But there would be some who departed from the faith, from this knowledge of
the one Creator and Saviour-God-Him who was manifested in the flesh. They
would attack precisely these points which we have named. It might be that
they would pretend to carry the idea of christian privileges farther than
all others had done, as well as that of profound knowledge of God; but they
would sin against first principles, against the faith which connected the
Saviour God revealed in Christianity with the one only Creator-God.
According to Christianity, the eternal God had not only created the world
but had revealed Himself in Christ. These apostates, bringing in doctrines
of demons, would seek to deny that it was this one and only God of nature
who had manifested Himself in grace. Seduced by demons, and their
conscience being seared,they forbade that which God had established in
creation, that which He had given to man in full right after the flood: as
though the superior holiness which they preached, and relationship with a
more exalted God, were not consistent with such customs. Forsaking the real
and practical holiness of communion with God, and of His commandments by
Christ, they created a false sanctity for themselves, which denied that
which God had ordained from the beginning and thus exalted themselves
against the authority of Him who had ordained it, as though He was an
imperfect or perhaps evil being.
Thus the restraint of the fear of God was lost, and the door opened to
license and dissoluteness. The Spirit of God warned the assembly of this,
and the faithful apostle communicates it to Timothy and through him puts
the faithful on their guard. He does not therefore speak of privilege.
Faithful to the glory of God, he returns to the first principles of His
glory, and maintains the incontestable rights of the one and only God;
faithful to God, not making boast of his knowledge, but seeking in love to
guard the assembly from all departure from God.
We must not confound the few here who forsake the faith with the general
apostacy of 2 Thessalonians. Here a few depart from the truth, seduced by
demons; and the assembly still subsists to be guarded from the invasion of
these hurtful principles. Quite another thing is the general apostacy, and
the manifestation of the man of sin, which is not mentioned here at all.
Here we have the faithfulness which repels error by truth, reminding the
brethren of the latter, in order that they may not be seduced. There it is
the manifestation of the one who sits in the temple of God, and who is
destroyed by the brightness of the Lord's presence. Here all that had to be
done was to recall in simplicity the goodness of the Creator, and that His
gifts, received with thanksgiving, were always good, and not to be refused:
assuredly not that they
were to use them for the gratification of their lusts, but as sanctified by
the word of God, which brought them to us as God's gifts, and by prayer,
which connects us with God in using them. They were to be received as from
Him, as the gift of His hand; and they were sanctified, as is the case with
everything that comes from Him and bears the stamp of His will and His
goodness. Man had forfeited everything in forsaking God: what he had he had
not now with God, would eat merely as an animal, and worse as having left
God. The word of God replaced the relationship in grace, and prayer used it
on this footing. Here (although in other circumstances it has gone much
farther) the monastic principle, in the heart and in form, is fully judged;
however sincere any individual may be who seeks to follow it in order to
honour God. God does not withdraw the gifts on which man, so to speak, has
seized by his will; but his use of them, instead of being the gratification
of his will and lusts, is now as received from God by His will in
thankfulness, and owning Him.
This in fact the apostle shews in that which follows. By teaching thus
Timothy would be a good servant of Jesus Christ, nourished in the truth:
bodily exercise profited little, but godliness much-both here below and for
eternity; warning him again against the idle and profitless speculation of
the human mind, to the danger of which he continually recurs. It is for
this doctrine of God-true and worthy of all acceptation-that the apostle
laboured and suffered reproach; because he had faith in the living God,
who, by His providence and by His supreme power, [see note #7] governed, preserved,
and took care of all men, and especially of those
that believed. It was this same only God, Creator and Saviour, in whom he
trusted while laboring for the Lord. Timothy was to teach this and enforce
it with authority.
Afterwards, in connection with this authoritative instruction, the apostle
speaks of the person and position of Timothy himself. He was young, but he
was to maintain his place, and gain by his conductthat weight which years
did not yet give him. He was to be an example to the believers, and occupy
himself, till Paul came, with reading, exhortation, and instruction.
Moreover, in his case God had given a special preparation for his work; he
was not to forget or neglect it. A gift had been imparted to him: God had
pointed him out to this end by prophecy; and this immediate testimony from
God, to which the operation of His power was united, had been accompanied
by the seal of testimony from man, that is, that of the elders among the
Christians. (Compare Acts 13:1-3.)
Thus all things concurred to strengthen Timothy in his service, and in the
authority that he exercised at that moment in place of the apostle. He
should always present the weight of an irreproachable conduct, which would
have its influence over hearts and consciences; but he was inwardly
strengthened by the consciousness of having been formally set apart by God
for the work; the gift of God had been imparted to him, and the sanction of
all that had weight in the assembly had been laid, as a seal, upon him.
Thus strengthened, he was to devote himself to the things of the Lord in
such a manner, that his progress should be evident to all men-a
demonstration of his communion with the Lord. At the same time he was to
take heed to himself and to the doctrine, and that continually, which
should be the means of salvation both to himself and to those who heard
him.
