The truth was the especial treasure committed to him; and he has not only
to keep it, as we have seen, but to take care that it was propagated and
communicated to others after him, and perhaps still farther. That which he
had heard from Paul in the presence of many witnesses (who could confirm
Timothy in his convictions respecting the truth, and certify others that it
was indeed what he had received from Paul) he was to communicate to
faithful men, who were capable of teaching others. This was the ordinary
means. It is not the Spirit in the assembly, so that the assembly was an
authority; it is no longer revelation. Timothy, well instructed in the
doctrine preached by the apostle, and confirmed in his views by many other
witnesses who had likewise learned of Paul, so that it was common to all as
known, received truth, was to take care that it should be communicated to
other faithful men. Neither had this anything to do with giving them
authority, with consecrating them, as has been said. It is the
communication to them of the truth which he had received from Paul.
This procedure shuts out the idea of the assembly as the propagator of the
truth. It was the business of the faithful son in the faith of the apostle,
of the ministry.
Timothy himself was not an authority either. He was an instrument for the
communication of the truth and was to enable others to be so likewise: a
very different thing from being the rule of the truth. That which he had
heard-and the other witnesses served as a guarantee against the
introduction of anything false, or even of his own opinions, if he had been
inclined to entertain them-that he was to communicate.
It is thus that, in the ordinary sense, ministry is continued; care is
taken by competent persons for the communication, not of authority, but of
the truth, to other faithful persons. God can raise up any one whom He
chooses, and give him the energy of His Spirit; and where this is found,
there is power and an effectual work: but the passage we are considering
supposes the careful communication of the truth to persons fit for this
work. Both principles equally shut out the idea of the communication of
official authority, and the idea of the assembly being either an authority
with regard to the faith or the propagator of the truth. If God raised up
whom He pleased, in whatever way He pleased, the means which He employed
(when there was no special operation on His part) was to cause the truth to
be communicated to individuals capable of propagating it. This is a widely
different thing from bestowing authority, or the exclusive or official
right to preach. And it was known, revealed truth he was to communicate,
that had the direct authority of revelation-what Paul's writings can alone
furnish us now, or of course other inspired writings.
The apostle goes on to shew the qualities that Timothy ought to possess, in
order to carry on the work amid the circumstances that surrounded him, and
in which the assembly itself was found. He must know how to endure
hardships, vexations, difficulties, sorrows, as a good soldier of Jesus
Christ; he must beware of entangling himself with the affairs of life. A
soldier, when in service, could not do so, but must be free from every
hindrance, that he may please the one who had called him to arms. So also,
as in the lists, he must fight according to rule, according to that which
became the Lord's servant and was conformable to the Lord's will. And he
must labour first, that he may have a right to enjoy the fruit of his
labour. These are the practical conditions of divine service for whosoever
engages in it. He must endure, be unentangled in the world, fight lawful]y
and labour on first [see note #5] before he looked for fruits.
The apostle returns to the elementary but fundamental principles of the
truth, and to the sufferings of ministry, which moreover were in nowise a
hindrance to the operations of the Spirit of God in extending the sphere in
which the truth was propagated, and the word of God made known. Nothing
could restrain the power of that instrument of the work of God.
The truth of the gospel (dogma is not the subject here) was divided into
two parts, of which the apostle speaks also in the Epistle to the Romans:
the fulfillment of the promises; and the power of God in resurrection.
"Jesus Christ, of the seed of David; raised from the dead." These, in fact,
are, as it were, the two pivots of the truth: God faithful to His promises
(shewn especially in connection with the Jews); and God mighty to produce
an entirely new thing by His creative and quickening power, as manifested
in the resurrection, which also put the seal of God upon the Person and the
work of Christ.
The afflictions found in the path of service in the gospel assume here a
high and peculiar character in the mind of the suffering and blessed
apostle. It is participation in the sufferings of Christ, and, in the case
of Paul, to a very remarkable degree. The expressions he uses are such as
might be employed in speaking of Christ Himself as regards His love. As to
the propitiation, naturally no other could take part in that: but in
devotedness, and in suffering for love and for righteousness, we have the
privilege of suffering with Him. And here what part had the apostle with
those sufferings? " I endure," He says, " all things for the elect's
sakes." This is truly what the Lord did. The apostle trod closely on His
footsteps, and with the same purpose of love-"that they might obtain the
salvation which is in Christ Jesus, with eternal glory." Here of course
the apostle has to add, " which is in Christ Jesus ; "still, the language
is marvelous in the lips of any other person than the Lord Himself. For it
is what Christ did.
