Scripture Reading: 2 Tim. 4:9-22
In this message we shall consider from 4:9-22 the issue of the decline of the church.
In 4:9 Paul says to Timothy, “Be diligent to come to me quickly.” This is a loving and intimate word. Paul could write such a word only to one who was very close to him. Timothy was close to Paul and intimate with him.
In verse 10 we find the reason Paul charged Timothy to come to him quickly: “For Demas has forsaken me, having loved the present age, and has gone to Thessalonica; Crescens to Galatia, Titus to Dalmatia.” Loving the present age, the world now before our eyes, is in contrast to loving the Lord’s appearing, mentioned in verse 8. The world, the cosmos, is composed of many ages. It seems that every decade is a different age. The present age is the world which surrounds us, attracts us, and tempts us. Demas was one who loved the present age.
Some believe that Demas came from Thessalonica and that this was the reason he went to Thessalonica after forsaking Paul. But whether or not he was a native of that city, it is certain that he went there because he loved the world and forsook the apostle.
Verse 10 is difficult to understand because the predicate “has gone” governs not only Demas, but also Crescens and Titus. This means that Demas had gone to Thessalonica, Crescens had gone to Galatia, and Titus had gone to Dalmatia. Does this indicate that Titus, like Demas, left Paul in a negative way? If it were not for the fact that the name of Titus is presented positively in the New Testament, I would understand this verse to say that Demas, Crescens, and Titus all left Paul in a negative way. At least, I would take it to mean that Crescens and Titus took their own way. However, I find it difficult to believe that Titus would leave Paul in a negative way, especially after he had received from Paul an epistle addressed to him. After Paul had been arrested and imprisoned the second time, Titus visited him. Although I find it hard to believe that he forsook Paul, it is nonetheless a fact that he is categorized with Demas in verse 10. Did Paul send Crescens to Galatia and Titus to Dalmatia? We do not know for sure if they were sent by Paul or if they went on their own initiative.
In verse 11 Paul says, “Luke alone is with me. Take Mark and bring him with you, for he is useful to me for the ministry.” The fact that Paul says that Luke alone is with him may indicate that Titus left either in a negative way or in a neutral way. Demas forsook Paul because he loved the present age; Titus may have left him for some other reason. Because Paul was suffering as a prisoner in Rome, none of his co-workers should have left him for any reason unless they were sent by Paul. They should have remained there with Paul to strengthen him. Paul’s word about bringing Mark also indicates that he needed helpers to strengthen him. Ultimately we must leave to the Lord the question of whether Titus was sent by Paul to Dalmatia or went there on his own.
Verse 12 says, “Now Tychicus I have sent to Ephesus.” It is difficult to decide how to translate the first word in this sentence. We could use now, but, yet, or and. I prefer to use either but or yet. It seems that Paul is saying, “Although I need helpers and although I need you to come quickly and bring Mark with you, yet I have still sent Tychicus to Ephesus.” Although we may have difficulty deciding how to render the Greek word at the beginning of this sentence, we can still praise the Lord that there was a church in Ephesus, that Paul could send a brother there, and that there was a brother willing to be sent. Thank the Lord for such a sending!
I treasure verses 9 through 12 because they reveal that the relationship among Paul and his co-workers was divinely arranged; it was not based on human organization. Paul’s co-workers had the freedom to act on their own. Paul did not say, “Titus, don’t go to Dalmatia. I need you to stay here with me. If you leave, I shall fire you from the work.” But although there was no human organization, there was a divine arrangement in which the leading apostle was the authority. Therefore, Paul could charge Timothy to come to him quickly.
During the years I was with Brother Nee, many co-workers came to him for advice, wanting him to tell them what to do regarding certain matters. Very rarely, if ever, would Brother Nee say anything. However, along with others who knew the situation, I can testify that whenever I asked Brother Nee about something, he always gave me a direct answer. Sometimes when I was in a distant city, he would send me a cable telling me either to come to him or to go to a certain place.
If we compare the books of 2 Timothy and Titus, we shall see that there was greater intimacy between Paul and Timothy than between Paul and Titus. Yes, Paul wrote an epistle to Titus. But he could not say as much to Titus as he could to Timothy. To such an intimate co-worker as Timothy, Paul could issue a command for him to come quickly.
Paul and his co-workers were not related to one another in the way of organization. This means that Paul did not regard himself as a boss who could hire or fire co-workers at his discretion. Likewise, because there is no organization in the Lord’s recovery today, there is no hiring or firing.
We have seen that, due to the attraction of the present age, Demas forsook the apostle. In verses 8 and 10 we have a contrast between loving the Lord’s appearing and loving the present age. If we love the Lord’s appearing, we shall take sides with Him and fight with Him for His interests. But if we love the present age, we shall take sides with the world. Even though Demas loved the present age and forsook Paul, Paul does not say that he dismissed him from the work. Furthermore, Crescens and Titus may have left Paul without having been sent by him. Perhaps, deep within, Paul wanted Titus to stay with him to help and support him. Whatever the situation may have been, these verses make it clear that Paul did not use his authority according to the way of human organization.
