CHAPTER XXIX.
THE NEED OF MACHINERY FOR THE PRESERVATION AND TRANSMISSION OF THE FAITH.—THE MACHINERY OF THE PRIMITIVE CHURCH.
“Thou therefore, my child, be strengthened in the grace that is in Christ Jesus. And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also”—2 Tim. ii. 1, 2.
In this tenderly affectionate address we have a very early indication of the beginnings of Christian tradition and Christian schools, two subjects intimately connected with one another. St. Paul having pointed out as a warning to his “child” Timothy the cold or cowardly behaviour of those in Asia who had turned away from him, and as an example the affectionate courage of Onesiphorus, returns to the charge of which this letter is so full, that Timothy is “not to be ashamed of the testimony of our Lord,” but be willing to “suffer hardship with the gospel according to the power of God” (i. 8). “Thou therefore, my child,” with these instances in mind on the one hand and on the other, “be inwardly strengthened in the grace that is in Christ Jesus.” In his own strength he will be able to do nothing; but in the grace which Christ freely bestows on all believers who ask it of Him, Timothy will be able to find all that he needs for the strengthening of his own character and for the instruction of others. And here St. Paul, in a way thoroughly natural in one who is writing a letter which is personal rather than official, diverges for a moment to give utterance to the idea which passes through his mind of securing permanence in the instruction of the faithful. Possibly it was in reference to this duty that he feared the natural despondency and sensitiveness of Timothy. Timothy would be likely to shrink from such work, or to do it in a half-hearted way. Or again the thought that this letter is to summon Timothy to come to him is in his mind (iv. 9, 21), and he forthwith exhorts him to make proper provision for continuity of sound teaching in the Church committed to his care. “The things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” In other words, before leaving his flock in order to visit his spiritual father and friend, he is to secure the establishment of apostolic tradition. And in order to do this he is to establish a school,—a school of picked scholars, intelligent enough to appreciate, and trustworthy enough to preserve, all that has been handed down from Christ and His Apostles respecting the essentials of the Christian faith. There is only one Gospel,—that which the Apostles have preached ever since the Ascension. It is so well known, so well authenticated both by intrinsic sublimity and external testimony, that no one would be justified in accepting a different Gospel, even upon the authority of an angel from heaven. A second Gospel is an impossibility. That which is not identical with the Gospel which St. Paul and the other Apostles have preached would be no Gospel at all (Gal. i. 6–9). And this Divine and Apostolic Gospel is the Gospel which has been committed to Timothy’s charge. Let him take all reasonable care for its preservation.
For in the first place, such care was commanded from the outset. Christ has promised that His truth shall continue and shall prevail. But He has not exempted Christians from the duty of preserving and propagating it. He, Who is the Truth, has declared that He is ever with His Church, even unto the end of the world (Matt. xxviii. 20); and in fulfilment of this promise He has bestowed the Spirit of truth upon it. But He has nowhere hinted that His Church is to leave the cause of His Gospel to take care of itself. On the contrary, at the very time that He promised to be alway with His disciples, He prefaced this promise with the command, “Go ye therefore, and make disciples of all the nations, ... teaching them to observe all things whatsoever I commanded you;” as if His promise were contingent upon their fulfilment of this charge. At the very moment when the Church received the truth, it was told that it had the responsibility of safeguarding it and making it known.
And, secondly, experience has proved how entirely necessary such care is. The Gospel cannot be superseded by any announcement possessing a larger measure of truth and authority. So far as the present dispensation goes, its claims are absolute and final. But it may be seriously misunderstood; it may be corrupted by large admixture of error; it may be partially or even totally forgotten; it may be supplanted by some meretricious counterfeit. There were Thessalonians who had supposed that the Gospel exempted them from the obligation of working to earn their bread. There were Christians at Corinth and Ephesus who had confounded the liberty of the Gospel with antinomian license. There was the Church of Sardis which had so completely forgotten what it had received, that no works of its doing were found fulfilled before God, and the remnant of truth and life which survived was ready to perish. And the Churches of Galatia had been in danger of casting on one side the glories of the Gospel and returning to the bondage of the Law. Through ignorance, through neglect, through wilful misrepresentation or interested opposition, the truth might be obscured, or depraved, or defeated; and there were few places where such disastrous results were more possible than at Ephesus. Its restless activity in commerce and speculation; its worldliness; the seductiveness of its forms of paganism;—all these constituted an atmosphere in which Christian truth, unless carefully protected, would be likely to become tainted or be ignored. Even without taking into account the proposal that Timothy should leave Ephesus for awhile and visit the Apostle in his imprisonment at Rome, it was no more than necessary precaution that he should endeavour to secure the establishment of a permanent centre for preserving and handing on in its integrity the faith once for all committed to the saints.
“The things which thou hast heard from me among many witnesses.” The last three words are remarkable; and they are still more remarkable in the original Greek. St. Paul does not say simply “in the presence of many witnesses” (ἐνώπιον or παρόντων πολλῶν μαρτύρων) but “by means of many witnesses” (διὰ πολλῶν μαρτύρων). In the First Epistle (vi. 12) he had appealed to the good confession which Timothy had made “in the sight of many witnesses.” As regards Timothy’s confession these were witnesses and no more. They were able for ever afterwards to testify that he had made it; but they did not help him to make it. The confession was his, not theirs, although no doubt they assented to it and approved it; and their presence in no way affected its goodness. But here those who were present were something more than mere witnesses of what the Apostle said to Timothy; they were an integral part of the proceeding. Their presence was an element without which the Apostle’s teaching would have assumed a different character. They were not a mere audience, able to testify as to what was said; they were guarantees of the instruction which was given. The sentiments and opinions which St Paul might express in private to his disciple, and the authoritative teaching which he delivered to him in public under the sanction of many witnesses, were two different things and stood on different grounds. Timothy had often heard from his friend his personal views on a variety of subjects; and he had often heard from the Apostle his official testimony, delivered solemnly in the congregation, as to the truths of the Gospel. It is this latter body of instruction, thus amply guaranteed, of which Timothy is to take such care. He is to treat it as a treasure committed to his charge, a precious legacy which he holds in trust. And in his turn he is to commit it to the keeping of trustworthy persons, who will know its value, and be capable of preserving it intact and of handing it on to others as trustworthy as themselves.
Some expositors interpret the passage as referring, not to the Apostle’s public teaching as a whole, but to the instructions which he gave to Timothy at his ordination respecting the proper discharge of his office; and the aorist tense ἤκουσας favours the view that some definite occasion is intended (comp. 1 Tim. iv. 14; 2 Tim. i. 6). In that case the Apostle is here showing anxiety for the establishment of a sound tradition respecting the duties of ministers,—a very important portion, but by no means the main portion of the teaching which he had imparted. But the aorist does not compel us to confine the allusion to some one event, such as Timothy’s ordination or baptism; and it seems more reasonable to understand the charge here given as a continuation of that which occurs towards the close of the first chapter. There he says, “Hold the pattern of sound words which thou hast heard” (ἤκουσας) “from me;” and here he charges Timothy not merely to hold this pattern of sound words fast himself, but to take care that it does not perish with him.