Observe also here, that the greater the sufferings are (how small are ours
on this account!) as the fruits of this love for the objects of the counsels
of God, the greater is our privilege, the more do we participate in that
which was the glory of Christ here below.
This thought sustains the soul in affliction of this kind: one has the same
object as the Lord Himself. The energy of love in preaching the gospel
addresses itself to the whole world. Perseverance, in the midst of
affliction and difficulties and desertion, is sustained by the feeling that
one is laboring for the accomplishment of God's counsels. One endures all
things for the elect, for God's elect, in order that they may have
salvation and eternal glory. This feeling was in Paul's heart. He knew the
love of God, and he sought-at the cost of whatever suffering it might be in
the tumultuous sea of this world-that they who were the objects of the same
love should enjoy the salvation and the glory which God bestowed. This was
a faithful saying, that is, that which he had just declared; for if we
should die with Christ, we should also live with Him; if we should suffer,
we should also reign with Him. If any denied Him, He would also deny them;
the consequences of such an act remained in all their force, they were
linked with the immutability of His nature and His being, and were
displayed in the authority of His judgment; He could not deny Himself
because others were unfaithful.
Timothy was strengthened to maintain these great principles, which belonged
to the moral nature of the Lord, and not allow himself to be drawn aside by
speculations which only subverted souls and corrupted the faith. He was to
shew himself a workman approved of God, one who, being filled with the
truth, and knowing how to unfold it in its various parts, according to the
mind and purpose of God would not be ashamed of his work in the presence of
those who might judge it. The profane and useless thoughts of human
speculation he was to avoid. They could not but go on to produce
ungodliness. They might have a great show of depth and height (as in the
case of the assertion, that the resurrection had already taken place, which
in a fleshly way went beyond all bounds with regard to our position in
Christ)-these doctrines which eat like a canker. Those of whom the apostle
spoke had already overthrown the faith of some, that is, their conviction
as to the truth and profession of the truth. But here the soul of the
apostle found its refuge in that which is immutable, be the failure of the
assembly or man's unfaithfulness ever so great. The sure foundation of God
remained. It had this seal: the Lord knew them that were His. This was
God's side, which nothing could touch.[see note #6] The other was man's- he who
professed the name of the Lord was
to depart from all iniquity. This was man's responsibility, but it
characterised the work and fruit of grace wherever that work was genuine
and the true fruit borne.
But here we have distinct evidence of the state of things which this
epistle contemplates; namely that the outward assembly had taken quite a
new character, very different from that which it had at the beginning; and
that now the individual was thrown upon his personal faithfulness as a
resource, and as a means of escape from the general corruption. The sure
foundation of God remained-His divine knowledge of those that are His; and
individual
separation from all evil; but the outward assembly assumes, in the eyes of
the apostle, the character of a great house. All kinds of things are found
in it, vessels of honour and vessels of dishonour, precious and vile. The
man of God was to purge himself from the latter, to stand apart and not
defile himself with that which was false and corrupt. This is a principle
of all-importance, which the Lord has given us in His word. He allowed the
evil to display itself in apostolic times, so far as to give occasion for
the establishment of this principle by revelation, as that which was to
govern the Christian. The unity of the assembly is so precious, it has such
authority over the heart of man, that there was danger, when failure had
set in, lest the desire for outward unity should induce even the faithful
to accept evil and walk in fellowship with it, rather than break this
unity. The principle therefore of individual faithfulness, of individual
responsibility to God, is established, and set above all other
considerations; for it has to do with the nature of God Himself, and His
own authority over the conscience of the individual. God knoweth them that
are His: here is the ground of confidence. I do not say who are. And let
those that name the name of Jesus separate themselves from all evil. Here I
get what I can recognize. To maintain in practice the possibility of union
between that name and evil is to blaspheme it.
The whole of that which calls itself christian is looked at here as a great
house. The Christian is of it outwardly, in spite of himself; for he calls
himself a Christian, and the great house is all that calls itself
christian. But he cleanses himself personally from every vessel which is
not to the Lord's honour. This is the rule of christian faithfulness; and
thus personally cleansed from fellowship with evil, he shall be a vessel
unto honour fit for the Master's use. Whatsoever is contrary to the honour
of Christ, in those who bear His name, is that from which he is to separate
himself.
