Noted biblical writers on dispensational lines - mostly of the persuasion known to the world as "Plymouth Brethren"


CHAPTER 2:14-19
The following exhortations are for Timothy's own guidance as a teacher, and consequently for the instruction of all who, divinely qualified, may seek to edify the people of God. "Of these things," the Apostle says, "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." v. 14. The "these things" will refer to verses 11-13, the divine truths which abide through all changes and all phases of the condition of the Church, inasmuch as they are bound up with the Lord's moral nature, and therefore with the very essence of Christianity. They can therefore never be forgotten without damage, and unless indeed there is an open departure from the faith. It is on this account that Timothy is urged to keep them continually before the minds of the saints; and at the same time he was to charge them to testify earnestly before the Lord that they should avoid all word contentions (logomachy), which, instead of edification, tended to the subversion of the hearers.

Jewish believers were under great temptation to this kind of discussion, for they had been accustomed to hear their rabbis exhibit their argumentative skill in reasonings upon the value even of the letters that composed the words of Scripture. And whenever spiritual life and energy decline, Christian teachers fall also into the snare of entertaining their hearers with ingenious and fanciful interpretations, drawn from historical details, or from types and figures, instead of ministering Christ. Let it then be observed that such discussions are not only "to no profit," but they also actually turn aside those that listen. Alas! when believers, like the Israelites, become weary of the heaven-sent manna, there are always those at hand who will seek to gratify the palate of nature.

It is in contrast to all this that Paul proceeds: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." v. 15. There are two things in this exhortation. First, Timothy is to use diligence to commend himself, not to his hearers, but to God. This principle is the safeguard of all who are engaged in public service. As the Apostle says elsewhere, "If I yet pleased men, I should not be the servant of Christ" (Gal. 1:10). And again, "As we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." 1 Thess. 2:4. Nothing else will keep the servants of God but to have Him before their souls, for then they will remember in all their service that it is His verdict of approval alone they have to seek. (Compare 2 Cor. 2:17.)

Second, Timothy is to approve himself to God by being a good workman. It would be possible for a servant to really strive to commend himself to God, and yet, through ignorance of the truth, to be a had workman. How many godly, devoted men, for example, have had their eyes opened to perceive (and with what sorrow has the discovery been made!) that they had been misleading souls for years! It is not only necessary therefore to be godly, to have a single eye, but there must be also that knowledge of the Lord's mind, as revealed in the Scriptures, which will enable those who are in the place of teachers to rightly divide, to cut in a straight line, the word of truth. Diligence is requisite for this - diligence in the prayerful study of the Word - and it is this which is really enjoined upon Timothy. Ability to teach is a divine gift; to be a good workman is the result of study, training, and practice, in dependence upon the power of the Holy Ghost.

He was to be occupied with the Word. "But" he is told to "shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymeneus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some." vv. 16-18. There is no more su-cessful snare of Satan than the seduction of the Lord's servants into foolish controversies. To contend for the truth in a day of departure from it is one of their first responsibilities; but this is a very different thing from turning aside to verbal discussions and "doubtful disputations," or, as the Apostle here expresses it, "empty voices"- words or sounds without significance for the believer. It can never indeed be too often asserted that the best way to refute error is by the statement of the truth; and controversy conducted in this way will edify both speaker and hearers, while profane and vain babblings will only tend to produce more impiety, because they harden both the heart and conscience.

Not only so, but their word - that is, the word of those who fall into these babblings - will eat as doth a canker, or, more exactly, spread as a gangrene. A gangrene is an eating sore which, gradually spreading, almost always ends in mortification. No more striking figure to set forth the danger of "vain babblings" could possibly be employed.

That Timothy might not be left in doubt as to his meaning, the Apostle cites the illustrative cases of Hymeneus and Philetus. These had, it would seem, the place of teachers, and had fallen into the grievous error, not of denying the resurrection, but of declaring that it was already past. It may be well to call special attention to this subtle form of false teaching, for there are many believers of the present day who are liable to be betrayed by the speciousness of a seeming superspirituality. And the teaching of Hymeneus and Philetus had this pretentious character, for they made the resurrection a spiritual thing: and it is quite possible that they based their contention on Ephesians 2, where we read that God has quickened us together with Christ, and raised us up together, etc. But "concerning the truth" they erred (literally, "missed the mark") and the effect was to overthrow the faith of some. "The faith" here is used for the thing believed; and thus these false teachers really turned souls aside from truth, led them away from what they had previously professed to believe. It is not a question of salvation; but for the time, at least, these misguided ones surrendered the truth, becoming the prey of their deluded leaders. Can anything be more sad than to be used of Satan to lead the Lord's people astray? The Lord Himself said, "Whoso shall offend" (that is, "be a snare to") "one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." Matt. 18 :6. Hymeneus and Philetus - and how many, alas! since their day - were a snare to some of the Lord's little ones; and the fact is recorded for the admonition and warning of all who have, or take, the place of teachers in the Church of God. The Apostle turns from the sad effects of heretical doctrine, and finds consolation in that which is firm and indestructible: "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity." v. 19. In the form of this pregnant statement there is doubtless, as we have elsewhere shown, an allusion to Zechariah 3 :9; but in this place it is the meaning of it that must occupy our attention. And this is to be sought, first of all, in the contrast to what the Apostle had just written.

Hymeneus and Philetus had been instrumental in overturning the foundations of the faith in some of the saints; but, in spite of all that Satan had succeeded in doing by their means, the foundation of God stood, and was immovable. This is no small consolation in a day of confusion and ruin. The enemy may be permitted to wreck the public form of Christianity, and to turn its teachers into advocates of rationalistic or superstitious imaginations; but there still remains for faith this sure foundation of God on which souls may repose, whatever the fury of the storm, in perfect peace. It is not the question here what the foundation is - though there be but one, namely, Christ-but it is rather the fact that there is a foundation of God, which is absolutely beyond the reach and the power of all Satan's artifices.

The further significance of this statement is discovered in the twofold seal, or inscription, which the foundation bears. (Compare Zech. 3:7; Rev. 22:14.) First, "The Lord knoweth them that are His." Time was when men also knew who were the Lord's (see Acts 5:12-14); and the Apostle himself had often sent letters - as, for example, "To the saints and faithful brethren in Christ which are at Colosse"- assured that his epistle would reach the known company of believers in the place. But now all was changed. All they which were in Asia had turned away from the Apostle; and the profession of Christianity, so widespread, had become so merged in the world and worldly things that it was impossible for the outward eye to distinguish the true saints of God.

