
Text -- 2 Timothy 1:1-8 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: 2Ti 1:1 - -- According to the promise of the life which is in Christ Jesus ( kat' epaggelian zōēs tēs en Christōi Iēsou ).
"With a view to the fulfilmen...
According to the promise of the life which is in Christ Jesus (
"With a view to the fulfilment of the promise."See note on Tit 1:1 for this same use of

Robertson: 2Ti 1:2 - -- Beloved ( agapētoi ).
Instead of gnēsiōi (genuine) in 1Ti 1:2. He had already called Timothy agapēton (verbal adjective of agapaō ) in...
Beloved (
Instead of

Robertson: 2Ti 1:3 - -- I thank ( charin echō ).
"I have gratitude."As in 1Ti 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luk 17:9; Act...
I thank (
"I have gratitude."As in 1Ti 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luk 17:9; Act 2:47.

Robertson: 2Ti 1:3 - -- Whom I serve from my forefathers ( hōi latreuō apo progonōn ).
The relative hōi is the dative case with latreuō (see note on Rom 1:9 fo...
Whom I serve from my forefathers (
The relative

Robertson: 2Ti 1:3 - -- In a pure conscience ( en katharāi suneidēsei ).
See note on 1Ti 1:5; note on Act 23:1.

Robertson: 2Ti 1:3 - -- Unceasing ( adialeipton ).
Late and rare compound, in N.T. only here and Rom 9:2 which see. The adverb adialeiptōs is more frequent (in the papyr...
Unceasing (
Late and rare compound, in N.T. only here and Rom 9:2 which see. The adverb

Robertson: 2Ti 1:3 - -- Remembrance ( mneian ).
Old word, in N.T. only Pauline (seven times, 1Th 1:2; Rom 1:9; Phi 1:3).

Robertson: 2Ti 1:4 - -- Night and day ( nuktos kai hēmeras ).
Genitive of time, "by night and by day."As in 1Th 2:9; 1Th 3:10.

Robertson: 2Ti 1:4 - -- Longing ( epipothōn ).
Present active participle of epipotheō , old word, eight times in Paul (1Th 3:6; Phi 1:8, etc.).

Robertson: 2Ti 1:4 - -- Remembering thy tears ( memnēmenos sou tōn dakruōn ).
Perfect middle participle of mimnēskō , old and common verb with the genitive, only h...

Robertson: 2Ti 1:4 - -- That I may be filled with joy ( hina charas plērōthō ).
Final clause with hina and first aorist passive subjunctive of plēroō (with gen...

Robertson: 2Ti 1:5 - -- Having been reminded ( hupomnēsin labōn ).
"Having received (second aorist active participle of lambanō ) a reminder"(old word from hupomimne...
Having been reminded (
"Having received (second aorist active participle of

Robertson: 2Ti 1:5 - -- Of the unfeigned faith ( tēs anupokritou pisteōs ).
Late compound for which see note on 2Co 6:6; Rom 12:9.

Robertson: 2Ti 1:5 - -- Dwelt ( enōikēsen ).
First aorist active indicative of enoikeō , old verb, in N.T. only in Paul (Rom 8:11; Col 3:16).

First (
Adverb, not adjective (

Robertson: 2Ti 1:5 - -- In thy grandmother Lois ( en tēi mammēi Lōidi ).
Old word, originally the infantile word for mētēr (mother), then extended by writers to ...
In thy grandmother Lois (
Old word, originally the infantile word for

Robertson: 2Ti 1:5 - -- I am persuaded ( pepeismai ).
Perfect passive indicative of peithō , "I stand persuaded."In the Pastorals only here and 2Ti 1:12, common in Paul...

Robertson: 2Ti 1:6 - -- For the which cause ( di' hēn aitian ).
"For which cause,"stronger than dio . So in 2Ti 1:12; Tit 1:13. Only example of aitia by Paul save in Act...

Robertson: 2Ti 1:6 - -- I put thee in remembrance ( anamimnēskō ).
Old compound to remind (1Co 4:17; 2Co 7:15).

