The most trusted and the most endeared to his heart among all the Apostle Paul’s yoke-fellows was Timothy. “I have no man like minded” with Timothy. A Jew by his mother’s side, both she and his grandmother Lois were of that faithful remnant who were waiting, amid the general apostasy of the nation, for the hope of Israel. Had they been resident at Jerusalem they would have been found, like Simeon and Anna in the temple, to await and welcome the infant Saviour. They had “unfeigned faith,” and accordingly the youthful Timothy was trained up in the knowledge of the Scriptures. “From a child thou has known the holy Scriptures which are able to make thee wise unto salvation, through faith which is in Christ Jesus” (2 Tim. 3:15). If this were more perseveringly done by parents, how much oftener would the conversion of their offspring be the reward of their assiduity. It is likely that he received the truth at the first visit of Paul with Barnabas to Lystra and Derbe (Acts 14:6,20,21). A youth so trained, would imbibe the truth of a crucified Messiah by the mouth of such a one as Paul with great fervor and delight. There was time between Acts 14 and 16 for the word to have taken root, so that the depth and solidity of his character could be witnessed to and well reported of by “the brethren that were at Lystra and Iconium” (16: 2). The Apostle warned Timothy afterward that a bishop was not to be “a novice, lest, being lifted up with pride, he fall into the condemnation of the devil” (1 Tim. 3:6). “Young men likewise exhort to be sober minded” (Titus 2:6). Before they go out towards others, they need to be deepened and exercised in their own souls. Whilst in prison at Rome one of Paul’s sorrows arose from those who preached “Christ even of envy and strife” (Phil. 1:15).
Disappointed as to Barnabas, his heart found a solace in Timothy. The Lord here gave him a young man whom he could train after his own thoughts, and send forth as his accredited, agent upon any mission which required judgment. It may be that his “often infirmities” ballasted the precocity of his mind, and produced in him a depth of reflection, a quietness of manner, and a discrimination of character—qualities so often found where there is weakness of body. The personal affection of the Apostle for him breaks out continually. It is really like that of a father for a most loved child who reciprocates that attachment. More especially does it appear in the 2nd Epistle, after a long course of fellowship in service had proved his worth (2 Tim. 1:3,4). He seems completely to identify himself with him (2 Tim. 1:6,7,8;2. 1, 2), and to suppose that he alone was capable of carrying on the work after his own death (2 Tim. 4:3-8). So also he introduces him to the Churches without fear, as an example, and as one in whom they could confide. Not only in the Epistles does his name often appear with Paul’s in the address, but he was frequently commending him as having the same single-eyed purpose with himself. Thus, “I have no man likeminded, who will naturally care for your state, for all seek their own, not the things which are Jesus Christ’s; but ye know the proof of him, that, as a son with the father, he hath served with me’ in the gospel” (Phil. 2:19-23). This love, then, was not only a liking for the qualities in the man. No. He loved in this way, but he loved also in Christ, and he loved, too, because their views were thoroughly, in accord on the service and faith of Christ. And here it may be well to allude to a guard which he had in the choice of such an instrument as Timothy. There are always two sides in Scripture—the human and the divine. “The Lord knoweth them that are his,” is the divine side; and “Let everyone that nameth the name of Christ depart from iniquity,” is the human. When Paul went up with Barnabas to the council, “they (that is, the brethren) determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.” This was the human side. But Paul had another resource; he “went up by revelation and communicated unto them that gospel (said he) which I preach among the Gentiles.” (Gal. 2:2.) This was the divine side. And so with Timothy—much as he liked him, and preferred him, perhaps, to Titus, Silas, or Luke, yet he was divinely bound to employ him. “This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee” (1 Tim. 1:18); and thus it became known in a public way, as it were, that he was not only the beloved and trusted friend of the Apostle, but had a kind of public service committed to him by the voice of prophecy. Thus there could have been no jealousy of his position. Meeting with him at Lystra, he makes him the companion of all his purposes and thoughts. “Thou hast fully known my doctrine, manner of life, purpose, faith.” He is with him in all the journey through Phrygia and Galatia, until’ the vision of Paul at Treas. (Acts 16:9.) Here Timothy appears for the first time to have quitted him—the narrative being taken up by Luke (as we may suppose) in the first person plural, “we.” Some think that he was dispatched to Ephesus (1 Tim. 1:3), but it is not likely. We do not find his name mentioned during Paul’s stay at Philippi, where it is possible Luke was left on the departure of Paul, as Acts 17 takes the narrative up again in the third person. At Thessalonica Timothy is again his companion (Acts 17:14), and at Corinth (Acts 18:5), and also at Ephesus (Acts 14:22), whence he was sent into Macedonia. In Acts 20:4, we find his name among those who accompanied our apostle into Asia, and the narrative is resumed by Luke. We have several notices of him during the Apostle’s detention at Rome, as he is conjoined in the address to the Philippians with the hope, too, of sending him speedily to them. His name also appears in the Epistle to the Colossians and to Philemon, and he is mentioned to the Hebrews (13:23) as having been lately loosed from prison, but not at that time with the Apostle.
