Second Epistle of Paul to Timothy: Encouragement in Service in a Time of Collective Failure
Stanley Bruce Anstey
Table of Contents
The Setting - A Day of Ruin and Failure: 2 Timothy
In the first epistle of Paul to Timothy, he instructed believers as to the proper order of conduct suited to the house of God. In this second epistle, he instructs us as to how we are to conduct ourselves when things in God's house have fallen into disorder. What stands out in the second epistle is that there would be widespread spiritual declension in the Christian testimony in the last days, and need for wisdom to conduct oneself in such times.
This epistle was written to encourage Timothy to serve in a difficult day when the masses in the Christian profession were forsaking Paul and his doctrine (2 Tim. 1:15). It forewarns believers of the progressive character of corruption in Christendom, which would culminate in the last days when there would be wholesale departure from the truth of God. It anticipates a time of complete ruin and failure in the Christian testimony (2 Tim. 3:1-8; 4:3-4). At the same time, it carefully marks out the path in which the faithful are to walk in such times.
In the first epistle, the mass of Christians are seen as desiring to answer to their responsibilities in maintaining the order in God’s house, though a few individuals prove to be defective (1 Tim. 1:20; 4:1 – “some”). In the second epistle, it is the opposite. It views the mass of Christians as having failed (2 Tim. 1:15), and only a few individuals remain faithful to their profession (2 Tim. 1:16-18; 4:11).
What has happened in the history of the Church is foreseen in this epistle. Paul likens the ruin of the Christian testimony to “a great house” that is full of disorder and defilement (2 Tim. 2:20). In fact, the beginning of this departure was already noticeable when Paul wrote to Timothy. The Lord Himself foretold this time of failure and public breakdown in the parables of Matthew 13. He said that when things would be committed into the hands of men in the time of His absence, the "enemy" (Satan) would introduce “tares” (evil persons), “fowls” (evil spirits), and “leaven” (evil doctrines). Looking at the history of the Christian profession, we see that this has happened indeed. Satan’s emissaries have worked through human agents to subvert the truth of God in the hearts of men. Much corruption and disorder has been introduced into that which bears the name of Christ.
It is significant that there is no promise in the epistle (or anywhere in Scripture) of a recovery of the Christian testimony after it has fallen into this corrupted state. Instead, the Apostle told Timothy that things would only go from bad to worse (2 Tim. 3:13). He could not expect to see a recovery to the Church’s former glory as found in the early chapters of Acts, when all were filled with the Spirit, and all dwelt together in happy unity, and there were signs of the power of the Spirit. Revelation 2-3, indicates that the Church’s history on earth will end on a sad note of gross indifference to the claims of Christ. Not only would the Apostle be shunned, as mentioned in this epistle (2 Tim. 1:15), but the Lord Himself would be left outside! (Rev. 3:20) This is generally the case today.
This condition of gross departure from the truth will continue until the Lord comes and takes every true believer out of the professing mass (1 Thess. 4:15-18). With this dark picture before the Apostle, he seeks to stir up Timothy to continue in the service of the Lord. The theme of the epistle, therefore, is individual responsibility in service in a time of collective failure.
“The Man of God”
The expression, “the man of God” (1 Sam. 2:27; 9:10, etc.), occurs in Scripture when the mass of God’s professing people fail in their collective responsibility. It signifies a man who stands for God and acts for Him when those who profess to know God prove to be unfaithful. The term is always used in the singular form; Scripture never speaks of “men of God.” This shows that faithfulness is on an individual basis when there is a public breakdown in the testimony of the Lord. The expression, “the man of God,” is not used in Scripture when conditions are good among the Lord’s people, but when they are poor. The second epistles in the New Testament are particularly applicable for such times; they anticipate the public failure of God’s people and emphasize the need for individual faithfulness. It is striking, therefore, to see that Timothy is called a “man of God” (1 Tim. 6:11; 2 Tim. 3:17).
Since Timothy was a young man (1 Tim. 4:12), some have concluded that this epistle was written for young people who are struggling with the issues of youth—i.e. the temptations of the world, the flesh, and the devil, etc. However, it clearly wasn’t written with this in mind. To imply that Timothy was struggling with the world, etc., is to demean his sterling character and his incredible devotion to the Lord. He was a mature, godly Christian, though relatively young, who was totally committed to doing the will of God and serving His people. Timothy, therefore, was not a careless and indifferent young Christian. Paul could say of him, “I have no man likeminded, who will naturally [genuinely] 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. 2:20-22). To read this epistle with the mistaken idea that it is addressing worldly young people is to take it out of its context.
We are not saying that we cannot make applications to the young and careless from the epistle, but the context and primary interpretation is that of an older labourer (who is about to pass off the scene) counseling and encouraging a younger labourer. The object of the epistle, therefore, is to encourage Timothy to faithfully carry the torch that was being passed to him. Being a pastoral epistle—an epistle not written to an assembly or a group of assemblies, but to an individual—it is full of godly counsel from the Apostle to Timothy regarding his life and service for the Lord. Paul passes on to him many helpful pointers that have been graciously preserved for us in the Word of God, so that anyone who desires to serve the Lord will have these guiding principles for their service. It is a very needed word for today.
Outline
The first chapter—outlines the moral and spiritual qualities needed in the “man of God” in a day of ruin.
The second chapter—lays out some great principles needed for service in such a time.
The third chapter—recounts the resources available for the servant of God in order that he would be preserved and be found useful in such a day.
The fourth chapter—closes the epistle with some divine incentives for service that are calculated to stimulate the servant of the Lord in His work.
The Moral and Spiritual Qualities Needed in the Man of God in a Day of Ruin: 2 Timothy 1
(Chapter 1)
In Paul’s greetings and encouragements to Timothy, he carefully outlines the moral and spiritual qualities that are needed in the servant of the Lord in a time of public ruin in the Christian testimony. It presents to us a graphic picture of what every servant ought to be in difficult times such as these closing days of the Church's history.
Verses 1-2, contain the address and greeting of the Apostle. After establishing his apostleship he speaks of “the promise of life which is in Christ Jesus.” This, we believe, was mentioned for Timothy’s encouragement. In the face of all the declension and departure, Timothy could take courage that there were things that could not be touched by the failure of man. It was something on which he could confidently rest his soul. While everything connected to the testimony of the Church has been corrupted by the ruin and failure, none of these things can be touched by man’s unfaithfulness because everything we have “in Christ Jesus” abides for eternity.
The Promise of Life
The promise of life is the first of a number of things Paul mentions in the epistle that will survive all the failures and defections of believers. They are:
“Life” in Christ Jesus (chap. 1:1).
A “holy calling” in Christ Jesus (chap. 1:9).
“Sound words” (the truth) in Christ Jesus (chap. 1:13).
“Grace” in Christ Jesus (chap. 2:1).
“Salvation” in Christ Jesus (chap. 2:10).
“Godly” living in Christ Jesus (chap. 3:12).
“Faith” in Christ Jesus (chap. 3:15).
Paul reminds Timothy that there would be a fresh supply of “grace, mercy, and peace” from God the Father and the Lord Jesus Christ for the path in which he had been called to walk. Similarly, we also need “grace” to go on in a day of ruin and failure, and we can count on God to supply it (James 4:6).
There is “mercy” for us too, if we fail in the path. It has often been noted that when the Apostle addresses assemblies, he says that there is “grace and peace” from God for them, but in addressing individuals he adds a third thing—“mercy.” As individuals there is mercy available for restoration, for failing Christians. Whereas in regards to assemblies, which stand as a responsible corporate witnesses in this world, if they fail and lack corporate repentance (as has been the case in the Christian testimony), there is no mercy in the sense of restoration (Rom. 11:13-27; Rev. 3:15). Instead, the candlestick is removed in the place in which it has stood locally, as a governmental judgment (Rev. 2:5). This is also true in regard to the Christian testimony as a whole. Having failed in its world-wide testimony, the Church will not be restored to its former glory as seen in the book of the Acts. This is a solemn thing; there will be no restoration of the Christian testimony—only judgment. Individuals can be restored through mercy, but the public testimony of the assembly as the house of God and the body of Christ will not be restored.
God also gives “peace.” There are some very frustrating things that the servant of the Lord will encounter in his work. The Lord gives peace in such circumstances so that we are not chafed or overwhelmed by all of the confusion.
A Pure Conscience
Vs. 3 – As mentioned, in sending encouragements to Timothy, the Spirit of God, who inspired the writing of the letter, leads Paul to emphasize certain qualities that will be needed in the servant of the Lord in a day of ruin. The first thing he names is a “pure conscience.” It is absolutely necessary that we maintain a good conscience before God at all times; we will never be able to go on without it.
Having a “pure conscience” doesn’t mean that a person never fails, but that he judges himself when he fails so that he maintains communion with the Lord. It is significant that Paul connects a pure conscience with prayer, stating, “That without ceasing I have remembrance of thee in my prayers night and day.” See also Hebrews 13:18.
A good conscience is very important in the life of the servant of the Lord. It is, perhaps, why the Apostle mentions it first. If we allow anything on our conscience to go unjudged, it will have a direct effect on our prayer life. We will not have boldness to go into the presence of God, and as a result, our prayers will drop off. Nor will we have boldness to stand before men to confess Christ. If the servant of the Lord is to stand for Him against the tide of evil that has come into the Christian profession, he must be careful to have a “pure conscience” himself. Therefore, if we have done something that is inconsistent with the name of the Lord, we must judge it immediately.
Furthermore, a “pure conscience” does not mean that we understand and walk in all of the truth, but that we seek to live up to the light that we have in connection with the truth. Thus, we can with good conscience stand before God and men. Paul cites his own case as an example. Even when he was quite ignorant of the heavenly revelation of truth in the gospel, he acted according to the light he had. Even when he was in the Jew’s religion, he sought to maintain a good conscience by not allowing himself to violate any known law (Acts 23:1; Acts 24:16; Phil. 3:6). However, Paul’s conscience was not in the light of the heavenly revelation of Christianity then, and he even approved of the evil of persecuting the Church. He does not justify his wrongs here, but he mentions it rather, to show that he acted with good conscience in what he did, and therefore, was not guilty of deliberate dishonesty. His point is that the servant of the Lord must walk in the light that he has with all good conscience. It also shows that the conscience is not a sufficient guide for the soul; we must have the light of the truth of God too.
Genuine Affection for the Saints of God
Vs. 4 – The Apostle goes on to say, “Greatly desiring to see thee, being mindful of thy tears.” Here he touches on another much needed quality in the servant of the Lord—the tender feelings of Christ. Timothy’s tears were the evidence of a heart filled with the compassions of Christ. He genuinely loved Paul and the Lord’s people. Timothy shed tears for the people of God and desired their good and blessing. Paul said to the Philippians that he had “no one like-minded who will care with genuine feeling how ye get on” (Phil. 2:20 – J. N. Darby Trans.). This is so desperately needed in serving the Lord.
Every servant must have a genuine care for the saints of God, or else his ministry will not be very effective. Our service for the Lord will soon lose its impetus if it is not done out of genuine love for Him and for His people. If it is for any other motive—be it popularity, money, or other things—it is wholly a wrong principle. It is significant that in the Lord’s earthly ministry He did not call “hired servants,” but those who would work out of love for their Master and love for the people of God (Mark 1:20).
Timothy’s “tears” flowed out of genuine affection for the people of God. Having such care for the Lord’s people as he did, he must have sorrowed over the sad state of the Christian testimony. Many had turned away from the Apostle Paul and his teachings, and evil persons were asserting themselves with their bad doctrines, so that the house of God was being corrupted (2 Tim. 1:15; 2:16-20; 4:3-4, 10, 14.). This sensitivity is good and needful in the servant of the Lord in a day of ruin. If we have any sensitivity at all as to what is right, we should feel the broken state of things today and mourn over it (Matt. 5:6). What touches the Lord’s people touches the Lord Himself, and the servant who is in communion with the Lord will surely feel it too. Moreover, we need to own our part in the ruin and failure. It is from this posture of true humiliation over the state of things that we can be used of the Lord in this day.
Unfeigned Faith
Vs. 5 – The Apostle passes on to express his confidence in Timothy’s faith. He said, “When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.” The mention of Lois and Eunice does not mean that Timothy had a Christian rearing. His grandmother and mother had faith, being godly Jewess’ in the Jewish religion, but they did not know the gospel until Paul visited that region (Acts 14:6-7). Acts 16:1 says that his mother Eunice “believed” the gospel, but there is no mention of Lois, which leads us to think that perhaps she had died by that time. While Timothy did not have a Christian rearing, he certainly had a godly rearing and was taught the principles of faith. The mention of these two women shows that while faith and salvation cannot be inherited from parents, God loves to save and bless entire families (Acts 16:31).
Paul speaks of their faith here to show that it is essential in a day of ruin. He was not only referring to faith that believes the gospel, but to the faith that is needed for every step in the path. We are reminded elsewhere that the just shall live by faith (Heb. 10:38). We are never more in need of it than in days of weakness and failure. The enemy of our souls is relentlessly seeking to shake our faith and get us to give up. His plan is to “wear out the saints of the Most High” in days of remnant testimony (Dan. 7:25). He wants us to throw up our hands and think that there is no use in continuing. But faith enables the believer to rise above the conditions of the day and to persevere in spite of all the discouraging things he may encounter in the Christian testimony. Paul was convinced that Timothy had that faith to serve in such a day.
Paul mentions Timothy’s faith as being “unfeigned.” This means that it was not pretended; it was not put on in an outward way. It tells us that Timothy was sincere. In these days of hypocrisy and pretension, God wants reality in His people—especially in those who would go forth to serve Him. “Behold, Thou desirest truth in the inward parts.” (Psa. 51:6).
Moreover, faith is needed to trust the Lord in the field of labour. The servant must have faith to give out the Word and trust the Spirit to work in souls. If we lack faith in His service, then we may resort to fleshly devices to get results. Worldly props, sensationalism, and such like, are often turned to when simple faith is not in exercise; but “unfeigned faith” leans solely on the Word of God in ministry. Hence, the servant of the Lord needs faith to take the path of separation and the faith to trust the Lord for results in service.
The maintenance of a pure conscience (vs. 3), genuine love and care for the people of God (vs. 4), and unfeigned faith (vs. 5) are three essentials for serving the Lord in the path of separation in a day of ruin.
Spiritual Energy to Use Our Gift
Vs. 6 – Having expressed his love and confidence in Timothy, Paul then gives him some direct exhortations and encouragements in regard to serving the Lord. He says, “I put thee in remembrance that thou stir up the gift of God, which is in thee.” In the presence of general unfaithfulness there is a danger of thinking that it is hopeless to exercise one’s gift. Timothy may have had that idea and was letting his gift fall into disuse. Paul, therefore, gives him this needful word.
