ? Are we, as we should be, resolved to bear in patience and to win in the irresistible might of meekness?
Again, he is to be “apt to teach”. Many saints are dull of heart to receive fresh truth, and to distinguish things that differ. It is natural to censure, and for some even to ridicule. Aptness to teach supposes not ability in the word only, but love to the saints, and faith in the Lord Jesus Who is served. This one has to cultivate; for the trials and the difficulties are enough to make one weary. Having the Lord before us encourages the heart. How much He has had to bear with even in the most faithful!
“Forbearing” therefore most appropriately follows. For it is sad to think of the uppishness of some, of the ingratitude of others, not to speak of positive evil returned for good in the service of the saints. But is not the service of the Master well worth all trouble even now? And what unexpected blessing He gives by the way! And what joy and glory at His coming!
Accordingly, it is well to seek grace that one be found “in meekness instructing those that oppose.” For none other was the path of Christ, and in this way only can one hope to correct those that set themselves as antagonists. This alone may disarm them; grace is pleased so to work. And the apostle puts this as a possible and desired contingency, “if haply God may give them repentance unto acknowledgment of truth.”
This last phrase occurs in the First Epistle (1Ti 2:4 ), as also in the Second more than once (2Ti 3:7 ), and always in this anarthrous form. The reason is not that the preposition ( or any other) gives licence to omit the article where otherwise it would be required, which is a most unreasonable and even a barbarous notion, though, as we all know, it is laid down by Bp. Middleton in his able “Doctrine of the Greek article”, and endorsed by commentators so respectable as the late Dean Alford and Bp. Ellicott, to say nothing of one so loose on this as Winer. It is an error, notwithstanding, which every portion of the New Testament, of the Septuagint, and of all Greek literature refutes, as any scholar may discover by bringing a single chapter closely to the test. The omission of the article depends on a principle wholly independent of the preposition: only the absence of the Greek article in such a construction is more frequent than elsewhere, because prepositions are used very often where character is intended, rather than a definite object set before the mind. Where the latter is meant, with or without a preposition, the article must appear; where the aim is characteristic, it has no place; and such is the case in the phrase before us.
But it may be profitable to speak briefly of “repentance”; for it goes far more deeply than many think. It is rather a moral question than a mental one, though no doubt there is a change of mind of the utmost gravity. But in repentance the soul is subject to God. His word judges, instead of being judged. There is therefore a moral revolution in the heart which takes God’s side against itself, and condemns not only the acts of evil which rise before the conscience, but the entire ground and state of being which gave rise to them. Repentance, therefore, is as distinctly towards God, as faith is towards our Lord Jesus Christ, Who is in fact exalted by God’s right hand to give repentance as well as remission of sins (Act 5:31 ; Act 20:21 ). Acknowledgment of truth follows as the fruit of repentance, without which neither truth is divinely received, nor has its acknowledgment any value in God’s sight. Life, eternal life, is from God, and in His Son.
This, then, the Lord’s servant was to seek “in meekness”, not setting down, which quick wit and stubborn will would naturally effect, but setting right, as grace loves to do, if it may be with those who oppose themselves; to get rid of persons, even though troublesome, does not occur to his patient mind. Nevertheless such opposition is most serious; and the apostle lets us see this by that which he subjoins immediately – “and they may awake up out of the snare of the devil, taken captive as they are by him, for His will.”
This is a remarkably complicated sentence, and saints eminent in godliness and scholarship have understood it very differently. Thus the Authorized Version stands by no means alone in treating the words as referring only to the enemy; so the Syr. and Vulgate, followed by Wiclif, Tyndale, Cranmer, and the Rhemish. The Revised Version on the other hand, with Wetstein, Bengel, Wakefield, and Mack, though slightly differing otherwise, supposes not one agent to be in question, but three, the devil, the Lord’s servant, and God. Their version accordingly of verse 26 is, “And they may recover themselves out of the snare of the devil, having been taken captive by him (the Lord’s servant) unto the will of God.” In their margin they give that which appears to be the truer sense, “by the devil” (not the Lord’s servant) unto the will of God; and so the Geneva Version, Alford, Ellicott, Hammond, Wells, et al. The two pronouns in the Greek, being different, naturally, though not necessarily, point to two parties: but to bring in “the Lord’s servant” here seems as forced as the reference to the enemy is simple and consistent, though Dr. Bloomfield, I see, thinks “so violent a construction is utterly inadmissible”! So Beza prefers (in his note to the fourth edition, 1588), though he translated as others, lest he might seem somewhat bold in a matter so sacred, “ne videri possem in re tam sacra audaculus.” In his fifth edition, 1598, he corrects his translation thus, “et sanitate mentis recepta ex diaboli laqueo, ab eo captivi facti, convertantur ad illius voluntatem.” All doubt henceforward disappears from his note.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: 2Ti 2:1-7
1You therefore, my son, be strong in the grace that is in Christ Jesus. 2And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also. 3Suffer hardship with me, as a good soldier of Christ Jesus. 4No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier. 5And also if anyone competes as an athlete, he does not win the prize unless he competes according to the rules. 6The hard-working farmer ought to be the first to receive his share of the crops. 7Consider what I say, for the Lord will give you understanding in everything.
2Ti 2:1 “You therefore” This seems to relate to 2Ti 1:15-18, where Paul contrasts those who abandoned him with those who remained faithful.
“my son” This refers to Paul as Timothy’s father in the gospel (cf. 2Ti 1:2; 1Ti 1:2; Tit 1:4).
“be strong” This can be
1. a present passive imperative, “continue to be made strong” (Word Pictures in the Greek New Testament by A. T. Robertson; A Grammatical Analysis of the Greek NT by Zerwick and Grosvenor; and Analytical Greek New Testament by Barbara and Timothy Friberg)
2. a present middle imperative, “continue to be strong” (The Analytical Greek Lexicon Revised by Harold K. Moulton and the Charles B. Williams translation).
Does the believer participate in the empowering, or does God do the empowering? This is the tension between the sovereignty of God and the free will of humans. In the NT both are involved in salvation and the Christian life. God deals with fallen mankind in a covenant relationship. There are both rights and responsibilities, requirements and privileges! Grace (i.e., divine initiative) is always priority, but a human response is mandated!
SPECIAL TOPIC: COVENANT
2Ti 2:2 “the things you have heard from me” Timothy is to pass on Paul’s Apostolic teachings, not his own personal opinions or theories (cf. 2Ti 1:13, see Special Topic at 2Ti 1:14).
“in the presence of many witnesses” This phrase could mean
1. Timothy’s ordination sermon (cf. 2Ti 1:6; 1Ti 4:14)
2. what Timothy heard Paul teach he also heard confirmed by other prophets/teachers
3. Timothy heard Paul preach/teach the same truths many times
“entrust these” This is an aorist middle imperative. This is the same word used in 2Ti 1:12; 2Ti 1:14 and 1Ti 1:18. See note at 2Ti 1:12 and 1Ti 1:18.
NASB, NKJV”to faithful men”
NRSV”to faithful people”
TEV, NJB”to reliable people”
This is the Greek noun pistis translated into English as “faith,” belief” or “trust.” Here it is used as an adjective, pistos, in the OT sense of trustworthy, faithful, hopefully discerning potential church leaders. This is the principle of delegation and multiplication. Jesus spent His time on a select few so as to reach many through them. Two wonderful books which develop this concept are The Master Plan of Evangelism and The Maser Plan of Discipleship, both by Robert E. Coleman.
“who will be able” Christian preachers’/teachers’ competency/adequacy comes from
1. God Himself, cf. 2Co 2:17; 2Co 3:5-6
2. their having received/believed Apostolic truth
Adequacy does not come from one’s intelligence or education or personality type. We must be faithful communicators of God’s word/truth!
2Ti 2:3 “Suffer hardship with me” This is an aorist active imperative. It has been a recurrent theme (cf. 2Ti 1:8; 2Ti 1:12; 2Ti 2:3; 2Ti 2:9; 2Ti 4:5). See fuller note at 2Ti 1:8. Ministry often causes a reaction from a lost neighbor, civil authority or culture.
“as a good soldier” Paul often described the Christian life in military (cf. v.4) or athletic (cf. v.3) metaphors (cf. Rom 13:12; 2Co 6:7; 2Co 9:7; 2Co 10:4; Eph 6:11-17; Php 2:25; Phm 1:2; 1Ti 1:18; 1Ti 6:12; 2Ti 4:7).
2Ti 2:4 “No soldier. . .athlete. . .farmer” Paul uses three occupational examples to express his encourage-ment to Timothy.
“entangles himself in the affairs of everyday life” This is a present middle participle which emphasizes continuing actions on the part of the subject. It is not that secular things are bad, they just cannot be priority or ultimate (cf. 2Pe 2:20). Leaders must maintain a ministry focus!
2Ti 2:5 “if” This is a third class conditional sentence which speaks of potential action.
“competes according to the rules” This was used of professional, full-time athletes. If a competitor deviates from the rules, he/she is disqualified (cf. 1Co 9:24-27).
2Ti 2:6 “the hard-working farmer” Paul uses three strenuous professional examples:
1. soldiers fight for their commander
2. athletes strive within the rules to win a crown
3. farmers work hard to partake of the fruit of their crops
All involve commitment, effort, patience and suffering! All receive their due reward (cf. Pro 27:18).
2Ti 2:7 “Consider what I say” This is present active imperative which implies “continue to think through this carefully.” Notice the continuing play between human responsibility and God’s gracious provision.
“the Lord will give you understanding in everything” The Lord, by means of the Holy Spirit, will give His people understanding (cf. Joh 14:16; Joh 16:13). This may reflect the new covenant of Jer 31:31-34 (esp. 2 Tim. 2:33-34).
This surely does not refer to specific, complete knowledge in every area of life, but a full and complete knowledge of the gospel and its implications. The Spirit provides believers with all the knowledge they need to live a life pleasing to God.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
son. App-108.
be strong. Greek. endunamoo. See Act 9:22, and compare Eph 6:10.
in. App-104. grace. App-184.
Christ Jesus. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
1-26.] Exhortations to Timotheus, founded on the foregoing examples and warnings.
Fuente: The Greek Testament
Chapter 2
Thou therefore, my son, be strong in the grace ( 2Ti 2:1 )
You see, it is legalism that is threatening the church. This idea that you can work yourself into divine favor. So “be strong in the grace”
that is in Christ Jesus. And the things that you have heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also ( 2Ti 2:1-2 ).
And so this is how the Gospel is spread. As Paul said, Now you remember the things that I said and I was teaching among many of the brethren. Now you take these same things and commit them to faithful brethren who will be able to teach others, the discipling of men in the truths of God, investing your lives in others. As we have grown older we’ve sought to invest our lives into younger ministers, sharing with them, spending time with them, teaching them, committing to them the Word of God, in order that they might then go out and give the same thing to faithful men, who will then be able to go out and teach others.
When we started our ministry here at Calvary Chapel, we met with a group of men and many times their wives five nights a week. For two years, the first two years, five nights a week we gathered together entrusting to these men the teaching of the Word of God, studying several books, going through the entire Bible with them. After two years with these men, I said, All right, the time has come; you fellows start teaching your own home Bible studies. And so they started teaching their Bible studies in their homes. I would every week get calls from them when they were going to have a Bible study that night; they’d have a list of questions that they’d go over before they went to their Bible study, they had their Bible studies in their homes.
After two years many people who were saved in their Bible studies then started their own home Bible studies. And it was passed on and on and on from spiritual generation to spiritual generation. People who were saved in a Bible study began to teach a Bible study in which men were saved, who went out and later on began to teach their own Bible studies, and so it goes on and on. It is, as it is passed, you teach faithful men who are able then to teach others. You disciple others so that they in turn can disciple others. And so the progression goes.
Paul said,
Endure hardness, as a good soldier of Jesus Christ ( 2Ti 2:3 ).
We’re in a real battle, a tough battle. It’s a battle of the eternal destiny of human soul. It’s a fierce battle. The enemy is relentless. He attacks night and day. He never eases. The pressure is great. “Endure hardness,” Paul said, “as a good soldier”. Hang in there.
And no man that wars entangles himself with the affairs of this life ( 2Ti 2:4 );
And that’s our problem so often. As Jesus said, “In the last days, be careful lest you at any time be overcharged with gluttony, surfeiting, or with drunkenness, or the cares of this life so that the day of the coming of the Lord will catch you by surprise” ( Luk 21:34 ). Catch you unaware. Jesus in talking about how that the thorns grew up with the wheat. Identifying the thorns, He said the desire for riches, the cares of this life and the desires of other things choke out the fruitfulness of the Gospel within their life. So the cares of this life can choke out the fruitfulness. No man who is in war, no man who has signed up for the army gets all involved in the little mundane things of life. Hey, I’m in a battle and I can’t get bogged down with the cares of this life.
My desire is that I might
please him who has chosen me to be his soldier ( 2Ti 2:4 ).
You see, I have made a commitment unto the commanding general that I will serve, that I would go into battle, that I am on-call. Anytime he can give an order for me to move out, must be ready to go. I want to please Him who has called me to be His soldier. That’s the whole desire of my life, to please God who has called me into this warfare.
Also if any man strive for the masteries ( 2Ti 2:5 ),
Now Paul was referring here to the Olympics and the wrestling competition within the Olympics. And the wrestling competition in those days was called striving for the masteries, striving to master over another one. Throw him out of the ring. Pin him on his back. He who “strives for the masteries,”
is not crowned, unless he strive lawfully ( 2Ti 2:5 ).
You see, the referee can blow the whistle on you and say, Hey, hey, that was not right, you know, you hit him after I called “Break.” You’re not crowned unless you strive lawfully. There are the rules by which you must wrestle.
The husbandman that laboureth ( 2Ti 2:6 )
The man who is out there in the field laboring gets the first fruit of harvest. You are able to eat while you are in the field working, picking the fruit. You could eat the fruit.
He’s the
first partaker of the fruits. Consider what I say; and may the Lord give you understanding in all of these things. Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel ( 2Ti 2:6-8 ):
This is the heart of the Gospel, the resurrection of Jesus Christ. Don’t forget that. Remember the resurrection, without that we have no gospel. And so he’s encouraging him to come back to the heart of the Gospel. And you find that everywhere they went the center message, the thing that made Christianity different from Buddhism or Confucianism or any other religious system is the resurrection of Jesus Christ from the dead. So he’s reminding him of that unique difference in Christianity.
Wherein [he said] I suffer trouble, as an evil doer, even unto these bonds [these chains]; but [thank God] the word of God isn’t bound ( 2Ti 2:9 ).
They can bind me, they can bind my arms to the soldier next to me, to this guard, but they can’t bind the word of God.
Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory ( 2Ti 2:10 ).
So I endure these things because God has elected certain people to be saved. And if by my sacrifice, by my commitment, I can bring them the knowledge of Jesus Christ, great. My desire is to see the salvation, which is in Christ Jesus, that they might share the eternal glory of a child of God. So in another place he said, “I know that the present suffering isn’t worthy to be compared with the glory that shall be revealed when Christ comes” ( Rom 8:18 ).
Oh yeah, it’s hard now. Yeah, it’s tough. Yeah, it’s not easy. There’s suffering, but it can’t be compared with the glory, the eternal glory. So he said, Our light affliction. Light affliction, Paul? You see, you say once you were stoned, three times you were beaten with rods, three times you received thirty-nine stripes, you were shipwrecked, you were beat up, you were imprisoned, how many times? Light affliction, Paul? “Our light affliction, which is but for a moment, worketh an exceeding eternal weight of glory” ( 2Co 4:17 ). Interesting contrast: light affliction for a moment, eternal weight of glory. So endure hardness as a good soldier. Don’t get all entangled in worldly things. Seek to please the One who has called you to be a good soldier.
It’s a faithful saying [it’s a true saying]: If we be dead with him, we shall also live with him ( 2Ti 2:11 ):
They’re going to take my life pretty soon, but that is this physical life, but I’m going to be living with Him.
If we suffer, we shall also reign: if we deny, he also will deny: If we believe not, he abides faithful: he cannot abide deny himself ( 2Ti 2:12-13 ).
There are some people who say rather pompously, Well I just don’t believe in Jesus Christ. So what? You see, your believing or not believing doesn’t alter the facts one iota. You may deny Him but He can’t deny Himself. That would be impossible to deny your own existence. So your saying I don’t believe that Jesus was the Son of God is like saying, I don’t believe that two and two equals four. I just look at you and think you’re a little nuts, but that’s all right, you have your right to be but you don’t change the facts. Your believing or not believing doesn’t alter the fact at all.
The fact that Jesus Christ is the Son of God, that He did die for our sins, is a fact that remains whether you believe it or not. You see, your believing or not doesn’t affect Him at all. It does affect you seriously and for eternity. And so it is rather ridiculous to say, Well I don’t believe, and to think that it doesn’t exist just because you don’t believe it. You can deny the truth but He can’t deny it. He can’t deny Himself, what He is and what He has done. So if we don’t believe, it’s still true. He can’t deny Himself.
So,
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, all they do is subvert the hearers ( 2Ti 2:14 ).
There are those that get all involved in words and in little concepts and twists, and all, of a scripture, and they are really totally unprofitable. Do you know that the church was divided once over an argument on how many angels could stand on a head of a pin? People used to argue over that. And people have all these concepts. Oh, it’s stupid. That’s not going to help anybody. And you look at a lot of these things that people bring up and a lot of divisions that are created. How were you baptized, brother? You know, and they well, you weren’t really baptized then. And, You better be baptized the right way. You were baptized backwards? Oh no, that face down, man. That’s the only way. And they get in these silly, little things and all, and all it does is subvert people, subvert the hearers.
Study to show yourself approved unto God, a workman that doesn’t need to be ashamed, rightly dividing the word of truth ( 2Ti 2:15 ).
This particular scripture was the inspiration to Scoffield in setting out the dispensations in the Scoffield Bible, rightly dividing the word of truth. I think he went a little far with it. But it’s interesting that this is the verse that inspired him to make the divisions, especially within the Scoffield Bible as he shows you the dispensation of innocence, the dispensation of government, the dispensation of law, the dispensation of grace, and the dispensation of the future reign of Christ. The dispensations, rightly dividing. But it is important that we rightly divide the word of truth. Study. It’s important that we study.
But shun profane and vain babblings: for they will increase unto more ungodliness ( 2Ti 2:16 ).
There are those who turn the grace of God into a cloak to cover their own lasciviousness. Well, if God is so ready to forgive and so full of grace, it really doesn’t matter if we do it because we can just ask Him immediately to forgive us then, and it would, He’s graceful and it’s all over. So let’s go ahead and do it and then we’ll seek the grace of God to forgive us. No, these kinds of vain and profane babblings only increase ungodliness.
Paul himself said, Shall we go out and sin freely then that grace may abound? Perish the thought! How can we who are dead to sin live any longer therein? The grace of God is not an excuse or a cloak or a reason to go out and just to live recklessly saying, well, the grace of God will cover me. Profane, vain babbling, be careful of it.
Their words will eat like a canker worm: of whom is Hymenaeus and Philetus ( 2Ti 2:17 );
I mean, Paul doesn’t mind naming these fellows, does he? Paul, shame on you. I’m going to write you a letter.
Who concerning the truth have erred, saying that the resurrection is past already; and they overthrow the faith of some ( 2Ti 2:18 ).
Now the Jehovah Witnesses say the resurrection is already past and Jesus came again in 1914; didn’t you know? Oh, but I thought every eye was going to see Him. Oh no, only those with spiritual eyes. Those who were living in the headquarters in, they saw Him, in New York spiritually, with spiritual eyes. And He set up His reign in a secret chamber and He is ruling now from this secret chamber through these men in New York. But we’re in the Kingdom Age. Satan is bound. Glory to God.
Hey, if this is the Kingdom Age, I’m greatly disappointed. I was hoping for much better than this. I wish the Lord had not put such a long chain on him. He still has enough rope to give me a bad time. “Who have erred concerning the truth, saying that the resurrection has already taken place and they subvert the faith of many people.” They’re turning a lot of people away to this weird little doctrine of theirs, drawing a lot of people after this.
Nevertheless the foundation of God stands, it stands sure, it has this seal, The Lord knows those that are his ( 2Ti 2:19 ).
“The Lord knows those that are His.”
And, Let every one that names the name of Christ depart from iniquity ( 2Ti 2:19 ).
If you take the name of Christian, if you take the name of Christ, then depart from iniquity. The Lord knows those who are His.
But in a great house there are not only vessels of gold and silver, but also of wood and of earth [clay]; some to honour, some to dishonour ( 2Ti 2:20 ).
Paul here refers to the church as a great house. Jesus in the kingdom parables indicated that the church was going to become something God didn’t intend it to be. Those seven parables in Matthew’s gospel, twelfth and thirteenth chapter, that deal with the Kingdom Age, talking about the church.
It’s like unto a mustard seed that’s very small, but it was planted and it grew up into a great tree. Wait a minute. Mustard, you know they don’t really have mustard trees, they have mustard bushes. If you’ve got a tree, you’ve got to have normal growth. And the birds or the fowls of the air came and lodged in it. The birds in the Scripture are always used in an evil sense. You remember the parable of the seed that fell by the wayside and the birds came and plucked it up. Now the birds were Satan who plucked the Word out that it couldn’t take root. What’s He saying, Satan’s going to lodge in the branches of the church? Oh yes, he has found lodging within the branches of the church.
There is more junk that comes out of the World Council of Churches proclamations and the National Council of Churches proclamations than you can believe. “Concerning Hymenaeus and Philetus who have erred concerning the truth.” Corrupt men of corrupt minds putting on a clerical garb, taking the title of Reverend and espousing every rotten cause that comes along, every damning issue that would demoralize and destroy our society, and these men are ready to take it up and champion it. And they’re ready to fight against anything that is good.
A group of ministers filed a suit against President Reagan for proclaiming the Year of the Bible in 1983. Hey, wearing a backward collar doesn’t make a minister out of anybody, only God ordains. A lot of men have the title of Reverend. I would fear anybody taking that title. Sometimes people call me Reverend Smith and I cringe. They write that on the book on the letters and I cringe, I know that they don’t know me when I get these letters, Reverend Charles Smith or the Reverend Charles Smith or the Most Reverend Charles Smith. I know, hey, they don’t know me cause I don’t consider myself Reverend at all. There’s nothing reverend about Chuck Smith. The Bible says we are to reverence God’s holy name. That I do. But I don’t want anybody reverencing my name or me. God help me. I’m a sinner just like you. I need the grace of God just like you.
“In a great house, though, many vessels, some gold, some silver; some wood, some clay. Some for honor, some for dishonor.” Kingdom of heaven is like a woman hiding leaven in three measures of meal until it permeates the whole lump. Leaven is always used in an evil sense in the Scriptures, the leaven of sin, the leaven of hypocrisy. It’s a type of sin because it multiplies by putrefication. It does make an excellent type of sin, which multiplies by putrefication. And so the church, the leaven within it until it leavens the whole lump, the evil influences that have their way of permeating through the whole church.
Again, the kingdom of heaven is like unto a man who planted wheat in his field, and at night the enemy came and sowed the tares. So that the servants, as it began to grow said, Lord, there are tares going on among the wheat, shall we go out and pull them up? No, He said, let them grow together until the end and then at harvest, take and gather the tares together and put them in bundles and cast them into fire but bring the wheat into my barn. Jesus taught that these evil influences would exist within the church, that they would grow together until the time of the great harvest.
The church is not a perfect organization. The church is made up of all kinds of people. And it’s wise for you to recognize that because you can get skinned by people calling themselves Christians almost more readily than anybody else. Not all who say, “Lord, Lord”, are going to enter the kingdom of heaven. And let’s not be blind or foolish about this. The church is not a perfect organization; it’s made up of all kinds of people.
Thank God there is the good. Thank God for the faithful. Thank God for those who are really seeking after God with all of their hearts. And it’s because of those we can continue to exist. If it weren’t for those, the Lord would have brought judgment on the church a long time ago and it would have been wiped out. But the time will come when judgment will begin. Where? At the house of God. And “if the righteous scarcely be saved, where will the sinner and the ungodly appear?” ( 1Pe 4:18 ). I mean, if the judgment begins at the house of God, what you going to do when you get to San Francisco?
So the church is not a perfect organization. And those that are spending their lives in ministries to perfect the church so that the Lord can come again are due for a great disappointment, because in a great house there are all kinds of vessels, some are for honorable purposes, some for dishonorable purposes. Those of gold and silver were for the master of the house, that he might eat and drink out of these vessels of gold and silver. These were those that you love to use and entertain with when company comes. You bring out your best silver and your best golden cups and bowls and all, vessels of honor, want to display.
But in the same house, big house, you got so much garbage it’s got to go out. So you’ve got a clay pot over there in which you dump all the garbage, vessel of dishonor. You throw the trash in it; you carry the trash out with that, all kinds of vessels, some of honor, some of dishonor. We are in this great house. We are a vessel.
What kind of a vessel am I? Am I a vessel of honor that is fit for the master’s use? How can I be? First of all, I’ve got to separate myself from those impure doctrines and men who are espousing the impure doctrines.
If a man will purge himself from these ( 2Ti 2:21 ),
These what I often call sterile doctrines. You say, well, nothing’s really wrong with that. Sounds a little weird but doesn’t hurt anybody. Oh yes it does. So often there are doctrines that are being promulgated that the effect of the doctrine is sterilization. When you start to embrace it, it sterilizes you so that you are no longer fruitful, doctrines that get the people all introspective, all into themselves.
Demon, demon, who’s got the demon? You know, and they have these parlor games where they cast the demons out of each other, lust and gluttony and lethargy and all of these demons that are hovering around and possessing the believers, you know. So we’re going to have a casting-out party tonight. Come on over, we’re going to cast demons out. And so a person yawns and says, Oh oh, did you see him yawn? We’d better cast the demon of sleepiness out of him. And if you burp, man, hands are laid on you, even the gluttony demon has to go. Purge yourself from these things. They’re not profitable. Purge yourself from these things.
And you will be a vessel unto honour, sanctified ( 2Ti 2:21 ),
That is, God will set you apart. God will anoint you and you will be fit for the Master’s use, then God will begin to use you. And that really is what it’s all about, isn’t it; to be used of God to touch some life, to be used of God to share His love, to be used of God as an instrument. That’s what life is all about.
fit for the master’s use, as He prepares us unto every good work ( 2Ti 2:21 ).
God begins to prepare you through the word, through prayer, through your experiences; they’re all a part of God’s necessary preparation. Paul wrote to the Ephesians and said, “You are His workmanship,” God’s working in you. Created together unto, created together unto Christ Jesus. No, “created together in Christ Jesus unto the good works that God has before ordained that you should accomplish” ( Eph 2:10 ). God has already foreordained that service that He wants you to accomplish for His glory, but He has to, first of all, work in you, preparing you.
So the experiences that I go through, the hardships, the difficulties, the testings, the trials, the sorrows; they’re all a part of God’s necessary preparation. As He is seeking to prepare the vessel to be used by the Master, as He empties me of myself, that He might fill me with His fullness that I no longer live for my own glory but I live now for His glory. That I serve Him in such a way that it brings glory to Him. “Let your light so shine before men, that when they see your good works, they glorify your Father which is in heaven” ( Mat 5:16 ). “Prepared unto every good work.”
Flee also [Timothy] youthful lusts ( 2Ti 2:22 ):
How many have been injured, destroyed because of youthful lusts? Flee them. Great example is that of Joseph as he was serving in the house of Potiphar. And the wife of Potiphar fell in love with him, sought to entice him to come into her bedchamber, daily was flirting, enticing. Until finally one day, when the rest of the servants were out, she grabbed hold of him, want to force him into the bed, and he wriggled free leaving his coat in her hand. And he ran out naked, fleeing youthful lusts. Smartest thing he could do. There are some times when the wisest thing you can do is run. “Flee youthful lusts:”
but follow righteousness, faith, love, peace, with those that call on the Lord out of a pure heart ( 2Ti 2:22 ).
And so those that are calling from a pure heart. What are the things, what are the characteristics? Righteousness, faith, love, peace.
But foolish and unlearned questions avoid, knowing that they are only designed to create strifes ( 2Ti 2:23 ).
There are a lot of lead questions that are only designed to create an argument. A person has a position that they want to espouse and so they come to you with a question. Why don’t you baptize people immediately when they’re saved? You see, they believe that a person really isn’t saved until he’s baptized. They want to get into an argument with you over baptism. Now he said avoid these questions. All they are intended to do is create strife. They’re not really wanting to learn, they’re only wanting an argument. They want to get in a fight.
The servant of the Lord must not strive ( 2Ti 2:24 );
Mustn’t get into these arguments.
but be gentle unto all men, and apt to teach, and patient ( 2Ti 2:24 ),
Ready to teach but you got to be patient because in a great house, there are all kinds of vessels.
In meekness instructing those that oppose themselves; if God peradventure will give them repentance unto the acknowledging of the truth ( 2Ti 2:25 );
So you hope that God will work. You take your time. You’re patient. You teach, teaching in meekness and just hoping that peradventure their hearts will be opened, that they might turn to the truth.
And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will ( 2Ti 2:26 ).
