2 Timothy 2

2 Timothy 2:8-18

Paul further animates Timothy to fidelity, by laying open the motives and hopes which supported him under the difficulties he bore in the defence of the gospel; interspersing several addresses relating to that purity, prudence, and meekness, with which he should endeavour to conduct himself in the ministry. 2 Tim. II. 8—18.

TIM. II. 8. REMEMBER that Jesus Christ, of TO animate thee, O Timothy, to all the labours and all the sufferings of the Christian and ministerial life, remember Jesus Christ, 2 TIMOTHY II. 8. SECT. iii. 2 Tim. ii. 8

Timothy is exhorted to remember Chri

the promised Messiah of the seed of David, the great Apostle and High Priest of our profession, who, after having spent and laid down his life in the prosecution of his great work, was raised from the dead, and at length exalted to the right hand of God, there to receive the reward of all his labours and sufferings, according to the tenor of my gospel, which, as thou well knowest, I every where preach and attest. In the service of which I suffer evil, [even] to bonds; the chief magistrates of my country sentencing me to confinement, after the many insults which have been offered me by the dregs of the people, as if I were a malefactor worthy of some heavy punishment: but my great comfort is, that the word of God is not bound. I rejoice, that many of my brethren are at liberty to preach it publicly, and am thankful for every opportunity of bearing my testimony to so good a cause, in such a private manner as my present circumstances may admit; well knowing, that God can bless even these limited attempts, to what degree he shall in his infinite wisdom see fit. (Compare Phil. i. 12.) On this account, I cheerfully endure all these things, and whatever else Providence may appoint, for the sake of the elect; that the gracious purposes of God for their happiness may be effected, and they may obtain that complete salvation which is in Christ Jesus, and which shall be attended with eternal, as well as illustrious and exalted, glory.

[It is] a faithful word which I have often insisted upon, and it shall undoubtedly be

a Remember Christ who was raised from the dead.] Our translators render it, Remember that he was raised: as if he had said, Adhere to this as the great foundation of the gospel. But though this be undoubtedly true, the apostle’s thought seems rather more lively: remember Him who was thus raised from the dead, and that will be instead of a thousand arguments to bear thee through all thy difficulties.

b In the service of which.] Dr Whitby has shewn, in his note on this clause, that some sometimes signifies in which cause, or for the same of which.

c It is a faithful word.] Some refer this to the concluding clause of the former verse; but it seems much more reasonable to connect it with what follows, as, generally speaking, this phrase is introductory to the weighty sentence it is intended to confirm. See I Tim. i. 15; iv. 8, 9. Though Tit. iii. 8, seems an exception. Dr. Tillotson thinks this was a celebrated saying among Christians, which was either derived by tradition from Christ or some of the apostles, and it had so powerful a tendency to keep them steady to their religion, that it is no wonder it was in frequent use. Tillot. Vol. II. p. 175, 176

Those who suffer with Christ shall reign with him.

verified; that if we have the resolution to die with him, even with that blessed Saviour, according to the obligation of our baptismal vow, we shall also live with him, in that everlasting happiness which he hath prepared for all his people. If we patiently endure our part in his afflictions, we shall also share his triumph, and reign with him in his celestial kingdom. But, on the other hand, if we are intimidated with these transitory evils, so as to desert his cause, and deny [him] before men, he will also, as he hath expressly threatened, deny us in the great day, before his Father and his holy angels. If we are unfaithful, and false to our engagements, he abideth faithful, and will steadily adhere to those rules of judgment and distribution which he hath so solemnly laid down in his word: (compare Mat. x. 33:) for we may be sure he cannot deny himself, by frustrating his own public declaration. It becomes us therefore to weigh the tenor of them with all seriousness, and humbly to acquiesce in his terms, since it is impossible he should be brought to change them in favour of ours.