Linking this verse with 1 Timothy 1:18 and 4:14, we learn that a number of “prophecies” had gone forth among the saints declaring that Timothy would be raised up and used of the Lord in His service. By a formal act of the Apostle, the Lord bestowed a special gift on him. The “presbytery [elderhood]” recognized Timothy’s gift and expressed their fellowship with it and encouraged him to exercise it. Here, Paul exhorts him to that end, telling him to “stir up” the gift that he had and to use it for the blessing of God’s people. His gift was, perhaps, teaching and exhortation (1 Tim. 4:13). What an immense need there is for this gift in the church!
All spiritual gifts come from Christ the ascended head of the church by the Holy Spirit when we are saved. In Timothy’s case, Paul was the channel by which the Spirit of God communicated the gift. Spiritual gifts are not given in this way today, simply because there are no apostles living. Nevertheless, every member of the body of Christ has been given a spiritual gift to be used in the place where God has set them in the body. It comes directly from Christ in heaven by the Spirit of God and not through any intermediary person on earth. Timothy’s case was an exception.
From 1 Timothy 4:14 and this verse in 2 Timothy, we see two negative tendencies among the Lord’s people in regard to exercising gift. First, when things in the assembly are in relatively good order, as seen in the first epistle to Timothy, the tendency is to “neglect” our gift. It may be because we see others exercising their gift profitably, and we don’t think that we are needed. And then, when things in the assembly are in disorder, as seen in second Timothy, and there is much indifference and worldliness, the tendency is to dismiss any thought of using our gift because we think that it won’t be accepted. However, both of these ideas are wrong. We must not “neglect” our gift when the circumstances in assembly life are in relatively good order, and we need to “stir up” our gift when things in the assembly are in a low state. This is needed because so few are exercised to help the saints in the things of God. The use of spiritual gift is needed that much more as the days get darker. The need has never been greater than today.
We do not believe that Timothy was alone in his tendency to let his gift fall into disuse. Many today are preoccupied with other things and are not concerned about using their gift to help the Lord’s people. Oftentimes, in local assemblies it is left to one or two to carry on the ministry of the Word. It certainly is not the time to hide our talent in the earth (Matt. 25:18), or under a bushel, or under our bed (Mark 4:21). Timothy’s difficulty, perhaps, was his natural timidity; ours is probably a lack of devotion. J. N. Darby said that if there were more devotion there would be more gift evident among us. He didn’t mean that a spiritual gift comes through a person’s devotion, but that their gift, which is latent in them, would become manifest to all. The more we exercise our gift the more it will develop, and the more we will be effective in the Lord’s service. Under normal conditions, the servant’s productivity should increase as he matures in divine things. When we begin serving Him we may produce “thirtyfold,” but as we go on and continue to use our gift in dependence on the Lord, our gift will become more effective, and bring forth “some sixty,” and “some an hundred” (Mark 4:20).
To use our gift in a day of ruin will require spiritual energy. Paul was no longer with Timothy to stir him up. Therefore, he was to stir it up himself. Similarly, as the days get weaker, we cannot expect someone to come along and stir us up; we could be waiting a long time!
Fleshly energy is not what is needed in the service of the Lord. There are many who are zealous and energetic but are quite ignorant of the truth. Mere possession of a gift for ministering the Word of God is not enough for effective service. There needs to be exercise, and also an understanding of the truth, which takes time to acquire. There also needs to be the Lord’s call, and when He calls us to a work, there also needs to be dependence upon Him in the use of our gift. Timothy was well qualified in all of these things, and he had a genuine care for the saints (Phil. 2:20-21). He also had an understanding of the truth of Paul’s doctrine (2 Tim. 3:10). Paul was now reminding him that he was indeed called to the work (1 Tim. 4:14), and that he should use his gift in dependence on the Lord.
Courage
Vs. 7 – Timothy, apparently, was a timid man and a little reticent (1 Cor. 16:10-11). Paul now addresses this weakness and seeks to help him overcome it. He says, “God hath not given us the spirit of fear [cowardice]; but of power, and of love, and of a sound mind [wise discretion].” We must be as bold as a lion in the defense of the truth. However, if the servant is filled with fear or timidity, we can be sure that it’s not the spirit God gives, for He does not give “the spirit of fear [cowardice].”
Paul reminds Timothy that when God gives a person a gift to minister His Word, He also gives three other things along with it to enable him to overcome any personal weaknesses that he may have, such as fear. He gives, with the gift, the spirit of “power” to exercise it. Power is not exactly a gift, but rather, what the Spirit of God produces in the individual that enables him to use his gift effectively. Of course, one must be in a right state of soul to realize that power. It will not be present in an individual unless he is walking in dependence on God. Herein lies the widespread problem in many assemblies today. There is gift present, but many who may possess a gift for ministering the Word have not the spiritual exercise to use it, so it lies dormant. The result is that the assembly suffers, as a whole.
Another thing God gives with a spiritual gift is “love.” Gift must be exercised in love (1 Cor. 13:1-3). The neglect of our gift could be traced to a lack of love for souls. But if genuine love for souls prevails in us we will seek their good and blessing, and will be compelled to exercise our gift in whatever way we can to help them. We need to get our eyes off our weaknesses and look with compassion on souls who are in desperate need of help. Love for them will help us to overcome our personal inhibitions and reach out to souls.
Then God also gives “wise discretion.” This is wisdom in knowing how to exercise our gift. The servant can lack wisdom in his ministry and spoil the good he might have accomplished. We need to know when to speak and what to say so that we build up the saints in the most holy faith and don’t tear them down. Thankfully, God supplies this wisdom—if we are walking in communion with Him.
These three things—power, love, and wise discretion—are given by God to help us overcome fear and timidity in the sphere of service. The enemy of our souls will use fear to keep us from exercising our gift, but if there is real conviction and faith to trust the Lord, we can overcome this weakness. Paul could say, “We also believe, and therefore speak” (2 Cor. 4:13). Paul was referring to the need of boldness in speaking the truth in the presence of enemies, but we are often afraid to speak the truth when we are in the presence of our brethren who love us! Some have the greatest difficulty in speaking up in a Bible reading with a helpful comment, and this is not good. To have a brother who could be a help, mute in the assembly meetings, is the last thing we need today. The assembly will be robbed of help and food if “the spirit of fear [cowardice]” prevails in us.
Willingness to Suffer For the Gospel
Vss. 8-12a – If Timothy had the courage that the Spirit gives and exercised his gift faithfully, he could expect suffering. Hence, Paul exhorts him not to be ashamed of “the testimony of our Lord.” The testimony of the Lord was much maligned (Acts 28:22), and to be connected with it was definitely a reproach. We cannot get away from suffering for Christ’s sake as long as we are in this world; it comes with the territory, so to speak. Timothy was not to avoid the reproach, but rather, to join with the Apostle in enduring it.
The tendency in a day of ruin and failure is to be “ashamed” of the Christian testimony because it has failed to represent the Lord and the heavenly revelation of truth. When we think of the dishonour that Christians have brought on the testimony by their poor behavior (and we have all had our part in it), we can well understand why a person would be ashamed. There was no danger of someone being ashamed of the testimony of the Lord in the early chapters of the Acts. In those early days the power of God was evident in signs and wonders, and there was much blessing in the gospel. But in the last days, when there is much public dishonour on the name of Christ, we need this exhortation. We are in a day of remnant testimony. It is a day of weakness and “small things,” but we are not to despise it (Zech. 4:10).
Timothy was to be a willing “partaker of the afflictions of the gospel.” For someone who was naturally fearful and timid this would not be a welcome prospect. We are naturally glad to be partakers of the blessings of the gospel, and many are willing to share in the work of the gospel, but relatively few are willing to be partakers of the afflictions of the gospel. This is quite understandable, but these things all go together. Timothy was not to be afraid of the message of the gospel, nor of its chief messenger, Paul. This is mentioned because there was a definite reproach connected with the Apostle. Many were ashamed to be associated with him and no longer wished to be identified with him (vs. 15). Timothy was to endure these afflictions, but it would only be possible “according to the power of God.” God alone strengthens us by His power so that we are able to suffer for the name of the Lord (Col. 1:11).
In verses 9-11, Paul touches on the greatness of the gospel that has “saved us” and “called us with an holy calling.” The point here, is that if the servant realized the greatness of the message that he has been privileged to carry, he would be more willing to suffer for it. Paul mentions the two great themes of the gospel. The first is that God has “saved us.” The second is that He has “called us with an holy calling.” Salvation and calling are two distinct things, yet they are inseparably linked together in the gospel.
“Saved us,” points to the simple truth that we have been delivered from the penalty of our sins. It emphasizes the side of things that has to do with what we have been saved from. “Called us with an holy calling,” is more the positive side of the gospel. It emphasizes what we have been saved for. It focuses on the purpose of God to glorify Christ and on the spiritual blessings that are ours in Him on high in the glory (Eph. 1:3). We have:
A holy calling (2 Tim. 1:9).
A heavenly calling (Heb. 3:1).
A high calling (Phil. 3:14).
Sad to say, many Christians are content to know the first part, but do not take time to learn what their calling in Christ entails. Much is missed when this side of the gospel is not understood because all doctrine affects our walk in some way. It was the second part of the gospel that got Paul into prison. Teaching that sinners from among the Gentiles who believed his gospel would be blessed in heaven above Abraham, Isaac, and Jacob infuriated the Jews. They could not tolerate it and stirred up the Roman authorities against Paul, who imprisoned him and eventually executed him.
Salvation and calling are “not according to our works” but are through sovereign grace alone. God’s plan to save us and bless us supremely was “according to His own purpose,” and it was “before the world began” that He chose us in Christ. Long before we had ever sinned or incurred a single liability, God had a settled purpose for our eternal blessing. No evil or failure or breakdown in the Christian testimony can alter it.
Vs. 10 – If suffering were to lead to death, there is resurrection. This shows that suffering for the Lord is never minimized in Scripture. Preaching the gospel could lead to a martyr’s death. And if that were the case, Paul emphasizes the fact that the Lord has triumphed over death so that the believer has nothing to worry about. He “hath abolished death.” This should read, “annulled,” not “abolished,” because death is still here in the creation. People are dying every day. But death has been annulled for the believer in the sense that all of its dreadful power has been broken. Before the death and resurrection of Christ, death ruled over men as a dreaded foe. The fear of death brought men into bondage (Heb. 2:15). But when Christ rose from the dead, He broke the “pangs” of death (Acts 2:24 – W. Kelly’s Translation). For the believer, the dread has been taken away. Death has been robbed of its “sting” (1 Cor. 15:55).
The gospel has “brought to light life and incorruptibility.” Life is for the soul and incorruptibility is for the body. The facts concerning death and what lies beyond it have been given to us so that we know, with assurance, what is ahead for the believer who dies. We have eternal “life” now through believing the gospel (John 3:15-16, 36; 5:24; 6:47; 20:31). But also awaiting any believer who dies for the faith of the gospel (or otherwise) is the promise of “incorruptibility” for the body. All who die in the Lord have the assurance of reaching the state of incorruptibility. This will happen at “the first resurrection” (Rev. 20:4-5)—also called “the resurrection of the just” (Luke 14:14; Acts 24:15)—which is when the Lord comes (the Rapture). They will be glorified at that time. Believers who are living on earth at the time of the Lord’s coming will also be glorified at that time. They will put on “immortality” (1 Cor. 15:53-54), but this is not mentioned here because Paul is speaking of dying for the faith of the gospel.
In Old Testament times, men knew very little of death and what lies beyond it. The gospel has brought much light to the subject. Hence, we have much more knowledge of the state of the disembodied spirits of the righteous, and consequently, we can speak much more definitely of them. They are in paradise with Christ, which is far better (Luke 23:43; Phil. 1:23). Knowing these things ought to embolden the servant of the Lord to go forth with the gospel without fear. This was a needed exhortation for Timothy and for many of us who may have a difficulty in this way.
Vss. 11-12a – It was Paul’s mission to unfold these things among the Gentiles. He would let nothing interfere with the discharge of that service for the Lord toward the non-Jewish nations (Acts 22:21; Gal. 2:7-9). He speaks of it as a three-fold work: “a preacher,” “an apostle,” and “a teacher.” But it all resulted in suffering. He said, “For which cause I also suffer these things.” Timothy would not be alone in suffering for the truth’s sake.
In all the sufferings which the Apostle endured, we do not see the slightest bit of resentment. He was not cast down, nor was he “ashamed.” There was complete submission to it all, knowing that it was part of the service of carrying the truth.
Spiritual Eyesight to Live For “That Day”
Vs. 12b – Then he says, “I know whom I have believed, and am persuaded that He is able to keep that [deposit] which I have committed unto Him against that day.” He doesn’t say, “I know in what I have believed,” but “whom” I have believed. This shows that Christianity is not so much a religion—a set of creeds and beliefs—as it is a relationship with a divine Person, the Son of God. If we keep this before our souls, it will make suffering worthwhile. It is something that we can do for Him (Phil. 1:29). The servant needs to see it as a privilege.
Another thing that enabled Paul to endure the hardship of rejection and suffering was his focus on “that day” that was before him. Being in prison and awaiting his execution, his “outlook” never looked dimmer, but realizing that he was about to be taken to be with the Lord, his “up-look” never looked brighter! Throughout his service, Paul had only two days before him; “this day” of present service (Acts 20:26), and “that day” of future reward and reigning in the kingdom (2 Tim. 1:12, 18; 4:8). He mentions this as an example for Timothy to follow. The servant must keep his eye fixed on “that day” and serve in view of it. It will help him to endure the hardships of “this day.”
Paul had “committed” his life and service as a “deposit” in the bank of heaven in view of the coming day. He was confident in leaving it all with the Lord as something he entrusted to Him, knowing that He would make a right evaluation of it and reward him accordingly. The enemy could do nothing with a man whose hopes and joys were outside of the scene through which he moved. Even if they shut him up in prison and threatened to take his life, nothing daunted his focus on “that day.” This was something that Timothy needed to have before his soul too.
A Care For Paul’s Doctrine
Vss. 13-14 – Another essential thing that the servant of the Lord must have is a care for Paul’s doctrine. He says to Timothy, “Have an outline of sound words, which words thou hast heard of me.” This is especially needed in a day of ruin when many in the Christian profession are giving it up.
Paul’s doctrine gives this present dispensation its distinctive character. The calling and ordering of the church as the body of Christ are only found in the revelations that were given to Paul. If we want to know the nature and calling of the Church and how it should meet for worship and ministry, we have to turn to Paul’s epistles for it. It was necessary, therefore, for Timothy to have an outline of Paul’s doctrine.
Many have thought that Paul was telling Timothy in this exhortation to learn his doctrine, but that is not really his point here. In the third chapter, he commends him for having done that already, saying, “Thou hast fully known my doctrine” (2 Tim. 3:10). Here he is exhorting Timothy to go a step further and put his doctrine into “an outline.” J. N. Darby’s Translation footnote says that that word in the original Greek is “a systematic exposé, in outline, of any system of doctrine...a delineation.” It means that Paul wanted Timothy not just to know the truth, but to also have it down in his soul in an orderly way so that he had a working knowledge of it.
