Verse-by-Verse Bible Commentary
2 Timothy 1:12

Clarke's Commentary

Verse 12. I am not ashamed. — Though I suffer for the Gospel, I am not ashamed of the Gospel; nor am I confounded in my expectation; his grace being at all times sufficient for me.

For I know whom I have believed — I am well acquainted with the goodness, mercy, and power of Christ; and know that I cannot confide in him in vain.

That which I have committed unto him — This is variously understood. Some think he means his life, which he had put, as it were, into the hands of Christ, in order that he might receive it again, in the resurrection, at the great day. Others think he means his soul. This he had also given into the hands of his faithful Creator, knowing that although wicked men might be permitted to take away his life, yet they could not destroy his soul, nor disturb its peace. Others think that he is speaking of the Gospel, which he knows will be carefully preserved by the great Head of the Church; for, though he shall be soon called to seal the truth with his blood, yet he knows that God will take care that the same truth shall be proclaimed to the world by others, whom God shall raise up for that very purpose.

Bridgeway Bible Commentary

1:1-2:13 ENCOURAGEMENT TO TIMOTHY

Need for courage and faithfulness (1:1-18)

Paul recalls the time when he left Timothy behind in Ephesus, and remembers how Timothy wept as they parted. He longs to see him again (1:1-4). No doubt the quality of Timothy’s faith, which so attracted Paul to him, was largely the result of a godly upbringing by those of sincere faith (5). At the beginning of Timothy’s ministry Paul had shown publicly that he believed Timothy to be divinely gifted for his work. He encourages Timothy to keep working and not to become hesitant through fear of opposition (6-7).
Far from being timid, Timothy must be bold in showing himself of one mind with Paul in standing for the truth of Jesus Christ. True, this will result in suffering, but he will willingly bear such suffering when he remembers all that God has freely done for him (8). God saves sinners and makes them his people solely by his grace, not because of anything they have done. Before the world was made, God planned to give people eternal life, but this gift becomes theirs only through Christ’s victory over death on the cross (9-10).
The imprisonment Paul suffers is not because he has failed in any way, but because he has steadfastly upheld the gospel. He has carried out the work God gave him to do. Therefore, his imprisonment neither causes him shame nor weakens his confidence. He knows that God will be faithful to him and will preserve the gospel, no matter how severe the persecution (11-12). Timothy also must stand firm and, with the help of God’s Spirit, uphold the message of truth that God has entrusted to him (13-14).
Paul gives Timothy two examples of commitment, one bad the other good. The bad example concerns Christians from the province of Asia who apparently deserted Paul at the time of his arrest (15). By contrast another from Asia, Onesiphorus of Ephesus, went looking for Paul, in spite of the difficulties and risks involved. Paul prays that God will reward him with blessing on his family now, and mercy in the day of judgment (16-18; cf. 4:19).

Coffman's Commentaries on the Bible

For which cause I suffer also these things: yet I am not ashamed; for I know whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day.

The problem of this verse regards just what Paul committed, or entrusted to God. As Hendriksen phrased it, "Is it the gospel or is it myself and my complete salvation?" William Hendriksen, op. cit., p. 235. We shall not argue this point, simply because it is true both ways and was possibly intended by Paul himself to be understood in both ways. Approaching the end of life, Paul found no nagging uncertainty, no shadow of doubt, no waning confidence in the Lord, but an overwhelming certainty; and the basis of that certainly shines in this verse. It was grounded, not primarily upon what he believed, but upon WHOM he had believed, namely the Lord Jesus Christ himself. Saints of all ages have found in this marvelous text sufficient confidence and trust to fortify them against all the misfortunes of life and to enable them to face death itself in the beautiful serenity of full confidence in the Lord.

The thought of this verse …

Is expressed in a metaphor drawn from the common action of one person entrusting another with some precious deposit, to be kept for a time and restored whole and uninjured. All the words in this sentence are part of this metaphor. A. C. Hervey, The Pulpit Commentary, Vol. 21, 2 Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 4.

As Ward noted:

The Greek reads literally, "my deposit," which some scholars regard as the gospel or as souls in Paul's pastoral care; others see in it a reference to Paul himself, his soul. Ronald A. Ward, op. cit., p. 155.

Although, as noted above, the passage is true any way it may be interpreted, the thought of the Last Day, as well as the impending execution of the apostle, seems to suggest that it was particularly Paul's own soul that he probably had in mind in this metaphor.

Barnes' Notes on the Whole Bible

For the which cause I also suffer these things - That is, I suffer on account of my purpose to carry the gospel to the Gentiles; see the notes at Colossians 1:24.

Nevertheless I am not ashamed - compare the notes at Romans 1:16.

For I know whom I have believed - Margin, “trusted.” The idea is, that he understood the character of that Redeemer to whom he had committed his eternal interests, and knew that he had no reason to be ashamed of confiding in him. He was able to keep all that he had intrusted to his care, and would not suffer him to be lost; see Isaiah 28:16.

And am persuaded that he is able to keep that which I have committed unto him - That is, the soul, with all its immortal interests. A man has nothing of higher value to intrust to another than the interests of his soul, and there is no other act of confidence like that in which he intrusts the keeping of that soul to the Son of God. Hence, learn:

(1) That religion consists in committing the soul to the care of the Lord Jesus; because:

1. We feel that we cannot secure the soul’s salvation ourselves.
1. The soul is by nature in danger.
2. If not saved by him, the soul will not be saved at all.

(2) That the soul is a great and invaluable treasure which is committed to him.

1. No higher treasure can be committed to another;
1. In connection with that the whole question of our happiness on earth and in heaven is entrusted to him, and all depends on his fidelity.

(3) It is done by the true Christian with the most entire confidence, so that the mind is at rest. The grounds of this confidence are:

(a)What is said of the mighty power of the Saviour;

(b)His promises that he will keep all who confide in him (compare the notes at John 10:27-29;

(c)Experience - the fact that those who have trusted in him have found that he is able to keep them.

(4) This act of committing the soul, with all its interests, to the Saviour, is the true source of peace in the trials of life. This is so because:

(a)Having done this, we feel that our great interests are secure. If the soul is safe, why need we be disturbed by the loss of health, or property, or other temporal comforts? Those are secondary things. A man who is shipwrecked, and who sees his son or daughter safe with him on the shore, will be little concerned that a casket of jewels fell overboard - however valuable it might be:

1. All those trials will soon pass away, and he will be safe in heaven.
1. These very things may further the great object - the salvation of the soul. A man’s great interests may be more safe when in a prison than when in a palace; on a pallet of straw than on a bed of down; when constrained to say, “Give us this day our daily bread,” than when encompassed with the wealth of Croesus.

Against that day - The day of judgment - called “that day,” without anything further to designate it, because it is the great day; “the day for which all others days were made.” It seems to have been so much the object of thought and conversation among the early Christians, that the apostle supposed that he would be understood by merely referring to it as “that day;” that is, the day which they were always preaching about, and talking about, and thinking about.

Calvin's Commentary on the Bible

12For which cause also I suffer these things It is well known that the rage of the Jews was kindled against Paul, for this reason more than any other, that he made the gospel common to the Gentiles. Yet the phrase for which cause relates to the whole verse, and therefore must not be limited to the last clause about “the Gentiles.”

But I am not ashamed That the prison in which he was bound might not in any degree lessen his authority, he contends, on the contrary, by two arguments. First, he shows that the cause, far from being disgraceful, was even honorable to him; for he was a prisoner, not on account of any evil deed, but because he obeyed God who called him. It is an inconceivable consolation, when we are able to bring a good conscience in opposition to the unjust judgments of men. Secondly, from the hope of a prosperous issue he argues that there is nothing disgraceful in his imprisonment. He who shall avail himself of this defense will be able to overcome any temptations, however great they may be. And when he says, that he “is not ashamed,” he stimulates others, by his example, to have the same courage.

For I know whom I have believed This is the only place of refuge, to which all believers ought to resort, whenever the world reckons them to be condemned and ruined men; namely, to reckon it enough that God approves of them; for what would be the result, if they depended on men? And hence we ought to infer how widely faith differs from opinion; because, when Paul says, “I know whom I have believed,” he means that it is not enough if you believe, unless you have the testimony of God, and unless you have full certainty of it. Faith, therefore, neither leans on the authority of men, nor rests on God, in such a manner as to hesitate, but must be joined with knowledge; otherwise it would not be sufficiently strong against the innumerable assaults of Satan. He who with Paul enjoys this knowledge, will know, by experience, that, on good grounds, our faith is called

“the victory that overcometh the world,” (1 John 5:4)

and that on good grounds, it was said by Christ,

“The gates of hell shall not prevail against it.”
(Matthew 16:18.)

Amidst every storm and tempest, that man will enjoy undisturbed repose, who has a settled conviction that God,

“who cannot lie,” (Titus 1:2)

or deceive, hath spoken, and will undoubtedly perform what he hath promised. On the other hand, he who has not this truth sealed on his heart, will be continually shaken hither and thither like a reed.

This passage is highly worthy of attention; because it expresses admirably the power of faith, when it shows that, even in desperate affairs, we ought to give to God such glory as not to doubt that he will be true and faithful; and when it likewise shows that we ought to rely on the word as fully as if God had manifested himself to us from heaven; for he who has not this conviction understands nothing. Let us always remember that Paul does not pursue philosophical speculations in the shade, but, having the reality before his eyes, solemnly declares, how highly valuable is a confident hope of eternal life.

And am persuaded that he is able Because the power and greatness of dangers often fill us with dismay, or at least tempt our hearts to distrust, for this reason we must defend ourselves with this shield, that there is sufficient protection in the power of God. In like manner Christ, when he bids us cherish confident hope, employs this argument,

“The Father, who gave you to me, is greater than all,”
(John 10:29)

by which he means, that we are out of danger, seeing that the Lord, who hath taken us under his protection, is abundantly powerful to put down all opposition. True, Satan does not venture to suggest this thought in a direct form, that God cannot fulfill, or is prevented from fulfilling, what he has promised, (for our senses are shocked by so gross a blasphemy against God,) but, by preoccupying our eyes and understandings, he takes away from us all sense of the power of God. The heart must therefore be well purified, in order that it may not only taste that power, but may retain the taste of it amidst temptations of every kind.

Now, whenever Paul speaks of the power of God, understand by it what may be called his actual or (ἐνεργουμένμν) “effectual” power, as he calls it elsewhere. (Colossians 1:29) Faith always connects the power of God with the word, which it does not imagine to be at a distance, but, having inwardly conceived it, possesses and retains it. Thus it is said of Abraham:

“He did not hesitate or dispute, but gave glory to God, being fully convinced that what he had promised he was able also to perform,” (Romans 4:20.)

What I have intrusted to him Observe that he employs this phrase to denote eternal life; for hence we conclude, that our salvation is in the hand of God, in the same manner as there are in the hand of a depository those things which we deliver to him to keep, relying on his fidelity. If our salvation depended on ourselves, ⁽¹⁴⁷⁾ to how many dangers would it be continually exposed? But now it is well that, having been committed to such a guardian, it is out of all danger.

(147) “Si nostre salut dependoit de nous, et qu’il fust en nostre garde.” — “If our salvation depended on us, and were under our protection.”

Smith's Bible Commentary

Shall we turn now to second Timothy? This is the last epistle that Paul wrote. He is again in prison in Rome. It would seem that he was released from the first imprisonment and allowed a little more time of liberty to preach the Gospel. And putting together from the various epistles and from the book of Acts, it would seem that he went to Miletus and then on over to Corinth and to Troas, probably to Ephesus, and then on back where he was arrested and taken back to Rome.

Paul realizes that the situation is now changed in Rome. He realizes that the sentence of death is upon him. He knows that his time is very short, that he will soon be executed by Nero for his faith in Jesus Christ. And so realizing that his execution is only a matter of time, Paul writes his final letter to Timothy, his son in the faith. This young man that Paul had discipled and spent so much time with to invest in Timothy's life so that he could carry on the work of Paul once he was gone.

So Paul now is writing his final epistle, this is the last of Paul's epistles. Shortly after this, he was beheaded there on the Appian Way just outside of Rome.

So,

Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus ( 2 Timothy 1:1 ),

You see, the sentence of death is now hanging on him. So what's he talk about? Life in Christ Jesus, that eternal life. Jesus said, "Don't be afraid of those who can kill your body, and after that they don't have any power" ( Matthew 10:28 ). And so as Paul is writing with the sentence of death upon him, knowing that his execution is only a matter of time, it is interesting how he writes about life. I'm "an apostle by the will of God, according to the promise of life," not of death but "of life which is in Christ Jesus."

John tells us, "This is the record, God has given to us eternal life, and that life is in the Son. And he who has the Son has life" ( 1 John 5:11 ). "According to the promise of life that is in Christ Jesus." Oh thank God, even with the sentence of death hanging over us, we can talk about life, that eternal life, that age-abiding life that we have in Christ Jesus. When the rich young ruler came to Jesus and fell there at His feet, he said, "Good Master, what good thing must I do to inherit this age-abiding life" ( Matthew 19:16 )? He saw in Christ that quality of life and he desired it, that quality of life that is ours through our faith in Jesus Christ. "He who has the Son has life."

To Timothy, my dearly beloved son ( 2 Timothy 1:2 ):

Notice the endearing terms of Paul now towards Timothy as he realizes this is probably the last time I'm going to write, be able to write to him "my dearly beloved son." And so there's a lot of emotion, a lot of pathos in this second letter to Timothy because of the background of this whole epistle.

Grace, mercy, and peace, from God the Father and Christ Jesus our Lord ( 2 Timothy 1:2 ).

These beautiful gifts of God: His grace, His mercy, His peace.

I thank God, whom I serve from my forefathers with a pure conscience, that without ceasing I have remembrance of you in my prayers night and day ( 2 Timothy 1:3 );

The men that God uses are men of prayer. Paul is constantly in his epistles referring to his prayer life. He was a man who lived and slept and breathed prayer. He lived in close relationship with God and with Jesus Christ, and so is the case with those men that God uses, they are men of prayer. And here Paul speaks about his praying for Timothy without ceasing night and day, because Paul realized that if the ministry of the Word was to be carried on in truth, really the heavy burden was going to be upon Timothy once Paul left. When Paul sent Timothy to the church in Philippi, he said, "I have sent unto you my beloved son Timothy because I don't have anyone else who is likeminded as I am, who really has you at his heart" ( Philippians 2:19-20 ).

Timothy was one that had really modeled his life after Paul. Paul could say, hey, this young man has caught the vision. This young man knows my heart. And so he realized that Timothy was going to be the natural one to carry on that same ministry of the grace of God to the people. And that is no doubt why Paul invested so much time in prayer for Timothy, night and day. Oh Lord, he's a young man. Lord, he doesn't have the background and the experience but God, use him, help him, bless him, Lord. Oh, wouldn't you love to have Paul praying for you night and day?