Robertson: 2Ti 1:6 - -- That thou stir up ( se anazōpurein ).
Present active infinitive of anazōpureō , old double compound (ana and zōpuron , live coal, zōos ...
That thou stir up (
Present active infinitive of

Robertson: 2Ti 1:6 - -- The gift of God ( to charisma tou theou ).
See note on 1Ti 4:14. Here Paul says mou (my), there he mentions the presbytery. Paul felt a deep person...

Robertson: 2Ti 1:7 - -- A spirit of fearfulness ( pneuma deilias ).
Here pneuma is the charisma of 2Ti 1:6, the human spirit as endowed by the Holy Spirit (Rom 8:15). De...

Robertson: 2Ti 1:7 - -- Of love ( agapēs ).
One of the gifts of the Spirit (Gal 5:22). "Which drives out fear"(Lock) as in 1Jo 4:18.

Robertson: 2Ti 1:7 - -- Of discipline ( sōphronismou ).
Late Koiné[28928]š word (from sōphronizō , to control), self-control, here only in N.T. See note on 1Ti 2:9...
Of discipline (
Late Koiné[28928]š word (from

Robertson: 2Ti 1:8 - -- Be not ashamed of ( mē epaischunthēis ).
First aorist (ingressive) passive subjunctive (in prohibition) of epaischunomai , old word, to be ashame...
Be not ashamed of (
First aorist (ingressive) passive subjunctive (in prohibition) of

Robertson: 2Ti 1:8 - -- The testimony of our Lord ( to marturion tou kuriou ).
For the old word marturion see note on 1Co 1:6; 1Co 2:1. Paul probably has in mind the sayin...

Robertson: 2Ti 1:8 - -- His prisoner ( ton desmion autou ).
As in Phi 1:12; Phm 1:1, Phm 1:9; Eph 3:1; Eph 4:1 (the first Roman captivity). Paul is in his last captivity and...

Robertson: 2Ti 1:8 - -- Suffer hardship with ( sunkakopathēson ).
First aorist active imperative of the double compound sunkakopatheō , first known use and in N.T. only ...
Suffer hardship with (
First aorist active imperative of the double compound
Vincent -> 2Ti 1:1; 2Ti 1:1; 2Ti 1:1; 2Ti 1:2; 2Ti 1:3; 2Ti 1:3; 2Ti 1:3; 2Ti 1:3; 2Ti 1:3; 2Ti 1:3; 2Ti 1:3; 2Ti 1:4; 2Ti 1:4; 2Ti 1:4; 2Ti 1:5; 2Ti 1:5; 2Ti 1:5; 2Ti 1:5; 2Ti 1:5; 2Ti 1:5; 2Ti 1:6; 2Ti 1:6; 2Ti 1:6; 2Ti 1:6; 2Ti 1:7; 2Ti 1:7; 2Ti 1:7; 2Ti 1:7; 2Ti 1:8; 2Ti 1:8; 2Ti 1:8; 2Ti 1:8; 2Ti 1:8
Vincent: 2Ti 1:1 - -- An apostle by the will of God
So 2nd Corinthians, Ephesians, Colossians. 1st Corinthians adds called or by call (κλητὸς ).
An apostle by the will of God
So 2nd Corinthians, Ephesians, Colossians. 1st Corinthians adds called or by call (

Vincent: 2Ti 1:1 - -- According to the promise, etc. ( κατ ' ἐπαγγελίαν )
Αποστόλος κατὰ does not appear in any of the Pauline salut...
According to the promise, etc. (

Vincent: 2Ti 1:1 - -- Of life which is in Christ Jesus
The phrase promise of life only here and 1Ti 4:8. o P. Life in Christ is a Pauline thought. See Rom 8:2; 2...

Vincent: 2Ti 1:2 - -- Dearly beloved ( ἀγαπητῷ )
Better, beloved . (Comp. 1Co 4:17. In 1Ti 1:2, Timothy is addressed as γνήσιος , and Titus in T...

