This Epistle especially commends itself to us as the utterance of the Spirit through the Apostle, not only in the midst of nothing but failure around, and of greater, as about to occur, but as instructing the servant of Christ in circumstances not then known in the church, namely, in that when the great organ of rule and order would be mostly wanted, he should be removed. When confusion and evil would increase, (and increasing they were) there should be no apostle to correct abuses, as at Corinth: he, in such critical times, was on the eve of departure; and it is in prospect of this event and its contingencies, that this epistle was written, and from hence it comes with deep interest to us as unfolding God's provisional care for us in such a time, as well as tracing our only safe line for service and blessing. I repeat the very fact of the Apostle's intimating the proximity of his dissolution, and simultaneously that great disorder existed and still greater was to be expected, should be sufficient to lead us, who know the love and care of our God, to search this epistle, assured that we should find therein manifest tokens that God hath not cast away His people; and that, though the great instrument by which he had hitherto guided the church, and suppressed, by the Holy Ghost, disorder as it arose-that, though he should be removed when to the natural judgment he was mostly needed, yet God was not without resource to meet us in such exigency; nay more, that in this epistle when our difficulties are declared, relief, abundant relief, is plainly communicated. The terrible storm is foreshown: but what Jesus is, and what His power in such a juncture, is as plainly revealed to faith. God always sets His bow in the cloud, and "Fear not" ever reaches the ear from the Shepherd who feeds as well as saves. How little we know of God, or we should always expect this! We hear of decline and unfaithfulness and we are ready to say, "There is no hope;" we forget that God is equal to any emergency; that it is in it He is magnified, because then He only can do anything. God constantly allows men, used of Satan, to expend all their malice and then makes bare His hand to show their wretched impotency. In this epistle, very explicitly to the inquiring soul, are detailed the dangers and disasters which shall occur, and the only remedies and modes of escape which the faithful can adopt.
In a time of weakness and failure, the first thing to be assured of is the simplicity of our own confidence in God, and consequently our ground for the same. The Spirit leads Timothy to this contemplation. He addresses him by an Apostle of Jesus Christ, one doubtless so by the will of God; but his apostolate characterized and directly so to Timothy, "according to the promise [or message] of eternal life which is in Christ Jesus," In the former epistle, it was according to " the commandment of God our Savior and the Lord Jesus Christ our hope." To Titus it is "according to the faith of God's elect, and the acknowledging of the truth which is after godliness." I cite these instances, to show how characteristic with the circumstances in each case are the principles represented by the Apostle and forming the basis of his commission. The authority which addresses Timothy is based on " the message of eternal life which is in Christ Jesus." This is a well-spring of strength and refreshment, and unfailing in its supply, though every channel through which it flowed here was broken and gone. Here Timothy is to begin-from this source he must derive strength and hope; and when many turn aside and the faith of some is overthrown, his soul can rest undisturbedly on the message of eternal life which is in Christ Jesus. Hence the Apostle, in very touching language, alludes to " the unfeigned faith that is in thee;" and it is no novelty, for it "dwelt first in thy grandmother Lois and in thy mother Eunice, and I am persuaded in thee also." When is faith most wanted to sustain the soul? When all visible evidence of power is removed. " Ye believe in God, believe also in me," were the words of Jesus when He in person should no longer accompany His disciples. The real amount of our faith is proved when there is nothing visible to cling to. If our faith is unfeigned, the removal of order or other evidences of power do not affect our confidence in God, for it depends not on what we see but on what we know. Nor in failure are we discomfited for service according to God's gift to us, for "God has not given us the Spirit of fear, but of power and of love, and of a sound mind." And this is a sufficient reason for not being ashamed of the testimony of the Lord. This many may readily admit, because the Lord is worthy of all service; but there is more required,-that one should not be ashamed " of me His prisoner." This I believe few understand, and it is more our touchstone than the other. It is much easier to respect the Master than the servant; and he who receives the servant with honor will undoubtedly receive the master with more; our real respect for a person is best tested by our implicit deference to whatever emanates from him. Hence the true servant of Jesus Christ in unfeigned faith is not only not ashamed of the testimony of his Lord, but also he is not ashamed of Paul "His prisoner;" no matter whatever afflictions may await him in this service he will partake of them as of the gospel according to the power of God; and all because of the gospel-through it he has learned. The gospel gives power to do all this-saved and called with a holy calling, antecedent to all the ages and prior to any dispensation-not responsible to any, as before all-unprejudiced by any, as quite distinct and beyond all -and the effects of death may still remain-yet assured that it is abolished, and life and immortality our unalterable portion. As this was the ground from which the Apostle started, so is it the highest and most glorious to establish the saint on, and therefore if all they which are in Asia be turned away from Paul; if even Phygellus and Hermogenes are gone, the word to him is, "My son, be strong in the grace which is in Christ Jesus." In all your service revert to this, that Jesus was raised from the dead according to my gospel. This basis of rest, and strength, and service, he cannot too often be reminded of; alas, that it is necessary to say to us, " Remember"!-to remember counteract the darkness, and thus you are no servant at all. To be a servant you must purge yourself. Your efficiency depends on it. Nay more, in proportion as you accomplish it, in like proportion are you efficient; and, therefore, to this assuredly may be traced the inefficiency of many of us-we are not sufficiently purged from vessels unto dishonor-we have not been sufficiently anxious to be efficient, or if we have, we have not implicitly obeyed the injunction here so emphatically pronounced, or doubtless the results promised to obedience would be more practically known.
