Verse-by-Verse Bible Commentary
2 Timothy 1:13

Clarke's Commentary

Verse 13. Hold fast the form of sound words — The word υποτυπωσις signifies the sketch, plan, or outline of a building, picture, c. and here refers to the plan of salvation which the apostle had taught Timothy. No man was left to invent a religion for his own use, and after his own mind. God alone knows that with which God can be pleased. If God did not give a revelation of himself, the inventions of man, in religious things, would be endless error, involving itself in contortions of unlimited confusion. God gives, in his mercy to man, a form of sound words or doctrines; a perfect plan and sketch of the original building; fair and well defined outlines of every thing which concerns the present and eternal welfare of man, and his own glory.

In faith and love — Faith credits the Divine doctrines. Love reduces them all to practice. Faith lays hold on Jesus Christ, and obtains that love by which every precept is cheerfully and effectually obeyed.

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

Hold the pattern of sound words which thou hast heard from me, in faith and love which is in Christ Jesus.

Based upon the fact of the Greek word for "pattern" having sometimes been used to describe the rough draft or sketch used by artists as a preliminary to a painting, some have concluded that Paul merely meant that Timothy should cling to the general outline received from Paul and then go ahead and fill in the details according to his own imagination. However, this conception of what this passage means is rejected. Hendriksen pointed out that just the opposite is intended here. The model or sketch is "the faith and love which is in Christ Jesus," and this is neither uncertain nor elastic. The meaning of the root form of this word ([@tupos]), according to Vine, "is the impress of a seal, the stamp made by a die, a figure, image, form or mold." W. E. Vine, Greek Dictionary, Vol. II (Old Tappan, New Jersey: Fleming H. Revell, 1940), p. 33. The great disaster which has befallen modern Christianity is precisely that of departing from the pattern, despite the frequent warnings in the New Testament against it, some even going so far as to affirm that there is no pattern given. Hebrews 8:5 and Acts 7:43 should be studied in connection with the admonition here.

Barnes' Notes on the Whole Bible

Hold fast the form of sound words; - see the notes at 1 Timothy 1:3. On the Greek word here rendered “form,” see the notes at 1 Timothy 1:16, where it is rendered pattern. The word means a form, sketch, or imperfect delineation - an outline. Grotius says that it here means “an exemplar, but an exemplar fixed in the mind - an idea.” Calvin says that the command is that he should adhere to the doctrine which he had learned, not only in its substance, but in its form. Dr. Tillotson explains this as meaning the profession of faith which was made by Christians at baptism. There seems to be an allusion to some summary or outline of truth which Paul had given to Timothy, though there is no evidence that it was written. Indeed, there is every presumption that, if it refers to such a summary, it was not committed to writing. If it had been, it would have been regarded as inspired, and would have taken its place in the canon of Scripture. It may be presumed that almost none of the sacred writings would have been more sacredly preserved than such a condensed summary of Christian truth. But there is no improbability in supposing that Paul, either at his ordination, or on some other occasion, may have stated the outlines of the Christian religion to Timothy, that he might have a clear and connected view of the subject. The passage, therefore, may be used as an argument for the propriety of some brief summary of doctrine as a matter of convenience, though not as having binding authority on the consciences of others. “Of sound words;” compare the notes at 1 Timothy 6:3. The Greek is the same in both places.

Which thou hast heard of me - This proves that he does not refer to a written creed, since what he refers to was something which he had heard.

In faith and love which is in Christ Jesus - Hold these truths with sincere faith in the Lord Jesus, and with that love which is the best evidence of attachment to him.

Calvin's Commentary on the Bible

13Hold the form of sound words Some explain it thus: “Let thy doctrine be, as it were, a pattern which others may imitate.” I do not approve of that view. Equally removed from Paul’s meaning is Chrysostom’s exposition, that Timothy should have at hand the image of virtues engraven on his heart by Paul’s doctrine. I rather think that Paul commands Timothy to hold fast the doctrine which he had learned, not only as to substance, but as to the very form of expression; forὑποτύπωσις — the word which Paul employs on this occasion — denotes a lively picture of objects, as if they were actually placed before the eyes. Paul knew how ready men are to depart or fall off from pure doctrine. For this reason he earnestly cautions Timothy not to turn aside from that form of teaching which he had received, and to regulate his manner of teaching by the rule which had been laid down; not that we ought to be very scrupulous about words, but because to misrepresent doctrine, even in the smallest degree, is exceedingly injurious. ⁽¹⁴⁸⁾

Hence we see what kind of theology there is in Popery, which has degenerated so far from the pattern which Paul recommends, that it resembles the riddles of diviners or soothsayers rather than a doctrine taken from the word of God. What taste of Paul’s writings, I ask, is there in all the books of the schoolmen? This licentiousness in corrupting doctrine shews that there are great reasons why Paul invites Timothy to hold fast the original and natural form. And he contrasts sound words not only with doctrines manifestly wicked, but within useless questions, which, instead of health, bring nothing but disease.