Vincent: 2Ti 1:3 - -- I thank God ( χάριν ἔχω τῷ θεῷ )
Lit. I have thanks to God . The phrase in Luk 17:9; Act 2:47; o P. unless 2C...
I thank God (
Lit. I have thanks to God . The phrase in Luk 17:9; Act 2:47; o P. unless 2Co 1:15; 1Ti 1:12; Heb 12:28; 3Jo 1:4. Paul uses

Vincent: 2Ti 1:3 - -- I serve ( λατρεύω )
In Pastorals only here. Comp. Rom 1:9, Rom 1:25; Phi 3:3. Frequent in Hebrews. Originally, to serve for hire ...
I serve (
In Pastorals only here. Comp. Rom 1:9, Rom 1:25; Phi 3:3. Frequent in Hebrews. Originally, to serve for hire . In N.T. both of ritual service, as Heb 8:5; Heb 9:9; Heb 10:2; Heb 13:10; and of worship or service generally, as Luk 1:74; Rom 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Act 26:7. Comp.

Vincent: 2Ti 1:3 - -- From my forefathers ( ἀπὸ προγόνων )
Πρόγονος , Pasto . See on 1Ti 5:4. The phrase N.T.o . For the thought, comp. Act ...
From my forefathers (

Vincent: 2Ti 1:3 - -- With pure conscience ( ἐν καθαρᾷ συνειδήσει )
As 1Ti 3:9. The phrase, Pasto . Heb 9:14 has καθαριεῖ τὴν ...

Vincent: 2Ti 1:3 - -- That without ceasing ( ὡς ἀδιάλειπτον )
The passage is much involved. Note (1) that χάριν ἔχω τῷ θεῳ...
That without ceasing (
The passage is much involved. Note (1) that

Vincent: 2Ti 1:3 - -- I have remembrance ( ἔχω τὴν μνείαν )
The phrase once in Paul, 1Th 3:6. Commonly, μνείαν ποιοῦμαι I make...

Vincent: 2Ti 1:3 - -- Night and day ( νυκτὸς καὶ ἡμέρας )
See 1Ti 5:5. The phrase in Paul, 1Th 2:9; 1Th 3:10; 2Th 3:8. Const. with greatly de...

Vincent: 2Ti 1:4 - -- Greatly desiring ( ἐπιποθῶν )
Better, longing . Pastorals only here. Quite frequent in Paul. See Rom 1:11; 2Co 5:2; 2Co 9:14; Phi 1:...

Vincent: 2Ti 1:4 - -- Being mindful of thy tears ( μεμνημένος σου τῶν δακρύων )
The verb, μιμνήσκεσθαι in Paul, only 1Co 11...
Being mindful of thy tears (
The verb,

That I may be filled with joy
Const. with longing to see you .

Vincent: 2Ti 1:5 - -- When I call to remembrance ( ὑπόμνησιν λαβὼν )
The object of χάριν ἔχω , 2Ti 1:3. Lit. having received a ...
When I call to remembrance (
The object of

Vincent: 2Ti 1:5 - -- Unfeigned faith that is in thee ( τῆς ἐν σοὶ ἀνυποκρίτου πίστεως )
See on 1Ti 1:5. For the peculiar colloca...
Unfeigned faith that is in thee (
See on 1Ti 1:5. For the peculiar collocation of the Greek words, comp. Act 17:28; Rom 1:12; Eph 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2Ti 1:3 he speaks of serving God from his forefathers. In Act 24:14 Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets.

Vincent: 2Ti 1:5 - -- Dwelt ( ἐνῴκησεν )
Paul uses the verb with sin , the divine Spirit , God , the word of Christ , but nowhere with fai...
Dwelt (
Paul uses the verb with sin , the divine Spirit , God , the word of Christ , but nowhere with faith . The phrase faith dwells in , N.T.o . According to Paul, Christians are or stand in faith; but faith is not represented as dwelling in them. Christ dwells in the heart through faith (Eph 3:17).

