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2 TIMOTHY iii. 16, 17.
"All Scripture is given by inspiration of God, and is profitable
for doctrine, for reproof, for correction, for instruction in
righteousness: That the man of God may be perfect, thoroughly
furnished unto all good works." [R. V.: Every Scripture
inspired of God is also profitable &c.]
HAVING offered much exhortation and consolation from other
sources, he adds that which is more perfect, derived from the
Scriptures; and he is reasonably full in offering consolation, be-
breath, when he saw him departing as it were in death, rent his
garments for grief, what think to die, and that he could not enjoy his
company when he was near his death which is above all things apt to be
distressing? For we are less grateful for the past time, when we have
been deprived of the more recent intercourse of those who are departed.
For this reason when he had previously offered much consolation, he
then discourses concerning his own death: and this m no ordinary way,
but is words adapted to comfort him and fill him with joy; so as to
have it considered as a sacrifice rather than a death; a migration, as
in fact it was, and a removal to a better state. "For I am now
ready to be offered up" (2 Tim. iv. 6), he says. For this
reason he writes: "All Scripture is given by inspiration of God,
and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness" All what Scripture? all that sacred
writing, he means, of which I was speaking. This is said of what he
was discoursing of; about which he said, "From a child thou hast
known the holy Scriptures." All such, then, "is given by
inspiration of God"; therefore, he means, do not doubt; and it is
"profitable for doctrine, for reproof, for correction, for
instruction in righteousness: that the man of God may be perfect,
thoroughly furnished unto all good works"
"For doctrine." For thence we shall know, whether we ought to
learn or to be ignorant of anything. And thence we may disprove what
is false, thence we may be corrected and brought to a right mind, may
be comforted and consoled, and if anything is deficient, we may have
it added to us.
"That the man of God may be perfect." For this is the exhortation
of the Scripture given, that the man of God may be rendered perfect
by it; without this therefore he cannot be perfect. Thou hast the
Scriptures, he says, in place of me. If thou wouldest learn
anything, thou mayest learn it from them. And if he thus wrote to
Timothy, who was filled with the Spirit, how much more to us!
"Thoroughly furnished unto all good works"; Chap. iv. 1. "I
charge thee therefore before God, and the Lord Jesus Christ, Who
shall judge the quick and the dead."
He either means the wicked and the just, or the departed and those
that are still living; for many will be left alive. In the former
Epistle he raised his fears, saying. "I give thee charge in the
sight of God, Who quickeneth all things" (1 Tim. vi. 13):
but here he sets before him what is more dreadful "Who shall judge the
quick and the dead," that is, Who shall call them to account "at
His appearing and His kingdom."When shah He judge? at His
appearing with glory, and in His kingdom. Either he says this to
show that He will not come in the way that He now has come, or, "I
call to witness His coming, and His kingdom. He calls Him to
witness, showing that he had reminded Him of that appearing. Then
teaching him how he ought to preach the word, he adds, Ver. 2.
"Preach the word: be infant in season, out of season; reprove,
rebuke, exhort with all longsuffering and doctrine."
What means "in season, out of season"? That is, have not any
limited season: let it always be thy season, not only in peace and
security, and when sitting in the Church. Whether thou be in
danger, in prison, in chains, or going to thy death, at that very
time reprove. Withhold not rebuke, for reproof is then most
seasonable, when thy rebuke will be most successful, when the reality
is proved. "Exhort," he says. After the manner of physicians,
having shown the wound, he gives the incision, he applies the
plaster. For if you omit either of these, the other becomes useless.
If you rebuke without convicting you will seem to be rash, and no one
will tolerate it, but after the matter is proved, he will submit to
rebuke: before, he will be headstrong. And if you convict and
rebuke, but vehemently, and do not apply exhortation, all your labor
will be lost. For conviction is intolerable in itself if consolation
be not mingled with it. As if incision, though salutary in itself,
have not plenty of lenitives to assuage the pain, the patient cannot
endure cutting and hacking, so it is in this matter.
"With all longsuffering and doctrine." For he that reproves is
required to be longsuffering, that he may not believe hastily, and
rebuke needs consolation, that it may be received as it ought. And
why to "longsuffering" does he add "doctrine"? "Not as in anger,
not as in hatred, not as insulting over him, not as having caught an
enemy. Far be these things from thee." But how? As loving as
sympathizing with him, as more distressed than himself at his grief,
as melted at his sufferings? "With all longsuffering and doctrine."
No ordinary teaching is implied.
Ver. 3. "For the time will come when they will not endure sound
doctrine."
Before they grow stiffnecked, preoccupy them all. For this reason he
says, "in season, out of season "; do everything so as to have
willing disciples.
