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An Exposition of Second Timothy: 2 Timothy 1: 12-18

By Edward Dennett

      In the preceding verse the Apostle explains that he had been appointed (not of man, as he informs the Galatians, neither by man, but by Jesus Christ and God the Father, who raised Him from the dead) as the herald and apostle of the gospel; and now he speaks of the consequences of his mission as to himself, together with his sustainment and consolation: "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." His present sufferings were those resulting from his captivity (v. 8), and from the opposition now everywhere encountered by the gospel, as also from being deserted by so many professed believers, and perhaps teachers (v. 15). And he regards these sufferings as flowing out from the position he occupied in reference to the gospel (chap. 2: 9) ; that is to say, the faithful prosecution of his mission entailed upon him these sorrows and persecutions.

      Nor could it be otherwise at such a moment, nor indeed at any moment. For wherever a servant of the Lord seeks to serve Him alone, and to cling to His Word in spite of all opposition, against that man will be arrayed all the forces of the enemy. It was so with Paul, so that (as he tells us in the next chapter) he suffered trouble in the work of the gospel as an evildoer, even unto bonds, therein following, if at a distance, the footsteps of his Master, who suffered unto death, and that the death of the cross, because of His fidelity, perfect fidelity, as God's witness on the earth.

      But if the Apostle was in his service encompassed by suffering, he knew where to turn for comfort and strength. On man's part it was trouble and persecution, but when he looked up, all was assurance and confidence; and hence he could say, "Nevertheless I am not ashamed; for I know whom I have believed"; and he could leave himself and his circumstances entirely in His hands. Moreover, man was powerless as to the eternal issue before his soul. He might apparently succeed in hindering the testimony by shutting up the Apostle in prison; he might, as the tool of Satan, drive away many of his companions; he might even be permitted to make a martyr of Paul; but if so, he would have to learn that he had but been yoked to the chariot wheels of God's purposes, and that he had not been able to touch that which was most precious as to Paul, so also to Christ. Man may kill the body, but can do no more; and knowing this, the Apostle was confident that the Lord could and would keep that which he had committed unto Him against that day - the day when all things will be made manifest, when the Lord will come to be glorified in His saints, and to be admired in all them that have believed. It is to that period the Apostle looks; and meanwhile he was able to trust the Lord, not only for his own salvation and eternal happiness, but also for the recompense of his service. The enemy could do nothing with such a man, because his hopes and joys were outside of the scene through which he moved.

      Having given the ground of his own confidence in the midst of his present circumstances, he turns again to exhortation. "Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us." vv. 13, 14. These are very important exhortations, and require careful attention. The form of sound words is rather an outline - an outline of the truth in the inspired words which Timothy had heard from the Apostle. Elsewhere Paul affirms that his teaching was "not in the words which man's wisdom teacheth, but which [in the words which] the Holy Ghost teacheth" (1 Cor. 2: 13). He thus claimed inspiration, not only for the matter, but also for the words in which his apostolic communications were made; and hence it is, as another has said, that we are never sure we have the truth unless we have the very language which contains it.

      In a day when rationalism and infidelity (both springing from the same root, the latter being but the full development of man's reason) are seeking to pervert the foundations of God's revelation to man in the Scriptures, it is necessary to reassert the truth which the Apostle affirms; for the infallible certainty of the Word of God is the only rock on which the soul can securely repose amid the changing sea of the speculations of man's wandering mind.

      It is for this reason that Paul exhorts Timothy to have an outline of Scripture teaching in inspired words, that he might ever be prepared to authoritatively instruct the enquirer, or to confute the adversary. The difference between this that Paul pressed on Timothy and creed lies in this: Timothy's outline was to be in divine words, whereas the creeds of Christendom are expressed in human language; and on this very account they fail, even when "orthodox," to express the full truth of revelation. Timothy's outline was inspired without any human admixture; the creeds are composed by human minds, taking Scripture, as far as their authors understood it, as the basis, and given in the words of man's wisdom.

      Paul had taught Timothy, as already said, in divine words; and these words were to be used by him in the way directed, forming a compendium in scriptural language of Christian doctrine, as there were but few New Testament scriptures at that time in existence. Timothy then was to have and to hold fast the form of sound words; but if he was enjoined to do this, the manner in which it was to be done is also given. It was to be "in faith and love which is in Christ Jesus." Dissociate even the truth from Christ, and it will become a dead thing; use it apart from faith and love, and it will be a powerless weapon.

      The Apostle therefore guards his "son" Timothy in his service by reminding him of his need of using nothing but the truth in his conflicts, of holding the truth in the living activities of his soul, and as flowing from and being the expression of the glory of Christ. Faith comes by hearing the Word; but if it is produced by it, in its presentation of a God of grace in and through the Lord Jesus Christ, it leads back to it, not only as the foundation on which it is based, but also as containing the sources of all divine knowledge. Faith, moreover, in attaching itself to its object, Christ, as revealed in the Scriptures, works by love, or rather, apprehending the divine and infinite love unfolded in Christ; love also is immediately begotten in the soul, for we love Him who first loved us. And faith and love are necessarily in Christ Jesus -- in Him, for He is the source, Object, and sphere of both alike. (Compare 1 Tim. 1: 14.)