We may ask, “Why would this be necessary?” We believe that it is for at least two reasons. Firstly, that Timothy would be able to “keep” the “good deposit” of truth, as the next verse (14) indicates. This is our first responsibility in regard to the truth—to keep it and not let any of it slip away. Sad to say, this is exactly what happened in the early centuries of the church’s history. The saints, largely, did not have “an outline of sound words,” and so it was not kept. In church history, it was not long before Paul’s doctrine was lost as to its understanding and practice. There has been a recovery of Paul’s doctrine in the last 150 years, but sad to say, there is a danger of it being lost again! And for the same reason—we have not had an outline of it. If we get it down in an orderly way, we will be better able to “keep” it. Notice it says, “Keep by the Holy Ghost.” It is not to be kept in the energy of the flesh. We are not to try to defend the truth by arguing but by walking in it in the power of the Spirit.
A second reason that Paul wanted Timothy to “have an outline” was that he would be able to pass it on to others more effectively. In chapter 2:2, Paul went on to say, “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.” This was Timothy’s other responsibility. There is a moral order in these things: first to learn the truth by “fully following up” on it by diligent study (1 Tim. 4:6; 2 Tim. 3:10), then to get it into “an outline” (2 Tim. 1:13) so that we can “keep” it (2 Tim. 1:14) and be able to “commit” it to faithful men who will teach others also (2 Tim. 2:2). There are some who know Paul’s doctrine reasonably well, and we are thankful for it. But they have difficulty laying it out for others, and it’s probably because they haven’t got an outline of it. If we are going to be an effective servant of the Lord in handling Paul’s doctrine, we need to have an outline of it.
Summary of Paul’s Doctrine
Having stated the need for valuing Paul’s doctrine, we might well ask what exactly his doctrine comprises. Simply put, it is the things that he taught in the fourteen inspired epistles he wrote. More precisely, it is the substance of four revelations that he had received from the Lord. (We do not say that he had only four revelations from the Lord, but that the sum of his doctrine is disclosed in four that he mentions in his epistles.) They are as follows:
1) The Believer’s Position “In Christ”
Galatians 1:11-12, “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” (See also 1 Corinthians 15:1.) This has to do with the believer’s position “in Christ” and all of the related blessings connected with being in that place of acceptance. It seems that he calls this, “My gospel” (Rom. 2:16, etc.).
2) Christ and the Church
Ephesians 3:2-7, “If ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation He made known unto me the mystery: (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the Gentiles should be fellowheirs, and of the same body, and partakers of His promise in Christ by the gospel.” (See also Colossians 1:24-27.) This revelation has to do with the truth of Christ and the Church. He calls this the “great mystery” (Eph. 5:32). It discloses the nature of the union that exists between Christ the Head of the body and the many members on earth indwelt with the Holy Spirit. It would also include the practical arrangements for assembly order and testimony.
3) The Doctrinal Significance of the Lord’s Supper
1 Cor. 11: 23-26, “For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which He was betrayed took bread: and when He had given thanks, He brake it, and said, Take, eat: this is My body, which is broken for you: this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till He come.” And then in chapter 10:16-17, “The cup of blessing which we bless, is it not fellowship with the blood of Christ? The loaf which we break, is it not fellowship with the body of Christ? Because we, the many, are one loaf, one body: for we all partake of the one loaf.” This was a revelation that Paul received concerning the doctrinal significance of the Lord’s Supper—the loaf expressing the oneness of the (mystical) body of Christ, and the partaking of it being a confession that we are members of that body.
4) The Lord’s Coming—The Rapture
1 Thessalonians 4:15-17, “For this we say unto you by the Word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (See also 1 Corinthians 15:51-57.) This special revelation has to do with the filling out of the details concerning the coming of the Lord (the Rapture) and the resurrection of the saints.
It is interesting to note that the Lord Himself first gave the truth disclosed in each of these revelations, in embryo, in His ministry. He gave the seed of them, but left it to Paul (when the Spirit of God would come and teach us “all things” – John 14:26) to give the full doctrinal significance of them. Before the Spirit had come to reside in the saints, they could not take it in (John 16:12-13).
In John 8:32, the Lord said, “And ye shall know the truth, and the truth shall make you free.” And also in John 14:20, He said, “At that day ye shall know that I am in My Father, and ye in Me, and I in you.” This is Romans’ line of truth wherein the believer’s full deliverance (“freedom” Rom. 6:18 – J. N. Darby Trans.) is announced in the gospel of God, wherein also the believer’s acceptance “in Christ” is taught with its related blessings (Rom. 8:1, 10). And then in Matthew 16:18, the Lord was the first to announce the formation of the Church, saying, “Upon this rock I will build My church; and the gates of hell shall not prevail against it.” Then in Matthew 26:26-30, the Lord was the One who instituted the Supper. And in John 14:3, He was also the first to speak of His coming again (the Rapture), saying, “And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.” He also was the first to speak of the resurrection from among the dead, saying, “Relate to no one what they had seen, unless when the Son of Man should be risen from among the dead. And they kept that saying, questioning among themselves, what rising from among the dead was” (Mark 9:9-10 – J. N. Darby Trans.). The Jews knew about resurrection as a general thing (Heb. 6:2; John 11:24), but until then they hadn’t heard about the resurrection “from among” the dead.
An Understanding of the Times
Vs. 15 – Paul turns to speak of the character of the day in which Timothy was called to serve. He needed to have an “understanding of the times” if his service for the Lord was to be effective (1 Chron. 12:32). Paul reminds him, in no uncertain terms, of the drift of things afoot in the Christian testimony. He says, “This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.” Asia was the region where the bulk of Paul’s labours had been. In fact, the assembly in Ephesus, which was the capital of Asia, had been given the highest truth. The Apostle had disclosed to them the details of the great mystery of Christ and the Church. Yet now they were turning away from him! This must have been painful for Paul.
The problem was that the saints were becoming ashamed of him and the truth that he taught. They were not prepared to suffer the reproach that came with being identified with the rejected servant of the Lord. Turning away from Paul does not mean that they had given up Christ and were apostates. They still confessed themselves to be Christians, but they sought to distance themselves from the extremes to which they thought he had gone in his teachings. Perhaps they justified their actions by believing that their idea of Christianity was more balanced.
“Phygellus and Hermogenes” are named in particular because they were probably the leaders of this movement in Asia. Paul had warned the Ephesian elders of this very thing, saying, “Of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:30). Timothy needed to know exactly who the shakers and movers of this movement were, so Paul tells him who they were by name. If names in Scripture are to denote a person’s character, “Phygellus” means “a little fugitive” and, perhaps, it suggests that he was trying to flee from the unpopular stigma of being identified with Paul. “Hermogenes” means “lucky born,” and perhaps this suggests that he didn’t have any real sense of divine direction in his soul.
Similarly, we need to have an understanding of the times. We need to know the "lay" of the Christian landscape—to know what aspects of the truth are being undermined and attacked, and to prepare ourselves accordingly. We need to know where we are in Church history; we not in Pentecostal days when the truth was well received by Christians. We are in the last days of the Church’s history when it has largely “turned away” from Paul. It’s true that most Christian groups study his epistles regularly in their church services and Bible studies. But much of what Paul taught on Church doctrine and practice is passed over and not practiced. Things in regard to love and marriage, Christian morality, etc., are gladly accepted, but things that address the issues of separation are often explained away.
Most Christians interpret Paul’s writings through their clerical and denominational bias, imagining that he endorsed the clerical principles of Church order that are prevalent today. Being colored by their church affiliations, they inadvertently miss much of what he taught—even though they read his epistles regularly! Some of what he wrote is out-rightly rejected—i.e. head-coverings (1 Cor. 11), the forbidding of sisters ministering the Word in the assembly (1 Cor. 14:34-35), the distinction between Israel and the Church and their respective callings and destinies (Rom. 9-11), the rapture of the Church at any moment (1 Thess. 4:15-18), etc. To teach and practice these things is considered extremism today in modern Christianity, but it’s really turning away from Paul’s doctrine.
The sad result is that much of what Paul taught has been lost and is presently unknown in mainstream Christianity. Numerous doctrinal points in his epistles touching on soteriology (salvation truth), ecclesiology (church doctrine and practice), and eschatology (future events)—too many to list here—are largely unknown by Christians. Sad to say, the Church at large has strayed away from what Paul really taught on many of these subjects.
Conviction to be Identified With Paul
Vss. 16-18 – Lastly, Paul speaks of the kind of conviction that is needed in the last days. He does this by pointing to the example of “Onesiphorus” who was “not ashamed” of the Apostle’s chain. He diligently sought him out and willingly accepted the reproach of being identified with Paul. Onesiphorus stands in contrast to those who were turning away from him.
Rome was a large city with many prisons. To walk around that huge city looking for Paul took energy and conviction on the part of Onesiphorus. Paul greatly appreciated his energy that persisted until he found him. This man is not said to have done some great work in the gospel. As far as the divine record is concerned, we are not told that anyone got saved through him, but this act of kindness toward Paul stands eternally recorded in the Word of God. It shows that God values little things that are seemingly insignificant in our eyes.
Paul desired that the Lord would reward Onesiphorus for his faithfulness and have mercy on him. We can be thankful that the Lord does not forget the least bit of faithfulness in these last days. All that we do for His name is being stored up for “that day” of reward and public display in the world to come (the Millennium).
In relation to Paul and his doctrine, everything in the Christian testimony is moving in one or the other of two directions. We are either turning away from him (vs. 15) or we are diligently seeking him out (vs. 17). The desertion of the mass made the affection of a few, like Onesiphorus, that much more precious to the Apostle. It is going to take this same kind of conviction to carry and disseminate Paul’s doctrine today.
A Summary of the Moral and Spiritual Qualities Needed in the Man of God
A pure conscience (vs. 3).
A genuine care for the saints of God (vs. 4).
Unfeigned faith (vs. 5).
Spiritual energy to exercise our gift (vs. 6).
Courage (vs. 7).
Willingness to suffer for the gospel (vss. 8-12a).
Spiritual eyesight to live for “that day” (vs. 12b).
A love for Paul’s doctrine (vss. 13-14).
An understanding of the times (vs. 15).
Conviction to be identified with Paul (vss. 16-18).
The Great Principles on Which the Man of God Is to Serve in a Day of Ruin: 2 Timothy 2
(Chapter 2)
In the first chapter, Paul laid out before Timothy the moral and spiritual qualities needed in the man of God in a day of ruin. Now, in this second chapter, Paul gives Timothy some great principles on which he is to serve the Lord. Having spoken of the state of things in the Christian testimony and the need to be engaged in the service of the Lord, he now passes on to Timothy at least twelve helpful pointers for his ministry. These are important principles for all who serve the Lord.
Be Strong in Grace
Vs. 1 – “Be strong in the grace that is in Christ Jesus.” First and foremost, the servant of the Lord needs to have a deep appreciation for the grace of God. Whatever degree of faithfulness there may be in his life, he needs to realize that it is all a result of the working of God’s grace in his heart; he can take no credit for it.
As Timothy looked out on the disordered Christian testimony of his day, he may have been tempted to look down with disparaging thoughts on his brethren who had “turned away” from Paul and were no longer walking in all of the truth that was given by the Apostle (2 Tim. 1:15). However, he needed to guard against having an attitude of superiority because it would only spoil his ministry. He would never reach people with that spirit. If his ministry were to be effective, he must labour with a profound sense of the unmerited favour of God that had worked in his life and had given him the desire to walk in the truth. Timothy, therefore, was to serve with that realization. If grace had not worked in his heart, he would have been no different from those who had turned away from Paul.
Similarly, if we have a desire to please the Lord, we need to guard against having that same spirit. Being in a day of ruin as we are, we are surrounded with Christians who walk in very little of the truth that Paul brought to the Church. If we have been the slightest bit faithful, the natural tendency of our hearts is to think that we are better than other Christians who haven’t shown the same interest. Without knowing it, we could display an attitude that spoils our ministry. Our listeners will perceive a false sense of superiority, and we’ll lose their ear.
Therefore, it is of utmost importance that we have a strong sense of the "grace" of God in our souls as we go about in the service of the Lord. In reality, everything that we have and everything that we are is all because of His grace. We have nothing to boast in and nothing to take credit for; it is all because of pure, sovereign grace. Understanding this will produce a sense of our own nothingness and will fill our hearts with thankfulness. It is then that we’ll deal with souls in grace and our ministry will have power.
Work Primarily With Those Who Want the Truth
Vs. 2 – “The things that thou hast heard of me among many witnesses, the same commit [entrust] thou to faithful men, who shall be able to teach others also.” Timothy was to use his time wisely in serving the Lord. He was to work where the Lord was working. If the Lord had stirred up certain individuals by working in their hearts to create an interest in the truth, he was to work with them. He was to “entrust” such with the truth that Paul had taught him. It was not that he was to neglect the careless; in chapter 4, Paul tells him to “rebuke” and “reprove” them, but the bulk of his labours were to be with those who wanted the truth.
Since there were so few in that day who were holding Paul’s doctrine there was a real need for labourers in the field of service who would faithfully get the truth out to others. Timothy, therefore, was to multiply himself so that there would be more people spreading the truth. He was to look for “faithful men” and commit the truth to them. He was to equip those who had a genuine interest in the truth with Paul’s doctrine, so that they could pass it on for the blessing of others. This was a much needed work then, and even more so today.
In this verse (Vs. 2), we have God’s appointed way of passing on the truth. There are four generations mentioned here: Paul gave it to Timothy, and Timothy was to give it to faithful men, and they in turn were to teach others also. There is no word here, or anywhere else in the New Testament, for us to start a Bible school or seminary for the purpose of teaching and passing on the truth. These things should be passed on in the assembly meetings and in any other situation that presents itself.
Note: it was not necessarily gifted men, or intellectual men, or charismatic men that Timothy was to look for; it was faithful men. Such would value the truth and walk in it. Furthermore, the faithful men who would “teach” others were not necessarily those who had the spiritual gift of teaching, but like overseers, were ones who were “apt to teach” (1 Timothy 3:2). They may not be able to stand up and give an articulate lecture on some aspect of the truth, but they would faithfully stand for and pass on the truth that Paul taught.
Note also: when entrusting to “others” the truth Paul had given him, Timothy was to be careful that he passed it on in the “same” way in which he received it. He was not to alter it in any way, but to pass it on in the same purity in which he received it. This is important, because if we alter it—even slightly—and the others to whom we pass it on do the same, after being passed from one hand to another, it would become distorted, and over time, might be lost altogether.
Be Prepared to Suffer for the Truth
Vs. 3 – Paul had already indicated in the first chapter, that the truth which he taught was not popular with the masses in the Christian profession. Timothy needed to be prepared to share in its rejection—it came with the territory, so to speak. Paul did not hide this fact from Timothy, but told him clearly that there would be a cost in standing for and spreading his doctrine. He said, “Take thy share in suffering as a good soldier of Jesus Christ.” When we think of a soldier, we think of a tough and disciplined person who is able to “endure hardness.” When a soldier goes to war, he doesn’t expect to have a picnic. This is what was expected of Timothy (and of us too) as Christian workers.
