(2 Timothy 2:1-13.)
The importance of the Second Epistle of Paul to Timothy lies in the fact that it was written in a day when the ruin of the Church in responsibility had already commenced. This early failure has led to the difficult times of these last days marked by the corruption of the Christian profession. The Epistle instructs us in the mind of the Lord for believers in the midst of the ruin and corruption.
Moreover it is clearly indicated in the Epistle that the root of all the failure was, not that believers ceased to preach the gospel concerning Christ as the Saviour of sinners, but rather that they did not retain the great truth especially revealed to the Apostle Paul — the truth of the Mystery concerning Christ and the Church.
In the third chapter the Apostle speaks of his doctrine, and his manner of life. His doctrine, in a special way set forth the truth of the Mystery; and his manner of life, the practical life consistent with this truth. Thus the saints retention, or loss, of this great truth is largely determined by their attitude towards the Apostle Paul and his doctrine. In this connection we may notice what a striking place the little word "me" has in this Epistle. First, the man whose doctrine and manner of life set forth this great truth, has the support of the Lord, Himself. Thus Paul can say, "The Lord stood with me, and strengthened me, that by me the proclamation might be fully made." Further, he says, "The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom" (2 Tim. 4:17-18). Secondly, there were those who accepted the Apostle's doctrine and the reproach involved, and stood by the Apostle in his sufferings. Thus, of Timothy, when speaking of the truth, he can say, "Thou hast heard of me," and again he says, "The things that thou hast heard of me" (2 Tim. 1:13:2 Tim. 2:2). Further, in Onesiphorus he delights to find one of whom he can say, "He oft refreshed me," and one who was prepared to accept the reproach of Christ, for the Apostle adds, he "was not ashamed of my chain," and "He sought me out very diligently, and found me," and in "many things he ministered unto me" (2 Tim. 1:16-18). In the last chapter the Apostle can say, "Luke is with me," and Mark "is profitable to me for the ministry" (2 Tim. 4:11). Thirdly, there was another class that showed their indifference to Paul's doctrine by their neglect of the Apostle and even opposition to him. Thus he has to say, "All they which are in Asia be turned away from me" (2 Tim. 1:15). "Demas hath forsaken me." "Alexander … did me much evil." Lastly, there came a moment when the test was so severe that he has to say, "No man stood with me, but all men forsook me" (2 Tim. 4:16).
Thus, in those early days, when the truth of the Mystery was known we find that the man that ministered this great truth, and accepted the reproach it entailed, had the support of the Lord, and was strengthened by the Lord. Moreover, we find that there were those who accepted the truth with its reproach and were not ashamed to identify themselves with one who stood for the truth. Lastly, we find that even in those early days there were those who were not prepared to maintain the truth with its reproach. Some, like those in Asia, turned away from the Apostle; some went further and, like Demas, forsook the Apostle; others went further still in their opposition and, like Alexander, insulted the Apostle. So in these last days, amongst those to whom the truth of the Church has been revived do we not see the same principles at work? Does not the one who, in any little measure, stands for the truth and walks in the path of separation it entails, have the support of the Lord; whereas the one who knows the truth and yet ceases to maintain it loses his power in ministry and often-times drifts back into the systems of men? Moreover, the one who seeks to stand for the truth will have the fellowship and support of others who value the truth and are prepared to face the reproach it entails, though he must be prepared to find many who will turn away from him, some who will forsake him, and a few who will oppose him with malice and insult, and greatly withstand his words.
It is important to remember that the instruction of the Apostle is addressed to a brother who, on the one hand, knew and appreciated the truth ministered by Paul, and, on the other hand, felt the solemn departure from the truth. Writing to the Colossian saints, the Apostle desires that they may be brought to "the full knowledge of the mystery" (Col. 2:2, N. Tn.); in contrast to these saints he can say of Timothy, "Thou hast fully known my doctrine" (3:10). Moreover, the Apostle could say to Timothy that he was mindful of his tears. The Lord, Himself, was a Man of sorrows and acquainted with grief. He wept over hardhearted sinners, and wept with broken-hearted saints. Paul, following in His steps was a man of tears. He watered his service with tears, for he speaks of "serving the Lord with all lowliness and with many tears" (Acts 20:19). Moreover, he wept over the saints as he foresaw the failure and sorrows that would overtake the Church after his decease; thus he can say to the Ephesian assembly, that had now turned from him, "by the space of three years I ceased not to warn every one night and day with tears" (Acts 20:31). In Timothy he finds a like-minded man, one for whom he could thank God, and remember in his prayers night and day, "being mindful" of his "tears" (2 Tim. 1:3-4).