And Paul said,

I greatly desire to see you, because I remember your tears ( 2 Timothy 1:4 ),

No doubt the last time Paul had seen Timothy there at Ephesus and had to leave him, Timothy was crying, probably wanted to go with Paul. Paul, they believed, was arrested in Ephesus at this time when the Roman church began to, I mean the Roman government began to persecute the church again. And probably as they bound Paul to take him back to Rome, as he said his farewell to Timothy, Timothy was just weeping and sobbing. And yet it was necessary that he stay and establish those brethren in the church of Ephesus, which were being harassed by the false teachers that had come in. And so Timothy, weeping; and Paul had vividly in his mind this beloved co-laborer, his son in the Lord, he had in his mind the tears as they were coming down Timothy's face. He said, Oh, I greatly desire to see you. I remember your tears and I love to see you.

that I might be filled with joy ( 2 Timothy 1:4 );

What a beautiful bond is created through Jesus Christ among men and among women. This family of God, it exceeds even our natural family. The bond that God creates in our hearts and in our lives for each other, that love that is there. Paul said,

I call to remembrance the unfeigned faith ( 2 Timothy 1:5 )

Or the pure faith.

that is in you, which dwelt first in your grandmother Lois, and in your mother Eunice; and I am persuaded is also in you ( 2 Timothy 1:5 ).

So he came from a good line, you know, a godly heritage. What a blessing it is. What a blessing to have a godly grandmother. What a blessing to have a godly mother, the faith that was in my grandmother, the faith that was in my mother, the faith that God has planted in my heart.

You know, it's an interesting thing my grandmother was a very special woman. She lived in Santa Barbara and the pastor that came to the church there was just a young man, he wasn't married yet. And so she used to go with him on his calls so that there would be no questions in the minds of people if he called on some of the young wives or whatever, my grandmother was always with him and made his calls with him. She lived a life dedicated to the Lord, to serve the Lord. That was the whole passion of her life was to serve the Lord.

When she was in the hospital dying of cancer, they were short of nurses and so she would get up and go around and take bed pans to people and took care of them and waited on people there in the hospital because that was her life, just service. It was a life of service to God and a trust in God.

I recently found out that inscribed on her tombstone are the words "Jesus never fails." And that was just the story of her life, it was a life of faith in the Lord. And so the family members, because that was just, was sort of the hallmark of her life, "Jesus never fails," they put that on her tombstone. I didn't know that, but over in Fairhaven here in Santa Ana on my mother's tombstone, we have placed "Jesus never fails," because the faith that was in my grandmother was passed down to my mother.

And I could remember from a child, my younger brother had asthma. And when he would have his attacks and start wheezing, couldn't sleep, we had an old rocking chair that creaked. And as a little child, I could remember lying in bed hearing my brother wheeze, you know, that asthmatic wheeze that you know, it has a unique sound to it, and I could hear that. I could hear the creaking rocking chair out in the other room and I could hear my mother singing Jesus Never Fails. Jesus never fails. Heaven and earth may pass away but Jesus never fails. And I would go to sleep hearing her rock my brother during his asthmatic attacks singing of the unfailing grace of Jesus Christ. Whenever we were sick, she would come in and sing to us, Jesus Never Fails. My brother was healed of asthma; the Lord didn't fail. And all through our life the Lord has taken care of us. The Lord didn't fail.

And so because this was so much a part of her life, without knowing it was on my grandmother's tombstone, we had it put on her tombstone over here in Santa Ana. And so there in the cemetery in Montecito you'll find a gravestone of my grandmother's that says, "Jesus never fails". Over here in Fairhaven you'll find my mother's gravestone that says, "Jesus never fails," the faith that came from my grandmother to my mother and now passed on to us and we, of course, passing it on to our sons and now they, too, their sons and grandchildren and all. Oh how glorious it is the heritage that is ours in the Lord and in the things of the Spirit and it's just, it's just a beautiful thing.

Paul said I know the faith that was in your grandmother Lois and also in your mother Eunice and I know it's in you. Oh, the greatest thing that we can offer and give to our children is this heritage of trusting God in faith. How important that we pass it on.

Wherefore I put thee in remembrance that you stir up the gift of God, that is in thee by the putting on of my hands ( 2 Timothy 1:6 ).

Now Paul has a couple of times already made reference to this. When Timothy was a young man and began to join Paul in the ministry there in Lystra, the elders laid hands on Timothy and prayed for him. And as they did, the Lord gave to Paul a word of prophecy in which the Lord spoke to Timothy, telling him the gifts that the Lord was giving to him and outlining somewhat the ministry that Timothy was to fulfill. And Paul has made mention before of this experience that Timothy had when the elders laid hands on him and he received the Holy Spirit and the gifts of the Spirit and the word of prophecy directing his life and his ministry. And so Paul said, remember and stir up the gift that is in you that you received when the hands were laid upon you and the gift of prophecy was exercised.

It is possible for us to neglect the gifts of God within our lives, but God did not give us these gifts to be neglected. He gave us these gifts to be used. And so Paul's exhortation to Timothy, "Stir up that gift that is in you," begin to exercise it again. By faith, begin to exercise again that gift of the Spirit that God has given unto you.

For God has not given us the spirit of fear ( 2 Timothy 1:7 );

Now evidently, Timothy became a little fearful in the exercise of this gift. And I think that that is a tool that Satan often uses to discourage our exercises of the gifts of the Spirit. Fear. I don't know what people are going to think, you know, if I say that to them. And we have this fear that many times restricts us from the exercise of gifts. But "God hasn't given us the spirit of fear;"

but of power, love, and a sound mind ( 2 Timothy 1:7 ).

Spirit of power. Oh, thank God, the spirit of love, how important, and a sound mind.

So,

Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou a partaker of the afflictions of the gospel according to the power of God ( 2 Timothy 1:8 );

Now there are a lot of situations where we can just keep our mouths shut and stay out of trouble when we really ought to be opening our mouths and getting into trouble. You know, when people are saying blasphemous things we can just keep our mouth shut and sort of shrug and say, you know, poor stupid soul. Or we can say to them, Do you realize what you are saying? What a filthy mouth you have! Doesn't it bother you to have such a filthy mind and mouth?

I've often said to people when they are using the name of Jesus in a blasphemous way, Hey, that hurts me. You're talking about a man who I love more than anyone else, who died to save me from my sins, and it hurts me to hear you talk about Him that way. Hey. They sometimes get upset and they, you know, look like, Who do you think you are, you know, and all that kind of stuff. But yet Paul tells Timothy that "God has given us the power of the spirit of power, of love and of a sound mind." Therefore, don't be ashamed of our Lord but be a partaker of the afflictions of the gospel, we'll get to a little bit, "They who live godly in Christ Jesus shall suffer persecution" ( 2 Timothy 3:12 ). The promise in the Bible that I hate the most.

The power of God; Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began ( 2 Timothy 1:9 ),

So God who called us and saved us, but it wasn't according to our works. We are not saved according to our works but according to the purposes of God.

Now this was the message that Paul was proclaiming and the message that was being perverted by the legalism that was creeping into the church. Now remember that Timothy was ministering there in Ephesus, to the church in Ephesus. And already there were those seeds of legalism that had taken root and were beginning to turn the people away from the glorious gospel of grace that Paul had proclaimed. And Paul speaks to Timothy of his concern that they were turning away from the grace of God, and for him to establish them in the grace of God.

A few years later Jesus wrote a letter to Ephesus and all was not well within the church. In fact, Jesus called the church of Ephesus to repentance and He said unless you repent I will remove My presence from you. They had come to the place where their whole religion was a works thing, because the Lord said, I know thy works, thy labor and so forth, and thy works. They had come to a legal relationship with the Lord. They had come to a salvation based upon works. "Who saved us, and called us," Paul said, "not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began."

Now the result of a legal relationship to the Lord is really the loss of relationship because Jesus doesn't want a legal relationship with you. He desires a loving relationship with you. He wants you to relate to Him in love. And so He said to Ephesus, "You've left your first love"(Revelation 2:4 ). You've got all these works, man, you got this whole thing going all kinds of works, but I have this against you, because you've left your first love. I don't want a legal relationship with you. I want a loving relationship with you.

And tonight Jesus is looking for a loving relationship with you. He's not interested in all of these little rules and regulations and keeping your works up. He's interested in your just loving Him supremely, this loving relationship. "I have this against you, you've left your first love. Now remember from whence you are fallen, and repent, and do the first works over" ( Revelation 2:4-5 ). That is, the works that were motivated and prompted by love. "Or else, I will move the candlestick out of his place." Where was the place of the candlestick? Jesus was walking in the midst. So Jesus is saying, I'll take my presence from your midst if you try to have a legal relationship with Me. That's not what I want, I want love relationship.

And so Paul is encouraging him, in the grace God has called us, with this holy calling. But God didn't call you because of your works or because you were deserving or worthy of it, but just to accomplish His purposes of love and of grace which was given us in Christ before the world began.

But it is now made manifest ( 2 Timothy 1:10 )

God has always loved us but the love was manifested.

by the appearing of Jesus Christ ( 2 Timothy 1:10 ),

You see, "Heavens declare the glory of God; the earth shows his handiwork. Day unto day they utter their speech" ( Psalms 19:1 , Psalms 19:2 ). I have no argument with the man who says, God speaks to me in nature. God speaks to me in nature. And how I love for God to speak to me through nature. How I love to walk along the beach. How I love to get into the surf. How I love to watch a beautiful sunset. How I love to sit under the stars out in the desert and just look up into the heavens and the vastness of the galaxies and all. How I love to see the raging streams. I love Yosemite. I love nature. God speaks to me through nature. I have no argument. The Bible says that God speaks to you through nature. "Day unto day they utter their speech. Night unto night their voice goes forth. There isn't a speech or a language where their voice isn't heard." Yes, I believe that God can speak to you when you go out to the desert. When you go up to the mountains. When you take a Sunday off and just go out among nature and just enjoy the beauty of God's creation. I believe that God speaks to you there. I have no argument with that.

But what nature cannot and does not tell you is how much God loves you. It took more than nature to reveal that. It took Jesus Christ. It is interesting that whenever God wants to show you His love or to prove His love to you, He always points to the cross. And so God who loved us before the world ever existed, but has manifested it by the appearing of our Savior Jesus Christ.

who has abolished death ( 2 Timothy 1:10 ),

Now here Paul got the death sentence. Nero says, you know, death sentence is upon him, but Paul says God has abolished death. Oh, thank God for the life that is ours.

and has brought life and immortality to light through the gospel ( 2 Timothy 1:10 ):

The Christian does not die. It is wrong to say of a child of God he died. The Christian does not die. Paul the apostle said "we know that when the earthly tent of our body is dissolved," when my body goes back to dust, decomposes and goes back to dust, I "have a building of God, not made with hands, that's eternal in the heavens. So then we who are in these bodies, in these tents, do often groan, earnestly desiring to move out of this old tent: not to be unembodied spirit, but to be clothed upon with a new body which is from heaven. For we know that, as long as we are living in these bodies, we are absent from the Lord: but we would choose rather to be absent from these bodies, to be present with the Lord" ( 2 Corinthians 5:1-8 ).

So when a Christian dies, rather than saying, Oh, he died last week, we should say, Oh, he moved last week. Have you seen John lately? Oh, didn't you know, he moved into a beautiful mansion. He's no longer living in that old tent. "Who has abolished death, and has brought life and immortality."

Jesus said to Martha, "I am the resurrection, and the life:" Yes, Lord, I know on the last day he's going to rise. No, Jesus said, "I am the resurrection, and the life." I'm here now, and "he that believeth on me, though he were dead, yet shall he live: And if you live and believe in me, you'll never die". He said, "Do you believe this?" ( John 11:25 , John 11:26 ) That's the Gospel. That's the good news that we have to proclaim. The Lord has abolished death. He who lives and believes shall never die. Oh, move, yes. That's important and that's desirable. I wouldn't want to live in this dumb, old tent forever.

Everyday I live the Lord is making it just a little bit easier, more desirable to move. I'm getting aches and creaks that I've never had before. I've had the most difficult time walking across the floor the first thing in the morning. I mean, it takes awhile now to get warmed up. My feet just kill me in the morning, especially after a few sets of tennis. Not a funny thing, it's miserable, growing old. The old tent slowly dissolving, but I have a building of God for God has abolished death and brought us life and immortality.

Whereunto [he said] I am appointed a preacher, and an apostle, and a teacher of the Gentiles ( 2 Timothy 1:11 ).

The three things that Paul was called to do. He was a preacher, he was an apostle, he was a teacher. Preaching is ordained by God to bring the unbeliever to a faith in Jesus Christ. Preaching is not for the Christian or the saint or the church, preaching is for the unregenerate. For in the preaching, I am proclaiming to the unregenerate God's good news to man. You don't have to go on in sin and die in your sin and trespasses. You can have eternal life through Jesus Christ. Repent; believe on the Lord Jesus Christ, that's preaching.

Teaching is what the church needs. Now the weakness of the church today is that there is too much preaching and not enough teaching in the church. The church has been preached almost to death, and what the church needs is teaching. Teaching us how to walk, teaching us how to grow, teaching us how to develop in our relationship with God. That's what the church needs, the teaching of the Word, and that's where the church is failing in a real teaching ministry. So Paul had a combination of a preaching and a teaching ministry, called as an apostle.

For the which cause [he said] I also suffer these things: nevertheless ( 2 Timothy 1:12 )

These things you know, I'm in prison, I've been sentenced to death and it's because of my teaching and preaching that I'm here in prison. Nevertheless, he said,

I am not ashamed: for I know whom I have believed ( 2 Timothy 1:12 ),

Now notice, he didn't say I know what I believe. Now there's a lot of people today say, Well I know what I believe. You know, I believe in the Orthodoxy. I believe in the Apostle's Creed. I believe, and they know what they believe. But it's not what you believe or in what you believe but it's in whom you believe that's important. "I know in whom I have believed."

and I am persuaded that he is able to keep that which I have committed unto him against that day ( 2 Timothy 1:12 ).

I have committed my life to Him. I am persuaded He's able to keep it. I know in whom I have believed. Correct orthodoxy is important, but a Creed can't save you, only Jesus Christ can save you. It's not belief in a system. It's not belief in a religion. It's not belief in a doctrinal position. It's belief in a person that brings salvation. It's the belief in Jesus Christ. And so we know, we need to know in whom we have believed.

