2 Timothy 1:13

2Ti_1:13

Hold fast the form of sound words.

Systematic knowledge of the gospel

While Paul was passing through Syria and Cilicia, confirming the Churches, he came to Lystra, where he found a certain disciple, named Timothy, who was highly esteemed by the Christian brethren in that city. This recommended him to the notice and acquaintance of the apostle; who being fully persuaded of his unfeigned piety and promising talents, determined to take him with him, and prepare him by proper instruction to preach the gospel. Timothy gratefully received and wisely improved this precious privilege, made great proficiency in theological knowledge, and soon became acquainted with the whole scheme of religious sentiments which the apostle embraced and taught. This form of sound words, or rather this system of sound doctrines, the apostle taught Timothy, and exhorted him to hold fast as a necessary and indispensable qualification for the gospel ministry. The opinion and practice of the apostle in this instance naturally leads us to conclude that a systematical knowledge of the gospel is still necessary to qualify other pious young men as well as Timothy for the same sacred office.

1. Young men who are preparing for the ministry should understand the harmony and connection which run through all the peculiar and essential doctrines of the gospel. These are so intimately connected that they cannot be clearly understood separately considered.

2. A systematical knowledge of the principal doctrines of the Bible is necessary in order to understand and explain the true meaning of the Scriptures in general.

3. Young men who are preparing for the ministry should have a systematical knowledge of the gospel, that they may be able to guard themselves against the religious errors to which they are peculiarly exposed.

4. It is necessary that those who are preparing for the ministry should have a systematical knowledge of the gospel in order to be able to refute as well as to avoid religious errors.

5. A systematical knowledge of the gospel is no less necessary in order to qualify pious young men to preach both the doctrines and duties of Christianity in the most plain, instructive, and profitable manner.

It now remains to point out some things which seem naturally to flow from the subject.

1. The first thing suggested by the subject is that there can be no reasonable objection against all human systems of divinity. It is said that systems of divinity tend to promote religious controversies, which are highly prejudicial to practical religion. But it is very evident that they do not give rise to religious disputes, because religious disputes have always given rise to them. It is said that systems of divinity tend to prevent men from forming any real opinions of their own and to infringe upon their right of private judgment. No man can be said to have a real opinion upon any subject which is not derived from evidence; and if it be derived from evidence, it is totally immaterial whether he derives the evidence from his own investigation, or from conversation, or from reading, or from public or private instruction. It is said that systems of divinity are often the engines of designing men, and intended to propagate error instead of truth. It is not denied that theological systems may have been designed and employed to serve such an evil purpose. But it must be acknowledged, on the other hand, that they may have been designed and employed to counteract the baneful influence of error and to promote the cause of truth.

2. If the leading sentiment in this discourse has been sufficiently supported, we must conclude that it is generally improper for those to undertake to preach the gospel who have never acquired a systematical knowledge of it. In the next place, it appears from what has been said, that both an academical and theological education is highly necessary to qualify pious young men for the work of the ministry.

3. The whole train of the observations which have been made in this discourse now converge to a single point, and unitedly press the important duty of assisting pious and promising youths to furnish their minds with that literary and theological knowledge which is indispensably necessary to prepare them for the gospel ministry. (N. Emmons, D. D.)

The form of sound words

The numerous and conflicting creeds, confessions of faith, and systems of divinity which are spread over the religious world are but of human authority. What volumes of needless controversy, what angry passions, what words of strife, and what deeds of violence had the world escaped by attention to this simple, obvious, all-important principle! But does it follow from this statement that we ought to have no system of religious opinions whatever; or that, having a system, it is a matter of indifference what that system is? By no means. We are not indeed to assume infallibility, either for ourselves or for the peculiarities of our creed; but it does not follow we should have no fixed creed at all. He who has no creed has nothing which he believes; and he who has nothing which he believes is an unbeliever, an infidel. The evil lies not in having a creed, but in having a wrong one; or in holding and propagating that which we have with tempers that are unkind and by measures that are unchristian. What we design at this time is a brief and plain summary of those religious principles avowed by the community of professing Christians with which we are more especially connected. If, on examination, the form of words we lay before you should be proved sound, we may be allowed to admonish you in the words of the apostle to hold it fast.

1. There exists an Infinite Being, the great first cause, whom we call God. There is but one God; but this one God subsists in three personalities or modes, commonly distinguished as Father, Son, and Holy Ghost.

2. The Holy Scriptures are the only sufficient and authorised rule of faith and practice. It is not intended to be affirmed that nothing is true but what is made known in the sacred writings; but that what is not there revealed cannot be required as an article of faith.

3. Man came out of the bands of his Creator in a state of perfect rectitude, holiness, and felicity. But man was at the same time constituted a moral agent; that is, he was put under a command or law which he had the power and liberty to obey or disobey. He disobeyed; and in consequence of that act of infidelity and rebellion fell from his primeval excellency; his nature became morally defiled; and that moral defilement he transmitted to all his posterity.

4. But mankind were not left to perish in this fallen, sinful, and wretched state: a great plan of redemption and salvation has been originated, and is now in actual existence and operation. This plan took its rise in the boundless benevolence of the eternal Jehovah; and the execution of it was laid on one that is mighty--on our Lord and Saviour Jesus Christ.

5. The Lord Jesus Christ, the Redeemer of mankind and the founder of our holy religion, is very God. Rut for us men and for our salvation the eternal Word became flesh and dwelt among us, so that the Saviour of the world is Man as well as God, or, in the style of the Scriptures, God manifest in the flesh.

6. The sufferings and death of the man Christ Jesus are a proper and full satisfaction and atonement for the sins of mankind.

7. In that form of words which this Christian community has embraced, it is essential, not only that the blessed Jesus died for sin, but also that He died for the sins of all men; that in the design and appointment of Almighty God, the blood of the covenant extends its saving efficacy wide as the human race; and that, in consequence of the shedding of that blood, salvation is actually put within the grasp of every human soul.

8. We are justified before God and accepted into His favour, not by works of righteousness that we have done, but through faith in our Lord Jesus Christ, and through that alone.

9. It is the privilege of all who are thus accepted of God to have the assurance of it by the witness of the Spirit in their hearts.

10. As the nature of man is corrupt and sinful, before he can be admitted into the everlasting abodes of purity and bliss, he must undergo a great moral change--A change of disposition and desires--A change of heart and soul. This spiritual, happy revolution we are accustomed to express by such terms as regeneration, conversion, the new birth, etc.

11. This regeneration and whatever else is necessary to the holiness and spiritual life of the soul is effected through the interposition and agency of the Holy Spirit.

12. The soul of man is immortal.

13. Perhaps no discovery of revelation is more stupendous or more consolatory than the doctrine of the resurrection of the dead.

14. God hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead.

15. Finally, the solemnities of that great and final day of God will issue in the eternal blessedness and glory of the righteous, and in the endless punishment and misery of the wicked. Having thus submitted to you the form, the plan, draught, or outline, as the word signifies, of what we consider sound words, we solemnly request that it may be examined by that only proper test of religious truth, the Word of God. If it accord not with that standard, reject it; but if it do, then attend to the admonition in our text, and hold fast the form of sound words.

In the meantime, on this general admonition of the apostle, we may venture to establish the following exhortations.

1. Beware and do not exchange the form of sound words for the uncertainties and delusions of infidelity.

2. Beware of error in your religious doctrines. The mode of faith, the class of doctrines we espouse, cannot be a matter of indifference; for, as truth exerts an influence holy and happy, so the tendency of error is impure and destructive.

3. Finally, beware of holding the truth in unrighteousness. Truth itself is of no value only as it influences to an upright, holy, and benevolent practice. (J. Bromley.)

The sconce of the Scriptures

In these words there is--

1. The character of Scripture-doctrine; it is sound words--sound and pure in itself, and sound in its effect, being of a soul-healing virtue (Eze_47:9).

2. The sum of it, faith, showing what we are to believe; and love, what we are to do (1Jn_5:8; Joh_14:15). This love has a particular relation to Christ, all our obedience being to be offered unto God through Him, as our faith fixes on God through Him. This was what the apostle preached.

3. Our duty with respect to it; to hold fast the form of sound words. This signifies--

(1) To have a pattern of the doctrine in our minds, to which all that ministers teach must be conformable.

(2) To hold it fast; to cleave to, and keep hold of it, without flinching from it, whatever dangers or difficulties may attend the doing so. Both these senses are implied in the words.

I. Let us consider the nature of that faith and obedience which the scripture teaches, with the connection betwixt the two.

1. As to faith. Divine faith is a believing of what God has revealed, because God has said it, or revealed it. People may believe Scripture-truths, but not with a Divine faith, unless they believe it on that very ground, the authority of God speaking in His Word. And this Divine faith is the product of the Spirit of God in the heart of a sinner, implanting the habit or principle of faith there, and exciting it to a hearty reception and firm belief of whatever God reveals in His Word. Hence we may infer--

(1) That there can be no right knowledge of God acquired in an ordinary way without the Scriptures (Mat_22:29).

(2) That where the Scriptures are not known, there can be no saving faith.

(3) That there is nothing we are bound to believe as a part of faith but what the Scripture teaches, be who they will that propose it, and whatever they may pretend for their warrant.

2. As to obedience, it is that duty which God requires of man. It is that duty and obedience which man owes to God, to His will and laws, in respect of Gods universal supremacy and sovereign authority over man; and which he should render to Him out of love and gratitude.

(1) That there can be no sufficient knowledge of the duty which we owe to God without the Scriptures.

(2) That there can be no right obedience yielded to God without them.

(3) That there is no point of duty that we are called to, but what the Scripture teaches (Isa_8:20). As to the connection of these two, faith and obedience are joined together, because there is no true faith but what is followed with obedience, and no true obedience but what flows from faith. Faith is the loadstone of obedience, and obedience the touchstone of faith, as appears from Jam_2:1-26.

II. I proceed now to consider the manner of the scriptures teaching.

1. The Scripture teaches some things expressly in so many words; as, Except a man be born again, he cannot enter into the kingdom of God, etc.

2. The Scriptures teach but externally. It is the Spirit that teaches internally.

III. I come now to consider the sense of the scripture. The sense of the Scripture is but one, and not manifold. (T. Boston, D. D.)

The credenda of Christianity

I. Let us consider the object of tenacious preservation: the form of sound words which thou hast heard of me. What is this form of sound words?

1. I should answer explicitly, and without hesitation, in the first place, the whole of Gods inspired truth, contained in the writing of the Old and the New Testament. In the Scriptures are contained all things necessary to be known and practised; and, therefore, this Book must be held with a firm and a tenacious grasp.

2. By the form of sound words, in the next place, it is not at all unreasonable to suppose that the apostle might intend a certain formulary, or system of Divine truth, which he might have given to Timothy, his son in the faith, and a younger teacher in the Church.

I say some formulary, or system of Divine truth, in which the great principles of the gospel might be condensed and epitomised. We have warrant in Scripture for such formularies, both in the Old Testament and in the New; and though, indeed, as composed by mere human minds, they are not the object of a Divine faith, any farther than they are found in strict coincidence with the Holy Scriptures; yet they are, nevertheless, profitable and desirable.

1. In the first place, it is of great advantage to have a concise, harmonious, connected view of the truth as it stands revealed in Holy Scripture.

2. In the next place, order is known to be a powerful assistant of the memory.

3. In the third place, it is well to have a summary of Christian truth, in order that our testimony among our fellow creatures may be clearly understood and explicitly declared.

4. And finally, that those who are enemies either to the truth or the practice of Christianity, may have that which can be lifted up as a standard against them, so that they cannot mutilate, corrupt, or destroy, the truth as it is in Jesus. It cannot be doubted but that these systems and formularies of Divine truth, rightly exhibited, and sustained by Holy Scripture, have proved in every age a mighty bulwark to the faith of the Christian Church.

II. The duty which the Christian owes to the object which we have considered: to hold it fast with a firm and with a determinate grasp. And this implies the following things--

1. An accurate acquaintance with the truth which they embody and exhibit. The understanding must be employed in ascertaining the sense and meaning of Holy Scripture, in comparing evidence, in deducing just conclusions from authentic premises, in tracing the harmony, the connection, and the bearing of one truth upon another, so that the various links of the chain may be held in their unbroken connection.

