1-2 Timothy (Sections 233-237)

Section 233

"This is a faithful saying, and worthy of all acceptation, that Christ Jesus
came into the world to save sinners: of whom I am chief."—1 Timothy 1:15 Paul had described his ordination in verse 12.

He then went on to speak of the grace manifested in the call of such a person to the ministry (verse 13), and of the further grace by which he was sustained in that ministry.

Incidentally he was led to mention the message of his ministry.

We may profitably use the text on this occasion.

I. How we preach the gospel.

1. As a certainty. It is a "faithful saying." We do not doubt the truth of our message, or how could we expect you to believe it. We believe, and are sure, because—

It is a revelation of God.

It is attested by miracles.

It bears its witness within itself.

It has proved its power upon our hearts.

2. As an everyday truth. It is to us a "saying" or proverb. The gospel affects us at home, in business, in sickness, in health, in life, in youth, and age, in death, etc.

3. As having a common bearing. Therefore a "saying" to be heard by all kinds of people, especially the most sinful.

All have sinned, and need a Saviour.

All who believe in Jesus have a Saviour.

All believers show by their lives that Jesus has saved them.

4. As claiming your attention. "Worthy of all acceptation."

You must believe it to be true.

You must appropriate it to yourself.

You ought to do so, for it is worthy of your acceptance.

II. What gospel do we preach?

1. The gospel of a person: "Christ Jesus."

He is the anointed of God: "Christ."

He is the Saviour of men: "Jesus."

He is God and man in one person.

He died, and yet he lives for ever.

2. The gospel of divine visitation. Jesus came into the world— By his birth as a man. By his mingling with men. By his bearing our sorrows and our sins for us.

3. The gospel for sinners. For such Jesus lived and labored. For such he died and made atonement. For such he has sent the gospel of pardon. For such he pleads in heaven.

4. The gospel of a finished work.

He finished the work of salvation before he left the world. That work continues complete to this day.

He is ready to apply it to all who come to him.

5. The gospel of effectual deliverance. "To save sinners." Not to half save them. Nor to make them salvable. Nor to help them to save themselves. Nor to save them as righteous. But to save them wholly and effectually from their sins.

III. Why do we preach it?

1. Because we have been saved by it.

2. Because we are now in sympathy with Jesus, and wish to save sinners, even the chief of them.

3. Because we believe it will be a blessing to all of you who hear it.

If you are saved by it, you will be happy, and so shall we.

4. Because we cannot help it, for an inward impulse compels us to tell of the miracle of mercy wrought upon us. Will you not believe a saying so sure? Will you not accept a truth so gladsome? Will you not come to a Saviour so suitable?

Sayings A visitor to Rome says, "I was struck with the frequency with which the priests and other exhibitors of church curiosities use the phrase, "It is said"—on dit—when describing relics and rarities. They do not vouch for their being what they are reputed to be. "It is said." Are they ashamed of their curiosities? Do they thus try to satisfy their consciences? They do not express their personal belief; but—it is said. Not thus do gospel preachers speak. "That which we have seen and heard declare we unto you."

There's a nice word in the text—it is the word "acceptation." It's all provided for you. It's very much like a supper. You'll find the table laid, and everything all ready. You're not expected to bring anything at all. I was once invited out to tea by a poor widow, and I took something in my pocket. But I'll never do it again. It was two cakes; and when I brought them out and laid them on the table, she picked them up and flung them out into the street, and said, "I asked you to tea; I didn't ask you to provide tea for me." And so with Christ; he asks, he provides, and he wants nothing but ourselves; and if we take aught else, he'll reject it. We can only sup with him when we come as we are. Who will accept salvation? Who'll say, I take the blessing from above, And wonder at thy boundless love.

John Wold Ackrill, in "The Sword and the Trowel."