Paul said, "I'm persuaded He's able to keep that which I have committed". That word "I have committed" in the Greek is an interesting word. It's a word that is used for making a bank deposit. I've entrusted it. So I've entrusted my life to Him. He's able to keep it. Nero may take my head off but He's going to keep my life because I know in whom I have believed. I am persuaded He's able to keep me.

Hold fast that form of sound words, which you have heard of me, in faith and love which is in Christ Jesus ( 2 Timothy 1:13 ).

As these false teachers were beginning to come along. And you remember Paul in his last recorded visit in the book of Acts, with the elders of Ephesus, as he had come to Miletus and he had sent a message to the elders in Ephesus to meet him in Miletus because he was in a hurry to get back to Jerusalem, wanted to get back there before the feast, that he might take the offering back to the church in Jerusalem that he had collected among the Gentile churches. And so they met him on the beach, the ship was offshore waiting for Paul. And he was talking with the elders of the church of Ephesus. He said I'm going to Jerusalem. I don't know what's going to happen. All I know is everywhere I'm going, the Spirit's warning me I'm going to be bound and so forth. Beyond that, I really don't know, the Lord hasn't shown me.

But I want you to bear record, that night and day I bore faithful witness of Jesus Christ as I lived among you and I told you and I showed you the things of the Lord. Now he said I know that after I depart, grievous wolves are going to come in not really with pure motives. They're not going to spare the flock of God. They're going to bring in these pernicious doctrines. And even from your own midst, men are going to rise up and trying to draw men after themselves, trying to create little factious groups. And Paul was weeping. He said I know that this is going to happen. I can't stop it. But he encouraged them to the faithfulness of the Word and the faithfulness of the teaching that he had given to them.

Well, it was true. After Paul left, these men did come in. And so as Timothy is there and trying to buck these doctrines that are raising up their ugly heads within the church of Ephesus and these men who are trying to create these little divisions by getting these weird doctrines and espousing some strange thing and all. Paul says, "hold fast that form of sound doctrine or words which you have heard of me."

That good thing which was committed unto you ( 2 Timothy 1:14 )

That is, the truth, the word of God.

keep by the Holy Spirit which dwells in us. For this you know, that all of they which are in Asia have turned away from me; of whom are Phygellus and Hermogenes ( 2 Timothy 1:14-15 ).

Those in Asia had now turned their backs upon Paul. He was no longer able to be a strong influence there. They didn't have to fear him come in apostolic power to correct their false doctrines anymore and they were becoming emboldened in their heresies and in the drawing of people after themselves. Paul names a couple of them, "they've turned away from me". What a sad thing. Paul was really pretty much forsaken now. With the sentence of death upon him, even Demas who had been a companion for so long had forsaken him. Others have fled. Luke only was remaining with him there in Rome, but there was one faithful brother, Onesiphorus.

The Lord give mercy unto the house of Onesiphorus; for he often refreshed me, and was not ashamed of my chains ( 2 Timothy 1:16 ):

Paul was chained there in a dungeon in Rome and Onesiphorus went to Rome and searched through dungeon after dungeon until he finally found Paul and there ministered to him and encouraged him.

But, when he was in Rome, he sought me out very diligently, and he found me. And the Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, you know very well ( 2 Timothy 1:17-18 ).

So this Onesiphorus had been just a blessed man and had ministered to Paul while Paul was in Ephesus and then came to Rome and searched until he found him and there ministered to him. Paul praised God's mercy and blessing upon him for it.

"

Contending for the Faith

WORKS CITED

Clarke, Adam. Commentary: Romans to Revelation. Vol. 6. New York: Abingdon Press, n.d.

Coffman, James Burton. Commentary on 1 and 2 Thessalonians , 1 and 2 Timothy, Titus and Philemon. Revised Edition. Abilene, Texas: ACU Press, 1978.

Jamieson, Robert, Fausset, A.R., and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Nashville, Tennessee: The Southwestern Co., 1968.

Johnson, B.W. The People’s New Testament: The Epistles and Revelation. Vol. 2. Nashville, Tennessee: Gospel Advocate Company, n.d.

Lenski, R.C.H. The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Minneapolis, Minnesota: Augsburg Publishing House, 1961.

Robertson, A.T. Word Pictures in the New Testament: The Epistles of Paul. Vol. IV. Nashville, Tennessee: Broadman Press, 1931.

Thayer, Joseph H. Thayer’s Greek-English Lexicon of the New Testament. Grand Rapids, Michigan: Baker Book House, 1977.

Vincent, Marvin B. Word Studies in the New Testament. Vol. IV. McLean, Virginia: McDonald Publishing Co., n.d.

Vine, W.E. An Expository Dictionary of New Testament Words. Old Tappan, New Jersey: Fleming H. Revell Co., 1966.

Contending for the Faith

For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

For the which cause: The "Cause" here is the Cause of Christ, the great gospel Cause presented by the apostle beginning in verse 6.

I also suffer these things: As a preacher, apostle, and teacher, Paul had suffered often for the Cause he loved (2 Corinthians 11:23-28). And now for the same Cause he is confined on a false criminal charge, expecting to be executed any day. Others, even some who had worked with Paul in spreading the gospel, were saying, "What a shame." But listen to Paul, "Nevertheless, I am not ashamed."

nevertheless I am not ashamed: In verse 8, Paul had admonished Timothy to continue to be unashamed of the testimony of the Lord. The apostle wants his "son in the faith" to know that in spite of the present circumstances, he is not ashamed. What Paul demanded of others, he demanded of himself.

for I know whom I have believed: Notice Paul does not say "I know what I believe," but more personally, "I know Him whom I have been trusting" (Lenski 766). "Trusting all along," Lenski adds, "and trusting still" (767).

and am persuaded that He is able to keep that which I have committed unto Him against that day: The term "to keep" means "guard, watch, keep watch" (Vine 287). The image Paul uses is literally that of a deposit, as in a bank, "the bank of heaven," says Robertson, "which no burglar can break (Matthew 6:19)" (Robertson 614).

Lenski translates the sense of the Greek in this way: "For I know Him whom I have been trusting and am persuaded that He is able to guard the deposit of mine against that day" (766).

What was "committed"? Jamieson, Fausset, and Brown explain that it was "my deposit," the body, soul, and spirit, which I have deposited in God’s safekeeping (1 Thessalonians 5:23; 1 Peter 4:19). God commits two "deposits" to us: one that we are to keep and transmit to others (verses 13-14; 2 Timothy 2:2) and the other that we should commit to His keeping--ourselves and our heavenly portion (Jamieson 1375).

The three most commonly accepted interpretations of this committing to God, according to Clarke, are his life, his soul, and the gospel (626). Coffman suggests that in view of thoughts of the last day as well as the impending execution of the apostle, Paul probably had his own soul in mind in this metaphor (240).

Three times, however, Paul combines the word "committed" (deposit) with "keep" (guard). In addition to this verse, Paul uses the metaphor in 1 Timothy 6:20, "O Timothy, keep that which is committed to thy trust," and in 2 Timothy 1:14, "that good thing which was committed unto thee keep." Beginning in verse 6, it is evident that Paul’s mind is not ridden with concern for his life but for the glorious gospel of Jesus Christ. Scholars generally agree that in 1 Timothy 1:20 and 2 Timothy 1:14 Paul is talking about the "gospel." There is no reason to believe that here in verse 12 he speaks of anything other than the gospel. The gospel will be guarded, even though Paul is put to death. "For I know whom I have believed, and am sure that He is able to guard unto that day what has been entrusted to me" (RSV).

against that day: God is able to guard the gospel entrusted to Paul whether after Paul’s death or until the day of judgment.

Dr. Constable's Expository Notes

II. THANKSGIVING FOR FAITHFUL FELLOW WORKERS 1:3-18

In this first major part of the epistle Paul thanked God for Timothy and encouraged him to remain faithful. He recalled the unfaithfulness of other fellow workers and used their example to challenge Timothy to remain faithful to the Lord and to his calling.

Dr. Constable's Expository Notes

1. Exhortation to be courageous 1:8-12

Dr. Constable's Expository Notes

B. Charges to remain loyal 1:8-14

Paul gave his young protégé exhortations to encourage him further to remain faithful to the Lord.

Dr. Constable's Expository Notes

Paul suffered imprisonment and the discomforts associated with it because he preached the gospel. Nevertheless, he was not ashamed of the gospel or of himself (cf. Romans 1:16). His confidence lay in the person of God. He believed that God is faithful. God would protect something that Paul had placed with God for His protection and preserve that until the day he would see Christ face to face at the Rapture or death (cf. 2 Timothy 1:18; 1 Corinthians 3:13; 2 Corinthians 5:9-10). The "deposit" (2 Timothy 1:14) in view may refer to the truth of the gospel (cf. 2 Timothy 1:14; 2 Timothy 2:2; 1 Timothy 6:20). [Note: Guthrie, p. 132.] Probably it refers to Paul’s life, including his work. [Note: Fee, p. 232.] Another less likely view is that it refers to the faith entrusted to Paul that he would figuratively hand back to God when he saw Him. [Note: Kelly, p. 166.] Paul used the "deposit" in this last sense in 2 Timothy 1:14 and in 1 Timothy 6:20.

Barclay's Daily Study Bible

Chapter 1

AN APOSTLE'S GLORY AND AN APOSTLE'S PRIVILEGE ( 2 Timothy 1:1-7 )

1:1-7 This is a letter from Paul, who was made an apostle of Christ Jesus by the will of God, and whose apostleship was designed to make known to all men God's promise of real life in Christ Jesus, to Timothy his own beloved child. Grace, mercy and peace be to you from God, the Father, and from Christ Jesus, our Lord.

When Paul speaks of his own apostleship there are always certain unmistakable notes in his voice. To him it was always certain things.

(a) His apostleship was an honour. He was chosen to it by the will of God. Every Christian must regard himself as a God-chosen man.

(b) His apostleship was a responsibility. God chose him because he wanted to do something with him. He wished to make him the instrument by which the tidings of new life went out to men. No Christian is ever chosen entirely for his own sake, but for what he can do for others. A Christian is a man lost in wonder, love and praise at what God has done for him and aflame with eagerness to tell others what God can do for them.

(c) His apostleship was a privilege. It is most significant to see what Paul conceived it his duty to bring to others--the promise of God, not his threat. To him, Christianity was not the threat of damnation; it was the good news of salvation. It is worth remembering that the greatest evangelist and missionary the world has ever seen was out, not to terrify men by shaking them over the flames of hell, but to move them to astonished submission at the sight of the love of God. The dynamic of his gospel was love, not fear.

As always when he speaks to Timothy, there is a warmth of loving affection in Paul's voice. "My beloved child," he calls him. Timothy was his child in the faith. Timothy's parents had given him physical life; but it was Paul who gave him eternal life. Many a person who never knew physical parenthood has had the joy and privilege of being a father or a mother in the faith; and there is no joy in all the world like that of bringing one soul to Christ.

THE INSPIRING OF TIMOTHY ( 2 Timothy 1:1-7 continued)

Paul's object in writing is to inspire and strengthen Timothy for his task in Ephesus. Timothy was young and he had a hard task in battling against the heresies and the infections that were bound to threaten the Church. So, then, in order to keep his courage high and his effort strenuous, Paul reminds Timothy of certain things.

(i) He reminds him of his own confidence in him. There is no greater inspiration than to feel that someone believes in us. An appeal to honour is always more effective than a threat of punishment. The fear of letting down those who love us is a cleansing thing.

(ii) He reminds him of his family tradition. Timothy was walking in a fine heritage, and if he failed, not only would he smirch his own name, but he would lessen the honour of his family name as well. A fine parentage is one of the greatest gifts a man can have. Let him thank God for it and never bring dishonour to it.

(iii) He reminds him of his setting apart to office and of the gift which was conferred upon him. Once a man enters upon the service of any association with a tradition, anything that he does affects not only himself nor has it to be done only in his own strength. There is the strength of a tradition to draw upon and the honour of a tradition to preserve. That is specially true of the Church. He who serves it has its honour in his hands; he who serves it is strengthened by the consciousness of the communion of all the saints.

(iv) He reminds him of the qualities which should characterize the Christian teacher. These, as Paul at that moment saw them, were four.

(a) There was courage. It was not craven fear but courage that Christian service should bring to a man. It always takes courage to be a Christian, and that courage comes from the continual consciousness of the presence of Christ.

(b) There was power. In the true Christian there is the power to cope, the power to shoulder the back-breaking task, the power to stand erect in face of the shattering situation, the power to retain faith in face of the soul-searing sorrow and the wounding disappointment. The Christian is characteristically the man who could pass the breaking-point and not break.

(c) There was love. In Timothy's case this was love for the brethren, for the congregation of the people of Christ over whom he was set. It is precisely that love which gives the Christian pastor his other qualities. He must love his people so much that he will never find any toil too great to undertake for them or any situation threatening enough to daunt him. No man should ever enter the ministry of the Church unless there is love for Christ's people within his heart.

(d) There was self-discipline. The word is sophronismos ( G4995) , one of these great Greek untranslatable words. Someone has defined it as "the sanity of saintliness." Falconer defines it as "control of oneself in face of panic or of passion." It is Christ alone who can give us that self-mastery which will keep us alike from being swept away and from running away. No man can ever rule others unless he has first mastered himself. Sophronismos ( G4995) is that divinely given self-control which makes a man a great ruler of others because he is first of all the servant of Christ and the master of himself.

A GOSPEL WORTH SUFFERING FOR ( 2 Timothy 1:8-11 )

1:8-11 So, then, do not be ashamed to bear your witness to our Lord; and do not be ashamed of me his prisoner; but accept with me the suffering which the gospel brings, and do so in the power of God, who saved us, and who called us with a call to consecration, a call which had nothing to do with our own achievements, but which was dependent solely on his purpose, and on the grace which was given to us in Christ Jesus: and all this was planned before the world began, but now it stands full-displayed through the appearance of our Savior Christ Jesus, who abolished death and brought life and incorruption to light by means of the good news which he brought, good news in the service of which I have been appointed a herald, and an apostle and a teacher.

It is inevitable that loyalty to the gospel will bring trouble. For Timothy, it meant loyalty to a man who was regarded as a criminal, because as Paul wrote he was in prison in Rome. But here Paul sets out the gospel in all its glory, something worth suffering for. Sometimes by implication and sometimes by direct statement he brings out element after element in that glory. Few passages in the New Testament have in them and behind them such a sense of the sheer grandeur of the gospel.

(i) It is the gospel of power. Any suffering which it involves is to be borne in the power of God. To the ancient world the gospel was the power to live. That very age in which Paul was writing was the great age of suicide. The highest-principled of the ancient thinkers were the Stoics; but they had their own way out when life became intolerable. They had a saying: "God gave men life, but God gave men the still greater gift of being able to take their own lives away." The gospel was, and is, power, power to conquer self, power to master circumstances, power to go on living when life is unlivable, power to be a Christian when being a Christian looks impossible.