Oh, what an important verse. This verse teaches us that there are certain people who have been taken captive by Satan. They are bound by Satan, they are his captives. Now we have the power, the authority through Jesus Christ to deliver them from the captivity of the enemy, those who Satan holds, he holds by usurped power. You see, Jesus died for all men. He died for the sins of the world. That work of redemption was complete for all mankind. It covered every man’s sin. Jesus redeemed the world back to God; however, Satan is still holding captive many people. But that hold that he has is a usurped authority that he has taken, but as long as the people are consenting to it, they remain his captives. And they consent to it because he has blinded their eyes to the truth of their own condition.
Paul said “the god of this world having blinded their eyes that they cannot see the truth” ( 2Co 4:4 ). So what a sad predicament the unbeliever is in as he is bound by Satan, a captive of Satan, but his eyes are blind so that he doesn’t even realize the truth of his own condition. He doesn’t know how precarious is his position for Satan has blinded his eyes. He’s prejudiced against the Lord. Satan has blinded his eyes concerning the truth in Christ Jesus. Oh, I don’t believe the Bible, all kinds of contradiction all in it. You hear that all the time.
I always say show me one. Oh well, there are lots of them. Well then, show me one. Oh it’s filled with them, you know. I don’t have to. It’s full of them, you know. Well, tell me one. I heard someone say that one time. God of this world has blinded their eyes; they can’t see the truth. Sad place to be that we might take them from the captivity. Is it possible that we can take them from the captivity?
Jesus said, “And you shall know the truth, and the truth shall set you free” ( Joh 8:32 ). We can in love teaching them, instructing them, bring them the truth which can set them free. We can through prayer open their eyes to see the truth. We can bind that work of Satan that is blinding their eyes, that is keeping them from knowing the truth and we can deliver them from this captivity. Surely we ought to be engaged in this warfare. Enduring hardness as a good soldier. Getting out in the trenches. Fighting against the enemy. Delivering these who he has taken captive. Setting them free through the truth of the gospel of Jesus Christ.
Vessels of honor used by the master to bring His love and grace to a needy world around us. God help us.
Jesus, we thank You tonight for Your word, for Your help, for Your strength. And now, Lord, let the word of God dwell in our hearts richly through faith, that we being rooted and grounded may be able to comprehend more fully what is the length and the breadth and the depth and the height of the love of Jesus Christ for us. And Lord, we wish tonight to present our bodies to You, as living sacrifices, yielding to You our hands, our mouths, our feet, that You might use them, Lord, as instruments of righteousness to bring Your love to a dying world. In Jesus’ name, Amen.
May the Lord richly bless you, fill you with His love and with His word and with His truth, guide you in all things. Make this a glorious week as we begin it in the word, founded on the truth. May you grow up in Christ, maturing and growing and developing until the life is being used by the Master in a great way, bringing glory and pleasure to Him. In Jesus’ name. “
Fuente: Through the Bible Commentary
2Ti 1:1-2. Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
This is the true apostolical succession,-one minister brings another to Christ, and then charges that other to train other preachers and teachers to carry on the blessed work of evangelization.
2Ti 1:3-4. Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.
The man who has given himself wholly to the service of Christ must not undertake any other business that would prevent his giving his whole strength to his Masters work.
2Ti 1:5-8. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. The husbandman that laboureth must be first partaker of the fruits. Consider what I say, and the Lord give thee understanding in all things. Remember that Jesus Christ of the seed of David was raised from the dead according to My gospel:
The resurrection of Christ is the corner-stone of the glorious temple of truth, the key-stone of the arch of revelation. Paul tells us, in that great chapter, 1 Corinthians 15, how hopeless our case would be if Christ was not raised from the dead; but he also proves most conclusively that he was raised the third day, according to the Scriptures.
2Ti 1:9. Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.
Thank God that it is not yet bound though many have tried to fetter it. When they think that they have manacled it, it breaks loose again, and so it always will. However low this heavenly fire may burn, it soon blazes up again, and so it shall to the worlds end. Immortal as the Christ who is the sum and substance of it is the everlasting gospel of the blessed God.
2Ti 1:10-13. Therefore I endure all things from the elects sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us: if we believe not, yet he abideth faithful: he cannot deny himself.
Blessed truth, God grant us the grace to mediate upon it until we also shall become faithful to him and to his truth!
This exposition consisted of readings from 2 Timothy 1; and 2Ti 2:1-13.
Fuente: Spurgeon’s Verse Expositions of the Bible
2Ti 2:1. , thou) The exhortation is intensified; 2Ti 2:3, ch. 2Ti 3:10, note [in antithesis to the previously mentioned backsliders, ch. 2Ti 1:15].- , my son) An argument why Timothy should imitate Paul, viz. from his spiritual relationship.-) 2Ti 1:7, be strong, and show thyself to be so. [This is treated of in 2Ti 2:3-13.-V. g.]- , in the grace) Common grace incites and strengthens us even for extraordinary duties. It is an incentive and stimulus.
Fuente: Gnomon of the New Testament
2Ti 2:1
Thou therefore, my child, be strengthened-In view of the course of the individuals just mentioned, take warning on the one hand by the defection of all that are in Asia, and as encouraged on the other hand, by the faith and courage of Paul, and the fidelity of Onesiphorus, be strengthened that you may be faithful, “for God gave us not a spirit of fearfulness, but of power. (2:7.)
in the grace-Grace is the spiritual atmosphere, in which the Christian soul exists, and from which, as a vitalizing principle, the soul derives its strength. He is to find strength to be filled with power for work and conflict by drawing it from the grace of Christ, the quickening, empowering element, in which a Christian lives. But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. (2Pe 3:18.)
that is in Christ Jesus.-The grace which is only in Christ, and which he imparts to all who are in living union with him, as the vine imparts the life and fruit-bearing power to the branches abiding in it. (Joh 15:4-5.)
Fuente: Old and New Testaments Restoration Commentary
In order to fulfil the ideal revealed in the instructions, Timothy was charged to “be strengthened in the grace that is in Christ Jesus.” The apostle employed three figures of speech, the soldier, the athlete, and the husbandman, as revealing the methods by which Timothy might be strengthened in grace. The ultimate command is, Remember Jesus Christ.”
The apostle next referred to his own experiences again. Briefly, but vividly, he said, “I suffer hardship unto bonds, as a malefactor.” Paul was now in prison for the second time, and was ranked as one of the lowest criminals. Nevertheless, he was jubilant over the fact that “the Word of God is not bound.” It is in fellowship with Christ that such experience is granted. “If we died with Him, we shall also live with Him; if we endure, we shall also reign with Him.” This declaration is followed by the solemn warning, “If we shall deny Him, He also will deny us.” for God must be faithful to Himself.
The apostle then turned to the subject of Timothy’s responsibility as to the Church. This is revealed as threefold:
first, the exercise of power (verses 2Ti 2:14-19) ; second, the exercise of love (verses 2Ti 2:20-23); and, third, the exercise of discipline (verses 2Ti 2:24-26). In the presence of difficulties created by a wrong teaching, Timothy must show himself a workman skilled in the specific calling of handling the Word of truth. The goal of ambition is “approved unto God.” The method is, “Give diligence . . . a workman.” The work, “rightly dividing the word of truth.”
The duty of Timothy in the exercise of discipline, and the manifestation of love are then set forth. The apostle grants the existence of mixture in the Church. Separation from fellowship with the unworthy is a condition of fitness for the highest forms of service. The apostle urged this consecration in a threefold injunction, the key words of which are “flee,” “follow,” “refuse.”
Fuente: An Exposition on the Whole Bible
1-13. Further appeal to Timothy to take heart and to entrust his teaching to others.
Paraphrase. So then, as others have failed me, I turn to you to whom I have a right to appeal, such as I had not to Onesiphorus, as you are my own child in the faith-and I bid you to realize constantly the strength which is yours in virtue of the grace given you through your union with Christ Jesus. In that strength, Come to me and, before you come, hand over the truths which you heard from me, in the presence of many witnesses, to men on whom you can rely as being of ability enough to train others in their turn. Then come and take your share of suffering as a true soldier in the army of Christ Jesus: now every soldier hopes to please his general and, therefore, while on active service does not tie himself up with business affairs: so, too, an athlete hopes to win the prize, but he cannot win it unless he observes to the end the rules of the contest: in the same way a husbandman hopes to take his share first of the fruits of the ground, but he must work hard for it. Think over the way in which this applies to you: for the Lord is ready to give you discernment in all things.
Keep ever in your memory Jesus Christ-as one who has been raised from the dead, and as the offspring of a Royal ancestor, as a living Lord, for this is the central truth of the Gospel entrusted to me. In the service of that Gospel, I am now suffering, aye, imprisoned and fettered as though I was a criminal: yet Gods word has never been fettered by man: it has been free and doing its work all the time: and, therefore, I am ready to endure this and anything to help Gods chosen ones that they with me may obtain salvation, that complete salvation which is given by union with Christ Jesus and which carries with it a glory that is eternal. How true is that great saying:
Who shares Christs death His life shall share:
They reign with Him their cross who bear:
Who Him deny He will deny:
Though our faith fall, He cannot lie.
Nay, He cannot be untrue to Himself.
1. , in contrast to 1:15-18: , taking up 1:14, as I need some one to guard the deposit; cf. 1:14 with 2:2 . , taking up 1:7, 8, 12: a favourite Pauline word (six times: elsewhere in N.T. only Act 9:22 where it is used of St. Paul): probably middle voice; cf. Eph 6:10 . . . : for the thought, cf. 2Co 12:9. , grace in its widest sense, but perhaps with special reference to the of 1:6.
2. The connexion of 1 and 2 is not clear: there may have been practical difficulties to be faced in the choice of these men so that Timothy would need to fall back on Gods strength: or 1 may refer mainly to the courage needed for coming to Rome; 2 to the necessity of appointing other ministers to take his place while absent and in case he should never return.
] possibly at the time of 1:6, or during the whole ministry; cf. 3:10.
. ] in later Greek almost equivalent to in the presence of; cf. , Plut. ii. p. 338 F (Wetstein). Field (Ot. Norv. ad loc.) suggests that it was a legal term: if so, it would carry a slightly stronger meaning, supported by many witnesses. Here they may be the presbyters of 1Ti 4:14, or the hearers of St. Pauls teaching from time to time who bore witness to its truth (cf. 2Co 1:20 , Joh 3:33) and also knew what Timothy had heard; cf. 1Ti 6:12. But may it not be constructed with of the further security which Timothy is to take? in which case the witnesses will be presbyters, as in 1Ti 4:14.
] taking up 1:14.
3. ] cf. 1:8, with me and with all who suffer.
4. ] I 1:18 and , Phm 1:2, Php 2:25, show that St. Paul applied it specially to the ministers of Christ. The three similes are found together in 1Co 9:6, 1Co 9:7, 1Co 9:24-27, and there may be a conscious reminiscence of that chapter, though the main thought is different here. Here stress is laid on two points: (a) the conditions of true service: it needs whole-hearted devotion (4), loyalty to the rules (5), hard work (6); (b) the natural hope of a reward, the reward of pleasing the Master, of winning a crown, of partaking of the results. The same thoughts recur in 11-13. The application is both to Timothy himself and to the regulations he is to make for the .
] cf. 2 P 2:20. Epict. iii. 22. 69, of the ideal Cynic, . .] the businesses by which men earn their livelihood; cf. Hermas, Vis. 3. 6, of rich Christians, , : cf. Clem. Hom., Ep. Clem. c. 5. As applied to ministers this command requires whole-hearted devotion to their work, perhaps implying abstinence from secular trades (cf. 1Co 9:6, 1Co 9:7): but this was not required at first. The Council of Chalcedon forbade trading only if done or , Canon 3, ubi v. Dr. Brights note: Most of the clergy of Csarea in Cappadocia practised sedentary trades for a livelihood (Basil, Ep. 198), and some African canons allow, or even direct, a cleric to live by a trade, provided that his clerical duties are not neglected (Mansi, iii. 955). In the Anglo-Saxon Church the canons of King Edgars reign ordered every priest diligently to learn a handicraft (No. 2. Wilkins, i. 225). Cf. also Hatch, Bampton L. vi.; Dict. Chr. Ant., s.v. Commerce.
] cf. 1Co 7:32-34, Rom 8:8, 1Jn 3:22. Ign. ad Polyc. 6, , . It includes the thought of pleasing by good service; cf. Milligan on 1Th 2:4. A useful expansion of these two verses will be found in S. Greg. Reg. Past, ii. 7.
5. ] cf. 1Ti 4:7-10. These two similes are expanded fully in Tertullian, ad Mart. c. 3.
] will include both the training for the contest and the regulations for it; cf. Epict. iii. 10, , , , : Plut. Non posse suaviter viv., p. 1105. 1: , (Wetstein). As applied to the Christian minister the training is that of 1Ti 4:7; the regulations those of the law of Christ, especially those laid down here in10-12.
6. ] cf. , 1Co 3:9. . This may well include (a) the honour and maintenance he receives from the Church, cf. I 5:17, 18; and seems to point to some regulation that Timothy is to enforce; (b) the spiritual reward which comes here on earth in the sense of Gods approval and blessing on the work; cf. Php 1:22 : Rom 1:13 : cf. Jam 1:25 : Chrys. (here) .
7. ] cf. Mar 13:14, Eph 3:4, Rev 13:9; and for the appeal, 1Co 10:15, . ; cf. Jam 1:5. Ign. ad Polyc. 1, . He does not think it wise to explain his allusion too explicitly. Verbum sapienti.
8. ] so St. Peter is said to have appealed to his wife on her way to martyrdom, , , , Clem. Alex. Strom. vii. p. 869, 63 (Wetstein). St. Paul is acting in the spirit of the Eucharist, , 1Co 11:24.
.] here only in this Ep. (elsewhere . ): with stress on the historic life as the first thought, and perhaps consciously a predicate. Jesus-as the Messiah; cf. Rom 1:3, Rom 1:4.
] not the mere fact of the Resurrection (), but keep Him in your mind as a Living Risen Lord who is able to give His life to you; cf. 11.
] Perhaps a semi-quotation from an early form of a creed: cf. Ign. Eph. 18, Trall. 9, Smyrn. 1, in all which places it emphasizes the reality of the human nature. There may be some such antidocetic thought here (cf. I 2:5 note), and in a refutation of Hymenus and Philetus (18); but the context lays stress rather on the power of Christ to help, so that . . expands the thought of -a Messiah and a true descendant of David, a King who can share his Kingdom; cf. , v. 12 and Luk 1:32, Luk 1:33.
. ] cf. Rom 2:16, Rom 16:25-not invented by me but entrusted to me; cf. 1Ti 1:11.
9. ] like a criminal, quasi male operans, Vulg.; ut latro, Ambros.; ut malefactor, Thdt.: or perhaps on the charge of being a criminal; cf. 1 P 4:15 . This might imply that the writer was not tried for Christianity but for some alleged crime; cf. Suetonius, Nero, 16, afflicti suppliciis Christiani, genus hominum superstitionis nov ac malefic. Tac. Ann. xv. 44, per flagitia invisos; but some more definite word than would be more natural in this case, and points to Christianity as the offence. This would be quite possible in Neros time; cf. Hort on 1 P 2:12; Chase in Hastings D.B. iii. p. 784.
] a strict perfect, while I have been bound the Word has not been, for I have been able to speak on its behalf, cf. 4:17; and others are doing its work, 4:9-12; God buries His workers but continues His work, cf. Phill 1:12-18, Eph 5:13. For the personification, cf. 1Th 2:13, 2Th 3:1. Origen, c. Cels. i. 27, , (said of Jesus).
10. ] cf. Col 4:3 . in the power of Love; cf. 1:7, 1Co 13:7.
] both (a) those already called whose faith will be strengthened and their salvation helped by the example of my endurance; cf. Col 1:24, 2Co 1:5, 2Co 1:6; and (b) those objects of Gods Love who will be drawn to Christ by it; cf. 4:17. This power of endurance was the fact of St. Pauls life which most impressed his contemporaries; cf. Clem. Rom 1:5, .
] Chrys. has an interesting contrast between the temporary glory of Nero and the eternal glory won by St. Paul.
11. ] almost certainly a quotation (cf. Tit 3:8 note). It may refer to the preceding verses; if so, most probably to v. 8, 11 confirming the writers appeal to the saying about the Risen and Royal Christ by the quotation of a well-known hymn; or possibly to the following11-13; being explanatory, namely, or a part of the quotation. In any case, . . . is a rhythmical saying, a careful balancing of encouragement and warning. The language is full of reminiscences of earlier passages in the N.T., Rom 6:8, Rom 8:17, Rom 3:3, Mat 10:33, and may be a hymn composed in face of persecution, encouraging to boldness and warning against defection. Polycarp, c. 5, has a reminiscence of this place, or perhaps an independent reminiscence of the same hymn: , , , .
] the aorist perhaps anticipates the one act of self-devotion in martyrdom (Bernard); but the analogy of Rom 6:8 suggests that the primary reference is to baptism: if our death with Christ was real and complete, so real that we shall be ready to share his literal death; so Chrys. , .
confirms 8; as does 8 and does 10. The writers mind passes from the past () through the present (.) to the final test (); cf. Tertullian, De Fuga. 14, Non potest qui pati timet ejus esse qui passus est.
13. ] perhaps, He remains faithful to His promises of mercy, cf. Rom 3:3, Rom 11:29-32 and 1Jn 3:20, being then less strong than ; but the balance of the rhythm and the following clause almost require a note of warning: He remains faithful; He keeps his word both for reward and for punishment; cf. 4:8 and 1:4, Deu 7:9, Exo 34:6, Exo 34:7.
. . . ] prob. a comment by the writer. For the thought, cf. Num 23:19, God is not a man that he should lie, neither the son of man that he should repent. Tit 1:2 . Clem. Rom. 1:37, , .
14-26. This paragraph passes from the thought of the subjectmatter ( , 2:2) to that of the character of the teaching and of the teacher. It begins with advice which Timothy has to give to others, but passes at once to advice to himself. Remind those to whom you hand on your teaching not to strive about mere words (14). Show them in yourself the example of a true worker and teacher, avoiding empty discussions which will tend more and more to lower the tone of religion and eat out the life of the Church (15-17). One case is given of such false teaching (18): two tests of the true teacher (19): there is a great variety of Character within the Church, good and bad, and a teacher must carefully keep from the bad, if he is to be fit for his Masters work (20, 21). For yourself, avoid merely youthful impulses, aim at the central virtues, keeping in touch with all sincere Christians (22). Avoid profitless discussions and all that is inconsistent with the character of the servant of the Lord, who should be patient, skilful in teaching, hopeful for the conversion of opponents (22-26).
The whole paragraph is very analogous to I 4:6-16; but the notes specially characteristic of this are:
(a) The contrast of work ( 15, 21, 26) with mere talk ( 14, 16, 18, 23).
(b) The contrast of true speech ( 15, 24, 24, 25) and false ( , 14, 16, 17, 18, , 23).
Paraphrase. These are the central truths of which you must remind any to whom you entrust your teaching, and you must charge them as in the sight of their Lord and Master not to be word-warriors, constantly arguing and wrangling with words as if they wished to ruin rather than to build up their hearers faith: such wrangling is perfectly useless. With regard to yourself, take all pains to present yourself before God as one who can stand His test-as a real worker, as one who will never be put to shame for bad or scamped work, but as teaching rightly the one message of the truth. But to all these irreligious and frivolous hair-splittings give a wide berth. Those who take part in them will go forward-on a downward grade of impiety: their message will be like a cancer eating into the sound members of Christs body. To that class belongs Hymenus and Philetus, for they have entirely missed their aim about the truth, explaining away the literal resurrection and saying that Resurrection is only our past resurrection with Christ in Baptism, and thereby they are upsetting the faith of some. Yet be not alarmed; whatever false teachers may say, the solid foundation-stone of Gods Temple has been fixed once for all; and on it are two inscriptions carved first by Moses and renewed by Our Lord: one tells of Gods knowledge, The Lord knoweth them that are His own; the other of mans duty, Let every one who worships the Lord depart from iniquity. Yet within the Church there will be great varieties: it is like a big house, in which there are not only vessels of gold and silver, but others of wood and earthenware; some for honourable, some for mean uses. If, then, any teacher keep himself quite clear of these false teachers, he will be a vessel for honourable use, set apart for service, ready to his Masters hand, prepared to take part in any good work. But that you may be such a vessel, you must turn your back upon all merely youthful impulses and passions; you must set your face towards just dealings with others, towards loyalty, love, and peace with all who call the Lord their God out of a pure heart. But these foolish discussions with men of untrained minds persistently avoid: you know they only engender strifes, and, as Isaiah said, A servant of the Lord must not strive; nay, he must be courteous to every one, apt and skilful to teach, ready to bear with contradiction, speaking in a gentle tone, as he has to train the minds of opponents. He must always have in his heart the hopeful question, May it not be that God will give them a real change of heart, and they will come to a real knowledge of truth? May it not be that they will come back to their sober senses, saved from the devils snare? May it not even be that I shall be a fisher of men, and save them alive, and bring them back to do their true Masters Will?
14. ]= of 2:2, with the addition of the truths in 2:3-13. i.e. remind the teachers of 2:2, who have to think of the good of their hearers ( ). : cf. I 5:21, 6:13. : cf. I 6:4 note.
] perhaps governing , a course useful for nothing, but probably agreeing with , to no useful result: cf. , Plut. de ira cohib., p. 456 B (ap. Wetstein). Ambrosiasters note is suggestive, Necesse est enim ut contentio extorqueat aliquid, immo multa qu dicuntur contra conscientiam, ut intus in animo perdat, foris victor abscedat. Nemo enim patitur se vinci, licet sciat vera qu audit. Collatio ergo inter Dei servos esse debet, non altercatio: cf. H. C. G. Moule (ad loc.), The time of religious controversy is the time above all others to resolve that our souls shall live behind and above words, in conscious touch with the eternal Things.
] denoting the result (Blass, N.T. Gr., 43. 3, but without any parallel instance); rather, the result is treated half-ironically as the purpose as if they set themselves deliberately not to build up, but to throw down; cf. 16.
15. ] to present yourself for service, cf. 21 and Rom 6:13-16; perhaps also, with the further thought, present yourself for judgment, cf. 1Co 8:8, the solemn appeal in 14 having suggested the thought of God as Judge.
] with a slight antithesis to , cf. 1Co 4:19. 1Co 4:20.
] perhaps a conscious reminiscence of 1:8. 12. 17 a workman who is not ashamed of his task or of his master; but more probably a workman who will never be put to shame by being shown to have done bad work (inconfusibilem, Vulg.; non impudoratum, Ambros.); cf. Php 1:20 , and 1Co 3:10-15. This carries on the thought of , and leads up to 21.
] recte tractantem, Vulg., rightly teaching, keeping the word free from logomachies. The stress is on -: it is doubtful whether in Hellenistic Greek the metaphor in – is consciously present (cf. ). If it is, it may be that of a plough driving a straight furrow (Chrys.), or of a road-maker driving his road straight; cf. Pro 3:6, Pro 11:5 , or of a mason squaring and cutting a stone to fit it into its proper place (Parry). The whole phrase is used frequently in the Liturgies as describing the duty of the bishop, cf. Introd., p. xxxix; and is used of orthodoxy, Clem. Alex. Strom. vii. 16. 104, . . . .
16. ] cf. I 6:20. Tit 3:9.
] i.e. . The word is ironical (cf. I 4:15 note). They will make progress-on a downward grade, cf. 14. Perhaps there is a conscious antithesis to , , being also used of road-making.
17. ] perhaps will eat into their own heart and ruin it more and more, cf. Tit 1:15; but the chief thought is will spread further into the Church and corrupt others; cf. 1Co 5:6, Act 4:17 : Apost. K.O. 17, . . . .
: cf. 1:15, 1Ti 1:20 note: it might be a later note added by an editor, giving an illustration from his own time, cf. Introd., p. xxxi. , 1Ti 1:20. , not mentioned elsewhere.
18. ] cf. 1Ti 1:6 note.
. . . ] i.e. that the Resurrection was only a spiritual Resurrection, which took place at Baptism when the Christian rose to newness of life and a knowledge of the truth. This is analogous to Philos treatment of the translation of Enoch ( , Gen 5:24) as equivalent to conversion from a lower to a higher stage of moral life (de Abrahamo, Son_3 and 4), and was a natural perversion of the teaching of St. Paul (Rom 6:1-11) and of the Fourth Gospel (Joh 17:3). It was held by many Gnostics, some denying that the true Christian would ever die (Iren. i. 23. 5 of Menander, Resurrectionem per id quod est in eum baptisma accipere ejus discipulos et ultra non posse mori sed perseverare non senescentes et immortales; Tert. de Anima, 50; Justin M. Apol. I. 26, Dial. 80, . Does this theory lie behind Joh 21:23?); some holding that there would be no Resurrection of the body (Iren. ii. 31. 2 of Simon and Carpocrates, esse autem resurrectionem a mortuis agnitionem eius quae ab eis dicitur veritatis: cf. 1Co_15; Tert. de Res. Carnis, 19). Justin M. (Fragments on the Resurrection, ed. Otto, ii. p. 211) argues fully against this view, and it probably led to the emphasis on the Resurrection of the flesh or of the body, in the early Creeds (v. J. Th. St., Jan. 1917, p. 135).
A quite different explanation prevailed very early-that men do not rise at all, but only live on in their posterity: cf. Acta Pauli et Thecl, c. 14, : so Ambrosiaster (Hi autem, sicut ex alia Scriptura (i.e. probably, The Acts of Paul and Thecla) docemur, in filiis fieri resurrectionem dicebant), Pelagius, Theod.-Mops. (quam in successionem aiunt nostram constare), Thdt. ( ). This was a Jewish view (cf. Ecclus 11:28 (LXX), 30:1sqq.), and might have been introduced from Sadducean sources, but it would have been expressed more clearly, e.g., as in Ecclus 30:4 .
19. Reassurance to Timothy-in spite of the false teachers work, 14 and 18, the foundation is firmly set and has its mark upon it; God knows his own, and they will depart from iniquity.
. . . ] i.e. either Christ Jesus and his Apostles (cf. 1Co 3:11, Eph 2:20, Rev 21:14): or, more widely, the Church (cf. 1Ti 3:15); or the truth, the deposit (Hillard): but the emphasis is on rather than on .
] perhaps simply inscription; cf. Exo 28:36 : or, more exactly, seal, whether the stonemasons mark, denoting workmanship, or the owners mark, denoting ownership, security, and destination (H.D.B. s.v. Seal); cf. Joh 6:27, Eph 1:13, Eph 4:30.
] Perhaps, of foreknowledge, Rom 8:29; cf. Odes of Solomon, 8. 15, I do not turn away my face from them that are mine, for I know them, and before they came into being I took knowledge of them, and on their faces I set my seal (Dibelius): or more likely (as it is an adaptation of an O.T. phrase), of complete insight into character: cf. 1Co 8:3, Gal 4:9, Nah 1:7 . . . , the aorist denoting the complete result of past watching (Moulton, N. T. Gr., p. 113)
] who names the name of Christ as his Lord, who calls himself Christian and worships Christ; cf. Lev 24:16, Jos 23:7, Isa 26:13.
Both inscriptions have their origin in the O.T., and probably both in the story of the rebellion of Korah, Num 16:5 , 16:26 : cf. Isa 52:11. But each is modified by sayings of the Lord; cf. Mat 7:23 , Luk 13:27 , so that the writer may be quoting from some early Gospel or collection of Christian sayings; cf. Apost. Const. ii. 54, , (Resch, Agrapha, pp. 204-07).
20. ] i.e. the Church (so Ambros. Thd. and modern Commentators, though many Patristic Comm. interpret it of the world). The illustration is perhaps suggested by Isa 52:11 , . . . , : cf. Wisd 15:7, Rom 9:20-23. The object is twofold, to teach Timothy patience with varieties of character within the Church, cf. 1Co 12:20-26, but mainly to warn him against contact with all impurity and false teaching.
21. ] any member of the Church, but, especially, any who would be a teacher.
. ] Keep himself (cf. 15 and 2Co 7:1) completely () pure by separation from these, i.e. from the vessels to dishonour: , prob. neuter, though the reference is primarily to the false teachers, a doctoribus hreticis, Pelagius. , Chrys.
] 4:11, Phm 1:11, easily usable (utile, Vulg; optimum, Thd.); contrast 14; cf. Epict. ii. 16, , . . . . . . , .
. . . ] Tit 1:16, Tit 3:1. he is prepared for the tasks prepared for him, Eph 2:10 .
22. Combines the thoughts of I 4:12 and 6:11 (q.v.).
.] will include impulses to impatience, love of disputation, self-assertion as well as self-indulgence (cf. illustrations in Wetstein); everything inconsistent with the virtues that follow.
] contrast 19, justice-rather than the more abstract righteousness. , the main thought is fidelity, trustworthiness (integritatem, Pelagius), as the stress is on relations to other men.
] probably to be joined closely with , cf. Heb 12:14, but possibly with the whole sentence; cf. 1Co 1:2. . ., cf. 19, Joe 2:32, Rom 10:12 (ubi v. S.-H:), 1Co 1:2. . : cf. 21, I 1:5 note.
23. Cf. I 1:4, 4:7, 6:4, Tit 3:9. here only in N.T but frequent in Wisdom literature, always of persons, sine disciplina, Vulg.; ineruditos, Ambros.