Mr. Moody said, "I remember preaching on this subject—Christ as a Deliverer—and walking away, I said to a Scotchman, 'I didn't finish the subject.' 'Ah man! you didn't expect to finish, did ye? It'll take all eternity to finish what Christ has done for man.' "

Luther says, "Once upon a time the devil said to me, 'Martin Luther, you are a great sinner, and you will be damned!' 'Stop! Stop!' said I; 'one thing at a time; I am a great sinner, it is true, though you have no right to tell me of it. I confess it. What next?' 'Therefore you will be damned.' 'That is not good reasoning. It is true that I am a great sinner, but it is written, "Jesus Christ came to save sinners": therefore I shall be saved! Now go your way.' So I cut the devil off with his own sword, and he went away mourning because he could not cast me down by calling me a sinner." The Jews have a saying that the manna tasted to each one precisely like that which he liked best. The gospel is suited to every man, whatever his needs or desires may be.

One of William Carey's last visitors was the Rev. Alexander Duff, who talked with him of his past life, and then knelt down and prayed by his bedside. Leaving the room Mr. Duff thought he heard himself recalled. He turned back, and the dying man addressed him in a whisper, "Mr. Duff, you have been talking about Doctor Carey, Doctor Carey; when I am gone, say nothing about Doctor Carey—speak about Doctor Carey's Saviour."

Section 234

"Howbeit for this cause I obtained mercy, that in me first Jesus Christ
might shew forth all longsuffering, for a pattern to them which
should hereafter believe on him to life everlasting."—1 Timothy 1:16 The notion is common that Paul's conversion was something uncommon, and not at all to be expected in the usual order of things. The text flatly contradicts such a supposition: the very reason for his salvation was that he might be a type of other conversions.

I. In the conversion of Paul the Lord had an eye to others. The fact of his conversion and the mode of it:

1. Would tend to interest and convince other Pharisees and Jews.

2. Would be used by himself in his preaching as an argument to convert and encourage others.

3. Would encourage Paul as a preacher to hope for others.

4. Would become a powerful argument with him for seeking others.

5. Would, long after Paul's death, remain on record to be the means of bringing many to Jesus.

We are each one saved with an eye to others. For whose sake are you saved? Are you making the fullest use of your conversion to this end?

II. In his entire life Paul speaks to others.

He was foremost in sin and also in grace, and thus his life speaks to the extremes on each side.

1. In sin. His conversion proves that Jesus receives great sinners.

He was a blasphemer, a persecutor, and injurious.

He went as far as he could, in hatred to Christ and his people.

Yet the grace of God changed him and forgave him.

2. In grace. He proved the power of God to sanctify and preserve.

He was faithful in ministry, clear in knowledge, fervent in spirit, patient in suffering, diligent in service. And all this notwithstanding what he once was. The foremost in sin may be saved, and so none are shut out.

These should be and may be foremost in faith and love when saved.

III. In his whole case he presents a cartoon of others.

1. As to God's longsuffering to him. In his case—

Longsuffering was carried to its highest pitch.

Longsuffering so great that all the patience of God seemed to be revealed in his one instance.

Longsuffering concentrated: all the longsuffering that has ever been seen, or ever will be seen in others, met in him.

Longsuffering which displayed itself in many ways, so as— To let him live when persecuting saints. To allow him the possibility of pardon. To call him effectually by grace. To give him fulness of personal blessing. To put him into the ministry and send to the Gentiles. To keep and support him even unto the end.

2. As to the mode of his conversion.

He was saved remarkably, but others will be seen to be saved in like manner if we look below the surface of things.

Saved without previous preparation on his own part.

Saved at once out of darkness and death.

Saved by divine power alone.

Saved by faith wrought in him by God's own Spirit.

Saved distinctly, and beyond all doubt. Are we not also saved in precisely the same way? It is possible for us to realize in ourselves a full parallel with Paul.

There is a sad resemblance in our sin.

There is a similarity in the divine longsuffering towards us.

There is a likeness in some degree in the revelation, for the Lord Jesus asks us from heaven, "Why persecutest thou me?" Shall there not be a similarity also in the faith? Will we not ask, "Who art thou, Lord?" and "What wilt thou have me to do?"

