THE ÎAPOSTLEØ
7
In the original, the words of the A.V., `that which I have committed (entrusted) unto Him' (2 Tim. 1:12) are ten
paratheken mou whereas in 2 Timothy 1:14 they are ten kalen paratheken. It will be seen that, with the exception of
the two words mou, `of me', and kalen, `good', the same words are used in both passages. The R.V. margin informs
us that the Greek means `my deposit'. In 1 Timothy 6:20 the same word is used: `O Timothy, keep that which is
(has been) committed to thy trust' (ten paratheken). Further, the verb paratithemi is used in 2 Timothy 2:2, where
we read, `The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who
shall be able to teach others also'. Evidently the apostle has some body of truth in view when he uses the word
paratheke, with which he associates what he calls `things heard of me', and even the gospel he calls `my gospel'
(2 Tim. 2:8). It is in the closest association with this claim that the exhortation to have a form of sound words
comes. Let us examine the passage more closely.
The word `form' is hupotuposin, and is translated `pattern' in 1 Timothy 1:16, where it occurs once more. This
word is used as the name of a figure of rhetoric, its Latin name being adumbratio, `a shadowing out, a sketching out,
in words'. From this it is clear that Paul's life and doctrine, the manner of his conversion, and the message he was
raised up to give, form the preliminary sketch that all must follow who seek to preach a gospel that will be true
dispensationally, and make known the truth of the mystery, which constitutes the revelation entrusted to Paul
consequent upon the dismissal of Israel at Acts 28, which preceded the commencement of the present `dispensation
of the grace of God' for us Gentiles (Eph. 3:1,2).
The intention of this book is to do all that lies in our power, by this means, to provide for any who desire to
become acquainted with this `pattern of sound words', and thus lay the foundation of a ministry which will stand the
scrutiny of `that day'.
Before that `pattern' can be attempted, it will be incumbent upon us to substantiate what we have suggested in
the opening paragraphs of this chapter and demonstrate the unique position that Paul holds in New Testament
ministry. This being established, the holding of the `form of sound words' which Paul has left will be seen to be not
merely useful, but vital to a faithful discharge of the trust committed to us, and to our becoming unashamed
workmen, having rightly divided the Word of truth.
The meaning of the title `Apostle', together with a demonstration of the distinctive character of the
apostleship of Paul
We have seen that a `form of sound words' was enjoined upon Timothy, and also how necessary that form is for
all believers who would give a clear reason for the hope that is in them. Before attempting to construct such a form,
it is necessary to demonstrate the scriptural reason for the restriction of its basis to the testimony of the apostle Paul.
This we must do in two ways.
First, and briefly, we note that the apostle himself makes this restriction. He does not bid Timothy to range all
scripture, though all be inspired (2 Tim. 3:16), for there is a need to `rightly divide' the Word of truth (2 Tim. 2:15),
and the first division implied in the words of 2 Timothy 1:13 is the distinguishing of Paul's ministry from that of the
twelve.
Secondly, this distinction is found both in the words `which thou hast heard of me' (2 Tim. 1:13), and in the
teaching of the Acts and Epistles concerning Paul's separate and unique apostleship. As a necessary prelude to our
study therefore we must now address ourselves to these features.
`Hold fast the form of sound words, which thou hast heard of me' (2 Tim. 1:13).
Already in 2 Timothy 1 this insistence upon his own peculiar ministry is observable in the words, `Be not thou
therefore ashamed of the testimony of our Lord, nor OF ME His prisoner' (2 Tim. 1:8). No usurpation of the glory of
the Lord is here. Christ is Lord, not Paul. Paul is but `His prisoner', yet for all that, the particular testimony of the
Lord intended here does not include the testimony of the Lord as recorded in the Sermon on the Mount, the
commission to the Twelve as recorded in Matthew 10, the Parables of Matthew 13, the limitation of His ministry to
`the lost sheep of the house of Israel' of Matthew 15, or the hope of the Second Coming as recorded in Matthew 24.
These indeed form an integral part of `the testimony of our Lord', and will most surely be fulfilled in God's own
time and way, but they do not form a testimony which could be at the same time associated with `Paul the Prisoner',