Remind [them] of those things, as thou art engaged to sacrifice every other view to the great prospect of approving thy fidelity to such a Master. And for this purpose, testify, as before the Lord, and as in his presence, to those over whom thou art called to preside, that men do not contend and quarrel about words, an evil to [which] they are so obnoxious: for such a contention [is] altogether unprofitable, [and even tends] to the subversion of the hearers, taking off their attention from true religion, and filling

d If we are unfaithful.] So I think a vignæ should be rendered, as it stands opposed to vicæ, and so the words will farther imply, that whatever we lose by our unfaithfulness, in whatever degree it appears, it is no argument of any unfaithfulness in him; as his promises are made to faithful servants, and fair warning is given to persons of a different character.

e Testify as before the Lord, and as in his presence.] There is a most awful solemnity in this charge, which plainly shews

the great folly and mischief of striving about little controversies; and I pray God to affect the heart of his ministers with a deeper sense of this, before the interests of vital religion among us be utterly undone by our severe contentions; or, as the excellent Archbishop Leighton expresses it in his lively manner, “What we profess to hold so sacred, be itself torn in pieces, while we are struggling about its fringes.”

Timothy is exhorted to shun profane abba

their minds with pride and passion, and numberless other disorders and vices.

Diligently endeavour, whenever thou comest to present thyself before God, in any of the duties of thine office, that, whatever men may judge of thee and thy services, thou mayest be approved by him as a workman who hath no cause to be ashamed, rightly dividing the word of truth, distributing with prudence, as well as fidelity, to each his proper share. But avoid, and stand at a distance from, those profane and empty declamations, with which some who affect to be thought of importance in the Christian church are ready to amuse themselves: for though the evil of some of them may not immediately appear, and they may seem trifling rather than mischievous, they will at length advance unto more impiety; and when Satan has prevailed upon men once to quit the right way, he will be continually gaining greater advantages over them. And their discourse will eat like a gangrene, spreading itself farther and farther, till the whole body is infected, and even destroyed by it. Such teachers there are now in the church; of which [number] in particular are Hymeneus and Pailletus, Who have erred with respect to the truth, so as to be wide of the mark. For they have, by their allegorical interpretations, explained away one of the most fundamental doctrines of our religion, asserting that the resurrection, of which it so largely speaks, consists only in a conversion from vice to virtue, and consequently is already past, with regard to all true Christians;

¹ Rightly dividing the word of truth] Οὐδύναμαι τὸν λόγον της αἰνάσιος. Some think here is an allusion to what the Jewish priest or Levite did in dissecting the victim, and separating the parts in a proper manner; as some were to be laid on God’s altar, and others to be given to those who were to share in the sacrifice. Others think it refers to guiding a plough aright, in order to divide the clods in the most proper and effectual manner, and make straight furrows. But, perhaps, the metaphor may be taken from the distribution made by a steward, in delivering out to each person under his care such things as his office and their necessities required.

² Asserting that the resurrection is past.] Vice, as my learned friend Mr. Warburton with great propriety observes, in reference to the text, was in the philosophical schools called death. And, upon the same principle, a recovery to a virtuous course an temper might be called a kind of resurrection from the dead. But nothing can be more evident than that this was by no means the resurrection which Christianity taught. Yet, as there is nothing too absurd for some who pride themselves in their philosophy to believe, this foolish refinement found its followers among some pretended Christians of this stamp. War. Div. Leg. Vol. I. p. 435.

Reflections on the importance of remembering Christ.

past already; and and so they subvert the faith of some, who are overthrow the faith of some. less established in the doctrines of the gospel, and endanger their salvation. It will therefore become thee, amidst all the candour which I have so often inculcated, to guard against such tenets, and the authors of them.

IMPROVEMENT.

THERE is not perhaps a single precept in the whole sacred volume, which would be more extensively useful to ministers, or to private Christians, than this of the apostle, taken in all its extent. Remember Jesus Christ. Many a sweet memorial hath he left us of himself. Often, very often, have we been called solemnly to survey them, and yet how ready are we to forget him, and by a natural consequence to forget ourselves, our duty and interest on the one hand, and our danger on the other! “Blessed Jesus! may we daily and hourly remember thee! that thou hast died, that thou art raised from the dead, and that thou art ever near thy people, to protect, to comfort, and to bless them. If, for thy cause, we should be called to suffer evil, as evil doers, whether in our persons, or reputations, may we not be discouraged, but rather rejoice in the honour thou doest us in appointing for us such a conformity to thyself! The enemies of thy gospel may indeed oppose it, they may bind its most faithful preachers, but their opposition, their persecution, is vain.” The word of God is not bound; and Divine grace, operating by it, will sooner or later give it the intended, the promised, triumph; that his elect may obtain salvation by Jesus Christ, and may not only escape the condemnation and ruin of the impenitent world, but may finally be crowned with eternal glory.