Proof Impressions The word "pattern," in the original, is expressive—a pattern from which endless copies may be taken. You have heard of stereotype printing: when the types are set up, they are cast —made a fixed thing, so that from one plate you can strike off hundreds of thousands of pages in succession, without the trouble of setting up the types again. Paul says, "That I might be a plate never worn out—never destroyed; from which proof impressions may be taken to the very end of time." What a splendid thought, that the apostle Paul, having portrayed himself as the chief of sinners, then portrays himself as having received forgiveness for a grand and specific end, that he might be a standing plate, from which impressions might be taken for ever, that no man might despair who had read his biography!—Dr. Cumming. An infidel, during his sickness, became convinced of his wretched condition, and, by the assistance of a Sabbath-school teacher, was led to the Saviour, and found salvation in his blood. After the change which had passed in his heart, he often spoke of the Saviour's love, and the heaven into which he hoped soon to enter. Finding his life drawing rapidly to a close, he urged the teacher to proceed in his glorious work of doing good; then, opening his bedroom window, which overlooked a bustling and crowded thoroughfare, as he gazed upon the human forms beneath, summoning his last remaining strength, he cried at the top of his voice, "There is mercy for all! None need despair, since I, a poor infidel, have obtained mercy." This, his last work, accomplished, exhausted by the effort, he fell back on his bed, and instantly died.— Haughton, in Bate's Cyclopædia.

John Newton, speaking of the sudden death of Robinson, of Cambridge, in the house of Dr. Priestly, said: "I think Dr. Priestly is out of the reach of human convictions; but the Lord can convince him. And who can tell but this unexpected stroke may make some salutary impression upon his mind? I can set no limits to the mercy or the power of our Lord, and therefore I continue to pray for him. I am persuaded he is not further from the truth now than I was once." In the same spirit Newton wrote the lines- Come, my fellow sinners, try, Jesus' heart is full of love;

Oh that you, as well as I, May his wondrous mercy prove!

He has sent me to declare, All is ready, all is free;

Why should any soul despair, When he saved a wretch like me!

Every conversion of a great sinner is a new copy of God's love; it is a repeated proclamation of the transcendency of his grace. This was his design in Paul's conversion. He sets up this apostle as a white flag to invite rebels to treat with him, and return to their loyalty. As every great judgment upon a grand sinner is as the hanging a man in chains, to deter others from a like practice, so every conversion is not only an act of God's mercy to the convert, but an invitation to the spectators.—Stephen Charnock.

Section 235

"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."—2 Timothy 1:12 Paul, much buffeted and persecuted, is sustained by faith, and by a sense of personal security in Christ Jesus. The meaning which may be in the text: the gospel de posited with Paul the Lord Jesus was able to keep until the judgment. This is well worthy of being explained. The gospel is safe in the care of Jesus.

Paul felt great comfort as the result of committing his soul to Jesus.

Let us consider—

I. What he had done.

Feeling the value of his soul, knowing its danger, conscious of his own weakness, believing in the grace and power of the Lord Jesus, he had placed his soul in his hands.

1. His soul's case was there for Jesus to heal him as a Physician.

2. His soul's calls were there to be supplied by Jesus as a Shepherd.

3. His soul's course was there to be directed by Jesus as a Pilot.

4. His soul's cause was there to be pleaded by Jesus as an Advocate.

5. His soul's care was there to be guarded by Jesus as a Protector.

He had committed his soul to Jesus by an act of faith, which act he persevered in continually.

II. What he knew.

"I know whom I have believed."

He speaks not of believing in him, but of believing him, —a personal faith in a personal Saviour. This trusted One he knew.

1. He knew the Lord Jesus by his personal meeting with him on the road to Damascus, and at other times.

2. By what he had read and heard concerning him, and made his own by meditation thereon.

3. By communion with him. This way is open to all the saints.

4. By experience, through which he had tried and proved his love and faithfulness. He had received a practical education, by which he was made to know his Lord, by entering into the fellowship of his sufferings and death. Have we this personal acquaintance with the Lord?

If so, we shall gladly commit our all to him.

III. What he was sure of.

"That he is able to keep," etc. His assurance was reasonable and deliberate, hence he says, "I am persuaded." Our apostle was persuaded of—

1. The ability of Jesus to keep all souls committed to him.

He is divine, and therefore omnipotent to save. His work is finished, so that he meets all the demands of the law. His wisdom is perfect, so that he will ward off all dangers. His plea is constant, and ever prevails to preserve his own.

2. The ability of Jesus to keep Paul's own soul.

3. The ability of Jesus to keep his soul under the heavy trials which were then pressing upon him. "I suffer . . . I am not ashamed, for I am persuaded that he is able to keep."