Vincent: 2Ti 1:5 - -- First ( πρῶτον )
With reference to Timothy, and with a comparative sense, as Mat 5:24; Mat 7:5; Mar 3:27; 1Th 4:16, etc. This is shown by...
First (
With reference to Timothy, and with a comparative sense, as Mat 5:24; Mat 7:5; Mar 3:27; 1Th 4:16, etc. This is shown by the last clause of the verse. The writer merely means that faith had already dwelt in Timothy's grandmother and mother before it did in him. How much farther back his believing ancestry went he does not say. Comp. Act 16:1.

Vincent: 2Ti 1:5 - -- Grandmother ( μάμμῃ )
N.T. Once in lxx, 4 Macc. 16:9. Later Greek . The correct classical word is τήθη . See Aristoph. Ach . 49;...
Grandmother (
N.T. Once in lxx, 4 Macc. 16:9. Later Greek . The correct classical word is

Vincent: 2Ti 1:5 - -- I am persuaded ( πέπεισμαι )
The verb in Pastorals only here and 2Ti 1:12. Often in Paul.
I am persuaded (
The verb in Pastorals only here and 2Ti 1:12. Often in Paul.

Vincent: 2Ti 1:6 - -- Wherefore ( δἰ ἣν αἰτίαν )
Lit. for which cause . Ἁιτία not in Paul. The phrase in 2Ti 1:12; Tit 1:13; also in...

Vincent: 2Ti 1:6 - -- Stir up ( ἀναζωπυρεῖν )
N.T.o . lxx, (Gen 45:27; 1 Macc. 13:7. In Class., as Eurip. Electra , 1121, ἀν ' αὖ σὺ ζω...
Stir up (
N.T.o . lxx, (Gen 45:27; 1 Macc. 13:7. In Class., as Eurip. Electra , 1121,

Vincent: 2Ti 1:7 - -- Spirit of fear ( πνεῦμα δειλίας )
Better, of cowardice . N.T. Comp. Rom 8:15, and see on the Spirit , Rom 8:4, § 5.

Vincent: 2Ti 1:7 - -- Of power ( δυνάμεως )
Found in all the Pauline Epistles except Philemon. In Pastorals only here, 2Ti 1:8, and 2Ti 3:5. Not used by our ...
Of power (
Found in all the Pauline Epistles except Philemon. In Pastorals only here, 2Ti 1:8, and 2Ti 3:5. Not used by our writer in the sense of working miracles , which it sometimes has in Paul. Here, the power to overcome all obstacles and to face all dangers. It is closely linked with the sense of

Vincent: 2Ti 1:7 - -- Of a sound mind ( σωφρονισμοῦ )
N.T.o . o lxx, o Class. Not self-control , but the faculty of generating it in others ...

Vincent: 2Ti 1:8 - -- His prisoner ( δέσμιον αὐτοῦ )
Paul styles himself the prisoner of the Lord , Eph 3:1; Eph 4:1, Phm 1:9. Only here in ...
His prisoner (
Paul styles himself the prisoner of the Lord , Eph 3:1; Eph 4:1, Phm 1:9. Only here in Pastorals. Not in a figurative sense, one who belongs to Christ , but one who is imprisoned because of his labors as an apostle of Christ . On Paul's supposed second imprisonment, see Introd. IV.

Vincent: 2Ti 1:8 - -- Be partaker of the afflictions ( συνκακοπάθησον )
Only here and 2Ti 2:3. o lxx, o Class. The compounded συν with , not with ...
Be partaker of the afflictions (
Only here and 2Ti 2:3. o lxx, o Class. The compounded

Vincent: 2Ti 1:8 - -- According to the power of God
Which enables him to endure hardness. Connect with be partaker , etc.
According to the power of God
Which enables him to endure hardness. Connect with be partaker , etc.
That is, whom both I and my ancestors served.

Wesley: 2Ti 1:3 - -- He always worshipped God according to his conscience, both before and after his conversion One who stands on the verge of life is much refreshed by th...
He always worshipped God according to his conscience, both before and after his conversion One who stands on the verge of life is much refreshed by the remembrance of his predecessors, to whom he is going.