Since there was going to be adversity, Timothy was to be ready to suffer for the truth that he taught. He was not to complain when rejection and persecution resulted from teaching the truth. There is no glamour in disseminating Paul’s doctrine.
Keep Free of Earthly Entanglements
Vs. 4 – “No man that warreth [going as a soldier] entangleth himself with the affairs of this life; that he may please him who hath chosen [enlisted] him to be a soldier.” Furthermore, as a good soldier of Jesus Christ, Timothy was to keep himself free from earthly entanglements. If he were going to serve the Lord and answer to His call, he was not to be involved with all sorts of earthly pursuits and endeavors. He was to keep his life simple. A soldier on duty is to keep himself ready for action. His responsibility is to be ready to “please him who has enlisted him” at a moment’s call. Earthly entanglements would only hinder Timothy from answering the Lord’s call.
Similarly, if we are serious about serving the Lord, we must keep ourselves free from all earthly entanglements. The servant of the Lord can’t have a lot of irons in the fire, so to speak, and expect to be effective. For instance, if we are a member of the local gun club, and we’re also on an athletic team, and we’re also involved in some community service, these things will command our time and energy and will interfere with our call to serve the Lord. Besides being unequal yokes (2 Cor. 6:14), there are commitments connected with those things that will tie us up and occupy our time, and thus, get in the way of our serving the Lord.
Earthly entanglements could be in the form of personal projects that we have set out for ourselves that end up consuming our time and energy. The result will be the same—we are not as free to serve the Lord as we could be. It’s possible to get into something where we can’t just snap our fingers and get out of it. Suppose you are going to build a new waterfall garden and sprinkler system in your yard. Then, after you begin that project, you realize that it’s going to take too much time, and you’d like to back out of it. But after tearing up your yard, you can’t leave it in that state, so you are obligated to go through and finish it. Such projects are not sinful, but they can command a lot of your time, and ultimately, they interfere with serving the Lord.
Serve According to Scriptural Principles
Vs. 5 – “If a man also strive for masteries [contend in the games], yet is he not crowned, except he strive [contend] lawfully.” Paul uses a figure from the Olympic games of that day to give Timothy another important principle. The athlete who comes in first is not given a crown unless he has competed according to the rules. If competitors start out to run a race around an oval and one man cuts across the infield and gets to the finish line before the others, he wouldn’t be given a medal for winning because he cheated. He didn’t run according to the rules. Similarly, the servant in the Lord’s vineyard must serve according to the principles in God’s Word. He must not use carnal methods and human devices (2 Cor. 10:4), nor can he compromise his personal holiness to accomplish the work of the Lord (2 Cor. 7:2). If he does not serve according to God’s principles of service, he cannot expect to be given a crown (a reward) at the judgment seat of Christ.
The great press in Christian service today is to get results. A person’s ministry is largely measured by the results he gets in this world. If he can point to certain observable results, his ministry is viewed as being successful. This is a mistaken idea. It tempts the servant to compromise principles to get immediate results. Paul reminded Timothy that he was not to condescend to lower standards if he wanted the Lord’s approval. He was not to resort to fleshly and worldly tactics to get results in his ministry. And neither should we, or else we will not be rewarded in the coming day. We must serve according to God’s Word to have God’s approval.
Many Christian workers today minister in ignorance of God’s principles and have no compunction about resorting to fleshly things to attract their audiences. Some use rock bands and famous athletes to draw people to their gospel outreaches. We might attract a great following of people with such activities, but it is really using the flesh to attract the flesh. It is not a scriptural principle. The Lord said, “The flesh profiteth nothing” (John 6:63). This is true in every facet of life, whether in practical Christian living or in Christian service. At the cross, God has “condemned sin in the flesh,” and does not look for any good from it (Rom. 8:3). To use the flesh in Christian ministry is to believe that there is still something good in it. Paul said, “I know that in me (that is, in my flesh) dwelleth no good thing” (Rom. 7:18). Unfortunately, many Christians have not learned this. Fleshly entertainments will draw people—they may be stirred up to make a confession of faith, but it may not be a real work of God in their souls.
A servant may teach erroneous things to attract a following. He may tell his audiences that if they come and give their money to his cause God will make them rich and healthy. He may misapply certain Old Testament passages to support this idea. It bestirs the covetous nature in the child of God. Many have given handsomely to such causes, only to be disillusioned later when the things promised didn’t happen.
We realize that we must leave every servant to labour before the Lord in the way in which he feels the Lord has led him. We do not wish to “subvert a man in his cause” (Lam. 3:36). He does not have to answer to us in his service, but to the Lord. Scripture says, “To his own master he standeth or falleth” (Rom. 14:4). However, everything that we do in service will be reviewed for reward in the coming day—both our works (1 Cor. 3:12-15) and our motives behind those works (1 Cor. 4:1-5). Let us, therefore, be careful to serve according to Scriptural principles.
Work Hard and Wait for Results in a Coming Day
Vss. 6-7 – The husbandman must labour before partaking of the fruits.” Rather than compromise to get results, Timothy was to labour earnestly and honestly before the Lord, and then wait for the results to be manifest in a coming day. If we evaluate things by what we see here in this world, we will not have a true picture. This present day is the time to labour; the coming day of glory is the time to partake of the fruits of our labours. To be occupied with looking for results here in this world is a mistake and will lead to discouragement. The servant of the Lord must be content to serve now, and to wait for the fruit of his labours to be manifest in that coming day. This requires faith.
There are no fruits without labour, which means that the servant must be diligent. It is not results that we should be looking for, but rather, the Lord’s approval. We should serve in view of gaining His approval (Matt. 25:21-22). The judgment seat of Christ will manifest it, and it will be seen publicly in the world to come (the Millennium).
In one sense, we are not in this world to produce results in the field of labour; the Spirit of God is the only One who can do that. Our responsibility is to manifest Christ before the world and to present the truth as simply and lovingly as possible, and then leave the results with Him. If we see some fruit of our labours in this world, it should be an encouragement to continue in our labours, but the true picture will only be seen in the coming day (1 Cor. 4:5). The reaping time is coming. It takes faith to wait for that day. We can be sure that nothing will be missed that deserves reward. God is not unrighteous to forget our “work of faith and labour of love” (Heb. 6:10; 1 Thess. 1:3).
Vs. 7 – Timothy was to “consider” what Paul was saying, and the Lord would open his “understanding in all things.” The Apostle can bring certain truths before us, but he cannot give us an understanding of them; it is something that the Lord alone does by the Spirit. He opens our understanding as we meditate on them. There are great benefits in pondering the principles of God.
Two Examples
To illustrate the point he has been making, Paul gave Timothy two examples. The first one is the Lord’s ministry (vs. 8) and the other is Paul’s own service (vss. 9-10). In both cases, they appeared to have little or no results from their labours—if we only judged by what was accomplished here in this world.
Vs. 8 – He says, “Remember Jesus Christ raised from among the dead, of the seed of David, according to my glad tidings.” The ministry of the Lord Jesus was Timothy’s supreme example. It is not that he was to remember certain things about the Lord Jesus, but to remember Him as He is now: “raised from among the dead.” It is there, in resurrection, that He has the results of His labours, even though there were very few apparent results seen in His life.
On earth the Lord’s ministry seemed a failure. As far as things on earth were concerned, He said, “I have laboured in vain, I have spent My strength for nought, and in vain” (Isa. 49:4). As the “seed of David,” He had rights to the throne in Israel as their Messiah. But His people rejected Him. “He came unto His own, and His own received Him not” (John 1:11). He was cut off in death and had “nothing” as far as His Messiahship was concerned (Dan. 9:26). Only a handful of followers were with Him, and in the end they forsook Him and fled! (Matt. 26:56) Notwithstanding, when He was rejected He didn’t get discouraged (Isa. 42:4), He committed His service into the hands of His Father, saying, “Even so, Father: for so it seemed good in Thy sight” (Matt. 11:26). God’s answer to the Lord’s faithful service was seen in resurrection. It is there we see the fruit of His labours. The church was formed, and many thousands, even millions, have been saved and blessed.
Vs. 9 – Paul then turns to his own ministry. It was no different, as far as results were concerned. He says, “I suffer trouble, as an evil doer, even unto bonds.” His ministry was rejected by the mass of the professing Christians. All they in Asia (where he did the bulk of his labours) turned away from him (2 Tim. 1:15). There were but a few who faithfully walked in the truth Paul had been commissioned to bring to the church. If he had only looked for results here in this world, he might have given up. Instead, he looked for the fruit of his labours in the glory. He said, “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?” (1 Thess. 2:19) This was the same hope that Timothy needed to have, or he would not be able to continue serving in such a difficult day.
The Consolation of Paul in Service
Paul suffered incredibly in the path of service, but he found consolation in three things:
A) The Sovereignty of God (Vs. 9)
His adversaries had bound him and put him in prison, but he was consoled by the fact that they couldn’t bind the Word of God. “The Word of God is not bound.” The sovereign working of the Spirit of God using the Word of God was still bringing blessing to men (Isa. 55:10-11). The gospel was still going out, and souls were still being saved.
B) His Sufferings Were Not in Vain (Vs. 10)
He was suffering many things, but it was for a good cause—“for the elect’s sake.” Blessing was going to come out of it. He would see the results of his suffering for the elect’s sake in the coming “eternal glory” when they would all gather around the throne together.
C) There Was Going to Be Compensation (Vss. 11-13)
If he had served faithfully, he could rest assured that there would be a proper and just reward. He speaks of the sure working of the government of God. It works in both directions. We have all “died together with Him,” and we will all “live together with Him.” However, in the dealings of God in government, if we “endure” suffering for the gospel’s sake, we will have a special place of honour when we “reign” with Him. But if we “deny Him,” He will “deny us” a reward in that day. Knowing this gave Paul encouragement to continue in the service of the Lord.
Note: all this would be worked out in a coming day, not here in this world. Timothy, therefore, was not to measure his success in service by results down here—and neither should we. We are to work diligently and leave the results to the Lord in that coming day of glory.
Avoid Intellectualism in Presenting the Truth
Vss. 14-15 – Paul then turns to address the manner of Timothy’s presentation of the truth. There were a number of things that he needed to avoid in his ministry. He said, “Of these things put in remembrance, testifying earnestly before the Lord not to have disputes of words, profitable for nothing, to the subversion of the hearers. Strive diligently to present thyself approved to God, a workman that has not to be ashamed, cutting in a straight line the Word of truth.”
Paul fully anticipated that Timothy would encounter those who would oppose the truth. Apparently, there were some who were making great issues over the technical meanings of certain words. They were “philosophical word-warriors” (W. Kelly). Timothy was to avoid such methods in presenting the truth. Such “disputes of words” are “profitable for nothing.” He was not to try to subvert his hearers into acknowledging the truth with clever philosophical arguments. Such methods do not meet the Lord’s approval, nor will the Spirit of God identify with them in power in ministry. It is not God’s way of presenting and standing for the truth. This shows us that it’s possible to stand for what is right, but in a wrong way.
Instead of using intellectual arguments, Timothy was to show his hearers the truth from the Word of God. He was to “strive diligently” as “a workman” who had done his homework in learning the truth. Being able to give the proper sense of a passage can only be done by “rightly dividing the Word.” Paul’s comment here, shows that the Word of God has divisions. The workman who is “approved of God” will observe those divisions and make those distinctions in his ministry. A study of the Scriptures which ignores the divisions in God’s Word may bring some practical comfort to the reader, but doctrinally, it will be of little profit.
An example of rightly dividing the Word of truth is to note that it indicates that there is a difference between the Jew, the Gentile, and the Church of God (1 Cor. 10:32). The student of Scripture must divide what rightly pertains to Israel, the Church, and the Gentiles, and not confuse their respective callings, hopes, and destinies. The responsibilities that characterize the dispensation of law and the dispensation of grace—what is Jewish and what is Christian—are completely different. One is earthly and the other is heavenly. Not rightly dividing these things leads to confusion and a hodge-podge of error.
The great problem with Christians is that they often take parts of the Word of God out of its context. Many misapply the Word, not knowing that there are such divisions in it. Timothy, therefore, needed to “strive diligently” in his study of the Word so that he could accurately present the truth in its proper context so that his hearers would be built up on the most holy faith (Jude 20), and thus, avoid getting into intellectual word-fights.
Shun Bad Doctrine
Vss. 16-17 – “Shun profane and vain babblings: for they will increase unto more ungodliness.” Timothy was not only to avoid intellectualism; he was to avoid wrong doctrine. These two things often run together. Undisciplined thinking in the things of God invariably leads to bad doctrine itself. What we ought to fear most is the human mind being let loose in handling the revelation of God—His written Word.
Timothy was to be careful not to be tainted with such “profane and vain babblings.” They are called “profane” because they emanate from the corrupt mind of man, and they are “vain” because man’s thoughts and teachings always set man in a favorable light in which he can glory. In his first epistle, Paul had exhorted Timothy to be “nourished up in the words of [the] faith and of good doctrine.” This would take time “fully following up” on various Scriptural subjects (1 Tim. 4:6). It is of utmost importance for all who would serve the Lord to have a good grasp of the truth, and that the truth would have a good grasp on them morally and practically. How can we expect to help others in the truth when we don’t know it ourselves?
There were two reasons why Timothy was to avoid bad doctrine. Firstly, those vain babblings would “increase unto more ungodliness.” This shows that what we hold as to doctrine affects our lives practically. In this case it would be negatively. Bad doctrine would lead to bad practice. Paul's point here is crystal clear; if our doctrine isn’t right, our walk won’t be right. Hence, we have to think rightly to walk rightly. Secondly, bad doctrine spreads like “gangrene.” Others would be affected by it, and many would get defiled. Paul wanted Timothy to be a conduit of blessing to his hearers, not a source of defilement. It would defeat the purpose of his ministry.
Paul proceeded to give Timothy an example of the spreading of bad doctrine. Two men (“Hymenaeus and Philetus”) had not divided the Word of truth rightly and had concocted bad teaching. Concerning the truth of “the resurrection,” they had “erred.” Note: they didn't deny the resurrection like some of the Corinthians (1 Cor. 15:12), but they put it in a wrong eschatological order. They said that it was “past already,” when in reality it will be fulfilled in the future. The result of this error was devastating. It overthrew the faith of “some.” This shows the seriousness of bad doctrine. What started with two men having erroneous ideas, spread to others, and in the process their faith was overthrown by it.
“Hymenaeus” means “wedding song,” and “Philetus” means “beloved.” If the meaning of a person’s name, in Scripture, is intended to indicate his character, it would suggest that these men had a very lovely exterior. Perhaps they had charismatic personalities. To the simple and unsuspecting they probably looked well and good (Rom. 16:18), but in reality they were carrying bad doctrine that would overthrow a person’s faith! The old adage, “Beware of nice men; love faithful men,” is good advice in these days.
