2 Timothy 4:1-8 - Homilies By R. Finlayson

Solemn charge to Timothy.

I. CHARGED TO BE FAITHFUL IN THE PERFORMANCE OF HIS OFFICIAL DUTIES .

1 . Witnessing the charge.

2 . Particulars of the charge. These are given in rapid succession, without connecting words, by which there is gain in force.

II. ARGUMENT DRAWN FROM A DISTURBED FUTURE .

1 . The intolerableness of sound doctrine. "For the time will come when they will not endure the sound doctrine." The sound or healthful teaching, according to 1 Timothy 3:16 , is that which, founded on the facts of redemption, leads to godliness. Men find it intolerable, because it binds them down to thoughts and courses which are contrary to "their own lusts."

2 . The teachers that spring up for those who find sound doctrine intolerable. "But, having itching ears, will heap to themselves teachers after their own lusts." Their relief is not to get rid of all teachers (which would be too drastic), but to get teachers after their own lusts. These teachers are the birth and reflection of their own depraved sentiments. Those who strive to have their desires regulated by the Word of God are satisfied with the gospel teachers; those who have their desires unregulated ( i.e. in the state of lusts ) are not easily satisfied. "Having itching ears, they heap to themselves teachers." They have a constant uneasy feeling which seeks to be gratified with new teachers, both many and indiscriminate.

3 . The abandonment of those who have itching ears to myths . "And will turn away their ears from the truth, and turn aside unto fables." Their duty is to turn their ears to the truth, but, as they have itching ears, they turn aside to listen to fables—not truth, but inventions. When men do not find the truth agreeable to the ear, they may take the wildest fancies, the most childish beliefs. There were anticipations of these myths of the future with which Timothy had to do.

III. CHARGE RESUMED .

1 . Sobriety. "But be thou sober in all things." Those who had to do with myths had not clearness and caution of mind, but were intoxicated with their own wisdom. Timothy was to avoid their fault. There is a sobriety which is germane to the truth. It does not flatter a man, but keeps him to the humility of fact. It may deeply move him, but does not take away his clearness and caution. It does not, like many myths of the false teachers, morbidly excite the imagination, or leave room for morbid gratification, but acts as a principle of self-restraint. Timothy, in seeking to influence others, was to exercise all self-restraint in manner and matter of preaching and in personal dealing.

2 . Hardihood. "Suffer hardship." This is not the first time that he has been thus exhorted. In 2 Timothy 2:3 there was the added idea of association with Paul. The exhortation is reintroduced in this comprehensive charge, again and more impressively to remind him of hardships that he might expect in his future ministry.

3 . His evangelistic office. "Do the work of an evangelist." There was need to remind Timothy of this, inasmuch as for the time he was settled in Ephesus. Paul had been very much of an evangelist, i.e. an itinerant preacher, himself. However important the establishing of congregations, he was not to overlook the importance of circulating the gospel, with a view to new congregations being formed.

4 . All the parts of his ministry to be attended to. "Fulfil thy ministry." tie has mentioned one part; in the concluding direction he includes all. His ministry was partly determined by his talents and circumstances. He was rightly to proportion between the various parts of his ministry, giving each the attention to which it was entitled, though one might be attended with greater hardship than another. He was to fill up the Divine measure in all, and to the end of his life.

IV. CONSIDERATION DRAWN FROM THE APOSTLE 'S END .

1 . His end approaching. First mode of conceiving of his end. "For I am already being offered." The force of the connection is that Timothy was to be faithful, because Paul was no longer to remain to carry on Christ's work. Upon him the mantle of his master was to fall. The language in which Paul describes his end is Jewish, and sacrificial, in its colouring. The conclusion of the sacrifice was the libation, or pouring out of the drink offering of wine around the altar. His service of Christ had been all of the nature of sacrifice. He "counted not his life dear unto himself." He was among those who, for Christ's sake, were killed all the day long, who were accounted as sheep for the slaughter. There was now only the concluding libation, viz. the pouring out of his blood as a martyr around Christ's altar. The concluding ceremony was already commenced, in what he was suffering in his dungeon. It had a painful significance, and a rich significance too; for it was as the pouring out of strong wine ( Numbers 28:7 ). Second mode of conceiving of his end. "And the time of my departure is come." The word translated "departure" has a common nautical application, viz. to the loosening of the cable that binds the vessel to land, that it may speed on to its destination. By his martyrdom the connection between Paul and earth was to be let loose, that he might speed, as with the quickness of lightning, to the haven where he was forever to rest. The time of the loosening was all but come; there on the pier was the man appointed to let slip the fastenings.

2 . Feelings with which he regarded his approaching end.

(a) Present laying up. "Henceforth there is laid up for me the crown of righteousness." There is the idea of laying up, as for future use or enjoyment. What was laid up was the crown of righteousness, i.e. the reward of him who conquers, and of him who rightfully conquers. In the Christian view this is he who does the work which is appointed for him by Christ. From that time forth the crown of righteousness was laid up for him. To such a height the assurance of the apostle rose. There was no self-exalting element in his assurance, as though he had been working in his own strength, or as though he had the deciding of what, comparatively, his reward was to be. But that, from his experience of assisting grace m the doing of his work, he was among those who were to be crowned, he had no more doubt than he had of his own existence.

(b) Future bestowal. "Which the Lord, the righteous Judge, shall give to me at that day." The Rewarder is the Lord—whose prerogative is indisputable. He is to reward at that day—the day of the future by pre-eminence. He is then to act as the righteous Judge—whose judgments are all to be founded on righteousness. From his reserved treasures he is to bring forth the crown due to faithful service, and place it on his head.

(c) General occasion. "And not only to me, but also to all them that have loved his appearing." He expressly excludes the thought of his being exceptionally crowned. His being crowned would not prevent others, such as Timothy, from being crowned. All would be crowned who continued to love Christ's appearing. This event is to be affectionately regarded, because it is the time when his loveliness is to be fully displayed, when also his love for his people is to be fully displayed. It is an event which is fitted to purify and elevate our spiritual life. Let it be the test by which we try our being included in the number of the faithful. Does it occupy our thoughts? does it inflame our affections?—R.F.