The opening salutation of the Epistle as usual is instinct with the spirit of all that is to follow. Deep seriousness and tender affection pervades the whole. It is no longer a question of order in the house of God on the earth, when the apostle is obliged to speak of a great house where are not only gold and silver vessels, but also wooden and earthen, and some to honor and some to dishonor. Then not discipline only, but purifying oneself from these at all cost becomes a paramount duty, if one is to be personally a vessel to honor, sanctified, meet for the Master's use, prepared unto every good work. It is a question in short of the firm foundation of God with its unfailing comfort on one side and its inalienable responsibility on the other. But, thank God, come what may, that foundation stands, whatever the disorder of the house; and the consequent obligation of the faithful abides, the more peremptory for His glory because of general defection. Faith never despairs of good, never slights evil, and is free only to please God, instead of easing self by the choice of the lesser wrong.
It could not be, however, in these circumstances, but that a tone of importunate earnestness should prevail. Therefore is the need urged more than ever of courage and endurance, as well as of high jealousy, for the will of God and detestation of the evil way of man—of man now alas! associating the Lord's name with the worst wickedness of Satan. The modest but apparently timid character of Timothy called forth the apostle's heart under the power of the Holy Ghost to prepare him for the arduous labor and conflict which lay before him on the speedy departure of his spiritual father. Even more thoroughly and with less exception do its exhortations apply to the faithful now, than those of the first Epistle, because there was more of the official element in the first, whereas what is moral predominates in the second. Be it ours therefore to profit fully from this consideration. For unquestionably the difficult times of the last days have long since come, and the darkness of the closing scenes of lawlessness are already casting their shadows before.
“Paul, apostle of Christ Jesus, by God's will, according to promise of the life which is in Christ Jesus, to Timotheus [my] beloved child: Grace, mercy, peace, from God [the] Father and Christ Jesus our Lord” (ver. 1, 2).
It is observable that here, as in the first Epistle, Paul puts forward his great commission. Intimacy was never meant to enfeeble that divinely given place and authority. Sometimes the apostle might merge it; as we see with gracious beauty in his Epistle to Philemon, where authority would have jarred with the chord he wished to strike in that valued believer's heart. Here apostleship was demanded, not only by the nature of the first Epistle, but in order to give weight to the moral directions of the second. The path of Christ which lay through the perilous dilemmas of the last days required the highest expression of divine authority. Without this sanction even the most necessary step of righteousness must expose the man of God who took it in faith to the charge of innovation, of presumption, and specially of disorder because the general state of Christendom was itself one of fixed, traditional, and all but universal departure, from God's word.
But in the first Epistle it is “apostle according to the command of God our Savior and of Christ Jesus our hope.” This is evidently more in relation to mankind, as much to the saints is external as compared with the terms of the second Epistle. “By God's will” is here as in 1 and 2 Corinthians Ephesians and Colossians It was requisite or wise at first, and abides to the last. The “will” of God admits of a far larger and deeper application than His “commandment,” however important this may be in its place. Many, who would shrink from insubjection to a commandment of God, might be comparatively little exercised about His will, which takes in a vast variety of spiritual life exercised outside the range of a formal injunction. We may observe a kindred distinction which our Lord draws in John 14 between His commandments and His word. (verses 21, 23, 24). This addition in the Second Epistle quite falls in with its broad and deep character.
But there is more difference still. Paul was apostle “according to promise of the life that is in Christ Jesus.” This clearly connects the closing Epistle of Paul with the opening one of John, where eternal life in all its fullness in Christ is the characteristic doctrine. Not that this was ever absent from the Pauline Epistles. We see it in those to the Romans and the Corinthians, to the Galatians, the Ephesians, the Philippians, the Colossians, if possible still more brightly and in practical power. But here it is in the most prominent way bound up with his apostleship and of course, therefore, with the entire bearing of this, his last written, communication. The Spirit of God for the first time puts it undoubtedly in the fore-ground.