      If Timothy was to hold fast the objective truth, there was also another thing he was to keep; namely, "that good thing . . . committed unto thee." In verse 12 the Apostle had said that he was persuaded that the One whom he had believed was able to keep that which he had committed to Him against that day. Literally, it is "my deposit"; and in verse 14 the rendering should be "the good deposit keep," etc. If on the one hand we have a "deposit" (all our hopes of glory) with Christ, He on the other hand entrusts His servants with a deposit. The question then is, What is this good deposit? It cannot be eternal life, or salvation; for the keeping of this belongs to Christ Himself, and hence it is probably the truth - the truth as committed to the stewardship of His servants -- to be maintained by them in all fidelity while serving in the prospect of that day. (Compare 1 Tim. 6: 13, 14.)

      Timothy's gift was also a deposit, and that, as we have seen, he was to hold and use in the service of his Master; but the connection here points rather to the interpretation we have given. And, indeed, unless we guard, and carefully guard, the truth in our own souls, we shall never be able to use it rightly in service. It is thus the first thing, in connection with the whole armour of God, that the loins should be girt about with truth (Eph. 4). If, therefore, we would be faithful witnesses for Christ in a day of declension, the truth must first have its rightful place over our own hearts and consciences, and must be jealously watched over and guarded if the witness-bearing is to be continued. The Apostle reminds Timothy that the only power for this is the Holy Ghost, and also that he already possessed that power. "Keep," he says, "by the Holy Ghost which dwells in us, the good deposit" (J.N.D. Trans.). It is well to remember that if the Lord send us on any service, or if He set us for the defence of the truth in a day of difficulty, He has given us a power that is equal to all the demands that can be made upon us. We are too often occupied with the sense of our own feebleness, instead of with the power possessed through the indwelling of the Holy Spirit.

      The Apostle turns again to his own circumstances; but if he does so, it is but to bring out into bright relief the contrast between unfaithfulness and fidelity, as also to teach us how precious the latter is to God. First, we have the dark side: "This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes." v. 15. It was through Paul's preaching that "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" (Acts 19: 10) ; and thus they were, in no small degree, his debtors. But now, together with the aged and devoted Apostle's being in prison, they had lost their first love; the fervency of their zeal had cooled, and they had become ashamed of God's chosen vessel of the truth. It was not that they were not really Christians, nor, perhaps, that they had become open backsliders, much less apostates; but they were not prepared to suffer from identification with the rejected servant. They had undoubtedly fallen in with the course of this age, and would thus be tempted to regard Paul as an extreme man, as too exclusive, as an enthusiast, as one who imperiled the progress of Christianity by his fanaticism. They thus turned away from him, seeking smoother paths, where the cross would be lighter.

      Two names of those who forsook Paul are given -- Phygellus and Hermogenes -- and the fact that their names are given shows that they were well known, probably leaders among the saints -- those, therefore, who would lend a sanction to this unfaithful course. It may be that the teaching of these men had adapted itself to the currents of the moment; for the tendencies of any age always find expression through some who claim the place of teachers. Be this as it may, it was a sad spectacle -- public Christianity, that is, the outward form of it in this world, severing itself from the chosen vessel of the truth! On the other hand, there is no grander sight than that of Paul -- deserted, alone, in captivity -- retaining through grace his confidence in the Lord, and in the truth committed to his charge. If faint, he was still pursuing; and if he were weary in his lonely conflict, his hand still clave to his sword (see 2 Sam. 23: 10).

      There was one ray of light amid the gloom of the moment, one rill of consolation flowing into the heart of the Apostle from the heart of God, through His servant Onesiphorus. This godly man, so far from being ashamed of Paul or his chain, being in Rome, sought him out very diligently, and rested not until he had found him, and was used of the Lord to minister refreshment to the captive Apostle. Precious privilege vouchsafed to Onesiphorus! Precious also to the weary soul of Paul were these cups of cold water which Onesiphorus put to his thirsty lips! And the Lord saw this blessed service, and esteemed it as rendered unto Himself. "I was in prison, and ye came unto Me" (Matt. 25: 36).

      The gratitude of the Apostle's heart turned into a prayer for Onesiphorus. "The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but when he was in Rome, he sought me out very diligently, and found me. 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." vv. 16-18.

      The Apostle's prayer embraces a present and a future blessing. He desires present mercy for the house of Onesiphorus; that is, he prays for the members of Onesiphorus' family, of his household indeed, and also that the Lord would grant Onesiphorus himself to find mercy from "the Lord in that day." "That day" refers to the Lord's appearing (see v. 12), when He will display His own in glory, and when the recompense, in grace, of each of His servants will likewise be exhibited. Onesiphorus had already been the object of mercy in his salvation; but, as passing through the wilderness, he was "looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 21). And it is this, mercy in its full fruit and consummation, that Paul prays he may find in that day.

      The closing statement shows that it was not the first time Onesiphorus had been of service to Paul. In Ephesus too he had ministered in many things to the Apostle, and the Spirit of God has caused it to be recorded here, as it is also recorded in heaven, to teach us that He marks and appreciates the slightest kindness shown to His servants in the name of the Lord Jesus Christ.

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See Also:
   2 Timothy 1: 1-5
   2 Timothy 1: 6,7
   2 Timothy 1: 8-11
   2 Timothy 1: 12-18
   2 Timothy 2: 1-7
   2 Timothy 2: 8-13
   2 Timothy 2: 14-19
   2 Timothy 2: 20-26
   2 Timothy 3: 1-9
   2 Timothy 3: 10-17
   2 Timothy 4: 1-8
   2 Timothy 4: 9-22


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