S
E C O N D T I M O T H Y
CHAP. I.
After
the introduction (ver. 1, 2) we have, I. Paul's sincere love to Timothy, ver.
3-5. II. Divers exhortations given to him, ver. 6-14. III. He speaks of
Phygellus and Hermogenes, with others, and closes with Onesiphorus, ver. 15,
to the end.
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Introduction;
Timothy's Faith and Holiness.
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A. D. 66.
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1 Paul, an apostle of Jesus Christ by the will
of God, according to the promise of life which is in Christ Jesus,
2 To Timothy, my dearly beloved son: Grace, mercy, and peace,
from God the Father and Christ Jesus our Lord. 3 I thank God, whom
I serve from my forefathers with pure conscience, that without ceasing
I have remembrance of thee in my prayers night and day; 4 Greatly
desiring to see thee, being mindful of thy tears, that I may be filled with
joy; 5 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.
Here is, I. The inscription of the epistle Paul calls himself an apostle by
the will of God, merely by the good pleasure of God, and by his grace,
which he professes himself unworthy of. According to the promise of life
which is in Christ Jesus, or according to the gospel. The gospel is the
promise of life in Christ Jesus; life is the end, and Christ the way, John
xiv. 6. The life is put into the promise, and both are sure in Christ Jesus
the faithful witness; for all the promises of God in Christ Jesus are yea,
and all amen, 2 Cor. i. 20. He calls Timothy his beloved son. Paul
felt the warmest affection for him both because he had been an instrument of
his conversion and because as a son with his father he had served with him in
the gospel. Observe, 1. Paul was an apostle of Jesus Christ by the will of
God; as he did not receive the gospel of man, nor was taught it, but had it by
the revelation of Jesus Christ (Gal. i. 12), so his commission to be an
apostle was not by the will of man, but of God: in the former epistle he says
it was by the commandment of God our Saviour, and here by the will
of God. God called him to be an apostle. 2. We have the promise of life,
blessed be God for it: In hope of eternal life, which God, who cannot lie,
promised before the world began, Tit. i. 2. It is a promise to discover
the freeness and certainty of it. 3. This, as well as all other promises, is
in and through Jesus Christ; they all take their rise from the mercy of God in
Christ, and they are sure, so that we may safely depend on them. 4. The grace,
mercy, and peace, which even Paul's dearly beloved son Timothy wanted, comes
from God the Father and Christ Jesus our Lord; and therefore the one as well
as the other is the giver of these blessings, and ought to be applied to for
them. 5. The best want these blessings, and they are the best we can ask for
our dearly-beloved friends, that they may have grace to help them in the time
of need, and mercy to pardon what is amiss, and so may have peace with God the
Father and Christ Jesus our Lord.
II. Paul's thanksgiving to God for Timothy's faith and holiness: he thanks God
that he remembered Timothy in his prayers. Observe, Whatever good we do, and
whatever good office we perform for our friends, God must have the glory of
it, and we must give him thanks. It is he who puts it into our hearts to
remember such and such in our prayers. Paul was much in prayer, he prayed
night and day; in all his prayers he was mindful of his friends, he
particularly prayed for good ministers, he prayed for Timothy, and had
remembrance of him in his prayers night and day; he did this without
ceasing; prayer was his constant business, and he never forgot his friends in
his prayers, as we often do. Paul served God from his forefathers with a pure
conscience. It was a comfort to him that he was born in God's house, and was
of the seed of those that served God; as likewise that he had served him with
a pure conscience, according to the best of his light; he had kept a
conscience void of offence, and made it his daily exercise to do so, Acts xxiv.