Oftentimes, evil doctrine is hard to detect. Those who introduce it will often use cloudy phraseology to present their errors. They will try to appear orthodox by wrapping their false doctrine in Scriptural words in which the error is hidden. If an erroneous expression or phrase is questioned, they will bring out a true statement from their teachings to justify the false one. But this is an evil principle, for no amount of truth added to what is false can neutralize or justify the evil.
We might wonder: “How it is that “Hymenaeus” could get people to listen to him since he had been excommunicated by Paul and "delivered to Satan" a few years earlier?” He was put away by an apostolic judgment that he might be "taught by discipline not to blaspheme" (1 Tim. 1:20). In all such cases, the saints are to avoid someone under such a judgment and to have no fellowship with him (1 Cor. 5:4-5, 11-13; 2 John 9-11). That people would listen to him at all reveals the sad fact that they had not bowed to Paul’s apostolic judgment! It is a proof that many in that day had "turned away" from Paul (2 Tim. 1:15). Such is the character of things when the Christian testimony is in ruin; a person will be put away from the Lord's Table, and some will boldly disregard the censure placed upon the individual and will continue to have fellowship with the wicked person! It is sad indeed, but those whose faith had been overthrown by "Hymenaeus and Philetus" were actually experiencing a governmental judgment from God. God allowed Hymenaeus and Philetus to confuse and to stumble them as a retribution for not regarding the apostolic judgment placed upon Hymenaeus. It is an example of what Paul said to the Corinthians—"Evil communications corrupt good manners" (1 Cor. 15:33).
Avoid Defiling (Ecclesiological) Associations
Vss. 19-21 – The Christian testimony was in such disarray that evil teachers like Hymenaeus and Philetus were becoming prevalent. Since association with such people was defiling and could lead to being turned out of the path altogether, Timothy was to be careful about his associations. The problem was that it was hard to know who was real and who was not—who was carrying bad doctrine and who wasn’t. How was Timothy to know with whom he should associate?
Paul answers this question by first assuring us that even though things may be in a terrible disorder, we can be confident that God is still in control. He said, “The foundation of God standeth sure.” What God has established in souls through His divine operations will endure in spite of all the declension in the professing Church. No failure of man can set aside the foundation that God has laid in souls, nor prevent Him from completing what He has started (Phil. 1:6). There is a certain comfort in realizing that the Lord is over all things and that He knows those who are truly His.
Since it was hard to tell apart those who were true Christians and those who were mere professors, and who would be defiling and who wouldn’t, Paul gives Timothy a simple principle whereby he could know those with whom he should walk. What Paul was about to say in the next couple of verses has been called, "The Charter for the Believer in the Day of Ruin and Failure in the Christian Testimony." He said that the foundation of God has a twofold “seal.” There is the side of God’s sovereignty as well as the side of human responsibility. On the sovereign side, he said, “The Lord knoweth them that are His,” but on the side of human responsibility, he said, “Let every one that nameth the name of Christ [the Lord] depart [withdraw] from iniquity [unrighteousness].” This means that while God is ultimately in control, Christians are still responsible to behave in a certain way that is in accord with His holiness. Holiness becomes God’s house (Psa. 93:5), and all who are in it are to be holy as He is holy (1 Peter 1:15-16). We, therefore, are responsible to “withdraw from iniquity [unrighteousness].”
By this very thing, Timothy was to put a man’s profession to the test. The test was this: Does he submit to the authority of the Lord in his life by departing from evil? If a person professes to know "the Lord," and accordingly he departs from unrighteousness, he proves to be a real Christian. But if a person will not withdraw from his association with unrighteousness, Timothy had no authority to say whether that person was real or not, and he was not a person with whom he was to associate. He was to leave that person with the Lord who knows, as to who is real and who isn’t. Timothy was to use this simple principle to identify those with whom he was to walk. The unrighteousness that Timothy was to withdraw from was not just in connection with moral evil, but doctrinal errors as well—such as that stated in verses 17-18.
Paul illustrates his point, saying, “But in a great house there are not only gold and silver vessels, but also wooden and earthen; and some to honour and some to dishonour. If therefore one shall have purified himself from these, in separating himself from them, he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work.” He likens the ruined condition in the Christian profession to “a great house” that is in disorder. The house contains a mixture of honorable and dishonorable vessels. The vessels of “gold and silver” are likened unto true believers, and the “wooden and earthen” vessels are likened to false professors who are merely "natural" persons (1 Cor. 2:14). Since association with evil defiles (1 Cor. 15:33; 1 Tim. 5:22; Haggai 2:10-14; Deut. 7:1-4; Josh. 23:11-13; 1 Kings 11:1-8, etc.), the vessels of gold and silver are seen as defiled by their association with the dishonourable things in the house. The defilement may emanate from association with either persons or their erroneous principles and practices, and could be doctrinal, moral, or ecclesiastical.
The great exercise for Timothy was not to be a vessel “to honour” merely, but to be a “sanctified” vessel “to honour.” This would involve purging himself from the mixture by separation. These verses clearly teach us that it is impossible to be a sanctified vessel if one remains in fellowship with the corruption in the house. Mere association with evil doctrine and practice was enough to taint Timothy, even if he personally didn’t hold or practice the evil. Therefore, his exercise, if he desired to be faithful and useful, was to “withdraw” from the unrighteousness in the house by separating from it. It is only then that he could be a sanctified vessel to honour.
This is separation that is to be practiced in the house of God—within the sphere that professes the name of Christ. Timothy was not called to leave the house—for that would mean he had to abandon the Christian profession altogether. He was to separate from the disorder in it. Nor was he called to “purge” the house of all that dishonours the Lord (compare Matt. 13:28-29). Rather, he was to “purge” himself from the mixture in the house by separating from it.
Proverbs 25:24 gives the principle: It says, “It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.” Every Christian today desiring to be faithful to the Lord must go through this exercise. It is a two-fold thing: first to dissociate, and then to associate. This is indicated in the words, “from these” (vs. 21), and “with them” (vs. 22). The believer is to separate from the vessels that are mixed together in the house, and then to follow “with them that call on the Lord out of a pure heart.” Scholars tell us that, “from these,” is in the genitive plural in the Greek, which means that it is broad in application and could include persons, principles, and things—i.e. the whole mixed state of things in the house. It means that the faithful believer is to dissociate himself from all that is contrary to the truth of God; in regard to the Person and work of Christ, in regard to the Church’s true place under Christ the Head, and in regard to the Holy Spirit’s true place as Guide in the assembly. By doing this, he becomes a “sanctified” vessel “to honour.”
This passage teaches that we should not be satisfied to walk uprightly before God in personal holiness only, but that we should also be concerned about our associations. We must separate ourselves from any association with the mixed state of things (corrupt persons, doctrines, and practices) in the house. It means that we will have to separate from some true believers who are unconcerned about their association with the error and confusion.
This then is the believer’s warrant to separate from the great denominational systems of men in Christendom, which in practice, disregard Christ as the Head of His body and displace the leading of the Holy Spirit (who is to be President in the assembly in all of its proceedings of worship and ministry) with a man-made clerical order.
We are called to separate from the disorder in the house; if true believers are content to go on in fellowship with the confusion, we have no choice but to separate from them too. This is a painful thing, and a real test of our willingness to act upon the principles of Scripture. Since it is true believers that we are separating from, we should feel it deeply because we are brethren, and there should be a bond of love between all the members in the body. Nevertheless, the Lord’s call must have precedence over love for our brethren. In fact, the proof of our love for our brethren is seen in our obedience to God. “By this we know that we love the children of God, when we love God, and keep His commandments” (1 John 5:2). Notwithstanding, let us be on guard against an attitude of thinking that we are better or more spiritual than those from whom we separate. The right spirit in purging oneself from the mixture of vessels in the house involves self-judgment, not self-righteousness.
Having disentangled ourselves from the ecclesiastical confusion in the house, we are then “serviceable to the Master,” and “prepared for every good work.” This does not mean that those who remain in the confusion cannot be used of the Lord in service. The point here is that the servant can now be used for “every good work.” A dirty vessel can be used for some services, but a clean vessel can be used for “every” work that needs to be done in the house.
Flee From Moral Evil
Vs. 22a – In this path of faithfulness, morals are to be guarded. While seeking to flee doctrinal evil and defiling ecclesiastical associations, one could become careless as to his morals. Paul adds, “Flee also youthful lusts.” This is not an exhortation to the young only, for old men can have youthful lusts too. Therefore, self-judgment was not to be neglected in this path.
Seek Out Good Christian Fellowship and Walk “With Them”
Vs. 22b – Turning to things that are more of a positive nature, Paul hastens to say that by separating from defilement in the house, Timothy was not to go off into isolation. Such was not the answer to the ruin. God will provide some with whom we can walk and meet together for worship and ministry—even though it may be with only a few in these last days. Paul says, “Follow righteousness, faith, charity [love], peace, with them that call on the Lord out of a pure heart.” This indicates that, having separated from the defilement in the house, the Lord would guide Timothy into fellowship with those with whom he could walk. In this, Paul showed that there is still a path in which the faithful can walk in a day of ruin. It is good news for us, for conditions in the Christian testimony today are only worse.
Note: associating “with them” with whom we should associate is mentioned after we have passed through the exercise of purging ourselves from all that is inconsistent with the Word of God in the house. This indicates that God will guide us when we have made the first step. It is only then that the Lord gives further light in that path of true Christian fellowship. This order is consistent throughout the Scriptures. We must “cease to do evil” before we can “learn to do well” (Isa. 1:16-17; Rom. 12:9; 13:12; Psa. 34:14; 3 John 11).
Some Christians throw up their hands in frustration when they see the hopeless ruin of the Church and resign themselves to going on as individuals. But separation should not lead to isolation. Let us ever remember the exhortation, Not forsaking the assembling of ourselves together, as the manner of some is” (Heb. 10:25). Notice also, it doesn’t say, “Follow them,” for that would be merely following men. It says, “Follow ... with them,” which implies that they themselves are following, and that we are to join “with them” in following the Lord and the principles of His Word. If a person is truly exercised, the Lord will direct him in the path. He will provide some with whom we can walk and practice the truth. In a day of ruin it will not be with all the members of the body of Christ, for many are unconcerned about the defilement in the house. But there will be a remnant of God’s people who will desire to walk in that path, and it is with them that we are to walk.
In separating from the mixture of vessels, Timothy was to “pursue righteousness,” which is seeking to do right in all the relationships of life. This is important, because if he became careless in his personal dealings with people (whether in business or life in general), he could easily falsify the stand he had made in withdrawing from iniquity in the house, and thus, mock the position he had taken.
Then, he was to follow “faith,” which is the inward energy of the soul’s confidence in God. This is much needed in these difficult days as one can easily become discouraged that there are so few who want to practice the truth in separation from the confusion in the house. If his faith broke down and he was overcome with discouragement, he might be tempted to give up in the path he had taken.
Then also, he was to follow “love.” This would be “love unto all the saints” (Eph. 1:15; Col. 1:4). If he had to separate from some of his brethren who were unconcerned about their association with the defilement in the house, he was still to love them. There is a danger of our love getting narrowed in, focusing on only those with whom we walk in separation. Our love could even grow cold toward those with whom we walk. In such a dark day it is easy to get cold and slip away from the fellowship of brethren. It is important, therefore, that we keep ourselves in the love of God (Jude 21), and in the warmth of the fellowship of our brethren.
Then lastly, Timothy was to follow “peace” by seeking to keep in step with those with whom he walked (1 Chron. 12:33 – “keep rank”), so that there might be happy unity among all who walk in that path.
Help Extricate People From the Confusion in the House of God Without Strife
Vss. 23-26 – In this position of fellowship with “them that call on the Lord out of a pure heart,” there was much service for Timothy to be engaged in. Besides seeking to be a blessing to those with whom he walked, he was to reach out from that narrow path of separation to all of his brethren. It would involve “instructing” those who were still caught up in the mixture in the house, and those who opposed the truth that Paul taught. Timothy was to try to extricate his brethren from the confusion in the house so that they too would walk in that separate path of blessing and usefulness. This work is particularly before the Apostle in the closing verses of the chapter.
In seeking to disentangle fellow believers from the confusion, the servant of the Lord must contend for the truth, but he should not to be contentious. Timothy was to watch his spirit and be careful not to engage in strife. He was not to be argumentative. “He that winneth souls is wise” (Prov. 11:30). He was to do this work “in meekness” (not giving offence) because no one likes to be told that they are wrong. If he were “gentle,” and used “patience,” and did not “strive” with them, the Apostle says, “God peradventure will give them repentance to the acknowledging of the truth.”
“Repentance,” in this case, is to have a changed mind on what was once held that does not agree with the truth. People need to have a change of mind in connection with the false doctrines and their ecclesiastical associations. There needs to be a passing of judgment on all that is erroneous. This is what God is looking for in souls as they come out of the confusion. Since people are naturally partial to their own ideas and the ecclesiastical positions they have taken, it is very difficult to dislodge them from their ideas. It requires much gentleness and patience.
Paul says, “That they may recover themselves [awake] out of the snare of the devil, who are taken captive by him at [for] His will” (vs. 26). The KJV translates this verse as though Satan has such power that he can indiscriminately take captive any Christian that he wants to. The J. N. Darby translation footnote indicates that Satan doesn’t have that much power. “His will,” in this verse is not Satan’s will, but God’s. The point is that Satan takes captive people who are entrenched in their erroneous ideas. And in doing so, they are not free to do God’s will by practicing all of the truth as given through the Apostle Paul.
Seven Figures of the Labourer in the House of God
A son [child] (vs. 1).
A soldier (vss. 3-4).
An athlete (vs. 5).
A husbandman (vs. 6).
A workman (vs. 15).
A vessel (vss. 20-21).
A servant (vs. 24).
A Summary of the Great Principles With Which the Man of God is to Serve
Be strong in grace (vs. 1).
Work primarily with those who want the truth (vs. 2).
Be prepared to suffer for the truth (vs. 3).
Keep free of earthly entanglements (vs. 4).
Serve according to Scriptural principles (vs. 5).
Work hard and wait for results in a coming day (vs. 6-7).
Avoid intellectualism in presenting the truth (vs. 14-15).
Avoid bad doctrine (vss. 16-18).
Avoid defiling, ecclesiastical associations (vss. 19-21).
Avoid moral evil (vs. 22).
Seek out good Christian fellowship and walk with such (vs. 22).
Without strife, seek to extricate people from the confusion in the house of God (vss. 23-26).
The Safeguards and Resources of the Man of God in a Day of Ruin: 2 Timothy 3
(Chapter 3)
In chapter 3, the Apostle lays before Timothy the safeguards and resources that the man of God will need to be able to serve in “the last days.” However, a person is not likely to avail himself of these resources and safeties if he doesn’t realize how great the danger is that he is surrounded with. Therefore, before speaking of them, Paul lays before Timothy a graphic picture of the condition of the Christian testimony in the last days. This was given to Timothy so that he would clearly understand the conditions in which he was called to serve. It is not a pretty picture.
