For the which cause I also suffer these things
The present imprisonment and bonds in which he now was; these,
with all the indignities, reproaches, distresses, and
persecutions, came upon him, for the sake of his being a preacher
of the Gospel; and particularly for his being a teacher of the
Gentiles: the Jews hated him, and persecuted him, because he
preached the Gospel, and the more because he preached it to the
Gentiles, that they might be saved; and the unbelieving Gentiles
were stirred up against him, for introducing a new religion among
them, to the destruction of their idolatry and superstition; and
the sufferings which he endured were many; and he was appointed
to them, as well as to the Gospel, which he preached.
Nevertheless I am not ashamed;
neither of the Gospel, and the truths and ordinances of it, for
which he suffered; but he continued to own and confess it
constantly, and to preach it boldly; none of these things moved
him from it: nor of the sufferings he endured, for the sake of
it; since they were not for murder, or theft, or sedition, or any
enormity whatever, but in a good cause; wherefore he was so far
from being ashamed of them, that he took pleasure in them, and
gloried of them. Nor was he ashamed of Christ, whose Gospel he
preached, and for whom he suffered; nor of his faith and hope in
him. For it follows,
for I know whom I have believed.
A spiritual knowledge of Christ is necessary to faith in him: an
unknown Christ cannot be the object of faith, though an unseen
Christ, as to bodily sight, may be, and is. Knowledge and faith
go together: they that truly know Christ, believe in him, and the
more they know him, the more strongly do they believe in him:
such who spiritually and savingly know Christ, have seen the
glories of his person, and the fulness of his grace; and they
approve of him, as their Saviour, being every way suitable to
them, and disapprove of all others; they love him above all
others, and with all their hearts; and they put their trust in
him, and trust him with all they have; and they know whom they
trust, what an able, willing, suitable, and complete Saviour he
is. This knowledge which they have of him, is not from
themselves, but from the Father, who reveals him to them, and in
them; and from himself, who gives them an understanding that they
may know him; and from the spirit of wisdom and revelation in the
knowledge of him: and be it more or less, it is practical, and
leads to the discharge of duty, from a principle of love to
Christ; and is of a soul humbling nature, and appropriates Christ
to a man's self; and has always some degree of certainty in it;
and though it is imperfect, it is progressive; and the least
measure of it is saving, and has eternal life connected with it:
and that faith which accompanies it, and terminates on the object
known, is the grace, by which a man sees Christ in the riches of
his grace; goes to him in a sense of need of him; lays hold upon
him as a Saviour; receives and embraces him; commits its all unto
him; trusts him with all; leans and lives upon him, and walks on
in him till it receives the end of faith, even eternal salvation.
And I am persuaded that he is able to keep that which I
have
committed unto him against that day.
By that which he had committed to him is meant, not the great
treasure of his labours and sufferings for Christ, as if he had
deposited these in Christ's hands, in order to be brought forth
at the great day of account to his advantage; for though his
labours and sufferings were many, yet he always ascribed the
strength by which he endured them to the grace of God; and he
knew they were not worthy to be compared, nor made mention of,
with the glory that was to be revealed in him. Rather this may be
understood of the souls of those he had been instrumental in the
converting of, whom he had commended to Christ, hoping to meet
them as his joy and crown of rejoicing another day; though it
seems best of all to interpret it either of his natural life, the
care of which he had committed to Christ, and which he knew he
was able to preserve, and would preserve for usefulness until the
day appointed for his death; or rather his precious and immortal
soul, and the eternal welfare and salvation of it: and the act of
committing it to Christ, designs his giving himself to him,
leaving himself with him, trusting in him for eternal life and
salvation, believing he was able to save him to the uttermost;
even unto the day of death, when he hoped to be with him, which
is far better than to be in this world; and unto the day of the
resurrection, when both soul and body will be glorified with him;
and to the day of judgment, when the crown of righteousness will
be received from his hands. And what might induce the apostle,
and so any other believer, to conclude the ability of Christ to
keep the souls of those that are committed to him, are, his
proper deity, he having all the fulness of the Godhead, or the
perfections of deity dwelling in him; his being the Creator and
upholder of all things; his having accomplished the great work of
redemption and salvation, by his own arm; his mediatorial fulness
of grace and power; and his being trusted by his Father with all
the persons, grace, and glory of the elect, to whom he has been
faithful. And now the consideration of all this, as it was a
support to the apostle, under all his afflictions, and sufferings
for the Gospel, and in a view of death itself, so it may be, as
it often has been, a relief to believers, under all the sorrows
of this life, and in a prospect of death and eternity. Philo the
Jew F2 speaks in like manner as the apostle
here of (parakatayhkh
quchv) , "the depositum of the soul": though he knew not
where to commit it for safety, as the apostle did, and every true
believer does.