|
2 TIMOTHY i. 13-18.
"Hold fast the form of sound words, which thou hast heard of me, in
faith and love which is in Christ Jesus. That good thing which was
committed unto thee keep by the Holy Ghost Which dwelleth in us.
This thou knowest, that all they which are in Asia be turned away
from me; of whom are Phygellus and Hermogenes. The Lord give mercy
unto the house of Onesiphorus; for he oft refreshed me, and was not
ashamed of my chain: but, when he was in Rome, he sought me out very
diligently, and found me. The Lord grant unto him that he may find
mercy of the Lord in that day: and in how many things he ministered
unto me at Ephesus, thou knowest very well."
NOT by letters alone did Paul instruct his disciple in his duty,
but before by words also which he shows, both in many other passages,
as where he says, "whether by word or our Epistle" (2 Thess.
ii. 15), and especially here. Let us not therefore suppose that
anything relating to doctrine was spoken imperfectly. For many things
he delivered to him without writing. Of these therefore he reminds
him, when he says, "Hold fast the form of sound words, which thou
hast heard of me." After the manner of artists, I have impressed on
thee the image of virtue, fixing in thy soul a sort of rule, and
model, and outline of all things pleasing to God. These things then
hold fast, and whether thou art meditating any matter of faith or
love, or of a sound mind, form from hence your ideas of them. It
will not be necessary to have recourse to others for examples, when all
has been deposited within thyself.
"That good thing which was committed unto thee
keep,"--how?--"by the Holy Ghost which dwelleth in us." For
it is not in the power of a human soul, when instructed with things so
great, to be sufficient for the keeping of them. And why? Because
there are many robbers, and thick darkness, and the devil still at
hand to plot against us; and we know not what is the hour, what the
occasion for him to set upon us. How then, he means, shall we be
sufficient for the keeping of them? "By the Holy Ghost"; that is
if we have the Spirit: with us, if we do not expel grace, He will
stand by us. For, "Except the Lord build the house, they labor in
vain that build it. Except the Lord keep the city, the watchman
waketh but in vain." (Ps. cxxvii. 1.) This is our wall, this
our castle, this our refuge. If therefore It dwelleth in us, and is
Itself our guard, what need of the commandment? That we may hold It
fast, may keep It, and not banish It by our evil deeds.
Then he describes his trials and temptations, not to depress his
disciple, but to elevate him, that if he should ever fall into the
same, he may not think it strange, when he looks back and remembers
what things happened to his Teacher. What then says he? Since it
was probable that Timothy might be apprehended, and be deserted, and
be relieved by no friendly attention, or influence, or assistance,
but be abandoned even by his friends and the faithful themselves, hear
what he says, "This thou knowest, that all they which are in Asia
be turned away from me." It seems that there were then in Rome many
persons from the regions of Asia. "But no one stood by me," he
says, no one acknowledged me, all were alienated. And observe the
philosophy of his soul. He only mentions their conduct, he does not
curse them, but he praises him that showed kindness to him, and
invokes a thousand blessings upon him, without any curse on them.
"Of whom is Phygellus and Hermogenes. The Lord give mercy to the
house of Onesiphorus, for he oft refreshed me, and was not ashamed of
my chain. But, when he was in Rome, he sought me out diligently and
found me." Observe how he everywhere speaks of the shame, and not of
the danger, lest Timothy should be alarmed. And yet it was a thing
that was full of peril. For he gave offense to Nero by making friends
with one of his prisoners. But when he was in Rome, he says, he not
only did not shun intercourse with me, but "sought me out very
diligently, and found me."
"The Lord grant unto him that he may find mercy of the Lord in that
day: and in how many things he ministered unto me at Ephesus, thou
knowest very well."
Such ought the faithful to be. Neither fear, nor threats, nor
disgrace, should deter them from assisting one another, standing by
them and succoring them as in war. For they do not so much benefit
those who are in danger, as themselves, by the service they render to
them, making themselves partakers of the crowns due to them. For
example, is any one of those who are devoted to God visited with
affliction and distress, and maintaining the conflict with great
fortitude; whilst thou art not yet brought to this conflict? It is in
thy power if thou wilt, without entering into the course, to be a
sharer of the crowns reserved for him, by standing by him, preparing
his mind, and animating and exciting him. Hence it is that Paul
elsewhere says, "Ye have done well that ye did communicate with my
affliction. For even in Thessalonica ye sent once and again unto my
necessity." (Phil. iv. 14, 16.) And how could they that
were far off share in the affliction of him that was not with them?
How? He says, "ye sent once and again unto my necessities."
Again he says, speaking of Epaphroditus, "Because he was nigh unto
death, not regarding his life, that he might supply your lack of
service toward me." (Phil. ii. 30.) For as in the service of
kings, not only those who fight the battle, but those who guard the
baggage, share in the honor; and not merely so, but frequently even
have an equal portion of the spoils, though they have not imbrued their
hands in blood, nor stood in array, nor even seen the ranks of the
enemy; so it is in these conflicts. For he who relieves the
combatant, when wasted with hunger, who stands by him, encouraging
him by words, and rendering him every service, he is not inferior to
the combatant.