24. ] here in its special sense of a minister (cf. Rom 1:1, Php 1:1), probably with a conscious reference to the picture of the servant of Jehovah in Isa 42:1-3, 53. One who like Christ has to do the Lords own work of winning and saving; cf. G. A. Smith, Isaiah, ii. p. 288; Chadwick, The Social Teaching of St. Paul, c. 5.
] as both Paul and Timothy had been at Thessalonica; cf. 1Th 2:7 (si vera lectio). here only in N.T. But the will be tried by persecution; cf. Wisd 2:19 .
25. ] contrast 23 and cf. Tit 2:12. The servant will be carrying out the work of grace.
] those who are adversely disposed; cf. Longinus, de Subl. 17, (Field, Ot. Norvic. ad loc.).
] ne quando, Vulg.; si quando, Ambros. It is an indirect question; cf. Tob 8:10 : Luk 3:15 : Gen 24:5,Gen 24:39.
] , . . . , Chrys The form is optative, cf. 1:16-18; but both here and in Eph 1:17 the subjunctive would be more natural; cf. Moulton, N. T. Gr., p. 55; W.-H ii. p. 168.
26. ] cf. 4:5 , and 1Co 15:34 -there, too, out of ignorance ( ) and profitless discussion about the Resurrection.
] 1Ti 3:6 note, Psa 124:7 : Pro 5:22 .
] cf. Luk 5:10 , a saying of the Lords which may be in the writers mind. In the LXX the emphasis is nearly always on taking or on saving alive; cf. Jos 2:13, Jos 6:25, Jos 9:20.
. . . ] Four alternative translations are possible.
(i) Having been captured by the devil to do his will; cf. Ign. Eph. 17, [ ](so a quo captivi tenentur ad ipsius voluntatem, Vulg., A.V., most Patristic Comm., Holtzmann, Dibelius); being substituted for to suggest a contrast with God whose will they ought to be doing,-that false masters will,-cf. Test. XII. Patr., Napht. 3, : cf. Wisd 1:16, 2:25. But this adds no new thought and does not give its full force to .
(ii) After having been captured by the devil, they may return to do Gods will. The true masters will, so Bernard, Wohlenberg; but the same objections hold good to this.
(iii) Having been captured by God to do His will (Thphl. , cf. Heb 13:21), but it is doubtful whether God would be said .
(iv) Having been saved alive, captured into life, by the servant of the Lord to do the Lords will, and not the devils (Bengel, Wetstein, R.V. marg.).
This seems best, as (i) it gives its full force to : cf. the Inscr. from Apamea, my greetings to the beloved of God and the newly-caught (Authority and Archlogy, p. 384); cf. 2Co 10:5 for a similar metaphor.
(ii) It makes parallel to .
(iii) It ends on a note of hopefulness and encouragement to Timothy; cf. Chrys. de Sacerdotio, ii. 119, , , .
Blass, Grammar of New Testament Greek, English translation, 1898.
Apost. K.O. Apostolische Kirchen-Ordnung, in Texte und Untersuchungen, ii. 5.
J. Th. St. The Journal of Theological Studies, London, 1910-
H.D.B. Dictionary of the Bible, ed. J. Hastings, 1898-1904.
W.-H The New Testament in Greek, with Introduction and Appendix, by Westcott and Hort, Cambridge, 1881.
A.V. Authorized Version of the English Bible.
R.V. Revised Version of the English Bible.
Fuente: International Critical Commentary New Testament
A Good Soldier of Christ Jesus
2Ti 2:1-9
Soldier, 2Ti 2:1-4 : There is grace enough in Jesus for every need, but we must avail ourselves of it. We can expect nothing less than hardship, since life is a battlefield. Our one aim should be to please Him who chose us to be soldiers. In order to be all that he would have us be, we must avoid entangling ourselves in the conditions around us. We must resemble a garrison in the town where it is quartered, and from which it may at any hour be summoned away. The less encumbered we are, the more easily shall we be able to execute the least command of our Great Captain. How high an honor it is to be enrolled among His soldiers!
Athlete, 2Ti 2:5 : Life is an amphitheater, filled with celestial spectators. Probably our worst antagonist is found in our own heart. If we win the crown, we must observe regulations as to diet, exercise, purity, 1Co 9:24-27.
Husbandman, 2Ti 2:6 : We ought to be working for God in His vineyard or harvest-field; but we are allowed to partake of the fruits. It is imperative that we should be nourished while we labor. In all these positions we must remember Jesus Christ, risen from the dead. We must draw upon the power of His resurrection, and to do this, we must live on the heaven-side of the Cross. I am crucified with Christ: nevertheless I live, Gal 2:20.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 3 Service and Rewards
2Ti 2:1-13
Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. The husbandman that laboureth must be first partaker of the fruits. Consider what I say; and the Lord give thee understanding in all things. Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elects sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us: if we believe not, yet he abideth faithful: he cannot deny himself. (vv. 1-13)
Many have noticed long since that in this second chapter the believer is presented in seven distinct aspects, and we shall eventually have opportunity, I trust, to look at each one of these. But in this section before us we see him in four aspects: a son in verse 1; a soldier in verse 3; an athlete in verse 5, and a husbandman in verse 6. As we go on through the chapter we find him presented as a workman in verse 15, a vessel to the glory of God in verse 21, and a servant of the Lord in verse 24. In all these different characters the believer is called upon to represent the Lord Jesus Christ in this scene.
In this first section the subject particularly dealt with is the question of service and rewards. Thou therefore, my son, be strong in the grace that is in Christ Jesus. Paul speaks of Timothy as his son, because it was through his preaching that Timothy was brought to know the Lord. So Paul was pleased to think of Timothy as his own child in the faith.
Now every believer is a child of God. We are not children of God by natural birth. I know there is a teaching abroad that all men are Gods children. All men are Gods creatures. He is the Creator of them all. But only those who are born again are spoken of as children of God, and they alone are entitled to look up into the face of God and say, Our Father.
I trust that we all know the reality of this; that everyone of us can look back to a time when, through infinite grace, we trusted the Lord Jesus Christ as our Savior and so began the walk of faith. Be strong in the grace that is in Christ Jesus. Grace is Gods favor bestowed upon those who have no merit of their own. We are saved by grace, stand in grace, and are to walk in grace.
In verse 2 the Apostle instructs Timothy to pass on to others the things that had become most precious to him. We may all take this to heart. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Paul had instructed Timothy as to the great historic facts of Christianity and the doctrines based upon them. These had been attested by many witnesses. It became the responsibility of the younger preacher to make these things known to others, that the truth might be spread far and wide. This is the true apostolic succession, as distinguished from a sacerdotal system such as Rome and some others advocate.
All down through the history of the church this is the way Gods truth has been made known. One generation receives the truth, is led to believe in the Lord Jesus, that generation passes the Word of truth on to the next generation, and so it has been through the centuries. And upon us rests this same responsibility. That which we have received is not for ourselves alone. As God has opened up precious truths in His Holy Word, it is not simply for our own enjoyment. But our responsibility is to pass on to others that which means so much to us, to bring others into the same blessed fellowship of the truth of God. This will often take a great deal of self-denial. The path of witnessing for Christ may be a very hard one. God has never promised His children an easy time in the world. Our Lord Himself said, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it (Luk 9:23-24).
So Timothy is commanded in verse 3 to endure hardness, as a good soldier of Jesus Christ. Each Christian is called to do valiant soldier service, contending earnestly for the faith once for all delivered to the saints (Jud 1:3). This figure is frequently used in the Epistles. Note especially 2Co 10:3-5; Eph 6:10-18; 1Th 5:8, as well as here. The Christian life is a constant warfare. We have three subtle and cruel enemies ever arrayed against us-the world, the flesh, and the Devil-and against all these we are called to make a resolute stand. We do not fight in our own strength, but as we are empowered by Him whose soldiers we are.
So we find Paul, with zeal unquenched, urging upon the younger preacher, Timothy, that he persist relentlessly in the battle for righteousness against all the hosts of evil. He, himself, maintains this soldier character to the last, as he realized that his fighting days were nearly ended and that soon he should give account of his part in this warfare, when he would stand at the judgment seat of Christ to receive the crown of righteousness, the divine recognition of faithful service, as he looked on to the appearing of his great General who had fought and overcome on his behalf so long before.
The figure of the soldier suggests obedience to orders, rigid discipline, holding the body in subjection, and valor in defense of the truth. These things should characterize all Christs servants. The path of devotion to Christ is not an easy way. It calls for steadfast endurance and abiding faith. These are soldier qualities every Christian needs in order that he may overcome in the warfare with iniquity.
Then again a true soldier must be separated from the affairs of this world. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. He has to leave many things to which he has been accustomed. So you and I who were poor, godless worldlings have now been separated to the Lord and are called to walk apart from the world in devotion to the great Captain of our salvation.
In verse 5 the believer is looked upon as an athlete, as a man striving for mastery: And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. A more accurate or literal rendering is, If a man contend in the games, yet is he not crowned if he have not observed the rules. One would gather as he reads these Epistles that Paul in his youth must have had a keen interest in athletics, for he gives so many illustrations from the athletic games, such as racing and wrestling contests. He applies these to the life of a Christian.
It is a well-known principle in athletics that a man who enters a contest will not receive the reward unless he observes the rules of the game. Many years ago when I was laboring among the Laguna Indians in the southwest, I went into a store one Saturday night and found my Indian interpreter standing on a chair reading from a newspaper. The store was filled with Indians, and he was translating what he read into their language. The newspaper contained an account of the Olympic games that had been celebrated that year in Stockholm, Sweden. The man who had won most of the prizes was a full-blooded Indian, known as Jimmy Thorpe. How thrilled these Indians were as my interpreter was reading and telling all about his victories. He told them how at the time when the gold medals and other trophies were being conferred, the King of Sweden himself decorated Jiminy Thorpe, and taking him by the hand before all the people, he said, You are to be congratulated. You are the greatest amateur athlete in the world today. Those Indians were most enthusiastic as they heard that one of their own people had won out over so many other athletes.
I went into that same store some weeks afterward. Again the place was filled with Indians, and my interpreter was reading to them. But the result was not the same. There were no bright, happy faces. I wondered what had made the change. I learned that some white men in this country had been so indignant that an Indian had carried off so many prizes that they had been searching into the Indians past. They found out that one summer while attending Carlyle School in Pennsylvania he had served on a baseball team for $5.00 a week. That information was sent to the committee, who referred it to the King of Sweden. The result was that the king had to write Jimmy Thorpe to send back all the medals and trophies because he was not entitled to them. The athletic games, the king said, were for amateurs and not for professionals. Jimmy had taken money for playing ball and so was a professional. Poor Jimmy sent a letter to the King of Sweden, saying, I am only a poor, ignorant Indian, and I did not know that the fact I had accepted $5.00 a week one summer for playing on a baseball team had made me a professional. I didnt mean to deceive. He sent back all his honors.
As these Indians listened to this account, they were stirred deeply. They could not understand the white mans way. But no athlete is entitled to reward if he has not observed the rules.
As Christians we are here wrestling with the powers of evil, and we are to be rewarded only if we observe the rules. The rules are contained in the Word of God. We must conform our behavior to the Word if we are to be rewarded.
In verse 6 the believer is referred to as a farmer. Husbandman is the old-fashioned English word for a tiller of the soil. First we read, The husbandman that laboreth must be first partaker of the fruits. More literally, we might read, The farmer that laboureth first becomes partaker of the fruits. The farmer has his work to do: his plowing, sowing, harrowing, and reaping before he can enjoy his fruit. We are here to labor. Oh, what a day it will be when at last we come before our Lord at the judgment seat of Christ and become partakers of the fruit! How much it will mean to any of us who have had the privilege of winning souls for Christ, to stand at that judgment seat with those whom we have brought to Him, and say, Behold I and the children whom Thou hast given me! How sweet His Well done will sound to these ears of ours in that day of reward!
Paul adds, Consider what I say; and the Lord give thee understanding in all things. If we are going to labor faithfully for Christ, we must have Christ before us.
Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel. RememberJesus Christ. It is really a battle cry-as of late we often hear the slogan, Remember Bataan. The word that is omitted from the Revised Version. When pressed by the foe, even to the point where one despairs of life, let us remember Him who could not be overcome by death but arose in triumph from the grave. It is He who beckons us on to ultimate victory. His promises never fail of fulfillment. Jesus Christ went down into death, bore the judgment our sins deserved in order that we might be saved, and then came up in triumph from death as the Captain of our salvation. And for His sake, says the Apostle, I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.
As we have seen previously, Paul wrote this letter in a Roman dungeon. Though he was imprisoned as a malefactor, he had a conscience void of offense toward God and man because he was there for the gospels sake. He said, I endure all things for the elects sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. The elect are those who receive Christ, those who put their trust in Him, who rest their souls for eternity upon Jesus Christ who died for sinners.
The last three verses of this section are considered by scholars generally as a little poem or hymn, probably sung in the early Christian assemblies. It is written in metrical form, and therefore might have been so used.
It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us: if we believe not, yet he abideth faithful: he cannot deny himself, (vv. 11-13)
What words are these, We have died with him! Those of us who have taken Him as Savior are seen by God as identified with Him in His death. We have a right to say, as Paul said, I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me (Gal 2:20). We died with Him, so we also live with Him. And if we suffer with Him, we shall share His glory. We shall reign with Him when He comes again. All believers suffer with Him, but all do not suffer for Him to the same extent.
On the other hand, if we who have professed to be Christians turn away from Him and deny His name and prove our unreality, then He will deny us. He said, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: but he that denieth me before men shall be denied before the angels of God (Luk 12:8-9). Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels (Mar 8:38).
It is a challenge to reality. Mere profession does not save. We need to receive Christ and trust Him with all the heart, and then we shall boldly confess His name. If we believe not, yet He remains true. He can never go back on His word. Our unbelief cannot change His plan or purpose, nor alter His truth-He cannot deny Himself. He must be faithful to His own character.
Unless we distinguish carefully between salvation by pure grace and service or discipleship, for which a sure reward is promised, we are likely to become confused when considering such a portion as this. We are not called to fight our way to heaven. But as already bound for that blessed country, we are called to be soldiers in our Lords army, contending against every unholy thing that would impede our progress or bring dishonor upon our Saviors name. For all such service we shall be rewarded in that day, that is, when we stand at the judgment seat of Christ (2Co 5:10).
Our conflict in this age of grace is not, as Israels was in the past, with adversaries of flesh and blood. We do not draw the sword to destroy the opponents of our Lord and His gospel. But we fight with the sword of the Spirit against spiritual powers of evil-the unholy forces that would, if they could, nullify our testimony by leading us into things that bring dishonor upon the name of Him whose we are and whom we serve (Act 27:23).
Fuente: Commentaries on the New Testament and Prophets
2Ti 2:3
True Bravery.
I. Many a hero in ancient and modern times is glorified, and many a conquered man is despised, when the so-called hero trusted to his strength of mind or body, and felt confident of escape or victory. This is not bravery. To feel sure that for you there is little or no danger, is not heroic. This was not St. Paul’s bravery, when he was a day and a night in the deep, or though no sailor, thrice shipwrecked, and ready to face it all over and over again. He has told us nothing more of it than these words, “a day and a night in the deep.” What a proof that is of bravery; it did not dwell in his mind enough to speak of.
II. Again, many will dare really dangerous things when numbers look on, and great praise and shouting thousands cheer them on to their work. This was not St. Paul’s kind of bravery. For the sake of Christ he could take pleasure in infirmities, in weakness, in shame, and go from city to city, though beaten here, stoned there, imprisoned, attacked.
III. Christ’s army has no room for cowards. Numbers do not hide them, they cannot hide undiscovered in the general wars. In Christ’s army Christ requires every one to be brave, whilst He has declared, speaking from heaven, that “the fearful shall have their place in the lake that burneth with fire and brimstone.” It seems a fatally unexpected sentence at the first sight. But the servants of the Almighty King of Life ought to have some of the life strength of His almightiness in them. True bravery is of the Spirit; it is the life of Christ within the heart; and fears nothing within, or without, so long as the good cause is not betrayed, so long as truth is upheld. It is perfect self-mastery, unselfishly following Christ.
E. Thring, Uppingham Sermons, vol. i., p. 173.
Christian Battles.
I. If you look at the text you will notice that the Apostle is putting before us a plain exhortation to conduct, based upon a distinct statement of position. The position he states to be this, “as a soldier”-the conduct, “endure hardness”; and when we come to examine into the necessity of such conduct, based upon the exigencies of such a position, we are thrown back upon the old thought of the enemy, with whom we have to contend; we have in fact to fight against the devil, the world, and the flesh. When we speak of fighting with Satan there is this always to be remembered, that the war has to be waged with one possessed of all the three chief faculties which go to make any malignant power oppressive to a struggling heart; for Satan is undoubtedly, possessed, first of all, of natural capacity; secondly, of a wide-reaching science; and thirdly, of a large experience. I would remind you further that Satan, in his fight against us, is seconded by that power within us, which from its intimate connection with our animal organism, and the grovelling direction of all its tendencies, can best be epitomised in its character as “the flesh.” If the flesh is a traitor who makes a concordat with Satan, “the world” is an enemy equally fierce and infinitely more subtle. “The world,” in a word, we know, means this: the accumulated force of certain principles sinborn, and sin-strengthened, which tend to undermine the spiritual life.
II. The character of the enemy is marked by three features. (1) Craft or unworthy cunning. (2) Patient persistence in recurrent and well-timed attack. (3) A seductiveness in order to overcome suspicion or fear of evil. To disguise from ourselves the reality, or to minimise the strength of the forces opposed to us, lest we become careless and are confident of victory; or, what is equally dangerous, to lose sight of the certainty of recurrent assistance, and so yield to the seductions of evil from a craven fear of ultimate defeat is the utmost folly.
III. How are we to meet an enemy of so formidable a kind? St. Paul says, “Asa soldier.” How are we to act as soldiers?
(1) By a life of faith. The illuminative power of faith, and also faith as a dominant faculty must rule. Faith inspires courage.
(2) To act with simplicity. To be one’s simple better self; and simplicity is part of the character of God. (3) With patience. Patience is love exerting itself to resistance. You must eventually win your way simply by standing your ground.
IV. If such be some of the features of the soldier’s character, what does it all amount to? It amounts, I submit, in practice to precisely what the Apostle said, “enduring hardness”; not that you should be callous, but that such virtues should be exercised by you with unbending resolution, and that you should keep constantly before you the ever-recurring need of determinedly crushing pride and passion. God has Himself entered the arena, and we have also the encouragement of the brotherhood of Christians.
W. J. Knox Little, Characteristics and Motives of the Christian Life, p. 70.
Christianity: a Warfare.
If we are true Christians we are every one of us soldiers. If we really belong to Christ we are every one of us carrying on a daily warfare. The enemy is never out of our sight; the contest is a lifelong contest; the battle ground is our soul; the enemy whom we have to beat down is sin in its ten thousand varying forms; the struggle is often invisible to all but ourselves: alone we have to fight, alone we have to conquer, seen only, aided only, guided only (it may be) by our unseen Chieftain, our great and glorious Leader, who, seated high above the din and turmoil of the contest, watches all the efforts, and controls all the movements of His mighty host.
II. Our text gives us some very necessary, very useful advice on this topic. It bids us remember that it is not an easy thing to be a Christian: it bids us remember that to be a soldier of the Cross requires effort and self-denial and constant endurance. Thou therefore endure hardness,” or, as it might be paraphrased, “Thou therefore take thy share of suffering, take thy portion of hardship, as a good soldier of Jesus Christ.”
III. Our army has its great tradition. Through the exertions of the early warriors it is that we are possessed, as we are today, of all the blessings of the Gospel. To their courage, their zeal, and their love for souls, we owe the peace and the happiness which Christianity has brought to us. Let us thank God that He raised up these mighty warriors; let us thank God that they went forth as good soldiers of Jesus Christ, and conquered ignorance, conquered superstition, conquered sin. One last word. Do not let us forget that we belong to a victorious army. We are on the conquering side: those of us who love and serve Christ must prevail at last.
E. V. Hall, The Waiting Saviour, p. 37.
Fortitude.
There are many obvious reasons for cultivating a more robust and manly earnestness in our religion.
I. It is due to the character of the great Master whom we serve. “No man that warreth.” It cannot be doubted that, in the vivid language of the Word of God, every Christian, without exception-man, woman, or child-is called to be a soldier, any more than it can be doubted that conflict, with all its ideas of danger and watchfulness and struggle, enters into the actual personal experience of us all. We look up to the Captain of our salvation, and every imaginable motive which can nerve the human heart combines to inspire us with dauntless courage and unflinching fortitude.
II. A robust earnestness is due to the necessities of the work. God takes every possible precaution in His Word that we should count the cost before we enlist under our Captain’s banner. We must conquer or be conquered-for there is no other alternative-live or die. And this endurance of hardship is the more necessary because, not only are habits of personal self-denial and self-restraint, watchful devotion and earnest effort, the conditions of victory, but they are actual parts of the victory themselves.
III. Manly vigour is due to the abundance of the reward. This motive is addressed to the Christian, not to the man of the world; to the converted, not to the unconverted. Salvation itself is not of reward, it is all of grace. It is free sovereign grace, out of the spontaneous love of God, that calls the soul. It is all of grace, not of works. But once let the soul find Christ, let it be accepted within the family circle, let it fairly take service beneath the banner of Christ as the faithful soldier and servant of a crucified Master, and then God deals with it by rewards.
E. Garbett, Experiences of the Inner Life, p. 149.
Fearfulness under a Curse.
These are the words of St. Paul; they express his view of a good man’s life and character. The Christian man is a soldier of Christ, and must be brave and enduring. The brave alone enter heaven; the fearful are cast into hell. Bravery, endurance, and victory, are not accidental or wonderful, not matters of chance, to be or not to be, but sober necessities of common life; and fearfulness is not a pardonable weakness, but a deadly sin; and like any other sin must be steadily fought against and overcome. Bravery is Christian, fearfulness is devilish. The good soldier of Christ, man or woman, is brave, and the temper of the Christian is bravery.
II. St. Paul was brave. When he saw the brethren, we are told he thanked God and took courage. The very words “took courage” show how lonely-hearted he must have felt before, as well he might feel; how in his spirit he longed for some human consolation, as he was about at last to see the city of palaces, the stronghold of earthly power, the fairest, grandest sight that eye could see of man’s work, the foulest and most poisonous that sin triumphant had ever dwelt in. St. Paul coming up the long straight road, mile after mile, drawing nearer to so vast, so pitiless, so splendid a place, had his human feelings we may be sure; for, when he saw the brethren who had come out to meet him, he took courage. Well he knew the meaning of his own words to his young and faithful friend: “Do thou, therefore, endure hardness as a good soldier of Jesus Christ.” A brave man’s words they were, and a brave man’s heart experiences the freshness of his free spirit, that knew nothing on the wide earth which could make him step back one foot when Christ had work to be done. The brave are of Christ, the doom of hell fire is on the fearful.
E. Thring, Uppingham Sermons, vol. i., p. 167.
Enduring Hardness.
I. In the large social life of which we are all members these words come to us as a call to more service. The Church of Christ exists to serve. We do not exist for ourselves; we exist for others. We do not unite to get; we unite to give. We do not come together even for spiritual fellowship: we come together for practical work. Now the Church of Christ can never choose her work: her work is always given her in the providence of God. Each new age brings to her a new task, and surely never was the task more clear to the Church of Christ than it is today. The task of the Church is to restore the inspiration of the Christian faith, and to revive the beauty of Christian love.
II. In our outward public life these words come to us as a call to more sacrifice. If we are true followers of Jesus Christ, somewhere in our life the note must be telling of definite sacrifice. Christ’s view of life is not an easy view; it is on the whole a severe view. It does not meanwhile admit of a full-orbed culture; it demands sacrifice. Fear not to make some sacrifice for Christ; pant not so eagerly to have your own ideas of life realised. Have faith in eternity, and meanwhile take bravely your share of the hardness.
III. These words come to us as a call to more strictness. We shrink from the hardship of watching strictly and sternly our inward personal life. When the inner life is not cared for, outward work-even God’s work-may be done faithfully, but it has no effectiveness, no glow. Where the inner life is watched strictly and severely there comes over even the simplest life of outward work the spell that attracts, the beauty that wins.
R. S. Simpson, Christian World Pulpit, vol. xii., p. 358.
Enduring Hardness as a Soldier.
The fact that we are Christian soldiers suggests three corresponding duties.
I. The will of the soldier should be wholly absorbed in that of his commander.
II. A soldier must possess true courage.
III. A soldier must be ready to endure hardness.
J. N. Norton, Golden Truths, p. 411.
References: 2Ti 2:3.-A. P. Stanley, Christian World Pulpit, vol. xi., p. 198; Ibid., vol. xiv., p. 364; J. Thain Davidson, The City Youth, p. 183; C. Garrett, Loving Counsels, p. 206; Spurgeon, Sermons, vol. xvi., No. 938; Church of England Pulpit, vol. iii., p. 72; Ibid., vol. viii., p. 163; S. Pearson, Christian World Pulpit, vol. xx., p. 307; H. P. Liddon, Ibid., vol. xxxv., p. 273. 2Ti 2:3-6.-Homiletic Quarterly, vol. ii., p. 256. 2Ti 2:4-10.-Clergyman’s Magazine, vol. iii., p. 80. 2Ti 2:5.-W. Landels, Christian World Pulpit, vol. viii., p. 395. 2Ti 2:8.-Spurgeon, Sermons, vol. xxviii., No. 1653; Christian World Pulpit, vol. ii., p. 67; Preacher’s Monthly, vol. vi., p. 376.
2Ti 2:9
The Word of God here evidently means His Gospel; for the word Gospel occurs in the preceding verse as the subject about which the Apostle is speaking. And the intention of the Apostle in saying this here is to prevent Timothy from being discouraged by the fact that he, Paul, who had been so actively engaged in promoting the Gospel, who was so closely and entirely identified with it, that he, more than any other, represented it to the world, was now in prison on account of it. There were two ways in which this might discourage Timothy. (1) It was the loss to himself of his most powerful coadjutor in the work to which he had given himself, Paul being emphatically the champion of the Gospel, who had done more for its promotion than any other man. (2) There was the encouraging effect which this state of things was likely to have on opponents. In these circumstances Paul calls the attention of Timothy to the fact that the position and prospects of the truth itself were not to be judged by the position and prospects of its promoters.
I. The Gospel is not bound as regards any human necessity. It is prepared for every requirement of human wellbeing properly understood. In promoting the happiness of man it begins so very far down, and has so true an idea of what that happiness consists in, and such resources for removing all poisonous roots-all hindrances whatever, whether relative or moral-that it never comes to a standstill from want of power or want of adaptation, or from not possessing the particular thing which is required.
II. The Gospel is not “bound” by the purpose of God. The opposite of this is quite conceivable; for as everything turns on the will of God, it might so happen that God did not intend it to be offered to every one, so that all its adaptation and sufficiency of merit and grace would go for nothing in so far as some were concerned. In that sense, and to that extent, it would be bound. It would not be a universal remedy for the universal disease. But this is very far from being the case. (1) It is not bound geographically. (2) It is not bound morally. The purpose of God does not say that there are certain classes of sinners so wicked that they do not deserve it, or certain other classes of sinners so comparatively good that they do not require it. It tells us that no one deserves it, and that every one requires it.
III. It is not bound by the Providence of God. The prisons of the saints have often been the scenes of the noblest deeds for Christ; and out of their darkness have come the most striking appeals which have ever thrilled the heart of humanity; not only investing with a new halo the truth which inspired God’s servants, but showing that however they might be bound His Word was not bound, but rather from these very circumstances the more surely His, and the more certainly on its way to victory.
A. L. Simpson, Sermons, p. 94.
References: 2Ti 2:9.-Clergyman’s Magazine, vol. i., p. 216. 2Ti 2:10.-G. B. Johnson, Christian World Pulpit, vol. ix., p. 286; F. Ferguson, Ibid., vol. xvi., p. 168. 2Ti 2:11.-G. Huntington, Sermons for Holy Seasons, p. 223; Spurgeon, Morning by Morning, p. 301. 2Ti 2:12.-Spurgeon, Sermons, vol. x., No. 547; Ibid., Evening by Evening, p. 186. 2Ti 2:13.-Ibid., Sermons, vol. xxv., No. 1453; J. Vaughan, Sermons, 15th series, p. 222. 2Ti 2:15.-Spurgeon, Sermons, vol. xxi., No. 1217. 2Ti 2:16.-J. H. Hitchens, Christian World Pulpit, vol. xvi., p. 328; T. T. Munger, Ibid., vol. xxxiii., p. 88.
2Ti 2:19
I. The whole of a man’s peace, and all his security depend upon this: What is his foundation? It is the plainest of all plain Scriptural truths, that the only foundation of any soul’s safety is the Lord Jesus Christ. By which is meant, that the groundwork of a man’s salvation is the, Saviour’s love for his soul, and the work which the Saviour has begun and finished for him-that righteousness in which the Saviour clothes him; that intercession which the Saviour pleads for him, and that glory which the Saviour has prepared for him. Other foundations may have a momentary peace, but this only can support the superstructure for eternity.
II. Now this truth the Apostle carries a little into more detail. In order to do it, his mind borrows an image from a ceremony common at the commencement of the erection of a public building, when a king, as he lays the foundation stone, sets upon it the impression of the royal seal. In like manner, as if to give to the believer’s hope a twofold security, God is said not only to lay the foundation, but to seal it; and when He seals it, He seals it to Himself by the oath with which He confirms it, and to the believer by the spirit in which He gives it.