2. There must be a full persuasion of the truth.

3. Finally, there should be a conscientious determination to preserve the truth of the gospel at all hazards, and whatever consequences may possibly ensue with respect to ourselves, or our worldly interests.

III. The manner and the spirit in which the tenacity of the truth is to be attempted. It is added, in faith and love, which is in Christ Jesus. For there is always some danger lest human passion and infirmity should mix themselves even with our conscientious regard to the truth of God. We have to guard against the wrath of the angry polemic; the bitterness of the prejudiced bigot; visionary and fanatic wildness of the enthusiast.

1. First, we are to hold fast the truth in faith, because faith is the only ground upon which we receive and retain the truth. We do not receive it by tradition from our fellow-men; we do not receive it upon the authority or credit of any merely human teacher, however much that teacher may be valued by us; but we receive it on the ground of Gods authority. He has revealed it. We find it in His Book; a book of which the evidences fully substantiate the Divine original. Then we have a witness which is more valuable, in point of fact, than ten thousand theories, or ten thousand merely speculative arguments. This is the inward evidence which every real Christian derives from his own state of mind, his feeling, his character, his conduct; and by which he is able to demonstrate the truth of the blessed gospel. Then we are to maintain the truth in love--love which is in Christ Jesus. I must show this determined and this courageous attachment to the truth, first, for the love of Jesus Christ, who came into the world both to reveal and to confirm it. I must maintain it from love to my own soul. Love to the souls of others should impel me to this courageous maintenance of the truth of the gospel. Could we conceive of a readier method of destroying the entire population of a city than by poisoning the aqueduct, or the fountain, from which they were supplied with their daily drink? What should we think of the guilt of that man who would knowingly drop poison into a living spring, that all who went to quench their thirst, instead of meeting with refreshment and health, should meet with their bane and their destruction? And I never can suppose that man to be under the influence of a candid, generous, and benevolent spirit, who sacrifices the truth, and fails to maintain that which is of infinite importance to Gods honour, to the salvation of the soul, and to the existence of Christs kingdom amongst men, based, as they are, upon the everlasting and immutable truth of the gospel. (G. Clayton, M. A.)

The form of sound words

I do not suppose that by this it is intended that Paul ever wrote out for Timothy a list of doctrines; or that be gave him a small abstract of Divinity, to which he desired him to subscribe his name, as the articles of the Church over which he was made a pastor. If so, doubtless that document would have been preserved anti enrolled in the canons of Scripture as one of the writings of an inspired man. I can scarce think such a creed would have been lost, whilst other creeds have been preserved and handed down to us. I conceive that what the apostle meant was this:--Timothy, when I have preached to you, you have heard certain grand outlines of truth; you have heard from me the great system of faith in Jesus Christ; in my writings and public speakings you have heard me continually insist upon a certain pattern or form of faith; now, I bid you, my dearly beloved son in the gospel, Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

I. What is a form of sound words? Ten thousand persons will quarrel upon this. One will say, my creed is a form of sound words; another will declare that his creed also is sound, if not infallible.

1. We will not, therefore, enter into all the minutiae which distinguish creeds from each other, but just simply say, that no system can be a form of sound words unless it is perfectly Scriptural.

2. But since it is said that texts may be found to prove almost everything, we must remark that a form of sound words must be one that exalts God and puts down man.

3. We think, also, that we may judge of the soundness of doctrine by its tendency. We can never think a doctrine sound, when we see plainly upon its very surface that it has a tendency to create sin in men.

4. We shall, perhaps, be asked, what we do regard as a form of sound words, and what those doctrines are which are Scriptural, which at the same time are healthful to the spirit and exalting to God. We answer, we believe that a form of sound words must embrace, first of all, the doctrine of Gods being and nature, we must have the trinity in unity, and the unity in trinity.

5. Now, we hold, that a form of sound words must look upon man aright as well as upon God aright; it must teach that man is utterly fallen, that he is sinful, and for his sin condemned and in himself altogether hopeless of salvation.

6. And next, we think that a doctrine that is sound must have right views of salvation, as being of the Lord alone,

II. Now let me show you the necessity of holding fast this form of sound words, and keeping it for your own sake, for the churchs sake, for the worlds salve.

1. First, for your own sake, hold it fast, for thereby you will receive ten thousand blessings; you will receive the blessing of peace in your conscience.

2. Hold fast the form of sound words, because it will tend very much to your growth. He who holds fast the truth will grow faster than he who is continually shifting from doctrine to doctrine.

3. I would beseech you to hold it fast for your own sakes, from a remembrance of the great evils which will follow the contrary course. If you do not hold fast the form of sound words, listen to me while I tell you what you will do. In the first place, every deviation from truth is a sin. It is not simply a sin for me to do a wrong act, but it is a sin for me to believe a wrong doctrine. If it be a sin of ignorance, it is nevertheless a sin; but it is not so heinous as a sin of negligence, which I fear it is with many.

4. Hold fast the form of sound words, because error in doctrine almost inevitably leads to error in practice. When a man believes wrongly, he will soon act wrongly.

5. And now, for the good of the Church itself, I want you all to hold fast the form of sound words. Would you wish to see the Church prosperous? Would you wish to see it peaceful? Then hold fast the form of sound words. What is the cause of divisions, schisms, quarrels, and bickerings amongst us? It is not the fault of the truth; it is the fault of the errors. There would have been peace in the Church, entire and perpetual peace, if there had been purity--entire and perpetual purity--in the Church. Going down to Sheerness on Friday, I was told by some one on board that during the late gale several of the ships there had their anchors rent up, and had gone dashing against the other ships, and had done considerable damage. Now, if their anchors had held fast and firm, no damage would have been done. Ask me the cause of the damage which has been done to our Churches by the different denominations, and I tell you, it is because all their anchors did not hold fast.

6. Keep to your faith, I say again, for the Churchs cake, for so you will promote strength in the Church. I saw lying between Chatham and Sheerness a number of ships that I supposed to be old hulks; and I thought how stupid Government was to let them remain there, and not chop them up for firewood, or something else; but some one said to me, those ships can soon be fitted for service; they look old now, but they only want a little paint, and when the Admiralty requires them, they will be commissioned and made fit for use. So we have heard some people say, There are those old doctrines--what good are they? Wait; there is not a doctrine in Gods Bible that has not its use. Those ships that you may think are not wanted, will be useful by-and-bye. So it is with the doctrines of the Bible. Do not say, Break up those old doctrines, you can do without them. Nay, we want them, and we must have them.

7. Well, says one, I think we ought to hold the truth firmly; but I do not see the necessity for holding the form of it; I think we might cut and trim a little, and then our doctrines would be received better.

8. Again, I say, hold fast the form of sound words, for the worlds sake. Pardon me when I say that, speaking after the manner of men, I believe that the progress of the gospel has been awfully impeded by the errors of its preachers. I never wonder when I see a Jew an un-believer in Christianity, for this reason, that the Jews very seldom see Christianity in its beauty. For hundreds of years what has the Jew thought Christianity to be? Why, pure idolatry. He has seen the Catholic bow down to blocks of wood and stone; he has seen him prostrating himself before the Virgin Mary and all saints; and the Jew has said, Ah I this is my watchword--Hear, O Israel, the Lord thy God is one Lord; I could not be a Christian, for to worship one God is the essential part of my religion. So the heathen, I believe, have seen a false system of Christianity, and they have said, What! is that your Christianity? and they did not receive it.

III. And now, let me warn you of two dangers. One is, that you will be very much tempted to give up the form of sound words that you hold, on account of the opposition you will meet with. But the greatest obstacle you will have is a sort of slight and cunning, trying to pervert you to the belief that your doctrine is the same with one which is just the very opposite.

IV. I am to tell you of the great holdfasts, whereby you are to hold fast the truth of the gospel,

1. If I might be allowed to mention one or two before coming to those in the text, I should say, in the first place, if you want to hold fast the truth, seek to get an understanding of it. A man cannot hold a thing fast unless he has a good understanding of it. I never want you to have the faith of the collier who was asked what he believed; he said he believed what the Church believed. Well, but what does the Church believe? He said the Church believed what he believed, and he believed what the Church believed; and so it went all the way round. Let me exhort you, parents, as much as lieth in you, to give your children sound instruction in the great doctrines of the gospel of Christ. I believe that what Irving once said is a great truth. He said, In these modern times you boast and glory, and you think yourselves to be in a high and noble condition, because you have your Sabbath-schools and your British schools, and all kinds of schools for teaching youth. I tell you, he said, that philanthropic and great as these are, they are the ensigns of your disgrace; they show that your land is not a land where parents teach their children at home. They show you there is a want of parental instruction; and though they be blessed things, these Sabbath-schools, they are indications of something wrong, for if we all taught our children there would be no need of strangers to say to our children, Know the Lord. I trust you will never give up that excellent puritanical habit of catechising your children at home. Any father or mother who entirely gives up a child to the teaching of another has made a mistake.

2. But then, Christian men, above all things, if you hold fast the truth, pray yourselves right into it. An old divine says, I have lost many things I learned in the house of God, but I never lost anything I ever learned in the closet. That which a man learns on his knees, with his Bible open, he will never forget.

3. But the two great holdfasts are here given--faith and love. If ye would hold the truth fast, put your faith in Jesus Christ, and have an ardent love towards Him. Believe the truth. Do not pretend to believe it, but believe it thoroughly. And then the second holdfast is love. Love Christ, and love Christs truth because it is Christs truth, for Christs sake, and if you love the truth you will not let it go. It is very hard to turn a man away from the truth he loves. (C. H. Spurgeon.)

The Service of the Church of England.

I. Of the system of Divine truth which Timothy was, and, consequently, all faithful ministers of the gospel are, to hold fast, we remark, in the first place, that it is called a form. The great truths of revelation are scattered over the whole of the oracles of God; and in order to present those truths in a comprehensive manner to the bulk of mankind, who have neither time nor inclination to seek them out themselves, the Church has, in all ages, retained a summary of Christian doctrine like that which we call the Apostles Creed. The apostles themselves knew well, that if they had left the doctrines of Christianity unguarded, or had depended on oral traditions to convey those doctrines uncorrupted to future generations, the Word of God would have been lost in an ungodly world, as was well-nigh the case with the Jews, who had made the Word of God void by their traditions. As it is, the truths of the gospel have had (if we may so speak) a narrow escape from the polluting hands of men. If our Reformers had not rescued the form of sound words from the errors of ten preceding centuries, we should not now be exhorting you, with St. Paul, to hold fast the form of sound words which you have heard of us in faith and love. But whilst we see in the writings of St. Paul an authority for forms, we are far from attaching, any importance to a form as such. To recommend itself to the heart and conscience of a believer, it must not be a mere form of words, but it must be a form of sound words--sound speech that cannot be condemned. In different places, and at different times, forms have been obtruded on the Church, framed according to mans device, and some peculiar interpretations of Gods truth. But for a form to be worthy of being called sound, it must be of sound words. We set up no standard of truth but the pure Word of God; but we do think that a form of doctrine taken from that Word is the readiest mode of preserving the faith; and the best and most precious legacy we can leave to our children is that sound form of words, in which we have been instructed--that sound form of worship, which, after all, is the glory of our land, and a powerful means of upholding Christianity amongst us.

II. On what principle, and in what spirit our adherence to our forms is to be maintained. Timothy was to hold fast the form of sound words heard of Paul, on the principle of faith, and in the spirit of love, that is in Christ Jesus. The strongest objection we have ever heard against forms, even admitting them to be of sound words, is, that they are liable to impart a false security to the worshipper, and to become lifeless to the greater number of those who profess adherence to them. We cannot deny but that there is a danger here: we must admit, that the very best system which could ever be devised for maintaining Gods truth will be sure to have something in it to object to. But this is not owing to the form: we are always too ready to find the blame that belongs to us in anything but our own hearts. A man who holds fast a form, merely because it is respectable, and that other persons may be assured of his orthodoxy, does not hold fast the form on a right principle. He should hold it in faith. It should be something that has life, and not a mere body without a form. Unless we get to that which is within the ark, it matters but little to look at the bending cherubim. Unless our faith is exercised upon the object of all our hope, namely, the Lord Jesus Christ, our forms will but serve to condemn us. But, lastly, we speak of the spirit in which we should adhere to our forms. They are not to be held fast in the spirit of bigotry and exclusion. This is not the spirit in which St. Paul taught Timothy to hold fast the form of sound words: he was to maintain his principles and his system of doctrine in love; in love no doubt to his Saviour who had loved him to the death, but of charity towards all those who might differ from him on certain points. (R. Burgess, B. D.)