As in the days of Israel's apostasy under Ahab, Jehovah alone knew the seven thousand that had not bowed the knee to Baal, so now the Lord alone could with unerring certainty recognize His people amid the mass of professors that had crowded into the Church on earth. It is the same now in Christendom. Nations call themselves Christians, and their "temples" and "churches" are filled with so-called worshippers; but, while we may be certain that in the case of large numbers it is nothing but profession, it is a great consolation to remember that the Lord discerns in every place who are His, that not one real saint is unnoticed by His eye. I "know My sheep, and am known of Mine"; and this still holds true for the comfort of those who have heard His voice. There is, however, more: "Let every one that nameth the name of Christ" (it should be "the Lord") "depart from iniquity." The Lord, on His side, knew, and knows, who are His; and His people, on their side, in the ruin in which they are found, are under the responsibility of departing from iniquity. It belongs to them, if they name the name of the Lord, as being under His authority, to depart from every thing - every association, every habit, and practice - which could not be attached to His name.

How different is this teaching from that which is now current, to the effect that in a day of confusion like the present it is impossible to walk in the path of separation from evil! This word of the Apostle's is the answer to all such reasonings, and sets forth, at the same time, the abiding responsibility of every child of God to depart from evil; and we thus learn that any association whatever with iniquity is contrary to the Lord's mind.

CHAPTER 2:20-26
The next thing that comes before us is the state into which Christianity, in its outward form in the world, has fallen: "But 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 dishonor. 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." vv. 20, 21.

It will be observed that the Apostle does not exactly say that the house of God contains vessels to honour and to dishonour, though this be true when we speak of the house of God as built by man under responsibility, according to its presentation in 1 Corinthians 3. It is a comparison rather that he uses; and hence he says, "in a great house." At the same time, it must not be forgotten that this is what the house of God on earth has become - a sphere in which believers and mere professors, good and faithful servants and evil servants, have become so mixed that vessels of gold and silver are mingled everywhere with those of wood and earth.

When the house of God was formed on the day of Pentecost, it contained only those who were really believers; for the Lord then added "such as should be saved." But very soon, as Jude writes, certain men crept in unawares; and thenceforward that which called itself Christian was a mixed, corrupt thing.

Such was the state of things which had arisen even in Paul's days, and from which the Spirit of God takes occasion to lay down principles for individual guidance, both at that time and in succeeding days, when the confusion and corruption indicated should become more pronounced. We say "principles for individual guidance"; for it is of moment to remark that, to quote the words of another, "Discipline for individual faults is not the subject here, nor the restoration of souls in an assembly that has in part lost its spirituality, but a line of conduct for the individual Christian in respect of that which, in any way, dishonours the Lord." To apply this language indeed to the separate assemblies of the saints would be to falsify the teaching of the Apostle in other scriptures, and to justify the tolerance of almost any and every kind of evil in the midst of the saints. On this account it cannot be too earnestly insisted that the Apostle is dealing with the external form of Christianity, of which the believer himself forms part; "for he calls himself a Christian, and the great house is all that calls itself Christian." In these circumstances, what the Holy Ghost here affirms is the individual responsibility to be in separation from evil, according to what has been seen in the previous verse - "Let every one that nameth the name of Christ [the Lord] depart from iniquity.” In verse 22, we have the nature of this individual responsibility more precisely described.

The Apostle then says, "If a man" (rather "any one") "therefore purge himself from these," etc. The language is very strong; literally it is, "purge out himself from." The word "purge out" is only found in one other place, where it is, "Purge out therefore the old leaven" (1 Cor. 5:7), which was to be done by the Corinthians in putting "away from among yourselves that wicked person." But here - and it is in the contrast the teaching lies - we are to purge ourselves out from the vessels of dishonour. The Corinthians had to put away evil from their midst, because it was sin in the assembly; we have to separate ourselves from evil (because it is instruction for the individual, and not, as in their case, for the assembly), in order to be approved for the Lord’s service.

Such then is the Lord’s mind for His people in a day of confusion and evil. Two questions, however, remain to be answered. The first is, What are the vessels to dishonour? and, second, Has the Apostle the Lord’s servants only in view? To take the latter first, it is abundantly clear, we judge, from the words, "If a man [any man] therefore purge himself." that all Christians are contemplated. If this be so, as we cannot doubt it is, the vessels to dishonour will mean not a class, but those, whether Christians or simply professors, who are defiled with evil of any kind, or engaged in anything that dishonours the Lord’s name. And let the reader observe, that the responsibility is not to judge the personal state and condition of such vessels, but to purge himself from them, because he is under the obligation as naming the name of the Lord, to depart from iniquity.

The consequence of separating from such vessels is, that we shall be vessels unto honour (and this will explain the meaning of the vessels of gold and of silver in the preceding verse), sanctified, set apart, and holy as so set apart, and meet, or serviceable, for the Master’s use - prepared unto every good work. This is a solemn word for believers, and never more so than at the present moment. Do any then desire to be used of the Lord? Here is His own qualification for service; and be it remembered that the qualification is within our own reach and attainment, in dependence on Him who reveals it to us, and through the power which He will bestow. Then, when once qualified, it is His to take us up and use us how, where, and when He will; for by it we are "prepared unto every good work."

There is, however, also the positive side of separation; and hence the Apostle adds, "Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." v. 22. This word is more especially addressed to Timothy, but its significance lies in the connection, following as it does upon the verses just considered. All the temptations that appealed to such as were young, or rather the desires to which the temptations were addressed, were to be shunned; and while, on the one hand, he was to "flee" from these, he was, on the other hand, to "pursue" after the things here indicated. Purpose of heart will be needed both for the one and the other; and nothing will beget this save having the heart occupied with Christ, and thus brought into communion with His mind, and, as a consequence, having the single eye. Righteousness, practical righteousness, comes first - that righteousness which is fulfilled 2 in those who walk not after the flesh, but after the Spirit (Rom. 8:4), and which is displayed in holiness of life and ways. Then faith - that faith which is a fruit of the Spirit, and which distinguished so many of the saints of old, as recorded in Hebrews 11, and was exhibited in their confidence in God under all circumstances of trial, adversity, and the manifested power of the enemy. Also "charity"- that is, love - which in its essence is the divine nature, and which is described, as it is seen in saints, by the Apostle in 1 Corinthians 13. And finally, peace - peace as between the saints, as a consequence of enjoyed peace with God in the soul, but which can only be pursued where the graces just named are previously found. (Compare Isa. 32:17; Jas. 3:17, 18.)

