Timothy II - Expositional Study
FIDELITY AND FALSITY
Scripture Reading: 2 Timothy 1:13-18 (KJV)
Introduction
Wherever we go, even in Christian circles, we find the faithful and the faithless. Even the Twelve were not as faithful as they should have been, and one was utterly false. So, however exalted the position we have attained; however advanced our progress in Christian knowledge and experience; we shall consider our text with humility, in the hope that we become involved in its implied strictures. We shall briefly study our text along these lines.
The apostle speaks of "the form of sound words." What does he mean by this "form"? Some, today, see in it an allusion to a rudimentary creed. However, some greatly deplore having a formal 'creed' of any kind. There seems to be no certainty that Paul was referring to a creed at all. The Revised Version translates the word, "pattern". Some scholars render it "model". We are probably on safe ground if we hold that it was an "outline" or "summary", of Christian doctrine. Anyhow they were "sound words". The idea of "sound words" or "sound doctrine" is found only six times in Paul's epistles. Let us not, as some do, belittle or ridicule the importance of the "soundness of doctrine". Paul would be the last man to allow us to think lightly of this quality. No doubt, the prevailing flaccidity of belief would be anathema to him. A body without bones would be useless and unbecoming. Doctrine is like bones in the body; and we do well to see that they are not deformed – that the doctrine is "sound"! However, "sound" in our text means "healthy", "health-giving", ministering, as these "words" do, to the spiritual well-being of Christians.
Paul now continues: "which thou hast heard of me." As any wise and loving parent carefully instructs a child, so like a loving father, Paul takes pains to teach and train his son in the Lord. Knowing the essential importance of imparting true doctrine, he has taken every opportunity to convey to his young pupil, "sound words", i.e., Truth, by which he, himself, lived. If we have a grasp of and grip on "sound words", are not we are less likely to be misled and beguiled by unsound words? The best protection against the infectious "isms" of our day is to be saturated with the disinfectant qualities of "sound words"!
So, we are exhorted to "hold fast." Because we may be tempted to add false to Truth, we are urged to continue faithfully to "hold fast", as it holds us fast! Hebrews 2:1, says, "we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." Fidelity to Truth is something Satan hates. He will tirelessly attempt to seduce all loyal adherents. He tells us for instance that it is old-fashioned, something from which many of us are inclined to shrink. Some loathe being thought of as old-fashioned, whether in dress or opinion. Yet, many of the best things in life are old-fashioned: the sun that drives away the morning fog; the air we breathe; the miracle of mother-love in both nature and the human family. All old-fashioned! But all wonderfully grand! We should not loosen our hold on faith in the Lord, simply because it is old! Another ruse of Satan is leaving the impression that those who have faith in the Lord are a minority, and so many of us love to be on the popular side. We should not be ashamed or afraid of being with the few, provided we are assured, through God's Word of Truth.
A warning is necessary at this point. We should "hold fast" and "hold forth" the Truth, "in faith and love." We should not strive to be formally or rigidly correct. When we confess to others, "I believe in Jesus Christ", do we really believe? Are the words an intellectual acceptance of what we consider to be the traditional formula; one we have heard for years from preachers and teachers. Or, do we have true, vital faith in what we declare? Do we in practical truth rely on the: Fatherhood of the Father; Savior-hood of the Savior; and companion-hood of the Spirit? Also, we should not be cold and frigidly correct. We are to hold it fast in love – the Truth evoking all the warm affection of our hearts. And, we are to hold it forth in love; proclaiming the Truth, not in a hard and harsh manner, but with a real heart-concern that the hearer may be wooed and won by the beauty and wonder of the Truth itself, yea, of the True One, Himself! It is possible to present the message in a self-righteous and forbidding way. Ephesians 4:15 reminds us about "speaking the truth in love" love for: Truth, the One Who is Truth, and the one needing Truth. Let us strive for fidelity to Truth, while at the same time making sure it radiates from us in the right spirit.
This spirit is that "which is in Christ Jesus" – as seen in Him. His ministry constantly exercised both faith and love. Every Christian should take note of the kindly way in which He worked and taught. Even in times of controversy, His aim was to win souls not win points. There are occasions when, for Truth, it becomes necessary to enter into controversy. Then, we must be especially prayerful to be and do as He would have us – in loving spirit as received from Him. He is ever the inexhaustible reservoir of every spiritual quality that His people may need. And, the Holy Spirit will unfailingly minister the supplies to those who trust and obey.
Notice, Paul says "in Asia." This is not our modern day Asia (Arabia, Persia, China, Japan, India, etc.), but probably the Roman Pro-consular Asia, though possibly only the strip of territory which included "the seven churches...in Asia" (Rev. 1:11). In any case, the capital city was Ephesus. Paul had spent three years of his ministry, in and around this famous town. And, he had met with considerable success, gathering together a fine body of Christians. As Acts 20:17 f. makes plain, he trained a splendid group of leaders. What grand times they must have had together. Strong ties of affection must have bound them together. Neither Paul nor the Ephesian believers could ever forget the manifestations of God's power in that place, both in the saving of souls and in the building up of His church.