We may well challenge our hearts with the questions, Could it be said of us that we fully know Paul's doctrine? Are we heart-broken as we see the little appreciation of the great truths concerning Christ and the Church that exists even among those to whom these truths have been recovered? May we not well weep as we see, with the giving up of these truths, the increase of self-will, independency and lawlessness, with the consequent disintegration, amongst the people of God?
If, then, in any measure we appreciate the truth of the Mystery; if we feel the solemn departure from the truth, we shall surely welcome the instruction and encouragement of the Epistle. Before giving us the definite instruction for the individual as to the path of separation in a day of ruin, the Apostle, in 1 John 2:1-13, very blessedly brings before us the characteristics and aims of the one who values the truth and desires to stand for it in a day of ruin. It is obvious that the one who is prepared to take God's path in a day of ruin must have certain moral qualifications and definite aims. Lacking these things he would hardly be prepared for a path that entails suffering and reproach, or if under a passing influence the path is taken, under the strain of any little pressure it would be given up.
The first great necessity in a day of weakness and ruin is to be "strong in the grace that is in Christ Jesus" (verse 1). Does this not imply that though, like Timothy, we may be naturally timid, yet there is grace in Christ to enable us to stand against the rising tide of evil, and to take the path the Lord has marked out in the midst of the corruptions of Christendom, and to continue in that path in spite of failure, opposition, desertion and reproach. However great and many the difficulties we may have to face there is grace in Christ Jesus, and however weak in ourselves we can draw upon that grace. Paul, himself, was a striking example of what he presses upon believers. He was faced with infirmities, reproaches, necessities, persecutions and distresses for Christ's sake; but the Lord said to him, "My grace is sufficient for thee: for my strength is made perfect in weakness." Immediately he speaks of this grace as "the power of Christ," for he adds, "most gladly there-fore will I rather glory in my infirmities, that the power of Christ may rest upon me" (2 Cor. 12:9-10). The grace of Christ is then all the power of Christ available for a weak and needy saint. If the grace of Christ was sufficient for the Apostle in all his persecutions and trials, it is surely sufficient for us in our little measure of trial.
Secondly, having the grace of Christ for his support, the believer is to seek to maintain the truth and pass it on to others (verse 2). In a day of ruin there is the ever-present danger of surrendering the truth because of the opposition it raises, the reproach it entails, and the difficulties in walking in consistency with it. Timothy, who had already been exhorted to keep by the Holy Spirit the truth which he had heard of the Apostle, is now exhorted to commit it to faithful men, who in their turn, will be able to teach others. And in our day, if the truth has been recovered to us, are we not still responsible to hand it on to others, in spite of all our failure in carrying it out. To use the words addressed to the prophet Ezekiel, "Whether they will hear, or whether they will forbear" we are responsible to pass on that which has been given to us. We may well challenge our hearts as to how far we have answered to this exhortation
Thirdly, the man of God, in a day of ruin, is called to be "a good soldier of Jesus Christ." The great truth of the mystery has from the outset of Christianity called forth the increasing opposition of the powers of darkness. How well the enemy knew that if he could rob the saints of this truth, they would settle down in this world and all the corruptions of Christendom would follow. Moreover, in these days when there has been a recovery of the truth, it is still the great effort of the enemy once again to rob the saints of the mystery and thus draw them back into religious systems that practically ignore Christ as the Head of His Church and deny the truth of the one Body. To meet this opposition involves conflict, and we are each exhorted to enter this conflict as "a good soldier of Jesus Christ." The good soldier will have three marks. First he will be prepared to face suffering. So the exhortation is "Take thy share in suffering" (N. Tn.). It may be a very small share compared with the sufferings of the Apostle; but we must be prepared in some measure to face opposition (1 John 2:25); persecution (1 John 3:12); desertion (1 John 4:10); and malice (1 John 4:14).