The Prayer-book a ready help in drawing near to God

The Book of Common Prayer, which has guided the devotions of so many millions, in all lands, to-day, and which has been the comfort of a great multitude which no man can number, in ages past, has been welt described as The Sanctuary of our Faith and our Language. Its words are familiar in every ear, and its ancient forms hallow our daily life. The Prayer-book speaks to us most tenderly of birth, baptism, marriage, and death. Forms of prayer and praise were used in the Jewish Church, by Gods own appointment, and liturgies have given shape and permanence to the worship of the Christian Church since apostolic times. Our own Prayer-book is especially rich in its ancient treasures, from the fact that it embraces the choicest selections from those heirlooms of the past. It was not the work of a day, nor of a generation, but the legacy of saints and martyrs and confessors; and the words now uttered by Gods children in this distant age were once spoken by those who faced the rack and the devouring flames, and whose only abiding-places were the dens and caves of the earth. The Communion Service, by itself, is a compact and complete summary of the Christians belief, and a powerful and persuasive sermon enforcing holiness of life. In our every-day, struggling, checkered existence, the Prayer-book bears an important part. When Archbishop Cranmer had resumed his manly courage, and was ready to seal with his blood his faithfulness to the truth of God, he reverently began his dying testimony by reciting the Apostles Creed. John Rogers, as he was led in handcuffs through weeping crowds, to be burned at the stake, chanted, with loud and unfaltering voice, the thrilling words of the Miserere. The gentle and gifted Lady Jane Gray nerved herself to lay her head upon the fatal block by reciting the same sweet words, exchanging, in a moment, the earthly crown, with its thorns and trials, for an immortal diadem of glory. St. Augustine and St. Ambrose rise up before us when the grand Te Deum recalls the memorable baptism at Milan. Recent as are the historical records of the Church in this Western world, they are by no means lacking in interest and significance. On the sultry August day in 1583, when Sir Humphrey Gilbert landed on the craggy shores of Newfoundland, to take possession of the continent for Englands queen, the Cross of Christ was set up, and the solemn offices of the Prayer-book were duly celebrated. Well may we rejoice that this Book of Common Prayer, so powerful for good, has been preserved, by Gods kind providence, as the heritage of His people! The morning sun, as he rises successively on the nations of the earth, is ever followed by these prayers and praises of martyred saints, and he sinks, at close of day, behind no mountain nor plain nor ocean wave where these holy offices are not heard. After even so brief a summary of what might be said concerning this, the only meet companion volume for the Holy Bible, does not every one among us feel disposed to yield cheerful obedience to the apostles direction concerning the preservation of the casket of sacred truth, Hold fast the form of sound words? The dying Hammond, amidst the most excruciating pains, stopped his friends, who were praying for him in irregular and unpremeditated words, saying, Let us call on God in the voice of His Church! When the saintly George Herbert was asked what prayers should be offered in his death-chamber, he answered, With warmth, The prayers of my mother, the Church of England; there are no prayers like them! Hannah Moore records her testimony that never, in the most rapturous moments of the saintliest minds, have they failed to find in the Prayer-book their most soaring and sustaining wings. The most devoted Churchman is not disposed to place the Prayer-book above the Bible, but, like the moon in the heavens, it is only a satellite of the Church, borrowing all its light from Christ, the Sun of Righteousness. (J.N.Norton.)

The Thirty-Nine Articles of the Church of England

The words which I have chosen for the text intimate to us the great importance of the words by which our religious ideas are expressed. The Scriptures, indeed, as indited by the Spirit of God, contain words, of all others, the soundest and the best, by which to express such truths as are necessary for mankind to believe or know. The great God being the author, He has, without doubt, expressed everything there, in a manner of all others the most fit and proper. Nothing else would be consistent with infinite wisdom and goodness, and whatever words we employ, are either true or false, sound or corrupt, as they agree or disagree with the words of the Scriptures. But still there never has been any error, or heresy, or schism in the Church, but its authors have pretended to ground it on the Scriptures. In this all heretics, Greek and Latin, old and new, agree. They all plead Scripture for what they say, and each one pretends that his opinion, be it never so absurd and ridiculous, is in accordance with the words there used. This at first may seem strange, but on further reflection it is not to be so much wondered at; it arises partly from the Scriptures being written in different languages to those with which most men are familiar; so that, if in the translation (admirable as that translation on the whole is) there be any word that seems to favour an erroneous opinion to which men may be inclined, it is too readily concluded that the Scriptures favour it. This arises partly again from the circumstance, that though others are acquainted with the original languages in which the Scriptures are written, they yet are not so fully acquainted with them as to clearly understand the full meaning of every expression. Then again, the rites and customs of countries far distant, and ages far remote, were so different to our own, that they occasion difficulties and obscurities. A large part of the Bible is also written in the highest poetical language, and abounds with metaphors and figures. All classes of individuals have therefore been agreed on the desirableness of some form of sound words, based on the Scriptures. Every one of the foreign churches, I believe, possesses such a form of its own; and those who in our own country left our own Church, also had such a form drawn up for themselves by the assembly of divines at Westminster, and still employ it as their catechism. There is, therefore, no difference of opinion as to the propriety of this--the necessities of the Church have established the approval of it. There are three especial excellencies in the articles, which deserve to be noticed, and which, perhaps, render them pre-eminent among all formularies of faith which have yet been drawn up. They are most eminently evangelical, moderate, and protestant. Evangelical in doctrine, moderate in discipline, and protestant in ceremonials. (J. Garwood, M. A.)

The morning exercise methodised

Hold fast--Greek, Εχε. The word hath a double signification, namely, to have, and to hold, and both of these the apostle commends to Timothy, namely--

1. To have such a form or collection of gospel-doctrines, as a type or exemplar to which he should conform in his ministry.

2. To hold it, that is, to hold it fast, not to swerve from it in the course of his ministry, but pertinaciously to adhere to it, not to suffer it to be corrupted by men of erroneous principles, nor to part with it upon any terms in the world, but to stand by it, and own it, against all opposition and persecution whatsoever. Doctrine

I. Methodical systems of the main and special points of the Christian religion are very useful and profitable both for ministers and people. In the managing of the doctrinal part of this observation, I shall only give you two demonstrations:

1. Scripture-pattern;

2. The usefulness of such modules.

Demonstration 1. Scripture-pattern. The whole Scripture is a large module of saving truth. The Word of God is full of such maps and modules of Divine truths necessary to salvation. The whole gospel, in general, is nothing but the great platform or standard of saving doctrine. But now, more particularly, we may observe that, beside this great universal map or synopsis of Divine truth, there are to be found in Scripture more compendious abstracts containing certain of the main heads and points of saving doctrine, methodised into lesser bodies and tables, for the help of our faith and knowledge; and we find them accommodated, by the penmen of the Holy Ghost, to two special ends and purposes.

1. To inform the Church in the principles of religion. The Ten Commandments, a brief abstract of the whole law. Three modules delivered by Christ in His first sermon. The first module contains the beautitudes; a list of particulars wherein mans true and chiefest happiness doth consist (Mat_5:3-11). The second module contains a list of duties; things to be done by every one that would be saved. This our Saviour doth by asserting and expounding the moral law (Mat_5:17-48), confuting and reforming the false glosses which the scribes and Pharisees had put upon the Ten Commandments, thereby making the law of God of none effect. (Mat_15:6). And these we may call the facienda, things to be done. The third module contains a list of petitions, which (Mat_6:9-15) He commends to His disciples, and in them to all succeeding generations of the Church, as a form or directory of prayer. The holy apostles tread in our Saviours steps. You may observe in all their epistles, that in the former part of them they generally lay down a module of gospel-principles, and in the latter part a module of gospel-duties.

2. A second sort of modules, or a second end and design of such modules, is to obviate errors, and to antidote Christians against the poison and infection of rotten, pernicious principles: for no sooner had the good husbandman sowed his field with good seed, but the envious man went out after him, and began to scatter tares (Mat_13:25). In opposition whereunto, the apostles in their several epistles were careful to furnish the Churches with such modules and platforms of truth as might discover and confute those damnable heresies (2Pe_2:1).

Demonstration 2. The advantages of such modules. Advantage

1. For the ornament of the truth. Whether it be delivered from the pulpit or from the press, in such systems and platforms the hearer or reader may, as in a map or table (sometimes of one sort, sometimes of another) behold Divine truths standing one by another in their method and connection, mutually casting light and lustre upon each other.

2. Such types and exemplars of Divine truths are of great help to the understanding. As the collection of many beams and luminaries makes the greater light, so it is in the judgment, a constellation of gospel-principles shining together into the understanding, fills it with distinct and excellent knowledge.

3. Such patterns and platforms, whether of larger or of lesser compass, are a great help to memory. In all arts and sciences, order and method is of singular advantage unto memory. We do easily retain things in our mind, when we have once digested them into order.

4. Such modules serve to quicken affection. Sympathy and harmony have a notable influence upon the affections.

5. It is a marvellous antidote against error and seduction. Gospel-truths in their series and dependence are a chain of gold to tie the truth and the soul close together.

6. Growth in grace is one blessed fruit of such systems and tables of Divine truths. When foundations are well laid, the superstructures are prosperously carried on.

Uses.

1. In the first place, it serves to justify the practice of the Churches of Jesus Christ, which have their public forms and tables of the fundamental articles of the Christian faith drawn up by the joint labour and travail of their learned and godly divines, after much and solemn seeking of God by fasting and prayer; in the solemn profession whereof they all consent and agree.

2. It serves to show us the benefit and advantage of public catechisms.

3. Hence also I might commend to young students in divinity the reading of systems and compendious abstracts and abridgments.

4. It serves to commend methodical preaching.

5. It commends (not least) constant and fixed hearing. Especially when people sit under a judicious and methodical ministry. Loose hearing may please, but the fixed will profit,; skipping hearing, for the most part, makes but sceptical Christians.

6. From hence give me leave to commend to you the benefit and advantage of the morning exercise. (T. Case, M. A.)

Keep

There is a fourfold keeping of this pattern, and all here meant. The first, in memory, not forgetting. Secondly, in faith, not doubting. Thirdly, in affection, not hating. Fourthly, in practice, not disobeying. And there can be none of the four without the first. Some read have; others, hold the pattern: all one in effect. (J. Barlow, D. D.)

The pattern

It is by some termed the true pattern, or perfect pattern, or form. It seems to be a word borrowed from a painter, who first draws but after a pattern, or from a carpenter that works by rule. (J. Barlow, D. D.)

Of sound words

A thing may be said to be wholesome or sound four ways. First, when its sound in itself. Secondly, when it works soundness in another thing; or thirdly, preserves it being wrought; and fourthly, when it is a sign of soundness (Joh_3:12). And all these be in the words of this pattern. (J. Barlow, D. D.)

Wholesome doctrine

For if the words be not sound, the pattern cannot but be unsound. When poison is mixed with good meats and wines it spoils all; so when the words be not wholesome, the pattern and form of doctrine is defective. One rotten post maketh a weak building. We must be transformed into the doctrine; and as the spirit in the meat we eat is turned into ours, so must the word we read or hear be converted into us (Rom_6:17). And if our spiritual food be not wholesome, our souls will grow sick and die. (J. Barlow, D. D.)