Note, moreover, that these things are to be "pursued" in company with those that call on the Lord out of a pure heart. It is often contended that separation from evil would, in a day like the present, lead to a path of isolation. This scripture is a complete answer to such a contention; and indeed it is evident that those who recognize their individual responsibility to depart from iniquity, and to follow after righteousness, faith, charity, peace, must find themselves in the same path, and be drawn together in the same company.

It should also be observed that the believer is expected to distinguish those who call on the Lord out of a pure heart, as well as those who are vessels to dishonour, and that it is as much the Lord’s mind for him to be in company with the former, as to purge himself out from the latter. The confusion is undoubted, but, wherever there is a single eye, there will be little difficulty in discerning the Lord’s path through it; and it is no small consolation to know that there will never be wanting, even in the darker days yet to come, those who call on the Lord out of a pure heart, or guidance for those who seek to do the Lord’s will, to direct to the place where such are to be found. Once more the Apostle warns Timothy to beware of controversies: "But foolish and unlearned questions avoid, knowing that they do gender strifes." v. 23; compare v. 16. It is, literally, foolish and "undisciplined" questions; and it has been pointed out by another that the word "undisciplined" is often used for a "mind not subject to God, following his own mind and will." This will explain the kind of questioning referred to - those which spring from man’s own thoughts and reasonings, and which therefore could not fail to produce strifes.

The introduction of this last word, "strifes," furnishes the opportunity for a beautiful description of what should be the character and conduct of a true servant. "And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." vv. 24-26. The word translated "strive," as that also in the preceding verse rendered "strifes," should be rather "contend," and "contend" in the sense of fighting, coming into conflict in an evil way. While therefore the servant of the Lord must maintain the truth in spite of all opposition, withstand his fellow servant to the face if need be, as Paul did Peter when the truth of grace was in question, and contend earnestly for the faith once delivered to the saints, he must never descend from the platform of the truth, as a positive revelation from God, and as entrusted to him as a witness, to engage in conflict with those who raise foolish and unlearned questions. He, on his part, should come out from the presence of God with the authority of the truth established in his own soul, and thus enabled to proclaim it dogmatically in the midst of all the uncertainties of human contentions, from entering into which he will also carefully guard himself. With a message for all, he ranges himself on the side of none in their conflicts, for he should speak to all alike in the name of the Lord.

Moreover, as to his own spirit, he is to be gentle unto all; undisturbed by the passions which govern men in their party contests; calm, as in the enjoyment of the presence of God; governed in all his thoughts and feelings by that mighty grace of which he has been made the subject, and thus, strengthened through the operation of the Spirit of God, enabled to present the gentleness of Christ to all to whom he is sent, and with whom he may have to deal. He is also to be "apt to teach"; for with questions raised on all sides affecting the Word of God, he should be ever ready to explain and affirm its meaning.

Next, he is to be patient, or rather "forbearing," in the sense of suffering any and everything that may come in the path of service, from the hands of opponents. It still refers to the spirit of the servant, as may be seen from the use of the word in the exhortation, "Forbearing [or bearing with] one another in love" (Eph. 4:2). And hence the Apostle proceeds, "In meekness instructing [or setting right] those that oppose themselves"; that is, who oppose themselves to the truth of God. And to sustain the servant in such a spirit, he is ever to remember the possibility of the recovery of opponents. The enemy of today may, in the grace of God, be the friend of tomorrow; and never losing sight of this, he is to go on meekly instructing, and looking to God to give the opposers repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil. The last clause of this verse (v. 26) has occasioned considerable discussion. The point raised is, whether "his will" is God’s will or Satan’s. If the former, the meaning is, "that they may recover themselves" (or come to their senses) "out of the snare of the devil" (who are taken captive by him) for His will - that is, for the will of God - the object of their recovery being that they might for the future be governed by the will of God. If the latter, it must be taken as it stands. and then it means that these opposers are taken captive by Satan to do his will. Whichever view may be adopted, the solemn teaching of the scripture cannot be resisted, that those who oppose the truth are the instruments as being in the snare of Satan, and that as such they have been taken captive by him as his prey.

Such is the revelation here made - that all who resist the truth of God, who refuse it, however eminent they may be in the world of intellect or science, are nothing more than the poor slaves of Satan, led of, if not inspired by, him, even as the servants of the Lord are led and taught by the Spirit of God.

Having dealt with the evils that were already prevalent in his own time, the Apostle passes onward to the eve of the close of the dispensation: "This know also, that in the last days perilous times shall come." v. 1. In the first epistle he had spoken of "the latter times" (chap. 4:1); but now he is more precise, and speaks of the end of "the latter times," the closing days of this present interval.

We learn then that perilous (or difficult) times will distinguish the last days. How different is the future of Christianity in this world from the representations of its popular advocates! These love to sketch the gradual conversion of the world by the preaching of the gospel, and the consequent gradual subjection of men and things, human governments and institutions, to an absent Christ and Lord. The inspired revelation here given of the course of Christianity dispels at once this illusion, and convicts its propagators of ignorance of the very scriptures they profess to preach. For what is the truth? In chapter 1, as already seen, all that were in Asia had "turned away" from the Apostle of the Gentiles; in chapter 2 he tells us that the Church had become like a great house, in which were found side by side vessels to honour, and vessels to dishonour; and now he lifts the veil and permits us to see that evil and corruption will increase, and hence that as the end approaches, perilous times, accompanied by the corruption here named, must be expected. The path of Christianity in this world is not therefore like that of the just, shining brighter and brighter unto the perfect day, but it will be one of increasing gloom and darkness; for "evil men and seducers shall wax worse and worse, deceiving, and being deceived." It is no small consolation to remember that He who has forewarned us of these things is Himself all-sufficient to sustain, and to enable us to walk in His ways in the midst of surrounding and growing dangers.