4. The ability of Jesus to keep his soul even to the close of all things: "against that day." Of this Paul was persuaded. Be this our persuasion.

Many would persuade us to the contrary; but we know, and are not therefore to be persuaded into a doubt upon the matter.

IV. What, therefore, he was.

1. Very cheerful. He had all the tone and air of a thoroughly happy man.

2. Very confident. Though a prisoner, he says, "I am not ashamed." Neither of his condition, nor of the cause of Christ, nor of the cross, was he ashamed.

3. Very thankful. He gladly praised the Lord in whom he trusted. The text is a confession of faith, or a form of adoration.

Let us seek more knowledge of our Lord, as the Keeper of our souls.

Let us be of that brave persuasion which trusts and is not afraid.

Instances and Illustrations When Dr. James W. Alexander was dying, his wife sought to comfort him with precious words, as she quoted them to him: "I know in whom I have believed." Dr. Alexander at once corrected her by saying, "Not in whom I have believed; but, 'I know whom I have believed.' " He would not even suffer a little preposition to be between his soul and his Saviour.

"I have lost that weary bondage of doubt, and almost despair, which chained me for so many years. I have the same sins and temptations as before, and I do not strive against them more than before, and it is often just as hard work. But whereas I could not before see why I should be saved, I cannot now see why I should not be saved if Christ died for sinners. On that word I take my stand, and rest there."—F. R. Havergal.

Justyn Martyr was asked ironically by the Roman prefect if he believed that after his decapitation he would ascend to heaven. He replied: "I am so sure of the grace which Jesus Christ hath obtained for me, that not a shadow of doubt can enter my mind."

Donald Cargill, on the scaffold, July 27th, 1681, as he handed his well-used Bible to one of his friends that stood near, gave his testimony: "I bless the Lord that these thirty years and more I have been at peace with God, and was never shaken loose of it. And now I am as sure of my interest in Christ, and peace with God, as all within this Bible, and the Spirit of God can make me. And I am no more terrified at death, or afraid of hell because of sin, than if I had never had sin: for all my sins were freely pardoned and washed thoroughly away through the precious blood and intercession of Jesus Christ."

Faith, Hope, and Love were questioned what they thought Of future glory, which religion taught:

Now Faith believed it firmly to be true, And Hope expected so to find it, too:

Love answered, smiling, with a conscious glow, "Believe? Expect? I know it to be so!"

—John Byrom. A child that hath any precious thing given him cannot better secure it than by putting it into his father's hands to keep: so neither can we better provide for our souls' safety than by committing them to God.—John Trapp.

Section 236 "The Lord grant unto him that he may find mercy of the Lord in that day."—2 Timothy 1:18 The best method of showing our gratitude to some men for their kindness would be to pray for them.

Even the best of men will be better for our prayers.

Paul had already prayed for the threshold of Onesiphorus, and now he concludes by a specially hearty prayer for the good man himself. The repetition of the word "Lord" makes the prayer peculiarly solemn.

Onesiphorus had remembered Paul in his day of peril, and Paul begs the Lord to give him a gracious return in the day of judgment.

Yet the utmost he can ask even for so excellent a man is mercy. Even the merciful need mercy; and it is their benediction from the Lord himself that "they shall obtain mercy."

Let us consider this prayer under three heads:—

I. "That day."

"That day": it is not specifically described, because well-known and much thought of among Christians. Do we sufficiently think of that day? If so, we shall feel our great need to find of the Lord mercy when it comes. Its date is not given. It would but gratify curiosity. Its length is not specified. Will it be a common day? It will be long enough for the deliberate judgment of all men. Its coming will be solemnly proclaimed. We shall know it. Ushered in with pomp of angels, sound of trumpet, etc., none will be ignorant of it. Its glory, the revelation of Jesus from heaven upon the throne of judgment. This will make it most memorable. Its event, the assembly of quick and dead, and the last assize. Its character, excitement of joy or terror. It will be the day of days, for which all other days were made. Its personal interest to each one of us will be paramount. Its revealing of secrets of thought, word, deed, etc., for good or for evil, will be most astounding. Its decisions will be strictly just, indisputable, unchangeable, etc.

It will be the last day, and henceforth the state of men will be fixed for joy or woe.

