In 2 Timothy 2 he turns to another theme, he instructs and exhorts Timothy as to communicating (not authority, or status, or gift, but) truth to others. It is not a question here about elders, but what would abide all the same when elders could not be duly appointed. He is now looking at the state of disorder in the house of God, instead of contemplating it in its public integrity, as in the first epistle. There was a state of things coming when it would be impossible to have local charges chosen according to the full sanction which they had in apostolic days. Indeed it may be well to remark here, that we never read of Timothy appointing bishops or elders. Possibly he did appoint them; but there is no scriptural proof of it. Titus, we know, did so; but God took care that it should never be positively stated about Timothy. The peculiar task confided to the latter was care of doctrine much more than of outward order. As far as appointment went, Titus had a commission to establish elders in each city of Crete; but not so Timothy, as far as the inspired records speak.
“Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men.” We must not be afraid of a manifest duty because it has been abused. There are those who shrink from helping on others in order to the work and doctrine of the Lord. This I cannot but consider as a proof of want of faith. What is a man well taught in the truth for, if not to communicate his knowledge to others that are faithful, but not equally instructed in the Word of God? Surely if it is an urgent call to convey what we know of. Christ and the truth to those that know nothing, it is a great privilege to help to contribute a greater knowledge of the truth to those that know little. The great thing is to do the will of God, let others say what they please; and so the Apostle Paul exhorts Timothy. It is to be supposed that the younger laborer cowered somewhat, unwilling to incur the odious charge, so easily made but hard to refute, of setting himself up and taking the place of some great one. This might deter a sensitive saint from his duty. But, says the Apostle, “Be strong in the grace that is in Christ Jesus.” This was to touch the right chord in his heart. Had the Lord Jesus not sent him? Why then yield to the enemy? Assuredly he would rejoice to scare Timothy from the field of serving Christ, and would shrink from no means to secure it.
“And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” He would not have him to be spreading doubtful opinions; but what he had heard from the Apostle himself he need not scruple to give out freely. Let me remark, that there are comparatively few indeed that receive truth without help of others directly from God. A great many certainly flatter themselves that they are thus favored; but the cases are uncommon where it is more than pretense. The fact is that God loves to make His children mutually dependent; and if we are only humble, there are very few saints from whom we may not derive some good, though not always in the same way. Nor do I at all see that any Christians should be above learning, if others can teach. At any rate the Apostle presses this very strongly on Timothy. He was to communicate the things he had learned of Paul, that they might be able to teach others also.
Next he comes to a more personal need. “Thou therefore endure hardness, as a good soldier of Jesus Christ.” To take pains and to endure are requisite even in what pertains to this life. “No man that warreth entangleth himself with the affairs of this life” (he must be unencumbered, and undivided in his object); “that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.” He must take care of the manner in which he strives. And then again “the husbandman that laboureth must be first partaker of the fruits.” Rather he must “labor before he partake of the fruits.” That is, he must first labor, and then partake of the fruits. God takes care of His people, and ensures them a blessed end. At the same time He will have them undividedly for Himself; and He is also jealous of the way in which they seek even the ends of God.
Then the Apostle puts before them a blessed model of that which he had before his own soul. “Consider what I say; and the Lord give thee understanding in all things. Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel.” This is a very striking word. For he does not say Jesus Christ simply in His connection with the church, but “of the seed of David,” the fulfiller of the promises, and object of the prophecies. Even if we look at Him so, He was raised from the dead. Resurrection is the form and character of the lowest blessings of which Jesus is the dispenser; much more is He risen to exalt God in the highest. Death and resurrection, then, are thus put before this servant of God; the more remarkably, because the point here is a practical and not a doctrinal question. He was to remember, then, “That Jesus Christ, of the seed of David, was raised from the dead according to my gospel: wherein I suffer trouble, as an evil-doer, even unto bonds; but the Word of God is not bound.” Paul suffered as he taught: a single eye to Christ and His grace made him consistent. “Put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings.”
It was thus Paul treated the proud reasonings and speculations of man; withal briefly touching on those that had gone entirely astray—Hymenaeus and Philetus. It was not merely now that they had made their consciences bad and slipped away from faith. Their own word would eat as a canker, and do harm to others as well as to themselves, “Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.” This was to reverse the lesson of a risen Christ, and to open the way for all laxity. It was a kindred error, though in an opposite direction, to that which false teachers sought to infuse among the Thessalonians there that the day of the Lord was come, producing panic; here that the resurrection was past, leading to ease. The one was suited to upset the young, the other to beguile the old.
