Although Timothy knew of the ministry of Peter and John he is not directed to this by

the Apostle. Such constituted the standard of truth relating primarily to the faithful

remnant of Israel and it will be so again at a future time when the Lord takes up Israel

again just prior to His Second Advent. Timothy must now guard what he had heard and

received from Paul in faith and minister it in love (13). The Apostle reminds him of the

one source of power that is sufficient, namely `the Holy Spirit that dwelleth in us'. The

important word `deposit' is another term occurring three times in II Timothy. We have

had it in 1: 12, 14 and in 2: 2 it occurs in a verbal form and is translated `commit'.

It is well to be clear as to what this `good deposit' embraces. It surely consists of all

the truth made known through Paul's Prison Epistles, namely the glorious news of

salvation by faith in Christ Jesus through grace, apart from human works or merit. This

he received directly from the Lord Jesus (Gal. 1: 8-12). But this is not all. It is a

profound mistake to stop here. This gospel is certainly the foundation, but upon it rest

the truths of sanctification, consecration in service and then, to crown all, the revelation

of the Mystery (secret) concerning the joint-Body, the church which is Christ's fullness

(Eph. 1: & 3: and Col. 1:). Its special constitution, witness, walk and hope are at the

heart of this `good deposit' which Paul declares was made known to him by revelation of

the Lord Jesus (Eph. 3: 1-3). In the mercy and purpose of God this has been preserved

by the Lord and come down to us today. Have we entered into it by faith and, rejoicing

in it, do we regard it as a sacred trust?

Timothy is thus encouraged by the Apostle to hold fast and guard the special teaching

that had been delivered to him by God. Now he warns Timothy of some who had not

done so:

The defection of the Asiatics is spoken of as a fact well known to Timothy. It has

been suggested that witnesses for the Apostle who had come from various centres in

Asia Minor became terrified to Christianity and, out of fear, forsook Paul lest they should

become involved. This may have been true, but such a number could hardly justify the

phrase "all in Asia", nor can this be construed as meaning "all from Asia". That the

perils of the day played a large part in this defection there can be no doubt. Any who

publicly associated themselves with the Apostle took their lives in their hands and, if they

failed to stand with him, who are we to judge them? Are we prepared to give our lives

for the Saviour if need be? Two Christians are named who would be known to Timothy,

namely Phygellus and Hermogenes. These were evidently leaders in this defection who

failed Paul in his hour of supreme need and would therefore be a warning to his beloved

son in the faith. Even allowing for the danger of the times, we can see that the spiritual

condition of the sphere in which Paul had laboured could not have been healthy. No

mention is made of local churches by Paul in this epistle nor their attitude toward him at

this time of his service testing. The Apostle was making a lonely stand. In 4: 16 he

says, "at my first defence no one took part, but all forsook me; may it not be laid to their

account". We quote the words of Dr. H. D. M. Spence on this passage in chapter 1::