We have, in the next place, both the cause and the features of the "perilous times." "For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." vv. 2-5. It would scarcely be for edification to enter in these pages upon a minute explanation of all these terms; but the reader himself should solemnly weigh them in the presence of God, as he will then be able to compare them with the moral features of the present day. We cannot, however, forbear to add the following striking remarks of another: "If we compare the list of sins and abominations which Paul gives at the beginning of the epistle to the Romans, as characterizing heathen life, and the moral degradation of men during those times of darkness and demon-worship, with the catalogue of sins that characterize those who have the form of godliness, we shall find that it is nearly the same, and morally quite the same, only that some of the open sins which mark the man who has no outward restraint are wanting here, the form of godliness precluding them and taking their place. It is a solemn thought, that the same degradation which existed among heathens is reproduced under Christianity, covering itself with that name, and even assuming the form of godliness. But in fact it is the same nature, the same passions, the same power of the enemy, with but the addition of hypocrisy.

"From such" Timothy is exhorted to "turn away." If the last days refer to the end of the day of grace, why, it may be enquired, is this direction given to Timothy? The answer is, that these moral features were already beginning to appear; and they will appear with increasing distinctness, while the Lord Jesus tarries, until at last they will culminate in the full- 45 blown sins and corruptions here described. When, therefore, the Apostle adds, "from such turn away," he gives a direction which is applicable to every age, and indicates that it is the Lord’s mind for His people to be in entire separation from all this moral corruption. Once more, as will be seen, it is the responsibility of the believer to discern the evil, indeed the persons involved in it, and to walk apart from them, whatever their pretensions or forms of godliness.

The means of detection are also supplied. "For," the Apostle proceeds, "of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth." vv. 6, 7. Several things should be noticed in this comprehensive description, a description which covers both the seducers and their followers. First, the manner of their procedure is given. They are of the kind "which creep into houses." It is noteworthy that almost all false teaching, or at least that which claims a superior spirituality, begins in secret, and thus forms a school before it is manifested. Some of the saddest heresies that have ever disturbed the Church of God commenced in this way - either by private visits, or by the circulation of "notes" among a chosen sympathizing few. This method carries with it its own condemnation; for whatever will not bear the light cannot be of God, and whatever is given of Him is for the Church. Second, the prey of these false teachers are "silly women, laden with sins." It is in this last phrase that the explanation of the power of these corrupters of the truth lies. The foolish women are a class who, having many sins on their conscience, and thus made to feel them as a burden, would be peculiarly susceptible to any teaching which promised both relief and liberty; for they were not only burdened with their sins, but they were also led away with "divers lusts," or many and various desires. It is what the flesh ever craves - deliverance from past sins, and indulgence for present gratifications; and inasmuch as these "silly women" hoped to obtain both from this new teaching, they became the willing slaves of their evil instructors. Then, last, we read that such - that is, the silly women - were ever learning, and never able to come to the knowledge of the truth. This again is another characteristic of a false system of doctrine. Those who accept it are always deluded by the prospect of a fuller knowledge, for it is ever surrounded by mystery; and thus they are enslaved at the will of their teachers. But, it may be urged, the corruptions here named are so unblushing that no sincere souls could ever be deceived and entangled. It should therefore be observed that all these abominations are concealed under a form of godliness, and that it is the Spirit of God who, through the Apostle, drags them here out into the light for our warning and guidance. Under such a cloak these men might outwardly pass, as the Pharisees of old did, for pious and devoted men; for they would be sure to make clean the outside of the cup and the platter, while within they might be full of extortion and excess (see Matt. 23:25).

The next two verses give further instruction on the subject. "Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith, but they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was." vv. 8, 9. Jannes and Jambres were the magicians of Egypt who withstood Moses and Aaron in the presence of Pharaoh. When Aaron cast down his rod before Pharaoh, as the Lord had commanded, and it became a serpent, the magicians "also did in like manner with their enchantments" (Ex. 7:10, 11). They thus resisted the truth by imitating the action of the Lord’s servants; and it is in this way the truth will be, and is being, opposed in the perilous times. It is precisely in this character of opposition that the danger lies for unwary souls. Thus at the present moment all the false systems of men claim that they present all the characteristic truths of Christianity, or that these truths are only expounded in accordance with modern ideas. Satan is too subtle to commence by denying the truth of God; and hence he seeks first of all to insinuate that which seems like the truth, but which, under the expansion of which it is capable, finally ripens into anti-Christian error. This is why the name of Christ is attached, for example, to many soul-destroying systems, and why men, who really ignore every fundamental truth of Christianity, claim to be Christians.

The outward garb, then, of these resisters of the truth will be Christian in appearance, but the opened eye will detect that it is not the real thing, but an imitation. More than this - for the Holy Ghost exposes their true character - they are men of corrupt minds, and reprobate, tried and found worthless, concerning the faith. Inwardly they were evil men, and, tested by the Christian faith, they were to be rejected.

Great, however, as may be the power of the enemy as thus displayed, there is a limit fixed. It might seem for the moment as if Satan were about to gain, through his servants, a complete victory. But, as we read in the prophet, when the enemy comes in like a flood, the Spirit of the Lord will lift up a standard against him; so here it is declared that these corrupters "shall proceed no further"; they shall be arrested in their wicked work, and their folly shall be publicly exposed. It was so with Jannes and Jambres. For a long time they withstood Moses; but at length, when God stepped in and created life at the word of Moses, they were baffled, and were constrained to confess that it was "the finger of God." Whatever, therefore, the apparent success of Satan’s servants, confidence in God should never be lessened, for the believer may surely count upon Him to vindicate His own truth in His own way and in His own time. This is the consolation of the godly in times of corruption and apostasy; and together with this the assurance may ever be entertained that, though the Church, like Israel, may be sifted by false teachers, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. The power of the enemy, whatever his malice, is thus only an instrumentality in the hands of God for testing and purifying His people.

CHAPTER 3:10-17
The walk of Paul is a close approximation to that of Christ, and it is on this account that he is often led of the Holy Ghost to refer to himself as an example to others. This is the case here. He has been depicting the moral corruptions that will mark the perilous times of the last days; and then, mindful of the difficulties of those who may desire to be faithful to the Lord, as exemplified in Timothy, he exhibits himself as a pattern to all who may be found in these circumstances: "But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me." vv. 10, 11. It is of great importance to observe that "my doctrine," or teaching, comes first. His teaching was the truth committed to his trust; and we thus learn that nothing will preserve the saints in a time of abounding error but the possession of divine truth, and also that a walk according to God - for "manner of life," or conduct, comes next in the list - can only flow out from a knowledge of the truth. (Compare Col. 1:9, 10.) Nothing either edifies or sanctifies but the truth (see John 17:17-19); and it lies therefore at the basis of all steadfastness; and it forms, at the same time, a walk worthy of the Lord. Thereon follows "purpose." He will not say "fidelity," for the Lord alone pronounces judgment upon the faithfulness of His servants; but he says "purpose," because, through grace, it was the one desire of his heart to follow the Lord in all circumstances and at all costs. (See Phil. 3:9-11.) Besides this, he can mention faith, for confidence in God distinguished this devoted servant in all his trials. It was this alone that sustained him amid the corruption that seemed to be flowing in from every quarter; and it was this alone also that enabled him to be "long-suffering" in the midst of all that was taking place, and even toward the adversaries of the truth; to exhibit divine "love" in the presence of the evil, even though the more he loved the less he was loved; and also to be "patient," to endure as knowing, in spite of all appearances, what would be the final issue of the conflict.