(ii) It is the gospel of salvation. God is the God who saves us. The gospel is rescue. It is rescue from sin; it liberates a man from the things which have him in their grip; it enables him to break with the habits which are unbreakable. The gospel is a rescuing force which can make bad men good.

(iii) It is the gospel of consecration. It is not simply rescue from the consequences of past sin; it is a summons to walk the way of holiness. In The Bible in World Evangelism A. M. Chirgwin quotes two amazing instances of the miraculous changing power of Christ.

There was a New York gangster who had recently been in prison for robbery with violence. He was on his way to join his old gang with a view to taking part in another robbery when he picked a man's pocket in Fifth Avenue. He went into Central Park to see what he had succeeded in stealing and discovered to his disgust that it was a New Testament. Since he had time to spare, he began idly to turn over the pages and to read. Soon he was deep in the book, and he read to such effect that a few hours later he went to his old comrades and broke with them for ever. For that ex-convict the gospel was the call to holiness.

There was a young Arab in Aleppo who had a bitter quarrel with a former friend. He told a Christian evangelist: "I hated him so much that I plotted revenge, even to the point of murder. Then," he went on, "one day I ran into you and you induced me to buy a copy of St. Matthew. I only bought it to please you. I never intended to read. it. But as I was going to bed that night the book fell out of my pocket, and I picked it up and started to read. When I reached the place where it says: 'Ye have heard that it hath been said of old time, Thou shalt not kill.... But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgment,' I remembered the hatred I was nourishing against my enemy. As I read on my uneasiness grew until I reached the words, 'Come unto me all ye who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls.' Then I was compelled to cry: 'God be merciful to me a sinner.' Joy and peace filled my heart and my hatred disappeared. Since then I have been a new man, and my chief delight is to read God's word."

It was the gospel which set the ex-convict in New York and the would-be murderer in Aleppo on the road to holiness. It is here that so much of our Church Christianity falls down. It does not change people; and therefore is not real. The man who has known the saving power of the gospel is a changed man, in his business, in his pleasure, in his home, in his character. There should be an essential difference between the Christian and the non-Christian, because the Christian has obeyed the summons to walk the road to holiness.

A GOSPEL WORTH SUFFERING FOR ( 2 Timothy 1:8-11 continued)

(iv) It is the gospel of grace. It is not something which we achieve, but something which we accept. God did not call us because we are holy; he called us to make us holy. If we had to deserve the love of God, our situation would be helpless and hopeless. The gospel is the free gift of God. He does not love us because we deserve his love; he loves us out of the sheer generosity of his heart.

(v) It is the gospel of God's eternal purpose. It was planned before time began. We must never think that once God was stern law and that only since the life and death of Jesus, he has been forgiving love. From the beginning of time God's love has been searching for men, and his grace and forgiveness have been offered to them. Love is the essence of the eternal nature of God.

(vi) It is the gospel of life and immortality. It is Paul's conviction that Christ Jesus brought life and incorruption to light. The ancient world feared death; or, if it did not fear it, regarded it as extinction. It was the message of Jesus that death was the way to life, and that so far from separating men from God, it brought men into his nearer presence.

(vii) It is the gospel of service. It was this gospel which made Paul a herald, an apostle and a teacher of the faith. It did not leave him comfortably feeling that now his own soul was saved and he did not need to worry any more. It laid on him the inescapable task of wearing himself out in the service of God and of his fellow-men. This gospel laid three necessities on Paul.

(a) It made him a herald. The word is kerux ( G2783) , which has three main lines of meaning, each with something to suggest about our Christian duty. The kerux ( G2783) was the herald who brought the announcement from the king. The kerux ( G2783) was the emissary when two armies were opposed to each other, who brought the terms of or the request for truce and peace. The kerux ( G2783) was the man whom an auctioneer or a merchantman employed to shout his wares and invite people to come and buy. So the Christian is to be the man who brings the message to his fellow-men; the man who brings men into peace with God; the man who calls on his fellow-men to accept the rich offer which God is making to them.

(b) It made him an apostle, apostolos ( G652) , literally one who is sent out. The word can mean an envoy or an ambassador. The apostolos ( G652) did not speak for himself, but for him who sent him. He did not come in his own authority, but in the authority of him who sent him. The Christian is the ambassador of Christ, come to speak for him and to represent him to men.

(c) It made him a teacher. There is a very real sense in which the teaching task of the Christian and of the Church is the most important of all. Certainly the task of the teacher is very much harder than the task of the evangelist. The evangelist's task is to appeal to men and confront them with the love of God. In a moment of vivid emotion, a man may respond to that summons. But a long road remains. He must learn the meaning and discipline of the Christian life. The foundations have been laid but the edifice has still to be raised. The flame of evangelism has to be followed by the steady glow of Christian teaching. It may well be that people drift away from the Church, after their first decision, for the simple, yet fundamental, reason that they have not been taught into the meaning of the Christian faith.

Herald, ambassador, teacher--here is the threefold function of the Christian who would serve his Lord and his Church.

(viii) It is the gospel of Christ Jesus. It was full displayed through his appearance. The word Paul uses for appearance is one with a great history. It is epiphaneia ( G2015) , a word which the Jews repeatedly used of the great saving manifestations of God in the terrible days of the Maccabean struggles, when the enemies of Israel were deliberately seeking to obliterate him.

In the days of Onias the High Priest there came a certain Heliodorus to plunder the Temple treasury at Jerusalem. Neither prayers nor entreaties would stop him carrying out this sacrilege. And, so the story runs, as Heliodorus was about to set hands on the treasury, "the Lord of Spirits and the Prince of Power caused a great epiphaneia ( G2015) .... For there appeared unto them an horse with a terrible rider upon him... and he ran fiercely and smote at Heliodorus with his forefeet.... And Heliodorus fell suddenly to the ground and was compassed with great darkness" ( 2Ma_3:24-30 ). What exactly happened we may never know; but in Israel's hour of need there came this tremendous epiphaneia ( G2015) of God. When Judas Maccabaeus and his little army were confronted with the might of Nicanor, they prayed: "O Lord, who didst send thine angel in the time of Hezekiah king of Judea, and didst slay in the host of Sennacherib an hundred fourscore and five thousand (compare 2 Kings 19:35-36), wherefore now also, O Lord of Heaven, send a good angel before us for a fear and a dread unto them; and through the might of thine arm let those be stricken with terror, that come against thy holy people to blaspheme." And then the story goes on: "Then Nicanor and they that were with him came forward with trumpets and with songs. But Judas and his company encountered the enemy with invocation and prayer. So that, fighting with their hands and praying unto God with their hearts, they slew no less than thirty and five thousand men; for through the epiphaneia ( G2015) of God they were greatly cheered" ( 2Ma_15:22-27 ). Once again we do not know exactly what happened; but God made a great and saving appearance for his people. To the Jew epiphaneia ( G2015) denoted a rescuing intervention of God.

To the Greek this was an equally great word. The accession of the Emperor to his throne was called his epiphaneia ( G2015) . It was his manifestation. Every Emperor came to the throne with high hopes; his coming was hailed as the dawn of a new and precious day, and of great blessings to come.

The gospel was full displayed with the epiphaneia ( G2015) of Jesus; the very word shows that he was God's great, rescuing intervention and manifestation into the world.

TRUST, HUMAN AND DIVINE ( 2 Timothy 1:12-14 )

1:12-14 And that is the reason why I am going through these things I am going through. But I am not ashamed, for I know him in whom my belief is fixed, and I am quite certain that he is able to keep safe what I have entrusted to him until the last day comes. Hold fast the pattern of health-giving words you have received from me, never slackening in that faith and love which are in Christ Jesus. Guard the fine trust that has been given to you through the Holy Spirit who dwells in you.

This passage uses a very vivid Greek word in a most suggestive double way. Paul talks of that which he has entrusted to God; and he urges Timothy to safeguard the trust God has reposed in him. In both cases the word is paratheke ( G3866) , which means a deposit committed to someone's trust. A man might deposit something with a friend to be kept for his children or his loved ones; he might deposit his valuables in a temple for safe keeping, for the temples were the banks of the ancient world. In each case the thing deposited was a paratheke ( G3866) . In the ancient world there was no more sacred duty than the safe-guarding of such a deposit and the returning of it when in due time it was claimed.

There was a famous Greek story which told just how sacred such a trust was (Herodotus 6: 89; Juvenal: Satires, 13: 199-208). The Spartans were famous for their strict honour and honesty. A certain man of Miletus came to a certain Glaucus of Sparta. He said that he had heard such great reports of the honesty of the Spartans that he had turned half his possessions into money and wished to deposit that money with Glaucus, until he or his heirs should claim it again. Certain symbols were given and received which would identify the rightful claimant when he should make his claim. The years passed on; the man of Miletus died; his sons came to Sparta to see Glaucus, produced the identifying tallies and asked for the return of the deposited money. But Glaucus claimed that he had no memory of ever receiving it. The sons from Miletus went sorrowfully away; but Glaucus went to the famous oracle at Delphi to see whether he should admit the trust or, as Greek law entitled him to do, should swear that he knew nothing about it. The oracle answered:

"Best for the present it were, O Glaucus, to do as thou

wishest,

Swearing an oath to prevail, and so to make prize of the

money.

Swear then--death is the lot even of those who never swear

falsely.

Yet hath the Oath-god a son who is nameless, footless and

handless;

Mighty in strength he approaches to vengeance, and whelms in

destruction

All who belong to the race, or the house of the man who is

perjured.

But oath-keeping men leave behind them a flourishing offspring."

Glaucus understood; the oracle was telling him that if he wished for momentary profit, he should deny the trust, but such a denial would inevitably bring eternal loss. He besought the oracle to pardon his question; but the answer was that to have tempted the god was as bad as to have done the deed. He sent for the sons of the man of Miletus and restored the money. Herodotus goes on: "Glaucus at this present time has not a single descendant; nor is there any family known as his; root and branch has he been removed from Sparta. It is a good thing therefore, when a pledge has been left with one, not even in thought to doubt about restoring it." To the Greeks a paratheke ( G3866) was completely sacred.

Paul says that he has made his deposit with God. He means that he has entrusted both his work and his life to him. It might seem that he had been cut off in mid-career; that he should end as a criminal in a Roman jail might seem the undoing of all his work. But he had sowed his seed and preached his gospel, and the result he left in the hands of God. Paul had entrusted his life to God; and he was sure that in life and in death he was safe. Why was he so sure? Because he knew whom he had believed in. We must always remember that Paul does not say that he knew what he had believed. His certainty did not come from the intellectual knowledge of a creed or a theology; it came from a personal knowledge of God. He knew God personally and intimately; he knew what he was like in love and in power; and to Paul it was inconceivable that he should fail him. If we have worked honestly and done the best that we can, we can leave the result to God, however meager that work may seem to us. With him in this or any other world life is safe, for nothing can separate us from his love in Christ Jesus our Lord.

TRUST HUMAN AND DIVINE ( 2 Timothy 1:12-14 continued)

But there is another side to this matter of trust; there is another paratheke ( G3866) . Paul urges Timothy to safeguard and keep inviolate the trust God has reposed in him. Not only do we put our trust in God; he also puts his trust in us. The idea of God's dependence on men is never far from New Testament thought. When God wants something done, he has to find a man to do it. If he wants a child taught, a message brought, a sermon preached, a wanderer found, a sorrowing one comforted, a sick one healed, he has to find some instrument to do his work.

The trust that God had particularly reposed in Timothy was the oversight and the edification of the Church. If Timothy was truly to discharge that trust, he had to do certain things.

(i) He had to hold fast to the pattern of health-giving words. That is to say, he had to see to it that Christian belief was maintained in all its purity and that false and misleading ideas were not allowed to enter in. That is not to say that in the Christian Church there must be no new thought and no development in doctrine and belief; but it does mean to say that there are certain great Christian verities which must always be preserved intact. And it may well be that the one Christian truth which must for ever stand is summed up in the creed of the early Church, "Jesus Christ is Lord" ( Php_2:11 ). Any theology which seeks to remove Christ from the topmost niche or take from him his unique place in the scheme of revelation and salvation is necessarily wrong. The Christian Church must ever be restating its faith--but the faith restated must be faith in Christ.

(ii) He must never slacken in faith. Faith here has two ideas at its heart. (a) It has the idea of fidelity. The Christian leader must be for ever true and loyal to Jesus Christ. He must never be ashamed to show whose he is and whom he serves. Fidelity is the oldest and the most essential virtue in the world. (b) But faith also has in it the idea of hope. The Christian must never lose his confidence in God; he must never despair. As A. H. Clough wrote:

"Say not, 'The struggle naught availeth;

The labour and the wounds are vain;

The enemy faints not, nor faileth,

And as things have been they remain.'

For while the tired waves, vainly breaking,

Seem here no painful inch to gain,

Far back, through creeks and inlets making,

Comes silent, flooding in, the main."

There must be no pessimism, either for himself or for the world, in the heart of the Christian.

(iii) He must never slacken in love. To love men is to see them as God sees them. It is to refuse ever to do anything but seek their highest good. It is to meet bitterness with forgiveness; it is to meet hatred with love; it is to meet indifference with a flaming passion which cannot be quenched. Christian love insistently seeks to love men as God loves them and as he has first loved us.

THE FAITHLESS MANY AND THE FAITHFUL ONE ( 2 Timothy 1:15-18 )

1:15-18 You know this, that as a whole the people who live in Asia deserted me, and among the deserters are Phygelus and Hermogenes. May the Lord give mercy to the family of Onesiphorus, because he often refreshed me, and was not ashamed of my chain. So far from that, when he arrived in Rome he eagerly sought me out and found me--may the Lord grant to him mercy from the Lord on that day--and you know better than I do the many services he rendered in Ephesus.

Here is a passage in which pathos and joy are combined. In the end the same thing happened to Paul as happened to Jesus, his Master. His friends forsook him and fled. In the New Testament Asia is not the continent of Asia, but the Roman province which consisted of the western part of Asia Minor. Its capital was the city of Ephesus. When Paul was imprisoned his friends abandoned him--most likely out of fear. The Romans would never have proceeded against him on a purely religious charge; the Jews must have persuaded them that he was a dangerous troublemaker and disturber of the public peace. There can be no doubt that in the end Paul would be held on a political charge. To be a friend of a man like that was dangerous; and in his hour of need his friends from Asia abandoned him because they were afraid for their own safety.