III. The seal is twofold. There are two fundamental principles which God has placed on it. The one stands out clear, legible and large. “The Lord knoweth them that are His”; and the other is like unto it-“Let every one that nameth the name of Christ depart from iniquity.” The seal must have been twice stamped; both inscriptions must have been there before the seal is safe, and stands quite sure. The two sides must never be divided. But as the stamp of God’s love is laid, so must the stamp of man’s obedience be laid. God’s love first, to teach that there is no real obedience till there is first a sense of God’s love.
J. Vaughan, Fifty Sermons, 2nd series, p. 351.
The Sealed Foundation.
I. The testimony or the declaration of the text. “Nevertheless the foundation of God standeth sure,” or, more literally, “the firm foundation of God standeth.” Observe the force of the first word, “nevertheless.” It obviously refers to the preceding verses, as if the Apostle had said, Whatever error or corruption may spring up, whatever power and influence enemies of the truth may acquire, and whatever defection or apostacy there may be among professing Christians, there is no good reason why Christ’s servants should lose heart, or should relax in their prayers and efforts. “Nevertheless the foundation of God standeth sure.” (1) What are we to understand by the foundation of God? The whole scope of the verse obviously is to set forth the absolute safety of Christ’s Church and people. The Lord Jesus Christ, in His glorious Person, offers atoning death, a finished work of redemption, as the one great foundation; but all who are built on Him by faith, are, in God’s judgment, one with Him, one building, one body. (2) What is taught concerning this foundation? “It standeth sure.” This is a plain inference from the fact that it is the foundation of God.
II. The Divine seal or confirmation of this testimony. (1) We have, on the one side, a declaration of glorious privilege-“having this seal, the Lord knoweth them that are His.” The Lord knows all things, but in a peculiar and distinguishing sense He knows and marks His people as His own. But God has known His people, and set His love on them from eternity, for they are all elect according to the foreknowledge of God the Father. (2) “And let every one that nameth the name of Christ depart from iniquity.” It is here put in the form of a rule or precept, to teach us that the certainty of God’s purpose never interferes with our moral responsibility, nor supersedes the obligation resting on His people, to strive and pray for entire holiness.
R. Elder, The Redeemer’s Cry, p. 91.
References: 2Ti 2:19.-Spurgeon, Sermons, vol. xxxi., No. 1854; Ibid., Evening by Evening, p. 174; R. S. Candlish, Sermons, p. 220; G. E. L. Cotton, Sermons to English Congregations in India, p. 157; Bishop Magee, Church of England Pulpit, vol. xxii., p. 1; H. W. Beecher, Christian World Pulpit, vol. vi., p. 201; Ibid., vol. viii., p. 74; L. Abbott, Ibid., vol. xxi., p. 113; Ibid., vol. xxxvi., p. 74.
2Ti 2:20
The Church Visible and Invisible.
The sight of the united body of Christians has led us to speak of what are called the visible and the invisible Church, in what seems an unscriptural way. The word Church, applied to the body of Christians in this world, means but one thing in Scripture-a visible body invested with invisible privileges. Scripture does not speak of two bodies, one visible, and the other invisible, each with its own complement of members.
I. The Church of Christ, as Scripture teaches, is a visible body, invested with invisible privileges. Take the analogy of the human body by way of illustration. When the soul leaves the body, it ceases to be a body, it becomes a corpse. So the Church would cease to be the Church did the Holy Spirit leave it; and it does not exist at all except in the Spirit. Very various things are said of the Church; sometimes it is spoken of as glorious and holy, sometimes as abounding in offences and sins. It is natural, perhaps, at first sight, to invent, in consequence, the hypothesis of two Churches, as the Jews have dreamed of two Messiahs; but, I say, our Saviour has implied that it is unnecessary; that these opposite descriptions of it are not really incompatible; and, if so, what reason remains for doing violence to the sacred text?
II. Take (1) the objection that bad men are in the visible Church; what does it prove? Is a dead branch part or not part of a tree? You may decide this way or that, but you will never say, because the branch is dead, therefore the tree has no sap. It is a dead branch of a living tree, not a branch of a dead tree. In like manner, irreligious men are dead members of one visible Church, which is living and true, not members of a Church which is dead. Because they are dead it does not follow that the visible Church to which they belong is dead also. (2) Now to consider a second objection that is urged, viz., that “there are good men external to the visible Church, therefore there is a second Church called the invisible.” In answer I observe, that as every one who has been duly baptised is, in one sense, in the Church, even though his sins since have hid God’s countenance from him; so if a man has not been baptised, be he ever so correct and exemplary in his conduct, this does not prove that he has received regeneration, which is the peculiar and invisible gift of the Church. The essence of regeneration is the communication of a higher and Divine nature; and sinners may have this gift, though it would be a curse to them, not a blessing.
J. H. Newman, Parochial and Plain Sermons, vol. iii., p. 220. 2 Timothy ii., vers. 20, 21
Vessels of Gold and of Earth.
The “great house” is the external institution of the Church, the “vessels” are its members. Some of them are precious, and used for high purposes, some are cheap and common. A man can settle to which of the classes he belongs. If he belong to the one, honour, if he belong to the other, dishonour is his portion.
I. First of all note the two classes. There is gold and silver plate set out upon the high table where the lord of the house sits, or ranged in glittering rows upon some buffet or sideboard. There are pots and pans in the scullery fit only for base uses. And, says Paul, there is as much difference between different sets of people who are joined in the same Christian community, as between these two sets of vessels. Now, of course, we are not to suppose that the distinction which he here draws is the vulgar worldly one, according to natural gifts and capacities. Men put shining faculties and talents in high places, and lowly or moderate ones in the background. That is not the way in which God classifies vessels in His house. The difference points to a thing within our own power, viz., the difference in maturity of Christian character, in fervour and earnestness of Christian devotion. It is this, and only this, and not the vulgar distinctions of temperament or capacity, which lie so little within our own power, that determines the hierarchy of excellence and the aristocracy and nobility in the Church of Christ. The graces of a Christian character are the gold and silver. The “earth” is the tendencies of the desires, or the selfishness of our own nature.
II. Note, again, the possibility and the method of passing from the lower class to the higher. “If a man purify himself from these.” The these there evidently means, not ones which the Apostle has been specifying, but the whole class of commoner and viler vessels of which he has been speaking. (1) The cleanness of a man’s heart and life determines his place in the Christian Church. (2) It is a man’s own business to make himself clean.
III. Note the characteristics of the more precious. The vessel unto honour is (1) sanctified. Consecration is indispensable if we are to be of any use to Jesus, or precious in His sight, (2) “meet for the Master’s use,” or, as it might perhaps be rendered even more accurately, simply “useful to the Master.” You cannot make man-of-war’s masts out of crooked sticks, and no man is meet for the Master’s use except on condition of devotion and purity. (3) The last characteristic is that of readiness for all sorts of service. The figure of the cup is abandoned here. There should be many-sided alacrity. The calls to “good works” often come suddenly, and if we are not living with our loins girt, the opportunity may pass before we have pulled ourselves together.
IV. Note the honour to the vessel. The true honour is service. Reputation and other consequences of service are desirable, but nothing is greater, more ennobling and blessed, than the service itself. Can any of us have any higher honour than to be of use to Jesus Christ? The King’s servants are made nobles by their service, as was the case of old in England.
A. Maclaren, The God of the Amen, p. 198.
Reference: 2Ti 2:20, 2Ti 2:21.-Spurgeon, Sermons, vol. xxiii., No. 1348.
2Ti 2:21
A Vessel unto Honour.
St. Paul is giving his dying counsels to his dear Timotheus; dictating them, probably, to Luke, in the Roman dungeon, from which he was to be released only by his martyrdom. As ever, as in his earliest discourses and epistles, so here, while the topics are many, the topic is Christ; Christ in His personal and saving glory, and the relation of believing man to Him. On the verge of the eternal state he writes as practically as possible on the holy theme. He leaves behind him, not a rhapsody of farewell, but a grave, tender, last reminder to his beloved disciple how to believe aright in the unchangeable Saviour, and how to serve that Saviour’s purposes day by day in trial and in duty. The man who has found Christ, and is found in Him, is not the man to be disturbed, certainly not the man to be bewildered in the prospect of death. He belongs already to both worlds, belonging to Him to whom they both belong. For him the things seen and temporal are just the present field of his Master’s work, and the things unseen and eternal are but the extension of that vast field into another climate, but under the same owner and lighted by the same sun. So the dying Apostle is full of the thought of his younger fellow-labourer’s continued labour. The Church visible is a great house, and every member of it, every one who is registered under the Christian name, is, in some sense, a vessel, a in it, and used for some purpose by the Master of it. But the qualities and uses of the vessels immensely vary; and there are those which are used only for purposes of dishonour; that is to say, for the whole context makes us sure of this, they are not used for purposes obscure and humble, but for purposes conditioned by evil; purposes, for example, of the warning, of the beacon.
I. What does a vessel to honour mean? The vessel which is hallowed so as to be usable by the master-that is the vessel unto honour. Its capacity may be large or small; its workmanship may be homely or elaborately magnificent.
II. “A vessel unto honour.” It is a term glorious with that rare honour which cometh from God only, and which falls impartially, where it falls at all, upon the greatest and the least, as man counts great and little. A vessel is a thing which is altogether not its own. Its idea is that it is a thing for use, for the use of an agent who is not itself. It originates nothing; it only carries, conveys, transmits. It is not its own motor; it is carried; it is for a hand which is not itself to lift, to grasp, to bear away and about where it would and where it would not. It is doubly not its own; it carries what is not itself, the wine or the water, for the sake of which it is employed; and it is carried by what is not itself, the Possessor, who may do what He will with His own, and who knows what the vessel does not know-His plan and aim in all the carrying.
H. C. G. Moule, Christ is All, p. 227.
Reference: 2Ti 2:21.-S. A. Tipple, Christian World Pulpit, vol. xv., p. 161.
Fuente: The Sermon Bible
II. FAITHS CONFLICT AND THE BELIEVERS PATH
CHAPTER 2
1. The apostles charge (2Ti 2:1-2)
2. As soldier and husbandman (2Ti 2:3-7)
3. Identification with Christ (2Ti 2:8-13)
4. Exhortation and warning (2Ti 2:14-18)
5. The great House (2Ti 2:19-22)
6. The believers path (2Ti 2:23-26)
2Ti 2:1-2
First we find a charge of the apostle to his spiritual son Timothy. The blessed servant of the Lord knew that he was soon to depart, and therefore he charges Timothy to commit the great truths concerning the Gospel, which he had heard from the lips of the apostle in the presence of many witnesses, to faithful men, who are able to teach others. To the apostle it had been given to complete the Word of God (Col 1:25). No new revelation is promised through Timothy, but he is charged to communicate the revealed truth to others, who would be chosen by the Lord, as His gifts to the Church, to propagate His truth. This is the only true apostolic succession, not through the church as an organization, nor through certain men who claim ecclesiastical authority, but through those who hold the form of sound words and who minister it to others in the energy of the Spirit of God. Timothy needed for this the strength of the grace that is in Christ Jesus. And so does every servant of Christ.
2Ti 2:3-7
Here the qualities that Timothy ought to possess in order to carry on the work are given by the apostle. As a good soldier of Jesus Christ, warring a spiritual warfare, he must suffer hardships and many privations. He must beware not to be entangled with the affairs of this life. The soldiers calling is to please him who has called him, and all else, comforts and self-indulgence must be sacrificed. The soldier does this to obtain a corruptible crown, how much more then should the soldier of Jesus Christ do this to gain an incorruptible crown!
The Christian is also a laborer, a husbandman. He must labor first in order to enjoy fully the fruit of his labor. And that requires patience. He urges Timothy to consider what he tells him, with the assurance that the Lord would give him understanding in all things. These are the practical conditions for all who are engaging in service–enduring hardship, self-denial, unentangled, separated from the world and its ways, fighting lawfully and laboring first to be partaker of the fruits.
2Ti 2:8-13
In connection with this he was to remember that Jesus Christ of the seed of David was raised from among the dead according to the gospel, which he calls my gospel–wherein I suffer as an evildoer, even unto bonds; but the Word of God is not bound. Christ suffered, and though He is of the seed of David and has the promises of Davids throne, yet it is not yet His; He waits patiently for it upon the Fathers throne. In the meantime He, raised from among the dead (the seal upon His blessed work), has given His gospel of grace and glory to be preached. And suffering is connected with this (Php 3:10; Col 1:24).
The afflictions found in the path of service in the gospel assume here a high and peculiar character in the mind of the suffering and blessed apostle. It is participation in the sufferings of Christ, and, in the case of Paul, to a very remarkable degree. The expressions he uses are such as might be employed in speaking of Christ Himself as regards His love. As to the propitiation, naturally no other could take part in that: but in devotedness, and in suffering for love and for righteousness, we have the privilege of suffering with Him. And here what part had the apostle with these sufferings? I endure, He says, all things for the elects sake. This is truly what the Lord did. The apostle trod closely on His footsteps, and with the same purpose of love–that they might obtain the salvation which is in Christ Jesus, with eternal glory, Here of course the apostle has to add, which is in Christ Jesus; still, the language is marvellous in the lips of any other person than the Lord Himself For it is what Christ did.
The servant is identified with his Lord and called upon to go in the same path. It is a faithful saying, for if we died with Him, we shall also live with Him. While this is true positionally of all believers, all have died in Christ and live in Him, the meaning here is the practical manifestation of it in self-denial and suffering with Him. If we suffer and endure we shall also reign with Him. And if any deny Him He will also deny them before His judgment seat (Mat 10:33). These are solemn words little heeded in our days of laxity and declension. If we are unfaithful, yet He abideth faithful; He cannot deny Himself, that is, His own nature. The One we serve must of necessity be served according to the reality of what He is. The Righteous One must be served in righteousness; the Holy One, in holiness; the One who is not of the world, by those who seek no place in the world. We cannot make Christ other than He is, and we cannot make the world other than it is (Numerical Bible).
2Ti 2:14-18
These things he was to remember. And if they are remembered they will bring deliverance from the strife about words, vain and unessential disputations in which there is no profit, which only subvert the hearers. It is through disputes about words, and speculations, that Satan brings in his most subtle deceptions. The true way is to strive diligently to show oneself approved of God, a workman that needeth not to be ashamed, rightly dividing the Word of truth. What a havoc has been wrought by a wrong dividing of the Word of truth! Law and grace have been jumbled together, Israel robbed of her promises, and the church impoverished on account of it. The Word of God and the truth of God have suffered most from the hands of such unskilled workmen, who, not dividing the Word of truth rightly, have produced confusion worse confounded. The sad division of Christendom, a carnally minded, professing church, is the fruit of it, and much else. The whole truth of God has been obscured, and unbelief fostered by it. To insist upon rightly dividing the Word of truth and to practice it both in teaching and living is a most essential requirement of the true workman.
Profane and vain babblings are to be avoided, for they only produce ungodliness. Hymenaeus and Philetus, who held that the resurrection had taken place already and thereby overthrew the faith of some, were examples of it. How true it is that error is like a gangrene, spreading vileness and corruption everywhere.
2Ti 2:19-22
But in the midst of the declension and perversion of the truth of God, as it began in apostolic days, and is now more fully developed in our own times, there is the foundation of God, which stands firm and unmovable. Christ is the foundation of faith, and of His church. There is a double seal. The Lord knoweth them that are His–this is the divine side. This statement is given for the comfort of His own, and it is a most precious comfort, the Lord knoweth them that are His. But this comforting assurance must lead us into communion with Himself. If He knoweth us as His own, we also know Him and delight ourselves in His fellowship. And so we also know in the days of decline and departure from the truth, that the Lord knows and keeps those who belong to Him. But there is also another side, Let every one that nameth the name of the Lord depart from iniquity. This is the solemn responsibility of every one who nameth that blessed Name, which is above every name. This is the true evidence that we walk in real fellowship with Him, that He knows us and we know Him.
The great house of which Paul speaks is Christendom. It contains vessels of gold and silver, and vessels of wood and earth, some to honor and some to dishonor. Here we have the two classes found in the professing church, those who are really the Lords, known of Him, who know Him, who walk in His fellowship and witness to it by departing from iniquity; and the other class, which merely profess His name, who have the outward form of godliness, but deny the power thereof; more fully described in chapter 3:1-5. If the true believer is to be a vessel fit for the Masters use he must purge himself individually from such. This is demanded again by the apostle when in the above passage, describing the moral character of these vessels to dishonor, vessels of wood and earth, he writes, from such turn away. This is the solemn responsibility of every true believer; he is not to be in fellowship with such, and when obedient to this call the believer becomes a sanctified vessel, a vessel set apart, separated, and then as such a fit vessel for the Masters use and prepared unto every good work.
The whole of that which calls itself Christian is looked at here as a great house. The Christian is of it outwardly, in spite of himself, for he calls himself a Christian, and the great house is all that calls itself Christian. But he cleanses himself personally from every vessel which is not to the Lords honor. This is the rule of Christian faithfulness; and thus personally cleansed from fellowship with evil, he shall be a vessel unto honor fit for the Masters use. Whatsoever is contrary to the honor of Christ, in those who bear His Name, is that from which he is to separate himself.
By purging himself from all those who are unto dishonor, the servant of God shall be unto honor, sanctified and prepared for every good work. For this separation from evil is not merely negative; it is the effect of the realization of the word of God in the heart. I then understand what the holiness of God is, His rights over my heart, the incompatibility of His nature with evil. I feel that I dwell in Him and He in me; that Christ must be honored at all costs; that that which is like Him alone honors Him; that His nature and His rights over me are the only rule of my life. That which thus separates me unto Him, and according to what He is, separates me thereby from evil. One cannot walk with those who dishonor Him, and, at the same time, honor Him in ones own walk (Synopsis Of the Bible).
2Ti 2:22-26
Exhortations follow pointing out the way the servant of Christ is to walk and serve as a vessel unto honor, and fit for the Masters use. He is to flee youthful lusts and follow righteousness, faith, love and peace, in true fellowship with all who call on the Lord out of a pure heart. His service, under the direction of the Lord, must be among those who are destitute of the truth and who are ensnared by the devil, though they profess to be religious. The servant of the Lord has a solemn responsibility towards such. How he is to act in this service is given in 2Ti 2:24-26. And blessed are those servants who, walking in true separation, reach out for the unsaved masses of professing Christendom and labor in love in the great house.
Fuente: Gaebelein’s Annotated Bible (Commentary)
grace
Grace (imparted). vs. Heb 4:16; Rom 6:1; 2Pe 3:18.
Fuente: Scofield Reference Bible Notes
my: 2Ti 1:2, 1Ti 1:2, 1Ti 1:18
be: 2Ti 1:7, Jos 1:7, Hag 2:4, 1Co 16:13, 2Co 12:9, 2Co 12:10, Eph 6:10, Phi 4:13, 2Pe 3:18
Reciprocal: Deu 3:28 – charge Joshua Deu 31:6 – Be strong Jos 1:6 – Be strong 1Sa 23:16 – strengthened 1Ki 2:2 – be thou 1Ch 22:13 – be strong 2Ch 19:11 – Deal courageously 2Ch 32:7 – strong Psa 71:16 – I will go Isa 35:4 – Be strong Dan 10:19 – be strong Dan 11:32 – shall be Zec 8:9 – Let Zec 10:12 – I will Luk 2:40 – strong Rom 4:20 – but was Rom 15:1 – strong 2Co 8:7 – this Gal 1:6 – the grace Col 1:11 – unto 1Ti 3:13 – great 1Ti 6:20 – O Timothy Heb 13:9 – it is 1Jo 2:14 – because ye are
Fuente: The Treasury of Scripture Knowledge
STRENGTHENING GRACE
Thou therefore, my son, be strong in the grace that is in Christ Jesus.
2Ti 2:1
The Holy Spirit speaking through St. Paul does not say be strong merely. That would only end in despair. It is not Be strong, but Be strongbe strengthened in the strength that is already freely given to thee. God has loved thee, God has baptized thee, God has marked thy forehead with His cross, God has laid His hands upon thee and made thy very body the temple of the Holy Ghost, God has poured into thee all the strength thou dost need. Does the hand feel withered? There is a power to stretch it out. Does the body, the will, feel paralysed? There is a force, not thine own, supernatural, within thee, through the indwelling of God the blessed Spirit, that shall lift thee up to go on thy way rejoicing. My child, be strengthened in the grace that is in Christ Jesus.
I. Try to lay hold of this difference: on the one side it is like that saying to the branch lying in the street, Rise up, bear leaves, bear flowers, bear fruit! The Bible teaching is, Branch in that tree, branch grafted by Gods own hand into that living tree, with the sap all flowing through thee, bring forth fruit in due season. The one teaching is like saying to the rusty iron tossed aside into the dust-heap, Send out on all sides sparks of light, and life, and warmth. The other is like saying to the same bit of iron in the middle of a furnace, heated by God Himself, Become radiant, let the fire kindle, let the warmth diffuse that has come into thee from God, by Whom thou hast been placed in the very midst of the fire of heaven. That you cannot do better, of course you cannot, than the words of the text; not Be strong, but My son, my daughter, my child, let the power that is within be manifested, be strengthened in the grace that is in Christ Jesus.
II. How utterly deficient we are in this.Who amongst us is not tempted to be satisfied with weakness when we are called to power?
(a) We are told to repent.
(b) We are called to believe.
We hold back and we lose power.
III. The power of God is made perfect in weakness.You are feeling the reaction. You did once work with a will, you had once a bright hope, you did once find joy in the Lord: it has gone, you cannot claim it, you cannot recall it. You can! There is the power of the living God, with all the joy and the peace and the hope and the force that shall crush under thy feet every doubt of the world, the flesh, and the devil.
Bishop G. H. Wilkinson.
Illustration
About the fifth or sixth century, in one of the very cold climates of Europe, a great persecution was raised against the Christians. It was determined that not one single man or woman who acknowledged Christ should be allowed to live. And there forty young men, all young, all in the prime of life, and they were taken to a great castle in those northern wilds. They were led into the courtyard, and there was seen a fire blazing with all its genial warmth. And then they were led into the rooms with comfortable couches, and into great baronial halls spread with costly viands and food of every kind. And one by one they were told, Give up your Christianity, give up Christ, let nobody know you are a Christian. Oh, what a parable it is of the way Satan whispers, You will fall one day; you had much better make no profession. It will be very hard to bear to be quite alone and laughed at and made the offscouring of the earth. Eat, drink, and be merry. There is the warm fire, there is the companionship of all whom you love and respect. Just give up the Crucified. And these men said what St. Peter said in the olden time, Whether it is right in the sight of God to hearken unto you more than unto God, judge ye. We cannot but speak the things which we have seen and heard. We have the mark of the cross on our forehead. We belong to Jesus Christ. We are strong in the grace that is in Jesus Christ. We shall die if you like, but we keep the truth. Oh, would to God every man and woman here would say that when they go into business tomorrow, when they go out to the world, I am on the side of Christ. And they went out these forty men, and the cold was piercing, and they made a rough chant to keep the circulation going. Lord Jesus, they sang, here are forty warriors come out to die for Thee. Grant that forty warriors may wear the crown in paradise.
Fuente: Church Pulpit Commentary
THE FIRST VERSE of our chapter brings before us a third thing that is needful if the truth of God is to be maintained. A good deposit had been entrusted to Timothy. It had been conveyed to him by Paul in an outline of sound words, and was to be kept by the indwelling Holy Spirit, as 2Ti 1:13, 2Ti 1:14 have told us. Now to have the truth enshrined in an outline of sound words is good, and yet no such outline can in itself keep the truth alive; for this the Holy Ghost is needed. Apart from Him the sound words do but embalm the truth, as may be seen in some of the orthodox confessions where creed has become altogether divorced from practice. By the indwelling Spirit however the truth may be kept in its living power.
Even so, a third thing is necessary for the truth is not only to be kept but to be propagated: indeed it cannot be effectually kept if it be not propagated-and for this we must be strong in the grace that is in Christ Jesus. We must be kept in immediate and personal touch with Him that we may be partakers of His grace. The three then are these,
1. The form or outline of truth, which we have in the Holy Scriptures.
2. The indwelling Holy Spirit as life and power.
3. The grace of the risen Christ, as the fruit of communion with Him, strengthening the believer.
Not one of the three can be dispensed with. No two are sufficient without the third.
Thus strengthened Timothy was to diligently teach others, and especially to commit the truth to faithful men who would hand it on to others in their turn. We might almost be tempted to add faithful men as a fourth thing to the three already given, but of course a faithful man is one that is strong in the grace of Christ, so he really comes under point number three. We do well to remember all the same that the human element cannot be eliminated from the matter. When faithful men are wanting the grace of Christ remains unappropriated, the indwelling Spirit is grieved, and the light and safeguard of Scripture neglected.
Now anyone who is really identified in this way with the truth-be it an inspired apostle, as Paul, or an apostolic man, like Timothy, or faithful men, or even very ordinary believers, like ourselves-cannot expect to have an easy time of it in this world. Oppositions and tests of all kinds must be expected, and the rest of our chapter is occupied with instructions in view of such things, and we shall find emphasized the characteristics, which found in the believer will enable him to meet them.
First of all comes conflict. This is quite inevitable for we are in the enemys land and the Christian is a soldier. Two qualities are called for in this connection: we must be prepared for hardness, that is, we must not complain if we get plenty of hard knocks and suffer many inconveniences in serving the Lord; further we must hold ourselves absolutely at the disposal of the One whom we serve and hence be disentangled from the world. We handle the affairs of this life of course, perhaps we do so very largely, yet we must refuse to be entangled in them.
The Christian also wears the athlete character, he is like those who strive for masteries. In this connection obedience is stressed. Except he strive lawfully, except he run according to the rules of the contest, he is not crowned even though he comes in first. Do we sufficiently bear this in mind when we serve the Lord? Except we serve according to His instructions and in obedience to His word we cannot expect a full reward.
Further, he is like the husbandman, the farmer. This, mans earliest occupation, is one that entails the maximum amount of real hard physical work. It means downright labour. So it is for the servant of the Lord. He must be prepared for real hard work, yet when the autumn fruits are garnered he has rightly enough the very first claim upon them. We make a great mistake if we favoured British folk in this luxurious twentieth century imagine it is our special privilege to be exceptions to this rule and to be carried to heaven on downy beds of ease.
There is more in these simple illustrations than is apparent at first sight; hence we are bidden in verse 2Ti 2:7 to give them a careful consideration, and if we do we may expect to receive understanding from the Lord.
In verse 2Ti 2:8 the Apostle reminded Timothy of that which was the very key-note of the gospel which he preached. The verse should read Remember Jesus Christ of the seed of David raised from the dead. We are to remember Him as the risen One, rather than merely to remember the fact that He is risen, important as that is. Being of the seed of David He has the legal title to Gods throne on the earth, and He will in due time bring in all the blessing promised in connection with it, but as risen from the dead far wider regions of blessing are opened up to us. If we keep Him in view as the risen One we shall find it a preservative against innumerable perversions of the truth of the gospel.
Now it was just because Paul himself so firmly maintained the truth of the gospel that he suffered so much trouble culminating in imprisonment. Still even in his captivity he found consolation in three directions. First, the adversaries might bind him, the messenger of the word of God, but the word of God itself they could not bind for that was in the hand of the Holy Spirit who could raise up messengers to carry it as and where He would.
Second, his sufferings were not going to be in vain. They were for the sake of the elect, i.e., of those who should receive the gospel, that salvation in Christ with eternal glory might be theirs. Paul suffered that the truth of the gospel might be established and propagated. The Lord Jesus suffered in atonement that there might be a gospel to preach. We must never allow any confusion in our thoughts between the sufferings of Christ and those of any of His servants, even the greatest of them.
Third, there was the sure working of the government of God, as expressed in verses 2Ti 2:11-13. Those who are identified with the death of Christ in this world shall enjoy life together with Him. Those who suffer in His interests shall be identified with Him when He reigns in glory. Those who deny Him will be denied by Him. Gods government acts in both directions: there shall be approbation and reward for the faithful believer, such as Paul was, and how great must have been this encouragement for him. Equally there shall be disapprobation and retribution for the unfaithful, and this may be a very serious matter for some of us. There is however just one qualification introduced into the working out of the government of God, and that is that if we are unfaithful (that is a better rendering than believe not) He remains faithful. Hence no act of His government can ever militate against or override His own purpose and grace. His government is necessary for our good and His glory, but His grace is founded upon what He is in Himself and, He cannot deny Himself. A faint illustration of this is seen in the actions of any right-minded earthly father who disciplines his child but never allows it to obscure the fundamental relationship that exists between them.
In verse 2Ti 2:14 Timothy is exhorted to put believers in remembrance of these solemn considerations that thereby they may be delivered from wasting their time over unprofitable matters that only breed contentions, and in this connection Paul appeals to him under the figure of a workman. He was to make it his object to be approved of God, rightly dividing, or cutting in a straight line the word of truth. It takes a skilled carpenter to cut a really straight line, and spiritual skilfulness is needed in dividing up the Word of God so as to set it forth in detail.