I pray you to fasten your grips

This sentence I met with in one of those marvellous letters which Samuel Rutherford left as a priceless legacy to the Church of God in all ages. Truly he hath dust of gold. I thought it would make a capital text for a prayer-meeting address, and so I jotted it down. It gripped me, and so I gripped it, in the hope that it might grip you, and lead you to fasten your grips. But do not imagine that I have taken a text from Rutherford because I could not find one in the Bible, for there are many passages of Scripture which teach the same lesson. As for instance, that exhortation, Lay hold on eternal life, or that other, Hold fast that thou hast, or that other, Hold fast the form of sound words. The things of God are not to be trifled with, lest at any time we let them slip. They are to be grasped, as Jacob seized the angel, with I will not let thee go. Faith is first the eye of the soul wherewith it sees the invisible things of God, and then it becomes the hand of the soul, with which it gets a grip of the substance of the things not seen as yet. A man has two hands, and I would urge you to take a double hold upon those things which Satan will try to steal from you. Take hold of them as the limpet takes hold upon the rock, or as the magnet takes hold of steel. Give a life grip--A death grip. I pray you to fasten your grips. (C. H. Spurgeon.)

Faith in the minister

Whatever is held forth in the palsied hand of unbelief is itself made to quiver. Scepticism is a smoking lamp, which, while it gives no light, loads the atmosphere with a thick darkness, if not with a stench. (C. H. Spurgeon.)

Creed and life

I have heard people say that it cannot matter much what a man believes, so long as he lives up to right moral principles. They might as well remark that it does not matter if the beams of a house are rotten, so long as the door-plate is bright. Where will be the doorplate when the house falls? A hazy creed means a mazy life. A mans faith is the mainspring of his actions. He who believes nothing will do nothing, till the devil finds him work. I record as my own experience that when the foundations of faith rocked the superstructure of practice reeled. (Edwd. Garrett.)

Men of unsettled creed

I shape my creed every week, was the confession of one to me. Whereunto shall I liken such unsettled ones? Are they not like those birds which frequent the Golden Horn, and are to be seen from Constantinople, of which it is to be said that they are always on the wing, and never rest? No one ever saw them alight on the water or on the land; they are for ever poised in mid-air. The natives call them lost souls, seeking rest and finding none. Assuredly men who have no personal rest in the truth, if they are not unsaved themselves, are, at least, very unlikely to save others. (C. H. Spurgeon.)

Faith and love

So that faith is necessary to keep the pattern; for it purifieth the heart inwardly, and is the true ground of all outward and acceptable obedience. And for love, thats needful also. For love helpeth attention, strengtheneth the memory, setteth the will at work, uniteth to God and man, and therefore it is rightly said that by love we fulfil the law, for without this affection our best actions neither please the Creator, nor be profitable to the creature. Would we then practise the apostles doctrine? then let us strive for faith and love. These two support the estate of a Christian, as the two pillars did the house of the Philistines. If these be removed, the foundation of our obedience and salvation fail and fall. He that would soar to heaven wanting either of these may as soon see a bird mount on high and take her stand who wanteth one wing. Faith, like the hand, takes hold on Christ, and love, like the feet, must carry us to Him. Thou wilt say, how may I know when an action is done in faith and love? If it be done in faith: First, Thou must be in the faith, that is, in Christ, and Christ in thee (2Co_13:5). Secondly, It must be guided by the rule of faith (2Pe_1:19). Thirdly, It must be done with faith, not doubtingly (Rom_14:23). Fourthly, It must be done to the object of our faith, viz., in obedience to God in Christ, and for His glory (1Co_10:31). If an action be done in love: First, It is done so freely that there is not the least expectation of any future recompense (Gen_23:15.) Secondly, So secretly that (if possible) none might ever come to the knowledge thereof. Thirdly, So cheerfully, as there is equal (or rather greater) joy in the doing, than receiving of the like favour. Fourthly, so affectionately, that the more good we do to any, the more we find our hearts enflamed with the love of that person. Which is in Christ Jesus. From the fourfold interpretation we may note so many doctrines.

I. That faith and love are given to man of God through Christ Jesus.

II. That faith and love in Christ should stir us up to keep the pattern.

III. That the object of faith and love is Christ Jesus.

IV. That faith and love are comprehended in Christ Jesus.

And whereas our apostle hath now brought in this phrase five several times in this short chapter, we may note divers things worthy our instruction.

I. That we are hardly brought to believe that all grace and mercy come through Christ Jesus. Divine truths are not easily believed.

II. That the best things may often, for good ends, be mentioned.

III. That when we speak of any grace or favour received, we should consider through whom it is conveyed to us, viz., Christ Jesus.

IV. That the often repetition of the same thing is profitable.

V. That what the people most naturally are prone to doubt of, that is principally and often to be preached.

VI. That a holy heart is not weary in writing on speaking the same things often. (J. Barlow, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ti 1:13-14. Hold fast the form — The draught, pattern, or model; (so υποτυπωσις signifies;) of sound words — Of pure and salutary doctrine; which thou hast heard of me — Hast received repeatedly from my own lips: keep this, not merely in theory, and in thy memory, but in thy heart; in faith and love — In that cordial faith and sincere love which are essentially necessary to our being in Christ Jesus, and which will ensure our being owned by him as his true disciples. Macknight thinks the phrase υγιαινοντων λογων, sound, wholesome, or salutary words, here used by the apostle, is an insinuation that the false teachers had introduced into their discourses a variety of high-sounding, mysterious words and phrases of their own invention, on a pretence that they expressed the Christian doctrines better than those used by the apostles; and that Timothy was hereby required to “resist this bad practice, by adhering closely to the words and phrases in which the apostle had taught him the doctrines of the gospel, and which he terms wholesome words, because, being dictated by the Spirit, (1Co 2:13,) they are more fit for expressing the doctrines of Christ than any words of human invention. The teachers in modern times, who, in explaining the articles of the Christian faith, use phrases different from the Scripture phraseology, would do well to attend to this apostolical injunction.” That good thing which was committed, &c. — Greek, την καλην παρακαταθηκην, literally, the good deposite. “Our translators have added the words to thee, which are not in the original; and besides are unnecessary, because the apostle is speaking of a deposite committed in trust to himself, as well as to Timothy; as is plain from the last words of the verse, φυλαξον, guard by the Holy Ghost which dwelleth in us.” Concerning this deposite, see on 1Ti 6:20. “As the form of sound words, mentioned in the preceding verse, was a part of this deposite, an exhortation to guard them was extremely necessary, before the writings of the apostles and evangelists were published, in which the doctrines of the gospel are expressed in words taught by the Holy Ghost. And now that these inspired writings are in our possession, this exhortation implies that we ought to preserve them pure, without any alteration; and that all the translations which are made of them ought to exhibit, as nearly as possible, the very words which were dictated to the inspired writers by the Spirit of God.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Ti_1:13. Hold fast the form of sound words.—R.V. “Hold the pattern.” The word for “form” or “pattern” occurs again only 1Ti_1:16. “Sound words” are healthy words. Sin is a diseased state of the nature; healthy words are the outcome of a sound heart (Mat_12:35).

MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_1:13-14

Truth and the Soul.

I. That truth to be efficacious must be clearly and vividly apprehended.—“Hold fast the form of sound words, which thou has heard of me” (2Ti_1:13). The “form” means a pattern plainly delineated and forcibly impressed on the mind by the sound words which fell from the lips or pen of the apostle. Clearness in the mental conception of the truth is necessary in order to grasp its meaning, see its beauty, and feel its power. Loose views of truth leave the soul more exposed to the ravages of error, and to become an easy victim to false teachers.

II. That truth is efficacious when received in the exercise of faith and love.—“In faith and love which is in Christ Jesus” (2Ti_1:13). Faith and love are “the element in which my sound words had place, and in which thou art to have the vivid impression of them as thy inwardly delineated pattern, moulding conformably thy outward profession” (Fausset). The truth is a revelation of Christ; and in order to a saving appropriation of Christ the soul must be not only profoundly convinced that He is the truth, but also cordially embrace Him with a loving faith—a faith that works by love.

III. That truth is to be firmly held and jealously guarded.—“Hold fast the form of sound words.… That good thing which was committed unto thee keep” (2Ti_1:13-14). Having once got the truth, never part with it. It is a goodly deposit, to be constantly fenced round with watchful care, and resolutely defended from all attacks of error. If we keep the truth, the truth will keep us. It is too precious to lose, and the pains it has cost us to acquire should teach us to value it the more. The struggle to maintain the truth may be fierce, but it is often only brief; and every triumph adds enormously to our spiritual strength. The more real truth becomes to the soul, the more firmly it is held and the more potent is its influence. Better to yield up our life than yield up the truth.

IV. That truth can be safely kept only by the aid of the indwelling Spirit.—“Keep by the Holy Ghost which dwelleth in us” (2Ti_1:14). The Holy Ghost is the Spirit of truth. It is He who reveals it to the soul, deposits it there as a sacred trust, makes it efficacious in renewing the whole man, uses it as a sanctifying instrument; and He only can effectually guard it from the robbers who are seeking to rifle the soul of its hallowed possession. The Spirit plays a prominent part in the ministration of the truth. This should be constantly remembered, and His Divine aid fervently invoked.

Lessons.—

1. Truth should be studiously and prayerfully sought.

2. Truth when found should be faithfully maintained.

3. The soul realises its highest happiness in the love of the truth.

GERM NOTES ON THE VERSES

2Ti_1:13. The Form of Sound Words.

I. There exists an infinite Being, the great first Cause, whom we call God.

II. The Holy Scriptures are the only sufficient and authorised rule of faith and practice.

III. The sufferings and death of Christ are a full atonement for the sins of mankind.

IV. Man must undergo a great moral change.

V. The soul of man is immortal.

VI. There will be the resurrection of the dead.

VII. God has appointed a day for judgment.

VIII. Do not exchange this form of sound words for the uncertainties and delusions of infidelity.

IX. Beware of error in your religious doctrines.

X. Beware of holding the truth in unrighteousness.—J. Bromley.

2Ti_1:14. Religion a Good Thing.

I. Committed to us as a sacred deposit.

II. Is the work of the indwelling Spirit.

III. Is to be jealously guarded.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2 Timothy

‘SOUND WORDS’

2Ti 1:13

ANY great author or artist passes, in the course of his work, from one manner to another; so that a person familiar with him can date pretty accurately his books or pictures as being in his ‘earlier’ or ‘later’ style So there is nothing surprising in the fact that there are great differences between Paul’s last writings and his previous ones. The surprising thing would have been if there had not been such differences. The peculiarities of the so-called three pastoral Epistles {the two to Timothy, and the one to Titus} are not greater than can fairly be accounted for by advancing years, changed circumstances, and the emergence of new difficulties and enemies.

Amongst them there are certain expressions, very frequent in these letters and wholly unknown in any of Paul’s other work. These have been pounced upon as disproving the genuineness of these letters, hut they only do so if you assume that a man, when he gets old, must never use any words that he did not use when he was young, whatever new ideas may have come to him. Now, in this text of mine is one of these phrases peculiar to these later letters - ‘sound words.’ That phrase and its parallel one, ‘sound doctrine,’ occur in all some half-dozen times in these letters, and never anywhere else. The expression has become very common among us. It is more often used than understood; and the popular interpretation of it hides its real meaning and obscures the very important lessons which are to be drawn from the true understanding of it, lessons which, I take leave to think, modern Christianity stands very sorely in need of. I desire now to try to unfold the thoughts and lessons con-rained in this phrase.

I. What does Paul mean by a ‘form of sound words’?

I begin the answer by saying that he does not mean a doctrinal formula. The word here rendered ‘form’ is the same which he employs in the first of the letters to Timothy, when he speaks of himself and his own conversion as being ‘a pattern to them that should hereafter believe.’ The notion intended here is not a cut-and-dried creed, but a body of teaching winch will not be compressed within the limits of an iron form, but will be a pattern for the lives of the men to whom it is given. The Revised Version has ‘the pattern; and not ‘the form.’ I take leave to think that there were no creeds in the

apostolic time, and that the Church would probably have had a firmer grasp of God’s truth if there had never been any. At all events the idea of a cast-iron creed, into which the whole magnificence of the Christian faith is crushed, is by no means Paul’s idea in the word here. Then, with regard to the other part of the phrase - ‘sound words’ - we all know how that is generally understood by people. Words are supposed to be ‘sound,’ when they are in conformity with the creed of the critic. A sound High Churchman is an entirely different person from a sound Nonconformist. Puritan and Sacramentarian differ with regard to the standard which they set up, but they use the word in the same way, to express theological statements in conformity with that standard. And we all know how harshly the judgment is sometimes made, and how easy it is to damn a man by a solemn shake of the head or a shrug of the shoulders, and the question whether he is ‘sound.’