Many of those who have been co-workers for more than thirty years can testify that in the Lord’s recovery we do not have a human organization with a boss who exercises authority to hire or fire co-workers. Instead of organization, we have God’s coordination with His deputy authority. Because there was also such coordination and authority among Paul and his co-workers, he could tell Timothy to come to him quickly, and he could send Tychicus to Ephesus.
According to Philippians 2, Timothy was one with Paul in a very intimate way. He was one soul with him and was even willing to risk his soul for the work of Christ. Because of this oneness, this intimacy, Paul could command Timothy to come to him. He could also send Tychicus to Ephesus. This, however, is not organization. On the contrary, it is according to the spiritual situation among those in God’s coordination. How much the leading ones in God’s coordination can say to you depends on the extent to which you are one with the ministry. This is not a matter of organization, but of the degree of oneness.
In verse 13 Paul goes on to say, “The cloak which I left in Troas with Carpus, bring when you come, and the scrolls, especially the parchments.” This word also reveals the intimacy between Paul and Timothy. Troas was a seaport in northwest Asia Minor, where Paul received the Macedonian call (Acts 16:8-11). The scrolls and the parchments were materials used for writing in ancient times. The cloak was probably a traveling cloak or traveling case.
Verse 14 says, “Alexander the coppersmith did many evil things to me; the Lord will repay him according to his works.” Paul did not curse Alexander, but he did utter a word of righteousness, saying that the Lord would repay him according to his works.
In verses 10 and 14 we see two aspects of the issue of the decline. On the one hand, certain of those affected by the decline loved the present age; on the other hand, certain ones did evil things against the apostle. In times of degradation these things occur again and again.
In 1 Timothy 1:20 Paul speaks of Hymenaeus and Alexander. In 2 Timothy 2:17 he again refers to Hymenaeus, and in 4:14, to Alexander. Were Hymenaeus and Alexander genuine believers, or were they impostors? This raises the question concerning the boundary line between the great house (2 Tim. 2:20) and the house of God (1 Tim. 3:15). Only the Lord is able to draw the line with finality. Only He has the full knowledge concerning who is genuine and who is false.
Those who have conducted a scientific study of the difference between the wheat and tares in Matthew 13 point out that in every respect of their appearance, in size, color, and shape, the tares and the wheat are the same until the fruit is brought forth. At that time, the wheat brings forth golden ears and the tares bring forth black ears. Prior to that time, no one can differentiate between the wheat and the tares. This does not mean, however, that we should make no distinction between true believers and false ones. As long as we know that a certain person is not wheat, we should not receive him or accept him as wheat. But if in a particular situation we are not certain, we should receive the person. Such an action is not contrary to our conscience. It is possible that some of those whom we receive may not be genuine believers. It may have been that Hymenaeus was a true believer who became shipwrecked concerning the faith. Some may think that Hymenaeus was not a genuine believer, whereas others may think that he was a genuine believer who later became heretical. Because only the Lord knows for sure, we should not devote too much attention to the case of Hymenaeus.
Concerning ourselves as believers, there should not be any gray areas. This means that it should be easy for others to discern whether we are “black” or “white.” Certainly no one doubts that Timothy was a genuine believer. Timothy was not only white, but was white in a bright, shining way. It should also be clearly evident that we are true believers in the Lord.
We have pointed out that it is difficult for us to draw the boundary line between the great house and the house of God. (In the eyes of the world, we are considered part of organized Christianity.) Certain things in the great house may be used by God. However, we should not be used by God in this way. In the great house there are vessels not only of gold and silver, but also of wood and earth. Do you want to be used by God as a wooden or earthen vessel, or as a golden or silver vessel? I want to be used by Him as a golden and silver vessel in the house of God.
Do not spend too much time trying to discern whether or not Alexander was a true believer. Instead, concentrate on those matters which are positive, clear, and nourishing. Whether Alexander was genuine or false, a wheat or a tare, will be decided by the Lord. One thing, however is certain: we should not follow his example. We should be a Timothy, not an Alexander.
Concerning Alexander the coppersmith, Paul advised Timothy, “You also guard against him, for he greatly opposed our words” (v. 15). No doubt, the words opposed by Alexander were the healthy words of God’s economy. Today we are facing similar opposition from those who oppose the words of God’s economy.
Verse 16 continues, “At my first defense no one came with me, but all forsook me; may it not be counted against them.” We do not know whether Demas left Paul before the time of his first defense or after. We know only that all forsook him, that no one came with him.