But the method employed has not been, I think, at all rightly apprehended. The preposition (κατά) holds its more ordinary sense, “according to,” in conformity with, rather than in pursuance of, or with a view, to the fulfillment etc. Not the object and intention of the apostleship is expressed thereby, but its character. Undoubtedly Paul's apostleship did further and made known the promises of eternal life; but the truth revealed here is that he was thus called of God according to, or in keeping with, this promise of life. His office was not merely to be minister of the gospel in the whole creation under heaven; nor yet only to be also minister of the church which is Christ's body. He now for the first time describes himself as by God's will apostle “according to promise of the life that is in Christ Jesus.” Never did Timothy, never do the faithful, need so much the comforting strengthening knowledge of that life as in view of the horrors and dangers which this Epistle contemplates. If aught be real in a world of vain show, the life is which is in Christ; it is eternal, as it is meant to overcome by faith. Without that life even the power of the Holy Ghost might work in a son of perdition. “Many will say to Me in that day, Lord, Lord, did we not prophesy by Thy name, and by Thy name cast out demons, and by Thy name do many powers? And then will I avow unto them, I never knew you: depart from Me, workers of lawlessness.” Power without life is most ominous and fatal; with life, most blessed and eminently characteristic of Christianity. We shall see this carefully put forward for our consolation in this very chapter of this Epistle. But life has indisputably the prime, place in the character here given of Paul's apostleship. No one had prophecy as he had; none knew all mysteries and all knowledge like him; and who, as he, had all faith, so as to remove mountains? But he had also that love which is of God, surpassed perhaps by none; for he lived the life which is in Christ Jesus. We can but admire, therefore, as we here read of, his apostleship characterized, not by display of spiritual energy, but “according to promise of life that is in Christ Jesus.”
Life, like faith, is individual, yet obedient and therefore valuing, next to Christ, the walking with those who are His to His glory. But do any walk well together, who have not faith to stand alone if His will required it? Life therefore is thus brought forward in this capital place. If ever its value was felt more than before, it was now: the strait of times called for all that is of Christ. Glory on earth had been the idol of the Jew at his best; heavenly glory in and with Christ is the Christian hope; but one has now life in Christ, a “promise” incomparably beyond those to Abraham, David, and any other worthy. We have it in Him now, and with Him shall manifestly have it when glorified. The earth, the world, was the theater of God's dealings and will be of His kingdom in power and glory when Christ appears and reigns. But as Paul was apostle according to promise of the life that is in Christ, so we having Him have that eternal life which will enjoy its own proper sphere at His coming, above the world of which its nature is wholly independent.
“To Timotheus, [my] beloved child.” In the first Epistle he was designated “true” (γνησίω) child. It might have seemed impossible to have missed the intended difference. For the words necessarily intimate in the latter case that Timothy was no spurious son but his genuine child, and this not merely in “the” faith as an objective possession but in “faith” as a real living principle in the soul. In the former case there is the express declaration of the apostle's positive and personal affection, which was apparently no formal or unmeaning phrase. Yet a German annotator of some repute asks, “Can it be accidental that instead of γνησίω τέκνω, as Timotheus is called in the first Epistle 1:2, and Titus 1:44To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. (Titus 1:4), here we find ἀγαπητῶ? Or may a reason for the change be found in this that it now behooved Timotheus to stir up afresh the faith and the grace in him, before he could again be worthy of the name γνησίον τέκνον in its full sense?” And this shallow remark, which misses the true inference from the use of the designation in Titus (who never draws out the strong feelings of the apostle as Timothy does in both Epistles, and yet is styled no less γν. τ.), has had the most deleterious influence on Dean Alford's general comparison of the two Epistles, and misled him on not a few details of importance. Bengel, Ellicott, and others are much more correct in this; so that the regret expressed for their misapprehension might have been well spared. The failure in discernment really belongs to those who affect to see loss of confidence in the Second Epistle; and it is only made conspicuous by allowing more love. “More of mere love!” is a strange phrase, and unworthy of a saint, who ought better to know its real and inestimable worth. “Grace, mercy, peace from God [the] Father and Christ Jesus our Lord.” Here we have the same words precisely as in the First; and as to both so famous an expositor as Calvin dares to apologize for the apostle, if it be not to censure him. “He does not observe the exact order; for he places first what ought to have been last, namely, the grace which flows from mercy. For the reason why God at first receives us into favor and why He loves is, that He is merciful. But it is not unusual to mention the cause after the effect for the sake of explanation." Such is his comment, which is on the first occasion, repeated substantially on the second. It is plain that the scope of the blessed wish of the apostle has escaped him. For grace is the general term for that energy and outflow of divine goodness which rises above men's evil and ruin, and loves notwithstanding all; and so is most correctly, as it is uniformly, in the first place in the salutation, whether to assemblies or to individual saints. “Mercy” most appropriately finds its place in the desire of God's pitiful consideration for individual weakness, need, or danger, and so is found not only in 1 and 2 Timothy but also exceptionally in Jude, of special purpose, as it disappears from Philemon where the assembly in his house rightly modifies the formula. But mercy being thus subordinate, however sweet individually, with unquestionably good reason holds the second place. By none is it doubted that “peace,” as being an effect rather than a spring, is found where it should be, as indeed each and all have been shown to be. Yet how sorrowful and humiliating that such apparently unconscious but real disrespect to scripture should stand unchallenged in the final shape as well as in a modern translation of his writings, who is generally allowed to be in nothing behind the very chiefest Reformers! If reverence for God be attested by trembling at His word, may we be warned by such an example.