Discipline for individual faults is not the subject here, nor the
restoration of souls in an assembly that has in part lost its spirituality;
but a line of conduct for the individual Christian in respect of that which
dishonors the Lord in any way.
These instructions are solemn and important. That which makes them needful
is sorrowful in its nature; but it all helps to exhibit the faithfulness
and grace of God. The direction is plain, and precious when we find
ourselves in similar circumstances. Individual responsibility can never
cease.
When the Holy Ghost acts energetically and triumphs over the power of the
enemy, these individuals who are gathered together in the assembly develop
their life in it according to God and His presence, and the spiritual power
which exists in the whole body acts upon the conscience, if needed, and
guides the heart of the believer: so that the individual and the assembly
flow on together under the same influence. The Holy Ghost, who is present
in the assembly, sustains the individual at the height of God's own
presence. Strangers even are obliged to confess that God is there. Love and
holiness reign. When the effect of this power is no longer found in the
assembly, and by degrees Christendom no longer answers to the character of
the assembly as God formed it, yet the responsibility of the individual to
God has not ceased on that account. It can never either cease or diminish,
for the authority and the rights of God Himself over the soul are at stake.
But in a case like this, that which calls itself Christian is no longer a
guide, and the individual is bound to conform himself to the will of God,
by the power of the Spirit, according to the light he has from God.
God may gather the faithful together. It is grace on His part; it is also
His mind. But individual responsibility remains-responsibility not to break
the unity, feeble as it may be, wherever it is possible according to God:
but responsibility to preserve the divine character of Christianity in our
walk, and to respond to the revelation we have received of His nature and
of His will.
By purging himself from all those who are unto dishonour, the servant of
God shall be unto honour, sanctified and prepared for every good work. For
this separation from evil is not merely negative; it is the effect of the
realisation of the word of God in the heart. I then understand what the
holiness of God is, His rights over my heart, the incompatibility of His
nature with evil. I feel that I dwell in Him and He in me; that Christ must
be honoured at all costs; that that which is like Him alone honours Him;
that His nature and His rights over me are the only rule of my life. That
which thus separates me unto Him, and according to what He is, separates me
thereby from evil. One cannot walk with those who dishonour Him, and, at
the same time, honour Him in one's own walk.
That which follows shews the sanctifying character of this exhortation. The
apostle says, "Flee also youthful lusts; but seek righteousness, faith,
charity, peace, with them that call on the Lord out of a pure heart." This
is to breathe the pure atmosphere which is found in the Lord's presence; in
which the soul enjoys health and strength. All that corrupts is far away.
And, further, we find, what is so often contested, that we can and are to
distinguish those who call on the name of the Lord out of a pure heart. We
do not decide who are the Lord's: He knows them. But we are to associate
ourselves with those who manifest themselves, such as call on the Lord out
of a pure heart. Those I am to know, own, and walk with. The statement that
I cannot know who these are, is in defiance of an express rule of
scripture, applicable to a state where, through corruption, many who may
possess Christianity are not so manifested.
As we find throughout these epistles, the apostle exhorts to avoid vain
questions, in which there is no divine instruction. They only produce
barren discussions and strife; and the servant of the Lord is not to
strive. He comes, on God's part, to bring the truth in peace and love. He
is to maintain this character in the expectation that God, in His grace,
will give repentance to those who oppose (for it is the heart and
conscience that are in question), that they may acknowledge the truth.
The truth of God is not a thing of human understanding; it is the
revelation of that which God is, and of His counsels. Now we cannot have to
do with God without the heart and conscience being engaged. It is not the
revelation to us of God, if this is not the case. Christians are brought
into connection with the divine Being Himself, and in acts which ought to
have the most powerful effect on the heart and conscience; if they do not,
both the one and the other are in a bad state and hardened. The Spirit of
God, no doubt acts on the understanding and by it; but the truth lodged in
it is addressed to the conscience and to the heart, and if these are not
reached by the truth, nothing is done. Nor indeed is anything really
understood till they are. For in divine truth things are understood before
words, as " born again." (compare John 8:43) On the other hand, by means of
error, by occupying the mind with the error, Satan shuts God out of it, and
leads the whole man captive, so that he does the will of that enemy to the
soul.