A Description of the Christian Profession in the Last Days
(Vss. 1-9)
Vs. 1 – Paul says, “This know also, that in the last days perilous times shall come.” “The last days,” are usually thought to be those of the 20th and 21st centuries. However, those days may have begun sooner than this present day in which we live. Scholars tell us that “shall come,” in the original language, has another form of the verb than what is normally used, which indicates that "the last days" were about to begin in that day, or shortly after that day. Paul, therefore, was indicating to Timothy that “the last days” were about to begin in that time, and have continued through to our day. If this is true, Paul was using the term to define a character of things rather than a specific period of time in Church history.
This means that the ruin came upon the Christian testimony quickly. It was not long after the days of the apostles that the heavenly light of Christian truth was resisted, attacked, and snuffed out by the enemy. A cursory glance at Church history confirms this. It should also be noted that Paul gives no indication here—or elsewhere in his epistles—that there would be a restoration of the public testimony of the Church. Timothy could only expect to see an increase of evil and a thorough leavening of the Christian mass.
Paul forewarns him that the last days would be “perilous times.” In saying this, he was not referring to things being perilous in temporal things—that it would be difficult to get a job and provide for one’s family, etc. Paul was speaking of it in a spiritual sense. He meant that it would be a very dangerous time to live spiritually. There would be much corruption and seduction among those who profess the name of Christ. It could easily stumble the most savvy person who wasn’t leaning upon the Lord and availing himself of these safeguards that Paul was about to give to Timothy.
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The Apostle proceeds to give a five-fold description of the terrible mess the Christian testimony would deteriorate into, and thus, dishonour the Lord.
1) Worldliness
Vss. 2-4—The first thing it would be marked by is worldliness. Some eighteen evils are mentioned to give Timothy a graphic picture of the moral depravity into which the Christian testimony would plunge. The Apostle is not describing the condition of the world—because in verse 5, he says that these have a “form of godliness,” and the world makes no pretension of godliness—but the Christian testimony.
This list of sins could be compared with what he gives in the later part of Romans 1 in regard to the ungodly heathen. The comparison shows that the moral conditions that exist among the heathen in their uncivilized state will largely characterize professing Christendom in the last days!
It will be noticed that the first and outstanding evil in this terrible list is the uncontrollable selfishness of men. The love of self and the gratification of self will lead to every other evil in the list. It is what drives men to be disobedient, unthankful, unholy, etc. It means that in the last days, so-called Christians will generally not walk in self-judgment but will allow the flesh to have free reign in their lives.
2) A Practical Denial of the Presence and Power of the Spirit of God
Vs. 5—The second thing that would mark the Christian testimony in the last days is a practical denial of the presence and power of the Spirit of God. The great professing mass will be marked by “having a form of godliness, but denying the power thereof.” Outwardly, people will seem religious. They will make a profession of knowing the Lord but will have only the exterior of a Christian. There will be no “truth in the inward parts” (Psa. 51:6). By living for selfish interests, the Spirit of God (who is “the power” for holy Christian living – Rom. 8:2) will be denied in the lives of men practically. Hence, they will have a form, but there will be no force in their Christian façade. It will be nothing but empty hypocrisy, which is obnoxious to God.
Not only would there be a denial of the Spirit’s power in practical life, there would also be a denial of the Spirit’s power in assembly order. The power in Christianity for true worship and ministry is also through the Holy Spirit (Phil. 3:3; 1 Cor. 12:11). Notwithstanding, clerical order—which is purely of man’s devising—has come into the church and displaced the Holy Spirit in practice. Conventional church order sets up human leaders (so-called “Pastors or “Ministers”) to conduct the worship and preside in the ministry, even though we do not read of such a thing in the Bible. It has been in existence for centuries now. However, from the moment the Spirit of God was sent into this world at Pentecost, we look in vain throughout the New Testament for any church president, except that of the sovereign guidance of the Holy Spirit. With Someone as great and competent as this divine Person present in the midst of the saints gathered together, why would it be necessary to appoint a man to do His work, regardless of how gifted that person may be? The Spirit’s work of leading and guiding the assembly in worship and ministry has been hindered by this human arrangement.
Human order is so widespread in Christendom that it can be seen from St. Peters in Rome to the smallest evangelical chapel. Instead of believers meeting together for worship and ministry in the Lord’s name alone, waiting on the leading of the Spirit for guidance, one can scarcely find a prayer meeting without someone appointed to lead it. In these arrangements, the Holy Spirit is denied. To set up a man, however gifted he may be, to lead and conduct assembly meetings, is a practical denial of the presence and power of the Holy Spirit. It is really unbelief in the competency of the Holy Spirit to direct the meetings. This human interference has set aside the simplicity of God’s order and has contributed to the confusion in God’s house.
3) Great Efforts Being Made to Subvert Unestablished Souls
Vs. 6—The third thing that would characterize the Christian testimony is that there will be zealots going about to gather people to their so-called Christian causes. Paul says, “Of this sort are they which creep into houses, and lead captive silly women laden with sins.” Devious means would be used to subvert unestablished souls into supporting the various causes that will arise in the name of Christ. He says that they would “creep into houses.” Creeping reminds us of the wily serpent, the devil himself (Rev. 12:9). Hence, their ways and methods will have the character of Satanic subtlety and deception.
Those who are their victims are characterized as “silly women.” This is not referring to women only, but to certain people (either male or female) who are driven by their emotions rather than being governed by the Word of God. Hence, the method of these so-called Christian workers will be to play on one’s emotions. The word “silly,” has been rendered “gullible,” by some translators. As Satan approached Eve in the Garden of Eden and deceived her into believing his lies, these zealots approach people who are gullible and unestablished in the truth, and deceive them with their false teachings.
Notice, these so-called Christian workers will not deceive anybody and everybody. It is a certain character of people who are “laden with sins” and “divers lusts.” This refers to people who are burdened under a sense of sin and lust and feel a need in their lives. Perhaps we could say that they are searching but not honestly searching. As they look for relief from their inner struggles, they are vulnerable and ripe for this kind of deception. They are open to whatever may come along, and it is just at that crucial time in their lives that these false teachers arrive to deceive them. The sad thing about it is that they become “captive” to that particular system of false doctrine, and then become active promoters of it. The program is to turn these captives into zealots who will further the cause of their particular organization.
Today, Christendom is marked by false cults that energetically work to gather people in. The “tares” (false professors) are being gathered together into “bundles”—Christian cults (Matt. 13:30). We hardly need to mention the Jehovah’s Witnesses, the Mormons, etc., as examples of this activity. Many have been stumbled by this kind of activity.
4) A Great Outward Pretense of Having the Truth
Vs. 7—The fourth thing that will characterize the Christian profession in the last days is a great outward pretense of having the truth, yet not having it at all. Paul says, “Ever learning, and never able to come to the knowledge of the truth.” “Ever learning,” does not mean that these so-called Christian groups will be known for loving the Lord Jesus and wanting to know more about Him. They will make a profession of being the ones amidst the sea of voices in the Christian world who really have the truth. And therefore, they persuade people to join with them in their cause. Many have been deceived by this kind of pretension.
Paul adds that they are “never able to come to the knowledge of the truth.” This means that God allows them to be deceived by their own machinations. The very error that they teach leaves them in darkness. God will not be mocked; He will not allow those whose wills are set against Him and His Word to learn the truth. It is only the meek who are taught the truth (Psa. 25:9). There must first be a proper state of soul in a person before the Spirit of God can teach him. If the motives are right and our wills are not at work, “the Spirit of truth” will take the things of Christ and show them to us (John 16:13-14). Paul says that this same class of people are “deceiving, and being deceived” (vs. 13), and therefore, fall by their own devices. This is a governmental judgment of God.
5) Imitating the Power of God Through Deception
Vss. 8-9—The last thing that Paul mentions that will characterize the Christian profession in the last days is an imitation of the power of God. To give Timothy a clear picture of the kind of deception that will be at work, Paul points to two Old Testament magicians in the time of Moses. He says, “As Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.” These men specialized in performing imitation miracles with an aim to resist Moses (Ex. 7:10-13). We see this all around us today in the Christian world. There are many Christian groups claiming to have Pentecostal powers. They attract large followings by claiming to perform miracles and healings, etc. The TV healers of our day who claim to do miracles are a terrible dishonour to the name of Christ. People naturally want to see a demonstration of power and are drawn in by it.
The immediate effect of the magicians’ imitations was to harden Pharaoh’s heart. The imitations that are in the Christian testimony today have had the same effect on people. The hearts of those under these delusions become hardened to the truth. They “resist the truth” and “will not endure sound doctrine” (2 Tim. 4:3). If you bring the truth of Paul’s doctrine before them, they don’t want it. They would rather see a demonstration of power. Invariably, they are turned aside from the truth that Paul has given to the Church.
Paul says that these types of people will be “reprobate [worthless] concerning the faith.” Many are not true believers. And those who are true believers, when tested as to their understanding of the Christian faith, are willfully devoid of it. Moreover, he says that their “folly shall be manifest unto all men, as theirs also was.” This again refers to a governmental dealing of God. Just as God exposed Jannes and Jambres by His judgments in Egypt, He will expose the folly of these to all who honestly want the truth, so that they will not be stumbled by them. They give away their intentions by continually begging for money. This ought to put us on guard. No sober Christian could entertain, for a minute, the veracity of the preposterous claims these deceivers purport to make in their counterfeit miracles.
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It is hard to believe that that which once had been entrusted with the highest truth and the greatest privileges ever given to mankind could sink to such a despicable state. But all around us we see the sad fulfillment of this. What a terrible dishonour the Christian testimony has been to the Lord. We have rendered such a poor testimony of Christ before the world that we have to hang our heads in shame and humiliation, and in the spirit of Daniel’s prayer, say, “We have sinned” (Dan. 9:5).
An important lesson we are to learn here, is that in a day of ruin we are not to judge what Christianity is by what so-called Christians are doing, but by the Word of God. If the practice of Christians were our guide, then we would hopelessly fail to discern true Christianity. There are a thousand voices in Christendom all proclaiming to have the truth, and many of them contradict one another! The believer would be hopelessly lost trying to find his way through the confusion. The believer must return to the Word of God to know what God’s mind is. “This is the commandment, that as ye have heard from the beginning, ye should walk in it.” (2 John 6) This is our great guiding principle in a day of sin and failure in the Christian testimony. We must return to that which was “from the beginning”—to the first principles of Christianity which are only found in the Word of God. We need to ask, “What does God’s Word say about this doctrine or that practice?” and then look to Him for grace to do what it says.
The Divine Safeguards and Resources of the Faithful
(Vss. 10-17)
In the latter part of the chapter, Paul turns to speak of the divine safeguards and resources that would preserve Timothy from falling into the corruptions and errors of Christendom. These things would give him a ready measuring stick to test all he encountered in the path of service. By these he could detect everything that was not of God, and “turn away” from it.
These safeguards and resources were not for Timothy only, but for us too. Being called to live in very dark and difficult times, we need these things perhaps more than at any other time in the Church’s history.
The following are four essential things that are both safeguards and resources for the believer. They will both preserve us from the pitfalls in the path and also provide us with a means by which all pretension to truth can be detected and exposed.
1) The Knowledge of Paul’s Doctrine
Vs. 10a—The first thing Paul holds out before Timothy that would be a means of preserving him from the corruption in the Christian testimony is his doctrine. He said, “Thou hast fully known [been thoroughly acquainted with] my doctrine.” Timothy had been diligent in learning Paul’s doctrine (1 Tim. 4:6), now he was to keep it by walking in those things, and it would keep him from the corruptions in Christendom. There was a practical salvation for him in taking heed to Paul’s doctrine (1 Tim. 4:16). For the same reason, we need to be well acquainted with Paul’s doctrine. It will be a means of preserving us.
Being “thoroughly acquainted” with what Paul taught, Timothy would have the divine standard of truth by which he could test all that he met with in the path of service. If it did not measure up to what he was taught by Paul, it was defective in some way. It was not necessary for Timothy to be thoroughly acquainted with all the bad doctrines that were developing. Those who delve into all the evil doctrines that are afloat in the Christian testimony are in danger of falling into them (compare Deut. 12:29-31). Paul does not advise Timothy to do it. Elsewhere he says, “I would have you wise unto that which is good, and simple concerning evil” (Rom. 16:19). Likewise, it is not necessary for us to know all of the evil doctrines prevalent in Christendom to escape them, but simply to know the truth and to walk in it. It will be our ready measuring stick.
2) A Life of Consistency With the Truth
Vs. 10b—The second thing that would be a preserving factor for Timothy was Paul’s “manner of life.” It was not enough that Timothy should know Paul’s doctrine; he needed to emulate Paul’s manner of life. It would be a preserving safeguard for him. Paul’s manner of life was in direct contrast to the corrupt lifestyle that was developing in the Christian testimony. To walk as Paul walked would mean a walk in separation from it. Likewise, if we have established right habits of godliness in our lives, they will surely be a means of preserving us in the path.
Paul mentioned some specific things that were part of his manner of life. There was “purpose, faith, longsuffering, charity [love], patience.” These were things that characterized his life and service. Not only would a life of godliness preserve Timothy, it would give him a bright and shining testimony in contrast to the order of things around him, and it give weight to his ministry.
Paul’s life was wholly consistent with the doctrine he taught. In fact, his manner of life was based on his doctrine. Paul had told Timothy that bad doctrines lead to bad practice (2 Tim. 2:16) and also, that good doctrine produces a consistent, godly life (1 Tim. 6:3). Our doctrine forms our walk—either for good or for bad. Perhaps this is the reason that Paul spoke of his doctrine before speaking of his manner of life.
Paul’s “manner of life” was a standard for Timothy to test the profession which he would meet. Do those who make a profession of having the truth have a consistent life of godliness as Paul did? Timothy could simply ask, “Is it Paul’s manner of life to do this or that?” Historically, those who have been heterodox are often marked by questionable lifestyles (and sometimes outrageous sins), which accompany their horrendous doctrines. A word of caution here; while this is a good test, there are some who will imitate Paul’s life but do not have his doctrine. The Lord called such, “wolves” in “sheep’s clothing” (Matt. 7:15). Many have been stumbled by the seemingly outward godliness found in certain Christian cults. Let us be on guard against this too.
3) The Faithful Support of the Lord in Times of Persecution
Vss. 11-14—A third thing that would accompany one who carried the truth in a day of ruin is the Lord’s support in times of rejection and persecution. As an example, Paul spoke of specific persecutions that he faced in three places on his first missionary journey (Acts 13-14). He spoke of the “persecutions” and “afflictions” that came to him “at Antioch, at Iconium,” and “at Lystra.” The persecution on these three occasions was caused by the Jews stirring the Gentiles to reject Paul. While persecution today is not likely to come from the Jews literally, Scripture does warn that attacks will come from those who take Jewish ground within the Christian profession. In the book of Revelation they are referred to as those who “say they are Jews, and are not” (Rev. 3:8-9). They are those who attempt to approach God through Christianized forms and ceremonies, like Old Testament Judaism. This order of things is found in modern denominationalism. Those who worship God on that ground can be the source of persecution to those who desire to walk in all that Paul gave to the Church.
