12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;   13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.   14 And above all these things put on charity, which is the bond of perfectness.   15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.   16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.   17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

      The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, v. 12. We must not only put off anger and wrath (as v. 8), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all.

      I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved--beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luke vi. 36. (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Matt. xi. 29. (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. xiii. 4. Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other (Acts xv. 39), and Paul and Peter, Gal. ii. 14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Matt. vi. 12.

      II. In order to all this, we are exhorted here to several things:-- 1. To clothe ourselves with love (v. 14): Above all things put on charity: epi pasi de toutois--over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, 2 Pet. i. 5-7. He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God (v. 15): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom. xiv. 17. "Let this peace rule in your heart--prevail and govern there, or as an umpire decide all matters of difference among you."--To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, 1 Cor. xii. 27. To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. "Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you." 3. To let the word of Christ dwell in us richly, v. 16. The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house--enoikeito, not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job v. 27. It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai hymnois kai odais--the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ (v. 17): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph. v. 20, Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph. v. 20. Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father.

      10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,   11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.   12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.   13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived.   14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;   15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.   16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:   17 That the man of God may be perfect, thoroughly furnished unto all good works.

      Here the apostle, to confirm Timothy in that way wherein he walked,

      I. Sets before him his own example, which Timothy had been an eye-witness of, having long attended Paul (v. 10): Thou hast fully known my doctrine. The more fully we know the doctrine of Christ and the apostles, the more closely we shall cleave to it; the reason why many sit loose to it is because they do not fully know it. Christ's apostles had no enemies but those who did not know them, or not know them fully; those who knew them best loved and honoured them the most. Now what is it that Timothy had so fully known in Paul? 1. The doctrine that he preached. Paul kept back nothing from his hearers, but declared to them the whole counsel of God (Acts xx. 27), so that if it were not their own fault they might fully know it. Timothy had a great advantage in being trained up under such a tutor, and being apprised of the doctrine he preached. 2. He had fully known his conversation: Thou hast fully know my doctrine, and manner of life; his manner of life was of a piece with his doctrine, and did not contradict it. He did not pull down by his living what he built up by his preaching. Those ministers are likely to do good, and leave lasting fruits of their labours, whose manner of life agrees with their doctrine; as, on the contrary, those cannot expect to profit the people at all that preach well and live ill. 3. Timothy fully knew what was the great thing that Paul had in view, both in his preaching and in his conversation: "Thou hast known my purpose, what I drive at, how far it is from any worldly, carnal, secular design, and how sincerely I aim at the glory of God and the good of the souls of men." 4. Timothy fully knew Paul's good character, which he might gather from his doctrine, manner of life, and purpose; for he gave proofs of his faith (that is, of his integrity and fidelity, or his faith in Christ, his faith concerning another world, by which Paul lived), his long-suffering towards the churches to which he preached and over which he presided, his charity towards all men, and his patience. These were graces that Paul was eminent for, and Timothy knew it. 5. He knew that he had suffered ill for doing well (v. 11): "Thou hast fully known the persecutions and afflictions that came unto me" (he mentions those only which happened to him while Timothy was with him, at Antioch, at Iconium, at Lystra); "and therefore let it be no surprise to thee if thou suffer hard things, it is no more than I have endured before." 6. He knew what care God had taken of him: Notwithstanding out of them all the Lord delivered me; as he never failed his cause, so his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a temptation to us to decline that cause which they suffer for; when we know only the hardships they undergo for Christ, we may be ready to say, "We will renounce that cause that is likely to cost us so dear in the owning of it;" but when we fully know the afflictions, not only how they suffer, but how they are supported and comforted under their sufferings, then, instead of being discouraged, we shall be animated by them, especially considering that we are told before that we must count upon such things (v. 12): All that will live godly in Christ Jesus shall suffer persecution: not always alike; at that time those who professed the faith of Christ were more exposed to persecution than at other times; but at all times, more or less, those who will live godly in Christ Jesus shall suffer persecution. They must expect to be despised, and that their religion will stand in the way of their preferment; those who will live godly must expect it, especially those who will live godly in Christ Jesus, that is, according to the strict rules of the Christian religion, those who will wear the livery and bear the name of the crucified Redeemer. All who will show their religion in their conversation, who will not only be godly, but live godly, let them expect persecution, especially when they are resolute in it. Observe, (1.) The apostle's life was very exemplary for three things: for his doctrine, which was according to the will of God; for his life, which was agreeable to his doctrine; and for his persecutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life of great sufferings; and none, I believe, came nearer to their great Master for eminent services and great sufferings than Paul: he suffered almost in every place; the Holy Ghost witnessed that bonds and afflictions did abide him, Acts xx. 23. Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besides what he suffered elsewhere. (3.) The apostle mentions the Lord's delivering him out of them all, for Timothy's and our encouragement under sufferings. (4.) We have the practice and treatment of true Christians: they live godly in Jesus Christ--this is their practice; and they shall suffer persecution--this is the usage they must expect in this world.