But however others might desert, one man was loyal to the end. His name was Onesiphorus, which means profitable. P. N. Harrison draws a vivid picture of Onesiphorus' search for Paul in Rome: "We seem to catch glimpses of one purposeful face in a drifting crowd, and follow with quickening interest this stranger from the far coasts of the Aegean, as he threads the maze of unfamiliar streets, knocking at many doors, following up every clue, warned of the risks he is taking but not to be turned from his quest; till in some obscure prison-house a known voice greets him, and he discovers Paul chained to a Roman soldier. Having once found his way Onesiphorus is not content with a single visit, but, true to his name, proves unwearied in his ministrations. Others have flinched from the menace and ignominy of that chain; but this visitor counts it the supreme privilege of his life to share with such a criminal the reproach of the Cross. One series of turnings in the vast labyrinth (of the streets of Rome) he comes to know as if it were his own Ephesus." There is no doubt that, when Onesiphorus sought out Paul and came to see him again and again, he took his life in his hands. It was dangerous to keep asking where a certain criminal could be found; it was dangerous to visit him; it was still more dangerous to keep on visiting him; but that is what Onesiphorus did.

Again and again the Bible bangs us face to face with a question which is real for every one of us. Again and again it introduces and dismisses a man from the stage of history with a single sentence. Hermogenes and Phygelus--we know nothing whatever of them beyond their names and the fact that they were traitors to Paul. Onesiphorus--we know nothing of him except that in his loyalty to Paul he risked--and perhaps lost--his life. Hermogenes and Phygelus go down to history branded as deserters; Onesiphorus goes down to history as the friend who stuck closer than a brother. If we were to be described in one sentence, what would it be? Would it be the verdict on a traitor, or the verdict on a disciple who was true?

Before we leave this passage we must note that in one particular connection it is a storm centre. Each one must form his own opinion, but there are many who feel that the implication is that Onesiphorus is dead. It is for his family that Paul first prays. Now if he was dead, this passage shows us Paul praying for the dead, for it shows him praying that Onesiphorus may find mercy on the last day.

Prayers for the dead are a much-disputed problem which we do not intend to discuss here. But one thing we can say--to the Jews prayers for the dead were by no means unknown. In the days of the Maccabean wars there was a battle between the troops of Judas Maccabaeus and the army of Gorgias, the governor of Idumaea, which ended in a victory for Judas Maccabaeus. After the battle the Jews were gathering the bodies of those who had fallen in battle. On each one of them they found "things consecrated to the idols of the Jamnites, which is forbidden the Jews by the law." What is meant is that the dead Jewish soldiers were wearing heathen amulets in a superstitious attempt to protect their lives. The story goes on to say that every man who had been slain was wearing such an amulet and it was because of this that he was in fact slain. Seeing this, Judas and all the people prayed that the sin of these men "might be wholly put out of remembrance." Judas then collected money and made a sin-offering for those who had fallen, because they believed that, since there was a resurrection, it was not superfluous "to pray and offer sacrifices for the dead." The story ends with the saying of Judas Maccabaeus that "it was an holy and good thing to pray for the dead. Whereupon he made a reconciliation for the dead, that they might be delivered from sin" ( 2Ma_12:39-45 ).

It is clear that Paul was brought up in a way of belief which saw in prayers for the dead, not a hateful, but a lovely thing. This is a subject on which there has been long and bitter dispute; but this one thing we can and must say--if we love a person with all our hearts, and if the remembrance of that person is never absent from our minds and memories, then, whatever the intellect of the theologian may say about it, the instinct of the heart is to remember such a one in prayer, whether he is in this or in any other world.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Timothy 1:12

A brief of Paul’s defense before Nero’s court.

The Gk is "my deposit" the metaphor is the action of one person entrusting another with some precious deposit, to be kept for a time and restored whole and uninjured.

Point: What did Paul commit or entrust to God? 1) the gospel; 2) Paul’s work; 3) souls in Paul card; 4) the welfare of his own soul. The context of Paul facing his own execution seems to point to #4 above.

At the end, Paul had no nagging uncertainty, no shadow of doubt, no waning confidence in the Lord.

Not ground upon what he had done, but upon whom he had believed and trusted.

Gill's Exposition of the Whole Bible

For the which cause I also suffer these things,.... The present imprisonment and bonds in which he now was; these, with all the indignities, reproaches, distresses, and persecutions, came upon him, for the sake of his being a preacher of the Gospel; and particularly for his being a teacher of the Gentiles: the Jews hated him, and persecuted him, because he preached the Gospel, and the more because he preached it to the Gentiles, that they might be saved; and the unbelieving Gentiles were stirred up against him, for introducing a new religion among them, to the destruction of their idolatry and superstition; and the sufferings which he endured were many; and he was appointed to them, as well as to the Gospel, which he preached.

Nevertheless I am not ashamed; neither of the Gospel, and the truths and ordinances of it, for which he suffered; but he continued to own and confess it constantly, and to preach it boldly; none of these things moved him from it: nor of the sufferings he endured, for the sake of it; since they were not for murder, or theft, or sedition, or any enormity whatever, but in a good cause; wherefore he was so far from being ashamed of them, that he took pleasure in them, and gloried of them. Nor was he ashamed of Christ, whose Gospel he preached, and for whom he suffered; nor of his faith and hope in him. For it follows,

for I know whom I have believed. A spiritual knowledge of Christ is necessary to faith in him: an unknown Christ cannot be the object of faith, though an unseen Christ, as to bodily sight, may be, and is. Knowledge and faith go together: they that truly know Christ, believe in him, and the more they know him, the more strongly do they believe in him: such who spiritually and savingly know Christ, have seen the glories of his person, and the fulness of his grace; and they approve of him, as their Saviour, being every way suitable to them, and disapprove of all others; they love him above all others, and with all their hearts; and they put their trust in him, and trust him with all they have; and they know whom they trust, what an able, willing, suitable, and complete Saviour he is. This knowledge which they have of him, is not from themselves, but from the Father, who reveals him to them, and in them; and from himself, who gives them an understanding that they may know him; and from the spirit of wisdom and revelation in the knowledge of him: and be it more or less, it is practical, and leads to the discharge of duty, from a principle of love to Christ; and is of a soul humbling nature, and appropriates Christ to a man's self; and has always some degree of certainty in it; and though it is imperfect, it is progressive; and the least measure of it is saving, and has eternal life connected with it: and that faith which accompanies it, and terminates on the object known, is the grace, by which a man sees Christ in the riches of his grace; goes to him in a sense of need of him; lays hold upon him as a Saviour; receives and embraces him; commits its all unto him; trusts him with all; leans and lives upon him, and walks on in him till it receives the end of faith, even eternal salvation.

And I am persuaded that he is able to keep that which I have committed unto him against that day. By that which he had committed to him is meant, not the great treasure of his labours and sufferings for Christ, as if he had deposited these in Christ's hands, in order to be brought forth at the great day of account to his advantage; for though his labours and sufferings were many, yet he always ascribed the strength by which he endured them to the grace of God; and he knew they were not worthy to be compared, nor made mention of, with the glory that was to be revealed in him. Rather this may be understood of the souls of those he had been instrumental in the converting of, whom he had commended to Christ, hoping to meet them as his joy and crown of rejoicing another day; though it seems best of all to interpret it either of his natural life, the care of which he had committed to Christ, and which he knew he was able to preserve, and would preserve for usefulness until the day appointed for his death; or rather his precious and immortal soul, and the eternal welfare and salvation of it: and the act of committing it to Christ, designs his giving himself to him, leaving himself with him, trusting in him for eternal life and salvation, believing he was able to save him to the uttermost; even unto the day of death, when he hoped to be with him, which is far better than to be in this world; and unto the day of the resurrection, when both soul and body will be glorified with him; and to the day of judgment, when the crown of righteousness will be received from his hands. And what might induce the apostle, and so any other believer, to conclude the ability of Christ to keep the souls of those that are committed to him, are, his proper deity, he having all the fulness of the Godhead, or the perfections of deity dwelling in him; his being the Creator and upholder of all things; his having accomplished the great work of redemption and salvation, by his own arm; his mediatorial fulness of grace and power; and his being trusted by his Father with all the persons, grace, and glory of the elect, to whom he has been faithful. And now the consideration of all this, as it was a support to the apostle, under all his afflictions, and sufferings for the Gospel, and in a view of death itself, so it may be, as it often has been, a relief to believers, under all the sorrows of this life, and in a prospect of death and eternity. Philo the Jew b speaks in like manner as the apostle here of παρακαταθηκη ψυχης, "the depositum of the soul": though he knew not where to commit it for safety, as the apostle did, and every true believer does.

b Quis rer. Divin. Haeres. p. 498, 499.

Light of Israel Bible Commentary

PAUL – HERALD, APOSTLE AND TEACHER

And of this gospel I was appointed a herald and an apostle and a teacher. 2 Timothy 1:11

Paul was not only appointed an apostle and teacher but he was appointed a herald of the gospel. The Greek word for herald is kerux. In ancient times the kerux was the person who came making an important announcement from the king. In times of war he brought the request for a truce.<footnote>Barclay, The Letters to Timothy, Titus, and Philemon , p. 166.</footnote> How aptly this word describes the proclaimers of the gospel who offer the important message of reconciliation and terms of peace to a rebellious humanity.

A few decades ago in the seminary, scholars were making a distinction between the Greek kerygma, or what was preached, and Didache, what was being taught. The claim was that the kerygma was the essential gospel or good news of Christ while the Didache was mostly made up of ethical instruction. There may be some truth in this, but Stott is probably accurate in saying, "There was a lot of Didache in the kerygma and a lot of kerygma in the Didache."<footnote>Stott, The Message of 2 Timothy, p. 42.</footnote>

It is of note that preaching is never listed in the Bible as a gift, but teaching is listed as a spiritual gift in several places (Acts 13:1; Romans 12:6-7; 1 Corinthians 12:28). Perhaps we should give heed to John Trapp here. He says that since Paul was a teacher of the Gentiles his writings should be carefully studied and highly prized by us Gentiles.<footnote>Trapp, Commentary on 2 Timothy , v. 1:11.</footnote>

Paul says, "That is why I am suffering as I am" (1:12a). It was the gospel that consistently got Paul into trouble. It got him in trouble with both the Jews and the Gentiles. We can understand why the gospel was offensive to the Jews since it proclaimed Jesus as the Messiah of Israel and the Son of God. Such claims of deity were unthinkable to the Jews. It is more difficult to understand why the gospel was such a problem to Gentiles. Stott says, "It is the undeserved freeness of the gospel which offends. The 'natural' or unregenerate man hates to have to admit the gravity of his sin and guilt, his complete helplessness to save himself, the indispensable necessity of God's grace and Christ's sin-bearing death to save him, and therefore his inescapable indebtedness to the cross."<footnote>Stott, The Message of 2 Timothy, p. 42.</footnote>

Stott goes on to say, "No man can preach Christ crucified with faithfulness and escape opposition, even persecution."<footnote>Ibid., p. 43.</footnote> We may wonder how we can supposedly preach the gospel in the western world today and not raise an eyebrow from the persecutors. We may wonder if we are still preaching the gospel. Perhaps we are afraid of the loss the real gospel might bring us – loss of property or even some jail time. Albert Barnes, the nineteenth century American theologian, says, "A man's great interests may be more safe when in a prison than when in a palace; on a pallet of straw than on a bed of down."<footnote>Barnes, Commentary on 2 Timothy, v. 1:12.</footnote>

"Yet this is no cause for shame, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day" (1:12b). Here is another of Paul's grand statements of faith that has no doubt been a bulwark for millions of Christians over the last twenty centuries. Paul was certain that God was able to guard him and the precious things the Lord has committed to him. The word "able" is the Greek dunatos. It means to be able or to have power. The Greek term "guard" is phulasso, and it is a military term. It means "to guard, defend, keep watch."<footnote>Wuest, Wuest's Word Studies, The Pastoral Epistles, pp. 123, 124.</footnote>

Paul had entrusted many things to the Lord against the coming Day. He had entrusted his own salvation as well as that of the many churches. He had entrusted his gospel that it would be sufficient to bring both himself and the churches safely home to glory.

The concept of the "coming Day" was a very common one in scripture. The prophets often spoke of the Day of the Lord. It is also spoken of in several ways in the New Testament. There seems to be no good reason for us to separate the concepts of "the Day of the Lord," "the Day of Christ," "the Day," and "that Day" as they are used in scripture. All these speak of the same event. The entire book of Revelation likewise speaks in detail of this Day. The Day of the Lord is a time of judgment upon the wicked (Isaiah 13:6). On that day, earth's great and mighty ones will cry for the rocks and mountains to fall on them and hide them from the face of the Lamb (Revelation 6:15-16).

While the Day will be a time of awful judgment for the wicked it will be a time of recompense and blessing for the righteous. The prophet Malachi also says that the righteous will go forth leaping like calves released from a stall. In Malachi 4:3, the Lord says, "Then you will trample down the wicked; they will be ashes under the soles of your feet on the day when I act…" The righteous will have great confidence and boldness on that day (1 John 4:17). After all, when Jesus appears we will appear with him in glory (Colossians 3:4), and be like him (1 John 3:2-3). In 2 Thessalonians 1:10, we see that he will come "…to be glorified in his holy people and to be marveled at among all those who have believed…"

On that blessed day, Jesus will come with all his saints (1 Thessalonians 3:13). Even those who sleep in Jesus will be brought in that splendid triumphal procession. For the saints of the Lord, the Day of the Lord has nothing for us to fear. It is a day of blessing and glory.

What great confidence we see in the Apostle Paul as he looks forward to the Day of the Lord. Stott says of him, "Although Paul's body is confined within the narrow limits of an underground cell, his heart and mind can thus soar into eternity?"<footnote>Stott, The Message of 2 Timothy, p. 40.</footnote>

Henry's Complete Commentary on the Bible

      6 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.   7 For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.   8 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;   9 Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,   10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:   11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.   12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.   13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.   14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

      Here is an exhortation and excitation of Timothy to his duty (2 Timothy 1:6; 2 Timothy 1:6): I put thee in remembrance. The best men need remembrancers; what we know we should be reminded of. 2 Peter 3:1, I write this, to stir up your pure minds by way of remembrance.