Now, all that is clean away from the apostolic notion of the word in question. If we turn to the other form of this phrase, which occurs frequently in these letters, ‘sound doctrine,’ there is another remark to be made. ‘Doctrine’ conveys to the ordinary reader the notion of an abstract, dry, theological statement of some truth. Now, what the Apostle means is not ‘doctrine’ so much as ‘teaching’; and if you will substitute ‘teaching’ for ‘doctrine’ you get much nearer his thought just as you will get nearer it if for ‘sound,’ with its meaning of conformity to a thee-logical standard, you substitute what the word really means, ‘healthy,’ wholesome, health-giving, healing. All these ideas run into each other. That which is in itself healthy is health-giving as food, and as a medicine is healing. The Apostle is not describing the teaching that he had given to Timothy by its conformity with any standard, but is pointing to its essential nature as being wholesome, sound in a physical sense; and to its effect as being healthy and health-giving. Keep hold of that thought and the whole aspect of this saying changes at once.

There is only one other point that I would suggest in this first part of my sermon, as to the Apostolic meaning of these words, and it is this: ‘healing’ and ‘holy’ are etymologically connected, they tell us. The healing properties of the teaching to which Paul refers are to be found entirely in this - its tendency to make men better, to produce a purer morality, a loftier goodness, a more unselfish love, and so to bring harmony and health into the diseased nature. The one healing for a man is to be holy; and, says Paul, the way to be holy is to keep a firm hold of that body of teaching which I have presented.

Now, that this tendency to produce nobler manners and purer conduct and holier character is the true meaning of the word ‘ sound’ here, and not ‘ orthodox’ as we generally take it, will be quite clear, I think, if you will notice how, in another part of these same letters, the Apostle gives a long catalogue of the things which are contrary to the health-giving doctrine. If the ordinary notion of the expression were correct, that catalogue ought to be a list of heresies. But what is it? A black list of vices - ‘deceivers,’ ‘ungodly, sinners, ‘unholy,’ profane,’ ‘murderers,’ ‘man-slayers,’ ‘whoremongers,’ ‘man-stealers,’ ‘liars,’ ‘perjured’ persons. Not one of these refers to aberration of opinion; all of them point to divergences of conduct, and these are the things that are contrary to the healing doctrine. But they are not contrary, often, to sound orthodoxy. For there have been a great many imitators of that king of France, who carried little leaden images of saints and the Virgin in his hat and the devil in his heart. ‘The form of sound words’ is the pattern of healing teaching, which proves itself healing because it makes holy. Now, that is my first question answered.

II. Where Paul thought these healing words were to be found.

He had no doubt whatever as to that. They were in the message that he preached of Jesus Christ and His salvation. There and there only, in his estimation and inspired teaching, are such words to be found. The truth of Christ, His incarnation, His sacrifice, His resurrection, His ascension, the gift of His Divine Spirit, with all the mighty truths on which these great facts rest, and all which flow from these great facts, these, in the aggregate, are the health-giving words for the sickly world.

Now, historically, it is proved to Be so. I do not need to defend, as if it were in full conformity with the dictates and principles of Christianity, the life and practice of any generation of Christian people. But this I do venture to say, that the world has been slowly lifted, all through the generations, by the influence, direct and indirect, of the great truths of Christianity, and that today the very men who, in the name of certain large principles which they have learned from the gospel, are desirous of brushing aside the old-fashioned gospel, are kicking down the ladder by which they climbed, and that, with all the imperfections, for which we have to take shame to ourselves before God, still the reflection of the perfect Imago which is east into the world from the mirror of the collective

Christian conduct and character, though it be distorted by many a flaw in the glass, and imperfect by reason of many a piece of the reflecting medium having dropped away, is still the fairest embodiment of character that the world has ever seen. Why, what is the meaning of the sarcasms that we have all heard, till we are wearied of them, about ‘the Nonconformist conscience’? The adjective is wrong; it should be ‘the Christian conscience.’ But with that correction I claim the sarcasms as unconscious testimony to the fact that the Christian ideal of character and conduct set forth, and approximately realised, by religious people, is far above the average morality of even a so-called Christian nation. And all that is duo to the ‘pattern of health-giving words.’

Now, the historical confirmation of Paul’s claim that these health-giving words were to be found in his gospel is no more than is to be expected, if we look at the contents of that gospel to which he thus appeals. For there never has been such an instrument for regenerating individuals and society as lies in the truths of Christianity, firmly grasped and honestly worked out. Their healing power comes, first, from their giving the sense of pardon and acceptance. Brethren, there is nothing, as I humbly venture to affirm, that will go down to the fountain and origin of all the ills of man, except that teaching ‘God was in Christ reconciling the world to Himself, not imputing unto them their trespasses.’ That reality of guilt, that schism and alienation between man and God, must be dealt with first before you can produce high morality. Unless you deal with that central disease you do very little. Something you do; but the cancer is deep-seated, and the world’s remedies for it may cure pimples on the surface, but are powerless to extirpate the malignant tumour that has laid hold of the vitals. You must begin by dealing with the disease of sin, not only in its aspect as habit, but in its consequence of guilt and responsibility and separation from God, before you can bring health to the sick man.

And then, beyond that, I need not remind you of how a higher and more wholesome morality is made possible by these health-giving words, inasmuch as they set forth for us the perfect example of Jesus Christ, inasmuch as they bring into operation love, the mightiest of all powers to mould a life, inasmuch as they open up for us, far more solemnly and certainly than ever else has been revealed, the solemn thought of judgment, and of every man giving account of himself to God, and the assurance that ‘whatsoever a man soweth here, that,’ a thousand-fold increased in the crop, ‘shall he also reap’ in the eternities. In addition to the example of perfection in the beloved Christ, the mighty motive of love, the solemn urgency of judgment and retribution, the health-giving words bring to us the assurance of a divine power dwelling within us, to lift us to heights of purity and goodness to which our unaided feet can never, never climb. And for all these reasons the message of Christ’s incarnation and death is the health-giving word for the world.

But, further, let me remind you that, according to the apostolic teaching, these healing and health-giving effects will not be produced except by that gospel. Some of you, perhaps, may have listened to the first part of my sermon with approbation, because it seemed to fit in with the general disparagement of doctrine prevalent in this day. Will you listen to this part too? I venture to assert that, although there are many men apart from Christ who have as clear a conception of what they ought to be and to do as any Christian, and some men apart from Christ who do aim after high and pure, noble lives, not altogether unsuccessfully, yet on the whole, on the wide scale, and in the long-run, if you change the ‘pattern of health-giving words’ you lower the health of the world. It seems to me that this generation is an object-lesson in that matter. Why is it that these two things are running side by side in the literature of these closing years of the century - viz., a rejection of the plain laws of morality, especially in regard of the relations of the sexes, and a rejection of the old-fashioned gospel of Jesus Christ? I venture to think that the two things stand to each other very largely in the relation of cause and effect, and that, if you want to bring back the world to Puritan morality, you will have to go back in the main to Puritan theology. I do not mean to insist upon any pinning of faith to any theological system, but this I am bound to say, and I beseech you to consider, that if you strike out from the ‘pattern of health-giving words’ the truth of the Incarnation, the sacrifice on the Cross, the Resurrection, the Ascension, and the gift of the Spirit, the ‘health-giving words’ that you have left are not enough to give health to a fly.

III. Lastly, notice what Paul would have us do with these’ health-giving words.’

‘Hold fast the form.., in faith and love, which is in Christ Jesus.’ Now that exhortation includes three things. Your time will not allow me to do more than just touch them. First it applies to the understanding. ‘Hold fast the teaching’ by letting it occupy your minds Brethren, I am unwillingly bound to acknowledge my suspicion that a very large number of Christian people scarcely ever occupy their thoughts with the facts and principles of the gospel, and that they have no firm and intelligent grasp of these, either singly or in their connection. I would plead for less newspaper and more Bible; for less novel and more gospel. I know how hard it is for busy men to have spare energy for anything beyond their business and the necessary claims of society, but I would even venture to advise a little less of what is called Christian work, in order to get a little more Christian knowledge. ‘Come ye yourselves apart into a solitary place,’ said the Master; and all busy workers need that. ‘Hold fast the health-giving words’ by meditation, a lost art among so many Christians.

The exhortation applies next to the heart. ‘Hold in faith and love.’ If that notion of the expression, which I have been trying to combat, were the correct one, there would be no need for anything beyond familiarising the understanding with the bearings of the doctrinal truths. But Paul sees need for a great deal more. The understanding brings to the emotions that on which they fasten and feed. Faith - which is more than credence, being an act of the will - casts itself on the truth believed, or rather on the Person revealed in the truth; and love, kindled by faith, and flowing out in grateful response, and self-abandonment, are as needful as orthodox belief, in order to hold fast the health-giving words.

The exhortation applies, finally, to Character and conduct. Emotion, even when it takes the shape of faith and love, is as little the end of God’s revelation as is knowledge. He makes Himself known to us in all the greatness of His grace and love in Jesus Christ, not that we may know, and there an end, nor even that knowing, we may feel, and there an end, though a great many emotional Christians seem to think that is all; but that knowing, we may feel, and knowing and feeling, we may be and do what He would have us do and be. We have the great river flowing past our doors. It is not only intended that we should fill our cisterns by knowledge, nor only bathe our parched lips by faith and love, but that we should use it to drive all the wheels of the mill of life. Not he that understands, nor he that glows, but he that does, is the man who holds fast the pattern of sound health-giving words.

The world is like that five-porched pool in which were gathered a great multitude of sick folks. Its name is the ‘House of Mercy,’ for so Bethesda means, tragically as the title seems to be contradicted by the condition of the cripples and diseased lying there. But this fountain once moved gushes up for ever; and whosoever will may step into it, and immediately be made whole of whatsoever disease he has.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

2Ti 1:13. Ὑποτύπωσιν) Ὑποτυπόομαι, I revolve in the mind. Therefore Paul wishes that those things which Timothy had once heard, should be always kept in view, and should remain impressed on his mind. It is from this that an outward profession must derive its strength. Paul placed before Timothy faith and love: let Timothy ‘express’ and ‘represent’ in turn [alluding to ὑποτύπωσις, τύπος] faith and love.—ἔχε) hold: a word suited to the context, which is respecting a deposit. He uses ἔχε, not ἔχεις. Nor was it the intention of Paul to give as a teacher information to Timothy about the sum of sound words [a verbal summary of the plan of salvation].—παρʼ ἐμοῦ ἤκουσας, which from me thou hast heard) Comp. 2Ti 2:2, where thou hast heard of me, occurs in a different order of the words. Here indeed, 2Ti 1:13, the authority of Paul is urged as a reason, why he should hold it the more on that account; hence from me is put first. But ch. 2Ti 2:2, thou hast heard, and commit, are the words in antithesis; hence thou hast heard is put first.—ἐν, in) Construed with ἔχε, hold; comp. 1Ti 3:9.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_1:13. Exhortation to Timothy.

ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων, ὧν κ.τ.λ.] For ὑποτύπωσις here, as in 1Ti_1:16, type is to be retained. There is no reason for explaining the word here by sketch (Flatt), or docendi forma et ratio (Beza), or a written sketch given by the apostle to Timothy (Herder). Timothy is to carry with him the words he had heard from Paul as a type, i.e. in order to direct his ministry according to it. Luther translates ὑποτύπωσις by pattern (so, too, de Wette, Wiesinger, and others), but the reference thus given is not in the words themselves. The verb ἔχειν stands here in the sense of κατέχειν. Bengel rightly: vult Paulus ea, quae Timotheus semel audierat, semper animo ejus observari et impressa manere. It is incorrect, with Hofmann, to take ὑποτ. ὑγιαιν. λόγων as the predicate of the object, and to assume accordingly that it is a contracted form for ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων τὴν ὑποτύπωσιν τῶν λόγων ὧν κ.τ.λ. Such a contraction is inconceivable, nor does Hofmann give any instance to prove its possibility. The words ἐν τῇ πίστει καὶ ἀγάπῃ τῇ κ.τ.λ., which are neither to be joined with ἤκουσας, nor, with Hofmann, referred to what follows, show that the ἔχειν does not take place externally, but is an effort of memory. Ἐν is not equivalent to with (Heydenreich); the πίστις and ἀγάπη are rather regarded as the vessel, in which Timothy is to keep that type. The added words: τῇ ἐν Χριστῷ Ἰησοῦ, which go only with ἀγάπῃ (de Wette, Wiesinger, Hofmann), mark the Christian character of the love which Paul desires from Timothy: the love grounded in Jesus Christ; comp. 1Ti_1:14. On the expression λογ. ὑγ., comp. 1Ti_1:10. The article is wanting, because this expression had become quite current (like νόμος and others) with the author (de Wette, Wiesinger).