      II. He warns Timothy of the fatal end of seducers, as a reason why he should stick closely to the truth as it is in Jesus: But evil men and seducers shall wax worse and worse, &c., v. 13. Observe, As good men, by the grace of God, grow better and better, so bad men, through the subtlety of Satan and the power of their own corruptions, grow worse and worse. The way of sin is down-hill; for such proceed from bad to worse, deceiving and being deceived. Those who deceive others do but deceive themselves; those who draw others into error run themselves into more and more mistakes, and they will find it so at last, to their cost.

      III. He directs him to keep close to a good education, and particularly to what he had learned out of the holy scriptures (v. 14, 15): Continue thou in the things which thou hast learned. Note, It is not enough to learn that which is good, but we must continue in it, and persevere in it unto the end. Then are we Christ's disciples indeed, John viii. 31. We should not be any more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Eph. iv. 14. Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace, Heb. xiii. 9. And for this reason we should continue in the things we have learned from the holy scriptures; not that we ought to continue in any errors and mistakes which we may have been led into, in the time of our childhood and youth (for these, upon an impartial enquiry and full conviction, we should forsake); but this makes nothing against our continuing in those things which the holy scriptures plainly assert, and which he that runs may read. If Timothy would adhere to the truth as he had been taught it, this would arm him against the snares and insinuations of seducers. Observe, Timothy must continue in the things which he had learned and had been assured of.

      1. It is a great happiness to know the certainty of the things wherein we have been instructed (Luke i. 4); not only to know what the truths are, but to know that they are of undoubted certainty. What we have learned we must labour to be more and more assured of, that, being grounded in the truth, we may be guarded against error, for certainty in religion is of great importance and advantage: Knowing, (1.) "That thou hast had good teachers. Consider of whom thou hast learned them; not of evil men and seducers, but good men, who had themselves experienced the power of the truths they taught thee, and been ready to suffer for them, and thereby would give the fullest evidence of their belief of these truths." (2.) "Knowing especially the firm foundation upon which thou hast built, namely, that of the scripture (v. 15): That from a child thou hast known the holy scriptures."

      2. Those who would acquaint themselves with the things of God, and be assured of them, must know the holy scriptures, for these are the summary of divine revelation.

      3. It is a great happiness to know the holy scriptures from our childhood; and children should betimes get the knowledge of the scriptures. The age of children is the learning age; and those who would get true learning must get it out of the scriptures.

      4. The scriptures we are to know are the holy scriptures; they come from the holy God, were delivered by holy men, contain holy precepts, treat of holy things, and were designed to make us holy and to lead us in the way of holiness to happiness; being called the holy scriptures, they are by this distinguished from profane writings of all sorts, and from those that only treat morality, and common justice and honesty, but do not meddle with holiness. If we would know the holy scriptures, we must read and search them daily, as the noble Bereans did, Acts xvii. 11. They must not lie by us neglected, and seldom or never looked into. Now here observe,

      (1.) What is the excellency of the scripture. It is given by inspiration of God (v. 16), and therefore is his word. It is a divine revelation, which we may depend upon as infallibly true. The same Spirit that breathed reason into us breathes revelation among us: For the prophecy came not in old time by the will of man, but holy men spoke as they were moved or carried forth by the Holy Ghost, 2 Pet. i. 21. The prophets and apostles did not speak from themselves, but what they received of the Lord that they delivered unto us. That the scripture was given by inspiration of God appears from the majesty of its style,--from the truth, purity, and sublimity, of the doctrines contained in it,--from the harmony of its several parts,--from its power and efficacy on the minds of multitudes that converse with it,--from the accomplishment of many prophecies relating to things beyond all human foresight,--and from the uncontrollable miracles that were wrought in proof of its divine original: God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will, Heb. ii. 4.

      (2.) What use it will be of to us. [1.] It is able to make us wise to salvation; that is, it is a sure guide in our way to eternal life. Note, Those are wise indeed who are wise to salvation. The scriptures are able to make us truly wise, wise for our souls and another world. "To make thee wise to salvation through faith." Observe, The scriptures will make us wise to salvation, if they be mixed with faith, and not otherwise, Heb. iv. 2. For, if we do not believe their truth and goodness, they will do us no good. [2.] It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, for correction, for instruction in righteousness. It answers all the ends of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is good. It is of use to all, for we all need to be instructed, corrected, and reproved: it is of special use to ministers, who are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture? [3.] That the man of God may be perfect, v. 17. The Christian, the minister, is the man of God. That which finishes a man of God in this world is the scripture. By it we are thoroughly furnished for every good work. There is that in the scripture which suits every case. Whatever duty we have to do, whatever service is required from us, we may find enough in the scriptures to furnish us for it.

      (3.) On the whole we here see, [1.] That the scripture has various uses, and answers divers ends and purposes: It is profitable for doctrine, for reproof, for correction of all errors in judgment and practice, and for instruction in righteousness. [2.] The scripture is a perfect rule of faith and practice, and was designed for the man of God, the minister as well as the Christian who is devoted to God, for it is profitable for doctrine, &c. [3.] If we consult the scripture, which was given by inspiration of God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for rabbinical fables, nor popish legends, nor unwritten traditions, to make us perfect men of God, since the scripture answers all these ends and purposes. O that we may love our Bibles more, and keep closer to them than ever! and then shall we find the benefit and advantage designed thereby, and shall at last attain the happiness therein promised and assured to us.