      I. He exhorts him to stir up the gift of God that was in him. Stir it up as fire under the embers. It is meant of all the gifts and graces the God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the imposition of the apostle's hands. These he must stir up; he must exercise them and so increase them: use gifts and have gifts. To him that hath shall be given,Matthew 25:29. He must take all opportunities to use these gifts, and so stir them up, for that is the best way of increasing them. Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the apostle's hands, which I take to be distinct from his ordination, for that was performed by the hands of the presbytery, 1 Timothy 4:14. It is probable that Timothy had the Holy Ghost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle's hands (for I reckon that none but the apostles had the power of giving the Holy Ghost), and afterwards, being thus richly furnished for the work of the ministry, was ordained by the presbytery. Observe, 1. The great hindrance of usefulness in the increase of our gifts is slavish fear. Paul therefore warns Timothy against this: God hath not given us the spirit of fear,2 Timothy 1:7; 2 Timothy 1:7. It was through base fear that the evil servant buried his talent, and did not trade with it, Matthew 25:25. Now God hath therefore armed us against the spirit of fear, by often bidding us fear not. "Fear not the face of man; fear not the dangers you may meet with in the way of your duty." God hath delivered us from the spirit of fear, and hath given us the spirit of power, and of love, and of a sound mind. The spirit of power, or of courage and resolution to encounter difficulties and dangers;--the spirit of love to God, which will carry us through the opposition we may meet with, as Jacob made nothing of the hard service he was to endure for Rachel: the spirit of love to God will set us above the fear of man, and all the hurt that a man can do us;--and the spirit of a sound mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes discouraged in our way and work by the creatures o our own fancy and imagination, which a sober, solid, thinking mind would obviate, and would easily answer. 2. The spirit God gives to his ministers is not a fearful, but a courageous spirit; it is a spirit of power, for they speak in his name who has all power, both in heaven and earth; and it is a spirit of love, for love to God and the souls of men must inflame ministers in all their service; and it is a spirit of a sound mind, for they speak the words of truth and soberness.

      II. He exhorts him to count upon afflictions, and get ready for them: "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. Be not thou ashamed of the gospel, of the testimony thou hast borne to it." Observe,

      1. The gospel of Christ is what we have none of us reason to be ashamed of. We must not be ashamed of those who are suffering for the gospel of Christ. Timothy must not be ashamed of good old Paul, though he was now in bonds. As he must not himself be afraid of suffering, so he must not be afraid of owning those who were sufferers for the cause of Christ. (1.) The gospel is the testimony of our Lord; in and by this he bears testimony of himself to us, and by professing our adherence to it we bear testimony of him and for him. (2.) Paul was the Lord's prisoner, his prisoner, Ephesians 4:1. For his sake he was bound with a chain. (3.) We have no reason to be ashamed either of the testimony of our Lord or of his prisoners; if we are ashamed of either now, Christ will be ashamed of us hereafter. "But be thou partaker of the afflictions of the gospel, according to the power of God, that is, expect afflictions for the gospel's sake, prepare for them, count upon them, be willing to take thy lot with the suffering saints in this world. Be partaker of the afflictions of the gospel;" or, as it may be read, Do thou suffer with the gospel; "not only sympathize with those who suffer for it, but be ready to suffer with them and suffer like them." If at any time the gospel be in distress, he who hopes for life and salvation by it will be content to suffer with it. Observe, [1.] Then we are likely to bear afflictions as well, when we fetch strength and power from God to enable us to bear them: Be thou partaker of the afflictions of the gospel, according to the power of God. [2.] All Christians, but especially ministers, must expect afflictions and persecutions for the sake of the gospel. [3.] These shall be proportioned, according to the power of God (1 Corinthians 10:13) resting upon us.

      2. Mentioning God and the gospel, he takes notice what great things God has done for us by the gospel, 2 Timothy 1:9; 2 Timothy 1:10. To encourage him to suffer, he urges two considerations:--

      (1.) The nature of that gospel which he was called to suffer for, and the glorious and gracious designs and purposes of it. It is usual with Paul, when he mentions Christ, and the gospel of Christ, to digress from his subject, and enlarge upon them; so full was he of that which is all our salvation, and ought to be all our desire. Observe, [1.] The gospel aims at our salvation: He has saved us, and we must not think much to suffer for that which we hope to be saved by. He has begun to save us, and will complete it in due time; for God calls those things that are not (that are not yet completed) as though they were (Romans 4:17); therefore he says, who has saved us. [2.] It is designed for our sanctification: And called us with a holy calling, called us to holiness. Christianity is a calling, a holy calling; it is the calling wherewith we are called, the calling to which we are called, to labour in it. Observe, All who shall be saved hereafter are sanctified now. Wherever the call of the gospel is an effectual call, it is found to be a holy call, making those holy who are effectually called. [3.] The origin of it is the free grace and eternal purpose of God in Christ Jesus. If we had merited it, it had been hard to suffer for it; but our salvation by it is of free grace, and not according to our works, and therefore we must not think much to suffer for it. This grace is said to be given us before the world began, that is, in the purpose and designs of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man come in and through Christ Jesus. [4.] The gospel is the manifestation of this purpose and grace: By the appearing of our Saviour Jesus Christ, who had lain in the bosom of the Father from eternity, and was perfectly apprised of all his gracious purposes. By his appearing this gracious purpose was made manifest to us. Did Jesus Christ suffer for it, and shall we think much to suffer for it? [5.] By the gospel of Christ death is abolished: He has abolished death, not only weakened it, but taken it out of the way, has broken the power of death over us; by taking away sin he has abolished death (for the sting of death is sin, 1 Corinthians 15:56), in altering the property of it, and breaking the power of it. Death now of an enemy has become a friend; it is the gate by which we pass out of a troublesome, vexatious, sinful world, into a world of perfect peace and purity; and the power thereof is broken, for death does not triumph over those who believe the gospel, but they triumph over it. O death! where is thy sting? O grave! where is thy victory?1 Corinthians 15:55. [6.] He has brought life and immortality to light by the gospel; he has shown us another world more clearly than it was before discovered under any former dispensation, and the happiness of that world, the certain recompence of our obedience by faith: we all with open face, as in a glass, behold the glory of God. He has brought it to light, not only set it before us, but offered it to us, by the gospel. Let us value the gospel more than ever, as it is that whereby life and immortality are brought to light, for herein it has the pre-eminence above all former discoveries; so that it is the gospel of life and immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and immortality.

      (2.) Consider the example of blessed Paul, 2 Timothy 1:11; 2 Timothy 1:12. He was appointed to preach the gospel, and particularly appointed to teach the Gentiles. He though it a cause worth suffering for, and why should not Timothy think so too? No man needs to be afraid nor ashamed to suffer for the cause of the gospel: I am not ashamed, says Paul, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Observe, [1.] Good men often suffer many things for the best cause in the world: For which cause I suffer these things; that is, "for my preaching, and adhering to the gospel." [2.] They need not be ashamed, the cause will bear them out; but those who oppose it shall be clothed with shame. [3.] Those who trust in Christ know whom they have trusted. The apostle speaks with a holy triumph and exultation, as much as to say, "I stand on firm ground. I know I have lodged the great trust in the hands of the best trustee." And am persuaded, c. What must we commit to Christ? The salvation of our souls, and their preservation to the heavenly kingdom and what we so commit to him he will keep. There is a day coming when our souls will be enquired after: "Man! Woman! thou hadst a soul committed to thee, what hast thou done with it? To whom it was offered, to God or Satan? How was it employed, in the service of sin or in the service of Christ?" There is a day coming, and it will be a very solemn and awful day, when we must give an account of our stewardship (Luke 16:2), give an account of our souls: now, if by an active obedient faith we commit it to Jesus Christ, we may be sure he is able to keep it, and it shall be forthcoming to our comfort in that day.

      III. He exhorts him to hold fast the form of sound words,2 Timothy 1:13; 2 Timothy 1:13. 1. "Have a form of sound words" (so it may be read), "a short form, a catechism, an abstract of the first principles of religion, according to the scriptures, a scheme of sound words, a brief summary of the Christian faith, in a proper method, drawn out by thyself from the holy scriptures for thy own use;" or, rather, by the form of sound words I understand the holy scriptures themselves. 2. "Having it, hold it fast, remember it, retain it, adhere to it. Adhere to it in opposition to all heresies and false doctrine, which corrupt the Christian faith. Hold that fast which thou hast heard of me." Paul was divinely inspired. It is good to adhere to those forms of sound words which we have in the scriptures; for these, we are sure, were divinely inspired. That is sound speech, which cannot be condemned, Titus 2:8. But how must it be held fast? In faith and love; that is, we must assent to it as a faithful saying, and bid it welcome as worthy of all acceptation. Hold it fast in a good heart, this is the ark of the covenant, in which the tables both of law and gospel are most safely and profitably deposited, Psalms 119:11. Faith and love must go together; it is not enough to believe the sound words, and to give an assent to them, but we must love them, believe their truth and love their goodness, and we must propagate the form of sound words in love; speaking the truth in love, Ephesians 4:15. Faith and love which are in Christ Jesus; it must be Christian faith and love, faith and love fastening upon Jesus Christ, in and by whom God speaks to us and we to him. Timothy, as a minister, must hold fast the form of sound words, for the benefit of others. Of healing words, so it may read; there is healing virtue in the word of God; he sent his word, and healed them. To the same purport is that (2 Timothy 1:14; 2 Timothy 1:14), That good thing which was committed unto thee keep by the Holy Ghost, which dwelleth in us. That good thing was the form of sound words, the Christian doctrine, which was committed to Timothy in his baptism and education as he was a Christian, and in his ordination as he was a minister. Observe, (1.) The Christian doctrine is a trust committed to us. It is committed to Christians in general, but to ministers in particular. It is a good thing, of unspeakable value in itself, and which will be of unspeakable advantage to us; it is a good thing indeed, it is an inestimable jewel, for it discovers to us the unsearchable riches of Christ, Ephesians 3:8. It is committed to us to be preserved pure and entire, and to be transmitted to those who shall come after us, and we must keep it, and not contribute any thing to the corrupting of its purity, the weakening of its power, or the diminishing of its perfection: Keep it by the Holy Ghost that dwelleth in us. Observe, Even those who are ever so well taught cannot keep what they have learned, any more than they could at first learn it, without the assistance of the Holy Spirit. We must not think to keep it by our own strength, but keep it by the Holy Ghost. (2.) The Holy Ghost dwells in all good ministers and Christians; they are his temples, and he enables them to keep the gospel pure and uncorrupt; and yet they must use their best endeavours to keep this good thing, for the assistance and indwelling of the Holy Ghost do not exclude men's endeavours, but they very well consist together.

Spurgeon's Verse Expositions of the Bible

Faith Illustrated A Sermon

Delivered on Sabbath Morning, August 21st, 1859, by the REV. C. H. Spurgeon at the Music Hall, Royal Surrey Gardens.

"For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." 2 Timothy 1:12 .