Many interesting questions arise in connection with these two epistles. The date of the first may be put (although on all such points we must speak hesitatingly) soon after Acts 20:1. (Comp. 1 Tim. 1:3). It appears to be a filling—up or expansion of that to Titus—there being a greater breadth in the details, but also a new feature in the shape of a warning as to an impending apostasy. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith.” It all looks very like Romanism. There is an injunction to put “the brethren in remembrance of these, things.” Otherwise there might still be correction, amendment, and growth—the house of God is still recognized as “the church of the living God, the pillar and ground of the truth.” In the 2nd Epistle—the last he ever wrote—there had been a present departure as far as the Church went, for he says, “All they which are in Asia (as we understand all the recognized teachers) be turned away from me” (2 Tim. 1:15), whilst the impending apostasy was more fearful in his apprehension. “This know that in the last days perilous times shall come,” and then follows a catalog of vices identical with those of Rom. 1, with the addition of “a form of godliness, but denying the power thereof.” The house of 1 Tim. 3 is likened to “a great house,” with vessels “of wood and of earth” (2 Tim. 20). Meanwhile the Scriptures are given their true and immense value (2 Tim. 3:15,17), as at all times where there is a failure in living men. (Comp. Ezra and Nehemiah.) In both Epistles it is certain that the Apostle puts a just value upon his own position as “set for the defense and confirmation of the gospel,” but more especially in the second, where his only hope seems to be in the steadfastness of Timothy, “Preach the word, be instant in season, out of season,... for the time will come when they will not endure sound doctrine” (2 Tim. 4:2,3). He sees that everything had, or was to fail. But, as before hinted, part of this seeming egotism is connected with a reciprocity of interests and the most intense affection. He is relating his testimony, his treatment, and his prospects to a beloved friend.
Two things are very remarkable as to Timothy’s position. 1St, Prophecies going before on him (1 Tim. 1:18); 2ndly, Neglect not the gift that is in thee (χάρισμα) which was given thee by prophecy, with the laying on of the hands of the presbytery” (1 Tim. 4:14); 3rdly, “ I put thee in remembrance that thou stir up the gift of God (χάρισμα) which is in thee by the putting on of my hands “ (2 Tim. 1:6). Passing over any question of progress in the Apostolic powers of Paul, do these notices indicate progress in Timothy’s life? Was it in principle? “They that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus” 1 Tim. 3:13? Whatever be the suffrages on such points, one fact is palpable, that gifts (χαρίσματα) are to be waited upon, and may be strengthened by use. They are solemn responsibilities. “Say to Archippus, take heed to the ministry which thou halt received in the Lord, that thou fulfill it” (Col. 4, Rom. 12:6,7). The Epistles to Timothy and Titus are surely intended to balance the truths in 1 Cor. 12:14. Divines, since the Reformation, and indeed long before, ignored or forgot these two chapters, and formed their systems upon Timothy and Titus. Still, let us beware how we make light of this aide of the question. Far be it from any to disparage the place which the Holy Ghost authoritatively holds in the Church, but impulse is not the commanding thought of ministry. “Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.” “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself and them that hear thee.” (1 Tim. 4:15,16.) “Study to skew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Tim. 2:15.) Nothing is to binder the freest development of life in the body, but also “God hath set some in the church: first, apostles; secondarily, prophets; thirdly, teachers ... are all teachers?” (1 Cor. 12:28-29), and the instructions for such permanent gifts (persons δόματα, Eph. 4:8-11) as to their general conduct, behavior, and manner of life are largely found in these pastoral epistles. W.