Why this exhortation, as de Wette thinks, gives Timothy a low place, we cannot understand; every appearance of such a thing disappears when it is remembered that the apostle, grey-headed and near his end, is speaking to his pupil and colleague after enduring painful experience of the unfaithfulness of others, to which unfaithfulness he returns afterwards.

Even de Wette wrongly asserts that this verse has no connection with the one preceding; for Paul has been speaking of himself and of the gospel entrusted to him, with the desire that Timothy should always keep in mind his example.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 1:13 . ὑποτύπωσιν ἔχε : A resumption of the exhortation which was broken off in 2Ti 1:9 . This command is strictly parallel to that which follows: ὑποτ . ὑγιαιν . ἤκουσας corresponds to, and is the external expression of, τὴν καλ . παραθήκην ; ἔχε corresponds to φύλαξον ; and ἐν πίστει Ἰησοῦ to διὰ ἡμῖν .

ὑποτύπωσιν ὑγιαινόντων λόγων : The gen. is that of apposition: a pattern, sc . of faith, expressed in sound words . The phrase marks an advance on the μόρφωσις τῆς γνώσεως (Rom 2:20 ) or μόρφ . εὐσεβείας (2Ti 3:5 ). It happily suggests the power of expansion latent in the simplest and most primitive dogmatic formulas of the Christian faith.

ἔχε has the same strengthened signification as in 1Ti 1:19 , where see note.

ὑγιαινόντων λόγων : See note on 1Ti 1:10 .

ὦν … ἤκουσας : Alf. notes that the use of ὧν rather than ἤν shows that ὑγιαιν . λόγ . and not ὑποτύπ . is the chief thing in St. Paul’s mind. It is obvious that Timothy could not have heard the ὑποτύπωσις , which is a concept of the mind expressed in many sound words heard on various occasions. As to the translation, von Soden agrees with Hort, who insists on “the order, the absence of τὴν , and the use of ἔχε ” as compelling us to render, “Hold as a pattern,” etc. This rendering would favour Hort’s conjecture that “ ΩΝ is a primitive corruption for ON,” i.e. , “Hold as a pattern of sound words the word which thou hast heard,” etc. But the absence of the article is such a marked feature in the Pastorals that no argument can be based on it here.

Bengel calls attention to the change in order in 2Ti 2:2 . Here, παρʼ ἐμοῦ ἤκουσας , the emphasis being on St. Paul’s personal authority; there, ἤκουσας παρʼ ἐμοῦ , because of the antithesis between ἤκουσας and παράθου .

ἐν πίστει , κ . τ . λ .: See note on 1Ti 1:14 . This clause must be joined with ἔχε , not with ἤκουσας , nor with ὑγιαιν . λόγ . only: as given in faith , etc. (von Soden),

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He showeth wherein he ought to be most constant, to wit, both in the doctrine itself, the abridgment whereof is faith and charity, and next in the manner of teaching it, a lively pattern and shape whereof Timothy knew in the Apostle.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Hold fast the form--rather as Greek, "Have (that is, keep) a pattern of sound (Greek, 'healthy') words which thou hast heard from me, in faith and love." "Keep" suits the reference to a deposit in the context. The secondary position of the verb in the Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated "pattern" in Ti1 1:16, the only other passage where it occurs. Have such a pattern drawn from my sound words, in opposition to the unsound doctrines so current at Ephesus, vividly impressed (WAHL translates it "delineation"; the verb implies "to make a lively and lasting impress") on thy mind.

in faith and love--the element IN which my sound words had place, and in which thou art to have the vivid impression of them as thy inwardly delineated pattern, moulding conformably thy outward profession. So nearly BENGEL explains, Ti1 3:9.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Hold fast the form of sound words] The word υποτυπωσις signifies the sketch, plan, or outline of a building, picture, c. and here refers to the plan of salvation which the apostle had taught Timothy. No man was left to invent a religion for his own use, and after his own mind. God alone knows that with which God can be pleased. If God did not give a revelation of himself, the inventions of man, in religious things, would be endless error, involving itself in contortions of unlimited confusion. God gives, in his mercy to man, a form of sound words or doctrines; a perfect plan and sketch of the original building; fair and well defined outlines of every thing which concerns the present and eternal welfare of man, and his own glory.

In faith and love] Faith credits the Divine doctrines. Love reduces them all to practice. Faith lays hold on Jesus Christ, and obtains that love by which every precept is cheerfully and effectually obeyed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13 Hold the form of sound words Some explain it thus: “Let thy doctrine be, as it were, a pattern which others may imitate.” I do not approve of that view. Equally removed from Paul’s meaning is Chrysostom’s exposition, that Timothy should have at hand the image of virtues engraven on his heart by Paul’s doctrine. I rather think that Paul commands Timothy to hold fast the doctrine which he had learned, not only as to substance, but as to the very form of expression; for ὑποτύπωσις — the word which Paul employs on this occasion — denotes a lively picture of objects, as if they were actually placed before the eyes. Paul knew how ready men are to depart or fall off from pure doctrine. For this reason he earnestly cautions Timothy not to turn aside from that form of teaching which he had received, and to regulate his manner of teaching by the rule which had been laid down; not that we ought to be very scrupulous about words, but because to misrepresent doctrine, even in the smallest degree, is exceedingly injurious.

Hence we see what kind of theology there is in Popery, which has degenerated so far from the pattern which Paul recommends, that it resembles the riddles of diviners or soothsayers rather than a doctrine taken from the word of God. What taste of Paul’s writings, I ask, is there in all the books of the schoolmen? This licentiousness in corrupting doctrine shews that there are great reasons why Paul invites Timothy to hold fast the original and natural form. And he contrasts sound words not only with doctrines manifestly wicked, but within useless questions, which, instead of health, bring nothing but disease.

In faith and love, which is in Christ Jesus I am aware that the preposition ἐν, agreeably to the idiom of the Hebrew language, ב is often taken for with; but here, I think, the meaning is different Paul has added this as a mark of sound doctrine, in order that we may know what it contains, and what is the summary of it, the whole of which, according to his custom, he includes under “faith and love.” He places both of them in Christ; as, indeed, the knowledge of Christ consists chiefly of these two parts; for, although the words, which is, are in the singular number, agreeing with the word love, yet it must also be understood as applying to faith.

Those who translate it, “with faith and love,” make the meaning to be, that Timothy should add to sound doctrine the affections of piety and love. I do acknowledge that no man can persevere faithfully in sound doctrine unless he is endued with true faith and unfeigned love. But the former exposition, in my opinion, is more appropriate, namely, that Paul employs these terms for describing more fully what is the nature of “sound words” and what is the subject of them. Now he says that the summary consists in “faith and love” of which the knowledge of Christ is the source and beginning.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) Hold fast the form of sound words, which thou hast heard of me.—It was not sufficient for Timothy to renew his fainting courage and to brace himself up for fresh efforts; he must do something more—in his teaching he must never let those solemn formularies he had once received from him be changed. Perhaps in the heart of St. Paul lurked some dread that the new glosses and specious explanations which the school of false teachers, so often referred to in these Pastoral Epistles, chose to add to the great doctrines of Christianity would be more likely to be listened to by Timothy when the hand of his old master was cold and the heart had ceased to beat; so he urged upon him to hold fast those inspired formularies he had heard from St. Paul’s lips—such, for instance, as those “faithful sayings” which come before us so often in these Epistles to Timothy and Titus.

In faith and love which is in Christ Jesus.—Timothy, in days to come, must mould and shape his teaching after the pattern of the teaching of his master St. Paul, and he must do it in that faith and love which alone comes from a life passed in communion with Christ.

The very frequent reference to the “sound, healthy words” in these Epistles by St. Paul, and from which he urges his disciples and successors never to depart, indicate to us the deep importance St. Paul and the first generation of believers attached to the very words and expressions used by the apostles and those who had been with the Lord.

False doctrines so easily might creep in, and loose forms of expression respecting great truths were an ever-present danger; a lax life, too, St. Paul knew, was the almost invariable accompaniment of false doctrine, hence these repeated exhortations of his to these representative teachers, Timothy and Titus, of the second generation of Christians, to hold fast the form of sound, healthy words—such words as these had again and again been heard from the lips of apostles and hearers of the Lord—“words which thou hast heard of me,” St. Paul.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13, 14. The double ground of Appeal is also the double line of Responsive Action

13. Hold fast the form of sound words] Rather, Hold to the model; the word for ‘form has occurred in 1Ti_1:16. As Bp Lightfoot points out, Clem, ad Cor. c. v. fin., the compound signifies the first roughly modelled block in the sculptor’s art; just as in the sister art the similarly formed compound hypogrammos is the pencil drawing to be traced over in ink, or the outline to be filled in and coloured. Cf. 1Pe_2:21, leaving you an example that ye should follow his steps.’ Hold to or keep to rather than ‘hold fast,’ because it is the simple not the compound verb.

sound words] Here opposed to the gangrene of Hymenæus and Philetus, ch. 2Ti_2:17, see notes on 1Ti_1:10; Tit_1:9. Add the following from Dean Vaughan on ‘The Wholesome Words of Jesus Christ,’ Cambridge ‘University Sermons’ of 1866. ‘Never before through the whole volume of his letters has St Paul applied that term to the Gospel. Now it is almost his only epithet for it.… New experiences make new expressions.… St Paul himself saw the first symptoms of this morbid action of the Gospel; alternations of hectic flush and deadly pallor; of a pulse now throbbing, now torpid; of lost appetite and broken sleep; of deformed excrescence and palsied limb.… Each falsehood in religion is some overstrained onesided or isolated truth. Either free grace or free will—either faith or duty—either truth or charity—either dependence or responsibility—either the Humanity or the Divinity—not both, not all—this has been in all time the oscillation, the ebb and flow, of human doctrine; and the Gospel has been not healthy, not well, but sickly, at times almost dying, in consequence. The wholesome words are known by this sign—that in them every part of the truth is equally present, every function of the life equally vigorous. Health is the balance of the powers: a healthy Gospel is one which holds in exact equilibrium opposite forces—excluding nothing that is good, yet suffering no one good thing to engross and swallow up the whole.’

which thou hast heard of me] ‘Of’ in the sense of from, the Latin a not de; so very frequently in A.V. representing the other meaning of a, ‘by’; cf. 1Co_11:32 ‘chastened of the Lord.’