But there was more to be added. Such teaching and such a life, in the face of the enemy’s power, could not escape trials and sorrows; and hence the Apostle recalls to Timothy’s mind the "persecutions" and "afflictions" which he had undergone in his service at the places with which Timothy was conversant. (Compare Acts 16:1, 2, with Acts 13 and 14.) If, however, he recounts his sufferings in his service and testimony, it is but to magnify the Lord’s faithfulness; for he adds, "But out of them all the Lord delivered me." There might have been persecutions; but while, like the psalmist, he had to say, "Many are the afflictions of the righteous," he could also unite in his testimony, "But the LORD delivereth him out of them all" (Psa. 34:19).

The experience of the Apostle was to be no uncommon one; for he says, "Yea, and all that will live godly in Christ Jesus shall suffer persecution." v. 12. It will be perceived that it is not said that all Christians, nor that all who live godly, but it is all that will live godly in Christ Jesus who must be persecuted. Stress is to be laid upon the word "will," for it means that there is a real desire, purpose of heart, even, to live in this manner; and also upon "in Christ Jesus," because it shows that it is the life in which Christ Himself is both magnified and displayed. Those then whose hearts are set, through divine grace, to follow Christ fully, like Caleb of old, to own no authority but His over the heart and conscience, to have no guide but Himself and His Word, and thus to be apart from all that dishonours His name, cannot, in the difficult times of which the Apostle speaks, escape persecutions. If any who call themselves Christians do avoid the hostility of the world or the enmity of Satan, they can only do so at the expense of faithfulness to Christ. May this truly sink deeply into our hearts! In contrast with those who will live godly in Christ Jesus, and as giving force to what he has just said, as well as to cast Timothy more completely upon the divine safeguards for such a perilous path, the Apostle says, "But evil men and seducers shall wax worse and worse, deceiving, and being deceived." v. 13. These evil men and seducers, it should be well noted, are not men of the world, but those who are inside the professing church, claiming to be Christians, having a form of godliness if they deny the power thereof. This fact once more shows that there is no hope for Christianity, in its public form, in this world - that there is no prospect of its recovery or purification - but that, on the other hand, it will go from bad to worse until, as we learn elsewhere, assuming its final phase of Laodicea, it will be spued out of the Lord’s mouth as a nauseous and abhorrent thing.

The power of the enemy is seen in the fact that, while these evil men will deceive, they will themselves be deceived, a foreshadowing of those in the future, after the Church is caught away to be with the Lord, on whom God will send "strong delusion, that they should believe a lie." What an immense comfort to remember, while gazing on such a picture, that the Lord will deliver all His faithful ones out of all the afflictions and persecutions which they may have to suffer!

In the next place, Paul points Timothy to the source of all guidance and strength for his own path, and he thereby teaches how believers in all ages may be fortified and preserved, both from evil and from the power of the enemy, in a difficult day. "But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." vv. 14, 15.

This significant instruction demands the most careful attention. It will at once be observed that the apostolic communications are put on a level with the written Word, the Old Testament scriptures, with which Timothy had been acquainted from a child. (See chapter 1:5.) These communications have since been committed to writing, and are now found in the epistles of the New Testament; but at that time they were conveyed to the Church through inspired men, such as the Apostle Paul. And it is of the utmost moment to observe that Paul claims for them divine authority, and can thus exhort his child in the faith to continue in the things he had learned and believed, knowing, as he did, from whom he had learned them; that is, in his case, from the Apostle.

And Timothy’s safety amid surrounding corruptions was to be found in continuing in what he had already received. As another has said, "Security rests upon the certainty of the immediate origin of the doctrine which he had received; and upon the Scriptures, received as authentic and inspired documents, which announced the will, the acts, the counsels, and even the nature of God. We abide in that which we have learned, because we know from whom we learned it. The principle is simple and very important. We advance in divine knowledge; but, so far as we are taught of God, we never give up for new opinions that which we have learned from an immediately divine source, knowing that it is so."

The Apostle indeed guards Timothy, and all, from two common and pressing dangers: first, from the snare of resting our confidence, of having the foundation of our faith, in anything short of the divine Word; and, second, from being decoyed from off this foundation by pretended developments, or by the progress of modern thought. We are to abide in that which we have received from the Word of God, and thus to refuse to be carried about with divers and strange doctrines; and for this reason we are to accept nothing short of God’s own Word - no human opinions, however venerated, or however commended by the sanctity of their authors - as the basis of our beliefs. The Apostle John in like manner writes to the babes of the family of God: "Let that therefore abide in you, which ye have heard from the beginning" (1 John 2:24). And there never was a day when this lesson was more needed. Confronted as we are on the one side by a boastful and superstitious religion which grounds its claims, traditions, and practices upon the writings of men, and the other by a daring infidelity which appeals from Scriptures to human reasonings, we learn that our only safety lies in cleaving to the sure and infallible Word; and that, resting in it, we shall be impregnable against the attacks both of the one and the other. To continue therefore in what we have learned from the Scriptures is our blessed resource in the perilous times in which our lot is cast.

Coming to details, it will be perceived that the Apostle refers Timothy to two things - the means of preservation from the attacks of the enemy; namely, by continuing in the things he had been certified of by the Apostle; and, second, the certainty and the consequent enjoyment of salvation through the written Word, and faith which is in Christ Jesus. We are always most courageous in the presence of difficulties or enemies when in the personal enjoyment of salvation, and on this account the two things are here combined. (Compare John 20:21; Eph. 6:17.)