Timothy could expect that persecution would come from that quarter. There would be no escaping it if he stood for the truth. In case he despaired at such a prospect, Paul added, “But out of them all the Lord delivered me.” Timothy could count on the faithful support of the Lord to help him through it. What a wonderful resource this is! If we live a life consistent with the truth, we can expect to have the Lord’s support in a very real way. Others may forsake us, but the Lord won’t (Heb. 13:5). We do not say that there will be deliverance in every case. Many thousands of faithful Christians have died at the stake for their simple faith in the Scriptures, but Timothy could count on the Lord helping him through the persecution in a remarkable way.
There is no escaping persecution if one lives godly. Paul said, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (vs. 12). Standing for the truth with a godly life will bring suffering. But this, too, would be a means for Timothy to test and detect the evil teachers and their doctrines. Are they suffering reproach for what they teach? Or is it being received by the masses? This would be a telltale sign of whether it was the truth. In 2 Corinthians 11:21-33, Paul spoke of one distinguishing mark that set him apart from those who posed as Christian workers—but were “false apostles” and “deceitful workers”—he suffered for the truth that he taught. Generally speaking, in a day of ruin and failure, those who teach error or misrepresent the truth do not suffer persecution. Contrariwise, they are usually well accepted.
Paul forewarned Timothy that things in the Christian testimony would only get darker. He said, “Evil men and seducers shall wax worse and worse, deceiving, and being deceived” (vs. 13). Since this was true, Timothy needed to be prepared for the onslaught of “juggling imposters” who would deceive the masses. The best way he could be preserved from their deceptions was by heeding Paul’s exhortation, “Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them” (vs. 14). Similarly, Boaz's servant counseled Ruth: "go not to glean in another field" (Ruth 2:8). She was to continue to glean in the field where Boaz was. There would be protection and plenty of food for her there. To wander off to another field to glean could have been disastrous; someone could have taken advantage of her.
It was not enough for Timothy to know Paul’s doctrine (vs. 10); he needed to continue in those things, and to also be “assured” of those things (vs. 14). This means that he needed to be personally convinced of the truth in his own soul. This was important; if others were to give up the truth and depart from the faith (which was the drift of the day – chap. 1:15), he would not be influenced by their defection because he had truly bought the truth and had made it his own (Prov. 23:23).
Paul added, “Knowing of whom thou hast learned them.” This is another important principle for a day when many voices are proclaiming to have the truth. It is simply this: know the source of the ministry you listen to and read. This means that we are to be careful as to what kind of Christian literature we read, Christian teaching we listen to on the radio, Christian videos we look at, and Christian websites we visit, because we could inadvertently pick up error and be led astray (2 Peter 3:17). In a day of ruin and failure in the Christian testimony, when erroneous teachers abound, we need to proceed with caution. Therefore, let us make sure that the source of such ministry is known for being sound in doctrine.
4) The Holy Scriptures
Vss. 15-17—An even greater safeguard against the evils of Christendom is found in “the holy Scriptures.” This is vitally important in a day when false doctrines abound on every hand. If Timothy knew and obeyed the Scriptures, he would not be led away by those subtle deceptions. What a tremendous safeguard this is!
Paul reminded Timothy that he had had a very good start. “From a child” he had “known the holy Scriptures.” The Scriptures that Paul was referring to here are in the Old Testament, for the New Testament was not yet written when Timothy was a child. Even before Timothy had heard the gospel and was saved, he had an understanding of the nature and ways of God through the instruction of his mother and grandmother (2 Tim. 1:5). This instruction would contain various moral and practical lessons that a person gains through reading the Scriptures. These things laid a foundation of godliness in Timothy’s life, and they also imparted wisdom that could save him from the spiritual dangers and deceptions that he faced in the path of service.
The Old Testament abounds with principles by which one gains wisdom for the path. They truly can make us “wise unto salvation” when applied to the Christian pathway. The aspect of salvation that Paul was speaking of here is that of practical salvation, for Timothy was already saved as far as eternity was concerned. What he needed was a daily practical deliverance from all the evils through which he had to pass in serving the Lord. Applying the principles of the Old Testament Scriptures to his life would be his safeguard.
The wisdom that Timothy had learned from the Old Testament Scriptures was not Paul’s doctrine. The truth of the mystery, which is the main tenet of his doctrine, is not found in the Old Testament Scriptures. It was a special revelation from God to Paul for this present dispensation.
In verse 16 Paul adds, “All [every] Scripture is given by inspiration of God.” By saying this, he included the New Testament Scriptures. Portions of the New Testament were already in existence at that time. In 1 Timothy 5:18, Paul quotes the gospel of Luke (Luke 10:7). And Peter spoke of Paul’s epistles as Scriptures (2 Peter 3:16). The New Testament was “given by inspiration of God” as much as the Old Testament. Inspiration is not, as some believe, that God gave thoughts to individuals and they were allowed to express them in their own words. The very “words” of Scripture in the original languages were inspired of God (1 Cor. 2:13). This is why translators should strive to translate the very words of Scripture in the original languages into our language. A word-for-word translation is what the student of the Word of God needs, not merely a thought-for-thought equivalence, which, unfortunately, many modern translations tend to be.
Not only would “the holy Scriptures” be a safeguard for Timothy, they would also be a great resource for him to use in testing the reality of all that he met. The Word of God detects and exposes everything that is false. The great question is, “Is this doctrine or that practice consistent with Scripture?” Another test is simply whether it exalts Christ, for Scripture does nothing but exalt Christ. Many of the God-dishonouring doctrines that have sprung up in Christendom exalt man and demean Christ and His finished work.
Paul said, “The holy Scriptures” are “profitable for doctrine, for reproof, for correction, for instruction in righteousness.” “Doctrine” lays out the truth for us on a particular subject. By it we are instructed in the mind and ways of God. Sad to say, many Christians today are not concerned enough about the instructions given to us in the Word. There are many who have the idea that our manner of life is more important than our doctrine. They seem to think that it doesn’t matter what we believe as long as we all love one another and get along together. This is a simplistic view of things and betrays ignorance. If we are not grounded in “the faith which was once delivered unto the saints,” we are liable to be “tossed to and fro, and carried about with every wind of doctrine” (Jude 3; Eph. 4:13-14). God cares about what we believe because it will form our walk. He wants us to be intelligent in His mind and ways. J. N. Darby said that no Christian knows his proper place without doctrine; and no Christian can walk rightly without it. We must have a clear understanding of “the Mystery” (the calling of the church, and its nature and unity), so that we know what God is doing in this world in this present day. It is only then that we can accord ourselves properly with God’s program. Timothy was to pay attention to doctrine, and so are we.
“Reproof” [conviction] is another profitable thing that the Scriptures produce in souls. The Spirit of God uses the Word of God to detect hidden evils in our hearts. We are often blind to our own faults, but the Scriptures have a way of exposing them (Heb. 4:12). We may have false motives that we are not aware of, but the Word of God will expose them. David said, “The judgments of the LORD are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is Thy servant warned: and in keeping of them there is great reward. Who can understand his errors? Cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins” (Psa. 19:9-13). He spoke about the sweetness of the Word of God, but then, he added that in reading it his heart was searched in the presence of God. It led him to cast himself upon the Lord that he might be kept from “presumptuous sins.”
“Correction” would set forth the right way in either doctrine or practice. Having convicted us about what is not right in our lives, the Word of God also instructs us in the way that is right. It gives positive direction for the new nature that wants to do the will of God. This is a special aspect of the Word of God that would refute error on doctrinal or practical issues and set it right. As error abounds in the Christian testimony, correction is important. The epistles to the Corinthians and to the Galatians are particularly corrective in nature and are very profitable. Corinthians corrects carnality, and Galatians corrects legality.
“Instruction in righteousness” is found in the Word too. This refers to the practical portions of the Word of God. The Scriptures abound with instruction on practical matters for our homes and our personal walk with the Lord. It is what helps us to keep on the narrow path of the truth.
“Doctrine”—tells us what is right.
“Reproof”—tells us what is not right.
“Correction”—tells us how to get right.
“Instruction”—keeps us going right.
Moreover, the Holy Scriptures make the Lord’s people able ministers of the truth of God. Used properly, they make the man of God “perfect [complete]” and “thoroughly furnished [fully fitted] unto all good works.” Thus, he is fully equipped for the work of serving the Lord in whatever capacity to which he may be called. Whatever the need may be for the moment, the servant will have a ready answer for the situation. What a great resource in a day of ruin! It not only preserves us from danger and instructs us in what is right, but it is also a mighty instrument to help the saints to be motivated “unto all good works.”
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These safeguards and resources that Paul pointed out to Timothy are for all the saints of God. Used properly, they will be the means by which we will be kept in dark and difficult days. We are thankful that God has not left us to grope along on our own strength to find our way through the confusion, but He has supplied us with all that we need for the path.
Divine Incentives for Service in a Day of Ruin: 2 Timothy 4
(Chapter 4)
Before closing the epistle, Paul sought to stir up Timothy to immediate service. More than just to encourage him, he left him with a solemn “charge” before “God and the Lord Jesus Christ” that he was to fulfill. Timothy needed to take this charge seriously. He was responsible to make full use of his ministry, for the Lord had said, “Unto whomsoever much is given, of him shall be much required” (Luke 12:48). The charge being “before” God and the Lord Jesus Christ means that he was to serve in view of the fact that he was under the watchful eye of divine Persons. All service is to be carried out with the realization of being watched by the all-seeing eye of God.
In view of the darkness that inevitably was coming into the Christian testimony, Paul gives four great incentives for Timothy to rise up immediately and put his hand to the work. These are indicated in the text by the use of the word “for” (vss. 1, 3, 6, 10).
1) Judgment is Soon to Fall on the Christian Profession
Vss. 1-2—Christ, who is the Judge of “the quick [living] and the dead,” was coming to execute judgment on the great mass of lifeless professors in the Christian profession. Most in Christendom are not saved and they will be lost forever when the judgment falls. The “quick [living]” will be judged at “His appearing,” which is before His 1000-year reign—the Millennium (2 Thess. 1:7-10), and the “dead” will be judged at the end of “His kingdom” reign (Rev. 20:11-15). It is a solemn reminder that there is a day of accountability for all men.
In view of the coming judgment, Timothy was to rise up and serve immediately. Love for souls ought to motivate him. Paul said, “I charge thee therefore ... preach the Word; be instant in season, out of season; reprove [convict], rebuke, exhort [encourage] with all longsuffering and doctrine. Note: Timothy was to present the Word of God to his hearers—not his own ideas. Stories and illustrations may be interesting and even helpful, but they are no substitute for the Word. The servant must remember that it is the power of the Word of God applied by the Spirit that produces results—not human expedients. Timothy, therefore, was not to try and get fancy with his preaching. In our day, props and gimmicks are more and more taking the place of the simple preaching of the Word. We may be tempted to use these things but it’s best to stick with the simple Word of God. It is “quick, and powerful, and sharper than any two-edge sword” (Heb. 4:12), and it is what God uses to convert souls (Psa. 19:7).
Timothy was to be urgent about this—he was to be “in season” and “out of season.” This means that he was to give out the Word in circumstances when people were open to it and also when they weren’t. If a person was interested, it was definitely an occasion where it was “in season”—i.e. the Roman jailor (Acts 16:30). But when there are circumstances where it might be considered inappropriate—“out of season”—he was to find a way to bring in the Word of God, even in those situations. The Lord in the Pharisee’s house is an example (Luke 11:37-54). Timothy was to bring the Word to bear upon the consciences of his hearers without being personally offensive. Paul says, “Reprove [convict], rebuke, exhort [encourage] with all longsuffering and doctrine.”
2) A Time is Coming When Those in the Christian Profession Will Not Receive the Truth
Vss. 3-5—Paul went on to speak of another reason why Timothy needed to rise up immediately and throw himself into the work. He said, “For the time will come when they will not endure [bear] sound doctrine.” Even before the day of judgment came there would be a great apostasy in the Christian profession and men would turn away their ears from the truth. It would culminate in the rise of the man of sin (the Antichrist) after the Church has been called away to heaven (2 Thess. 2:2-4). Timothy needed to realize that the apostasy had already begun in the Christian profession (1 Tim. 4:1 – J. N. Darby Trans.), and that the hardness of hearts was fast reaching a point where they would not “endure [bear] sound doctrine.” Paul’s doctrine would not be tolerated by the masses. In view of this inevitable fact, Timothy was to rise up immediately and be engaged in the work. The Apostle’s point was crystal clear: the time for Timothy to serve was right away (immediately) because there was a time coming when it would do little or no good.
He also said that people would “heap to themselves teachers, having itching ears.” This indicates that instead of teachers being sent of God to preach and teach His people, teachers would come under the control of their audiences who would dictate to them what they wanted to hear. People will flock after teachers who have interesting things to say. The popular topics in Christian ministry today are love and marriage, and sensational interpretations of prophecy. If a preacher wants to have a good-sized audience and keep his job as a preacher, he will have to speak on such topics that people want to hear. With this before him he can become affected by what the people want rather than by what God gives him to speak. However, the sad result of people looking for things to tickle their ears is that they “turn away their ears from the truth” and thus, are given to “fables.”
It hardly needs to be said that we live in those times. The Church today is in a Laodicean state (Rev. 3:14-22). Christians pick and choose what they want to accept from the teachings of the Apostle. Much of what Paul taught—though stated in his epistles—is misunderstood, misinterpreted, or simply passed over. And some of the things he taught are outright repugnant to the modern Christian mind and discarded. The time to get the truth out, therefore, is when there is still hope of it being received.
In view of this, Timothy was to be “sober” and not allow the intoxicating influences all around to distract him from the simple goal of ministering the truth. Moreover, Timothy was to be prepared to suffer for the truth. He was to “bear evils,” for there would be attacks on the truth and those who stood for it.
Furthermore, in making full use of his "ministry," which appears to have been predominantly teaching and exhorting (1 Thess. 3:2; 1 Tim. 4:13-16; 6:2b; 2 Tim. 2:2), Timothy was not to forget to do “the work of an evangelist.” It appears that Timothy had the ministry of an all-round character. He was not only to teach the truth but also to do the work of an evangelist. An all-round ministry—“a jack of all trades”—is greatly needed in a day of ruin when there are so few engaged in the service of the Lord. J. N. Darby remarked, "I am not an evangelist, only when I can, I do the work of one as well as I can." Doing evangelistic work would help to find those who would embrace Paul’s doctrine. New converts will usually receive the truth more readily than those in the Christian profession who have been tainted by the erroneous teachings that are afloat. Such have much to unlearn, and oftentimes, this is not easy. New converts, on the other hand, have no preconceived ideas about Christian doctrine and practice, and it is easier for them to accept the truth. Hence, this was an important work for Timothy that was not to be neglected.