AN ASSURANCE of our safety in Christ will be found useful to us in all states of experience. When Jesus sent forth his seventy chosen disciples, endowed with miraculous powers, they performed great wonders, and naturally enough they were somewhat elated when they returned to tell him of their deeds. Jesus marked their tendency to pride; he saw that in the utterance "Behold even devils were subject to us," there was mingled much of self-congratulation and boasting. What cure, think you, did he administer; or what was the sacred lesson that he taught them which might prevent their being exalted above measure? "Nevertheless," said he, "rejoice not in this, but rather rejoice because your names are written in heaven." The assurance of our eternal interest in Christ may help to keep us humble in the day of our prosperity; for when God multiplies our wealth, when he blesses our endeavors, when he speeds the plough; when he wafts the good ship swiftly onward, this may act as a sacred ballast to us, that we have something better than these things, and therefore we must not set our affections upon the things of earth, but upon things above; and let our heart be where our greatest treasure is. I say, better than any lancet to spill the superfluous blood of our boasting, better than any bitter medicine to chase the burning fever of our pride; better than any mixture of the most pungent ingredients is this most precious and hallowed wine of the covenant a remembrance of our safety in Christ. This, this alone, opened up to us by the Spirit, will suffice to keep us in that happy lowliness which is the true position of the full-grown man in Christ Jesus. But note this, when at any time we are cast down with multiplied afflictions, and oppressed with sorrow, the very same fact which kept us humble in prosperity may preserve us from despair in adversity. For mark you here, the apostle was surrounded by a great fight of affliction; he was compassed about with troubles, he suffered within and without; and yet he says, "Nevertheless I am not ashamed." But what is that which preserves him from sinking? It is the same truth which kept the ancient disciples from overweening pride. It is the sweet persuasion of his interest in Christ. "For I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Get then, Christian brethren and friends, get assurance; be not content with hope, get confidence; rest not in faith, labor after the full assurance of faith; and never be content, my hearer, till thou canst say thou knowest thy election, thou art sure of thy redemption, and thou art certain of thy preservation unto that day. I. First, then I am to describe THE GRANDEST ACTION OF THE CHRISTIAN'S LIFE. The apostle says, he committed himself into the hands of Christ. His soul with all its eternal interests; his soul with all its sins, with all its hopes, and all its fears, he had put into the hands of Christ, as the grandest and most precious deposit which man could ever make. He had taken himself just as he was and had surrendered himself to Christ, saying "Lord save me, for I cannot save myself; I give myself up to thee, freely relying upon thy power, and believing in thy love. I give my soul up to thee to be washed, cleansed, saved, and preserved, and at last brought home to heaven." This act of committing himself to Christ was the first act which ever brought real comfort to his spirit; it was the act which he must continue to perform whenever he would escape from a painful sense of sin; the act with which he must enter heaven itself, if he would die in peace and see God's face with acceptance. He must still continue to commit himself into the keeping of Christ. I take it that when the apostle committed himself to Christ, he meant these three things. He meant first, that from that good hour he renounced all dependence upon his own efforts to save himself. The apostle had done very much, after a fashion, towards his own salvation. He commenced with all the advantages of ancestry. He was a Hebrew of the Hebrews, of the tribe of Benjamin, as touching the law a Pharisee. He was one of the very straightest of the straightest sect of his religion. So anxious was he to obtain salvation by his own efforts, that he left no stone unturned. Whatever Pharisee might be a hypocrite, Paul was none. Though he tithed his anise, and his mint, and his cummin, he did not neglect the weighter matters of the law. He might have united with truth, in the affirmation of the young man, "All these things have I kept from my youth up." Hear ye his own testimony: "Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more." Being exceedingly desirous to serve God, he sought to put down what he thought was the pestilent heresy of Christ. Being exceeding hot in his endeavors against every thing that he thought to be wrong, he persecuted the professors of the new religion, hunted them in every city, brought them into the synagogue, and compelled them to blaspheme; when he had emptied his own country, he must needs take a journey to another, that he might there show his zeal in the cause of his God, by bringing out those whom he thought to be the deluded followers of' an impostor. But suddenly Paul's mind is changed. Almighty grace leads him to see that he is working in a wrong direction, that his toil is lost, that as well might Sisyphus seek to roll his stone up hill, as for him to find a road to heaven up the steeps of Sinai; that as well might the daughters of Danaus hope to fill the bottomless cauldron with a bucket full of holes, as Paul indulge the idea that he could fill up the measure of the laws' demands. Consequently he feels that all he has done is nothing worth, and coming to Christ he cries, "But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." But again, when the apostle says he committed his soul to the keeping of Christ, he means that he had implicit confidence that Christ would save him now that he had relinquished all trust in self. Some men have gone far enough to feel that the best performance of their hands cannot be accepted before the bar of God. They have learned that their most holy acts are full of sin, that their most faithful service falls short of the demands of the law; they have relinquished self, but they are not able yet to see that Christ can and will save them. They are waiting for some great revelation; they think, perhaps, that by some marvellous electric shock, or some miraculous feeling within them, they will be led to place their confidence in Christ. They want to see an angel or a vision, or to hear a voice. Their cry is, "How could I think that Jesus would save such an one as I am. I am too vile, or else I am too hardened; I am the odd man; it is not likely that Christ would ever save me." Now, I doubt not that the apostle had felt all this, but he overcame all this attacking of sin, and he came to at last Christ and said, "Jesus, I feel that thou art worthy of my confidence. Behold, I the chief of sinners am, I have nothing in myself that can assist thee in taking me to heaven; I shall kick and struggle against thee rather than assist thee. But behold, I feel that such is thy power, and such thy love, that I commit myself to thee. Take me as I am, and make me what thou wouldst have me be. I am vile, but thou art worthy; I am lost, but thou art the Saviour; I am dead, but thou art the quickener; take me; I beseech thee; I put my trust in thee, and though I perish, I will perish relying on thy blood. If I must die, I will die with my arms about thy cross, for thou art worthy of confidence, and on thee do I rely." I saw the other day a remarkable picture, which I shall use as an illustration of the way of salvation by faith in Jesus. An offender had committed a crime for which he must die, but it was in the olden time when churches were considered to be sanctuaries in which criminals might hide themselves and so escape. See the transgressor he rushes towards the church, the guards pursue him with their drawn swords, all athirst for his blood, they pursue him even to the church door. He rushes up the steps, and just as they are about to overtake him and hew him in pieces on the threshhold of the church, out comes the Bishop, and holding up the crucifix he cries, "Back, back! stain not the precincts of God's house with blood! stand back!" and the guards at once respect the emblem and stand back, while the poor fugitive hides himself behind the robes of the priest. It is even so with Christ. The guilty sinner flies to the cross flies straight away to Jesus, and though Justice pursues him, Christ lifts up his wounded hands and cries to Justice, "Stand back! stand back! I shelter this sinner; in the secret place of my tabernacle do I hide him; I will not suffer him to perish, for he puts his trust in me." Sinner, fly to Christ! But thou sayest, "I am too vile." The viler thou art, the more wilt thou honor him by believing that he is able to make thee clean. "But I am too great a sinner." Then the more honor shall be given to him that thou art able to confide in him, great sinner though thou art. If you have a little sickness, and you tell your physician "Sir! I am quite confident in your skill to heal," there is no great compliment, but if you are sore sick with a complication of diseases, and you say "Sir! I seek no better skill, I will ask no more excellent advice, I trust alone in you," what an honor have you conferred on him, that you could trust your life in his hands when it was in extreme danger. Do the like with Christ; put your soul in his care, dare it, venture it; cast thyself simply on him; let nothing but faith be in thy soul; believe him, and thou shalt never be mistaken in thy trust. I have now explained that act which is after all the only one which marks the day of salvation to the soul. I will give one or two figures however to set it in a clearer light. When a man hath gold and silver in his house, he fears lest some thief may break through and steal, and therefore if he be a wise man he seeks out a bank in which to store his money. He makes a deposit of his gold and his silver; he says in effect, "Take that, sir, keep it for me. To-night I shall sleep securely; I shall have no thought of thieves; my treasure is in your hands. Take care of that for me, when I need it, at your hands shall I require it." Now in faith we do just the same with our blessed Redeemer. We bring our soul just as it is and give it up to him. "Lord, I cannot keep it; sin and Satan will be sure to ruin it take it and keep it for me, and in that day when God shall require the treasure, stand my sponsor, and on my behalf return my soul to my Maker kept and preserved to the end." Or take another figure. When your adventurous spirit hath sought to climb some lofty mountain, delighted with the prospect you scale many and many a steep; onward you climb up the rocky crags until at last you arrive at the verge of the snow and ice. There in the midst of precipices that scarcely know a bottom and of summits that seem inaccessible, you are suddenly surrounded with a fog. Perhaps it becomes worse and worse until a snow-storm completes your bewilderment. You cannot see a step before you: your track is lost. A guide appears: "I know this mountain," says he. "In my early days have I climbed it with my father. O'er each of these crags have I leaped in pursuit of the chamois; I know every chasm and cavern. If you will follow me even through the darkness I will find the path and bring you down; but mark, before I undertake to guide you in safety, I demand of you implicit trust. You must not plant your feet where you think it safest, but where I shall bid you. Wherever I bid you climb or descend you must implicitly obey, and I undertake on my part to bring you safely down to your house again." You do so you have many temptations to prefer your own judgment to his but you resist them and you are safe. Even so must you do with Christ. Lost to-day and utterly bewildered Christ appears. "Let me guide you, let me be an eye to thee through the thick darkness; let me be thy foot, lean on me in the slippery place, let me be thy very life; let me wrap thee in my crimson vest to keep thee from the tempest and the storm." Will you now trust him; rely entirely, simply, and implicitly upon him? If so, the grand act of your life is done and you are a saved man, and on the terra firma of heaven you shall one day plant your delighted feet and praise the name of him who saved you from your sins. II. This brings us to our second point THE JUSTIFICATION OF THIS GRAND ACT OF TRUST. Was Paul then justified in his confidence in Christ? He says he was because he knew Christ. And what did he know? Paul knew, first of all, Christ's Godhead. Jesus Christ is the Son of God, co-equal and co-eternal with the Father. If my soul be in his hand,

"Where is the power can reach it there, Or what can pluck it thence."

If the wings of Omnipotence do cover it, if the eye of Omnipotence is fixed upon it, and if the heart of eternal love doth cherish it, how can it be destroyed? Trust not thy soul my fellow-man anywhere but with thy God. But Jesus is thy God rely thou fully in him, and think not that thou canst place a confidence too great in him who made the heavens, and bears the world upon his shoulders. Paul knew too that Christ was the Redeemer. Paul had seen in vision Christ in the garden. He had beheld him sweat as it were great drops of blood. By faith Paul had seen Jesus hanging on the cross. He had marked his agonies on the tree of doom. He had listened to his death shriek, of "It is finished," and he felt that the atonement which Jesus offered, was more than enough to recompense for the sin of man. Paul might have said, "I am not foolish in confiding my soul in the pierced and blood-stained hand of him whose sacrifice hath satisfied the Father and opened the gates of heaven to all believers." Further, Paul knew that Christ was risen from the dead. By faith he saw Christ at the right hand of God, pleading with his Father for all those who commit themselves to his hand. Paul knew Christ to be the all-prevailing intercessor. He said to himself "I am not wrong in believing him, for I know whom I have trusted, that when he pleads, the Father will not deny him, and when he asks, sooner might he even die than he become deaf to Jesus' prayer." This was again, another reason why Paul dared to trust in Christ. He knew his Godhead, he knew his redemption, he knew his resurrection, he knew his ascension, and intercession, and I may add, Paul knew the love of Christ, that love which passeth kindness; higher than thought, and deeper than conception. He knew Christ's power, that he was Omnipotent, the King of kings. He knew Christ's faithfulness; that he was the God, and could not lie. He knew his immutability, that he was "Jesus Christ, the same yesterday today and for ever," and having known Christ in every glorious office, in every divine attribute, and in all the beauty of his complex character, Paul said, "I can with confidence repose in him, for I know him, I have trusted, and am persuaded that he is able to keep that which I have committed to him." III. And now, I close by noticing THE APOSTLE'S CONFIDENCE. The apostle said, "I am persuaded that he is able to keep that which I have committed to him." See this man. He is sure he shall be saved. But why? Paul! art thou sure that thou canst keep thyself? "No," says he, "I have nothing to do with that:" and yet thou art sure of thy salvation! "Yes," saith he, "I am!" How is it, then? "Why, I am persuaded that he is able to keep me. Christ, to whom I commit myself, I know hath power enough to hold me to the end." Martin Luther was bold enough to exclaim "Let him that died for my soul, see to the salvation of it." Let us catechise the apostle for a few minutes, and see if we cannot shake his confidence. Paul! Thou hast had many trials, and thou wilt have many more. What if thou shouldst be subject to the pangs of hunger, combined with those of thirst. If not a mouthful of bread should pass thy mouth to nourish thy body, or a drop of water should comfort thee, will not thy faith fail thee then? If provisions be offered thee, on condition of the denial of thy faith, dost thou not imagine that thou wilt be vane, quashed, and that the pangs of nature will overpower thee? "No," says Paul, "famine shall not quench my faith; for the keeping of my faith is in the hands of Christ." But what if, combined with this, the whole world should rise against thee, and scoff thee? What if hunger within should echo to the shout of scorn without? wouldst thou not then deny thy faith? If, like Demas, every other Christian should turn to the silver of this world, and deny the Master, wouldst not thou go with them? "No," saith the apostle, "my soul is not in my keeping, else might it soon apostatize; it is in the hand of Christ. though all men should leave me, vet will he keep me." But what, O apostle, if thou shouldst be chained to the stake, and the flames should kindle, and thy flesh should begin to burn; when thy beard is singed, and thy cheeks are black, wilt thou then hold him fast! "Yea," saith the apostle, "he will then hold me fast;" and I think I hear him, as he stops us in the midst of our catechising, and replies, "Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Paul, Paul, suppose the world should tempt you in another way. If a kingdom were offered you if the pomps and pleasures of this world should be laid at your feet, provided you would deny your Master, would your faith maintain its hold then? "Yea," saith the apostle, "Jesus would even then uphold my faith for my soul is not in my keeping, but in his, and empires upon empires could not tempt him to renounce that soul of which he has become the guardian and the keeper. Temptation might soon overcome me, but it could not overcome him. The world's blandishments might soon move me to renounce my own soul; but they could not for one moment move Jesus to give me up." And so the apostle continues his confidence. But Paul, when thou shalt come to die, will thou not then fear and tremble? "Nay," saith he, "he will be with me there, for my soul shall not die, that will be still in the hand of him who is immortality and life." But what will become of thee when thy soul is separated from thy body? Canst thou trust him in a separate state, in the unknown world which visions cannot paint? In the time of God's mighty thunder, when earth shall shake and heaven shall reel. Canst thou trust him then? "Yea," saith the apostle, "until that day when all these tempests shall die away into eternal calm, and when the moving earth shall settle into a stable land in which there shall be no more sea, even then can I trust him.

"I know that safe with him remains, Protected by his power, What I've committed to his hands Till the decisive hour."

"O poor sinner! come and put thy soul into the hands of Jesus. Attempt not to take care of it thyself; and then thy life shall be hidden in heaven, and kept there by the Almighty power of God, where none can destroy it and none can rob thee of it. "Whosoever believeth on the Lord Jesus Christ shall be saved."

Kelly Commentary on Books of the Bible

Turning to the SECOND EPISTLE, we find that, although there is the same grand truth of the Saviour God maintained, the state of things had become sensibly worse, and the hour for the apostle's departure from the world was drawing near. Accordingly, there is a depth of feeling that one may safely say far exceeds the first epistle, although it had shown so much tenderness and care both for Timothy and the faithful of those days. But now there were other reasons for it, namely, that Christians were neglecting godliness and order. They had been long accustomed to the truth, and alas! human nature began to show itself out in indifference. There was no longer the freshness of a new thing; and where the heart was not kept up in communion with the Lord, the value of divine things was less felt, if it did not quite fade away. Accordingly, in much grief of heart, the apostle writes to his tried and trembling child in the faith, and seeks to strengthen him, above all things not to be discouraged, and to make up his mind to endure hard things. "Paul, an apostle of Jesus Christ by the will of God, according to the promise." (2 Timothy 1:1.) It is not "the commandment," as of authority, but "according to the promise of life which is in Christ Jesus." The crumbling away of everything here was before the apostle; and accordingly it is one of the peculiar features of this second epistle, that he brings out that which never can decay which was before there was a world to dissolve namely, that life which was in Christ Jesus before the world began.

Thus the apostle comes to the close of his ministry, and touches upon the line of St. John. There is no part of John's doctrine more strikingly characteristic than life in Christ. Now we see that when Paul was touching the confines of that difficult and most perilous moment when John was to be left alone, he brings out as his last note that very truth which John was to develop with special care and fulness. "To Timothy, my dearly-beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers," what singular language this from Paul! How comes it so? Paul "the aged," as he says, was just about to leave this world. Activity of service was no longer before him. This he had known most extensively, but it was closed; no longer had he before him any prospect of having to fight the battles of the church of God. He had fought the good fight of faith. Others must do that kind of work in future. But now before his heart just as in principle before the dying Lord Himself, wonderful to say two things come together: a deeper sense of what is in God, as revealed in Christ Himself, before there was any creation at all; and on the other hand so much the deeper sense also of what could be owned in nature. Now these seem to many very difficult indeed to combine. They appear to think that if you hold life in Christ to be the one thing that is most precious, to be the prize that your heart reverts to, all owning of anything short of this would be out of place; but it is exactly the contrary. When the Lord was entering on His ministry He says, "Woman, what have I to do with thee?" But when dying upon the cross, He calls to John to behold His mother. We find a precisely similar kind of combination in Paul. Of course it was infinitely higher, it is needless to say, in the Master; but the servant was as closely as possible following in His steps.

It is beautiful to trace this double working and current of the apostle that is, what is imperishable, above and beyond nature; and, along with this, the utmost value put on everything that he would own in those naturally bound up with him those of either family that feared God. "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." He had not said a word about them before. There was infirmity in the character of Timothy. There might be a mixture of timid shrinking from pain and shame. He was one that needed to lean on an arm stronger than his own. It was a part of his lot. Thus it was that God had made him: there was no use denying it. But the apostle at the same time owns, and loves to own, that which another might perhaps despise. There was no despising natural links or spiritual here, far from it.

Timothy, again, winced under trials, too sensitive to slights, disappointments, and the manifold griefs that came upon him. But the apostle remembered it all, felt deeply for if not with him, and greatly desiring to see him once more. His own desire after going to the Lord did not prevent this, but the reverse: "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." I refer to this just to remark that such links as these, which are connected with nature, all come before the apostle's mind, at the very moment when a spurious feeling would have judged it precisely the time to banish and forget them. There are persons who think that the approach of death is intended to blot out everything here. Not so the apostle Paul. In that large heart which weighed so justly and with single eye, there was a deepening feeling as to all that he saw around him; there was a realizing of the importance of things of which he had said not a word before. For him the light of eternity already shone strongly on present things, instead of taking him completely out of them. And this, I believe, is much to be considered.