"But after their own lusts," he says, "shall they heap to
themselves teachers."
Nothing can be more expressive than these words For by saying "they
shall heap to themselves," he shows the indiscriminate multitude of
the teachers, as also by their being elected by their disciples.
"They shall heap to themselves teachers" he says, "having itching
ears." Seeking for such as speak to gratify and delight their
hearers.
Ver. 4. "And they shall turn away their ears from the truth, and
be turned unto fables."
This he foretells, not as willing to throw him into despair, but to
prepare him to bear it firmly, when it shall happen. As Christ also
did m saying "They will deliver you up, and they will scourge you,
and bring you before the synagogues, for My name's sake." (Matt.
x. 17.) And this blessed man elsewhere says, "For I know
this, that after my departures shall grievous wolves enter in among
you, not sparing the flock." (Acts xx. 29.) But this he said
that they might watch, and duly use the present opportunity.
Ver. 5. "But watch thou in all things, endure affliction."
It was for this therefore, that he foretold these things; as Christ
also toward the end predicted that there should be "false Christs and
false prophets; so he too, when he was about to depart, spoke of
these things. "But watch thou in all things, endure affliction";
that is, labor, preoccupy their minds before this pestilence assails
them; secure the safety of the sheep before the wolves enter in,
everywhere endure hardship.
"Do the work of an evangelist, make full proof of thy ministry."
Thus it was the work of an evangelist that he should endure hardship,
both in himself, and from those without; "make full proof of" that
is, fulfill" thy ministry." And behold another necessity for his
enduring affliction, Ver. 6. "For I am now ready to be poured
out, and the time of my departure is at hand."
He has not said of my sacrifice; but, what is Often, when I have
taken the Apostle into my hands, and have considered this passage, I
have been at a loss to understand why Paul here speaks so loftily:
"I have fought the good fight." But now by the grace of God I
seem to have found it out. For what purpose then does he speak thus?
He is desirous to console the despondency of his disciple, and
therefore bids him be of good cheer, since he was going to his crown,
having finished all his work, and obtained a glorious end. Thou
oughtest to rejoice, he says, not to grieve. And why? Because,
"I have fought the good fight." As a father whose son was sitting
by him, bewailing his orphan state, might console him, saying, Weep
not, my son; we have lived a good life, we have arrived at old age,
and now we leave thee. Our life has been irreproachable, we depart
with glory, and thou mayest be held in admiration for our actions,
Our king is much indebted to us.
As if he had said, We have raised trophies, we have conquered
enemies, and this not boastfully. God forbid; but to raise up his
dejected son, and to encourage him by his praises in heart." (1
Thess. ii. 17.) If he then felt so much at being separated from
his disciples, what thinkest thou were the feelings of Timothy? If
on parting from him whilst living he wept, so that Paul says,
"Being mindful of thy tears, that I may be filled with joy." (2
Tim. i. 4), how much more at his death? These things then he
wrote to console him. Indeed the whole Epistle is full of
consolation, and is a sort of Testament. "I have fought the good
fight, I have finished my course, I have kept the faith." "A
good fight," he says, therefore do thou engage in it. But is that a
good fight, where there are imprisonment, chains, and death? Yea,
he says for it is fought in the cause of Christ, and great crowns are
won in it.
"The good fight"! There is no worthier than this contest. This
crown is without end. This is not of olive leaves. It has not a
human umpire. It has not men for spectator. The theater is crowded
with Angels. There men labor many days, and suffer hardships, and
for one hour they receive the crown, and immediately all the pleasure
passes away. But here far otherwise, it continues for ever in
brightness, us both to contend and to run; to contend, by enduring
afflictions firmly, and to run, not vainly, but to some good end.
It is truly a good fight, not only delighting, but benefiting the
spectator: and the race does not end in nothing It is not a mere
display of strength and of rivalry.
It draws all up to heaven. This race is, brighter than the sun's
yea, this which Paul ran upon earth, than that which he runs in
heaven. And how had he "finished his course"? He traversed the
whole world, beginning from Galilee and Arabia, and advancing to the
extremities of the each, so that, as he says, "From Jerusalem and
round about unto Illyricum I have fully preached the Gospel of
Christ." (Rom. xv. 19.) He passed over the earth like a
bird, or rather more swiftly than a bird: for a bird only flies over
it, but he, having the wing of the Spirit, made his way through
numberless impediments, dangers, deaths, and calamities, so that he
was even teeter than a bird. Had he been a mere bird, he might have
alighted and been taken, but bring upborne by the Spirit he soared
above all snares as a bird with a wing of fire.
solation of his disciples, but he further adds the rewards. And what
are these?