When the Scriptures are rightly handled what light and edification is the result! When, on the other hand, they are cut crookedly what confusion is introduced to the subverting of the hearers! Who can estimate the loss that has been suffered by believers in sitting under preaching which has hopelessly mixed up things Jewish and things Christian, confused law with grace, and failed to discern any difference between the work of Christ wrought for us and the work of the Spirit wrought in us? These are alas! but a few mild instances of the havoc that may be made in handling the Word of God.
To Timothy the Apostle proceeded to cite a glaring case which had arisen in these early days. Hymenaeus and Philetus had divided the word of truth so crookedly that they were found propagating the notion that, the resurrection is past already. In so teaching they tampered with the very foundations of the faith of the gospel and they overthrew the individual faith of any who came under their power. They could not of course overthrow the faith of Christianity for that was a divine foundation, and whatever God founds always stands firm as a rock. Nor could they overthrow anything which God had founded in the hearts of His people. That always remains come what may, and the Lord knoweth them that are His even if they became misled under false teaching and hence indistinguishable to others.
The twofold seal of verse 2Ti 2:19 is almost certainly an allusion to Num 16:5, Num 16:26, and we shall do well to read and consider that incident at this point as an illustration of the matter before us. The two principles set before us are quite clear and distinct: first, God is sovereign in His mercy and actings, hence He always knows and finally extricates those that are His: second, man is nevertheless responsible, hence every one who takes upon his lips the acknowledgement of the Lord is under the solemn obligation to depart from iniquity. The Christian must never be found in complicity with evil of any kind, from that which is least to that which is greatest.
The case brought before us in these verses was one of great seriousness for it was error as to fundamental truth and also error of an infectious kind, for, says the Apostle, their word will eat [or, spread] as doth a canker. Instructions are therefore given us as to the course to be pursued by the saint who desires to be faithful to the Lord and His Word. These instructions evidently contemplate the error having spread like a canker to the point when the church is powerless to deal with it as the bad case of moral evil was dealt with at Corinth. (See, 1Co 5:1-13; 2Co 2:4-8). The evidence of other Scriptures, notably of 1Jn 2:18, 1Jn 2:19, would show that these early onslaughts of error were repulsed by the church, so that for the moment there may have been no necessity for Timothy to act on the instructions; if so it only emphasizes the goodness of God in seizing the occasion presented by the dangerous situation that arose over this matter to give the instructions so badly needed by us today.
In this connection another figure is used, that of a vessel. Verse 2Ti 2:20 is an illustration whereby the apostle makes clear and enforces his instructions. In a large establishment there are many vessels of different qualities, and put to different uses. Only those however that are set apart from dishonourable use are fit for the Masters use. Verse 2Ti 2:21 applies this illustration to the case in point. A man must purge himself from these, i.e., from men such as Hymenaeus and Philetus, and from the false doctrines they teach, if he would be a vessel unto honour and fit for the use of the Master.
Let us at this point recapitulate for a moment. Verses 2Ti 2:17-18 of the second chapter have given us in few words the case of grave doctrinal error which was in question. Verse 2Ti 2:19 states in general terms the responsibility that rests abidingly upon all those who name the Name of the Lord. Verse 2Ti 2:20 enforces this responsibility by an illustration. Verse 2Ti 2:21 applies the general principle of verse 2Ti 2:19 to the case in point in a very definite and particular way.
The word in the original which is translated purge is a very strong one It means not only to purge or cleanse but to cleanse out. The same word is used in 1Co 5:7, where it is rightly translated, purge out. The evil was purged out by putting the wicked person away from amongst themselves, according to verse 2Ti 2:13 of that chapter. Here the individual believer- a man-is to purge himself out from amongst the wicked persons and their teaching; thus he will depart from iniquity and be prepared for all that is good.
These instructions are very important, for experience, no less than Scripture, teaches us how impossible it is to maintain personal holiness and spiritual fitness in association with evil. Righteous Lot may form links with Sodom, God-fearing Jehoshaphat may strike up an alliance with Baal-worshipping Ahab, but both inevitably become lowered and defiled in the process. So it will be for us today. So let us be warned.
We are not however to expect complete isolation because we cut our links with evil for we are to find happy association with those that call on the Lord out of a pure heart, or, a purged heart, for it is the same word used again only without the prefix signifying out. In so doing we are to flee youthful lusts, that is, be very careful as to purity and holiness of a personal sort, for without that all this care as to purity in ones associations would degenerate into mere hypocrisy. We are also to make the pursuit of righteousness, faith, love, peace our great concern. This will preserve us from becoming mere separatists in the spirit of, stand by, for I am holier than thou! We shall rather be actively and happily occupied with what is good and of eternal worth.
The four things we are to pursue are intimately connected. Righteousness is that which is right before God, and if we pursue it we shall certainly be marked by obedience to His truth and will. To pursue faith means following after those great spiritual realities made known to us in the
Scriptures, for faith serves as the telescope of the soul and brings them into view. To pursue love is to follow that which is the very expression of the divine nature. Peace naturally follows the other three. Any peace apart from them would be no true peace at all.
Verse 2Ti 2:23 indicates that, when Timothy or others have carried out the apostolic instructions we have been considering, they still have need to avoid pitfalls which the adversary will place in their way. He will still introduce, if he can, foolish and unlearned questions in order to create strife. The literal meaning of the word is not quite unlearned but undisciplined, it indicates, a mind not subject to God, a man following his own mind and will. There is nothing we ought to fear more than the working of our own minds and wills in the things of God.
The servant of the Lord must avoid strife at all costs. He cannot avoid conflict if he remains true to his Master, but he must not strive, i.e., he must avoid the contentious spirit, he must never forget that though he stands for the Lord he is only a servant, and hence he must be marked by the meekness that befits that position. In reading the earlier part of the chapter we noticed that various figures are used to show the different characters that the believer wears. He is a soldier, an athlete, a husbandman, a workman, a vessel, and now we are reminded that he is a servant, and not only so but a servant of the Lord, and hence he must be careful not to belie the character of the Lord whom he serves.
We might have supposed that anyone obeying the instructions of verses 2Ti 2:19-22 would be entirely removed from everybody who would be likely to oppose. Verses 2Ti 2:24-26 show that this is not so. The Lords servant will still come into contact with those who oppose and he must know how to meet them. He must be apt to teach and give himself to instructing his opponents rather than arguing with them. He must be armed with the love that will enable him to meet them in gentleness, patience and meekness; with the faith that will keep the truth clearly and steadily before his own mind and theirs; with the hope that counts on God to grant to them the mercy of repentance and recovery from the snare of Satan.
Fuente: F. B. Hole’s Old and New Testaments Commentary
The Christian’s Titles
2Ti 2:1-26
INTRODUCTORY WORDS
We will discuss the seven distinctive names under which Paul addressed his son in the faith. As a prelude to these seven names, it might be helpful to suggest seven titles of our Lord under which the titles given His children are made possible and forceful.
There is a verse which says: “The disciple is not above his master, nor the servant above his lord.” We will discuss the disciple, and servant; we will discuss the Lord, and Master.
The word “Master” as found in the New Testament is translated from seven distinctive Greek words. Here they are:
1. Didaskelos-Teacher. You find this expression in Mat 10:24, Joh 11:28, and elsewhere. When Mary called the Lord, “Master,” she used this term, “Didaskelos.” She sat at the Master’s feet, that is, the Teacher’s feet.
It was the Teacher who came and called for her upon the occasion of the dead and buried Lazarus. Jesus Christ, as a Teacher, was indeed the Master Teacher. The words He spoke were truth, apart from all error. He could teach all things because He knew all things. Let us crown Him as our Teacher.
2. Rabboni-Great Chief. This was the word which the scribes and Pharisees delighted to be called. Our Lord, however, said; “Be not ye called Rabbi; for one is your Master.” In the Garden when Mary Magdalene saw the Risen Christ she said unto Him, “Rabboni.” Let us crown Him as our Chieftain.
3. Curios-Lord. This is, perhaps, the name most commonly used in reference to our Lord and Master, Jesus Christ. In Mat 6:24, we read: “No man can serve two masters.” The Greek word there is “Curios.” There is but one Lord. Let us crown Him Lord of All.
However, let us not call Him Lord unless we do the things which He has commanded us.
4. Kathagetes-Leader. Here is a name for our Master which we need to consider thoughtfully. In Mat 23:1-39 we read: “One is your Master, even Christ; and all ye are brethren.” Here again does the Lord say, “Neither be ye called masters.”
If there is one thing that men covet, it is to be a recognized leader among men. Let us be very cautious, because it is not in a man to direct his own steps, let alone the steps of his fellow men.
5. Epistata-Master of the elements. In Luk 8:24 one of the disciples came to Jesus, when the ship was in the storm, and their lives were in jeopardy. It was then that the disciple said, “Master, Master, we perish.” Here the word “Epistata” is used. Thank God, that we have such a Master.
6. Despotes-Potentate. This word is translated “Master” in 2Ti 2:21. It speaks of a vessel cleansed, sanctified, and made meet for the Master’s use. This speaks of the believer’s position as one of abject servitude, to One who has absolute authority. Thank God, however, we know our Potentate, our Despot.
The Christian who is not willing to call himself the bondslave of Jesus Christ dare not call his Lord, “Master” (Despotes).
7. Oiko-Despotes-Potentate, or Despot of the House. It is in Luk 13:25 that our Lord is spoken of as Master-of-the-House. Here is the quotation, “When once the Master of the house is risen up, and hath shut to the door.” The thought here is that the same Lord, who is Master of our lives individually, is also Master of His saints, collectively. Jesus Christ seated at the right hand of the Father and clothed with all authority and with all power, is the Head of the Church and the Master of His house.
I. THE CHRISTIAN AS A SON (2Ti 2:1)
1. A son begotten of the Spirit, born from above. That is the position of the believer. We do not understand our first birth, but we know the fact that we are born. We do not understand our second birth, and yet there is no doubt about the fact that we were just as truly born the second time, as we were born the first time. Here is the statement of Scripture: “Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever.”
It was to this birth that Christ referred when He said to Nicodemus, “Ye must be born again,” and when He also said: “So is every one that is born of the Spirit.”
2. God’s call to sons. We read: “As newborn babes desire the sincere milk of the Word, that ye may grow thereby.” Again we read about our coming into the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. We are urged to be henceforth, “No more children, tossed to and fro, and carried about with every wind of doctrine.” The one ambition of the son should be to go on unto full growth, and this let us do, if God permit.
3. The privilege of sons. Here is the way our key verse reads: “Thou therefore, my son, be strong in the grace that is in Christ Jesus.” The privilege of sonship is fellowship. If we are sons, why should we prefer to dwell in the far country, feeding the swine? Why not take up our place in the home? If we are sons, why should we prefer to live under the ban and displeasure of our Heavenly Father? As sons, let us keep in the sunshine of His grace. This is the way it is written in the Book of Jude,-“Keep yourselves in the love of God.”
II. THE CHRISTIAN AS A SOLDIER (2Ti 2:3)
1. Life is a field of conflict. There is something in the spirit of young men and young women to which the heroic appeals. We have all seen the great groups of young men marching the streets en route to war.
In some circles, preachers seem to have an idea that they must make the Christian life in the eyes of the young people no more than a playhouse, a passing show.
Our conviction is that true Christian youths both male and female want Christ to mean something to them, and they want to mean something to Christ. They count no sacrifice too hard, no call to separation too great, when they realize that Christ is real and that salvation is worth the while.
2. The appeal to enduring hardness. The Lord Jesus never made the Christian’s life easy, in order to get disciples. He asked young men and young women to leave their nets, to leave their seat in the customs, to leave father, mother, brother, sister, houses, lands, everything, to follow Him.
The Apostle Paul said, that we should endure hardness as good soldiers of Jesus Christ. He threw the tasks, the trials, the testings of the battlefield before Timothy. He lay out in pictorial vision the thunderings of a battlefield, the wounded and the dying lying around, and then he said: “Be a soldier.”
III. THE CHRISTIAN AS A WRESTLER (2Ti 2:4-5)
1. The vision of the great crowd. When we think of a wrestler, we cannot think of him apart from the arena, and we cannot think of the arena apart from the crowd of spectators. Let young men and young women know that God is looking down, that the angels are intent as they watch their activities, that men are gathered around. In Hebrews we read these words: “Wherefore seeing we also are compassed about with so great a cloud of witnesses.”
2. The vision of the preparation for battle. Our key text says, “No man that warreth entangleth himself with the affairs of this life.” We know that the runner in the races, as well as the wrestlers in the matches, must all lay aside every weight and the sin which doth so easily beset them.
Let young people know, therefore, if they would enter the Heavenly games, they must be willing to pay the price of necessary separation from worldly and carnal things, that they may successfully compete.
3. The vision of the rules of the battle. Our key text says: They must “strive lawfully.” No wrestler could throw the rules of the game to the winds. He had to strive lawfully, or else he was counted out. We too must observe the laws and the rules laid down by our Lord.
The laws of our game will include our attitude toward those against whom we wrestle. We must love them; we must be all things to all men; we must preach the message which God gives us to preach, and preach it in the power of the Holy Spirit. Then will the Lord of the games give us our crown.
IV. THE CHRISTIAN AS A HUSBANDMAN (2Ti 2:6)
1. The husbandman, first, knows the sowing of the seed. We might say that prior to the sowing of the seed, the fertile soil must be fully prepared for sowing. Following this, there is the choice of the seed to be sown. Then, there is the correct method in which the seed is to be scattered and covered. All of these things precede the harvesting. It has been rightly said that the tree is in the acorn, the fruit is in the flower, the harvest is in the sowing.
If a young man, therefore, or a young woman would rejoice in the harvesting of their field, they must be cautious in the sowing of their seeds.
2. The husbandman, secondly, is a partaker of the fruit. He is spoken of in our key verse as being the “first partaker of the fruit.” This might be stated, the partaker of the first fruits. It is not that all of the fruits do not belong to him. The message is the fact that the first fruits bespeak an assured garner of the harvest which is about ready for the cutting.
2Ti 2:7 says: “Consider what I say; and the Lord give thee understanding in all things.” This verse, in connection with 2Ti 2:8, which follows, concerning “Jesus Christ, of the seed of David was raised from the dead,” makes us think of Paul’s statement to the Corinthians, “Now is Christ risen from the dead, and become the firstfruits of them that slept.” This ail asserts that the resurrection of Christ, the first fruit, assures the resurrection of all saints, when the full harvest is gathered in.
3. The time of the harvest. 2Ti 2:7 and 2Ti 2:8 which we have just read in the light of the husbandman, and the first fruits, reminds us that the harvest of our service for Christ will be gathered in and garnered at the Second Coming of Christ. It is then, and not till then, that we shall know the fruitage of our labors.
Let us remember how the husbandman, according to James, must have long patience until he receive the early and the latter rain; so must we be patient, because the Coming of the Lord draweth nigh.
V. THE CHRISTIAN AS A WORKMAN (2Ti 2:15)
1. We admire the youth who makes preparation for toil. We showed that there was a preparation necessary for harvesting seed. We find there is also a preparation for a workman. That preparation is disclosed by one word, “Study.” The workman must know his tools. He must know how to use them. So, there is, of necessity, a period of preparation which precedes any real work for God. We may first be students, sitting at the feet of Jesus; then we may, next, be apprentices doing the simpler tasks. Afterward, the Lord will be able to send us into the more difficult and intricate service for Him.
2. We admire the youth anxious to get out into Divine service. They must remember, however, that when they do get out, they can accomplish more, having been prepared, than they could ever do without preparation.
Saul of Tarsus was a brilliant youth, thoroughly educated at the feet of Gamaliel. Nevertheless, before the Lord thrust Saul out into his world-task, He gave him fourteen years of instruction in Arabia. It was during those times that Paul received his revelations from God. The Bible definitely says: “Lay hands suddenly on no man.” It also warns us against letting a novice undertake the Lord’s heavier work.
3. What preparation includes. Preparation includes the rightly dividing of the Word of Truth. It is necessary for the one who is to preach the Word, to know the Word. He must know the Word in its right relationships, correctly presenting God’s message concerning the Church, its call, its sphere of activity, and its final rewards.
It is for this cause that we have our Young People’s meetings that we may learn to know God and His testimony.
There is a negative thing that should not be overlooked, the young man is not only to rightly divide the Word of Truth, but he is to shun profane and vain babblings. Let him never imagine that a workman is to become a proficient storyteller, or a juggler of crowds. He is commanded to preach the Word.
VI. THE CHRISTIAN AS A VESSEL (2Ti 2:20-21)
The various kinds of vessels are set forth in 2Ti 2:20. We read: “But in a great house there are not only vessels of gold and of silver, but also of wood and of earth.”
1. Various kinds of vessels. Let no young person imagine that God can use only the cup of “gold.” We do not all have the same abilities, neither do we all have the same calling. Shall the hand, therefore, say of the foot, because it is not a hand it is not of the body? The eye is as much of the body, as is the ear; the mouth has as definite a part to play in the body, as does the nose. God tempers the body as it pleases Him.
2. The one necessity for all vessels. 2Ti 2:21 says: “If a man therefore purge himself from these, he shall be a vessel unto honour.” Mark you, the Spirit did not say, if a man, therefore, is a vessel of gold, he will be unto honor; nor did He say, if he be a vessel of earth, he will be unto honor. The vessel unto honor, is the vessel that is purged, that is clean. This statement is enforced by 2Ti 2:22, which says: “Flee also youthful lusts.”
VII. THE CHRISTIAN AS A SERVANT (2Ti 2:24-26)
1. Servants are bondslaves. We must not for one moment imagine that the servant of the Lord is anything less than one who has had his ears bored as a slave. We must not buck or vault our will, against the will of the Master.
2. Servants are given instructions.
(1) They must not strive. We may contend for the faith; we may not do it contentiously. Debating, arguing, is entirely out of the realm of God’s servants.
(2) They must be gentle unto all men. The fruit of the Spirit is gentleness. A preacher cannot please God by driving his audience, by bitter denunciations.
(3) They must be apt to teach. If we would serve the Lord, we must be ready to open up the Scriptures, to teach men the way of life, to set forth the matchless story of Christ Crucified, Risen, and Coming Again.
(4) They must be patient. Here is something that belongs to servants. The servant must not give up, and quit under every stress of circumstance, he must plod along. It is written: “In due season we shall reap, if we faint not.”
(5) He must be meek. 2Ti 2:25 speaks thus: “In meekness instructing those who oppose themselves.” We must not instruct as a “know it all.” We must think of ourselves as the voice of one that crieth in the wilderness. We are not to lord it over God’s heritage.
AN ILLUSTRATION
Rev. F. B. Meyer once said, “We (Christians) are either Bibles or libels.”
The professed Christian is the only Bible the average American sinner will read, and the question is, What sort of doctrine or precept is he learning from your life? That unconverted neighbor of yours is reading a chapter from your thoughts every day, for “as (a man) thinketh * *, so is he”; what is your neighbor’s conclusion as to your thoughts by what he sees of you practically?
That person under your own roof, whether close relative or friendly visitor, is judging your life Scripture by the spirit you show and the words you speak. What is his verdict likely to be of yourself as a walking Bible?-H.
Fuente: Neighbour’s Wells of Living Water
2Ti 2:1. See comments at 1Ti 1:2 for explanation of son. Being a pupil of Paul, his teacher was desirous that he do the good work that was entrusted to him (1Ti 1:3-4). Grace is the unmerited favor of the Lord, but it may be obtained by faithfulness to His cause. Timothy is directed to be Strong in that favor, and that can be accomplished by properly handling the inspired truths that His apostle has communicated to his “son.”
Fuente: Combined Bible Commentary
2Ti 2:1. Thou therefore, i.e. as following the example of Onesiphorus.
Be strong. The Greek verb, passive and not middle, implies at once the being strengthened, and the continuance in the state thus reached; and this process and state find the element of their life in the grace which is found in Christ.
Fuente: A Popular Commentary on the New Testament
Division 2. (2Ti 2:1-13.)
The conflict of faith.
We now come to the general subject of the conflict of faith, the apostle addressing himself to one who evidently was naturally of a timid spirit, while yet possessing heartfelt desire to be with Christ at all cost; but this being with Christ entailed the service of One who Himself had gone to death in the pursuit of His service, whom God had raised from the dead. In a hostile world as a soldier, he was to be free and without entanglement. As a husbandman, he must realize the long and patient labor that had to be before the fruits could be partaken of. The principle abides for all of us, of course at all times; the apostle insists upon the faithfulness of the word, that it is, if we have died together with Him, that we shall live together; that if we endure, we shall reign with Him; and that, on the other hand, if we deny Him, He also will deny us. The one thing impossible to Him ever is that He can deny Himself.
1. The first need, therefore, in view of the circumstances, is to be strong, and grace is that which alone will furnish us with the strength we need. Timothy was, with the courage of his conviction, to entrust the things which he had heard of the apostle, in the presence of many witnesses, to faithful men who should be able to teach others also. This is the apostolic succession which we are to look for in Christianity, and it is the only one. It is a succession of those who hold the doctrine of the apostles, energized by the Spirit of God. It is at once most sorrowful and very comforting to realize how little the history of the Church is the history of those who were at any time approved of God. The first Church history was written when already a debased Christianity had accepted alliance with the world.
Paul’s Christianity had found its place of shipwreck; but Christendom had found, also, its Melita, its harbor of refuge, its land of milk and honey. The millennium was supposed to be at hand, but it was only the preparation time of the new ship of Alexandria which was to bring the whole company with Paul, a prisoner, safely to Rome. It is well for us to think that the principle of what is here, however, must apply all through, and that it is right to think of the succession of faithful men who should be able to teach others. It is right, as far as lies in us, to provide for this; but it is only the power of the Spirit that can make anything effectual here, and who will assuredly take care of the glory of Christ, whatever may be before us.
2. Timothy was to take his share in suffering, then, “as a good soldier of Jesus Christ.” Here there was, as a first necessity, the need of being free from entanglement with the affairs of life. What a rebuke this calling of a soldier is to those who, if they be Christ’s, must necessarily be such, but who think it hard to have to conform to the requirements of a soldier’s life! Think of men who have to leave everything, perhaps, at a moment’s notice, to put their lives in peril, and all to obtain, at most, the praise of men, the corruptible crown, which so soon must surely wither. The strife which belongs to us as Christians, however sad may be the circumstances which force one into opposition, is one, nevertheless, as to which there can never be a doubt in the soul as to the importance of that for which it is undergone -the goodness of that which is to be the reward of it. There is no throwing away of life upon a cause which may, after all, prove to be a mistake; and if the conflict even take the form, as now it must needs take it, of contention with the evil which exists among Christians themselves, and oftentimes with those who are themselves Christians, none the less it is that which can rightly engage all the energy of the soul to carry it to victory. The apostle warns us here, indeed, by another figure, that if one strive for mastery, he is not crowned except he strive lawfully. The method and character of the strife on our side must be subject to the moral conditions which never can be absent for one who is to expect his reward from God. The rightness of the cause does not release from the necessity of having every step taken to be as right as the end is. The principle of the world warfare, that in war everything is lawful, has no place in the Christian one. The end does not sanctify the means, but the better the end, the more worthy must be the means employed to attain it.
The apostle adds to this the need of patience. We are not merely soldiers, we are laborers; and the labor must come first, before there can be any partaking of the fruits. Long labor it may be, and faith needed, as we put seed into the ground, only apparently, perhaps, to be swallowed up by it, and have to wait how long to see the resurrection of that which must die first in order to bring forth fruit! Painful to nature, here are yet the conditions of the divine work; but they are necessitated by what man is on the one hand, and by the distinct need of the stamp of God being upon all that He is doing. Resurrection, the principle of which the apostle has already shown us to be in the seed sown, is that which on the one hand reveals man’s condition to the full, and on the other hand displays the power of God working in its own sovereign and almighty character. The apostle urges Timothy to think well of what he is saying. And here he will find the understanding which the Lord will surely give for all the way.
3. This principle the apostle now enlarges upon: “Jesus Christ, of the seed of David,” did not, nevertheless, quietly succeed to David’s throne; undoubted might be His title, and sure that He was to fill it; nevertheless, upon all this, death was to pass. The very promises of God were to know this law of death and resurrection. A higher character of things, of course, ensues, and a more glorious throne than that of David is to be the portion of Him who passed through death to obtain it; but it was this which already furnished the gospel of God for men, and it was no wonder if, in the sowing of this gospel seed, there should be still the same principle observed all through. The bringer of the word of peace must meet the sword; the bringer of blessing for the souls of men must suffer as an evil-doer unto bonds; but it was to prove, also, that the word of God could not be bound; that the opposition of man could not, in fact, prevail against it. There were those who yet would, through the grace of God, fulfil the purpose of God in the obtaining of that salvation which was in Christ Jesus with eternal glory. God was acting for the Son of His love, and it was impossible that the fruits of His work could finally be wanting. Death itself was in this case no Sadducean annihilation of that which died. And a death with Christ is the very condition of life. Here is the faithful word, that “if we have died together with Him, we shall also live together.” There is no other way. Grace itself does not deliver us from the necessity of abiding by such conditions as these. It is a principle stamped upon nature itself, and which Christianity only brings out and exhibits in its full meaning and necessity. We must endure the suffering in order to reign with Him. We must have the cross to find the crown; and then, alas, there is the possibility, even to a Christian, of shrinking from the trial, and, in some sad sense at least, if not in an open way, denying Him: but then we must expect a corresponding denial. Grace will have its way surely, but grace itself conforms to the conditions which are here. This is the way grace manifests itself, and we cannot in any sense, or in any particular, deny that which is of Christ, deny Him therefore in any part of that which belongs to Him, without finding in ourselves the corresponding recompense; and “if we are unfaithful,” says the apostle, “He abideth faithful, He cannot deny Himself,” His own nature. This is what makes the conditions so absolute. The One we serve must of necessity be served according to the reality of what He is. The Righteous One must be served in righteousness; the Holy One, in holiness; the One who is not of the world, by those who seek no place in the world. We cannot make Christ other than He is, and we cannot make the world other than it is.
Fuente: Grant’s Numerical Bible Notes and Commentary
A TEACHER OF TEACHERS
The instruction may be divided into three parts.
1. He is instructed concerning his duty as a teacher of teachers (2Ti 2:2), but in that connection is again exhorted to firmness, or rather to strength and hardness, which are practically the same (2Ti 2:1 and 2Ti 2:3). What figure of speech does Paul use to illuminate his theme? What particular lesson would be drawn from it (2Ti 2:4)? What second figure does he use at 2Ti 2:5? Here is a reference to the Olympian games. How must a man contend in order to win the crown? What third figure is used at 2Ti 2:6? What reward does the faithful husbandman receive?
It is easy to see from these illustrations the direction in which this young minister required encouragement and warning. He must separate himself from the world, strive faithfully and obediently, and work diligently to receive the blessing. Related to this, what fact was he to keep in mind (2Ti 2:8)? Note how Paul once more digresses to his own example. He was not laying upon Timothy any burden he did not himself bear. Indeed, on behalf of the Gospel, he suffered hardship (for so the word trouble should be translated in 2Ti 2:9). He also endured (2Ti 2:10). For whose sake was it done? And why? Speaking of the eternal glory the elect were going to obtain, was it an assured experience for them (2Ti 2:11-13)?
2. Again, in this instruction to Timothy as a teacher of teachers, he is directed to caution them about idle and foolish words (2Ti 2:14). But no sooner is this dictum laid down than he is once more exhorted as in the other case, to be the kind of teacher he would have others be. To what is he exhorted in 2Ti 2:15? What do you suppose that expression means, Rightly dividing the word of truth? In reply, note the three classes of peoples into which Paul divides mankind in 1Co 10:32. Do you not think that rightly dividing the word of truth must mean giving to each of these their portion of meat in due season? But how can this be done where one is ignorant of the dispensational teaching of the Bible, which we are trying to emphasize in this Commentary? What is to be avoided in this teaching (verse 19)? To what physical disease is that kind of foolish teaching likened in the next verse? How careful we need to be not to allow out study of dispensational truth to become fanatical gangrene! How much we need the wisdom from above, the balance of mind and heart which the Holy Spirit alone can supply!
But we need not pursue our inquiries into this chapter further. The same mingled exhortation, instruction and warning continue throughout, and can be brought out by the student through questioning and patient waiting for the answer to suggest itself as above.
3. Proceeding to chapter three, Timothy receives instruction concerning the last times, i.e., the times at the end of the present age. What kind of times does the Spirit of God, say they will be (2Ti 3:1)? The word perilous is in the Revised Version grievous. What shall constitute their grievous character (2Ti 3:2-5)? What class of persons are designated as influenced by these things, and why (2Ti 3:6-7)? How does the apostle seek to strengthen Timothy against these things by his own example (2Ti 3:10-13)? And what exhortation does he now receive (2Ti 3:14-16)? What tribute to the Holy Scriptures is in 2Ti 3:15? And how is their authority and infallibility affirmed in the following verse? The Revised Version renders this verse a little differently, but this is one of the places where the king James translation is to be preferred not only as the stronger, but also the more scholarly of the two. To what charge to Timothy does this illusion to the Holy Scriptures lead (4:1-2)? What consideration adds solemnity to that charge (2Ti 4:1)? What consideration make that charge to be necessary (2Ti 4:3-4)? What office is Timothy to exercise in addition to that of an overseer and teacher in order to make full proof or fulfill his ministry (2Ti 4:5)? What consideration personal to Paul, adds solemnity to this exhortation (2Ti 4:6-8)?