16. He greatly desired to see Timothy, out of the affection he had for
him, that he might have some conversation with him, being mindful of his
tears at their last parting. Timothy was sorry to part with Paul, he wept
at parting, and therefore Paul desired to see him again, because he had
perceived by that what a true affection he had for him. He thanks God that
Timothy kept up the religion of his ancestors, v. 5. Observe, The
entail of religion descended upon Timothy by the mother's side; he had a good
mother, and a good grandmother: they believed, though his father did not, Acts
xvi. 1. It is a comfortable thing when children imitate the faith and holiness
of their godly parents, and tread in their steps, 3 John 4.-- Dwelt in thy
grandmother and thy mother, and I am persuaded that in thee also. Paul had
a very charitable opinion of his friends, was very willing to hope the best
concerning them; indeed he had a great deal of reason to believe well of
Timothy, for he had no man like-minded, Phil. ii. 20. Observe, 1. We
are, according to St. Paul, to serve God with a pure conscience, so did his
and our pious forefathers; this is to draw near with a true heart, in full
assurance of faith, having our heart sprinkled from an evil conscience,
Heb. x. 22. 2. In our prayers we are to remember without ceasing our friends,
especially the faithful ministers of Christ. Paul had remembrance of his
dearly beloved son Timothy in his prayers night and day. 3. The faith that
dwells in real believers is unfeigned; it is without hypocrisy, it is a faith
that will stand the trial, and it dwells in them as a living principle. It was
the matter of Paul's thanksgiving that Timothy inherited the faith of his
mother Eunice and his grandmother Lois, and ought to be ours whenever we see
the like; we should rejoice wherever we see the grace of God; so did Barnabas,
Acts xi. 23, 24. I rejoiced greatly that I found of thy children walking in
the truth, 2 John 4.
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Cautions and Exhortations; Ministerial Fidelity.
A. D. 66.
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6 Wherefore I put thee in remembrance that thou
stir up the gift of God, which is in thee by the putting on of my hands.
7 For God hath not given us the spirit of fear; but of power, and of love, and
of a sound mind. 8 Be not thou therefore ashamed of the testimony
of our Lord, nor of me his prisoner: but be thou partaker of the afflictions
of the gospel according to the power of God; 9 Who hath saved us,
and called us with a holy calling, not according to our works, but
according to his own purpose and grace, which was given us in Christ Jesus
before the world began, 10 But is now made manifest by the
appearing of our Saviour Jesus Christ, who hath abolished death, and hath
brought life and immortality to light through the gospel: 11
Whereunto I am appointed a preacher, and an apostle, and a teacher of the
Gentiles. 12 For the which cause I also suffer these things:
nevertheless I am not ashamed: for I know whom I have believed, and am
persuaded that he is able to keep that which I have committed unto him against
that day. 13 Hold fast the form of sound words, which thou hast
heard of me, in faith and love which is in Christ Jesus. 14 That
good thing which was committed unto thee keep by the Holy Ghost which dwelleth
in us.
Here is an exhortation and excitation of Timothy to his duty (v. 6): I
put thee in remembrance. The best men need remembrancers; what we know we
should be reminded of. 2 Pet. iii. 1, I write this, to stir up your pure
minds by way of remembrance.
I. He exhorts him to stir up the gift of God that was in him.
Stir it up as fire under the embers. It is meant of all the gifts and graces
the God had given him, to qualify him for the work of an evangelist, the gifts
of the Holy Ghost, the extraordinary gifts that were conferred by the
imposition of the apostle's hands. These he must stir up; he must exercise
them and so increase them: use gifts and have gifts. To him that hath shall
be given, Matt. xxv. 29. He must take all opportunities to use these
gifts, and so stir them up, for that is the best way of increasing them.
Whether the gift of God in Timothy was ordinary or extraordinary (though I
incline to the latter), he must stir it up, otherwise it would decay. Further,
you see that this gift was in him by the putting on of the apostle's hands,
which I take to be distinct from his ordination, for that was performed by the
hands of the presbytery, 1 Tim. iv. 14. It is probable that Timothy had the
Holy Ghost, in his extraordinary gifts and graces, conferred on him by the
laying on of the apostle's hands (for I reckon that none but the apostles had
the power of giving the Holy Ghost), and afterwards, being thus richly
furnished for the work of the ministry, was ordained by the presbytery.
Observe, 1. The great hindrance of usefulness in the increase of our gifts is
slavish fear. Paul therefore warns Timothy against this: God hath not given
us the spirit of fear, v. 7. It was through base fear that the evil
servant buried his talent, and did not trade with it, Matt. xxv. 25. Now God
hath therefore armed us against the spirit of fear, by often bidding us fear
not. "Fear not the face of man; fear not the dangers you may meet with in
the way of your duty." God hath delivered us from the spirit of fear, and
hath given us the spirit of power, and of love, and of a sound mind.
The spirit of power, or of courage and resolution to encounter difficulties
and dangers;--the spirit of love to God, which will carry us through the
opposition we may meet with, as Jacob made nothing of the hard service he was
to endure for Rachel: the spirit of love to God will set us above the fear of
man, and all the hurt that a man can do us;--and the spirit of a sound mind,
or quietness of mind, a peaceable enjoyment of ourselves, for we are
oftentimes discouraged in our way and work by the creatures o our own fancy
and imagination, which a sober, solid, thinking mind would obviate, and would
easily answer. 2. The spirit God gives to his ministers is not a fearful, but
a courageous spirit; it is a spirit of power, for they speak in his name who
has all power, both in heaven and earth; and it is a spirit of love, for love
to God and the souls of men must inflame ministers in all their service; and
it is a spirit of a sound mind, for they speak the words of truth and
soberness.