How much we shall need mercy in the judgment! Every thought connected with it makes us feel this. Let us pray about it.

II. The mercy.

All will need it. Assuredly we shall need it ourselves. To arouse us, let us think of those who will find no mercy of the Lord in that day:

Those who had no mercy on others.

Those who lived and died impenitent.

Those who neglected salvation. How shall they escape?

Those who said they needed no mercy: the self-righteous. Those who sought no mercy: procrastinators, and the indifferent.

Those who scoffed at Christ, and refused the gospel.

Those who sold their Lord, and apostatized from him.

Those who made a false and hypocritical profession.

III. Today. Our address at this moment is to those for whom we would specially breathe the prayer of the text. The prospect of judgment for preacher and hearers leads us at once to pray for you, and at the same time to urge you to seek the Lord while he may be found.

We would not have you despair as to the future, but hope to find mercy in the present, that you may find it in "that day."

Remember that now is the accepted time, for—

You are not yet standing at the judgment bar. You are yet where prayer is heard.

You are where faith will save all who exercise it towards Christ.

You are where the Spirit strives.

You are where sin may be forgiven, at once, and for ever.

You are where grace reigns, even though sin abounds.

Today is the day of grace; tomorrow may be a day of another sort, for you at least, and possibly for all mankind. The judge is at the door.

Seek mercy immediately, that mercy may be yours for ever.

Trumpet Notes

I would rather have the gift of a brother's faithful prayers than of his plentiful substance. And I feel that when I have given to a brother my faithful prayers, I have given him my best and greatest gift.—Edward Irving.

There is a machine in the Bank of England which receives sovereigns, as a mill receives grain, for the purpose of determining wholesale whether they are of full weight. As they pass through, the machinery, by unerring laws, throws all that are light to one side, and all that are of full weight to another. That process is a silent but solemn parable for me. Founded as it is upon the laws of nature, it affords the most vivid similitude of the certainty which characterizes the judgment of the great day. There are no mistakes or partialities to which the light may trust; the only hope lies in being of standard weight before they go in.—William Arnot. An infidel was introduced by a gentleman to a minister with a remark, "He never attends public worship." "Ah!" said the minister, "I hope you are mistaken." "By no means," said the stranger; "I always spend Sunday in settling my accounts." "Then, alas!" was the calm, but solemn reply, "you will find, sir, that the day of judgment will be spent in the same manner."—G. S. Bowes. When Thomas Hooker was dying, one said to him, "Brother, you are going to receive the reward of your labors." He humbly replied, "Brother, I am going to receive mercy." By that tremendous phrase, "eternal judgment," consider your ways and be wise! If its true meaning could lighten upon you at this moment, what consternation would strike upon each spirit! Every man, though serene as death before, would spring to his feet, and cry, Tell me, tell me this moment, what I must do!—Charles Stanford, D. D.

It is a pathetic tale to tell, and I do not vouch for its absolute truth, that once a famous composer wrote a great anthem to be sung at a festival. He sought to picture the scenes of the final judgment, and introduced a strain of music representing the solemn lamentations of the lost. But no singer was found willing to take such a part. So the wailings and woes were omitted; and when the passage was reached, the leader simply beat the time in silence till the awful chasm was passed, and the musicians took up gloriously the strains of celestial unison lying on the other side of it—"the shout of them that triumph, and the song of them who feast."—Dr. C. S. Robinson.

Section 237

"Wherein I suffer trouble, as an evil-doer, even unto
bonds; but the word of God is not bound."—2 Timothy 2:9 The Resurrection of Christ was Paul's sheet-anchor. En-large upon verse 8, wherein he mentions it as the essence of the gospel.

He himself is suffering and bound, but he is not without comfort. His great joy is that the Word of God is not bound.

I. In what senses this is true. The Word of God is not bound—

1. So that it cannot be made known. The ministers who preach it may be imprisoned, but not the Word. The Book which contains it may be burned, but the truth abides. The doctrine may become almost extinct as to open testimony, and yet it will revive.

2. So that it cannot reach the heart.

It will not be hindered of its divine purpose—

Through the obduracy of the sinner, for grace is omnipotent.

Through absence of the means. The Holy Spirit can reach the conscience without the hearing or reading of the Word.