QUESTIONS
1. How many of the questions in the text of the lesson have you answered?
2. How often does Paul allude to his own example?
3. Can you quote 1Co 10:32?
4. Can you quote 2Ti 3:16?
5. What was Timothy to be besides an evangelist?
Fuente: James Gray’s Concise Bible Commentary
St. Paul having acquainted Timothy with the hard things which he had suffered from the gospel of Christ, and withal informed him how many had flinched for fear of suffering forsaking him and the cause of God defended by him; in this verse he exhorts Timothy to courage and holy resolution for Christ; Thou therefore, my son, be strong in the grace that is in Christ Jesus: That is, when others shew pusillanimity and cowardice, do thou shew thyself a strong and valiant man, not being affrighted at the dangers that threaten thee in publishing and defending the gospel of Jesus Christ. Be strong in the grace of Christ; that is, in the gospel of Christ, which contains a discovery of the riches of his grace, or be strong through the influences of the grace of Christ.
Note, 1. That as all Christians in general, so the ministers of Christ in particular, do need courage, Thou, my son, be strong; nothing he does, but is an act of valour, all duties are attended with difficulties, which put the Christian upon disputing every inch of his way; they are only a few gallant spirits that dare take heaven by storm: And the ministers of Christ do meet with more difficulties than other men.
Learn, 2. That our strength, both as Christians and as ministers, lies in Christ, and not in ourselves: Be strong in the grace that is in Christ Jesus; the strength of every saint, yea, of the whole host of saints, lies in the Lord of hosts.
Fuente: Expository Notes with Practical Observations on the New Testament
A Minister’s Duty to Be Strong After telling Timothy of the two contrasting attitudes of brethren toward God’s message bearer, Paul urged him to be strong like Onesiphorus. Remember, God gives the Christian a spirit of power and not of fear (1:7). Our power is found in God’s unmerited favor which is found in our Lord ( 2Ti 2:1 ; compare Joh 15:4-5 ).
A part of being strong would be the further spreading of the gospel. Timothy had heard the truth proclaimed by Paul. The witnesses to this fact could either be those who heard the truth at the same time Timothy did, or they could be other sources proclaiming the same truth, as in 3:15. In either case, the young preacher was instructed by Paul to place the gospel trust in the hands of men who would be loyal to the truth and, in turn, pass the trust on to others ( 2Ti 2:2 ).
Fuente: Gary Hampton Commentary on Selected Books
2Ti 2:1-2. Thou therefore, my son Animated by the example of fidelity and courage manifested by Onesiphorus; be strong , be encouraged and strengthened, in a firm reliance on the grace that is in Jesus And which he is always ready to communicate to all that pray for and expect it. And the things The wholesome doctrine, (2Ti 1:13,) that thou hast heard of me To which I have often borne solemn testimony; among many witnesses See 1Ti 6:12. By these many witnesses, he seems to have meant the elders, deacons, and others, present when Timothy was set apart to the sacred office of the ministry, and received a solemn charge from the apostle to execute his trust faithfully. The same commit thou With great seriousness, care, and diligence, before thou leavest Ephesus; to faithful men, who shall be able to teach others After thou art gone: that the truth may be continued, in an uninterrupted succession of such persons, who shall hand it down from one to another throughout all ages, even till the end of time.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2 Timothy Chapter 2
The truth was the especial treasure committed to him; and he has not only to keep it, as we have seen, but to take care that it was propagated and communicated to others after him, and perhaps still farther. That which he had heard from Paul in the presence of many witnesses (who could confirm Timothy in his convictions respecting the truth, and certify others that it was indeed what he had received from Paul) he was to communicate to faithful men, who were capable of teaching others. This was the ordinary means. It is not the Spirit in the assembly, so that the assembly was an authority; it is no longer revelation. Timothy, well instructed in the doctrine preached by the apostle, and confirmed in his views by many other witnesses who had likewise learned of Paul, so that it was common to all as known, received truth, was to take care that it should be communicated to other faithful men. Neither had this anything to do with giving them authority, with consecrating them, as has been said. It is the communication to them of the truth which he had received from Paul.
This procedure shuts out the idea of the assembly as the propagator of the truth. It was the business of the faithful son in the faith of the apostle, of the ministry.
Timothy himself was not an authority either. He was an instrument for the communication of the truth and was to enable others to be so likewise: a very different thing from being the rule of the truth. That which he had heard-and the other witnesses served as a guarantee against the introduction of anything false, or even of his own opinions, if he had been inclined to entertain them-that he was to communicate.
It is thus that, in the ordinary sense, ministry is continued; care is taken by competent persons for the communication, not of authority, but of the truth, to other faithful persons. God can raise up any one whom He chooses, and give him the energy of His Spirit; and where this is found, there is power and an effectual work: but the passage we are considering supposes the careful communication of the truth to persons fit for this work. Both principles equally shut out the idea of the communication of official authority, and the idea of the assembly being either an authority with regard to the faith or the propagator of the truth. If God raised up whom He pleased, in whatever way He pleased, the means which He employed (when there was no special operation on His part) was to cause the truth to be communicated to individuals capable of propagating it. This is a widely different thing from bestowing authority, or the exclusive or official right to preach. And it was known, revealed truth he was to communicate, that had the direct authority of revelation-what Pauls writings can alone furnish us now, or of course other inspired writings.
The apostle goes on to shew the qualities that Timothy ought to possess, in order to carry on the work amid the circumstances that surrounded him, and in which the assembly itself was found. He must know how to endure hardships, vexations, difficulties, sorrows, as a good soldier of Jesus Christ; he must beware of entangling himself with the affairs of life. A soldier, when in service, could not do so, but must be free from every hindrance, that he may please the one who had called him to arms. So also, as in the lists, he must fight according to rule, according to that which became the Lords servant and was conformable to the Lords will. And he must labour first, that he may have a right to enjoy the fruit of his labour. These are the practical conditions of divine service for whosoever engages in it. He must endure, be unentangled in the world, fight lawful]y and labour on first [5] before he looked for fruits. The apostle returns to the elementary but fundamental principles of the truth, and to the sufferings of ministry, which moreover were in nowise a hindrance to the operations of the Spirit of God in extending the sphere in which the truth was propagated, and the word of God made known. Nothing could restrain the power of that instrument of the work of God.
The truth of the gospel (dogma is not the subject here) was divided into two parts, of which the apostle speaks also in the Epistle to the Romans: the fulfillment of the promises; and the power of God in resurrection. Jesus Christ, of the seed of David; raised from the dead. These, in fact, are, as it were, the two pivots of the truth: God faithful to His promises (shewn especially in connection with the Jews); and God mighty to produce an entirely new thing by His creative and quickening power, as manifested in the resurrection, which also put the seal of God upon the Person and the work of Christ.
The afflictions found in the path of service in the gospel assume here a high and peculiar character in the mind of the suffering and blessed apostle. It is participation in the sufferings of Christ, and, in the case of Paul, to a very remarkable degree. The expressions he uses are such as might be employed in speaking of Christ Himself as regards His love. As to the propitiation, naturally no other could take part in that: but in devotedness, and in suffering for love and for righteousness, we have the privilege of suffering with Him. And here what part had the apostle with those sufferings? I endure, He says, all things for the elects sakes. This is truly what the Lord did. The apostle trod closely on His footsteps, and with the same purpose of love-that they might obtain the salvation which is in Christ Jesus, with eternal glory. Here of course the apostle has to add, which is in Christ Jesus ; still, the language is marvelous in the lips of any other person than the Lord Himself. For it is what Christ did. Observe also here, that the greater the sufferings are (how small are ours on this account!) as the fruits of this love for the objects of the counsels of God, the greater is our privilege, the more do we participate in that which was the glory of Christ here below.
This thought sustains the soul in affliction of this kind: one has the same object as the Lord Himself. The energy of love in preaching the gospel addresses itself to the whole world. Perseverance, in the midst of affliction and difficulties and desertion, is sustained by the feeling that one is laboring for the accomplishment of Gods counsels. One endures all things for the elect, for Gods elect, in order that they may have salvation and eternal glory. This feeling was in Pauls heart. He knew the love of God, and he sought-at the cost of whatever suffering it might be in the tumultuous sea of this world-that they who were the objects of the same love should enjoy the salvation and the glory which God bestowed. This was a faithful saying, that is, that which he had just declared; for if we should die with Christ, we should also live with Him; if we should suffer, we should also reign with Him. If any denied Him, He would also deny them; the consequences of such an act remained in all their force, they were linked with the immutability of His nature and His being, and were displayed in the authority of His judgment; He could not deny Himself because others were unfaithful. Timothy was strengthened to maintain these great principles, which belonged to the moral nature of the Lord, and not allow himself to be drawn aside by speculations which only subverted souls and corrupted the faith. He was to shew himself a workman approved of God, one who, being filled with the truth, and knowing how to unfold it in its various parts, according to the mind and purpose of God would not be ashamed of his work in the presence of those who might judge it. The profane and useless thoughts of human speculation he was to avoid. They could not but go on to produce ungodliness. They might have a great show of depth and height (as in the case of the assertion, that the resurrection had already taken place, which in a fleshly way went beyond all bounds with regard to our position in Christ)-these doctrines which eat like a canker. Those of whom the apostle spoke had already overthrown the faith of some, that is, their conviction as to the truth and profession of the truth. But here the soul of the apostle found its refuge in that which is immutable, be the failure of the assembly or mans unfaithfulness ever so great. The sure foundation of God remained. It had this seal: the Lord knew them that were His. This was Gods side, which nothing could touch.[6] The other was mans- he who professed the name of the Lord was to depart from all iniquity. This was mans responsibility, but it characterised the work and fruit of grace wherever that work was genuine and the true fruit borne.
But here we have distinct evidence of the state of things which this epistle contemplates; namely that the outward assembly had taken quite a new character, very different from that which it had at the beginning; and that now the individual was thrown upon his personal faithfulness as a resource, and as a means of escape from the general corruption. The sure foundation of God remained-His divine knowledge of those that are His; and individual separation from all evil; but the outward assembly assumes, in the eyes of the apostle, the character of a great house. All kinds of things are found in it, vessels of honour and vessels of dishonour, precious and vile. The man of God was to purge himself from the latter, to stand apart and not defile himself with that which was false and corrupt. This is a principle of all-importance, which the Lord has given us in His word. He allowed the evil to display itself in apostolic times, so far as to give occasion for the establishment of this principle by revelation, as that which was to govern the Christian. The unity of the assembly is so precious, it has such authority over the heart of man, that there was danger, when failure had set in, lest the desire for outward unity should induce even the faithful to accept evil and walk in fellowship with it, rather than break this unity. The principle therefore of individual faithfulness, of individual responsibility to God, is established, and set above all other considerations; for it has to do with the nature of God Himself, and His own authority over the conscience of the individual. God knoweth them that are His: here is the ground of confidence. I do not say who are. And let those that name the name of Jesus separate themselves from all evil. Here I get what I can recognize. To maintain in practice the possibility of union between that name and evil is to blaspheme it.
The whole of that which calls itself Christian is looked at here as a great house. The Christian is of it outwardly, in spite of himself; for he calls himself a Christian, and the great house is all that calls itself Christian. But he cleanses himself personally from every vessel which is not to the Lords honour. This is the rule of Christian faithfulness; and thus personally cleansed from fellowship with evil, he shall be a vessel unto honour fit for the Masters use. Whatsoever is contrary to the honour of Christ, in those who bear His name, is that from which he is to separate himself.
Discipline for individual faults is not the subject here, nor the restoration of souls in an assembly that has in part lost its spirituality; but a line of conduct for the individual Christian in respect of that which dishonors the Lord in any way.
These instructions are solemn and important. That which makes them needful is sorrowful in its nature; but it all helps to exhibit the faithfulness and grace of God. The direction is plain, and precious when we find ourselves in similar circumstances. Individual responsibility can never cease.
When the Holy Ghost acts energetically and triumphs over the power of the enemy, these individuals who are gathered together in the assembly develop their life in it according to God and His presence, and the spiritual power which exists in the whole body acts upon the conscience, if needed, and guides the heart of the believer: so that the individual and the assembly flow on together under the same influence. The Holy Ghost, who is present in the assembly, sustains the individual at the height of Gods own presence. Strangers even are obliged to confess that God is there. Love and holiness reign. When the effect of this power is no longer found in the assembly, and by degrees Christendom no longer answers to the character of the assembly as God formed it, yet the responsibility of the individual to God has not ceased on that account. It can never either cease or diminish, for the authority and the rights of God Himself over the soul are at stake.
But in a case like this, that which calls itself Christian is no longer a guide, and the individual is bound to conform himself to the will of God, by the power of the Spirit, according to the light he has from God.
God may gather the faithful together. It is grace on His part; it is also His mind. But individual responsibility remains-responsibility not to break the unity, feeble as it may be, wherever it is possible according to God: but responsibility to preserve the divine character of Christianity in our walk, and to respond to the revelation we have received of His nature and of His will.
By purging himself from all those who are unto dishonour, the servant of God shall be unto honour, sanctified and prepared for every good work. For this separation from evil is not merely negative; it is the effect of the realisation of the word of God in the heart. I then understand what the holiness of God is, His rights over my heart, the incompatibility of His nature with evil. I feel that I dwell in Him and He in me; that Christ must be honoured at all costs; that that which is like Him alone honours Him; that His nature and His rights over me are the only rule of my life. That which thus separates me unto Him, and according to what He is, separates me thereby from evil. One cannot walk with those who dishonour Him, and, at the same time, honour Him in ones own walk.
That which follows shews the sanctifying character of this exhortation. The apostle says, Flee also youthful lusts; but seek righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. This is to breathe the pure atmosphere which is found in the Lords presence; in which the soul enjoys health and strength. All that corrupts is far away. And, further, we find, what is so often contested, that we can and are to distinguish those who call on the name of the Lord out of a pure heart. We do not decide who are the Lords: He knows them. But we are to associate ourselves with those who manifest themselves, such as call on the Lord out of a pure heart. Those I am to know, own, and walk with. The statement that I cannot know who these are, is in defiance of an express rule of scripture, applicable to a state where, through corruption, many who may possess Christianity are not so manifested. As we find throughout these epistles, the apostle exhorts to avoid vain questions, in which there is no divine instruction. They only produce barren discussions and strife; and the servant of the Lord is not to strive. He comes, on Gods part, to bring the truth in peace and love. He is to maintain this character in the expectation that God, in His grace, will give repentance to those who oppose (for it is the heart and conscience that are in question), that they may acknowledge the truth.
The truth of God is not a thing of human understanding; it is the revelation of that which God is, and of His counsels. Now we cannot have to do with God without the heart and conscience being engaged. It is not the revelation to us of God, if this is not the case. Christians are brought into connection with the divine Being Himself, and in acts which ought to have the most powerful effect on the heart and conscience; if they do not, both the one and the other are in a bad state and hardened. The Spirit of God, no doubt acts on the understanding and by it; but the truth lodged in it is addressed to the conscience and to the heart, and if these are not reached by the truth, nothing is done. Nor indeed is anything really understood till they are. For in divine truth things are understood before words, as born again. (compare Joh 8:43) On the other hand, by means of error, by occupying the mind with the error, Satan shuts God out of it, and leads the whole man captive, so that he does the will of that enemy to the soul.
Footnotes for 2 Timothy Chapter 2
5: Read laboring first.
6: This, while a profound source of comfort, is a proof of decline; for men ought to know who are the Lords too. It is not, The Lord added daily to the assembly such as should be saved.
Fuente: John Darby’s Synopsis of the New Testament
2Ti 2:1-2. Be strong in the grace that is in Christ Jesus. Be strong in the Lord, and in every virtue. This is chiefly repeated from Eph 6:10-14.
2Ti 2:3. Endure hardness, or hardships, as we now say, as a good soldier; who in camps, fatigues, and wars, often incur dysenteries by hardships and over exertion. The effeminate minister should read and study these dying words of Paul. Certainly he never aimed that Timothy should affect the fine gentleman. Christ has work for his servants to do, and such as requires the putting forth of all their strength. These are evil days: the war of the Lamb does not allow of slumber and sloth. The enemy is like a roaring lion: we must watch, and fight, and pray. A pastor must be disciplined for war, and skilled in all its arts. He must be ever alert, and always invincible. In a word, he must be a man whom the church can present with equal pride to her friends, and to her foes.
2Ti 2:6. The husbandman that laboureth must be first a partaker of the fruits. Never was argument more just, or conclusion more fair. This is an age when many are striving to put ministers under their feet, and treat them with contempt. Many pious clergymen in Ireland have suffered severely.
Joseph, bishop of St. Paul de Leon, whose cathedral I visited in 1791, was a pastor adorned with every virtue that could dignify human nature. Yet in hoary age he was banished from his see. His pastoral letter to the people of his diocese, in purity and eloquence equalled the finest writers of France. Mr. Macauley, an English merchant, at whose house I was, told me that the pious bishop wore his robes to hide his shabby purple coat; that his whole wardrobe consisted of only four shirts, and two pair of stockings well darned. Like his blessed Lord and Master, his soul was absorbed in charities.
Many Wesleyan ministers, in these trying times, are game for tongues and for pens; and the dissenters, like Edom, seem to enjoy it very much: blind to the future, that their turn will come next. But if Paul were yet alive, he would raise his voice, and charge the churches to exalt their ministers as the glory of Christ. To obey those that are over them in the Lord; and watch, as those that must render an account; and to esteem them very highly in love for their works sake. He would still add,
2Ti 2:14. Put them in remembrance, charging them before the Lord that they strive not about words. In twenty places we are told that this word, this gospel was received immediately from the Lord; and especially respecting the Son of God, as the express image or hypostasis of the person of the Father. Heb 1:3. Thou art my Son, and never otherwise than my Son; as in the word Jehovah, designating the past, the present, and the future. He that cometh down from heaven is above all, and what he hath seen and heard, that he testifieth. Hold it fast; put the people daily in remembrance, lest they be subverted from the faith.
2Ti 2:18. They have erred, saying, the resurrection is past already. It does not appear that Hymenus and Philetus denied a future state, nor the intermediate state between death and the resurrection. This was a doctrine which many of the heathen philosophers taught, and professed to believe. But they also taught that the soul is imprisoned in the body, as it were in a dungeon; and that its activity is clogged by its union with the gross materials of flesh and blood; so that it might be expected, when this union is dissolved by death, that the soul would act more freely, and would have all its powers more exalted. Philetus, Hymenus, and other early professors of christianity were seduced with this illusive doctrine; and in support of it gave a literal interpretation to certain passages of scripture which evidently have no other than a metaphorical meaning. The moral change which is essential and preparatory to eternal life is frequently denoted by a being quickened from a death in sin, a being risen with Christ, as a resurrection to newness of life; and hence it was inferred that there would be no future resurrection, no resurrection of the body at all, for that the resurrection is past already, and the soul would for ever remain in a separate state after death. But however lightly men may deem of such vain speculations, and think them of little consequence, an apostle declares it blasphemy, and an utter subversion of the fundamental principles of the gospel. 1Ti 1:20.
2Ti 2:19. The foundation of God standeth sure. , which Mr. Mede calls the bill of contract. The seal affixed to it denotes its certainty, as writings were anciently ratified by a piece of green wax pendant to the parchment, impressed with the arms and motto. This foundation is Jesus Christ, God manifest in the flesh; it denotes the love of God, the bond of perfectness. Such as abide in him are here intended, such as know and love him, and stand fast in the Lord. The Lord knoweth them, for his name is in them, as in Eze 9:4. And if we are thus the Lords, it is of all things the most reasonable that we should depart from all iniquity, and be holy as he who hath called us is holy.
2Ti 2:22. Flee also youthful lusts. Young men, said Polycarp, keep your flesh as the temple of God. These two words proceed from two of the holiest men that we can conceive, and men just going to receive the crown of martyrdom. Assuredly there is no need for any man to live in sin; such a doctrine would be a libel on the moral government of God. He has said, my grace is sufficient to enable you to possess your vessel in sanctification and honour. Therefore cut off the right hand, and pluck out the right eye, that you may present your bodies to the Lord a living sacrifice, holy and acceptable.
2Ti 2:23. But foolish and unlearned questions avoid. The reference is to judaizing teachers, whom some christians were fond of imitating. The word unlearned is not a happy reading. , questions incongruous to the study of youth, to which the apostle refers in other places. 1Ti 1:5; 1Ti 6:4. Tit 3:9. Ministers must feed the flock, and lead them to green pastures. A preacher who follows common sense will follow nature, preach with simplicity, and try to copy all that ought to pass between heaven and the soul. This is the way to be useful, and to reclaim those that are gone astray.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
(d) 2Ti 2:1-13. The Appeal Renewed.Thus enriched in his ordination, challenged by Pauls example, and warned by the Asian defection, Timothy, for all his work, must find continual strength in his Divine equipment. He must (a) conserve the truth by depositing it with trustworthy teachers (2Ti 2:2), and (b) face the hardships involved in his present administration (2Ti 2:3). In every sphere success demands endurance and self-discipline. This is true in secular affairs: the successful soldier is restricted from pleasures, the successful athlete restricted by rules, the successful farmer restricted in his ease (2Ti 2:4-6). The principle is equally valid in religious service. Let Timothy consider the supreme example, Jesus Christ: even for Him, the promised Messiah, the gateway into life was death. Let him also consider Paul, Christs apostle: even now he lies bound as a malefactora ready sufferer, since the fetters which bind him cannot bind the message. In facing hardship, therefore, Timothy has no unique experience. In every sphere achievement is conditioned by self-sacrifice (2Ti 2:7-10). Yet, as reliable words declare, the sacrifice will not remain unrecompensed. Death to self in baptism will yield us a share in Christs resurrection-life, and present endurance a place in His heavenly kingdom. Nevertheless, there is need for care. For, should we deny Him, He will deny us, although want of faith, apart from actual denial, can never cancel His own faithfulness (2Ti 2:11-13).
2Ti 2:2. among: better, through. Pauls teaching had reached Timothy both directly and indirectly.
2Ti 2:5. crowned: with the victors garland.
2Ti 2:6. laboureth is the emphatic word.
2Ti 2:8. Cf. Rom 1:3.
2Ti 2:9. bonds: an indignity for a Roman citizen.malefactor: possibly a mark of early date. By Domitians day the charge against Christians was that of practising an illegal religion (Ramsay).
2Ti 2:11. faithful, etc.: 1Ti 1:15*. The saying (2Ti 2:11-13 a) may form part of an early Christian hymn (1Ti 3:16*). With its four clauses cf. Rom 6:8, Rom 8:17, Mat 10:33, Rom 3:3 respectively.
Fuente: Peake’s Commentary on the Bible
If in chapter 1 we have seen the blessedness of God’s abiding presence in His beloved saints – whatever may be the human failure everywhere – now in chapter 2, verses 1 to 13, there is a resulting conflict that requires the reality and energy of faith by which to overcome.
In his being addressed as “child” the fresh reality of new birth is emphasized, and the sweetness of filial relationship; but it is all the more reason that Timothy should be strong in the grace that is in Christ Jesus. There is no brute strength here, but strength the fruit of pure grace known and enjoyed in the soul. The zeal of law-keeping gives nothing of this, but the submission of faith that drinks in the grace of God in Christ Jesus.
He is given too the serious, though precious responsibility of communicating the truth learned from Paul, to “faithful men.” It would be of little value to commit these things to those who merely have “itching ears.” Nor in fact is it “educated” or “ordained” men mentioned here, but “faithful men.” This is the true means by which the truth of God is perpetuated in the world. Human wisdom or dignified position cannot sustain a true witness for God: there must be faithfulness in obeying the truth, if one is rightly to “teach others also.”
How important to notice here that nothing is said of the soldier’s ability to fight. In fact, fighting only occupies a very small percentage of his time, and in some cases a soldier never does see a battle. But his training is generally intensive and rigorous. He must learn to endure all kinds of discomfort, sleeping outside and in every kind of weather, long rugged route marches, the ill-temper of his fellow-soldiers, unpalatable food, etc. If we find this in the true testimony of God, let us be willing to take our share in suffering, whenever it may arise, and continue steadily on. The soldier does not enjoy all the comforts of normal, easy living. He is enlisted for a serious purpose, and primarily to please his commander. To entangle himself with the common affairs of life would not be permitted: it is contrary to the character of a soldier and the work for which he is enlisted.
Whether a wrestler, or runner, or whatever athlete, he must obey the rules, or he is disqualified. So for the child of God: it is not enough to be on the right side: the Lord will allow no reward for any accomplishment that is not in true moral accord with His own blessed nature and His Word. This we must apply to ourselves in serious self-discipline.
Another character in which the believer is found is that of husbandman. Farming requires hard work, tilling the ground, planting, cultivating, while patiently waiting for the fruit to eventually mature. One cannot expect immediate results. What a lesson to quiet our own natural restlessness and impatience as to looking for results as quickly as possible! Let us labor on, steadily, consistently, according to the Word, and results will certainly come in due time. Patient, plodding continuance in well-doing will prove vastly more fruitful than great public campaigns that so impress crowds for the time being.
The significance of these things is of such vital importance as to call for serious consideration: it is not enough to acknowledge them as good doctrine: they are to be worked into the soul by meditation, in which one may have confidence that the Lord will give proper understanding.
Timothy is admonished to “remember Jesus Christ” – not simply to remember the fact of His resurrection – but to remember Him personally as raised from among the dead. In this is living power, the power of a Living Person, Conqueror of death. And He is of the seed of David, that is of one who was unfailingly raised to the throne of Israel after years of patient suffering, only indeed a faint type of his infinitely greater Son, in whom all the counsels of God are fulfilled, and whose kingdom and authority shall have no end. What power there is just in the remembrance of Himself!
This was the very cornerstone of Paul’s gospel: he had not even known Christ in His earthly path: his gospel began with Christ raised from the dead. Israel’s hatred of such teaching (common in all mankind, too) was vented in bitter persecution against this faithful servant, who suffered “trouble as an evil-doer, even unto bonds.” But the truth is worth suffering for, nor is the Word of God bound, no matter how man may bend every effort to restrain it or to destroy it. Since in Rome Paul was considered the chief exponent of the Word of God, man no doubt supposed that in confining him, they would also confine the truth he proclaimed; but it went forth even from his prison; prisoners were converted by it, and even soldiers; and it spread abroad in every direction, and just as effectively as if it had been favorably used. How it proves to be sufficient of itself, without the support of the servant: indeed it is itself the support of the servant.
The long-range vision of the apostle is precious to consider: in view of the eternal results, valuable beyond all human computation, he would willingly “endure all things for the elect’s sakes.” No doubt his prime motive was for the eternal glory of God; but this vitally involves the blessing of the beloved saints of God, the body of Christ; and real affection for the Lord will surely express itself in love toward those whom He loves. Paul therefore “filled up that which was behind of the sufferings of Christ, for His body’s sake, which is the church” (Col 1:24).
If one were to object that the elect would obtain this salvation anyway, apart from Paul or anyone else, this is neither honest faith, nor true love for souls. For faith is gladly obedient to the call of God, and love will spend itself in self-sacrifice for the sake of its objects. God chooses to use His willing servants in accomplishing the ends He has purposed, and it is our wisdom to be willing and obedient. If we are not, He can of course still use others. To apply the principle of death to ourselves, as identified with the death of Christ, is of real importance here. Having died with Him, we shall live with Him. Let us therefore apply this truth, and be willing to suffer with Him in view of eventually reigning with Him. For our denial of Him would mean His denial of us. Israel denied the Holy One and the Just (Act 3:14), and the nation has been denied by Him ever since; and will be until they eventually turn back to Him in confession. There is a practical analogy to this even in the case of one truly born of God. If in practice we deny Him, in that measure we shall be denied the blessing of communion with Himself, until there is honest restoration.
But this does not change His faithfulness. However unfaithful we may be, He abides faithful: He cannot deny Himself.
Much of Timothy’s work consisted in putting souls in remembrance of what they had already learned: he was not told to bring out new or original things, a specially important consideration for the last days, when the danger of striving about words increases, with its emptiness as regards spiritual profit. Saints must be charged not to stoop to this. Its effect is to turn souls aside from the truth.
Verse 15 is the positive antidote for the evils warned against in the verses preceding and following. Studying requires applied concentration. Yet let us carefully note it is not here with the object of gaining knowledge, but of showing oneself approved by God. To know and act upon the Word of God is the vital matter here. But one must be most diligent to discern the true application of what he reads, drawing the lines where Scripture does. Differing dispensations must be distinguished: the particular character of each book should be understood, and the way in which it relates to other books. This will take time, patience, selfjudgment, and lowly consideration, together with plodding, consistent work. But we need it if we are not to be ashamed. It is always important, in considering any Scripture, to discern the prime object of each passage, and apply the details consistently with this object. God means something when He speaks, and it is His own thoughts about the passage that we should be concerned to know.
If Timothy is told to “shun profane and vain babblings,” it is no less urgent for us, for these things are greatly multiplied today. “Profane” has the sense of being strictly secular, with no real reference to God, hence that which reduces things to a rationalistic, materialistic level. This is empty vanity, and drags souls into deeper ungodliness. Just the opposite of sound, solid truth, it will spread like a gangrene where it once gains a foothold. A pointed illustration of this is given in the case of two men, Hymenaeus and Philetus, leaders in such evil, who claimed that the resurrection had already taken place. This was evidently a subtle spiritualizing of a vital truth of God, and therefore taking away its entire value. Denial of a future literal resurrection is wickedness that the believer must not tolerate.