3) There Are Rewards Awaiting Faithful Service
Vss. 6-8—Paul gave Timothy another incentive to be engaged in the service of the Lord—there was a reward awaiting all who laboured faithfully and in view of Christ’s appearing. There was judgment coming for the wicked, but there were rewards coming for those who were faithful.
Paul points to his own life and ministry and the reward that was awaiting him. He said, “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day.” This was not boasting; he mentions it as an encouragement for Timothy. He was as much as saying, “I’m going on to be with the Lord soon and will get my reward, and there is one for you too, if you continue in faithful service.”
Paul’s life of service was a marked contrast to many others who were overcome by the declension of the day.
Some had made “shipwreck” concerning the faith (1 Tim. 1:19-20).
Some had “departed” from the faith (1 Tim. 4:1).
Some had “denied” the faith (1 Tim. 5:8).
Some had “erred [wandered]” from the faith (1 Tim. 6:10).
Some had “missed” the faith (1 Tim. 6:21).
Some had been “overthrown” in regard to the faith (2 Tim. 2:18).
Some were “reprobate” concerning the faith (2 Tim. 3:8).
In the face of all such departure, the Apostle said, “I have kept the faith.” What a contrast! This was not a boast, but an incentive for Timothy to carry on in faithful service. He mentions it to show that it’s possible to walk in all the truth of God in a day of ruin. Some say that it is no longer possible to practice all of the truth that was once delivered to the saints (Jude 3). But Paul had not let go of any of it. He had kept the faith, even though there was fierce conflict over it. There is, therefore, no excuse for us to let go of any part of it.
Paul refers to his reward as “a crown of righteousness.” This particular reward is given to those who go on in righteousness amid all the unrighteousness in the Christian profession. It was a reality for all who would serve the Lord faithfully. He said, “Not to me only, but unto all them also that love His appearing” (vs. 8). These rewards for faithfulness will be received at the judgment seat of Christ (after the Rapture), but they will not be seen by the world until the appearing of Christ, which will take place after the Great Tribulation. When Christ comes with us out of heaven (at His appearing) to establish His kingdom on earth, the rewards of the faithful will be manifested before all.
Every truehearted Christian should “love His appearing.” Loving His appearing implies that we love the One who is going to appear. Moreover, we live in a time when Christ’s name is being sullied. He is dishonoured at every hand, and this distresses the saints whose affections are right. But when the Lord appears, all will be set right—and He will have His rightful place then. We love His appearing for that reason too.
4) There is a Shortage of Faithful Servants
Vss. 9-15—A fourth incentive for Timothy to engage himself immediately in the service of the Lord was the great shortage of faithful servants. There was defection, even among the Lord’s servants, and as a result there were fewer available servants than ever. Paul says to him, “Do thy diligence to come shortly unto me: for Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.” This old warrior was about to leave the field of combat, and as he looked out over the work he saw that the need was greater than ever. He sorrowfully reports that some who could have been a help were off doing other things. He said, “All seek their own, not the things which are Jesus Christ’s” (Phil. 2:21).
In view of these conditions there was all the more need for Timothy to gird up his loins and to be engaged in the fight. The Lord’s work demands every available man and woman. The baton of the faith had been placed in Paul’s hands, and he faithfully raced through to finish his section; now he was handing it on intact to Timothy. It was Timothy’s turn to run and to “strive earnestly in the good conflict of faith” (1 Tim. 6:12). He, therefore, needed to rise up immediately and be engaged in the work.
There is an even greater need today for faithful servants to stand in the trenches and carry on the work of the Lord by upholding and teaching Paul’s doctrine in its entirety. The Lord Himself said, “The harvest truly is plenteous, but the labourers are few; pray ye the Lord of the harvest, that He will send forth labourers into His harvest” (Matt. 9:37-38). Today there are so few who uphold all of what Paul gave to the Church, and even fewer who will disseminate it.
Paul felt the general desertion of his brethren and desired that Timothy would come and minister to him (vs. 9). It is unlikely that this ever happened. The Roman authorities under Nero probably executed the Apostle before Timothy got there. But it does indicate the importance of fellowship in a day of ruin and failure. We need to get together to encourage one another as often as possible. True Christian fellowship is in regard to divine things—things that Christians have in common (Acts 2:42). Many today imagine that Christian fellowship is getting together for sports and recreation. We do not discourage such things, but that is hardly what will “strengthen the things which remain” (Rev. 3:2).
Defection was everywhere. There was unfaithfulness throughout the ranks; many who were once faithful had turned aside (2 Tim. 1:15). “Demas” was an example of the defection (vs. 10). There was a time when he served with the Apostle and was commended as a fellow-labourer (Philemon 24). He is mentioned as greeting the saints, which indicates that he loved the fellowship of the brethren (Col. 4:14). But “this present world” had drawn him away. It was not that Demas had forsaken Christ, but that he had departed from walking with Paul and what he taught. He didn’t depart to the dirty side of the world, but to a position of compromise among the saints where there was some present worldly advantage for him. This is very sad.
Demas’ problem was that he “loved” this present age (vs. 10). It stands out as a contrast to those who “love” Christ’s appearing, which will usher in the age to come (vs. 8). It is striking that the epistle that speaks about declension in the Christian testimony mentions two kinds of love. There is a love for Christ’s appearing and a love for the world. Everything is moving in one direction or the other. We would do well to ask ourselves: “In which direction we are going?”
Others had departed from Paul too, but he does not state the reasons—so we mustn’t speculate as to why. It is possible that they went to the various places mentioned here in faithful service to the Lord. Nevertheless, there are many today who could be a help but are off doing other things. One of the enemy’s tactics in the last days is to get good men and women, who could really be a help in the service of the Lord, preoccupied with other things (Col. 4:17).
It may be that “Crescens” and “Titus” were defective too, since they are mentioned in the same breath as “Demas,” but most expositors decry the idea. (If indeed that were the case, perhaps Demas’ going to Thessalonica would speak of wanting to stay with elementary truths, and perhaps, putting off the hope of the Lord’s coming. Crescens turning to the regions in Galatia might speak of turning to legalism. Titus turning to Dalmatia—which is the same place as Illyricum—means “vain splendor.” It is the place where the Apostle did many mighty signs and wonders (Rom. 15:19). Going to Dalmatia might speak of turning to the showy, charismatic side of Christianity. It seems that the Christian testimony in these last days is diffracting into these three directions.) Hence, there was shortage of faithful servants for two reasons—one was good but the other was not:
Defection
Pre-occupation with and commitment to other service.
Vs. 11—Paul says that only “Luke,” the beloved physician (Col. 4:14), remained with him. There was a general desertion of Paul by the mass of Christians in that day. They were simply ashamed of being identified with him. Luke stands out as a shining example of faithfulness in such times.
“Mark” had evidently been restored, and is seen here as being useful to the Apostle Paul. He had left the work with Paul and Barnabas’ on the first missionary journey when they were in Perga (Acts 13:13). But now he is restored and found to be useful in the service of the Lord. This is a special encouragement for all who have failed. God in grace is restoring souls in these last days and making them useful in His service. It shows us that God can use those who have failed. If people have failed, it is not over for them. Falling down does not make one a failure, but staying down does (Prov. 24:16).
Vss. 12-13—Paul had sent “Tychicus” to Ephesus, which was the capital of Asia—the very place where the defection from the Apostle was the greatest. We are not told why, so again, we must be careful in speculating. Perhaps it was to convince them of their mistake in departing from the Apostle Paul and his ministry.
The fact that Paul’s “cloak,” his “books,” and his “parchments,” are mentioned in the Word of God indicates that God is interested in the clothes we wear and the books we read. Some will tell us that these things are not important, but they are to God. The same God who is interested in our eternal blessing is also concerned about our smallest temporal needs. Let us never forget this.
The “books” were, apparently, notes of ministry that Paul had made; and the “parchments” were blank pages that he intended to use to make more notes. This indicates that capturing one’s thoughts on paper is a profitable thing. It helps us to organize our minds on spiritual topics so that we are able to present them to others in an orderly way. It is an exercise in which every servant of the Lord should be engaged. Someone said that our thoughts get unscrambled at the end of a pencil.
Vss. 14-15—Paul turns to warn Timothy of a particular person who was an enemy of the “words [teachings]” of the Apostle—he was “Alexander the coppersmith.” This is, perhaps, that same person who was excommunicated from the assembly by apostolic injunction (1 Tim. 1:20). Now outside, and unrepentant, he was an angry opponent of Paul. This teaches us that if we act faithfully and stand for the truth, we can expect to have attacks from such. Note: Paul did not retaliate. He simply noted his character and warned Timothy of him. He committed the whole matter to the Lord, saying, “The Lord will render to him according to his works.” This was not an imprecatory prayer invoking judgment on the man, but a simple recognition of the fact that the Lord would not let it pass. He would deal with it in a governmental judgment according to his works. It teaches us that we are not to retaliate against those who would personally attack us, but are to let the Lord deal with them in His time. We are not to meet the flesh with the flesh.
Demas—began well, but ended poorly.
Mark—began poorly, but ended well.
Luke—began well and ended well.
Alexander—began poorly and ended poorly.
Vss. 16-18—Another sad report the Apostle passed on to Timothy was the desertion of the saints in Rome. When Paul arrived at Appii Forum the Roman brethren there showed great affection for him (Acts 28:15). But later, when he was called before the authorities at his trial, they “forsook” him. Timothy could not expect anything better—such was the day. It is encouraging, however, to see that the Lord did not forsake Paul at such a time. He says, “Notwithstanding the Lord stood with me.” In the book of the Acts, when Paul was not altogether in the current of God’s thoughts and leading and he ended up in prison as a result, it says, “The Lord stood by him” (Acts 23:11). The Lord could not, at that time, stand with Paul in the sense of happily condoning his going up to Jerusalem when it was clearly not His will. But the Lord still stood by him, because He will never forsake us. He said, “I will never leave thee nor forsake thee” (Heb. 13:5).
Again, Paul did not pray for the Lord’s judgment on them. He held no resentment toward his cowardly brethren. Instead, he desired that the Lord would forgive them governmentally. He prayed that “it may not be laid to their charge.” We learn from this that it’s not our place as Christians to pray for the judgment of God on any who would do us evil or act unfaithfully, but contrariwise, that they would have His governmental forgiveness.
The Lord delivered the Apostle out of the “mouth of the lion,” which was the Roman authorities under the control of Satan (Rev. 12:4), and this gave him confidence that He would continue to deliver him “from every evil work.” For the Apostle, the “heavenly kingdom” was reached through the martyr’s death. With that before him, he was not the slightest bit discouraged, but full of praise, saying, “To whom be glory for ever and ever. Amen.”
Closing Remarks
Vss. 19-22—The closing salutations of the Apostle included a greeting to “Prisca and Aquila.” This couple had remained faithful and was a help in the work of the Lord (Acts 18:2-3, 24-28; Rom. 16:3-5). He also had a greeting to “the household of Onesiphorus.” It is not known whether Onesiphorus was alive at this time or not. If he was not alive, it is especially encouraging to see his household going on faithfully (2 Tim. 1:16-18).
He reports to Timothy that “Erastus abode at Corinth.” Judging from the epistles of the Apostle to the Corinthians, there was much work to be done at Corinth. He also reports that he had left “Trophimus” at Miletum sick (vs. 20). The Apostle’s miraculous powers of healing were not used on this man. Trophimus had been useful in the work (Acts 20:4; 21:29), and we would think that in view of the fact that there was a great shortage of servants, he would have healed him. But miracles, as a rule, were signs for unbelievers, not a matter of personal convenience for the household of faith. It shows that it is not always the way of God to heal sick believers. He had something for Trophimus to learn in his illness, and Paul was not going to interfere with the Lord’s dealings with him by healing him.
For a second time Paul urges Timothy to come to him, presumably sensing that his martyrdom was imminent (vs. 21). He longed for one last visit with Timothy. Paul sends greetings from four other believers—“Eubulus,” “Pudens,” Linus,” Claudia.” Judging from their Latin names, these were Roman Christians who loved the brotherhood and wanted to be remembered to Timothy.
Maintaining a Right Spirit
Paul makes one final comment in this epistle. He reminds Timothy of the need of having a right spirit in view of the broken state of things in the Christian testimony. He said, “The Lord Jesus Christ be with thy spirit” (vs. 22). This is mentioned four times in Paul’s epistles, and it is very instructive as to how it is used. Each reference has a special application to the situation Paul was addressing.
Here in 2 Timothy, where serious breakdown in the Christian testimony is in view, one needs a right spirit. We have to be on guard against two attitudes. Firstly, we must not allow ourselves to get occupied with the failure to the point that we throw up our hands in frustration and give up in the path. There are a lot of discouraging things that we see in a day of ruin, but we can’t let them get us down. This is what happened to Elijah (1 Kings 19). He got discouraged with the low state of things in Israel and gave up. Secondly, if we have been faithful in some measure, we must be careful not to allow ourselves to get lifted up in pride about it. When we look around and see so much unfaithfulness, unrighteousness, and disinterest among Christians, we can develop an attitude that we’re better than our brethren. It is possible to be right in doctrine and principle, and even in outward conduct, yet to be wrong in spirit. We have to be on guard against this because “pride goeth before destruction, and a haughty spirit before a fall” (Prov. 16:18).
In Paul’s epistle to the Galatians, the same phrase is used, but in a different context altogether. He had written to correct the Galatians concerning a serious error that they were going on in concerning law and grace. He knew there was a danger that they might not take his correction in a right way and resent his speaking to them as he did. So, before closing that epistle, he said, “The grace of our Lord Jesus be with your spirit.” This is an area in which we need to be on guard too. We need to maintain a right spirit when someone corrects us. We must be careful not to harbour ill feelings toward that person: “Faithful are the wounds of a friend” (Prov. 27:6).
In Paul’s epistle to the Philippians the phrase is used again, but in a different context. There was some disunity brewing between a couple of individuals (Phil. 4:2), and it had the potential of threatening the unity of the whole assembly. If not checked, it could result in a full-blown division. Paul knew that there was a possibility of a rupture in the fellowship among the Philippians, and he added the needed words, “The grace of the Lord Jesus Christ be with your spirit” (Phil. 4:23). When there are troubles of this sort among the saints, we have to watch our spirits, and not let ourselves get riled up in the flesh. It will do no good, but only exacerbate the situation. It takes special grace to have a right spirit in such situations. How careful we have to be. Joseph’s words to his brethren are good for us, “See that ye fall not out by the way” (Gen. 45:24).
The expression appears again in Philemon 25. It is in a different context again. Here it is in connection with forgiving and receiving a repentant person. Onesimus was a disobedient servant who had run away from his master Philemon, but he was saved after coming into contact with the Apostle. Paul wrote this letter to Philemon, encouraging him to forgive and receive the repentant servant. In such cases, there is a tendency to harbour bitter feelings toward the person who has offended us, and not to truly forgive him from our hearts. Therefore, he said, “The grace of our Lord Jesus Christ be with your spirit.”
It is evident that a right spirit is needed for all occasions—especially so in a day of ruin when our patience and faithfulness are constantly being tested.