The introduction of the Word of God leads the Apostle to state the character and uses of all Scripture. He says, "All 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" (or, "every good work"). vv. 16, 17. All or every scripture is then divinely inspired, given by the operation of the Holy Ghost through human vessels as a revelation of the divine mind (see 2 Peter 1 :21), and the Apostle in another place claims this inspiration for the words in which he delivered his message: "Which things also we speak," he says, "not in the words which man’s wisdom teacheth, but which [in those which] the Holy Ghost teacheth" (1 Cor. 2:13). It is not only therefore that the Scriptures contain, but they also are the truth; and they are thus absolutely infallible and, as such, have attached to them God’s authority because they are the expression of His own mind. They are therefore to be received, unquestioningly received, as the voice of the living God to our souls; and thus the only proper attitude to be taken up when they are read is that of Samuel, who said, "Speak, for thy servant heareth." The uses of the Scriptures are next given. First and foremost they are "profitable" for teaching, being, as we have seen, the revelation of God’s mind for His people; also for "reproof," or conviction, for, inasmuch as they are the divine standard, the character of our conduct or actions is at once discerned by their application; for "correction," since they not only convict of sin and failure, but they also point out the right path for God’s people; for "instruction in righteousness," because they contain precepts and exhortations applicable to all the relationships and responsibilities, whether toward God, one another, or toward men in general, in which the believer can possibly be found. The Word of God is thus the only, and the all- sufficient, source of instruction for His people.

Finally, the object of a true knowledge of the Scriptures is added; it is "That the man of God may be perfect, thoroughly furnished unto all good works." Attention to the extra force of the words "perfect" and "thoroughly furnished" will guide us into the Apostle’s meaning. The former - found only in this place - might be rendered "complete," "suitable," or "exactly fitted"; the latter, used only twice, might be given as "fully equipped." In chapter 2, as we have seen, it is said that if a man shall purge himself out from among the vessels to dishonour, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, "prepared unto all good works." If now these two passages are combined, their teaching will be the more clearly seen. The preparation unto every good work then, in chapter 2, refers rather to the requisite personal state for service; while that in the scripture before us points out that divine knowledge, and divine knowledge gleaned from the Scriptures is also necessary to make the man of God suitable for service, to furnish or equip him for every good work.

In chapter 2 we learn that the vessel must be sanctified, and in chapter 3 that, so far from being empty, it must be filled with the knowledge of the Word of God, if it would be in a condition to be used in the Master’s service. If therefore the man of God would be "complete," he must resort to the Scriptures, and, as Timothy was exhorted in the first epistle, "Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all"; for the only weapon that can be used in service and conflict is the sword of the Spirit, which is the Word of God. 6 7

There is a manifest connection between this section and the close of the preceding chapter. The Apostle had shown how the man of God might be thoroughly furnished, or entirely equipped, for every good work; and he thereon founds an appeal to Timothy to be diligent in his service. He says, "I charge thee therefore before God, and the Lord Jesus Christ, who shall fudge 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." vv. 1, 2.

These are solemn and weighty words, and need to be devoutly weighed in the divine presence, and especially by the Lord’s servants; for they set Timothy, and with him the labourer in every age, in full view of his responsibility, while, at the same time, they remind him of the tribunal before which the character of all service will be ultimately tested. It is, in fact, a searching appeal to the conscience; for "the appearing of Christ is always in connection with responsibility; His coming is with the object of calling us to Himself in connection with our privileges. Here it is the first of these two cases; not the assembly, or the Father’s house, but God, the appearing, and the kingdom. All that is in relation to responsibility, government, judgment, is gathered together in one point of view.

Coming to details it may be observed that Timothy is charged, first, "before God," the Apostle thereby calling forth a present exercise of conscience (compare 1 Thess. 1 :3), as he teaches him that all his service is carried on under God’s eye. Next, it is, "and the Lord Jesus Christ, who shall judge the quick and the dead." As he writes in another place, "We labour, that, whether present or absent, we may be accepted of [acceptable to] Him. For we must all appear before the judgment seat of Christ" (2 Cor. 5:9, 10). All judgment has been committed to His hands, and although no believer will ever be judged for sins, the character of his works and service will be manifested and declared before the tribunal of Christ. To have this before the soul is therefore, on the one hand, a blessed encouragement, and on the other hand, an energetic motive to fidelity. The servant who really waits for his Lord cannot but keep his loins girded and his light burning. Having supplied Timothy with such an assemblage of motives for perseverance and fidelity, the Apostle indicates the character of his work. He sums it up at the outset in one pregnant exhortation: "Preach the word." This was his one responsibility, whatever the state of things around. Indifference, decay, and corruption were increasing, and would increase; but instead of being disheartened and using this as a reason for inactivity, Timothy was all the more, on this account, to proclaim the Word. He was, as God’s watchman, to keep the trumpet of testimony to his lips, and to give forth no uncertain sound, whether men would or would not hear. He was not responsible for the effect of the testimony; he was not to be influenced by signs of blessing or the absence of it. His sole concern was to be faithful, and in order to this he must continue to proclaim the message entrusted to his stewardship.

The urgency of the need is shown by the next clause: "Be instant in season, out of season." All times were to be alike to Timothy; his work must never be intermitted; he must be ever on the watch for an opportunity to fulfill his vocation. To one who had a "burden of the LORD" resting on his soul, no time would be unseasonable; but, like Jeremiah, he would find that the Word was in his heart as a burning fire, and he would be weary with forbearing, and he would not be able to stay (Jer. 23:38; 20:9). He was thus bidden by the Apostle to be "instant" (urgent) in season and out of season. We come next to the special forms of his ministry. Proclaiming the Word in general, but to convict, rebuke, etc., is more specific, pointing out the various needs of souls, especially at such a moment. "Convict" is the same word as "rebuke" in 1 Timothy 5:20, and signifies to convict of sin by demonstration to the conscience. "Rebuke" has here its proper force, as may be seen from its use, for example, in Mark 8:33, where the Lord rebuked Peter. It is a word therefore that would seem to contemplate opponents to the truth, false or Jewish teachers, unless indeed open backsliders be in view, such as were turning grace into licentiousness.

Last, he was to "exhort with all long-suffering and doctrine," or teaching. "Exhort" is a large word, as is shown by its being translated sometimes "comfort," and sometimes "encourage." Here, however, "exhort," as we judge, expresses more nearly the Apostle’s idea; for he adds, "with all long-suffering and doctrine" (teaching). There would therefore be much to encounter in apathy, if not in active opposition, in the service of exhortation; but Timothy was to continue in it in spite of all, and to maintain in this path a meek and unruffled spirit - only to be done in the presence of God, and in the power of the Holy Spirit. The reason given for unwearied assiduity in his work is most striking: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." vv. 3, 4. It was not therefore in the prospect of large results that Timothy was to proclaim the Word so earnestly and zealously; but he was to use the present moment as knowing that the opportunity was brief for such a ministry, that teachers would speedily arise who would adapt themselves to the desires of the natural heart, men who would please the fancy and flatter the imagination of their hearers, under the pretext too of having discovered new and striking things in the Scriptures.

