Christ. But you will observe also that whilst the subject-matter is the
same, the action of Timothy and Jesus respectively is different. The
former professes, or rather confesses, the good confession; the latter
witnesses. There must be some reason for the significant variation of
terms to indicate that the relation of Timothy and Jesus to the good
confession which they both made was, in some way, a different one, and
that though what they said was identical, their actions in saying it
were different.

Then there is another point of parallelism to be noticed. Timothy made
his profession 'before many witnesses,' but the Apostle calls to his
remembrance, and summons up before the eye of his imagination, a more
august tribunal than that before which he had confessed his faith, and
says that he gives him charge 'before God' (for the same word is used in
the original in both verses), 'who quickeneth all things, and before
Christ Jesus.' So the earthly witnesses of the man's confession dwindle
into insignificance when compared with the heavenly ones. And upon these
thoughts is based the practical exhortation, 'Keep the commandment
without spot.' So, then, we have three things: the great Witness and His
confession, the subordinate confessors who echo His witness, and the
practical issue that comes out of both thoughts.

I. We have the great Witness and His confession.

Now, you will remember, perhaps, that if we turn to the Gospels, we find
that all of them give the subject-matter of Christ's confession before
Pilate, as being that He was the King of the Jews. But the Evangelist
John expands that conversation, and gives us details which present a
remarkable verbal correspondence with the words of the Apostle here, and
must suggest to us that, though John's Gospel was not written at the
date of this Epistle, the fact that is enshrined for us in it was
independently known by the Apostle Paul.

For, if I may for a moment recall the incident to you, you will remember
that when Pilate put to the Saviour the question, 'Art Thou a King?'
our Lord, before He would answer, took pains to make quite clear the
sense in which the judge asked Him of His royal state. For He said,
'Sayest thou this thing of thyself, or did others tell it thee of Me? If
it is your Roman idea of a king, the answer must be, "No." If it is the
Jewish Messianic idea, the answer must be, "Yes." I must know first what
the question means, in the mind of the quest