In faith and love, which is in Christ Jesus I am aware that the prepositionἐν, agreeably to the idiom of the Hebrew language, ב is often taken for with; but here, I think, the meaning is different Paul has added this as a mark of sound doctrine, in order that we may know what it contains, and what is the summary of it, the whole of which, according to his custom, he includes under “faith and love.” He places both of them in Christ; as, indeed, the knowledge of Christ consists chiefly of these two parts; for, although the words, which is, are in the singular number, agreeing with the word love, yet it must also be understood as applying to faith.

Those who translate it, “with faith and love,” make the meaning to be, that Timothy should add to sound doctrine the affections of piety and love. I do acknowledge that no man can persevere faithfully in sound doctrine unless he is endued with true faith and unfeigned love. But the former exposition, in my opinion, is more appropriate, namely, that Paul employs these terms for describing more fully what is the nature of “sound words” and what is the subject of them. Now he says that the summary consists in “faith and love” of which the knowledge of Christ is the source and beginning.

(148) “He was not barely to assert the words of Scripture, but he was to hold fast the summary, or system of the truths he had heard from his spiritual father, and, in a way of dependence on Christ, to show his fidelity and love to his Redeemer. This system of doctrine he was to keep, as a pledge committed to his trust, by the help of the Holy Spirit. Ministers are to hold fast every truth, but, above all, those particular truths which are the peculiar butt of the devil’s opposition, and meet with rough treatment in the times in which they live; so doing, they comply with the command which their exalted Master laid upon the pastor of the Church at Philadelphia, and then they may hope for the blessing he promised. (Revelation 3:8.)” — Abraham Taylor.

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

Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

Hold fast the form of sound words: The Revised Version translates "form" as "pattern." Vine defines "sound" as "to be healthy, sound in health ... used metaphorically of doctrine" (Vine 55).

which thou hast heard of me: Timothy was to hold fast the pattern of healthy words Paul had taught him. Paul received these words by inspiration and taught them to Timothy. Lenski says, "all these words we have as Timothy had them, to be used as the pattern in all our preaching" (Lenski 769). We may not deviate even a little from the pattern. Veering to the right will take us into extremism; to the left, we fall into liberalism.

in faith and love: Paul delivered these sound words, and Timothy was to receive them and hold them fast in faith and love.

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

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

Timothy felt temptation to modify his message as well as to stop preaching it. Paul urged him therefore to continue preaching the same message he had heard from Paul and to do so with trust in God and love for people, which Jesus Christ would supply.

"With his usual skillful way with words, Paul is saying in effect that as God has guarded the deposit of his life (and will guard Timothy’s) so also Timothy must guard the deposit of the faithful account of the gospel that God has entrusted to him." [Note: Knight, p. 380.]

Dr. Constable's Expository Notes

2. Exhortation to guard the gospel 1:13-14

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 1:13

Form = pattern. Hebrews 8:5 Acts 7:44

Strange that some would contend there is no pattern. Clearly there is. We might debate as to what the pattern is, but certainly this passage hold up that there is a pattern of sound words to which we should cling.

Hold fast = disaster in departing from them.