It should be observed, however, that this species of corruption commences with the hearers. It is they who "will not endure sound doctrine" (teaching), and who "after their own lusts . . . heap to themselves teachers" to satisfy a diseased and itching ear. This class can be traced all down the path of church history, and the reader will have no difficulty in identifying it at the present moment. Plain scriptural teaching - that teaching which merely explains and applies the mind of God as contained in the Scriptures - does not suffice for such hearers, nor the teachers whom the Lord sends, as they prefer to "heap" up, to choose, their own; and, when listening, their heart and conscience are never exposed to the action of that Word which is quick and powerful, and sharper than any two- edged sword, for they only bring with them "itching ears." The issue could but be one; they turn away from the truth, and they turn to fables; for these alone could minister to their unhealthy appetites.

In contrast with all this, the Apostle, turning again to Timethy, exhorts him: "But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry." v. 5. To watch is, in this place, rather to be sober - "that sober clearness of mind resulting from exemption from false influences," and which can only be acquired and maintained by walking before God and in communion with His mind. To endure afflictions points to the character of the path of the servant in an evil day (see chap. 1 :7). He was moreover to do the work of an evangelist. He is thus directed to preach the gospel as well as teach and preach the Word. Apart from the apostles, and cases like Timothy and Titus, the gift of an evangelist would never seem to have been combined with that of a teacher. The only two combined, as may be learned from the fact that one article is prefixed to the two nouns, are pastors and teachers (Eph. 4:11). Then summing up all together, Timothy is to make full proof of his ministry, or his service, and in the way here shown; that is, by his whole life being devoted in the energy of the Spirit to the work to which he had been called.

Another motive is supplied as an incentive to Timothy’s zeal - the prospect of the Apostle’s speedy departure. "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." v.6-8. "The absence therefore of apostolic ministry, so serious a fact with regard to the assembly’s position, makes the duty of the man of God more urgent.

As Paul’s absence was a motive for working out our own salvation with fear and trembling, so is it also a motive for him who is engaged in the work of the gospel to devote himself more than ever to his ministry, in order to supply as far as possible the lack of apostolic service by earnest care for souls, and by instructing them in the truth that he has learned. For with the apostles passing off the scene, apostolic authority and, it may be added, apostolic inspiration ceased. The Word of God, then completed (see Col. 1 :25, reading "complete" instead of "fulfill"), remained; and it abides for the consolation and guidance of the saints; and as it was Timothy’s, so it is every true servant’s responsibility to "preach the word," and that alone for the instruction and edification of the Church. We are commended to God and the word of His grace (Acts20:32).

The Apostle, in the expectation of his departure, reviews his course and, as led by the Holy Ghost, he is able to affirm his fidelity. Precious grace of God to His devoted servant, to permit him to write such words with the unerring pen of inspiration! The fight he had fought, or the conflict he had waged, he knew was a good one. It should be noted that he only speaks of the character of the conflict, and not of the manner in which he had carried it on. His course was now ended, and he had kept the faith. Many had departed from it; but he by grace had kept it, maintained the truth, and had indeed transmitted it exactly as he had received it.

He turns, in the next place, to the future, to the prospect that awaited him; and he tells us that there was for him a crown of righteousness. "The crown of righteousness, that is to say, the one bestowed by the righteous Judge, who acknowledged his (Paul’s) faithfulness, was laid up and kept for him. It was not till the day of retribution that he would receive it. We see plainly that it is reward for labour and for faithfulness that is here meant. This, or its opposite, characterises the whole epistle, and not the privileges of grace. The work of the Spirit through us is rewarded by the crown of righteousness, and every one will have a reward according to his labours." This last sentence affords the key to the next clause. "All them also that love His appearing" describes all believers, but not all will have the same crown. All alike, as subjects of grace, will be conformed to Christ in glory; but there will be differences of rewards, and these will be apportioned by the righteous Judge, and according therefore to His infallible judgment. And hence the Apostle can say, "not to me only, but unto all them also that love His appearing." This too is of grace, for if Paul laboured more than the other apostles, it was by the grace of God. And whatever service is rendered by any, it is only grace that produces and acknowledges it.

What a motive, then, is here furnished to devotedness! The Lord gives power for His service, and then "at that day" He will award the recompense, even for a cup of cold water which has been given in His name. The reader will remember that the appearing is always the goal for the servant, and the expression "that day" is here connected with the same period.

13 CHAPTER 4:9-22
In this closing section of the epistle, there are several interesting personal references, besides an allusion to the Apostle’s appearance before the authorities, not elsewhere recorded. First, however, Paul desires to have Timothy with him: "Do thy diligence to come shortly unto me." v. 9. He longed for the presence of his child in the faith, one to whom he could freely unbosom his mind and thoughts, now that there were but few to attach themselves to the Lord’s prisoner. Indeed, he would seem to have been alone, with the exception of Luke (v. 11). Timothy was thus not to delay, but to come before the storms of winter made traveling difficult, if not impossible.

Besides, the Apostle had just been passing through trial; "for," he adds, "Demas hath forsaken me, having loved this present world [age], and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia." v. 10. The two latter, Crescens and Titus, had gone; but they had not, like Dernas, forsaken Paul. They had undoubtedly gone on the Lord’s service; but Demas had become cold, yielding to the influences of the age; and, caring no longer to be a "partaker of the afflictions of the gospel," or to be identified with God’s vessel of testimony, now a poor despised prisoner, he had, under some pretext or other, abandoned the Apostle and departed to Thessajonica. He loved this present age. What an epitaph! For he now passes out of Scripture history, and is no more seen. Once Paul had mentioned him conjointly with others as a fellow laborer; again, he sends a salutation in his name, in conjunction with "Luke, the beloved physician" (Col. 4:14); and now he has abandoned the testimony. This is not to say that he was not a Christian; but he was one who not only could not endure hardness as a good soldier of Jesus Christ, but one also whose heart had been decoyed by the world. Alas! how many Demases the Church has seen since that day!