For do not suppose Paul the combatant, that irresistible and
invincible one, but some one of the many, who, if he had not received
much consolation and encouragement, would not perhaps have stood,
would not have contended. So those who are out of the contest may
perchance be the cause of victory to him, who is engaged in it, and
may be partakers of the crowns reserved for the victor. And what
wonder, if he who communicates to the living is thought worthy of the
same rewards with those who contend, since it is possible to
communicate after death even with the departed, with those who are
asleep, who are already crowned, who want for nothing. For hear
Paul saying, "Partaking in the memories of the Saints." And how
may this be done? When thou admirest a man, when thou doest any of
those acts for which he was crowned, thou art evidently a sharer in his
labors, and in his crowns.
"The Lord grant unto him that he may find mercy of the Lord in that
day." He had compassion on me, he says, he shall therefore have the
like return in that terrible Day, when we shall have need of much
mercy. "The Lord grant him to find mercy from the Lord." Are
there two Lords then? By no means. But "to us there is one Lord
Christ Jesus, and one God." (1 Cor. viii. 6.) Here those
who are infected with the heresy of Marcion assail this expression;
but let them learn that this mode of speech is not uncommon in
Scripture; as when it is said, "The Lord said unto my Lord"
(Ps. cx. 1); and again, "I said unto the Lord, Thou art my
Lord" (Ps. xvi. 2); and, "The Lord rained fire from the
Lord." (Gen. xix. 24.) This indicates that the Persons are
of the same substance, not that there is a distinction of nature. For
we are not to understand that there are two substances differing from
each other, but two Persons, each being of the same substance.
Observe too, that he says, "The Lord grant him mercy." For as
he himself had obtained mercy from Onesiphorus, so he wished him to
obtain the same from God. MORAL. And if Onesiphorus, who
exposed himself to danger, is saved by mercy, much more are we also
saved by the same. For terrible indeed, terrible is that account,
and such as needs great love for mankind, that we may not hear that
awful sentence, "Depart from me . . . I never knew you, ye that
work iniquity" (Matt. vii. 23); or that fearful word,
"Depart, ye cursed, into everlasting fire, prepared for the devil
and his angels" (Matt. xxv. 40): that we may not hear,
"Between us and you there is a great gulf fixed" (Luke xvi.
16): that we may not hear that voice full of horror, "Take him
away, and cast him into outer darkness": that we may not hear those
words full of terror, "Thou wicked and slothful servant." (Matt.
xxii. 13, and xxv. 26.) For awful truly and terrible is that
tribunal. And yet God is gracious and merciful. He is called a God
"of mercies and a God of comfort" (2 Cor. i. 3); good as none
else is good, and kind, and gentle, and full of pity, Who "willeth
not the death of a sinner, but that he should be converted and live."
(Ez. xviii. 24; xxxiii. 11.) Whence then, whence is that
Day so full of agony and anguish? A stream of fire is rolling before
His face. The books of our deeds are opened. The day itself is
burning as an oven, the angels are flying around, and many furnaces
are prepared. How then is He good and merciful, and full of
lovingkindness to man? Even herein is He merciful, and He shows in
these things the greatness of His lovingkindness. For He holds forth
to us these terrors, that being constrained by them, we may be
awakened to the desire of the kingdom.
And observe how, besides commending Onesiphorus, he specifies his
kindness, "he oft refreshed me"; like a wearied wrestler overcome by
heat, he refreshed and strengthened him in his tribulations. And in
how many things he ministered to me at Ephesus, thou knowest very
well. Not only at Ephesus, but here also he refreshed me. For such
ought to be the conduct of one on the watch and awakened to good
actions. not to work once, or twice, or thrice, but through the
whole of life. For as our body is not fed once for all, and so
provided with sustenance for a whole life, but needs also daily food,
so in this too, godliness requires to be supported every day by good
works. For we ourselves have need of great mercy. It is on account
of our sins that God, the Friend of man, does all these things, not
that He needs them Himself, but He does all for us. For therefore
it is that He has revealed them all, and made them known to us, and
not merely told us of them, but given us assurance of them by what He
has done. Though He was worthy of credit upon His word only, that
no one may think it is said hyperbolically, or in the way of
threatening merely, we have further assurance by His works. How?
By the punishments which He has inflicted both publicly and
privately. And that thou mayest learn by the very examples, at one
time he punished Pharaoh, at another time He brought a flood of water
upon the earth, and that utter destruction, and again at another time
a flood of fire: and even now we see in many instances the wicked
suffering vengeance, and punishments, which things are figures of
Hell.