Secondly, the good soldier must beware against entangling himself with the affairs of this life. He may have to attend to many duties, but he does not allow himself to be absorbed by them. Thirdly, above all, the good soldier is one who seeks, not to please himself, or even others, but first and foremost to please the One Who has called him to be a soldier. In loyal allegiance to the One Who has chosen him he seeks only His pleasure, and refuses every human organisation that involves direction from mere human authority.
Fourthly, the man of God is to be marked by faithfulness in service. Using the public games as a figure, the Apostle says "If also any one contend in the games he is not crowned unless he contend lawfully" (N. Tn.). The crown will not be given for great activity, nor for the amount of service, but for faithfulness in service. We are thus warned against adopting carnal means, and worldly expedients in the service of the Lord. Our service must be in accord with divine principles, and hence the independency that ignores the fellowship into which we are called, and the one Body of which we form part, is ruled out.
Fifthly, the man of God is to be marked by patient labour. The husbandman must first work before partaking of the fruits. We are often discouraged unless we see immediate results. It is well to persevere in our work knowing that God is not unrighteous to forget our "work and labour of love." The faithful servant is content to labour on and wait to hear the "Well done" of the One he seeks to please.
Sixthly, in the midst of a busy round of toil the man of God is not to forget to take time for meditation. Already, in the first Epistle, the Apostle had exhorted Timothy to "give attendance to reading" and to "meditate upon these things." Now he says "Think of what I say." It is not enough to have exhortations and in a general way admit their truth. If they are to govern our lives, we must ponder these things: and as we do so the Lord will give us understanding. The Apostle could set certain truths before Timothy, even as we can minister to one another but the Lord alone can give understanding. He can both open the Scriptures to His disciples and also open "their understanding that they might understand the Scriptures" (Luke 24:27, 32, 45).
Seventhly, the last great exhortation directs our thoughts to Christ. Himself. If, in a day of ruin, we are to answer to the mind of God, it will be needful, above all else, to "remember Jesus Christ." Are we called to suffer as good soldiers of Jesus Christ then let us remember that Jesus Christ as the perfect Man — the seed of David — has been before us in the path of suffering and has suffered death and has been raised from among the dead, and has thus secured salvation with eternal glory for His people. This was the gospel that Paul preached: not only "salvation," but "salvation which is in Christ Jesus with eternal glory." Moreover, the faithful proclamation of this gospel involved suffering for the Apostle. In the atoning sufferings the Lord was alone, but in His sufferings from the hands of men we, in our little measure, can share. Paul could say, "I suffer trouble as an evil doer," and he adds "I endure all things." For the sake of God's elect — that they might have the truth — he was prepared to endure persecution, forsaking, desertion, and insults.
Further, he was encouraged to face the suffering by the faithful saying that tells us, "If we be dead with Him, we shall also live with Him. If we suffer we shall also reign with Him." There is, however, the solemn warning that, in the great profession there may be those whose life is a denial of the Lord that they profess. Such will be denied of the Lord.
If then we are to "endure all things" it can only be as we "remember Jesus Christ." Thus the passage that commences with directing our hearts to the grace of Christ, closes by bringing before us Christ, Himself. If we are to be strong in the grace that is in Christ Jesus, if we are to hold the truth and pass it on to others, if we are to be good soldiers of Jesus Christ, if we are to be preserved from being entangled with the affairs of this life, if we are to strive lawfully, if we are to patiently labour, and if we are to meditate on these things, we must, above all have the Lord before us — the One that has died and has been raised from among the dead.
H. Smith.
Be Thou the object bright and fair
To fill and satisfy the heart:
Our hope to meet Thee in the air,
And nevermore from Thee to part;
That we may undistracted be
To follow, serve, and wait for Thee.
What Affliction Produces.
David was a man after God's own heart; but he had to endure years of affliction, even after being anointed king. Never, however, let us forget that but for these circumstances we should have been without most of his Psalms, and that his sufferings from within and without, his exercises of soul, and the persecutions of his enemies, were the occasions which called them forth. So it was in Paul's case. But for his Roman prison, we might not have had many of his valuable epistles.