Gill's Exposition of the Whole Bible

Hold fast the form of sound words,.... By "words" are meant, not mere words, but doctrines; for the servants of the Lord should not strive about words, to no profit, or be too tenacious of them. Indeed when words have long obtained, and have been very useful to convey just ideas of truth to the mind, they are not to be easily parted with, though they are not syllabically expressed in Scripture, unless other and better words can be substituted in their room; and especially they are to be tenaciously abode by, when the apparent design by dropping or changing them is to set aside the truths signified by them; such as trinity, unity, essence, person, imputed righteousness, satisfaction, c. But here words design doctrines, the words of faith and good doctrine, the wholesome words of our Lord Jesus Christ and which are said to be "sound", in opposition to the words and doctrines of false teachers, which are corrupt and unsound, and are pernicious, and eat as do a canker; and because they are so in themselves; they are not only sweet and pleasant, but salutary and nourishing; they are milk for babes, and meat for strong men; they are food for faith, and nourish up to eternal life. The "form" of them either intends the manner of teaching them, which should be it, apt and acceptable words, plain and easy to be understood, and not with the enticing words of men's wisdom; or a brief summary, a compendium of Gospel truth. It was usual with both Jews and Christians to reduce the principles of their religion into a narrow compass, into a short form or breviary. The Jew had his "form of knowledge, and of the truth in the law", Romans 2:20, which was a rule to himself, and an instruction to others; and such a form, or Jewish creed, may be seen in Hebrews 6:1. The Apostle Paul gives a summary of the Gospel, which he preached, and which he reduces to two heads; repentance towards God, and faith towards our Lord Jesus Christ, Acts 20:20 and an excellent compendium and abridgment of the Gospel, and a glorious form of sound words, we have in Romans 8:29 and such an one Timothy had heard and received from the apostle, as a "pattern" for him hereafter to preach by, as this word signifies; and as it is rendered in 1 Timothy 1:16. There seems to be an allusion to painters, who first make their outlines, and take a rough draught before they lay on their colours and beautiful strokes; and which rough draught and first lines are the rule and pattern of their after work; and which they never exceed, but keep within the compass of: so there is a set of Gospel truths, which may be called the analogy or proportion of faith, which are a rule and pattern, as for hearers to judge by, so for ministers to preach according to, 1 Timothy 6:3 And such a form or pattern was the apostle's doctrine to Timothy, and which he full well knew: and this form includes the doctrines concerning the trinity of persons in the Godhead, Father, Son, and Spirit, and the proper deity and distinct personality of each of them; concerning the everlasting love of the three Persons to the elect, the covenant of grace, and the transactions in it relating to them; their personal and eternal election in Christ, and his suretyship engagements for them; the state and condition of men by the fall, and through, sin, as that Adam's sin is imputed to all his posterity, and a corrupt nature propagated from him, and that man is altogether impure, and entirely impotent all that is spiritually good; as also such doctrines as concern particular redemption by Christ, satisfaction for sin by his sacrifice, free and full pardon by his blood, and justification by his imputed righteousness: regeneration and sanctification by the powerful and efficacious grace of the Spirit of God; and the final perseverance of the saints to eternal glory, as the free gift of God. And this is a form never to departed from, but to be held fast, as Timothy is exhorted; which supposes that he had it, as he had, not only in his head, but in his heart; and that there was danger of dropping it through the temptations that surrounded him, the reproach and persecution the Gospel lay under, and through the sleight of false teachers, who lay in wait to deceive, and to take every opportunity of wringing it out of his hands; and therefore it became him, as he had it, not only to hold it forth, and publish it, but to hold it fast, in opposition to any wavering about it, or cowardice in it, or departure from it in any degree. And the argument to hold it fast follows,

which thou hast heard of me; both in private conversation, and in the public ministry of the word; and which the apostle had not from men, but by the revelation of Christ; and therefore was to be depended upon, and to be abode by, or held fast, in the manner next directed to:

in faith and love which is in Christ Jesus; in the exercise of faith, and from a principle of love; which two graces always go together, and have Christ, as here, for their object: though this clause, may be connected with the word "heard", and the sense be, either that Timothy had heard Paul preach these sound doctrines with great faith and faithfulness, and with much fervency and affection to Christ, and the souls of men; or Timothy had heard them himself, and embraced and mixed them with faith, and received them in love: or it may be read in connection with "the form of sound words"; the sum of which is faith in Christ, and love to him; the Gospel is the doctrine of faith; and it puts men on discharging their duty from love to Christ.

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

The Form of Sound Words A Sermon Delivered on Sabbath Morning, May 11, 1856, by the REV. C. H. Spurgeon At New Park Street Chapel, Southwark.

"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." 2 Timothy 1:13 .