in faith and love which is in Christ Jesus] The faith and the love are both ‘in Christ Jesus,’ and are, as Fairbairn puts it, ‘the spiritual element or frame of mind in which the pattern of things exhibited to him should be remembered and applied.’ The clause belongs to ‘keep,’ not (as Alford) to ‘heard.’ So A.V. and R.V., by the insertion of the comma. St Paul had as his secret of activity and endurance the present sense of a present Saviour, and he longs for Timothy too to possess it as constantly. See note on 2Ti_2:1.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Hold fast the form of sound words,.... By "words" are meant, not mere words, but doctrines; for the servants of the Lord should not strive about words, to no profit, or be too tenacious of them. Indeed when words have long obtained, and have been very useful to convey just ideas of truth to the mind, they are not to be easily parted with, though they are not syllabically expressed in Scripture, unless other and better words can be substituted in their room; and especially they are to be tenaciously abode by, when the apparent design by dropping or changing them is to set aside the truths signified by them; such as trinity, unity, essence, person, imputed righteousness, satisfaction, &c. But here words design doctrines, the words of faith and good doctrine, the wholesome words of our Lord Jesus Christ; and which are said to be "sound", in opposition to the words and doctrines of false teachers, which are corrupt and unsound, and are pernicious, and eat as do a canker; and because they are so in themselves; they are not only sweet and pleasant, but salutary and nourishing; they are milk for babes, and meat for strong men; they are food for faith, and nourish up to eternal life. The "form" of them either intends the manner of teaching them, which should be it, apt and acceptable words, plain and easy to be understood, and not with the enticing words of men's wisdom; or a brief summary, a compendium of Gospel truth. It was usual with both Jews and Christians to reduce the principles of their religion into a narrow compass, into a short form or breviary. The Jew had his "form of knowledge, and of the truth in the law", Rom 2:20, which was a rule to himself, and an instruction to others; and such a form, or Jewish creed, may be seen in Heb 6:1. The Apostle Paul gives a summary of the Gospel, which he preached, and which he reduces to two heads; repentance towards God, and faith towards our Lord Jesus Christ, Act 20:20 and an excellent compendium and abridgment of the Gospel, and a glorious form of sound words, we have in Rom 8:29 and such an one Timothy had heard and received from the apostle, as a "pattern" for him hereafter to preach by, as this word signifies; and as it is rendered in Ti1 1:16. There seems to be an allusion to painters, who first make their outlines, and take a rough draught before they lay on their colours and beautiful strokes; and which rough draught and first lines are the rule and pattern of their after work; and which they never exceed, but keep within the compass of: so there is a set of Gospel truths, which may be called the analogy or proportion of faith, which are a rule and pattern, as for hearers to judge by, so for ministers to preach according to, Ti1 6:3 And such a form or pattern was the apostle's doctrine to Timothy, and which he full well knew: and this form includes the doctrines concerning the trinity of persons in the Godhead, Father, Son, and Spirit, and the proper deity and distinct personality of each of them; concerning the everlasting love of the three Persons to the elect, the covenant of grace, and the transactions in it relating to them; their personal and eternal election in Christ, and his suretyship engagements for them; the state and condition of men by the fall, and through, sin, as that Adam's sin is imputed to all his posterity, and a corrupt nature propagated from him, and that man is altogether impure, and entirely impotent all that is spiritually good; as also such doctrines as concern particular redemption by Christ, satisfaction for sin by his sacrifice, free and full pardon by his blood, and justification by his imputed righteousness: regeneration and sanctification by the powerful and efficacious grace of the Spirit of God; and the final perseverance of the saints to eternal glory, as the free gift of God. And this is a form never to departed from, but to be held fast, as Timothy is exhorted; which supposes that he had it, as he had, not only in his head, but in his heart; and that there was danger of dropping it through the temptations that surrounded him, the reproach and persecution the Gospel lay under, and through the sleight of false teachers, who lay in wait to deceive, and to take every opportunity of wringing it out of his hands; and therefore it became him, as he had it, not only to hold it forth, and publish it, but to hold it fast, in opposition to any wavering about it, or cowardice in it, or departure from it in any degree. And the argument to hold it fast follows,

which thou hast heard of me; both in private conversation, and in the public ministry of the word; and which the apostle had not from men, but by the revelation of Christ; and therefore was to be depended upon, and to be abode by, or held fast, in the manner next directed to:

in faith and love which is in Christ Jesus; in the exercise of faith, and from a principle of love; which two graces always go together, and have Christ, as here, for their object: though this clause, may be connected with the word "heard", and the sense be, either that Timothy had heard Paul preach these sound doctrines with great faith and faithfulness, and with much fervency and affection to Christ, and the souls of men; or Timothy had heard them himself, and embraced and mixed them with faith, and received them in love: or it may be read in connection with "the form of sound words"; the sum of which is faith in Christ, and love to him; the Gospel is the doctrine of faith; and it puts men on discharging their duty from love to Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

Ver. 13. Hold fast the form] The catechistical principles, that method, system, short sum of divinity, that St Paul had compiled for Timothy’s use; called here not only a form, τυπος υποτυπωσις, as Rom 6:17, but a short form or brief method, such as hath both perspicuity and brevity, a platform, draught, or delineation, according to which Timothy was to steer, as by a compass.

Of wholesome words] That have a property in them, and wherein there is nothing froward or perverse, Pro 8:8, nothing that may hurt or hinder thy soul’s health; such as were the writings of Rabbis and philosophers, wherein (to say the best of them)

" Sunt bona mista malis, sunt mala mista bonis; "

together with the gold, silver, and ivory of some sound truths, they have store of apes and peacocks, toys and trifles; yea, some snakes and serpents, that may destroy the precious soul.

In faith and love] The sum of all sound doctrine and Christian duty.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hold fast the form of sound words; - see the notes at 1Ti 1:3. On the Greek word here rendered “form,” see the notes at 1Ti 1:16, where it is rendered pattern. The word means a form, sketch, or imperfect delineation - an outline. Grotius says that it here means “an exemplar, but an exemplar fixed in the mind - an idea.” Calvin says that the command is that he should adhere to the doctrine which he had learned, not only in its substance, but in its form. Dr. Tillotson explains this as meaning the profession of faith which was made by Christians at baptism. There seems to be an allusion to some summary or outline of truth which Paul had given to Timothy, though there is no evidence that it was written. Indeed, there is every presumption that, if it refers to such a summary, it was not committed to writing. If it had been, it would have been regarded as inspired, and would have taken its place in the canon of Scripture. It may be presumed that almost none of the sacred writings would have been more sacredly preserved than such a condensed summary of Christian truth. But there is no improbability in supposing that Paul, either at his ordination, or on some other occasion, may have stated the outlines of the Christian religion to Timothy, that he might have a clear and connected view of the subject. The passage, therefore, may be used as an argument for the propriety of some brief summary of doctrine as a matter of convenience, though not as having binding authority on the consciences of others. “Of sound words;” compare the notes at 1Ti 6:3. The Greek is the same in both places.

Which thou hast heard of me - This proves that he does not refer to a written creed, since what he refers to was something which he had heard.

In faith and love which is in Christ Jesus - Hold these truths with sincere faith in the Lord Jesus, and with that love which is the best evidence of attachment to him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By sound words which he had heard from Paul, can be meant nothing but the doctrine of the gospel, which, as it is itself pure, and consistent with itself, not rotten, one piece of which will not hold with the other, so it tends to make souls sound as to their spiritual health: this doctrine Timothy had been instructed in by Paul; whether he had given him a written form of them or no is not much material, for this (if he did) was not that which he would have him

hold fast, but to keep the idea or pattern of that doctrine in his mind, written in his heart, making his discourses conform to it. The sum of which form of sound words he declareth to be faith and love, for all that the gospel teacheth is either believing in the Lord Jesus Christ, or keeping his commandments, which is the demonstration of love, Joh 14:15; or else the sense may be this: Keep thyself sound in the principles of religion, which thou hast learned of me.

Which is in Christ Jesus; but do not think this enough without exercising a faith in Christ as thy Redeemer, and living in obedience to his commandments. Many an orthodox man may go to hell, notwithstanding his orthodoxy.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Form of sound words—Type of healthful doctrine.

Sound words— The same in Greek as wholesome words in 1Ti_6:3. Note, 1Ti_1:10. Form of… words, therefore, does not signify some verbal formula committed to memory, as the Lord’s Prayer or the Apostles’ Creed. Words mean principles or doctrines, and the form of sound words was the type or system of healthful theology which Timothy had often heard from St. Paul, and of which 9-11 is a summary. It was to be held in Timothy’s firm faith, and in that love which in Christ Jesus animated his heart.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Hold for hold fast, A.V; pattern for form, A.V; from for of, A.V Hold (ece). This use of ecein in the pastoral Epistles is somewhat peculiar. Incwn 1Ti_1:19, e pistin, "holding faith;" in 3:6, econtav tarion, "holding the mystery of the faith;" and here, "hold the pattern," etc. It seems to have a more active sense than merely "have," and yet not to have the very active sense of "hold fast." It may, however, well be doubted whether ece here is used in even as strong a sense as in the other two passages, inasmuch as here it follows instead of preceding the substantive (see Alford, in loc. ). The pattern (uJpotupwsin); only here and, 1Ti_1:16 (where see note) where it manifestly means a "pattern," not a "form." The word signifies a "sketch," or "outline." St. Paul"s meaning, therefore, seems to be: "For your own guidance in teaching the flock committed to you, and for a pattern which you will try and always copy, have before you the pattern or outline of sound words which you have heard of me, in faith and love which is in Christ Jesus." Sound words (uJgiainontwn logwn); see 1Ti_1:10, note. In faith and love; either hold the pattern in faith and love, or which you have heard in faith and love.

Importance of the form of sound words.

"Hold the pattern of sound words.

I THIS INJUNCTION IMPLIES THAT THE DOCTRINES OF THE GOSPEL HAD BEEN ALREADY MOULDED INTO A CERTAIN SHAPE OR SYSTEM WHICH WAS EASILY GRASPED BY THE POPULAR MIND. As necessity arose, there was a restatement, in a new form, of the faith once professed so as to neutralize false theories. Thus the Apostle John recast the doctrine of Christ"s manifestation in the world in his Epistles. There are other examples of such restatement. As errorists often seduce by an adroit use of words, it becomes necessary to have "a pattern of sound words," not merely as a witness for the truth, but as a protest against error. Timothy was in this case to adhere to the form of what he had heard from the apostle, and received with such "faith and love which is in Christ Jesus.

II THE USE OF SUCH A FORM.

1. It was a centre of doctrinal unity to the Church.

2. It exhibited the truth in a consistent light to the world.

3. It afforded a rallying point in the conflict with systems of error.

4. It tended to spiritual stability. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The pattern of sound words - The model of pure, wholesome doctrine.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 13. Have (or possess) the pattern of sound words, which thou heardest of me in faith and love which are in Christ Jesus. The term ὑποτύπωσις occurs only here and in 1Ti 1:16; nor does it mean more than pattern or exemplar, only this in the more active or vital sense: “a living expression of things (as Calvin puts it), as if they were visibly presented to the eye.” The verb with which it is connected, ἔχε, has been taken by many commentators, also in the Authorized Version, as substantially equivalent to κάτεχε, hold fast. But this is untenable. The examples appealed to do not bear out the interpretation: in several of them the meaning may fairly enough be expressed by hold, but this only in the sense of having as a possession; so, for instance, at 1Ti 1:19, we can indifferently render “having” or “holding faith and a good conscience,” and at 1Ti 3:9, “having” or “holding the mystery of the faith in a pure conscience.” The verb in each case denotes nothing more than an actual personal possessing. Abiding, then, by this only allowable sense, what is to be understood by the exhortation to Timothy, that he should possess the fresh pattern of sound words, which he had heard from the apostle? Many would take it, with Calvin and Beza, of “that form and method of teaching “which he had learned from Paul; and others, somewhat more definitely, of an outline or written sketch, which the apostle had furnished him withal (Herder, Schrader, De Wette). Alford objects to this as in one respect too specific (reading ὑποτύπωσιν as if it were τὴν ὑποτύπ.), and in another too general—away from any immediate connection with the present discourse. He would therefore render, “Have (take) an example of (the) healthy words which thou heardest of me; “and he would regard it as pointing to the declaration just uttered by the apostle in the immediately preceding verse: q.d.., Take these as a specimen or example of the sound words which thou hast so often heard from me. But this also is an explanation which has an artificial aspect, and requires too much to be supplied. Had the apostle meant precisely what it ascribes to him, we should have expected him to employ language that pointed more explicitly to the preceding declaration; nor is ἔχε, with such a rendering, exactly in its place, as is clear from the virtual displacing of have in the translation by the bracketed take. There is certainly no need for excluding the declaration in question from the sound or healthy words spoken of by the apostle; and it is quite probable that the exhortation of this verse was suggested by the healthful utterance of faith and practice therein contained. But the general form of the exhortation, and the reference at the close of it to things formerly heard by Timothy from the lips of the apostle, forbid our giving it so limited an application.