For lest we should slumber and be slothful, and forget His word, He
awakens our minds by deeds; showing us, even here, courts of
justice, judgment seats, and trials. Is there then among men so
great a regard for justice, and doth God, whose ordinance even these
things are, make no account of it? Is this credible? In a house,
in a market-place, there is a court of justice. The master daily
sits in judgment upon his slaves, calls them to account for their
offenses, punishes some and pardons others. In the country, the
husbandman and his wife are daily at law. In a ship, the master is
judge, and in a camp the general over his soldiers, and everywhere one
may see judicial proceedings. In trades, the master judges the
learner. In short all, publicly and privately, are judges to one
another. In nothing is the consideration of justice overlooked, and
all in every place give account of their actions. And is the
inquisition for justice here thus spread through cities, through
houses, and among individuals; and is there no regard for what is
justice there, where "the right hand of God is full of
righteousness" (Ps. xlviii. 10), and "His righteousness is as
the mountains of God"? (Ps. xxxvi. 6.)
How is it then that God, "the righteous Judge, strong and
patient" (Ps. vii. 11, Sept.), bears thus with men, and
does not exact punishment? Here thou hast the cause, He is
longsuffering, and thereby would lead thee to repentance. But if thou
continuest in sin, thou "after thy hardness and impenitent heart
treasurest up unto thyself wrath." (Rom. ii. 5.) If then He
is just, He repays according to desert, and does not overlook those
who suffer wrongfully, but avenges them. For this is the part of one
who is just. If He is powerful, He requites after death, and at
the Resurrection: for this belongs to him who is powerful. And if
because He is longsuffering He bears with men, let us not be
disturbed, nor ask, why He does not prosecute vengeance here? For
if this were done, the whole human race before this would have been
swept away, if every day He should call us to account for our
transgressions, since there is not, there is not indeed, a single day
pure from sin, but in something greater or less we offend; so that we
should not one of us have arrived at our twentieth year, but for His
great long-suffering, and His goodness, that grants us a longer
space for repentance, that we may put off our past transgressions.
Let each therefore, with an upright conscience, entering into a
review of what he has done, and bringing his whole life before him,
consider, whether he is not deserving of chastisements and punishments
without number? And when he is indignant that some one, who has been
guilty of many bad actions, escapes with impunity; let him consider
his own faults, and his indignation will cease. For those crimes
appear great, because they are in great and notorious matters; but if
he will enquire into his own, he will perhaps find them more numerous.
For to rob and to defraud is the same thing, whether it be done for
gold or silver; since both proceed from the same mind. He that will
steal a little would not refuse to steal much, if it fell in his way;
and that it does not, is not his own choice, but an accidental
circumstance. A poor man, who robs a poorer, would not hesitate to
rob the rich if he could. His forbearance arises from weakness, and
not from choice. Such an one, you say, is a ruler; and takes away
the property of those who are under his rule. And say, dost not thou
steal? For tell me not that he steals talents, and you as many
pence. In giving alms, some cast in gold, while the widow threw in
two mites, yet she contributed not less than they. Wherefore?
Because the intention is considered, and not the amount of the gift.
And then, in the case of alms, thou wilt have God judge thus, and
wouldest, because of thy poverty, receive no less a reward for giving
two mites than he who lays down many talents of gold? and is not the
same rule applicable to wrongful dealings? How is this consistent?
As she who contributed two mites was considered equal to the greatest
givers, because of her good intention, so thou, who stealest two
mites, art as culpable as those mightier robbers. Nay, if I may
give utterance to something strange, thou art a worse robber than
they. For a man would be equally an adulterer, whether he committed
the sin with the wife of a king, or of a poor man, or of a slave:
since the offense is not judged by the quality of the persons, but by
the wickedness of his will who commits it; so is it likewise in this
case. Nay, I should call him who committed the sin with an inferior
perhaps more guilty, than him who intrigued with the queen herself.
For in this case, wealth, and beauty, and other attractions might be
pleaded, none of which exist in the other. Therefore the other is the
worse adulterer. Again, he seems to me a more determined drunkard,
who commits that excess with bad wine; so he is a worse defrauder, who
does not despise small thefts; for he who commits great robberies,
would perhaps not stoop to petty thefts, whereas he who steals little
things would never forbear greater, therefore he is the greater thief
of the two. For how should he despise gold, who does not despise
silver? So that when we accuse our rulers, let us recount our own
faults, and we shall find ourselves more given to wrong and robbery
than they; unless we judge of right and wrong rather by the act, than
by the intention of the mind, as we ought to judge. If one should be
convicted of having stolen the goods of a poor man, another those of a
rich man, will they not both be punished alike? Is not a man equally
a murderer, whether he murder a poor and deformed, or a rich and
handsome, man? When therefore we say that such an one has seized upon
another person's land, let us reflect upon our own faults, and then
we shall not condemn other men, but we shall admire the longsuffering
of God. We shall not be indignant that judgment does not fall upon
them, but we shall be more slow to commit wickedness ourselves. For
when we perceive ourselves liable to the same punishment, We shall no
longer feel such discontent, and shall desist from offenses, and shall
obtain the good things to come, through the grace and lovingkindness of
our Lord Jesus Christ, to whom with the Father,
|
|