II. He exhorts him to count upon afflictions, and get ready for them: "Be
not thou therefore ashamed of the testimony of our Lord, nor of me his
prisoner. Be not thou ashamed of the gospel, of the testimony thou hast
borne to it." Observe,
1. The gospel of Christ is what we have none of us reason to be ashamed of. We
must not be ashamed of those who are suffering for the gospel of Christ.
Timothy must not be ashamed of good old Paul, though he was now in bonds. As
he must not himself be afraid of suffering, so he must not be afraid of owning
those who were sufferers for the cause of Christ. (1.) The gospel is the
testimony of our Lord; in and by this he bears testimony of himself to us, and
by professing our adherence to it we bear testimony of him and for him. (2.)
Paul was the Lord's prisoner, his prisoner, Eph. iv. 1. For his sake he was
bound with a chain. (3.) We have no reason to be ashamed either of the
testimony of our Lord or of his prisoners; if we are ashamed of either now,
Christ will be ashamed of us hereafter. "But be thou partaker of the
afflictions of the gospel, according to the power of God, that is, expect
afflictions for the gospel's sake, prepare for them, count upon them, be
willing to take thy lot with the suffering saints in this world. Be
partaker of the afflictions of the gospel;" or, as it may be read, Do
thou suffer with the gospel; "not only sympathize with those who
suffer for it, but be ready to suffer with them and suffer like them." If
at any time the gospel be in distress, he who hopes for life and salvation by
it will be content to suffer with it. Observe, [1.] Then we are likely to bear
afflictions as well, when we fetch strength and power from God to enable us to
bear them: Be thou partaker of the afflictions of the gospel, according to
the power of God. [2.] All Christians, but especially ministers, must
expect afflictions and persecutions for the sake of the gospel. [3.] These
shall be proportioned, according to the power of God (1 Cor. x. 13) resting
upon us.
2. Mentioning God and the gospel, he takes notice what great things God has
done for us by the gospel, v. 9, 10. To encourage him to suffer, he
urges two considerations:--
(1.) The nature of that gospel which he was called to suffer for, and the
glorious and gracious designs and purposes of it. It is usual with Paul, when
he mentions Christ, and the gospel of Christ, to digress from his subject, and
enlarge upon them; so full was he of that which is all our salvation, and
ought to be all our desire. Observe, [1.] The gospel aims at our salvation: He
has saved us, and we must not think much to suffer for that which we hope
to be saved by. He has begun to save us, and will complete it in due time; for
God calls those things that are not (that are not yet completed) as though
they were (Rom. iv. 17); therefore he says, who has saved us. [2.] It
is designed for our sanctification: And called us with a holy calling,
called us to holiness. Christianity is a calling, a holy calling; it is the
calling wherewith we are called, the calling to which we are called, to labour
in it. Observe, All who shall be saved hereafter are sanctified now. Wherever
the call of the gospel is an effectual call, it is found to be a holy call,
making those holy who are effectually called. [3.] The origin of it is the
free grace and eternal purpose of God in Christ Jesus. If we had merited it,
it had been hard to suffer for it; but our salvation by it is of free grace,
and not according to our works, and therefore we must not think much to suffer
for it. This grace is said to be given us before the world began, that
is, in the purpose and designs of God from all eternity; in Christ Jesus,
for all the gifts that come from God to sinful man come in and through Christ
Jesus. [4.] The gospel is the manifestation of this purpose and grace: By
the appearing of our Saviour Jesus Christ, who had lain in the bosom of
the Father from eternity, and was perfectly apprised of all his gracious
purposes. By his appearing this gracious purpose was made manifest to us. Did
Jesus Christ suffer for it, and shall we think much to suffer for it? [5.] By
the gospel of Christ death is abolished: He has abolished death, not
only weakened it, but taken it out of the way, has broken the power of death
over us; by taking away sin he has abolished death (for the sting of death is
sin, 1 Cor. xv. 56), in altering the property of it, and breaking the power of
it. Death now of an enemy has become a friend; it is the gate by which we pass
out of a troublesome, vexatious, sinful world, into a world of perfect peace
and purity; and the power thereof is broken, for death does not triumph over
those who believe the gospel, but they triumph over it. O death! where is
thy sting? O grave! where is thy victory? 1 Cor. xv. 55. [6.] He has brought
life and immortality to light by the gospel; he has shown us another world
more clearly than it was before discovered under any former dispensation, and
the happiness of that world, the certain recompence of our obedience by faith:
we all with open face, as in a glass, behold the glory of God. He has brought
it to light, not only set it before us, but offered it to us, by the gospel.