In verse 17 Paul testifies, “But the Lord stood with me and empowered me, that through me the proclamation might be fully accomplished, and all the nations might hear; and I was delivered out of the lion’s mouth.” The expression “the lion’s mouth” is a figure of speech referring to an evil matter (v. 18) or an evil person (1 Cor. 15:32). Perhaps at the time of Paul’s trial a certain person dealt with him in an extremely cruel manner. Paul may have such a person in mind when he speaks of “the lion’s mouth.”
In verse 18 Paul says, “The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom, to Whom be the glory forever and ever. Amen.” The heavenly kingdom is the kingdom of our Father (Matt. 13:43), the kingdom of the Father (Matt. 26:29), the kingdom of Christ and of God (Eph. 5:5), and the eternal kingdom of our Lord and Savior Jesus Christ (2 Pet. 1:11), which will be a reward to the overcoming saints. It equals the crown of righteousness in verse 8, and it is an incentive to the believers to run the heavenly course. Paul had the assurance to make the triumphant declaration that he would be saved into this heavenly kingdom.
After greeting Prisca and Aquila and the household of Onesiphorus (v. 19), Paul says, “Erastus remained in Corinth, but Trophimus I left at Miletus sick.” Miletus is a city in Asia Minor near Ephesus (Acts 20:15, 17). Why did the apostle leave such an intimate one in sickness without exercising healing prayer for him? Why did he not also execute his healing gift (Acts 19:11-12) to cure Timothy of his stomach illness rather than instruct him to take the natural way for healing (1 Tim. 5:23)? The answer to both questions is that both Paul and his co-workers were under the discipline of the inner life in this time of suffering rather than under the power of the outward gift. The former is of grace in life; the latter of gift in power — miraculous power. In the decline of the church and in suffering for the church, the gift of power is not as much needed as the grace in life.
According to the New Testament, miraculous gifts may have a place when the church is first raised up. But for the church to withstand decline or persecution, miraculous gifts or powers are not very helpful. Only the eternal life on which we are to lay hold is prevailing. By this life we can withstand decline and persecution.
It may appear to some that in caring for Timothy’s ailment and Trophimus’ sickness in a human way Paul acted as if he were an unbeliever. There is no record that he prayed for healing, and he certainly did not exercise the gift of healing. Instead, he encouraged Timothy to take a little wine, and he left Trophimus at Miletus. Paul cared for his co-workers in a very human way. He did not do anything spectacular to make a display. In like manner, in the Lord’s recovery we should not seek to make a show. Our emphasis must be on the eternal life by which we can withstand tests, trials, persecution, attack, and opposition. The firm foundation stands. This standing depends not on miracles, but on the eternal life which is the grace within us.
After charging Timothy to be diligent to come before winter and after sending him the greetings of all the brothers with him, Paul concludes, “The Lord be with your spirit. Grace be with you” (v. 22). Here we see that Paul concludes with two of the main elements of his composition of 2 Timothy: a strong spirit and the grace of God. The book of 2 Timothy, which gives instructions concerning how to confront the degradation of the church, strongly stresses our spirit. In the beginning it emphasizes that a strong, loving, and sound spirit has been given to us by which we can fan the gift of God into flame and suffer evil with the gospel according to the power of God and the Lord’s life-imparting grace (1:6-10). In the conclusion this book blesses us with the emphasis on the Lord’s being with our spirit that we may enjoy Him as grace to stand against the down current of the church’s decline and carry out God’s economy through His indwelling Spirit (1:14) and equipping word (3:16-17).
In the grievous days during the worsening degradation of the church, what is needed is the eternal grace of God, which was given to us in eternity (1:9) and is appropriated by us in this age. This grace, which is in the indestructible life, is nothing less than Christ the Son of God, who is the embodiment of the divine life, dwelling and living in our spirit. We need to exercise this spirit to enjoy the riches of Christ (Eph. 3:8) as the sufficient grace (2 Cor. 12:9). Thus, we may live Him as our godliness (1 Tim. 4:7-8) for the building up of the church as a testimony of Christ, bearing all the divine realities according to God’s economy.
As the saints in the Lord’s recovery, we all must know how to contact the Lord in our spirit, realizing that the grace with us is nothing less than the Triune God processed to be the all-inclusive, life-giving, compound, indwelling Spirit. Now our human spirit is one with the Spirit, one with the ultimate consummation of the processed Triune God. Day by day, we may enjoy such a Spirit in our spirit. As long as we know that the Lord is with our spirit and that the processed Triune God is our grace, and as long as we exercise our spirit to enjoy this grace, we shall have the reality of God’s New Testament economy. Then in the midst of the degradation of today’s Christianity, there will be the testimony of the reality of God’s economy.
According to John 1:14, the Word, which is God Himself, became flesh, full of grace and reality. This indicates that as long as we have grace, we shall also have reality. If we exercise our spirit and enjoy this grace, we shall have reality. Then we shall carry out God’s New Testament economy.
