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We must infer from this language that Timothy had become somewhat remiss since the departure of St. Paul, and needed a word of admonition and rebuke. But we must remember also, in justice to Timothy, that his position in Ephesus was an unusually trying one for a man of his age. He had been left in the city for the purpose of checking the outgrowth of heresy add licentiousness which had just begun to manifest itself. His ordinary duties were anxious and heavy: he had to rule presbyters, most of whom were older than himself; to assign to each a stipend in proportion to his work; to receive and decide on charges that might be brought against them; to regulate the almsgiving and the sisterhoods of the Church, and to ordain the presbyters and deacons. But, in addition to all this, there were leaders of rival sects in the city — Hymenaeus, Philetus, and Alexander — men, probably, of considerable intellectual power, and certainly wielding great influence in the Christian community, who would exert themselves to oppose and to thwart the youthful bishop, and who would find in the absence of St. Paul their best opportunity of doing so with effect and success. Now Timothy, as it appears, was a man of a gentle and sensitive temperament. Lacking in the sterner fibre of character, he shrank from opposition and conflict. But although no mistake was made, as the sequel proved, the weaker nature of Timothy required on occasions the support and stimulus which the robust mind of the great apostle of the Gentiles was calculated to afford. One such occasion we have before us now. There came a visible slackening in the energy and vigour with which the youthful disciple held the reins of ecclesiastical government. St. Paul beard of this declension, and immediately spoke. The old man, ready to be offered, standing just on the confines of martyrdom, and just within reach of his crown, might well speak to his younger associate. And very touching are his words, The first thought ell which we shall enlarge will be this — that there is a "gift of God" abiding in every one who names the name of Christ, and that this gift is "a spirit of power, and of love, and of a sound mind." The second thought will be this — that the gift in question may be permitted, through carelessness and neglect, to fall into decay; and that when this is the case, measures must immediately be taken to "stir up the gift" — to impart to it, by the use of suitable means, the vitality and vigour which it seems to have lost.

I. Now, according to St. Paul, A CHRISTIAN IS ONE IN WHOM THE SPIRIT OF GOD — the personal Spirit, God the Holy Ghost — HAS TAKEN UP HIS ABODE, AND BECOME, AS IT WERE, A RESIDENT AND INMATE. What constitutes a temple is the inhabitation of Deity. It is just so with ourselves. Excellence of character and beauty of disposition are not things to be despised, but they only constitute the empty habitation; and the man is not a Christian unless the Spirit of God is dwelling within him. But, again, according to St. Paul, the Spirit of God does not supply to us the place of our spirit; but leaving the man in his completeness, pervades, animates, directs, that part of. his nature by which he holds communion with the Divine. This gift of God "which is in us" is in the direction of "power, and of love, and of a sound mind." What does he mean? He means this. The office of God the Holy Ghost is to take of the things of the Lord Jesus Christ, and to "show" them to the true disciple. In other words, the Holy Ghost imparts to the soul a right understanding, a correct perception of Christian truth, and enables us to realise our own personal concern and interest in the things that are explained.

II. The apostle tells us THAT THIS GIFT OF GOD WITHIN US MAY BE ALLOWED TO WANE — may require to be "stirred up." Yes; interest abates; novelty ceases to be novelty; variety is sought for; the first flush of early love passes away; the impulse which set us a-going is expended; duties become wearisome; regularity is monotonous. And are we always aware of the process that is going on within us? Not always. We attribute it to others — to causes that are outside ourselves. I have frequently visited consumptive patients. The poor fellow, with his wasted frame, and hectic flush, and racking cough, tells you that he is a little worse to-day — A little feebler; but then he knows how to account for it — he sat inadvertently in a draught yesterday. On the occasion of your next visit he is worse; but then — he took something at one of his meals which disagreed with him. The next time he is still worse; but he sat up too late — he overstayed his usual hour of retiring to rest. He has always a reason to assign that is not the real, the right, the true one. You, watching him pityingly, can give a better account of the matter. You know that the bodily frame is decaying, — that death is stretching on with rapid strides to claim his victim. So with the symptoms of spiritual declension. The man has one excuse or another to account for his decaying interest, for his waning spirituality, for his neglect of Bible study, for his less frequent attendance at the house of God or at the table of the Lord. "Business has increased"; "his health is not what it used to be"; "the preaching is not so interesting as it once was." Well, that is his account of the matter, as the poor consumptive patient has his account of the matter. You, looking on, know that the chill torpor of worldliness has seized upon the soul, and is threatening to bring it into the icy stillness of spiritual death. I fear we are all of us subject to the waning of the life within us. Let us be on our guard, then. The "gift of God" may be in us still; but it may need "stirring up."

(G. Calthrop, M. A.)

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KJV: Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.

WEB: For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands.