The apostle has now fully and freely entered on his fresh missionary excursion, as well as visitation of the assemblies already formed. Silas is his chosen companion, no longer Barnabas. All things work together for good in the hand of divine love; whilst governmentally each shall bear his own burden: grace does not fail, but moral responsibility is untouched also.
From Syria and Cilicia Paul journeys to Lycaonia. “And he came unto Derbe and unto Lystra; and, behold, a certain disciple was there, by name Timothy, son of a Jewish believing woman, but of a Greek father; who was borne witness to by the brethren in Lystra and Iconium. Him Paul would have to go forth with him; and he took and circumcised him because of the Jews that were in those places, for they all knew that his father was a Greek” (ver. 1-3).
Little is said of the other results from the apostle's visit to Derbe and Lystra. Our attention is concentrated on a “young disciple” there. He was therefore not converted at this time, but doubtless, during the former visit of the apostle, who speaks of him as his “true child in faith.” Timothy he had begotten in Christ Jesus through the gospel. The circumstances were peculiar. He was the son of a believing Jewess, Eunice, but of a Greek father, with an exceptionally good testimony from the brethren in those parts. This led to a remarkable step on the part of the apostle: he circumcised him “on account of the Jews” there, “for they all knew that his father was a Greek” or Gentile.
Now this was in no way the requirement of the law; which, on the contrary, in strictness placed Timothy by his birth in a painful and outside position. It was really an act of grace on the part of the same apostle who would have utterly repelled the circumcision of Titus; for Titus was a Gentile. Still less is it inconsistent with the recent council at Jerusalem; for the question there was whether the Jewish yoke was to be placed on the Gentiles that believed. It was decided, we have seen, that no such compulsion was authorized or desirable. Here, it was the child of a Jewess against whom Jews would have had a feeling because of his father. In all probability the father was now dead, of whom we never hear as alive, and who in that case, might have perpetuated the uncircumcised condition of his son. If the father no longer lived, Paul could act the more freely; and the same champion for liberty who refused compulsion in the case of Titus, himself took and circumcised Timothy.
It is of great moment that we learn to submit our souls to the largeness of divine truth. The principles which governed the cases of Titus and Timothy were quite distinct, because their nature and circumstances were wholly different. But there was a center in which the two principles found harmony. They were alike expressions of Christian liberty; in neither instance was the apostle under law but under grace. What can be more instructive for us? We are always liable to the exact reverse: flesh and law habitually work together, as on the other hand we are called to the grace and truth which came by Jesus Christ.
We may learn from this to avoid and resist the notion that there can be but one principle to govern our conduct. It is not so, if the relationships and the circumstances of the parties wholly differ. Wisdom in that case would rather seek from God's word the Spirit's instruction for our guidance in each case respectively. Nature and tradition constantly tend to a dead level, which is as far as possible from the wisdom of God, in which we are called to judge and act. A principle however true and sound, as for instance not to circumcise Titus, might entirely fail to meet. Timothy's case whom grace circumcised to stop the mouths of Jews though the letter of the law would rather have put him away than circumcise him. Routine is sure to mislead in the things of God. An eye single to Christ and His grace will discover the true way, and grace knows where to be inflexible and when to yield. It was the wise procedure of one who, free from all made himself bondman to all that he might gain the more; who became to the Jews as a Jew in order that he might gain the Jews, to those under law as under law (not being himself under law) in order that he might gain those under law; to those without law as without law (not as without law to God but as lawfully subject to Christ) in order that he might gain those without law.
What an admirable lesson was this, practically, for Timothy, henceforth to be the companion and fellow-worker of the great apostle of the Gentiles, whatever the immense gap between them. The step, too, was taken in connection with his going forth with Paul who sought to cut of occasion from them that sought occasion. Grace where there is no demand can go far to meet such as have honest difficulties; whilst it resents and refuses every effort to impose what is unauthorized by God and inconsistent with itself.
We may here recall the important facts for which we are indebted to the two Epistles which the apostle wrote long after to Timothy; for they really had the most influential bearing on the course which was opening for his young companion. First, there were prophecies which went before as to Timothy
(1 Tim. 1:18; 4:1418This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; (1 Timothy 1:18)
14Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14)), and this not only as marking him out but indicating the gift of God to be imparted. The history simply gives us the apostle's wish and mind as to him; but the apostle shows that there were prophetic intimations, presumably from more than one, respecting the work to which he was divinely designated; not unlike the way in which Barnabas and Saul had been called and separated to their first missionary work and journey. Even the apostle did not act without these remarkable interventions; of which he reminds his beloved child when he first wrote to enforce the commission entrusted to him and to define his duties in that charge, “that thou mightest war by them (i.e. the prophecies) the good warfare,” though this would be vain without “having faith and a good conscience.” It would brace his spirit to remember that God had designated him to a work of such difficulty and peril. Secondly, a positive gift of God, or χάρισμα, had been communicated to Timothy by the imposition of the apostle's hands (2 Tim. 1:66Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. (2 Timothy 1:6)), the elderhood having also joined in laying on their hands at the same time (1 Tim. 4:1414Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14)) as not only witnesses but having fellowship with the apostle's act. The believer in God's word needs no argument to prove that such a power of the Spirit is wholly distinct from any qualities previously possessed by Timothy, though no doubt all he had before was the vessel in and through which the gift wrought. But such a phrase like so many common among evangelical, as well as Catholic, “sanctified intellect,” is wholly misleading; because it expresses the error of human nature rehabilitated or improved by grace, denies the judgment of the fleshly mind in the cross to which faith thoroughly bows, and leaves out the special energy of the Spirit according to the gift of Christ. This Timothy then received, and in the way Scripture describes: which none should doubt because of the powerless, not to say profane, imitation of some bodies in Christendom from early days till now. With him it was a special way for a special work. It is error and ignorance to generalize it, and to assume that others did not receive gifts, χαρίσματα, without any such laying on of hands; any more than to deny that the Holy Ghost was given to the faithful only after a similar sort. That He was so given in peculiar circumstances by imposition of apostolic hands is true; that it was always so is to neglect the still weightier instances of Acts 2 and 10. So with the gifts; they were given in sovereign grace without any such act ordinarily; and this is of all moment for the saints at all times since, when there were and could be no apostles to lay hands on any. But superstition is as blind as rationalism, though seemingly more reverent.
“And as they passed through the cities, they delivered them the decrees to observe, which had been ordained by the apostles and elders who mule in Jerusalem” (ver. 4). This is particularly recorded of the apostle and his companions; and it is the more to be noticed because, when the questions discussed at the council came up for solution in the Epistles these decrees are never referred to. Here again we have to discern the wisdom of God. The decrees were given where Jewish influence prevailed. They were of the highest value to settle the doubts of those who looked up to Jerusalem and especially to the apostles and elders there. If in Jerusalem the chiefs and the church as a whole condemned wholly the imposing of circumcision on Gentiles, who were entitled to press it elsewhere? Certainly not such as had reverence for those whom the Lord had set up in Jerusalem.
In the First Epistle to the Corinthians and in that to the Galatians, the question is argued on the broad ground of the gospel, without reference to the decrees. Here again there is no inconsistency whatever. The decrees were admirably in season and place for those to whom they were given; and Paul was conspicuously zealous in giving assemblies already formed where Jews abounded these decrees to observe. But when he wrote, his Epistles in the subsequent exercise of his apostolic power, he solves the question altogether apart from the decision at Jerusalem by the truth of Christ and His work now fully revealed.
“The assemblies then were being strengthened in the faith and increased in number daily” (ver. 5). Thus did the Lord use the action of grace for helping on His testimony. Agitation is eminently destructive not only to the confirmation of the soul but to the going forward of the work among fresh converts. Faith is nourished by grace, not by questions gendering strife, any more than “by meats” as the apostle somewhat contemptuously speaks of Jewish controversies, “wherein they that walked were not profited.” And grace is inseparable from Christ Who' s “the same yesterday, and to-day, and forever.” Questions apart from Him are met by diverse and strange teachings which only distract the senses. It is good that the heart be established by grace. This was what the apostle walked in, to the profit of those that heard him. Faith was strengthened and fresh assemblies sprung up more and more, or, at the least, their numbers increased daily. Such is the beautiful picture drawn by the Spirit of God; and such the encouragement given to the apostle with his companions in labor.