"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" (it was what Timothy was manifesting), "but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord" (there must, I suppose, have been some ground for the exhortation), "nor of me his prisoner: but be thou partaker of the afflictions of the gospel, according to the power of God; who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began." Here we have him recurring to that which was entirely outside nature, and before its very platform existed. At the same time there is the carrying on his full notice of everything found here below that would be a source of comfort to one who anticipated the ruin of Christendom.

Afterwards he also speaks of his own work and of that which he was suffering. Instead of hiding either from Timothy, he points all out to him. He wants to accustom his mind to expect hardship instead of shirking it. He tells him further to "hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us." At the same time he shows also his sense of the kindness of a particular individual and his family. "The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain; but, when. he was in Rome, he sought me out very diligently, and found me." It appears it was not merely in Rome. "The Lord grant unto him that he may find mercy of the Lord in that day." The same tone of mercy is equally promised in this #epistle as in the last. "And in how many things he ministered unto me at Ephesus, thou knowest very well."

In the second chapter he turns to another theme, he instructs and exhorts Timothy as to communicating (not authority, or status, or gift, but) truth to others. It is not a question here about elders, but what would abide all the same when elders could not be duly appointed. He is now looking at the state of disorder in the house of God, instead of contemplating it in its public integrity, as in the first epistle. There was a state of things coming when it would be impossible to have local charges chosen according to the full sanction which they had in apostolic days. Indeed it may be well to remark here, that we never read of Timothy appointing bishops or elders. Possibly he did appoint them; but there is no scriptural proof of it. Titus, we know, did so; but God took care that it should never be positively stated about Timothy. The peculiar task confided to the latter was care of doctrine much more than of outward order. As far as appointment went, Titus had a commission to establish elders in each city of Crete; but not so Timothy, as far as the inspired records speak.

"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." (2 Timothy 2:1.) We must not be afraid of a manifest duty because it has been abused. There are those who shrink from helping on others in order to the work and doctrine of the Lord. This I cannot but consider as a proof of want of faith. What is a man well taught in the truth for, if not to communicate his knowledge to others that are faithful, but not equally instructed in the word of God? Surely if it is an urgent call to convey what we know of Christ and the truth to those that know nothing, it is a great privilege to help to contribute a greater knowledge of the truth to those that know little. The great thing is to do the will of God, let others say what they please; and so the apostle Paul exhorts Timothy. It is to be supposed that the younger labourer cowered somewhat, unwilling to incur the odious charge, so easily made but hard to refute, of setting himself up and taking the place of some great one. This might deter a sensitive saint from his duty. But, says the apostle, "be strong in the grace that is in Christ Jesus." This was to touch the right chord in his heart. Had the Lord Jesus not sent him? Why then yield to the enemy? Assuredly he would rejoice to scare Timothy from the field of serving Christ, and would shrink from no means to secure it.

"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." He would not have him to be spreading doubtful opinions; but what he had heard from the apostle himself he need not scruple to give out freely. Let me remark, that there are comparatively few indeed that receive truth without help of others directly from God. A great many certainly flatter themselves that they are thus favoured; but the cases are uncommon where it is more than pretence. The fact is that God loves to make His children mutually dependent; and if we are only humble, there are very few saints from whom we may not derive some good, though not always in the same way. Nor do I at all see that any Christians should be above learning, if others can teach. At any rate the apostle presses this very strongly on Timothy. He was to communicate the things he had learnt of Paul, that they might be able to teach others also.

Next he comes to a more personal need. "Thou therefore endure hardness, as a good soldier of Jesus Christ." To take pains and to endure are requisite even in what pertains to this life. "No man that warreth entangleth himself with the affairs of this life" (he must be unencumbered, and undivided in his object); "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." He must take care of the manner in which he strives. And then again "the husbandman that laboureth must be first partaker of the fruits." Rather he must "labour before he partake of the fruits." That is, he must first labour, and then partake of the fruits. God takes care of His people, and ensures them a blessed end. At the same time He will have them undividedly for Himself; and He is also jealous of the way in which they seek even the ends of God.

Then the apostle puts before them a blessed model of that which he had before his own soul. "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." This is a very striking word. For he does not say Jesus Christ simply in. His connection with the church, but "of the seed of David," the fulfiller of the promises, and object of the prophecies. Even if we look at Him so, He was raised from the dead. Resurrection is the form and character of the lowest blessings of which Jesus is the dispenser; much more is He risen to exalt God in the highest. Death and resurrection, then, are thus put before this servant of God; the more remarkably, because the point here is a practical and not a doctrinal question. He was to remember, then, "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." Paul suffered as he taught: a single eye to Christ and His grace made him consistent. "Put them in remembrance, charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings."

It was thus Paul treated the proud reasonings and speculations of man; withal briefly touching on those that had gone entirely astray Hymenaeus and Philetus. It was not merely now that they had made their consciences bad and slipped away from faith. Their own word would eat as a canker, and do harm to others as well as to themselves, "who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some." This was to reverse the lesson of a risen Christ, and to open the way for all laxity. It was a kindred error, though in an opposite direction, to that which false teachers sought to infuse among the Thessalonians: there that the day of the Lord was come, producing panic; here that the resurrection was past, leading, to ease. The one was suited to upset the young, the other to beguile the old.

Then the apostle brings out most important directions for the days that were then coming in, but now come, and more. Questions are before him more serious than a maintenance of order. How are we to walk so as to please the Lord when disorder reigns, claiming to be the only true order? In a measure, no doubt, the truth is in Christendom, and only there; for one cannot look for the truth in Judaism or heathenism now. Judaism had its divine institutions and hopes, but the truth is found in Christendom only: nevertheless in Christendom, who fails to discern Jewish elements and heathenish enormities? How is a man to walk in such a state of things as this? In the former epistle, Timothy was told how to behave in the house of God, as yet in order; but now we are told how to behave in such a state of things as the present disorder. "The foundation of God standeth sure [or, the firm foundation of God standeth], having this seal, The Lord knoweth them that are his. And, let every one that nameth the name" not of "Christ," but "of the Lord depart from iniquity." I must do so, if I own Him only in the indispensable truth of His Lordship if I own Him simply as the One that has authority over my soul. And a less confession than this God never permitted the church to accept; nor in fact in Jerusalem itself was less ever accepted than the naming the name of the Lord. God had made Jesus to be Lord and Christ, preached Peter on that day of power, when as yet much lay hid, and the great instrument of the revelation of the mystery was still shrouded in the darkness of midnight. But, if one confesses the name of the Lord, the word is imperative: "let him depart from iniquity." The disorder might be so great that we might make mistakes in our anxiety; but "The Lord knoweth them that are his." On the other hand, if a soul confesses the name of the Lord, he must have done with iniquity.

This of itself indicates that the epistle provides for a time when it is no longer simply a question of recognising persons coming out of the world. It is needful to exercise judgment now. One must try disorders and prove profession. Truth and holiness and endurance are wanted, not authority or outward order. Why cannot a man be as simple now as in apostolic times? Why not baptize at once every soul around? It would not be accordant with the mind of God. It is a duty in the present state of confusion to use scriptural means; and here we have our warrant, as in the epistles we find more. Whatever therefore may be right in certain cases, the assembly of God ought never to be forced to put every case on the same dead level ought never to be bound by any special process, as if it were unalterable. The cause of this is the present confusion, and accordingly the apostle brings a picture of it before Timothy's mind.

"In a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work." That is, it is not enough that I should walk with the Lord individually, but I must clear myself of association with that which is contrary to His name. Such is the meaning of purging himself. It is not the question of discipline dealing With evil ways; but here we are in a state of things where we are in danger of being mixed up with vessels unto the Lord's dishonour. Nothing can sanction this. I am not at liberty of course to leave Christendom, I dare not get out of the great house at all; indeed I cannot (at any rate without becoming an apostate) leave the house of God, however bad its state may be. This is evidently not the true remedy to abandon the confession of Christ: only an apostate could think of it. On the other hand, it is unholy to tamper with evil. Therefore it is incumbent for the Christian to look to this gravely, never to be dragged by the fear of breaking unity into accrediting what dishonours the Lord. Now this is in particular a difficulty for saints, when they have revived before the soul the blessedness of maintaining the unity of the Spirit. It can never cease to be a Christian's duty to maintain the unity of the Spirit; but it is not maintaining the unity of the Spirit to couple with the name of the Lord that which is fleshly and sinful. It is well to be exclusive of sin, but of nothing else. It is well to maintain the largest heart for everything that is really of Christ. But we must exclude that which is contrary to His name; and the very same desire to prove one's love, one's faith, one's appreciation of Christ, will make one anxious not to be dragged into that which is not for His glory. "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work."

But then another thing. He lets Timothy know that while he laid this on others, he must look carefully to his own ways. "Flee also youthful lusts: but follow righteousness, faith, charity, peace." It is not simply now to follow these, as urged in the first epistle (1 Timothy 6:11); but he adds a most characteristic word in the second epistle. And this, I apprehend, is the reason. He forbad his going on in association with those that dishonour the Lord with vessels to dishonour; but he tells him to follow these things "with them that call on the Lord out of a pure heart." Therefore, isolation is never desirable, though it may be sometimes necessary. But no man ought to separate himself from the children of God, unless it be a dire necessity for the Lord; it is clearly not according to Christ. It seems to me, I confess, that if there were simplicity of faith, the Lord would give one eyes to see some at least that call upon the Lord out of a pure heart.

Thus we have everything cared for here; the state of confusion is clearly depicted, as it then was beginning, and as results have proved yet more. How gracious of the Lord to point out the path for the saint, separate from that which grieves the Lord, yet enjoying all that He sees good for us of the privileges of Christianity! Otherwise this might have seemed to be (what unbelief taunts and stigmatizes it, spite of His sanction) pride of heart and presumption. And the comfort is that, if prepared to cleave to the will of the Lord alone, we shall have, through His grace, fellowship with the true-hearted. "Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that they do gender strifes. And a servant of the Lord must not strive, but be gentle toward all, apt to teach, forbearing, in meekness correcting those that oppose, if perhaps God may give them repentance for acknowledgment of the truth, and they may for his will wake up out of the snare of the devil, having been taken captive by him." This was always the becoming tone; but now it is imperiously necessary, as well as wise and good.

Then in 2 Timothy 3:1-17 he proceeds to show us not merely a picture of the condition that Christianity will fall into, but, besides, a state of things that would be produced by this confusion. Here we find the perilous times fairly brought before us. "Men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God." Things are very much taking this direction of late, and at the present moment. Take what is called physical Christianity a stupid, gross, and heathenish phrase, but just enough to show where people are drifting to. It answers not a little to the kind of thing ,;et forth here. As we know, there may be over it all a certain form of godliness, but underneath it is really wickedness. This the apostle guards Timothy against, and indeed ourselves, he warns him how seduction would go on more and more, but "from such turn away." No matter what the reasons or excuses for joining with them, "turn away."

Then he points out the two principal guards for the faithful, in such a perilous state. The first is the moral character of the source or channel whence Timothy had derived what he knew. "Thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions." It is the whole spiritual experience, so to speak, of the apostle. He was to continue in the things which he had learned, and had been assured of, knowing of whom he had learned them a very important point. Persons sometimes say it does not matter who taught; but God does not treat the matter so lightly. It is often a very great safeguard for the saint of God; for, after all, it makes no small difference who says this or that. A word altogether unbecoming in one mouth might be most proper in another. The apostle well knew that the God who had brought these glorious truths to man, the God that had manifested His grace, had given a witness of their reality in the man from whom he had learned them; and this was meant to have an enduring effect on the conscience and heart of Timothy. For it is not dogma pure and simple, it is not mere instruction; and we may thank God for it. It is an immense blessing that we have the truth not only in a book, but in a practical shape, the truth that comes out of the heart and from the lips of living men of God. Accordingly the apostle reminds Timothy of this.

At the same time there is not the smallest slight of the only and abiding standard. He brings out the infinite value of the Scriptures, that is of what was written, the one transcendent resource for perilous times when we have not the presence and personal help of apostles. It is not merely what had been preached, but what is in a permanent shape for the good of the saints of God here below, which elicits the remarkable assertion of its peculiar worth. "Every scripture" for this is the proper force of the passage "Every scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."

The closing chapter (2 Timothy 4:1-22) then gives his solemn charge, and at the same time his own expression of what was before him. As Timothy was about to enter upon a new phase of his ministry, without the apostle's presence or living counsel, the latter charges him with great emphasis, "before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word, be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine." And the reason why he makes it so urgent not to be turned aside was, that the time would come when men would not endure sound doctrine; but after their own lusts they should heap to themselves teachers, having itching ears; and they should turn away their ears from the truth, and should be. turned unto fables. "But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand. 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." Thus he looks not to the coming of the Lord to receive him to Himself, but to the "appearing of the Lord," which is the usual side of the truth taken in these epistles. The reason is obvious. The coming of the Lord will in no way manifest the faithfulness of the servant; His appearing will. At "that day" will be the display of whatever has been endured, as well as done, for the Lord's sake.

With this prospect he comforts Timothy no less than his own spirit; but at the same time he speaks as to joining him, with a glance at one that had forsaken him. "Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me." He was comparatively alone. If he does not hide the sorrowful view of an old fellow-labourer's cooling in zeal, with all its dangers, the consolation is also before Timothy both of those that go on in faithful labour, and of one at least restored. "Take Mark, and bring him with thee: for he is profitable to me for the ministry." So we find that God knows how to temper the bitter with the sweet, always doing the right thing in the right place and time.

Thus he comforts Timothy at the same time that he admonishes him. In the midst of all, he is told to bring the cloak that he left at Troas with Carpus, and the books, but especially the parchments. This again has stumbled the minds of men. They cannot understand an inspired apostle talking about a cloak in the midst of a divinely given pastoral charge. The reason is manifest: they themselves savour of the things of men, and not of God. There is nothing that more shows God than His ability to combine that which is eternal with care for the smallest things of this life. It was not then an indifferent matter to God. The Holy Spirit would make it to be most practical and precious. Be assured, that if you do not bring the Spirit of God into these matters, perhaps your cloak, perhaps a book, will become a snare to you. To many a man and woman has a little bit of dress done no small injury, just because they think it is too little for the Spirit of God to direct them in. "The cloke," then says he, "that I left at Troas with Carpus, when thou comest, bring with thee, and the books," not only the clothing, but even that which he is to read, "especially the parchments;" what he was going to write on, probably. "Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words."

Finally, we have his assertion of the blessed Lord's care, and his confidence in Him that He would preserve him from all evil to His heavenly kingdom; closing this solemn and touching epistle (it would seem the last words he wrote) with salutations to various saints.