Ver. 8. "Henceforth there is laid up for me a crown of
righteousness."
Here again he calls virtue in general righteousness. Thou shouldest
not grieve that I shall depart, to be invested with that crown which
will by Christ be placed upon my head. But if I continued here,
truly thy mightest rather grieve, and fear lest I should fail and
perish.
Ver. 8. "Which the Lord, the righteous Judge, shall give me at
that day, and not to me Christ? By rejoicing at His coming; and he
who rejoices at His coming, will perform works worthy of His joy; he
will throw away his substance if need be, and even his life, so that
he may obtain future blessings, that he may be thought worthy to behold
that second coming in a fitting state, in confidence, in brightness
and glory. This is to "love His appearing." He who loves His
appearing will do everything to ensure, before His general coming, a
particular coming to himself. And how, you will say, is this
possible? Hear from Christ, who and make Our abode with him."
(John xiv. promise to come to us in particular: for He says, "We
will come and make Our abode with him." If any man "love His
appearing," he will do everything to invite Him to himself, and to
hold Him, that the light may shine upon him. Let there be nothing
unworthy of His coming, and He will soon take up His abode with us.
And it is called His "Epiphany," because He will appear above,
and shine forth from on high. Let us therefore "seek those things
that are above," and we shall soon draw down those beams upon us.
None of those who grovel below, and bury themselves in this lower
earth, will be able to view the light of that Sun. None of those who
defile themselves with worldly things will be able to behold that Sun
of right- thyself from that depth, from the waves of a worldly life,
if thou wouldest see the Sun, and enjoy His appearing. Then thou
wilt see Him with great confidence. Be even now a philosopher. Let
not a spirit of perverseness possess thee, lest He smite thee
severely, and bring thee low. Let not thy heart be hardened; nor
darkened, lest thou be shipwrecked there. Let there be no
self-deceit. For the rocks beneath the sea cause the most fatal
shipwrecks. Nourish no wild beasts, I mean evil passions, worse
than wild beasts. Confide not in things ever flowing, that thou
mayest be able to stand firmly. None can stand upon water, but upon a
rock all find a secure footing. Worldly things are as water, as a
torrent, that passes away.
"The waters," he saith, "are come in unto my soul." (Ps.
lxix. that we suffer for Christ. This divine incantation let us
repeat, and it will charm away the pain of every wound.
And how can we suffer for Christ, you ask? If one accuse thee
falsely in any case, not on account of Christ, yet if thou bearest it
patiently, if thou givest thanks, if thou prayest for him, all this
thou doest for Christ. But if thou curse him, if thou utter
discontent, if thou attempt to revenge it, though thou shouldest not
be able, it is not for Christ's sake; thou sufferest loss, and art
deprived of thy reward on account of thy intention. For it rests with
us either to the disposition of our own minds. As, for instance,
great were the sufferings of Job, yet he suffered with thankfulness;
and he was justified, not because he suffered, but because in
suffering he endured it thankfully. Another under the same
sufferings, yet not the same, for none ever suffered like Job--but
under lighter sufferings, exclaims is impatient, curses the whole
world, and complains against God. He is condemned and sentenced,
not because he suffered, but because he blasphemed; and he
blasphemed, not from any necessity arising from his afflictions, since
if necessity arising from events were the cause, Job too must have
blasphemed; but since he, who suffered more severely, did no such
thing, it did not come to pass from this cause, but from the man's
weakness of purpose. We want therefore strength of soul, and nothing
will then appear grievous, but if our soul is weak, we find a
grievance in everything.
According to our dispositions, all things become tolerable or
intolerable. Let us strengthen our resolution, and we shall bear all
things easily. The tree whose roots are fixed deep in the earth is not
shaken by the utmost violence of the storm, but if it be set lightly in
the surface of the ground, a slight gust of wind will tear it up from
the roots. So it is with us; if our flesh be nailed down by the fear
of God, nothing will be able to shake us; but if we merely intend
well, a little shock will subvert and destroy us. Where- soul
cleaveth to Thee "; observe, he says not, draweth nigh, but
"cleaveth to Thee"; and again, "My soul thirsteth for Thee."
(Ps. lxii. 3.) He said not merry "longeth," that he might by
such words express the vehemence of so to cleave and be united to Him,
that we may never be separated from Him. If thus we hold by God, if
thus we rivet our thoughts upon Him, if we thirst with the love of
Him, all that we desire will be ours, and we shall obtain the good
things to come, in Jesus Christ our Lord, to whom with the Father
and the Holy Ghost be glory, power, and honor, now and for ever.
Amen.
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