MY INCESSANT anxiety for you, dearly beloved in the faith of Jesus Christ, is that I may be able, in the first place, to teach you what God's truth is; and then, trusting that I have to the best of my ability taught you what I believe to be God's most holy gospel, my next anxiety is, that you should "hold fast the form of sound words;" that whatever may occur in the future, should death snatch away your pastor, or should anything occur which might put you in perilous circumstances, so that you were tempted to embrace any system of heresy, you might every one of you stand as firm and as unmoved as rocks, and as strong as mountains be, abiding in "the faith which was once delivered unto the saints," whereof ye have heard, and which we have proclaimed unto you. If the gospel be worth your hearing, and if it be a true gospel, it is worth your holding, and our anxiety is, that you should be so established in the faith, that you may, "hold fast the profession of your faith without wavering, for he is faithful that has promised." This morning I shall first attempt to tell you what I conceive to be a "form of sounds words," which we are to hold fast . In the second place, I shall endeavour to urge upon you the strong necessity of holding fast that form . In the third place, I shall warn you of some dangers to which you will be exposed, tempting you to give up the form of sound words . Then, in the last place I shall mention the two great holdfasts, faith and love in Christ Jesus , which are the great means of "holding fast the form of sound words." But since it is said that texts may be found to prove almost everything, we must remark, that a form of sound words must be one that exalts God and puts down man . We dare not for a moment think that any doctrine is sound that does not put the crown upon the head of Jesus, and does not exalt the Almighty. If we see a doctrine which exalts the creature, we do not care one fig about what arguments may be brought to support it; we know that it is a lie, unless it lays the creature in the very dust of abasement, and exalts the Creator. If it does not do this, it is nothing but a rotten doctrine of pride; it may dazzle us with the brilliant malaria rising from its marshes, but it never can shed a true and healthful light into the soul; it is a rotten doctrine, not fit to be builded on the gospel, unless it exalts Jehovah Jesus, Jehovah the Father, and Jehovah the Holy Spirit. We shall, perhaps, be asked what we do regard as a form of sound words, and what those doctrines are which are scriptural, which at the same time are healthful to the spirit and exalting to God. We answer, we believe a form of sound words must embrace, first of all, the doctrine of God's being and nature , we must have the Trinity in Unity, and the Unity in Trinity. Any doctrine, which hath not the Father, Son, and Holy Ghost, as equal persons in one undivided essence, we cast aside as being unsound, for we are sure that such doctrines must be derogatory to God's glory; and if they be so it is enough for us. If any man despise either Father, Son, or Holy Ghost, we despise him, and despise his teachings, and cannot even say to him, "I wish you God speed." And next, we think that a doctrine that is sound must have right views of salvation, as being of the Lord alone ; unless we find in it everlasting, unchanging love, working out a salvation for a people "who were not a people," but were made a people by special grace; unless we find discriminating love, others may say what they will we cannot consider such a creed to be a form of sound words, unless we discern redeeming mercy openly and boldly taught; unless we see final perseverance, and all those great and glorious truths which are the very bulwarks of our religion, others may embrace the doctrine as being a form of sound words; but we cannot, and we dare not. We love the old system of our forefathers; we love the old truths of Scripture, not because they are old, but because we cannot consider anything to be truth which doth not hold the scriptural view of salvation. Methinks Paul himself, in this very chapter, gives us a form of sound words, where he speaks 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." II. Now let me show you THE NECESSITY OF HOLDING FAST THIS FORM OF SOUND WORD, AND KEEPING IT FOR YOUR OWN SAKE, FOR THE CHURCH'S SAKE, FOR THE WORLD'S SAKE. "Hold fast the form of sound words," again, let me say, because it will tend very much to your growth . He who holds fast the truth will grow faster than he who is continually shifting from doctrine to doctrine. What a mighty number of spiritual weathercocks we have in this world now. We have men who in the morning hear a Calvinistic preacher, and say, "Oh, it is delightful;" in the evening they hear an Arminian, and they say, "Oh, it is just as good; and no doubt they are both true, though one contradicts the other!" The glorious charity of the present day is such, that it believes lies to be as good as truth; and lies and truth have met together and kissed each other; and he that telleth truth is called a bigot, and truth has ceased to be honourable in the world! Ah! beloved, we know better than to profess such unlimited, but false charity; the truth is, we know how to "hold fast the form of sounds words," which has been given to us, because in this way we grow. Changeable people cannot grow much. If you have a tree in your garden plant it in one place to-day, and tomorrow place it somehwere else, how much bigger will it be