In every age of the Church, any little effort to obey this injunction has had its reward, whether observed by one or more; and whoever will take the trouble to investigate the course of any distinguished servant of the Lord, or company of believers, he will find that separation from surrounding evil was one of their leading characteristics, and that their service and honor was proportionate thereto, but declined and vanished as this key to service was neglected or unused. The rule is simple-true devotedness to Christ would easily adopt it, was our purpose simply to magnify Christ, this rule would not be regarded severe or excisory; nay, if we were rightly zealous and true-hearted, it would rejoice us to know that a certain action, no matter how painful, would ensure us so high, so distinguished a post as a " vessel unto honor." To know, in the midst of coldness and apathy, in a day of rebuke and blasphemy, when there is not strength to bring forth, that the observance of a simple rule would place you in this position, with the energy and qualifications for effective service-I say, to know this, ought to give the largest relief to our distracted spirits. I own that in late days no passage of the word has given me such especial comfort, for I see God's faithfulness therein, and that though great are the trials of His children in these days, yet there is a door of escape; and this is that door. O may many find it! It has been a difficulty with many, to whom or what " purge himself from them" may refer. The subject evidently begins at verse 16, where " to shun profane vain babblings," is enjoined, " for they will increase ungodliness the more, and the word (λογος) of them will eat as doth a canker, of whom is Hymenaeus and Philetus." Now the transition here from the thing spoken to the speaker, is apparent. It is first, vain babblings will increase ungodliness; and then the reasoning of them will eat as doth a canker; and then, without any previous allusion to persons, Hymenaeus and Philetus are presented as fearful examples of the unbridled utterance of " profane vain babblings;" and, therefore, I conclude, that "these," in this sentence, includes not only what we should " shun," but the aggravated form of evil which demands a more absolute separation, and designated by the very significant word " Purge," only used here and in 1 Cor. 5
How the soul, eager to please God, would drink in the instruction conveyed in this Epistle! What a chart to guide us this long starless night! But to resume: Timothy is not only told how he is to be a vessel unto honor, but as such his course is marked out for him. After the most complete and positive separation, "prepared unto every good work," he has still more to do. The Spirit has more to accomplish in him and by him. He must "flee also youthful lusts or desires." Alas, how needed this exhortation, how divinely appropriate to our poor weak condition. Paul, from a wondrous sojourn in Paradise, had to descend into all the teazings of a thorn in the flesh. His rapture to glory did not secure him against the lusts of the flesh. The greater the treasure committed to the vessel, the greater need to prevent the vessel from appropriating the honor due to the treasure, which the flesh is ready to do. Hence Timothy is warned as soon as he has set his foot on the ground of honor and distinction for the Lord's service, "to flee also youthful lusts." We are never so near failure as when we have acted faithfully. We are dissatisfied. The enemy surprises us. This is very marked in scripture. Hormah and the necessity for the brazen serpent, stand strangely near one another-we can hardly trust God in two consecutive instances. If we have trusted Him in one, and have known his succor, in the next we go a lusting-if we are at Elim, ere long we shall be found at Rephidim. Surely it is well timed advice to say to one who has taken a great step, one involving glorious consequences-"flee also youthful lusts;" or in other words, " beware of nature." Now it is plain that not merely the grosser desires are here alluded to, the word "youthful," classifies them. The ardency and thoughtlessness of youth characterize them; therefore, wherever we see men who would purge themselves from all uncleanness, and yet carried away by the impetuosity and peculiarity of their wills, we may assuredly reckon that such have missed the course of the Spirit of God, and forgot the exhortation-" flee also youthful lusts;" and such can never follow out the remaining part of the admonition, however they may assay it.