Let us value the gospel more than ever, as it is that whereby life and
immortality are brought to light, for herein it has the pre-eminence above all
former discoveries; so that it is the gospel of life and immortality, as it
discovers them to us, and directs us in the ready way that leads thereto, as
well as proposes the most weighty motives to excite our endeavours in seeking
after glory, honour, and immortality.
(2.) Consider the example of blessed Paul, v. 11, 12. He was appointed
to preach the gospel, and particularly appointed to teach the Gentiles. He
though it a cause worth suffering for, and why should not Timothy think so
too? No man needs to be afraid nor ashamed to suffer for the cause of the
gospel: I am not ashamed, says Paul, for I know whom I have
believed, and am persuaded that he is able to keep that which I have committed
unto him against that day. Observe, [1.] Good men often suffer many things
for the best cause in the world: For which cause I suffer these things;
that is, "for my preaching, and adhering to the gospel." [2.] They
need not be ashamed, the cause will bear them out; but those who oppose it
shall be clothed with shame. [3.] Those who trust in Christ know whom they
have trusted. The apostle speaks with a holy triumph and exultation, as much
as to say, "I stand on firm ground. I know I have lodged the great trust
in the hands of the best trustee." And am persuaded, &c. What
must we commit to Christ? The salvation of our souls, and their preservation
to the heavenly kingdom; and what we so commit to him he will keep. There is a
day coming when our souls will be enquired after: "Man! Woman! thou hadst
a soul committed to thee, what hast thou done with it? To whom it was offered,
to God or Satan? How was it employed, in the service of sin or in the service
of Christ?" There is a day coming, and it will be a very solemn and awful
day, when we must give an account of our stewardship (Luke xvi. 2), give an
account of our souls: now, if by an active obedient faith we commit it to
Jesus Christ, we may be sure he is able to keep it, and it shall be
forthcoming to our comfort in that day.
III. He exhorts him to hold fast the form of sound words, v. 13.
1. "Have a form of sound words" (so it may be read), "a
short form, a catechism, an abstract of the first principles of religion,
according to the scriptures, a scheme of sound words, a brief summary of the
Christian faith, in a proper method, drawn out by thyself from the holy
scriptures for thy own use;" or, rather, by the form of sound words I
understand the holy scriptures themselves. 2. "Having it, hold it
fast, remember it, retain it, adhere to it. Adhere to it in opposition to
all heresies and false doctrine, which corrupt the Christian faith. Hold that
fast which thou hast heard of me." Paul was divinely inspired. It
is good to adhere to those forms of sound words which we have in the
scriptures; for these, we are sure, were divinely inspired. That is sound
speech, which cannot be condemned, Tit. ii. 8. But how must it be held fast? In
faith and love; that is, we must assent to it as a faithful saying,
and bid it welcome as worthy of all acceptation. Hold it fast in a good
heart, this is the ark of the covenant, in which the tables both of law and
gospel are most safely and profitably deposited, Ps. cxix. 11. Faith and love
must go together; it is not enough to believe the sound words, and to give an
assent to them, but we must love them, believe their truth and love their
goodness, and we must propagate the form of sound words in love; speaking the
truth in love, Eph. iv. 15. Faith and love which are in Christ Jesus;
it must be Christian faith and love, faith and love fastening upon Jesus
Christ, in and by whom God speaks to us and we to him. Timothy, as a minister,
must hold fast the form of sound words, for the benefit of others. Of
healing words, so it may read; there is healing virtue in the word of God;
he sent his word, and healed them. To the same purport is that (v.
14), That good thing which was committed unto thee keep by the Holy Ghost,
which dwelleth in us. That good thing was the form of sound words, the
Christian doctrine, which was committed to Timothy in his baptism and
education as he was a Christian, and in his ordination as he was a minister.
