In strong contrast with that desertion of the apostle which had overspread the saints of proconsular Asia is the call to Timothy with which chapter 2 opens.
“Thou therefore, my child, be strengthened in the grace that is in Christ Jesus. And the things which thou hast heard from me among many witnesses, commit these to faithful men, such as shall be able to teach others also” (ver. 1, 2).
There only is the source of all real strengthening of the soul from God— “the grace that is in Christ Jesus.” The apostle's presence and teaching wrought invaluably for the blessing of saints; but he could tell the dear Philippians, “even as ye always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” At all events, whatever might disappear of the highest authorities or of the lower dependent on their appointment, God was there abidingly to work in the saints both to will and to work according to, or for, His good pleasure. And as the saints in Philippi give us the proof of the power of the grace in Christ to keep and strengthen to all obedience, so the turning away from him that called them in the grace of Christ, unto a different gospel which is not another found its sad but sure warning in the Galatians. They were equally as the Philippians the fruit of the apostle's labor, and in spite of the infirmity in which Paul at the first preached to them; no small trial to him or them, instead of slighting or spurning received him as an angel of God, as Christ Jesus. Now so weakened were they by the legal zeal of those who desired to shut them out from the apostle that he needed to ask, if he, for whom they would have plucked out if possible their own eyes and given them to him—if he was become their enemy in speaking the truth to them. It is good, he adds gravely, to be zealously sought in a good thing at all times, and not only when I am present with you.
This then is the secret at all times and under every change of circumstance; but it is most appropriately urged on a confidential fellow-laborer of timid character and not of the highest rank, when the apostle had in full view the ruin of the church's testimony and his own speedy departure. None need wonder at the emphatic terms in which he exhorts his child to draw on the rich and ever-flowing stream. Faith in the grace of Christ alone drinks freely and has within that living fountain springing up to eternal life; faith in Him, Who is now glorified, alone has rivers of living water flowing out from within. Whatever the want, His fullness is the same, undiminished, accessible, and free; whatever the danger, He has overcome the world and the devil, He Who suffered for us, yea, for our sins once for all, and He knows all and has all power and authority Who hears our every appeal and loves ourselves unchangingly. Timothy needed this grace to strengthen him. It is revealed to us and as true for us who need it no less in our place. It is equally open to us and sure for us. Oh! that we may look to Him confidingly in our wants for ourselves and for others.
But there is more than encouraging ourselves in the Lord when distress abounds and difficulties press and dangers impend or affright. If the truth in Christ is needed to deal with and quicken dead souls, no less is it requisite and valid for the saints. Here it is a question of farming and furnishing those who are to instruct others. We must distinguish the uses of divine revelation. The word of God is the standard of truth: nothing else is or can be such a test, and in its wondrous fullness, not one word of which is in vain there is the special touchstone of Jesus Christ come in the flesh, Whom the Holy Spirit always leads a true witness to con fess, as the spirit of error ever shirks or denies. But in a general way we may say that the apostolic deposit puts faith or unbelief to the proof. A Jew now would own perhaps, sincerely all the ancient oracles called the O.T. Is he therefore a believer? Assuredly not, because he does not hear, he rejects, the apostles (1 John 4:66We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. (1 John 4:6)). Ye are of God, says the beloved disciple to the little children, the actual family of faith, and have overcome the many false prophets that are gone out into the world or the evil spirit animating each: because greater is He that is in you than he that is in the world. They are of the world: therefore speak they [as] of the world, and the world heareth them. But this does not finish what he lad to say and they to weigh and hold fast: We are of God; not “ye” only as born of Him, being begotten by the word of truth; but we as His inspired witnesses in communicating that truth which beyond all, tests souls since the rejection of Christ. He that knoweth God heareth us; he that is not of God heareth us not. Hereby we know the spirit of truth and the spirit of error.
Here however it is the means of communicating the truth rather than the word acting or employed as a standard. As it is a question of edifying, there is no call for such trenchant and solemn appeal. Scripture is no doubt the fullest, most exact, and absolutely reliable means of conveying the mind of God; but His grace uses many other things from the nursery to the dying bed. Among these sound, competent, gracious and intelligent ministry has a capital place. And the apostle's present charge to his beloved associate is really with the view of providing for efficient service in this kind. No man on earth, we may presume, had enjoyed so largely as Timothy, the privilege of hearing the greatest of the apostles. Here he is admonished to bear in mind that what he had received was not for himself only but for others, and in order that the best results should be attained by grace, through such as had capacity to teach faithfully. In ministry or service of the word it is only fanaticism, not, faith, to deny the importance of competency; as we hear the Lord (Matt. 25) in the parable of His own dealing with His servants, giving talents, sovereignly indeed (to one five, to another two, to another one), yet to each according to his several ability. It is not that ability is gift, or that the talents (His goods) are to be confounded, as in popular parlance and even in vain-glorious theology, with the several ability of each servant. Not only does every scripture that treats of the theme speak of “gifts” as wholly differing in source and character from any one's ability, but even in the parable, which learned ignorance regards as abounding in loose drapery, they are distinguished in the clearest way.
We have also to take note of another prevalent misconception of this verse. By many excellent and erudite persons the apostle is supposed here to lay on Timothy the responsibility of ordaining to ecclesiastical office. Now of this there is absolutely nothing said. 1 Tim. 3 does present the qualities requisite for an overseer, or bishop; and undoubtedly the bishop must be apt to teach (διδακτικός, though not necessarily a διδασκαλός, or teacher). But ruling was characteristically their duty; and so it is said in 1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17), Let the elders that rule well be counted worthy of double honor, especially those that labor in the word and teaching. The fallacy is that others might and did not teach who were not elders; which is at direct issue with the facts, words, and principles of the New Testament on this head. Not an expression in our ver. 2 enunciates eldership or implies it. The full meaning of the whole and of every part is satisfied by not going beyond faithful men instructed by Timothy as the apostle directs, so that they might be competent to teach others also.
Let us weigh a little the nice phraseology of the apostle that we may the better appreciate its wisdom as well as consistency with the truth revealed elsewhere. The apostle had kept back nothing that was profitable from so confidential a companion. He had nearly accomplished his course and the ministry which he received from the Lord Jesus to testify the gospel of the grace of God. He shrank not from declaring to others not so near nor honored as Timothy the whole counsel of God. So here the things which Timothy had heard from him among many witnesses, these he was to commit to faithful men. As the matter testified was not done in a corner, so the apostle had openly brought out the precious truth in the presence of many witnesses. The Lord had already pointed out that men do not put a light in secret, nor under the corn-measure, nor under the bed; the apostle was an unwearied and whole-hearted witness for Christ unto all men of what he had seen and heard, yea and of the things wherein the Lord was to appear to him. And the “many witnesses” among whom Timothy had heard these things from Paul would not only encourage to the greater spread of the truth but confirm the communications made. For here not inspiration is predicated of the many witnesses, but exact information in order to the confirmation and propagation of the truth. If Christ is the true Light, His own also are the light of the world. To be the salt of the earth is not enough, however good: activity in grace is called for, light diffusing itself and dispelling darkness. For this suited vessels are requisite; not learned, nor even educated, but “faithful men.” To them was Timothy to entrust what was revealed of God, in order to build souls up and give them an inheritance among all them that are sanctified. Nor is it assumed as a simple fact that faithful men are necessarily men who are able to teach. It is rather “such as” shall be competent to teach others also. All is as simple as beautifully precise.