The man who does not flee youthful lusts cannot follow " righteousness, faith, charity, peace, with them who call on the Lord out of a pure heart." Here are laid down unmistakable lines of instruction to guide one in any condition of the Church. Two things are very prominent-1st. Separation from evil under all circumstances. 2nd. Association with the faithful of God's people. It is not supposed that at any time these two grand means for maintaining testimony to the absent Jesus can be destroyed or be impracticable. Separation from evil must ever distinguish God's people in a world of evil. Surely we must say, " holiness becometh thine house, O Lord, forever." If separation from evil is paramount, to every faithful servant of Christ, it is but natural to expect that they who act alike would associate together, and for Christ's service they are commanded to do so. And as God does not require of us impossibilities, we must conclude, that there never will be a time when there shall be none to meet with-never a time when we cannot follow righteousness, faith, charity, peace, with them who call on the Lord out of a pure heart; that however low or ruined may be the condition of things, that yet " them who call on the Lord out of a pure heart" will ever be found, and with them we must ever associate, if "purged" and superior to the influence of youthful desires.
It is evident, that the second chapter of this epistle closes the instruction to Timothy in respect of things as they were; but in the following chapters we are made acquainted with the line of conduct which would become him even in " the last days." The utmost boundary is surveyed by the Holy Ghost, and the faithful servant is instructed as to his course in a region at once so dreary and so unknown. If this was a necessary and a welcome chart to Timothy, then so distant from these days, how necessary and valued ought it be to us, now on the border, if not really in them. We cannot say that the counsel suited to the " last days" was of no use to Timothy, as he flourished not in them, for doubtless he had to contend with the spirit of those days; and, if he did not survive to them, it is evident that it is contemplated by the Spirit, that some one filling the place of service then occupied by Timothy would do so. This is of great importance, teaching us that the Holy Ghost did not merely counsel Timothy, but the servant of Christ then in being; even in the state of things to which Re adverts. Timothy derives instruction as far as he enters on such scenes; but if we are in them, to us especially is this word sent, for to us entirely and peculiarly it applies. The opening sentence corroborates this thought-"This also know." The apostle admits " the last days" had not come, but he desires that Timothy should be prepared in the event of their coming; and, if needful for him to be prepared, how much more so for us. The first point to be observed is the character of mankind, they would be then in uncontrolled selfishness; but, in addition, this unprecedented peculiarity, " having the form of godliness," this cloak would envelop the worst specimen of nature. Such was to be the aspect and character of mankind in general, from whom Timothy is summarily warned to " turn away;" but his attention is more especially directed to a narrower circle within this universal one. For out of this sort (εκ τουτων)-out of the mass above described, there should arise those who would attract female adherents; judged by the Spirit of God, as "silly women, laden with sins, carried away with divers lusts" (from which we know that Timothy was cautioned to flee), " ever learning, and never able to come to the knowledge of the truth." Now these are evidently teachers; for their followers those silly women are "ever learning." There is a great appetite for acquiring knowledge, but to the knowledge of the truth they are never able to come. But, lest there should be any doubt in our minds as to the position of these men, it is recorded that they resemble Jannes and Jambres, the great ministers of false divination in the days of Moses; and, moreover, that they should withstand the truth, as the magicians withstood Moses. The apostle then sums up their character, as "men of corrupt minds (τὸν νοῦν), reprobate concerning the faith." All these delineations were afforded to Timothy as necessary to describe to him the characters with whom he, or any servant of Christ, would be surrounded in the last days, and thus be able to distinguish friends from foes. It ought to need no comment to enforce the importance of close observation and admeasurement of every teacher in such critical times; our safety depends on it. The features are here boldly and distinctly traced for us; and if we are too dull and indifferent to notice a likeness, we must expect to be ignorant and deceived. To the attentive observer, it will be very evident that all false teachers combine two great errors-a corrupt understanding, and practically devoid of simple dependance on God. It is surprising how these two evils emanate from one source, and are always found concurrent when the understanding is uncontrolled by the Spirit of God; it is corrupted-at best it is only " vain," as we see from the Apostle's exhortation to the Ephesians (chap. 4:17); and as soon as the mind escapes from God's control, it at the same time ceases to depend on God, so that, I repeat, we may always be prepared for a surrender of simple dependence and waiting on God when the understanding is corrupted. And to these two heads can be traced all the systems and ignorance with which Christendom abounds; in fact, unless the mind is kept distinctly under the control of God's Spirit, its tendency, because it is " vain," is to adopt forms and systems, and act independently of God. Surely, saints had need to remember the exhortation-" This I say, therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind." It