in six months? It will be dead very likely; or if it does not die, it will not be very much grown; it will be marvellously stunted. So it is with some of you: you plant yourselves there; then you are persuaded that you are not quite right, and you go and plant yourself somewhere else. Why, there are men who are anythingarians; who go dodging about from one denomination to another, and cannot tell what they are; our opinion is, of these people, that they believe nothing, and are good for nothing, and anybody may have them that likes; we do not consider men to be worth much, unless they have settle principles, and "hold fast the form of sound words." You cannot grow unless you hold it fast. How should I know any more of my faith in ten years' time, if I allowed it to take ten forms in ten years? I should be but a smatterer in each, and know nothing thoroughly of one. But he that hath one faith, and knoweth it to be the faith of God, and holdeth it fast, how strong he becomes in his faith? Each wind or tempest doth but confirm him, as the fierce winds root the oaks, and make them strong, standing firmly in their places; but if I shift and change, I am none the better, but rather the worse. For your own peace sake then, and for your growth, "hold fast the form of sound words." In the first place, every deviation from truth is a sin . It is not simply a sin for me to do a wrong act, but it is a sin for me to believe a wrong doctrine. Lately our ministers have absolved us all from obeying God in our judgments; they have told us point blank, many of them, in their drawing-rooms, and some of them in the pulpit, that we shall never be asked in the day of judgment what we believed. We have been told that for our acts we shall be responsible, but for our faith we shall be irresponsible, or something very much like it; they have told us plainly, that the God who made us, although he has authority over our hands, our feet, our eyes and our lips, hath but little authority over our judgments; they have told us, that if we make ever such blunders in divinity, they are no sins, so long as we can live right lives. But is that true? No; the whole man is bound to serve God; and if God gives me a judgment, I am bound to employ that judgment in his service; and if that judgment receive an untruth, it has received stolen goods, and I have sinned as much as if I put forth my hand to take my neighbour's goods. There may be degrees in the sin. If it be a sin of ignorance, it is nevertheless a sin; but it is not so heinous as a sin of negligence, which I fear it is with many. I tell you, beloved, if, for instance, baptism be not by immersion, I commit a sin every time I practice it; and if it be, my brother commits a sin who does not practise it. If Election be true, I am committing a sin if I do not believe it; and if Final Perseverance be true, I am committing a sin before Almighty God, if I do not receive it; and if it be not true, then I sin in embracing what is not scriptural. Error in doctrine is as much a sin as error in practice. In everything we are bound to serve our God with all our might, exercising those powers of judging and believing which he has given unto us; and I warn you, Christians, not to think it is a little thing to hold faith with a feeble hand: it is a sin every time you do aught which makes you waver in the faith of Jesus Christ. Remember, too, that error in doctrine is not only a sin, but a sin which has a great tendency to increase. When a man once in his life believes a wrong thing, it is marvellous how quickly he believes another wrong thing. Once open the door to a false doctrine Satan says it is but a little one ay, but he only puts the little one in like the small end of the wedge, and he means to drive in a larger one; and he will say it is only a little more, and a little more, and a little more. The most damnable heretics who ever perverted the faith of God erred by littles and littles; those who have gone the widest from truth have only gone so by degrees. Whence came the Church of Rome, that mass of abominations? Why, from gradual departures. It did not become abominable at first; it was not the "mother of harlots" all at once; but it first did deck itself in some ornaments, then in others, and by-and-bye it went on to commit its fornications with the kings of the earth. It fell by little and little, and in the same way it separated itself from the truth. For centuries it was a Church of Christ, and it is difficult to say, looking at history, when was the exact point in which it ceased to be numbered with Christian Churches. Take care, Christians, if you commit one error, you cannot tell how many more you will commit. 