Then, after stating that Luke only remained with him, Paul gives a direction which contains in it a very precious instance of restoring grace: "Take Mark, and bring him with thee: for he is profitable to me for the ministry." v. 11. It will be remembered that Mark had once departed from Paul and Barnabas, from Pamphylia, "and went not with them to the work," on which account Paul did not think it good to take him with them on a subsequent journey (Acts 15 :37, 38). After an interval the Apostle wrote that Mark was to be received, that he was now serviceable for ministry. See Colossians 4:10. Mark, once unfaithful, was thus restored. Grace wrought, and it is interesting to trace the stages of his restoration. Like Demas, he is mentioned three times; but what a difference! Mark is recovered, and the Spirit of God records it; Demas becomes a backslider, unfaithful to the testimony, and disappears as such from our view.

The next notice relates to a labourer in whom Paul had nothing but cause for gratitude: "And Tychicus have I sent to Ephesus." v. 12. Writing to the saints at Ephesus, he describes Tychicus as "a beloved brother and faithful minister in the Lord" (see also Col. 4:7) - no mean verdict, especially when we remember that it is one inspired by the Holy Ghost. And it was a singular mercy to the aged Apostle to have, at this moment, such a servant to send on his behalf to Ephesus.

The following verse contains a commission for Timothy, concerning a cloak that the Apostle had left at Troas, and books and parchments. In captivity these might be useful, and Timothy was to bring them with him. The Apostle then refers to "Alexander the coppersmith," whether the same mentioned in Acts 19 :33 cannot now be ascertained. He is here stamped with the unenviable notoriety of having been an uncompromising opponent of the truth, and in particular of the Apostle. He "did me much evil," Paul writes; and he adds, "The Lord reward ["will reward" is the more accurate reading] him according to his works" (v. 14). He thus left him in the hands of his Lord, who one day will bring to light the hidden things of darkness, and make manifest the counsels of the heart, when every one will receive the things done in his body, according to that he hath done, whether it be good or bad (2 Cor. 5:10). But he takes the occasion also to warn Timothy of the true character of this adver’. sary; "for," he says, "he hath greatly withstood our words" (v. 15). A successful disputant he may have been, and thereby he might have secured the applause of his hearers; but he was a tool of Satan to his own destruction, unless indeed he afterward repented.

We come now to the account of the Apostle’s appearance before his earthly judge or judges. "At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work; and will preserve me unto His heavenly kingdom: to whom be glory for ever and ever. Amen." vv. 16-18. The reference is undoubtedly to the trial of Paul and, as we should say, to his first hearing (for it is more accurately rendered, "my first defence"); and we learn that not one was found to accompany him to the court. All men "forsook" him, and the word "forsook" is the same as is used of Demas, showing that these, as well as he, had yielded to the power of the enemy. But if they were wrought upon by their fears, grace was still operative in the heart of Paul, and, raising him above the sense of their unfaithfulness and his own desertion, enabled him to pray that the sin might not be laid to their charge.

How closely had Paul to follow in the steps of his Master! And how manifestly was he led by the same Spirit, whatever the difference in the degree of power! We thus read that, when the Lord suffered Himself to be apprehended, "all the disciples forsook Him, and fled" (Matt. 26:56); and that before His death He prayed, "Father, forgive them; for they know not what they do" (Luke 23:34). Blessed correspondence! But how few are prepared for the sufferings of such a privilege! If, however, he was forsaken of man, yet not of the Lord. And may we not say that it is precisely when any in the Lord’s service, and for His name, have to experience the solitariness of the path of a faithful witness, that the Lord comes and manifests Himself in a special way? And thus, at this moment of trial, the Lord stood by Paul and strengthened him - strengthened him inwardly (compare Phil. 4:13) - so that the effort of the enemy might be turned into an occasion for the proclamation of the gospel to the Gentiles that filled the court of trial. The enemy had sought to silence this devoted witness by stirring up the public authorities against him to secure his condemnation; but the Lord came in, and used the opportunity for a testimony through Paul to Satan’s instruments and slaves. In this way the machinations of the foe were exposed and defeated. The Apostle tells us, moreover, that he was delivered out of the mouth of the lion. Satan, indeed, had now opened his mouth as a roaring lion against Paul; and if Paul had been unfaithful, Satan would have gained a victory. But the Lord preserved His servant, and he was delivered. This deliverance vouchsafed to the Apostle becomes the pledge to him of continual deliverance from every evil work (compare 2 Cor. 1:9, 10), as well as the guarantee that the Lord would preserve him unto His heavenly kingdom; that is, until he departed to be with Christ (for the time of his departure was at hand) in heaven, ere the Lord should return for His saints, and before therefore He should appear with His saints to establish His kingdom on the earth. This will explain the term "heavenly kingdom." The thought of all the blessedness thus in prospect fills the heart of the Apostle with praise; and he breaks forth with the ascription, "To whom be glory for ever and ever" (unto the ages of the ages). "Amen" (v. 18). Having told of his deliverance to the Lord’s praise, he concludes the epistle with a few more personal references - "Salute Prisca and Aquila, and the household of Onesiphorus." v. 19. It will be remembered that the Apostle "abode with them, and wrought: (for by their occupation they were tent- makers)" (Acts 18:2, 3). And he terms them elsewhere, "my helpers in Christ Jesus: who have for my life laid down" (or hazarded) "their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles." Rom. 16:3, 4.

Onesiphorus has already been mentioned in this epistle (chap. 1:16-18). After introducing the name of Erastus (see Acts 19 :22; Rom. 16:23, but whether the same person is not known), he says, "Trophimus have I left at Miletum sick" (v. 20). "We learn here," says another, "that the miraculous power granted to the apostles was exercised in the Lord’s service, and not for their private interests, nor as their personal affection might suggest." This should be borne in mind in a day when "faith-healing" is being so urgently pressed in ignorance of dispensational truth, as well as of the teaching of the scripture concerning the object of miraculous gifts. Timothy is again exhorted to come, and to use diligence to come, to the Apostle before winter. The salutations of the other saints - Eubulus, and Pudens, and Linus, and Claudia, and all the brethren - are added.

The epistle then concludes with the beautiful benediction, "The Lord Jesus Christ be with thy spirit. Grace be with you." v. 22. What higher blessing could the Apostle desire for his beloved Timothy? The presence of Him who is the Lord Jesus Christ, all that He is as expressed in these names, to be with Timothy’s spirit, and also grace. May this same blessing be the portion of the beloved reader!

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