Through actual derision of it. Even the scoffer and sceptic can yet be convinced and converted.

3. So that it cannot comfort the soul.

Conviction of sin will not hinder consolation when faith is given.

Constitutional despondency will give way before the light of the Word.

Confirmed despair shall be overcome, even as Samson snapped the cords wherewith he had been bound.

4. So that it cannot be fulfilled.

Providence will carry out the promise to the individual.

Providence will perform the threat to the rebellious.

Providence will achieve the prophesies of the millennial future.

5. So that it cannot prevail over error.

Infidelity, Ritualism, Popery, fanaticism, etc., shall not bind the gospel so as to retain their mischievous power over men. The gospel must and will accomplish the purposes of God.

II. For what reasons this is true. The Word of God cannot be bound, since—

1. It is the voice of the Almighty.

2. It is attended by the energetic working of the Holy Ghost.

3. It is so needful to men. As men will have bread, and you cannot keep it from them, so must they have the truth. The gospel is in such demand that there must be free trade in it.

4. It is in itself a free and unbound thing, the very essence of liberty.

5. It creates such enthusiasm in the hearts wherein it dwells, that men must declare it abroad: it must be free.

III. What other facts are parallel with this? As the binding of Paul was not the binding of the Word of God, so— The death of ministers is not the death of the gospel. The feebleness of workers is not its feebleness. The bondage of the preacher's mind is not its bondage. The coldness of men is not its coldness. The falsehood of hypocrites does not falsify it. The spiritual ruin of sinners is not the defeat of the gospel. The rejection of it by unbelievers is not its overthrow.

Rejoice, that the Word of the Lord has free course.

Arouse yourselves to work with it and by it.

Accept its free power, and be yourself free at once.

Illustrations

"But the Word of God is not bound." It runs and is glorified (2 Thessalonians 3:1), being free and not fettered. "I preach, though a prisoner," saith Paul; so did Bradford and other martyrs. "Within a few days of Queen Mary's reign, almost all the prisons in England were become right Christian schools and churches," saith Mr. Fox, "so that there was no greater comfort for Christian hearts than to come to the prisons to behold their virtuous conversation, and to hear their prayers, preachings, etc." The Earl of Derby's accusation in the Parliament House against Mr. Bradford was, that he did more hurt (so he called good evil) by letters and conferences in prison, than ever he did when he was abroad by preaching.—John Trapp. In a portrait of Tyndale, still preserved in this country, beside the heroic man is a device: a burning book is tied to a stake, while a number of similar books are seen flying out of the fire. The meaning is an historic fact. Tonstal, the Bishop of London, had bought up some scores of Tyndale's Testaments, and burned them. The money paid for them enabled Tyndale to bring out a new and more correct edition.

Towards the close of the last century, before the days of the great Bible Societies, there was, for a season, a woeful want of Bibles in America, caused partly by the prevalence of French infidelity, and partly by the general religious apathy which followed the revolutionary War. In that period a man went into a book-store in Philadelphia and asked to buy a Bible. "I have none," said the bookseller. "There is not a copy for sale in the city: and I can tell you further," said he (for he was of the French way of thinking), "in fifty years there will not be a Bible in the world." The rough answer of the customer was, "There will be plenty of Bibles in the world a thousand years after you are dead and gone to hell."—The Christian Age. When the daughter of the Mayor of Baune had lost her canary bird, her wise parent gave strict orders that all the gates of the town should be shut, that the creature might not escape. The bird was soon over the hills and far away, despite the locking of the gates. When a truth is once known, no human power can prevent its spreading; attempts to hinder its progress will be as ineffectual as the mayor's proclamation. As a bird of the air, truth flies abroad on swift wings; as a ray of light it enters palaces and cottages; as the unfettered wind it laughs at laws and prohibitions. Walls cannot confine it, nor iron bars imprison it; it is free, and maketh free. Let every freeman be upon its side, and being so, let him never allow a doubt of its ultimate success to darken his soul.—C. H. S. The monument in Westminister Abbey to the memory of the two Wesleys, bears the sentence, "God buries his workmen, but carries on his work." The truth is more incompressible than water. If compressed in one way, it will exude through the compressing mass, the more visible through the attempts to compress it.—Dr. Pusey.