May we ever be mindful of this faithful word, that if we suffer with Christ we shall reign with him too; and may we endure the greatest hardships to which we can be called out, as considering that our sufferings are momentary, but our reign will be eternal. Never may we, for any allurement or terror, deny him, as we would not finally be denied by him; when no other honour will remain but that which he confers, no other happiness but that which he bestows.

In the mean time, as we desire the prosperity of his kingdom, let us earnestly pray that he will raise up to his church a multitude of faithful ministers, who may govern themselves by these truly apostolical canons; ministers who may not contend about words in a manner unprofitable and vain, who may not amuse their hearers with empty haranguees about insignificant curiosities or perplexing subtitties; but may, in the integrity of their hearts,

Christians are obliged to depart from iniquity.

endeavour to approve themselves to God, as workmen who need no iii. to be ashamed, rightly dividing the word of truth. And may Di verse vine grace preserve the church from those seducing teachers, verse whose doctrine, like a secret gangrene, might spread itself to 17, 18 the destruction of the body, so that the faith of many might be overthrown.

2 Timothy 2:19

The apostle urges the necessity of holiness in a especially in ministers; and of meekness in the recover sinners from the miserable condition were fallen. 2 Tim. II. 19, to the end.

2 TIMOTHY II. 19.

IN order to excite thee, O Timothy, to contend earnestly for the great doctrines of the gospel, I have taken notice of the manner in which some have revolted from them. And it is matter of mournful reflection, that there should be such instances of apostasy in this early age of the church. Nevertheless, we recollect with pleasure that, whatever defections there may be in particular persons, the great foundation Stone, which the mercy and faithfulness of God has laid for the support and comfort of his people, standeth firm and steadfast, having, as it were, this double seal or inscription: on the one hand, The Lord knoweth them that are his own, and as he surely distinguishes them in every circumstance, so he bears a steady and constant favour to them, nor can any alienate them from his gracious regards; and, on the other side, Let every one that nameth the name of Christ, every one that professes his religion, and pretends the least regard to him,

a Inscription.] Many critics have justly observed, that the word σφιχτι often signifies an inscription, or the mark made by a seal, as well as the seal itself. See Rev. x 4 And the expression is here used with peculiar propriety, in allusion to the custom of engraving upon some stones laid in the foundation of buildings the name of the persons by whom, and the purposes for which, the structure is raised. And nothing can have a greater tendency to encour-

age the hope, and at the same time to engage the obedience of Christians, than this double inscription. Dr Whitby supposes that clause, the Lord knoweth them that are his own, has a peculiar reference to the apostles, in opposition to heretical teachers, and that it alludes to Numb. xvi 5, Septuag. That to know often signifies to regard with favour, as well as distinguish, bath been shewn elsewhere. Rom. viii. 27.

imot y is warne to ee youth ul lusts.

depart from iniquity; let him stand off, and keep at the greatest distance from every kind and degree of immorality, from every appearance and occasion of sin. But, though our obligations to such a conduct be so many and so great, we cannot flatter ourselves that all professing Christians will be sensible of them. For in a great house there are vessels, not only of gold and silver, but also of wood and clay, the former being intended for honourable, the other or meaner and dishonourable uses: and accordingly there will be, in the church of God, persons of different characters, who will meet with very different treatment. If therefore any one cleanse himself from these, if he be careful to avoid the society of persons who have revolted from true religion, and made themselves instruments of impurity and iniquity, he shall be a vessel of honour, sanctified and useful to the immediate and personal service of his great Lord and Master; and such an one will be constantly ready, as the nobler vessels of a house, to every good work, which will be the surest test of our real goodness. But flee from all occasions of exciting or gratifying the passions of youth; whether, on the one hand, the love of sensual pleasure, or, on the other, rashness, contention, pride, and vain glory, to which young persons are peculiarly obnoxious: for these will render thee unfit for the honour of being used by thy Lord for the purposes of his glory and the edification of his church. And therefore, instead of making provision for these, pursue, with the greatest ardour and intenseness of mind, righteousness and fidelity, love and peace; cultivate an upright, benevolent, candid temper towards all, and especially towards those that invoke the name of the Lord Jesus Christ out of a pure heart, so far as the conduct can discover the inward temper. But avoid foolish and unlearned questions, knowing that, how curious soever they appear, they only

b Rashness, contention, &c.] These are withful passions, of the danger of which some heady young men, who may value themselves for their freedom from other candals, seem to think but little; yet

it is plain from the opposition between this and the latter part of the verse, they were particularly in Paul’s mind when he gave this caution.