leads to alienation from God, and then forms and human plans take the place of God. Earnestly would I say, cannot we recall many instances in our own history, as well as (inasmuch as we know of the history of the church of God) of the practical distrust of God, and though unknown to ourselves, it was accompanied with a corrupted understanding. Alas! how often it is corrupted! How ready are we to take credit, and give credit for sincerity and an honest mind, when our acts clearly tell of distrust in God. We forget the latter is but the evidence and result of inward corruption, and excuse ourselves for want of faith, or failure in faith, as if we were only losers by the loss of it, and not actually proved as proceeding from a vitiated mind, which is really the case. Some may say, that " men of corrupt minds, reprobate concerning the faith," are not necessarily in apposition; but here I would remark, that in scripture, when the copulative conjunction is not used, we may generally say, that where two or more things are predicated of any person, that they exist at one and the same time together, but when " and" is used, a long term may transpire between the first and any of the following ideas thus conjoined.
It is extraordinary, the subtlety which Satan uses to distract the saints from simple confidence in God. It will probably commence by providing a fund for missionaries or laboring brethren. Or, as I have known, endeavoring to collect a sum for a poor widow, which being placed in the funds would, by the interest alone, afford her a maintenance. I plainly say, either of these acts are disguisedly originating in distrust of God's providing care either for His servants or His poor. Ministerial arrangement is a worse form. Faith says, that Jesus is the same yesterday, to-day, and forever; and any arrangement which denies the verity of this does not proceed from soundness of mind. Faith is much pressed in this epistle, and necessarily so, for if confidence is not in God when disorder and disaffection increase where will stability be? We see in the former epistle when men depart from faith where they end. The great secret of all power and permanency now is faith in God-nothing visible, nothing tangible: the soul finds strength and encouragement as it reaches unto God. There are, however, to the waiting soul marked manifestations of the hand of God continually. These evil teachers which we are so warned of, are not always undiscovered. " They shall proceed no further, but their folly shall be manifest unto all"; but only as the magicians were in the days of Moses. This is important, for though their folly shall be manifest, and the seeing eye will perceive it, yet we know they will not discontinue their deceivings; nay, but " wicked men and jugglers shall wax worse and worse" (the same word as "proceed" above), "deceiving and being deceived." The magicians, though exposed and their folly made manifest, were not reduced to silence, doubtless many a one still admired them; but they ceased to be any difficulty in the mind of the faithful, and so here, these evil men shall be exposed, those who have honest and good hearts, who understand the word and keep it, will not be deceived by them, nor stumbled by them, though they still pursue their old course, deceived and deceiving. While the apostle warns Timothy of the evils growing around him, he contrasts Timothy's own course, " But thou hast fully followed my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions." So that we may conclude, that this is the only proper contrast to the false teachers of the last days. Paul's course was to the end to be an example for the Church. In the last days, in perilous times, the best evidence that you were not mixed up with the evil system at work, is that you are following in the tracks of the apostle of the Gentiles. Hence we see that the greater the departure from genuine Christianity, the more remote the reference to Paul. Peter is assigned as the head of the most glaring form of departure, with scarcely an allusion to the apostle whom Timothy so exactly and fully followed; and so important is it that he should do so, that he is still further exhorted neither to be discouraged by persecutions, for they are the portion of the godly in this world, but be prepared for evil men and seducers to wax worse and worse, deceiving and being deceived, and thus prepared, "continue thou in the things which thou hast learned, and hast been assured of knowing of whom thou hast learned." Timothy was hitherto a close follower of the Apostle; but this is not enough when Satan would work and by angels of light oppose the truth, he was to strengthen himself, not by new revelations, but by the things and subjects he had up to this frilly followed. Let nothing shake him from them-let no argument as to their unsuitability, and so forth, cause him in the least to swerve from what he had learned and had been assured of, knowing of whom he had learned. It appears to me that the antecedent to " whom" is the Apostle, and that then he adds, as corroborative of what Timothy had learned from him, Timothy's own knowledge • of the Scriptures. The Apostle could not have taught anything contrary to them-there must be sanction in them, for any new truth communicated by Paul-and I should say that when the apostle says " all Scripture," he includes the very epistle before us, for it is " all scripture"; not merely those that Timothy knew from a child, which " is profitable for doctrine, for reproof, for correction, for instruction in righteousness"; and all for this distinct purpose, that as the servant in the second chapter was by " purging from these" prepared unto every good work, so also by the Scriptures he was to be " throughly furnished unto every good work." By the one act he is prepared; and, " being prepared," he is by the Scripture; " throughly furnished."