Then the Apostle brings out most important directions for the days that were then coming in, but now come, and more. Questions are before him more serious than a maintenance of order. How are we to walk so as to please the Lord when disorder reigns, claiming to be the only true order? In a measure, no doubt, the truth is in Christendom, and only there; for one cannot look for the truth in Judaism or heathenism now. Judaism had its divine institutions and hopes, but the truth is found in Christendom only: nevertheless in Christendom, who fails to discern Jewish elements and heathenish enormities? How is a man to walk in such a state of things as this? In the former epistle, Timothy was told how to behave in the house of God, as yet in order; but now we are told how to behave in such a state of things as the present disorder. “The foundation of God standeth sure [or, the firm foundation of God standeth], having this seal, The Lord knoweth them that are His. And, let everyone that nameth the name”—not of “Christ,” but—“of the Lord depart from iniquity.” I must do so, if I own Him only in the indispensable truth of His Lordship—if I own Him simply as the One that has authority over my soul. And a less confession than this God never permitted the church to accept; nor in fact in Jerusalem itself was less ever accepted than the naming the name of the Lord. God had made Jesus to be Lord and Christ, preached Peter on that day of power, when as yet much lay hid, and the great instrument of the revelation of the mystery was still shrouded in the darkness of midnight. But, if one confesses the name of the Lord, the word is imperative: “Let him depart from iniquity.” The disorder might be so great that we might make mistakes in our anxiety; but “The Lord knoweth them that are his.” On the other hand, if a soul confesses the name of the Lord, he must have done with iniquity.
This of itself indicates that the epistle provides for a time when it is no longer simply a question of recognizing persons coming out of the world. It is needful to exercise judgment now. One must try disorders and prove profession. Truth and holiness and endurance are wanted, not authority or outward order. Why cannot a man be as simple now as in apostolic times? Why not baptize at once every soul around? It would not be accordant with the mind of God. It is a duty in the present state of confusion to use scriptural means; and here we have our warrant, as in the epistles we find more. Whatever therefore may be right in certain cases, the assembly of God ought never to be forced to put every case on the same dead level—ought never to be bound by any, special process, as if it were unalterable. The cause of this is the present confusion, and accordingly the Apostle brings a picture of it before Timothy’s mind.
“In a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work.” That is, it is not enough that I should walk with the Lord individually, but I must clear myself of association with that which is contrary to His name. Such is the meaning of purging himself. It is not the question of discipline—dealing with evil ways; but here we are in a state of things where we are in danger of being mixed up with vessels unto the Lord’s dishonor. Nothing can sanction this. I am not at liberty of course to leave Christendom, I dare not get out of the great house at all; indeed I cannot (at any rate without becoming an apostate) leave the house of God, however bad its state may be. This is evidently not the true remedy—to abandon the confession of Christ: only an apostate could think of it. On the other hand, it is unholy to tamper with evil. Therefore it is incumbent for the Christian to look to this gravely, never to be dragged by the fear of breaking unity into accrediting what dishonors the Lord. Now this is in particular a difficulty for saints, when they have revived before the soul the blessedness of maintaining the unity of the Spirit. It can never cease to be a Christian’s duty to maintain the unity of the Spirit; but it is not maintaining the unity of the Spirit to couple with the name of the Lord that which is fleshly and sinful. It is well to be exclusive of sin, but of nothing else. It is well to maintain the largest heart for everything that is really of Christ. But we must exclude that which is contrary to His name; and the very same desire to prove one’s love, one’s faith, one’s appreciation of Christ, will make one anxious not to be dragged into that which is not for His glory. “If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work.”
But then another thing. He lets Timothy know that while he laid this on others, he must look carefully to his own ways. “Flee also youthful lusts: but follow righteousness, faith, charity, peace.” It is not simply now to follow these, as urged in the first epistle (1 Tim. 6:1111But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. (1 Timothy 6:11)); but he adds a most characteristic word in the second epistle. And this, I apprehend, is the reason. He forbad his going on in association with those that dishonor the Lord, with vessels to dishonor; but he tells him to follow these things “with them that call on the Lord out of a pure heart.” Therefore, isolation is never desirable, though it may be sometimes necessary. But no man ought to separate himself from the children of God, unless it be a dire necessity for the Lord; it is clearly not according to Christ. It seems to me, I confess, that if there were simplicity of faith, the Lord would give one eyes to see some at least that call upon the Lord out of a pure heart.
Thus we have everything cared for here; the state of confusion is clearly depicted, as it then was beginning, and as results have proved yet more. How gracious of the Lord to point out the path for the saint, separate from that which grieves the Lord, yet enjoying all that He sees good for us of the privileges of Christianity! Otherwise this might have seemed to be (what unbelief taunts and stigmatizes it, spite of His sanction) pride of heart and presumption. And the comfort is that, if prepared to cleave to the will of the Lord alone, we shall have, through His grace, fellowship with the true-hearted. “Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that they do gender strifes. And a servant of the Lord must not strive, but be gentle toward all, apt to teach, forbearing, in meekness correcting those that oppose, if perhaps God may give them repentance for acknowledgment of the truth, and they may for His will wake up out of the snare of the devil, having been taken captive by him.” This was always the becoming tone; but now it is imperiously necessary, as well as wise and good.