2. And now, for the good of the Church itself , I want you all to "hold fast the form of sound words." Would you wish to see the Church prosperous? Would you wish to see it peaceful? Then "hold fast the form of sound words." What is the cause of divisions, schisms, quarrels, and bickerings amongst us? It is not the fault of the truth; it is the fault of the errors. There would have been peace in the Church, entire and perpetual peace, if there had been purity entire and perpetual purity in the Church. Going down to Sheerness on Friday, I was told by some one on board that during the late gale several of the ships there had their anchors rent up, and had gone dashing against the other ships, and had done considerable damage. Now, if their anchors had held fast and firm, no damage would have been done. Ask me the cause of the damage which has been done to our churches by the different denominations, and I tell you, it is because all their anchors did not hold fast. If they had held fast by the truth, there would have been no disputing; disputing comes from errors. If there be any ill feeling, you must not trace it to the truth you must trace it to the error. If the Church had always kept firm to the faith, and had always been united to the great doctrines of the truth, there would have been no disputes. Keep firm to you belief, and you will prevent discord in the Church. "Well," says one, "I think we ought to hold the truth firmly; but I do not see the necessity for holding the form of it; I think we might cut and trim a little, and then our doctrines would be received better." Suppose, my friends, we should have some valuable egg, and some one should say, "Well, now, the shell is good for nothing; there will never be a bird produced by the shell certainly, why not break the shell? I should simply smile in his face and say, "My dear friend, I want the shell to take care of what is inside. I know the vital principle is the most important, but I want the shell to take care of the vital principle." You say, "Hold fast the principle, but do not be so severe about the form. You are an old Puritan, and want to be too strict in religion; let us just alter a few things, and make it a little palatable." My dear friends, do not break the shell; you are doing far more damage than you think. We willingly admit the form is but little; but when men attack the form, what is their object? They do not hate the form; they hate the substance. Keep the substance then, and keep the form too. Not only hold the same doctrines, but hold them in the same shape just as angular, rough and rugged as they were, for if you do not, it is difficult to change the form and yet to keep fast the substance. "Hold fast the form of sound words, which thou has heard of me, in faith and love which is in Jesus Christ." III. And now, very briefly, in the third place, LET ME WARN YOU OF TWO DANGERS. IV. And now, in the last place, I am to tell you of THE GREAT HOLDFASTS, WHEREBY YOU ARE TO HOLD FAST THE TRUTH OF THE GOSPEL. I trust you will never give up that excellent puritanical habit of catechising your children at home. Any father or mother who entirely gives up a child to the teaching of another has made a mistake. There is no teacher who wishes to absolve a parent from what he ought to do himself. He is an assistant, but he was never intended to be a substitute. Teach your children; bring up your old catechisms again, for they are after all blessed means of instruction, and the next generation shall outstrip those that have gone before it; for the reason why many of you are weak in the faith is this, you did not receive instruction in your youth in the great things of the gospel of Christ. If you had, you would have been so grounded, and settled, and firm in the faith, that nothing could by any means have moved you. I beseech you, then, understand truth, and then you will be more likely to hold fast by it. But the two great holdfasts are here given faith and love . If ye would hold the truth fast, put your faith in Jesus Christ, and have an ardent love towards him. And then the second holdfast is love . Love Christ and love Christ's truth because it is Christ's truth, for Christ's sake, and if you love the truth you will not let it go. It is very hard to turn a man away from the truth he loves. "Oh!" says one, "I cannot argue with you about it, but I cannot give it up: I love it, and cannot live without it; it is a part of myself, woven into my very nature; and though my opponent says that bread is not bread, and I cannot prove that it is, yet I know I go and eat it; it is wonderfully like it to me, and it takes away my hunger. He says that stream is not a pure stream; I cannot prove that it is, but I go and drink of it, and find it the river of the water of life to my soul." And he tells me that my gospel is not a true one: well, it comforts me, it sustains me in my trials, it helps me to conquer sin and to keep down my evil passions, and brings me near to God, and if my gospel be not a true one, I wonder what sort of thing a true one is: mine is wonderfully like it, and I cannot suppose that a true gospel would produce better effects. That is the best thing to do, to believe the Word, to have so full a belief in it, that the enemy cannot pull you away. He may try to do it, but you will say,

"Amidst temptations sharp and long, My soul to the same refuge flies; Faith is my anchor, firm and strong When tempests blow or billows rise."

Hold on then, Christian, to "faith and love which are by Christ Jesus" two blessed holdfasts, wherewith we grasp the truth. Now such of you as know not the Lord, if you ever are saved, let me tell you that the most likely place for you to meet with salvation is under a pure gospel ministry. Therefore there is a lesson for you. Attend where the gospel is preached. And now, my brethren, stand fast, I beseech you. If my tears, if my bended knees, if my cries, yea, if my blood could prevail with you to lay to heart what I have said this morning, here should be tears, and cries, and blood too if I could but make you all hold fast in these evil, perilous times. Hold fast, ah! with the tenacity of the dying hand of the sinking mariner "Hold fast," I beseech you, "the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus."

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.