In Corinth the denial of the resurrection by some was a matter of grave concern to the apostle (1Co 15:12; 1Co 15:33-34). But 2 Timothy is written much later, with most of the New Testament having been written and Christianity established as the pure truth of God. Consequently, such denial is even more serious now, for it is a turning from the truth once delivered; and the believer must decidedly separate from this type of error. Though the names Hymenaeus and Philetus have lovely meanings (“a wedding song”) and (“beloved”) the men themselves possibly attractive, pleasant characters, yet their error must be absolutely refused. If the resurrection is past, then there is no more suffering for Christ and with Christ, no more testimony of the faith in an adverse world, no more warfare against the forces of evil. This false doctrine was designed to settle souls down at ease in the world: the faith of some was overthrown: they were robbed of their proper direct relationship with the Living God.
Verses 19 to 21 are most crucial in this chapter, and we cannot afford to lightly pass them by without suffering spiritual loss. The plain, strong force of the passage has inclined many to seek to avoid its impact by means of blunting its sharp edge. If it hurts, the truth is intended to do so if error is tolerated: it is a sword of two edges. But is not every Christian deeply grateful that “the foundation of God stands sure?” In 1Co 3:11 Jesus Christ is seen to be the only foundation. But verse 10 speaks of Paul’s having laid the foundation. The sense of this is certainly found in his laying down the truth concerning the person and work of Christ, indeed all of that concerning Him which is the basis of all Christianity. Of course, all the truth of the Assembly is a vital part of this, because the Assembly is His own body. It seems clearly that it is of this foundation that Paul is speaking here, which stands firmly, unaffected by all the ravages of time and all the attacks of the enemy, and will allow nothing inconsistent with its pure character. It involves the entire range of revealed truth concerning the person of Christ, His work, His interests, His relationships in connection with the present dispensation; that is therefore, the whole New Testament revelation. This foundation stands firmly, whatever may be the proven failures of those professing to believe it, and however violent have been the attacks against it from outside. It remains pure and uncorrupted, refusing all the human additions that attempt to attach themselves to it. Let the believer learn well what this foundation is, and both hold it in its entirety, and refuse all other.
The foundation has a seal with two sides, first, that of the sovereign knowledge of the Lord, and secondly that of man’s responsibility. We are intended to give due and full regard to both of these. “The Lord knoweth them that are his.” In the early days of Christianity, spiritual power in the assembly on the one hand, and open persecution on the other, tended to clearly manifest who were Christians and who were not: those who were saints were generally clearly marked. But today the ease and affluence of the professing Church has allowed for the entrance of many corruptions, and confusion is the practical hallmark of that which claims allegiance to “the name of the Lord.” Still, it remains a precious comfort that “the Lord knoweth them that are his.” This is not therefore at all the question we are called upon to judge in regard to our departing from iniquity. We are not asked to decide whether others are the Lord’s in connection with this matter. But the seal for us is very definite: if one names the name of the Lord, he is thereby responsible to depart from unrighteousness; whatever others may do, or whoever they may be. Let the individual recognize and act upon that which is clearly his personal responsibility. And in this case, he is not told to simply abstain from iniquity, but to depart from it, which means a separation in some very real sense.
If questions remain as to it, this is further explained in reference to “a great house.” This embraces all that claims to be Christian, but is sadly far departed from the pure simplicity of “the house of God” as in 1Ti 3:15. What began as the house of God has degenerated into this condition today. True believers are of course still in this house by the very fact of their profession; but as well as the true and godly (gold and silver vessels), there are also now vessels of wood and of earth, unbecoming to the character of God’s house: people and principles have entered in to corrupt and confuse that which was -once the testimony of God.
The believer is not told to leave the house: indeed there are vessels to honor in the house, and these are those whose conduct gives honor to God (observe here the meaning of Timothy’s name – honoring God); while vessels to dishonor are those whose conduct tends to dishonor the God whose name they profess. The question is not whether they are saved, but whether they are honoring God.
Hymenaeus and Philetus were plainly vessels to dishonor, and this is certainly the case with any who introduce wicked doctrine or practice. From these the individual is called
upon to purge himself. It is not here a question of purging out the evil, as in 1Co 5:7, where it is an assembly responsibility; but of one purging himself from it. That is, where an assembly has refused its own responsibility to purge out wickedness, then the individual must separate himself, if he is to be “a vessel unto honor.” This should be transparently clear to every soul who has the honor of God at heart.
The vessel in this way is “sanctified, and meet for the Master’s use, prepared unto every good work.” It is a practical sanctification from evil and to God, which fits the saint for the proper use of the Master. Others may be prepared to some goods works, but if not so separated, they cannot be prepared to “every good work.” For instance, they could not in this case do the good work of leading souls in a true path of separation.
If, by purging himself in separating from vessels to dishonor, one has escaped the dangers of spiritual evil, he is not however to settle down with smug self-satisfaction; but is to flee youthful lusts, to exhibit a maturity consistent with his stand spiritually. If fleeing sounds negative, it is yet imperative that we put ourselves at a long distance from former self-indulgence. Then the positive following of that which is good is added: not an armchair type of mere approval of what is good, but an active energy that pursues righteousness first, an exercise always to have things consistent with truth. Then faith is the confidence of depending upon the Living God, an attitude again maintained only by exercise. Love is next added, for it must be consistent with the former two, but it is the active energy of genuine concern for the blessing of others. And peace is last, for while it cannot compromise any of the others, yet it is a blessed complement to them all, a proper and godly result of acting upon the former.
It is evident that these things cannot be practiced if one isolates himself. His separation in verse 21 is not to be isolation, but he is to follow these things “with them that call on the Lord out of a pure heart.” In this way his sphere of fellowship is simply defined. It will not be large, as one could desire: it cannot be with all Christians, for all have not purged or purified themselves from the sad mixture. “Them that call on the Lord” are those whose hearts dependently cry out for Him and His faithful authority. But it is not said, “out of a sinless heart,” for fellowship in this case would be impossible, but “out of a pure heart,” that is, a heart unmixed, but with Christ as its single Object, not Christ and some favorite theories, or denomination, or enterprise; but Christ the one predominating Object of the heart. In days of corruption and of unholy mixture, how refreshing is that simplicity of heart that looks solely to the Lord Jesus, with steadfast purpose to honor Him, and not moved away by the many plausible activities which today so attract and excite the minds and emotions of men. This is the fellowship alone approved of God for the day in which we live: let us settle for no less.
It is humbling too that it is not said, “all that call on the Lord out of a pure heart,” for it would be most doubtful that we could find them all, and we must not dare to suppose that since others are not gathered with us, therefore their hearts are not pure. This we must leave with God, while maintaining positively only what He directs.
“But foolish and unlearned (unsubject) questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive.” The truth is too vital and precious to be made a subject of mere argument. Foolish questions are commonly an indicator of a heart not willing to be subject to the Word of God: these require no answer, but must be avoided, or will only lead to strife. At a time when divisions have sorely rent the testimony of God, and when genuine godliness is little esteemed, such questions are the more urged by those who would reduce the truth to a level of indifference or worse. If one is genuinely concerned to know the answer to a question, let us seek his proper help; but if asking questions with the evident intention of disputing against the truth, he deserves no answer.
For the servant of the Lord (another character in which the believer is seen in this chapter) must not strive: he must remember that he is only a servant, but a servant of the Lord, and responsible simply to obey and proclaim the truth God has given him. To rightly represent his Master, he must be gentle, and have a willingness to teach in all patience. Any instruction given to others must be in meekness, the servant himself not contending for his own interests, for it is solely the interests of God he is called upon to serve. If others oppose, let him remember that they are really opposing themselves and their own proper welfare; and he is to be concerned that God will work in blessing by means of true repentance in such souls, giving them a subject acknowledgment of the truth. And this of course is not by any means that the servant should be proven right, but that by the grace of God the opposer may be recovered from the snare of the devil, by which he has been deluded.
It is not that the devil takes anyone captive at his will, but “for his will,” as is the proper translation. Satan’s will is not so predominant as to secure victims as he pleases. God does not allow such a thing unless there is first some wrong attitude on the part of the individual, such as leads him to being willingly deceived. It has been questioned too whether it is Satan’s will here indicated, or God’s will (referring to v. 25); but in either case it is allowed with the object of humbling the will of the victim in experiencing the evil results of such captivity. What a mercy if this captivity leads to a genuine desire for recovery! But the servant is to be in truth a servant to the real need of souls.
Fuente: Grant’s Commentary on the Bible
3 The Path of the Godly in a Day of Ruin
(2 Timothy 2)
The believer, instructed in the mind of God, cannot but admit that what passes for the church of God before men has no resemblance to the church of God as presented in Scripture. This grave departure from the Word of God clearly shows that God’s intention for the church, during its sojourn in a world from which Christ is absent, has been ruined in the hands of man. Few, indeed, would deny that we live in a day of ruin. It is, however, of the first importance to understand clearly what we mean when we speak of the ruin of the church.
We must remember that in Scripture the church is viewed in two ways. On the one hand, it is presented according to the counsels of God; on the other hand, it is viewed in connection with the responsibility of man. In the first aspect it is presented in Scripture as founded upon Christ the Son of God, composed of all true believers, and destined to be presented to Christ a glorious church without spot, or wrinkle, or any such thing. As such, it is the result of Christ’s own work, and the gates of hell cannot prevail against it. No ruin can touch Christ’s work, nor set aside God’s eternal counsels for Christ and the church.
In the second aspect, the church is viewed as set in responsibility to witness for Christ during the time of His absence, and to present the grace of God to a needy world. Alas! the church has entirely failed in carrying out this responsibility. Through lack of dependence upon the Lord, submission to the Spirit, and obedience to the Word, the people of God have become divided and scattered; and lack of watchfulness has ended in a vast profession embracing believers and unbelievers. In result, that which passes before the world as the church, so far from representing the glory of Christ, is a denial of the nature, the love, the holiness, and the affections of Christ. Thus on earth the testimony of the church has been ruined. The fact that we have to speak of a professing church which is visible, and a spiritual church composed of all true believers which is invisible, only shows how complete is the ruin.
If, then, we speak of living in a day of ruin, we mean that our lot is cast in a day when the church’s witness to an absent Christ has been ruined. In the addresses to the seven churches in The Revelation we have a prophetic outline of the church’s history on earth, viewed as the responsible witness for Christ; and therein we have the church’s progressive failure in responsibility foretold with divine accuracy by the Lord Himself, beginning with its departure from first love, and ending with a condition so nauseous to Christ that it will finally be spued out of His mouth.
Scripture, however, gives further light as to a day of ruin. In this Second Epistle to Timothy, we not only have the prediction of the ruin, but the Holy Spirit, through the apostle Paul, gives very definite directions to the godly how to act when the ruin has come in. However dark the day, however great the ruin, the people of God are not left without divine guidance. The mercy of God has marked out a path for His people in a day of ruin. We may lack the faith in God and the devotedness to Christ that are necessary to take the path; none the less it is marked out in the word of God for the obedience of faith.
Thus we reach the conclusion that two things are necessary in order to take God’s path intelligently in the midst of the ruin. Firstly, it is essential that we have some knowledge of Paul’s doctrine (which includes the truth of the gospel as well as the truth of the church); secondly, there must be a right spiritual condition. Without some knowledge of the church, as presented in Scripture, it would be impossible to appreciate the extent of the ruin; and without a right spiritual condition, the believer would hardly be prepared to take the path that God has marked out in the midst of the ruin.
Paul evidently assumes that the one to whom he writes is well acquainted with his doctrine. In the first and second chapters he refers to the things which Timothy had heard of him (2Ti 1:13; 2Ti 2:2); and in the third chapter he says, Thou hast fully known my doctrine. There is therefore no doctrinal unfolding of the truth of the church in this Second Epistle. Such truth is fully presented by the apostle in the Epistles to the Ephesians and Colossians, the First Epistle to the Corinthians and the First Epistle to Timothy.
The path of God for us in a day of ruin, and the spiritual condition needed to take the path, are unfolded in this second chapter of the Second Epistle to Timothy. If we desire to answer to God’s mind in this day of failure we shall do well to study prayerfully this important passage. The truths of this chapter may be viewed in the following order:
(a) The spiritual condition necessary to discern and take God’s path for us amidst the failure of Christendom (verses 1-13);
(b) A brief outline of the course of the evil that has led to the corruption of Christendom (verses 14-18);
(c) The resource of the godly and the path of God for the individual in the midst of the ruin (verses 19-22);
(d) The spirit in which to meet those who raise opposition to God’s path (verses 23-26).
(a) The needed spiritual condition for God’s path in a day of ruin (verses 1-13)
(V. 1). Spiritual grace is the first great necessity in a day of weakness. Hence the exhortation of the opening verse is to be strong in the grace that is in Christ Jesus. To stand against the rising tide of evil, to step into a path that the Lord has marked out for His own in the midst of the corruptions of Christendom, and to continue steadfastly walking in this path in spite of failure, opposition and desertion, calls for great grace – the grace that is in Christ Jesus. Whatever opposition there may be to God’s path, whatever difficulties in persevering in it, whatever temptations to turn from it, the grace of the Lord is sufficient to enable the believer to overcome all opposition, rise above every difficulty, resist all temptation, and to obey His word and answer to His mind. As one has said, Whatever the want, His fulness is the same, undiminished, accessible and free. Spiritual grace is the first requisite for faithful men in a day of unfaithfulness. Further, the grace of which the apostle speaks is more than a gracious spirit. It implies that in the risen and ascended Christ, from the time of the church’s inception on earth to the last day of its stay here, there is every resource to enable the man of God to maintain his life of testimony and service without resorting to any of the expedients of man that so many have adopted in a day of declension. Writing to the Corinthians, the apostle can thank God for the grace of God given to them in Christ Jesus; and at once he shows that this grace is the word of doctrine, the knowledge and the gifts with which they had been enriched in Christ (1Co 1:4-7). Every exhortation in the chapter will only deepen our sense of the need of the grace that is in Christ Jesus if we are to answer to the mind of God.
(V. 2). Secondly, not only is grace needed, but the faithful must also possess the truth if they are to be furnished with the mind of God for a day of failure and fitted to instruct others. Further, the truth needed for a day of ruin is not only the truth found in Scripture as a whole, but, very specially, the truth as communicated by the apostle in the presence of many witnesses. In a day of ruin, apostolic writings become a very definite test whereby to discern faithful men. We are of God: he that knoweth God heareth us; he that is not of God heareth not us, says the apostle John (1Jn 4:6).
In order, then, that through all time we may possess the truth, Timothy is instructed to commit the things heard from the apostle to faithful men, who, in their turn, will be able to instruct others. It is God’s way that the truth enshrined in apostolic writings should be committed to those able to teach others. The self-sufficiency and self-importance of the flesh may flatter itself that it can dispense with the help of others; but, while God is sovereign and can teach directly from His word, His usual way is to keep us mutually dependent upon one another – to receive as learners, and to communicate to others the truth and light which we have received.
Moreover, it is important to see that what we pass on is not official authority, or official position, but the truth. Timothy had neither commission nor power to pass on to any individual, or class of individuals, the exclusive or official right to preach. It was the revealed truth, guaranteed against error by means of witnesses, that was to be committed to others. In the light of this Scripture we may well challenge ourselves as to how far we are answering to our responsibilities in committing to others the precious heritage of truth that we have learned from faithful men. To maintain the truth and pass it on to others is only possible as we are strong in the grace that is in Christ Jesus.
(V. 3). The maintenance of the truth in a day of general departure will involve suffering. Naturally we shrink from suffering. Therefore, Timothy is exhorted, – and each one that desires to be true to Christ – Take thy share in suffering as a good soldier of Jesus Christ. Compared with Paul the share of suffering we may be called to take will be small; but, wherever there is a saint today that refuses error and stands for the truth, he must be prepared in some measure to face opposition (2Ti 2:25), persecution (2Ti 3:12), desertion (2Ti 4:10), and malice (2Ti 4:14); and, as with the apostle, these things may come even from his brethren. This, however, involves suffering, and naturally when suffering unjustly we are inclined to retaliate. We are therefore reminded to take our share in suffering, not as a natural man, but as a good soldier of Jesus Christ. A good soldier will obey his Captain and act as he does. Christ is the great Captain of our salvation, and He has reached His place of glory through sufferings, and He has left us the perfect example of suffering in patience, for when He suffered, He threatened not; but committed Himself to Him that judgeth righteously (1Pe 2:23). To act in a way so contrary to nature will indeed demand that we should be strong in the grace that is in Christ Jesus.
The Lord Jesus is in the place of supreme power and in due course will exercise the power by which He is able to subdue all enemies under His feet. It is still, however, the day of grace; the day of judgment for the enemies of grace has not yet come. We therefore need, not power to crush our enemies, but grace to take our share in suffering. Stephen, in the presence of his enemies, who gnashed upon him with their teeth, and stoned him with their stones, looked up steadfastly into heaven to Jesus standing at the right hand of God. But, though Jesus is Lord in the place of supreme power, He does not generally act in power to crush the enemies of His servants, nor did He give Stephen power to crush his enemies. He did that which is in perfect keeping with the day of grace. He gave grace by which Stephen was so strong in the grace that is in Christ Jesus that he was able to take his share in suffering, and, as a good soldier of Jesus Christ, he did not threaten or revile his persecutors; on the contrary, he prayed for them and committed his spirit to the Lord.
Paul, likewise in his day, was so strong in the grace that is in Christ Jesus that he endured suffering for Christ’s sake and committed his life, his happiness, his all, unto Christ against that day (2Ti 1:12).
(V. 4). Fourthly, if we are whole-heartedly to accept God’s path in a day of failure, it will be necessary to keep ourselves from being entangled with the affairs of this life. The apostle does not suggest that we are not to attend to the affairs of this life, or that we are necessarily called to give up our earthly business. In other Scriptures he refutes such a thought, for he definitely instructs us to work with our hands to provide things honest, and can say of himself, Ye yourselves know, that these hands have ministered unto my necessities. But he warns us against allowing the affairs of this life so to occupy our time, absorb our energies, and so wholly engage our minds, that we become entangled as in a net, and are no longer free to carry out the Lord’s will. The good soldier of Jesus Christ is one who seeks, not to please himself, or even others, but first and foremost to please the One who has chosen him to be a soldier. In loyal allegiance to the One who has chosen us to be soldiers under His leadership, and seeking only His pleasure, we should refuse every human organisation that involves direction from some human authority. To escape the entanglements of this life and be loyal to the Captain of our salvation will only be possible as we are strong in the grace that is in Christ Jesus.
(V. 5). Fifthly, using the public games as a figure, the apostle says, If also anyone contend in the games, he is not crowned unless he contend lawfully. So in the spiritual sphere, the crown will not be given for great activity, nor for the amount of service, but for faithfulness in service. The crown is given to the one who strives lawfully. It might be argued that, in a day of great weakness, we must each adopt whatever methods we think best to accomplish our service. To meet such arguments we are specially warned that, in a day of ruin, it is still incumbent upon us to strive lawfully. Thus the introduction of carnal methods, human devices and worldly expedients in the service of the Lord is condemned. To serve according to the principles of Scripture will demand that we are strong in the grace that is in Christ Jesus.
(V. 6). Sixthly, the faithful servant must be prepared to labour before partaking of the fruits. This is not our rest; it is the time of labour; the reaping time is coming. We are often over-anxious to see fruit; but it is better to persevere in our work, knowing that God is not unrighteous to forget our work of faith and labour of love. The faithful servant waits to hear the Well done of the One he seeks to please, to receive the crown after striving lawfully, and to partake of the fruits after having laboured.
(V. 7). It is not enough, however, to have these exhortations and in a general way admit their truth. If they are to govern our lives, we must consider what the apostle says; and, as we ponder these things, the Lord will give us understanding in all things. We shall make little progress in divine understanding unless we take time to meditate. The apostle can set certain truths before us, but he can not give us understanding. This the Lord alone can do. So we read that the Lord not only opened to the disciples the Scriptures, but He opened their understanding, that they might understand the Scriptures (Luk 24:27; Luk 24:32; Luk 24:45).
(V. 8). Furthermore, as an encouragement to us to carry out these instructions, our gaze is directed to Christ. We are to remember Jesus Christ raised from among the dead, of the seed of David, according to my glad tidings. It is not simply the fact of the resurrection that we are to remember, but the One who is risen, and that as Man, the seed of David. Are we called to suffer in the path of faithfulness? Then let us remember that our share of suffering is small compared with the suffering He had to meet. If through any little faithfulness on our part we find ourselves deserted, opposed and insulted, even by many of the people of God, let us remember that Christ, in His perfect path, was ever faithful to God and went about doing good to men; and yet, because of His faithfulness, He was ever in reproach. Thus He could say, For Thy sake I have borne reproach, and again, They have rewarded Me evil for good, and hatred for My love (Psa 69:7; Psa 109:5).
If, in the path of service, we are exhorted to endure suffering, seeking only to please Him who hath chosen us, let us remember that Christ could say, I do always those things that please Him (Joh 8:29). Nothing could move the Lord from the path of absolute obedience to the Father. He laboured, having in view the fruit of His toil, for He could say, I must work the works of Him that sent Me, while it is day (Joh 9:4). Now He has finished the work God gave Him to do; the suffering and the toil are over and we see Him risen and crowned with glory and honour, there to receive in resurrection the fruit of the travail of His soul. Let us, then, in our path with its measure of suffering and toil remember Jesus Christ.
(V. 9). Not only have we the perfect pattern of the Lord Jesus in His path of suffering and toil, but we have the example of the apostle Paul who, in his devotedness in making known the gospel, partook in no small measure of the sufferings of the life of Christ. Instead of being in honour in this world he suffered even unto bonds as an evil-doer. Thus he followed in the footsteps of His Master who was charged by the religious world of His day as being a gluttonous man, and a winebibber, as having a devil, and being a sinner (Luk 7:34; Joh 8:48; Joh 9:24).
However, no persecution on the part of the world can hinder the blessing reaching God’s elect. The world may bind the preacher: it cannot bind the word of God. Indeed, the enmity of the world that bound Paul only became an occasion to bring the gospel before the great ones of the earth, and withal to write the prison Epistles that so marvellously unfold our calling.
(V. 10). We may not be prepared to endure much suffering or insult, but the apostle can say, I endure all things for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory. One has said, How few would venture to say these words as their own souls’ experience from that day to this! Nevertheless, we may earnestly desire it in our measure; but it supposes in the believer not merely a good conscience, and a heart burning in love, but himself thoroughly self-judged, and Christ dwelling in his heart by faith (W.K.).
God’s elect will assuredly obtain salvation and reach the glory. Nevertheless, on the way to the glory they will have arrayed against them all the power of Satan, the enmity of the world, and the corruptions of Christendom. So it will be through trial and suffering they will reach the glory. To bring the elect through such circumstances there will be needed all the grace which is in Christ Jesus ministered, as it often is, through His faithful servants.
(Vv. 11, 12). To encourage us to remember Jesus Christ and follow the example of the apostle in accepting the path of suffering and toil, we are reminded of the faithful saying, If we have died together with Him, we shall also live together. If we are called to endure all things, even death, let us not forget that we can afford to let go the present life in the light of the great truth that having died with Christ we shall surely live with Him. And not only shall we live with Him, but, if we suffer, we shall also reign with Him.
(Vv. 12, 13). There is, however, the solemn warning, If we deny, He also will deny us; if we are unfaithful, He abides faithful, for He cannot deny Himself. The denial here is no isolated fall, however shameful, as in the case of the apostle Peter, but the continued course of those who, whatever profession they make, deny the glory and work of the Son. Such will be denied, as it has been truly said, God would cease to be God, if He acquiesced in the dishonour of His Son. Amidst all the unfaithfulness of Christendom to Christ, He abideth faithful: He cannot deny Himself.
Thus the opening verses of this great passage clearly demonstrate that, in order to discern God’s part in a day of ruin and, above all, to tread faithfully this path in the face of desertion, opposition and malice does not call for divine power to crush our enemies, but for the grace that is in Christ Jesus that will enable us to take our share in suffering – the grace that seeks with single eye to please the One that has chosen us; the grace that will lead us to strive lawfully, refusing all carnal and worldly methods; and the grace that prepares for patient toil while waiting for the fruits of our labour.
Moreover, we shall require, not only grace ministered from the Lord in glory, but the spiritual understanding that the Lord alone can give, and above all to have the Lord Himself before us as our one Object – a true Man of the seed of David, but a living Man in glory beyond the power of death.
(b) The course of the evil that has led to the ruin of the church as the house of God (verses 14-18)
In the opening verses of the chapter we have brought before us the spiritual condition that should characterise faithful men and enable them to discern the grave departure from the truth, as well as God’s path in the midst of the corruption. Before setting before us God’s path, the apostle, in verses 14 to 18, briefly touches upon some of the evils that have brought about the ruin of the church in responsibility.
(Vv. 14-16). Already we have learnt from the first chapter that all in Asia had turned away from the apostle. This implies that the church had not maintained itself at the height of the heavenly calling. The first step in the decline of the church was the surrender of its heavenly character. It is always the highest truth that is first given up. This surrender of the heavenly calling left open the door for the intrusion of the world and the flesh. In verse 14 of this chapter God’s servant refers to the first manifestation of the corruption. He traces the ruin to speculations of the human mind leading to strife about words to no profit, and thus letting go the word of truth.
He warns us against disputes of words and recalls us, not only to the word of truth, but to the word of truth rightly divided. All Scripture is the word of truth and yet what disaster may be wrought by giving Scripture a private interpretation, or by using texts out of their context, and thus, as Peter says, wresting Scripture to our destruction.
Then we are warned of further decline. The profitless speculation of verse 14 would degenerate into profane and vain babblings. Babblings that are profane treat divine things as if they were common, inasmuch as they make light of sacred things. They are vain in that the arguments used are without any substance.
Further, we are warned that these profane and vain babblings will increase. As far as the mass of the Christian profession is concerned, Paul holds out no hope that the downgrade movement will be permanently arrested. On the contrary, we are definitely warned that the evil will increase.
Moreover, we are warned that with the increase of profane and vain babblings there will come an increase of ungodly conduct. Profane talk leads to ungodly walk. Holding or propagating error will, as ever, lower the outward conduct. Laxity of doctrine leads to laxity of morals.
(Vv. 17, 18). A further terrible result of the increase of profane babblings and ungodliness will be the destruction of the vital truths of Christianity in the minds of men, for we read that the word of these profane babblers will spread as a gangrene which eats into and destroys the vital tissues of the body.
Thus, step by step, with divine skill, the apostle traces the progress of the evil that has corrupted Christendom:
Firstly, human speculations about words to no profit;
Secondly, disputes about the words degenerating into profane and vain babblings;
Thirdly, the ever-increasing profane and vain babblings leading to ungodliness; the outward conduct of the Christian profession increasingly lowered to a level where men act without fear of God;
Fourthly, ungodly walk tending to destroy and rob men of the great vital truths of Christianity.
To show the effect of this degeneration and the evil condition into which Christendom would fall, the apostle gives two solemn examples. Hymenus and Philetus, two men within the Christian profession, were teaching error. Instead of rightly dividing the word of truth, they had erred concerning the truth. They taught that the resurrection is past already. Apparently, they did not deny the resurrection; they appear to have spiritualised it and argued that, in some way, it had already taken place. Such an error is not to be lightly dismissed as the wild speculation of irresponsible fanatics. However unreasonable the error, the apostle foresees it will corrupt the professing church and act as a gangrene. Nor is it difficult to see that it would overthrow the faith of those who imbibed the error. If the resurrection is past already, it is evident that the saints have reached their final condition while yet on earth, with the result that the church ceases to look for the coming of the Lord, loses the truth of its heavenly destiny, and gives up its stranger and pilgrim character. Having lost its heavenly character, the church settles down on the earth, taking a place as part of the system for the reformation and government of the world.
When this end has been reached, the devil’s work has been done and he will no longer lead his instruments to press the particular error. Today there may be no one who would attempt to teach that the resurrection is past already, but the results of this extravagant error remain and are seen fully developed in the Christian profession. The constitution, administration, religious efforts, missionary zeal of professing Christendom take for granted that the church is in her settled home and doing her appointed work in seeking to reform the world and civilise the heathen in order to make this world a respectable and happy place.
(c) God’s path for the individual in a day of ruin (verses 19-22)
(V. 19). Having foretold the evil condition into which Christendom will fall, the apostle now gives us instruction how to act in the midst of the ruin. Before doing so he brings before us two great facts for the comfort of our hearts.:
Firstly, however great the failure of man, the foundation of God standeth sure. The foundation is God’s own work- whatever form that work may take – whether the foundation in the soul, or the foundation of the church on earth, through the instrumentality of the apostles and the coming of the Holy Spirit. No failure of man can set aside the foundation that God has laid, or prevent God from completing what He has commenced.
Secondly, for our comfort we are told, The Lord knoweth them that are His, and, as one has said, This knowing is no less that an acquaintance of heart with heart, a relation between the Lord and those that are His. The confusion has become so great, believers and unbelievers found in such close association, that, as to the mass, we cannot definitely say who is the Lord’s and who is not. In such a condition, what a comfort to know that what is of God cannot be set aside, and those that are the Lord’s, though hidden in the mass, cannot be ultimately lost.