Paul adds "this thou knowest." For much of the time, Timothy had worked with Paul in his mission work. Timothy had been a spectator of much that happened, becoming familiar with the people. Now, Timothy is left to continue the work at Ephesus. When Paul says, "all they which are in Asia", since Timothy knows them, it is almost to say, "all your Asians."
How have they prospered? Do they give evidence of fidelity or falsity? To our surprise we read "all...be turned away from me". Perhaps Paul's arrest took place in these parts, and in his needs he turned to them for help, affection, and encouragement. But, to his dismay they disappointed him and "turned away". Perhaps they were ashamed to be associated with a shackled prisoner or they may have been afraid of what might happen to them if they were known to be of Paul's company. We do not know, but whatever happened it deeply wounded Paul. It is bad enough to be forsaken, but to be forsaken by loved ones is terrible. Paul had been such a blessing to them, teaching them of the Lord and leading them to trust and obey the Master. Now, in return, they turn away from him. In crisis they proved themselves false. But, wonderfully the Lord entered into all that Paul was feeling and suffering. The Lord, Himself, had been arrested and "all the disciples forsook Him and fled" (Matt. 26:56). How precious it is to a Christian in the time of: sorrow, disappointment, misrepresentation, suspicion, and loneliness, to know the understanding sympathy of the Lord is present. It must have meant a great deal to Paul at this point in his life.
Paul again brings forward a personal illustration, naming two outstanding instances of this despicable behavior: Phygellus and Hermogenes. They could not help their ugly names; but, they could have helped their ugly character. Two things we know about them: No doubt, they were believers who deserted the Lord's servant – loyalty to the Lord and to His servants generally go together. It is terrible to forsake a servant of the Lord. But, if we are guilty of such, it need not be the end of the story. John Mark was a deserter; but, thanks be to God, he repented and came back to do valiant work for the Lord. Simon Peter was a deserter; but, thanks be to God, he, too, repented. In bitter remorse he "went out and wept bitterly". However, Judas, another deserter, "went out and hanged himself" (Matt. 27:5; 26:75).
Peter came back to become a courageous and consecrated follower. We are not told that the two examples in our text repented, but they apparently ended their career in deserters' camp. What a dreadful reputation to leave behind – a believer? No, a deserter! How we shrink from it; how we long to be totally loyal. But how is this accomplished? Paul leaves no doubt – we, like Timothy, are to follow the words that bring to us the exhibition of power.
Paul says, "that good thing which was committed unto thee" (v. 14) – "The truth as it is in Jesus" (Eph. 4:21); "The light of the glorious gospel of Christ" (2 Cor. 4:4); "This treasure in earthen vessels" (2 Cor. 4:7). What an amazing privilege that Christians should have all this for the rapturous delight of our hearts, and for the complete satisfaction of our spirit's longings! What an enormous responsibility – Christians are entrusted with it all – for others. Christians are trustees, "stewards of the manifold grace of God" (1 Pet. 4:10); and "it is required in stewards that a man be found faithful" (1 Cor. 4:2).
This Christians are to "keep". But how? Christians are "earthen vessels", liable to crack under the impact of earthly forces. Ridicule: how difficult it is to firmly stand while being laughed at. This is one of Satan's most devastating weapons. More deserters are made from fear than from almost any other cause. Opposition: in friendly circles it is easy to maintain faith, but, it is easy to crumple from opposition. So often the sad truth is that we are faithful in church and faithless at the office. Monotony: all is well as long as there is a measure of excitement around, such as: attention from a great preacher, or teacher, a church dinner, a gospel and/or prayer meeting, a wonderful worship service, recognition, etc. During these times, most of us "walk on air", as Plato said. But soon we come back down to earth. In other words, the glow of Sunday worship is followed by the gloom of Monday morning and often our faith seems to evaporate. But, is that it? "Be...fervent in spirit", says Romans 12:11, to the fully surrendered soul of verses 1 and 2. Another version renders it, "Maintain the spiritual glow". Yes, "keep" it going, "keep" it up when life does returns to the ordinary humdrum of the commonplace. Temptation: shows no sign of diminishing; new allurements come to accompany the old; and, if we know not where to look for the victory (such as Ps. 25:15) we will probably be overcome, even overwhelmed, and in despair may be tempted strongly to give the whole thing up.