Perhaps the main scope and spirit of the exhortation could not be more happily expressed than has been done in the following comment of Chrysostom’s: “What is it that he says? I have, as it were, after the manner of painters, impressed an image of virtue on thee, and of all the things which are pleasing to God, as a certain rule and archetype and declaration which I have let down into thy soul. These things, therefore, possess; and if thou shouldst have to give counsel respecting faith, or love, or self-control, take thence your exemplars: you shall have no need to seek a pattern from others, having all these provided to your hand.” The apostle thus expresses the wish that Timothy should retain, for his own safety against error and backsliding, the many things he had heard from the apostle as the kind of living type and embodiment of whatever was healthful in the life of faith—should remember it, and keep it beside him, like a faithful monitor and guide. Not, however, that he should do this in a mechanical and formal manner—out of regard merely to the authority from which he had derived it—but in the spirit of a true disciple, as one dwelling in faith and love that are in Christ Jesus: in these, that is, as the spiritual element, or frame of mind, in which the pattern of things exhibited to him should be remembered and applied. He must with a kindred spirit appropriate them, and endeavour to carry out the high moral ends for which they were given.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

By sound words, we are to understand the doctrine of the gospel; by a form of sound words, the truths and doctrine of the gospel methodically disposed and digested; to hold it fast, is, not to swerve from it in the course of our ministry, but pertinaciously to adhere to it, not parting with it ourselves, nor suffering it to be adulterated and corrupted by others.

This form of sound words some take to be the articles of our creed, in the words wherein we now have them, probably the same in sense, if not in words. This is called, That good thing 2Ti 1:14 which was committed to Timothy to keep: meaning, that summary of Christian doctrine which was committed to his care and keeping.

Learn hence, 1. That evangelical words are sound words: All gospel- truth is of an healing nature.

Learn, 2. That a form of sound words, or a methodical system, of gospel- truths, is very profitable both for ministers and people.

Learn, 3. That such a form of sound words is very faithfully to be retained, and very carefully to be kept unto.

Learn, 4. That faith and love are the hands whereby we are to hold fast gospel-truth; Hold fast the form of sound words in faith and love, which is in Christ Jesus.

Learn, 5. That as Christians are to hold these evangelical truths fast in their judgments, so are they to hold them forth in their lives and practices: Keep by the Holy Ghost which dwelleth in us; that is, the power and assistance of the Holy Ghost will not be wanting to our endeavours, to help our memory, love, and practice, if we be not wanting to ourselves.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13, 14. Hold fast the form of sound words. Hold and teach sound doctrine, the pure faith, the gospel as Paul taught it to him, preaching it in faith and love.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. λόλων ὦν παρʼ ἐμοῦ ἤκουσας. Dr Hort (Notes on Select Readings, p. 135) held that we must translate “As a pattern of sound words, hold what thou hast heard” (see note in loc.) and that thus the attraction in case of ὦν to λόγων offered a very unusual construction. He therefore suggested that ὦν is a primitive corruption of ὅν, and WH accordingly obelise the passage. But for this conjecture there is no manuscript authority.

13. ὑποτύπωσιν. See note on 1Ti 1:16 for the meaning of this word.

ὑγιαινόντων λόγων, of sound words; see the note on 1Ti 1:10.

The usual rendering of this verse Hold the pattern of sound words which thou hast heard &c. is not free from difficulty. (1) The emphatic word is ὑποτύπωσιν as its position in the sentence shews, (2) it is used without an article and so seems to have a predicative force, (3) the verb is ἔχε, not κάτεχε; i.e. hold, not ‘hold fast’ (as in 1Co 11:2; 1Co 15:2; 1Th 5:21). But the difficulty of translating Hold, as a pattern of sound words, even those which thou hast heard from me is that we must then suppose ὧν to stand for οὔς governed by ἔχε (see crit. note). On the whole, therefore, we prefer the ordinary rendering.

ἑν πίστει καὶ ἀγάπῃ τῇ ἐν Χρ. Ἰησοῦ. The connexion is again uncertain. (a) It seems weak to take this clause with ἤκουσας. (b) It is better to take it with ἔχε, faith and love forming, as it were, the atmosphere in which the ‘sound words’ are to be preserved; but the order of the words in the sentence does not favour this. Thus (c) it has been urged that a period should be placed at ἤκουσας and that ἑν πίστει καὶ ἀγ. κ.τ.λ. are to be taken adverbially with what follows, viz. ‘In faith and love guard the good deposit.’ But this seems to deprive τὴν καλὴν παραθήκην of the emphasis which its place at the beginning of an injunction gives it. On the whole (b) seems best, and the meaning of the whole sentence is: ‘Hold as a pattern of sound words, in faith and love, what you heard from me’; cp. 2Ti 2:2.

ἐν Χρ. Ἰησοῦ. He is the source and spring of both faith and love; cp. 1Ti 3:13.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] The utmost care is required, in interpreting this verse, to ascertain the probable meaning of the words in reference to the context. On the right appreciation of this depends the question, whether they are to be taken in their strict meaning, and simple grammatical sense, or to be forced to some possible but far-fetched rendering. It has been generally, as far as I know by all the Commentators, assumed that ὑποτύπωσιν ἔχε = ἔχε (= κάτεχε, see reff.) τὴν ὑποτύπωσιν, and that then ὑγιαινόντων λόγων is to be taken as a subject. gen. after ὑποτύπ.; i.e. as in E. V., ‘Hold fast the form of sound words:’ thus making the exhortation perfectly general,—equivalent in fact to the following one in ver. 14. But to this there are several objections. The want of the art. before ὑποτύπωσιν might indeed be got over: a definite word emphatically prefixed to its verb is frequently anarthrous. But (1) this sense of ἔχε can hardly be maintained in its present unemphatic position. The sense is found (or something approaching to it, for it would require to be stronger here than in either place) in the reff.: but in both, the verb precedes the substantive, as indeed always throughout the N. T. where any stress whatever is to be laid on it. Cf., for some examples of both arrangements, (a) ἔχω preceding, with more or less reference to its sense of having or holding, as a matter to be taken into account, Mat 5:23; 8:9 , 11:15 ║ (always thus), al.,—Mar 9:50, Mar 10:21, Mar 11:22, al.,—Luk 3:11, Luk 8:6, Luk 11:5, al.,—Joh 3:15, Joh 3:16, Joh 3:29, Joh 3:36, al.,—Act 2:44, Act 2:47, Act 2:9:14, Act 2:31, &c.,—Rom 2:20, Rom 4:2, Rom 6:22 (cf. ver. 21), 12:6, &c.: and (b) ἔχω following its substantive, with always the stress on the subst., and not on the verb, Mat 3:14, Mat 3:5:46, Mat 3:8:20, &c.,—Mar 3:22, Mar 3:26, 8:Mar 3:14-18, &c.,—Luk 3:8, Luk 3:8:13, &c.,—Joh 2:3, Joh 4:17 (instances of both arrangements, and each in full significance), &c.,—Rom 14:22, &c. I cannot therefore assent to the view, which would give ἔχε the chief emphasis in the sentence, but must reserve that emphasis for ὑποτύπωσιν. Then (2) there is an objection to taking ὑποτύπωσιν as ‘a form’ with a subjective genitive,—a ‘form consisting of sound words.’ The word is once only used (ref.) elsewhere, and that in these Epistles, as a ‘pattern,’ ‘specimen:’ and there can hardly be a doubt that so uncommon a word must be taken, as again used by the same writer, in the same meaning, unless the context manifestly point to another. (3) A third objection, not so important as the other two, but still a valid one, will be that according to the usual rendering, the relative ὧν would much more naturally be ἥν, referring as it ought to do in that case to ὑποτύπωσιν, the object of ἔχε, not to the λόγοι of which that ὑποτύπωσις was composed. This being so, we shall have the rendering so far,—Have (take) an ensample of (the) healthy words which thou heardest of me in faith and love which are in Christ Jesus. Then two questions arise for us: to what (1) does ὑποτύπωσιν ἔχε refer? I answer,—to the saying immediately preceding, οἶδα γὰρ κ.τ.λ. This was one of those πιστοὶ λόγοι or ὑγιαίνοντες λόγοι, of which we hear so often in these Epistles; one which, in his timidity, Timotheus was perhaps in danger of forgetting, and of which therefore the Apostle reminds him, and bids him take it as a specimen or pattern of those sound words which had been committed to him by his father in the faith. To what (2) do the words ἐν πίστει κ. ἀγάπῃ τῇ ἐν χρ. Ἰησ. refer? Certainly not, as Thdrt., to παρʼ ἐμοῦ, taking ἐν as = περὶ (τὴν παρʼ ἐμοῦ περὶ πίστεως κ. ἀγάπης γεγενημένην διδασκαλίαν): not, again, to ἔχε, to which in our understanding of ὑποτύπωσιν ἔχε, such a qualification would be altogether inapplicable: but to ἤκουσας, reminding Timotheus of the readiness of belief, and warmth of affection, with which he had at first received the wholesome words from the mouth of the Apostle, and thus tacitly reproaching him for his present want of growth in that faith and love; q. d. Let me in thus speaking, ‘I know whom I have believed &c.,’ call to thy mind, by one example, those faithful sayings, those words of spiritual health, which thou once heardest with such receptivity and ardour as a Christian believer. (I am bound to add, that Chrys., having too much sense of the import of the Greek arrangement, does not fall into the ordinary mistake of making ἔχε = κάτεχε and emphatic, but, as will be seen, understands it, “From the ὑγιαίνοντες λόγοι which I delivered thee, take thine examples and maxims on every subject.” But that would rather require ὑγιαίνοντας λόγους οὓς … Ι subjoin his words; καθάπερ ἐπὶ τῶν ζωγράφων ἐνετυπωσάμην, φησίν, εἰκόνα σοι τῆς ἀρετῆς, καὶ τῶν τῷ θεῷ δοκούντων (εὐδοκούντων?) ἁπάντων, ὥσπερ τινὰ κανόνα κ. ἀρχέτυπον κ. ὅρους καταβαλὼν εἰς τὴν σὴν ψυχήν. ταῦτα οὖν ἔχε, κἂν περὶ πίστεως, κἂν περὶ ἀγάπης, κἂν περὶ σωφρονισμοῦ δέῃ τὶ βουλεύσασθαι, ἐκεῖθεν λάμβανε τὰ παραδείγματα. Ellic.’s note seems not altogether perspicuous. He does not enter into the difficulty: and his “not for κάτεχε, though somewhat approaching it in meaning,” leaves the student under some doubt as to whether he does or does not agree with the E. V.) Then as following on this single example, the whole glorious deposit is solemnly committed to his care:—being a servant of One who will keep that which we have entrusted to Him, do thou in thy turn keep that which He, by my means, has entrusted to thee:

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. ὑποτύπωσιν (“formam habe,” Vulg.; “formationem, ” Thd.; “exemplum, ” Jerome) here and I 1:16 (where see note) only in N.T.; cf. τύπον διδαχῆς, Rom 6:17. ὑγιαιν. λόγων, 1Ti 1:10 note.

ὑποτύπωσιν ἔχε.] “hold fast as form of teaching”; cf. I 3:9 ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει; inf. 2:2. Parry would translate “hold forth in your life: let your own character represent to the world wholesome teaching.” This is very parallel to I 4:12 τύπος γίνου τῶν πιστῶν . . . ἐν ἀγάπῃ, ἐν πίστει: but it strains the meaning of ἔχε and scarcely arises out of the context.

ὧν παρʼ ἐμοῦ ἤκουσας] ὧν is probably a loose attraction for οὕς or possibly ἅ (cf. 2:2), “hold as outline of sound teachings those teachings which you heard from me.” Hort regards ὧν as a primitive corruption of ὅν after λόγων, “hold as pattern of sound doctrines that doctrine which you heard from me.” W.-H. ii. p. 135.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The form [υποτυπωσιν] . Pasts o. o LXX, o Class. See on 1Ti 1:16.

Of sound words [υγιαινοντων λογων] . See on 1Ti 1:16.

In faith and love. The teaching is to be held, preached, and practiced, not as a mere schedule of conduct, however excellent, but with the strong conviction of faith and the favor of love.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.