(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).