VOL. 5.

The servant of Christ is gentle to a l men.

tend to beget sirifes and contentions in the church; and I reckon it a most important part of the learning of a Christian minister to guard against such occasions of offence and mischief.

Let the bigotted Jews, and the vain glorious heathens, on each side, split into ever so many different sects and parties, and dispute as eagerly about such things as they will; but the servant of the Lord, the Christian, and especially the minister must not strive in an angry and hostile manner, but be mild and gentle towards all, ready to teach the ignorant, and, instead of hurting [and] injuring any, be willing to endure evil from those who, instead of receiving his doctrine, repay his kindness with outrage. In meekness instructing opposers, if by any means God may perhaps, in his own due time, conquer their savage prejudices, and give them repentance to the acknowledgment of the truth; of which, through the riches of Divine grace, we see some instances, even where there had been a long and inveterate struggle against it. And surely it will be worth while to try every method on such unhappy souls, that they may awaken and recover themselves out of the snare of the devil, who have lain sleeping, and as it were intoxicated in it, having been taken by that subtil fowler, and, like a living prey, detained captive by him at his cruel pleasure, while perhaps they have been dreaming of liberty and happiness, in the midst of the most shameful bondage and the extremest danger.

That they may recover, &c.] In order to understand this beautiful image, it is proper to observe, that the word ἀγαπημασιν properly signifies, to awake from a deep sleep, or from a fit of intoxication, (see Eln. Obs. Sac. in loc.) and refers to an artifice of fowlers, to scatter seeds impregnated with some drugs intended to lay birds asleep, that they might draw the net over them with the greater security. The interpretation which a late writer has given of these words, who would render them,

“being taken alive by him, that is, the Christian minister, for the purposes of the Divine will,” is so unnatural, that merely to compare it with the former is to confute it. (Taylor on Orig Sin, p. 152.) Nor can any thing be more evidently wrong than to maintain that ζωῷω necessarily implies a purpose of preserving, whereas it only imports taking a captive, without determining whether it be for servitude or for death. Compare 2 Chron xxv. 12, Se tua.

Reflections on the captivity of the sinner.

IMPROVEMENT.

How affecting a representation is here made of the wretched state of sinners! they are described as sleeping in Satan’s snare, like birds in a net, taken alive, and at the fowler’s mercy; while they imagine they can spring up whenever they please, and range at full liberty. Alas! they will soon perceive their fatal captivity: but they will perceive it too late, if Divine grace do not quickly awaken them. Who would not wish to do something for their recovery? Let the ministers of the gospel pity them. Let us pray that God, whose work it is, would give them repentance to the acknowledgment of the truth. Let us try every gentle method which the sincerest compassion can dictate toward effecting so happy a design, and not suffer ourselves to be transported to undue severities of language, or of sentiments, even though we should receive the greatest injuries where we intend the most important kindness.

Let those that have the honour to bear the most holy character, which any office can devolve on mortal man, avoid, with the greatest care, every thing that would bring a stain, or even a suspicion, upon it. Let them revere the voice of the great apostle, while it animates them to pursue righteousness and faith, love and peace, with all their fellow Christians of every denomination, with all that invoke Christ and that trust in him. So shall they be vessels of honour, so may they humbly hope that their Lord will condescend to make some special use of them, for the purposes of his own glory, and the salvation of their fellow creatures.

To conclude, let ministers and people be daily reading, with all possible care, this double inscription on the foundation of God; and, while we rejoice in the one, let us be admonished by the other. For what is it to us, that the Lord knows, distinguishes, and favours his own, that his almighty power protects them, and that his infinite mercy will for ever save them, if we are ourselves found among the wicked, with whom he is angry every day, among the workers of iniquity, whom he will publicly disown, and to whom he will say, I know not whence you are. To name the name of Christ with dispositions like these will be to injure and profane it; and our profession itself will be interpreted as an act of hostility against him, whom we have presumed so vainly to call the Foundation of our hopes, and the Sovereign of our souls.

n the last days perilous times shall come ;