The keeping is the problem. Therefore, let us assure ourselves that because He is "able to keep that which I have committed unto Him", I, on my part, am able to keep "that good thing which was committed unto" me. And, this is possible to us "by the Holy Ghost." It is a most interesting and heartening thing to consider how the Holy Spirit is meant to be everything to the Christian during this age; what we ought to: say, do, and be in order that the Lord Jesus Christ may be glorified. The qualities essential for all this are found in the Word of God, linked up with the Spirit. In Him is all our possibility for everything. Notice one illustration: in Acts 4. The rulers in Jerusalem have Peter and John before them and command the apostles to cease from preaching Jesus. They "threaten them" and "further threaten" with dire results if they disobey! The two forthwith gathered with the company of Christians, and, reported all that happened, and was said. What shall be done? Shall they be frightened out of their loyalty; shall they, by silence, be disobedient to their Lord, false to His cause? What did they do? They went to prayer; and this was the burden of their petition, "Now, Lord, behold their threatenings: and grant unto Thy servants..." What? Wisdom to keep their mouths shut? No! "...that with all boldness they may speak Thy word." Not for one moment did they contemplate falsity. Notice how their fidelity was inspired and empowered: "They were all filled with the Holy Ghost, and they spake the word of God with boldness" (v. 31). In Him is our power to avoid falsity, and to avow fidelity.
A final word on "which dwelleth in us". He does not say "in you", as we might expect. But, "in us" – bracketing himself and Timothy together, lest it should be supposed that the Spirit's indwelling was only for apostles. In reality it is for all Christians alike, "in us": you, Timothy; me, Paul; and all other Christians, even those just starting the walk of faith. It was to a low level of Christians that Paul said, "the Holy Ghost...is in you" (1 Cor. 6:19). They should not have been unholy, seeing that the Holy One was there, with all His power available to the believer for holiness. But, the fact remains, He was there, even though they were unholy. Certainly we "grieve" Him by unchristian behavior (Eph. 4:30). We may "quench" Him (1 Thess. 5:19). But, we will not drive Him away. He remains in even such unsatisfactory Christians as the Corinthians. How sobering, how strengthening is the thought! If He is there, then all is within the reach of a Christian. But, if we are to tap His mighty resources, He must not only be Resident, but President. He must not only have a place, but, the whole place. This is what being "filled with the Spirit" means in Ephesians 5:18. Let us then, by obedient faith, draw upon Him for the power for unswerving fidelity.
So, through the Holy Spirit, Paul unfolds for Timothy an expression of the ideal; and, he backs up his teaching by an outstanding example of the fidelity he urges – a fidelity to the Lord which is reflected in fidelity to His servant. He instances Onesiphorus, a man well-known to Timothy. He recalls his love at Ephesus: "in how many things he ministered unto me at Ephesus, thou knowest very well". The force of the comparative degree in the Greek here would seem to be, "thou knowest better than I". Some of Onesiphorus' kindness may have reached Paul anonymously, and he may have been unaware of the source of all the kindness, but, Timothy may have known and been aware of their origin. Paul also recalls the loyalty of Onesiphorus in Rome; he "was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently and found me." Onesiphorus was not a fair-weather friend, who at the first show of trouble deserted; ashamed to know a shackled prisoner marched through the streets like any low felon. He searched the place for Paul's dungeon, until he eventually found him. Here was a fine fidelity which might well be an ideal for Timothy, if ever he should be tempted to be false. Perhaps Onesiphorus went to Rome specially to find Paul. The sheer courage of such a journey, at such a time of suspicion and persecution, was remarkable. He went to Rome at a time when other Christians were trying to leave.
The slightly peculiar language used here suggests two things: First, it suggests the absence of Onesiphorus. Evidently he is not at the moment with Paul, for it says, "when he was in Rome". And, it also appears that he was not in Ephesus, for reference is made in verse 16 to "the house of Onesiphorus"; and, in 4:19, to "the household of Onesiphorus", without including Onesiphorus, himself; while in verse 18, he is mentioned. Second, some scholars go further, saying this argues Onesiphorus' decease. No one knows. It is sufficient to say that the implication of the language is satisfied by his absence, from Rome and Ephesus. Some, who believe in praying for the dead, use for their foundation verse 18, assuming that Onesiphorus has died: "the Lord grant unto him that he may find mercy of the Lord in that day". Yet, the form of the sentence gives us, not a prayer, but a wish. It is a flimsy foundation on which to build such a practice and doctrine. This is an example of how easily convinced some of us frail mortals are, when we want to be convinced. Whatever man may wish, and for whatever motive, the Word of God gives no authority for such a practice. All agree regarding the character of Onesiphorus. There is little wonder that when Paul contemplates the deeds of mercy of Onesiphorus he should break out with the expression of his desire that he, "may find mercy of the Lord in that day" (cf. Matthew 5:7).
So, Paul concludes his discussion and illustration of this grand trait of fidelity; but, then he turns to the other side of things.
Conclusion
There are three special features of Christianity in relation to the individual. The first is Conversion; the second Communion with God; the third character. It is the peculiar province of the Holy Spirit to provide and make real these three essential needs of man. Having begun in us from obedient baptism, He abides in us. If we let Him freely function within, He will enable us to walk the pathway of utter fidelity.