The fourth chapter of this epistle enters very minutely into the duties incumbent on Timothy as a servant. He is charged to render his service unmoved by anything; but all strictly in reference to the appearing and kingdom of Jesus Christ. He is forewarned that he will need all the qualities of a true servant; enunciating, the word perfect and entire-ever ready to do so-not shrinking from the odium of a censor. "Reprove, rebuke, exhort With all long-suffering and doctrine," is his commission. "For the time will come, when they [I suppose not teachers so much as believers in general], will not endure sound doctrine, but after their own lusts [here we have this word again, thus three times in this epistle, and in each place showing us what we may expect from allowing our own desires to lead us], shall heap to themselves teachers having itching ears." For this time Timothy is to be prepared-and how he is to encounter this form of evil he is instructed, both in reference to them as in the second verse, and as to himself in the words, " Watch thou in all things, endure affliction, do the work of an evangelist, make full proof of (or fulfill) thy ministry." Timothy's example was to be distinctly in contrast with theirs who were walking after their own lusts; for surely, when our hearts have such power over us as to influence us in our selection of teachers, we must be eager to spare ourselves-we are on the highway to the spirit which can say to Christ in person, " Art thou come to torment us." They already say, Prophesy to us smooth things prophesy deceits. Timothy, in contrast to all this, was to "watch in all things;" every avenue to the heart was to be guarded with vigilance nothing less would do in such a time. The enemy was abroad, the more disunion and disorganization, and little concert among the people of God, the more it becomes a faithful one to be especially alert. Nay, when it is wanting at such a time we may assuredly gather they are yielding to their own lusts, and in a little time it will be seen "where they bowed there they fell." Timothy's example is as one awake, not deceived by all the plots and counterplots of the enemy-he is able to deny himself-he stands forth as having mastery over his own lusts-he endures afflictions or hardness-for if he pleased himself he should not be the servant of Christ; such a course would stand strangely in contrast with theirs, who would not only yield to their own desires, but admit of no servant of God but the one who would sanction them. No preaching so forcible as practical preaching. Paul could extend his hands to the Ephesian elders, and say, " have showed you:" thus also was Timothy now. True, he was to preach the word-he was to declare the whole counsel of God-he was always to be ready-he was to reprove, rebuke, exhort with all long suffering; and so, intelligently: but in addition, his own personal walk was to be a living example of the course he demanded of others. However many might fail and dishonor the Gospel, yet the Gospel was still to be proclaimed-the work of the evangelist was not to cease because of man's rejection-God's grace was still to flow-blessed be His name!-unto the end.-Timothy must not forget this. Nay, he must fulfill his ministry in spite of all hindrances-Christ is above all powers. His servant is to walk in the confidence of this, and unmoved fulfill his service, and the more especially, for the Apostle was now ready to be offered. The time of his departure was at hand. Timothy is now to work on without him-nay, to work more. The apostle then adds a natural and gracious wish as on the eve of his departure: "Do thy diligence to come shortly unto me." And again touching on the various sorrows, vicissitudes, and anxieties connected with church service-very interesting and instructive, showing also God's faithfulness amidst all human forsakings, he repeats: " Do thy diligence to come before winter;" his heart yearns after the one like-minded-and then, having assured him of the greetings of the saints, thus refreshing his soul, he prays that the Lord Jesus Christ may be with his spirit, "grace with you" [ὑμῶν] for him and us.-Amen.