God’s work, and the Lord’s own, will come to light in that day to which the apostle again and again alludes in the course of the Epistle (2Ti 1:12; 2Ti 1:18; 2Ti 4:8).
Having comforted our hearts as to the abiding character of God’s work and the security of those that are the Lord’s, God’s servant instructs the individual how to act amidst the corruptions of Christendom.
After the departure of the apostles, decline rapidly set in and has continued throughout the centuries until, today, we see in Christendom the solemn conditions foretold by Paul. Moreover, as we have seen, the apostle holds out no hope of recovery on the part of the mass. On the contrary, he warns us more than once that, with the passing of time, there will be an increase of evil. Not only profane and vain babblings will increase (2Ti 2:16) but evil men and seducers shall wax worse (2Ti 3:13), and the time will come when the Christian profession will not endure sound doctrine, but will turn away its ears from the truth (2Ti 4:3).
If, as we are shown, there is no prospect of recovery for the great mass of the Christian profession, how is the individual to act who desires to be faithful to the Lord? This deeply serious question is taken up and answered by the apostle in the important passage that follows – a passage that clearly marks out God’s path for the individual in a day of ruin (verses 19-22).
Let us first note that we are not told to leave that which professes to be the house of God on earth. This is impossible unless we leave the earth or become apostate. We are not to give up the profession of Christianity because, in the hands of men, that profession has become corrupt. Further, we are not told to reform the corrupt profession. Christendom as a whole is beyond reformation.
If, however, we are not to leave the profession, nor seek to reform the mass, nor to settle down quietly and sanction the corruption by association with it, what is the course we should pursue?
Having comforted our hearts the apostle proceeds to set before the individual believer the path God would have him to tread in a day of ruin. We may be sure that however dark the day, however difficult the times, however great the corruption, there never has been, and never will be, a period in the church’s history on earth when the godly are left without direction as to the path in the midst of the ruin. God has foreseen the ruin, and God has provided in His word for a day of ruin. Through lack of exercise we may fail to discern the path; through lack of faith we may shrink from taking it; none the less God’s path is marked out for us as plainly in the darkest day as in the brightest.
If, then, God has marked out a path for His people in a day of ruin, it is evident we are not left to devise a path for ourselves or simply to do the best we can. Our part is to seek to discern God’s path and step into it in the obedience of faith, while seeking grace from God to maintain us in the path.
Separation from evil is the first step in God’s path. If I cannot reform the evils of Christendom, I am responsible to be right myself. Though I cannot give up the profession of Christianity, I can indeed separate from the evils of the profession. Let us carefully note how many times, under different terms and in different ways, separation from evil is urged in the Epistle. The apostle says:
Shun profane and vain babblings – 2Ti 2:16;
Depart from iniquity – 2Ti 2:19;
Purge himself from these (vessels to dishonour) – 2Ti 2:21;
Flee also youthful lusts – 2Ti 2:22;
Foolish and senseless questionings avoid – 2Ti 2:23;
From such turn away – 2Ti 3:5.
Firstly, then, it is incumbent upon all who name the Name of the Lord to depart (or withdraw) from iniquity. We must not link up the Name of the Lord with evil in any form. The confusion and disorder of Christendom has become so great that, on the one hand, we may easily misjudge that a person is not the Lord’s who at heart is a real believer – but, The Lord knoweth them that are His. On the other hand, the one that confesses the Lord is responsible to depart from iniquity. If he refuses to do so, he cannot complain if he is misjudged. In a day of confusion it is no longer enough that a person confesses the Lord. His confession must be put to the test. The test is, do we submit to the authority of the Lord by departing from iniquity? To remain in association with evil and name the Name of the Lord is to connect His Name with evil.
(Vv. 20, 21). Secondly, we are not only to separate from iniquity but also from persons associated with evil, here called vessels to dishonour. The apostle uses the illustration of a great house of a man of the world to set forth the condition into which Christendom has fallen. That which takes the place on earth of being the house of God, instead of being apart from the world and in contrast with the world, has become like the world and the houses of the world, in which there are vessels of different materials used for different purposes, but in which vessels to honour may be found in contact with vessels to dishonour. If, however, a vessel is to be fit for the Master’s use, it must not be in contact with a vessel to dishonour.
Thus, in the application, the believer who would be fit for the Lord’s use must purge himself from vessels to dishonour. It has been pointed out that the only other place in the New Testament where the word translated purge is used is in 1Co 5:7, where the Corinthians assembly is instructed to purge out the old leaven. When the assembly was in its normal condition, and an evil-doer was found in their midst, they were instructed to put away from among themselves the wicked person. Here the apostle foresees a time when the condition of the professing mass will be so low that there will be no power to put out the evil-doer. In such a condition, when all godly remonstrance is in vain, the godly are instructed to separate themselves from vessels to dishonour. In both cases the principle is the same: there is to be no association between the godly and the ungodly. To refuse such association, in one case – the normal condition – the assembly is to purge out the old leaven; in the other case – when there is no longer power to deal with the evil – the vessel unto honour is to purge himself from the vessels to dishonour in separating himself from them. One has truly said, If any therefore bear the Lord’s Name, who, under the plea of unity, or the love of ease, or through partiality for their friends, tolerate the evil which Scripture shows to be hateful to God, a godly man has no option, but is bound to hear the divine word and to purge himself from these vessels to dishonour.
Thus it is clear we must cease to do evil before learning to do well; for it is only as separated from evil that anyone becomes sanctified and meet for the Master’s use and prepared unto every good work. The measure of our separation will be the measure of our preparation. One has truly said, In every age of the church any little effort to obey this injunction has had its reward, whether observed by one or more; and whoever will take the trouble to investigate the course of any distinguished servant of the Lord, or company of believers, he will find that separation from surrounding evil was one of the leading characteristics, and that service and honour were proportionate thereto, but declined and waned as this key to service was neglected or unused.
For his comfort and encouragement, the one acting upon this injunction is assured that he will not only be fit for the Master’s use, but that he will be a vessel unto honour. He may have to meet the reproaches, and even scorn, of those from whom he separates, but, says the apostle, he shall be a vessel unto honour.
These verses show that the separation is of a twofold character: firstly, we are to withdraw from every iniquitous system; secondly, we are to separate from dishonourable persons.
Here, then, is our warrant for the individual to separate from all these great systems of men, which set aside Christ as the alone Head of His body, which ignore the presence of the Holy Spirit, which are fast giving up the vital truths of Christianity, in which believers and unbelievers are associated together, and in which there is no power to deal with evil or admit principles that make it impossible for evil to be dealt with.
(V. 22). The instruction to separate from evil is followed by the equally important injunction, Flee also youthful lusts. Having separated from the corruptions of Christendom, we are to beware lest we fall into the corruptions of nature. Youthful lusts would not only allude to the grosser desires of the flesh, but also to all those things which fallen nature desires with the thoughtless impetuosity and self-will of youth. Never are we in greater danger of acting in the flesh than when we have acted in faithfulness to the Lord. One has said, We may be beguiled into moral relaxation through satisfaction in our ecclesiastical separation. How seasonable, then, is this exhortation to flee also youthful lusts, following, as it does, the injunction to withdraw from iniquity and separate from vessels to dishonour.
Having separated from the corruptions of Christendom and refused the corruptions of nature, we are exhorted to pursue certain great moral qualities which give a positive character to the path. We are not told to follow some prominent teacher, though we should gladly recognise every gift, if leading in the path that has these marks. The qualities we are to pursue are righteousness, faith, love, peace.
Righteousness of necessity comes first, for here it is the individual path that is in question. Having separated from iniquity we are to judge our ways and see that all our practical relations, whether in connection with the world or God’s people, are in accord with righteousness.
Faith comes next and narrows the path still more, for faith has to do with God; and not every righteous way is a way of faith. Practical righteousness toward men, in the sense of honest dealing with one another, may exist without faith in God. God’s path for His own through this world demands the constant exercise of faith in the living God. We not only need a path to tread, but we need faith to tread the path.
Love follows. If right in our practical relations with others, and walking by faith in God, our hearts will be free to go out in love to others. Faith in Christ Jesus is followed by love to all the saints (Eph 1:15; Col 1:4).
Peace comes last and in its due place as the outcome of righteousness, faith and love. Righteousness heads the list and peace closes it, for the fruit of righteousness is sown in peace. Unless guarded by the qualities that precede it, the pursuit of peace may degenerate into indifference to Christ and acquiescence in evil.
Here, then, we have plain instructions for our individual path in a day of ruin. The instructions, however, do not cease with these individual directions, for, at this point, the apostle passes from what is individual to what is collective. He tells us that these qualities are to be pursued with those that call upon the Lord out of a pure heart. The words with them clearly bring in what is collective. This is of the deepest importance, as, without this instruction, we might ask, What Scriptural warrant have we for walking with others in a day of ruin? Here is our warrant: we are not left in isolation. There will always be others who, in a day of ruin, call upon the Lord out of a pure heart. Calling upon the Lord is the expression of dependence upon the Lord and seems specially connected with a day of departure from the Lord. In the evil days of Seth we read, Then began men to call upon the Name of the Lord. So, too, we read of Abraham, when he came out from country, kindred and father’s house, that he called upon the Name of the Lord. Thus we have a company who, in loyalty to the Lord, have separated from the corruptions of Christendom and, in this outside place, walk in dependence upon the Lord, and do so as having a pure heart. A pure heart is not one that claims to be pure, but rather one that, under the eye of the Lord, follows righteousness, faith, love and peace.
Thus we have a definite path marked out by the word of God for a day of ruin characterised:
Firstly, by separation from the corruptions of Christendom;
Secondly, by separation from the corruptions of the flesh;
Thirdly, by the pursuit of certain moral qualities;
Fourthly, by association with those who call upon the Lord out of a pure heart.
If, then, a few find themselves together, according to these plain directions, the question may well arise, What principles are to guide them in their worship, in remembering the Lord, in their meetings for edification, in their service, and in their manner of life toward one another and the world? The reply is simple: such will at once find there is available for their guidance all the principles for the ordering of every detail of God’s assembly, as brought before us in the Epistle to the Corinthians and other portions of the New Testament, principles which no ruin in the church can set aside. Moreover, having separated from the evils of Christendom, such will find that many principles and directions for the practical administration of the church, which would be hardly possible to carry out in the systems of men, can now be applied in simplicity. Thus those who accept God’s path in a day of ruin will find that it is still possible to walk in the light of the assembly as constituted in the beginning. They will not, indeed, set up to be the assembly, or even a model of the assembly for, at most, they are but a few individuals who have separated from the corruptions of Christendom and hence, if a witness, are only a witness to the ruined condition of the church in these closing days, rather than a pattern of the church in its early days.
(d) The spirit in which to meet opposition (verses 23-26)
In the closing verses of the chapter we have an important warning to the servant of the Lord. In reference to this path of separation from the corruptions of Christendom, the apostle foresees that if there are those who will obey these directions, there will also be those by whom they will be strenuously opposed. The assertion of these truths will call forth a crop of foolish and unlearned questions. Experience has shown how true this is. Almost every argument that human ingenuity can suggest has been used to set aside the plain instructions of this passage. We are warned that these arguments will gender strifes. Whatever happens, the servant of the Lord is not to be drawn into strife – he must not strive. If he allows himself to be drawn into strife, he may find himself thoroughly defeated, though standing for the absolute truth. The servant is to remember that he is only the servant and not the Master. As the servant of the Lord, it is his business to exhibit the character of the Lord – gentleness, aptness to teach, patience and meekness in the presence of opposition. The natural tendency is to defend and cling to that with which one is associated, even though it be thoroughly unscriptural. Hence the first effect of the presentation of these truths is often to raise opposition. If, as it may be, the servant himself once opposed, it becomes him to have great patience and great meekness in seeking to instruct others. In presenting the truth it must not be with the thought that by his clear presentation, or meekness of manner, it will be accepted, but with the definite sense that it is only God who can bring anyone to the acknowledging of the truth.
Fuente: Smith’s Writings on 24 Books of the Bible
Week 4
2Ti 2:1-7
A FAITHFUL SERVANT IS COMMITTED (to discipleship)
2:1 Thou therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 3 Thou therefore endure hardness, as a good soldier of Jesus Christ. 4 No man that warreth entangleth himself with the affairs of [this] life; that he may please him who hath chosen him to be a soldier. 5 And if a man also strive for masteries, [yet] is he not crowned, except he strive lawfully. 6 The husbandman that laboureth must be first partaker of the fruits. 7 Consider what I say; and the Lord give thee understanding in all things.
2:1 “Thou therefore, my son, be strong in the grace that is in Christ Jesus.”
Because of the illustration you therefore live as follows! Be strong in the grace that is in Christ. Now, just what does that mean?
Be strong seems to relate to become strong or make strong. Because of what Paul has said, Timothy is to become stronger in grace.
When I took a job in maintenance at a retail store, I had been sitting at a desk for the most part for several years. I found what becoming strong was. I could do little without tiring and becoming out of breath, yet after a few months of running from one end of a three story building to the other all day; I found I could do most anything without becoming breathless.
This is all good, but what does it mean to become strong in grace? It is of note that this growth is from outside of Timothy – he only has to let it happen in his life.
The term grace is the normal term for grace in the New Testament, but it has many shades of meaning. Some of the thoughts of this word are “that which affords joy, pleasure, delight, sweetness, charm, loveliness: grace of speech – goodwill loving-kindness and favor. These are all qualities that Timothy could show and certainly all come from Christ – they are not qualities we show automatically from within ourselves. Showing these is showing grace to others.
Indeed, read through the previous context and these are qualities that were in the actions mentioned.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:1 Thou {1} therefore, my son, be strong in the grace that is in Christ Jesus.
(1) The conclusion of the former exhortation which has also a declaration added to it: how those who do not keep that worthy thing that is committed to them, who keep it to themselves, but rather those who do most freely communicate it with others, to the end that many may be partakers of it, without any man’s loss or hindrance.
Fuente: Geneva Bible Notes
A. Charge to endure hardship 2:1-13
Paul continued to encourage Timothy to remain faithful to his calling to motivate him to persevere in his ministry.
"In this first section the subject particularly dealt with is the question of service and rewards." [Note: Harry Ironside, Timothy, Titus, and Philemon, p. 182.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Timothy’s duty 2:1-7
"Following the models of shame and courage (2Ti 1:15-18), Paul resumes direct exhortation to Timothy and the handover of the Pauline mission." [Note: Towner, The Letters . . ., p. 487.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul’s charge in this verse is a general one. Specific responsibilities follow. On the basis of what he had already written, Paul urged his son (Gr. teknon, lit. child, an affectionate term) to let Christ’s grace empower him. The present tense of the Greek passive imperative endunamoo indicates the need for continual dependence on God. One does this as he or she walks in submission to the Spirit of God and in harmony with the will of God. God then can and will provide strength.
"Christ is the dynamo for power only when and while we keep in touch with him." [Note: A. T. Robertson, Word Pictures in the New Testament, 4:616.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 29
THE NEED OF MACHINERY FOR THE PRESERVATION AND TRANSMISSION OF THE FAITH-THE MACHINERY OF THE PRIMITIVE CHURCH. – 2Ti 2:1-2
In this tenderly affectionate address we have a very early indication of the beginnings of Christian tradition and Christian schools, two subjects intimately connected with one another. St. Paul having pointed out as a warning to his “child” Timothy the cold or cowardly behavior of those in Asia who had turned away from him, and as an example the affectionate courage of Onesiphorus, returns to the charge of which this letter is so full, that Timothy is “not to be ashamed of the testimony of our Lord,” but be willing to “suffer hardship with the gospel according to the power of God.” {2Ti 1:8} “Thou, therefore, my child,” with these instances in mind on the one hand and on the other, “be inwardly strengthened in the grace that is in Christ Jesus.” In his own strength he will be able to do nothing; but in the grace which Christ freely bestows on all believers who ask it of Him, Timothy will be able to find all that he needs for the strengthening of his own character and for the instruction of others.
And here St. Paul, in a way thoroughly natural in one who is writing a letter which is personal rather than official, diverges for a moment to give utterance to the idea which passes through his mind of securing permanence in the instruction of the faithful. Possibly it was in reference to this duty that he feared the natural despondency and sensitiveness of Timothy. Timothy would be likely to shrink from such work, or to do it in a half-hearted way. Or again the thought that this letter is to summon Timothy to come to him is in his mind, {2Ti 4:9; 2Ti 4:21} and he forthwith exhorts him to make proper provision for continuity of sound teaching in the Church committed to his care. “The things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” In other words, before leaving his flock in order to visit his spiritual father and friend, he is to secure the establishment of apostolic tradition. And in order to do this he is to establish a school, -a school of picked scholars, intelligent enough to appreciate, and trustworthy enough to preserve, all that has been handed down from Christ and His Apostles respecting the essentials of the Christian faith. There is only one Gospel, -that which the Apostles have preached ever since the Ascension. It is so well known, so well authenticated both by intrinsic sublimity and external testimony, that no one would be justified in accepting a different Gospel, even upon the authority of an angel from heaven. A second Gospel is an impossibility. That which is not identical with the Gospel which St. Paul and the other Apostles have preached would be no Gospel at all. {Gal 1:6-9} And this Divine and Apostolic Gospel is the Gospel which has been committed to Timothys charge. Let him take all reasonable care for its preservation.
For in the first place, such care was commanded from the outset. Christ has promised that His truth shall continue and shall prevail. But He has not exempted Christians from the duty of preserving and propagating it. He, Who is the Truth, has declared that He is ever with His Church, even unto the end of the world; {Mat 28:20} and in fulfillment of this promise He has bestowed the Spirit of truth upon it. But He has nowhere hinted that His Church is to leave the cause of His Gospel to take care of itself. On the contrary, at the very time that He promised to be always with His disciples, He prefaced this promise with the command, “Go ye therefore, and make disciples of all the nations teaching them to observe all things whatsoever I commanded you”; as if His promise were contingent upon their fulfillment of this charge. At the very moment when the Church received the truth, it was told that it had the responsibility of safeguarding it and making it known.
And, secondly, experience has proved how entirely necessary such care is. The Gospel cannot be superseded by any announcement possessing a larger measure of truth and authority. So far as the present dispensation goes, its claims are absolute and final. But it may be seriously misunderstood; it may be corrupted by large admixture of error; it may be partially or even totally forgotten; it may be supplanted by some meretricious counterfeit. There were Thessalonians who had supposed that the Gospel exempted them from the obligation of working to earn their bread. There were Christians at Corinth and Ephesus who had confounded the liberty of the Gospel with antinomian license. There was the Church of Sardis which had so completely forgotten what it had received, that no works of its doing were found fulfilled before God, and the remnant of truth and life which survived was ready to perish. And the Churches of Galatia had been in danger of casting on one side the glories of the Gospel and returning to the bondage of the Law. Through ignorance, through neglect, through willful misrepresentation or interested opposition, the truth might be obscured, or depraved, or defeated; and there were few places where such disastrous results were more possible than at Ephesus. Its restless activity in commerce and speculation; its worldliness; the seductiveness of its forms of paganism; – all these constituted an atmosphere in which Christian truth, unless carefully protected, would be likely to become tainted or be ignored. Even without taking into account the proposal that Timothy should leave Ephesus for awhile and visit the Apostle in his imprisonment at Rome, it was no more than necessary precaution that he should endeavor to secure the establishment of a permanent center for preserving and handing on in its integrity the faith once for all committed to the saints.
“The things which thou hast heard from me among many witnesses.” The last three words are remarkable; and they are still more remarkable in the original Greek. St. Paul does not say simply “in the presence of many witnesses” ( or ), but “by means of many witnesses” (). In the First Epistle {1Ti 6:12} he had appealed to the good confession which Timothy had made “in the sight of many witnesses.” As regards Timothys confession these were witnesses and no more. They were able forever afterwards to testify that he had made it; but they did not help him to make it. The confession was his, not theirs, although no doubt they assented to it and approved it; and their presence in no way affected its goodness. But here those who were present were something more than mere witnesses of what the Apostle said to Timothy: they were an integral part of the proceeding. Their presence was an element without which the Apostles teaching would have assumed a different character. They were not a mere audience, able to testify as to what was said; they were guarantees of the instruction which was given. The sentiments and opinions which St. Paul might express in private to his disciple, and the authoritative teaching which he delivered to him in public under the sanction of many witnesses, were two different things and stood on different grounds. Timothy had often heard from his friend his personal views on a variety of subjects; and he had often heard from the Apostle his official testimony, delivered solemnly in the congregation, as to the truths of the Gospel. It is this latter body of instruction, thus amply guaranteed, of which Timothy is to take such care. He is to treat it as a treasure committed to his charge, a precious legacy which he holds in trust. And in his turn he is to commit it to the keeping of trustworthy persons, who will know its value, and be capable of preserving it intact and of handing it on to others as trustworthy as themselves.
Some expositors interpret the passage as referring, not to the Apostles public teaching as a whole, but to the instructions which he gave to Timothy at his ordination respecting the proper discharge of his office; and the aorist tense () favors the view that some definite occasion is intended. {comp. 1Ti 4:14; 2Ti 1:6} In that case the Apostle is here showing anxiety for the establishment of a sound tradition respecting the duties of ministers, – a very important portion, but by no means the main portion of the teaching which he had imparted. But the aorist does not compel us to confine the allusion to some one event, such as Timothys ordination or baptism; and it seems more reasonable to understand the charge here given as a continuation of that which occurs towards the close of the first chapter. There he says, “Hold the pattern of sound words which thou hast heard” () “from me”; and here he charges Timothy not merely to hold this pattern of sound words fast himself, but to take care that it does not perish with him.
This, then, may be considered as the earliest trace of the formation of a theological school, -a school which has for its object not merely the instruction of the ignorant, but the protection and maintenance of a definite body of doctrine. That which the Apostle, when he was in Ephesus, publicly taught, under the sanction of a multitude of witnesses, is to be preserved and handed on without compromise or corruption as a pattern of wholesome doctrine. There are unhealthy and even deadly distortions of the truth in the air, and unless care is taken to preserve the truth, it may easily become possible to confuse weak and ignorant minds as to what are the essentials of the Christian faith.
The question as to the earliest methods of Christian instruction and the precautions taken for the preservation of Apostolic tradition is one of the many particulars in which our knowledge of the primitive Church is so tantalizingly meager. A small amount of information is given us in the New Testament, for the most part quite incidentally, as here; and then the history runs underground, and does not reappear for a century or more. The first few generations of Christians did not contain a large number of persons who were capable of producing anything very considerable in the way of literature. Of those who had the ability, not many had the leisure or the inclination to write. It was more important to teach, by word of mouth than with the pen; and where was the use of leaving records of what was being done, when (as was generally believed) Christ would almost immediately appear to put an end to the existing dispensation? Out of what was written much, as we know, has perished, including even documents of Apostolic origin. {Luk 1:1-2; 1Co 5:9; 3Jn 1:9} Therefore, much as we lament the scantiness of the evidence that has come down to us, there is nothing surprising about it. The marvel is, not that so little contemporary history has reached us, but that so much has done so. And what it behooves us to do is to make a sober use of such testimony as we possess.
We shall be doing no more than drawing a reasonable conclusion from the passage before us if we infer that what St. Paul enjoins Timothy to do at Ephesus was done in many other Churches also, partly in consequence of this Apostolic injunction, and partly because what he enjoins would be suggested in many cases by necessity and common sense. This inference is confirmed by the fact that it is precisely to the continuity of doctrine secured by a regular succession of authorized and official teachers in the different Churches that appeal is continually made by some of the earliest Christian writers whose works have come down to us. Thus Hegesippus cir. A.D. 170) gives as the result of careful personal investigations at Corinth, Rome, and elsewhere, “But in every succession (of bishops) and in every city there prevails just what the Law and the Prophets and the Lord proclaim” (Eus., “H.E.,” IV, 22:3). Irenaeus, in his great work against heresies, which was completed about A.D. 185, says, “We can enumerate those who were appointed bishops by the Apostles themselves in the different Churches, and their successors down to our own day; and they neither taught nor acknowledged any such stuff as is raved by these men”
But since it would be a long business in a work of this kind to enumerate the successions in all the Churches, he selects as a primary example that of “the very great and ancient Church, well known to all men, founded and established by the two most glorious Apostles Peter and Paul.” After giving the succession of Roman bishops from Linus to Eleutherus, he glances at Smyrna, presided over by St. Johns disciple, Polycarp, whose letter to the Philippian Church shows what he believed, and at Ephesus, founded as a Church by St. Paul and presided over by St. John, until the times of Trajan (III 3:1-3). Again he says that, although there may be different opinions respecting single passages of Scripture, yet there can be none as to the sum total of its contents, viz., “that which the Apostles have deposited in the Church as the fullness of truth, and which has been preserved in the Church by the succession of bishops.” And again, still more definitely, “The Church, though dispersed throughout the whole world even to the ends of the earth, has received from the Apostles and their disciples the belief in one God, Father Almighty, etc. Having received this preaching and this belief, the Church, as we said before, although dispersed about the whole world, carefully guards it, as if dwelling in one house; and she believes these things, as if she had but one soul and one and the same heart, and with perfect concord she preaches them and teaches them and hands them down, as if she possessed but one mouth. For although the languages up and down the world are different, yet the import of the tradition is one and the same. For neither the Churches which are established in Germany believe anything different or hand down anything different, nor in Spain, nor in Gaul, nor throughout the East, nor in Egypt, nor in Libya, nor those established about the central regions of the earth And neither will he who is very mighty in word among those who preside in the Churches utter different [doctrines] from these (for no one is above the Master), nor will he who is weak in speaking lessen the tradition” (I 10. I, 2). Clement of Alexandria (cir. A.D. 200) tells us that he had studied in Greece, Italy, and the East, under teachers from Ionia, Coelesyria, Assyria, and Palestine; and he writes of his teachers thus: “These men, preserving the true tradition of the blessed teaching directly from Peter and James, from John and Paul, the holy Apostles, son receiving it from father (but few are they who are like their fathers), came by Gods providence even to us, to deposit among us those seeds which are ancestral and apostolic” (“Strom.,” I p. 322, ed. Potter). Tertullian in like manner appeals to the unbroken tradition, reaching back to the Apostles, in a variety of Churches: “Run over the Apostolic Churches, in which the very chairs of the Apostles still preside in their places, in which their own authentic writings are read, uttering the voice and representing the face of each of them”; and he mentions in particular Corinth, Philippi, Thessalonica, Ephesus, and Rome. “Is it likely that Churches of such number and weight should have strayed into one and the same faith?” (“De Pries. Hoer.,” 28., 36.).
This evidence is quite sufficient to prove that what St. Paul charged Timothy to do at Ephesus was done not only there, but at all the chief centers of the Christian Church: viz., that everywhere great care was taken to provide continuity of authoritative teaching respecting the articles of the faith. It indicates also that as a rule the bishop in each place was regarded as the custodian of the deposit, who was to be chiefly responsible for its preservation. But the precise method or methods (for there was probably different machinery in different places) by which this was accomplished, cannot now be ascertained. It is not until near the end of the second century that we begin to get anything like precise information as to the way in which Christian instruction was given, whether to believers or heathen, in one or two of the principal centers of Christendom; e.g., Alexandria, Caesarea, and Jerusalem.
St. Paul himself had ruled that a bishop must be “apt to teach” (1Ti 3:2; comp. Tit 1:9); and although we have no reason to suppose that as a rule the bishop was the only or even the chief instructor, yet he probably selected the teachers, as Timothy is directed to do here. In the great Catechetical School of Alexandria the appointment of what we should now call the Rector or senior professor was in the hands of the bishop. And, as we might expect, bishops selected clergy for this most important office. It forms one of the many contrasts between primitive Christianity and heathenism, that Christians did, and pagans did not, regard it as one of the functions of the priesthood to give instruction in the traditional faith. The heathen clergy, if consulted, would give information respecting the due performance of rites and ceremonies, and the import of omens and dreams; but of their giving systematic teaching as to what was to be believed respecting the gods, there is no trace.
It is more than probable that a great deal of the instruction both to candidates for baptism and candidates for the ministry was from very early times reduced to something like a formula; even before the dangers of corruption arising from Gnosticism rendered this necessary, we may believe that it took place. We know that the Gospel history was m the first instance taught orally; and the oral instruction very soon-fell into something that approached to a stereotyped form. This would probably be the case with regard to statements of the essentials of the Christian faith. In Ignatius (“Philad.,” 8.), Justin Martyr (“Apol.,” I 61, 66), and in Irenaeus (“Haer.,” I 10. i) we can trace what may well have been formulas in common use. But it is not until the middle of the fourth century that we get a complete example of the systematic instruction given by a Christian teacher, in the Catechetical Lectures of St. Cyril, Bishop of Jerusalem, delivered, however, before his episcopate.
But what is certain respecting the earliest ages of the Church is this; that in every Church regular instruction in the faith was given by persons in authority specially selected for this work, and that frequent intercourse between the Churches showed that the substance of the instruction given was in all cases the same, whether the form of words was identical or not. These facts, which do not by any means stand alone, are conclusive against the hypothesis that between the Crucifixion and the middle of the second century a complete revolution in the creed was effected; and that the traditional belief of Christians is not that which Jesus of Nazareth taught, but a perversion of it which owes its origin mainly to the overwhelming influence of His professed follower, but virtual supplanter, Saul of Tarsus.