Observe, (1.) The Christian doctrine is a trust committed to us. It is
committed to Christians in general, but to ministers in particular. It is a
good thing, of unspeakable value in itself, and which will be of unspeakable
advantage to us; it is a good thing indeed, it is an inestimable jewel, for it
discovers to us the unsearchable riches of Christ, Eph. iii. 8. It is
committed to us to be preserved pure and entire, and to be transmitted to
those who shall come after us, and we must keep it, and not contribute any
thing to the corrupting of its purity, the weakening of its power, or the
diminishing of its perfection: Keep it by the Holy Ghost that dwelleth in
us. Observe, Even those who are ever so well taught cannot keep what they
have learned, any more than they could at first learn it, without the
assistance of the Holy Spirit. We must not think to keep it by our own
strength, but keep it by the Holy Ghost. (2.) The Holy Ghost dwells in all
good ministers and Christians; they are his temples, and he enables them to
keep the gospel pure and uncorrupt; and yet they must use their best
endeavours to keep this good thing, for the assistance and indwelling of the
Holy Ghost do not exclude men's endeavours, but they very well consist
together.
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Ministerial
Fortitude.
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A. D. 66.
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15 This thou knowest, that all they which are
in Asia be turned away from me; of whom are Phygellus and Hermogenes.
16 The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me,
and was not ashamed of my chain: 17 But, when he was in Rome, he
sought me out very diligently, and found me. 18 The Lord
grant unto him that he may find mercy of the Lord in that day: and in how many
things he ministered unto me at Ephesus, thou knowest very well.
Having (v. 13, 14) exhorted Timothy to hold fast,
I. He mentions the apostasy of many from the doctrine of Christ, v. 15.
It seems, in the best and purest ages of the church, there were those that had
embraced the Christian faith, and yet afterwards revolted from it, nay, there
were many such. He does not say that they had turned away from the doctrine of
Christ (though it should seem they had) but they had turned away from him,
they had turned their backs upon him, and disowned him in the time of his
distress. And should we wonder at it, when many turned their backs on a much
better than Paul? I mean the Lord Jesus Christ, John vi. 66.
II. He mentions the constancy of one that adhered to him, namely, Onesiphorus:
For he often refreshed me, and was not ashamed of my chain, v.
16. Observe, 1. What kindness Onesiphorus had shown to Paul: he refreshed him,
he often refreshed him with his letters, and counsels, and comforts, and he
was not ashamed of his chains. He was not ashamed of him, not withstanding the
disgrace he was now under. He was kind to him not once or twice, but often;
not only when he was at Ephesus among his own friends, but when Onesiphorus
was at Rome; he took care to seek Paul out very diligently, and found him,
v. 17. Observe, A good man will seek opportunities of doing good, and
will not shun any that offer. At Ephesus he had ministered to him, and been
very kind to him: Timothy knew it. 2. How Paul returns his kindness, v.
16-18. He that receives a prophet shall have a prophet's reward. He repays him
with his prayers: The Lord give mercy to Onesiphorus. It is probable
that Onesiphorus was now absent from home, and in company with Paul; Paul
therefore prays that his house might be kept during his absence. Though the
papists will have it that he was now dead; and, from Paul's praying for him
that he might find mercy, they conclude the warrantableness of praying for the
dead; but who told them that Onesiphorus was dead? And can it be safe to
ground a doctrine and practice of such importance on a mere supposition and
very great uncertainty?
III. He prays for Onesiphorus himself, as well as for his house: That he
may find mercy in that day, in the day of death and of judgment, when
Christ will account all the good offices done to his poor members as done to
himself. Observe, 1. The day of death and judgment is an awful day, and may be
emphatically called that day. 2. We need desire no more to make us
happy than to find mercy of the Lord in that day, when those that have shown
no mercy will have judgment without mercy. 3. The best Christians will want
mercy in that day; looking for the mercy of our Lord Jesus Christ, Jude
21. 4. If you would have mercy then, you must seek for it now of the Lord. 5.
It is of and from the Lord that we must have mercy; for, unless the Lord has
mercy on us, in vain will be the pity and compassion of men or angels. 6. We
are to seek and ask for mercy of the Lord, who is the giver and bestower of
it; for the Lord Jesus Christ has satisfied justice, that mercy might be
displayed. We are to come to a throne of grace, that we may obtain mercy, and
find grace to help in the time of need. 7. The best thing we can seek, either
for ourselves or our friends, is that the Lord will grant to them that they
may find mercy of the Lord in that day, when they must pass our of time into
eternity, and exchange this world for the other, and appear before the
judgment-seat of Christ: the Lord then grant unto all of us that we may find
mercy of the Lord in that day.
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