Perhaps frequently shed, as well as at the apostle's last parting with him.

A word not applied to a transient guest, but only to a settled inhabitant.

Probably this was before Timothy was born, yet not beyond St. Paul's memory.

Literally, blowing up the coals into a flame.

All the spiritual gifts, which the grace of God has given thee.

Wesley: 2Ti 1:7 - -- That is, the spirit which God hath given us Christians, is not the spirit of fear - Or cowardice.
That is, the spirit which God hath given us Christians, is not the spirit of fear - Or cowardice.

Wesley: 2Ti 1:7 - -- These animate us in our duties to God, our brethren, and ourselves. Power and sobriety are two good extremes. Love is between, the tie and temperament...
These animate us in our duties to God, our brethren, and ourselves. Power and sobriety are two good extremes. Love is between, the tie and temperament of both; preventing the two bad extremes of fearfulness and rashness. More is said concerning power, 1Ti 1:8; concerning love, 2Ti 2:14, &c.; concerning sobriety, 2Ti 3:1, &c.

When fear is banished, evil shame also flees away.

The gospel, and of testifying the truth of it to all men.

Wesley: 2Ti 1:8 - -- The cause of the servants of God doing his work, cannot be separated from the cause of God himself.
The cause of the servants of God doing his work, cannot be separated from the cause of God himself.

This which overcomes all things is nervously described in the two next verses.
This Epistle is the last testament and swan-like death song of Paul [BENGEL].

JFB: 2Ti 1:1 - -- Paul's apostleship is in order to carry into effect this promise. Compare "according to the faith . . . in hope of eternal life . . . promise," &c. (T...
Paul's apostleship is in order to carry into effect this promise. Compare "according to the faith . . . in hope of eternal life . . . promise," &c. (Tit 1:1-2). This "promise of life in Christ" (compare 2Ti 1:10; 2Ti 2:8) was needed to nerve Timothy to fortitude amidst trials, and to boldness in undertaking the journey to Rome, which would be attended with much risk (2Ti 1:8).

JFB: 2Ti 1:2 - -- In 1Ti 1:2, and Tit 1:4, written at an earlier period than this Epistle, the expression used is in the Greek, "my genuine son." ALFORD sees in the cha...
In 1Ti 1:2, and Tit 1:4, written at an earlier period than this Epistle, the expression used is in the Greek, "my genuine son." ALFORD sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw m him a want of firmness, whence arose the need of his stirring up afresh the faith and grace in Him (2Ti 1:6). But this seems to me not justified by the Greek word agapetos, which implies the attachment of reasoning and choice, on the ground of merit in the one "beloved," not of merely instinctive love. See TRENCH [Greek Synonyms of the New Testament].

JFB: 2Ti 1:3 - -- Whom I serve (Rom 1:9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God; but simply to asser...
Whom I serve (Rom 1:9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, &c., whom he calls "the fathers," not "progenitors" as the Greek is here; Rom 9:5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Act 23:1; Act 24:14; Act 26:6-7; Act 28:20), so Timothy should persevere firmly in the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Mal 4:6; Luk 1:17; Rom 11:23-24, Rom 11:28). Probably Paul had, in his recent defense, dwelt on this topic, namely, that he was, in being a Christian, only following his hereditary faith.

JFB: 2Ti 1:3 - -- "how unceasing I make my mention concerning thee" (compare Phm 1:4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingl...
"how unceasing I make my mention concerning thee" (compare Phm 1:4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timothy is in faith (2Ti 1:5) and graces; compare Rom 1:8-9, from which supply the elliptical sentence thus, "I thank God (for thee, for God is my witness) whom I serve . . . that (or how) without ceasing I have remembrance (or make mention) of thee," &c.

Greek, "with yearning as for one much missed."

JFB: 2Ti 1:5 - -- This increased his "desire to see" Timothy. The oldest manuscripts read, "When I called to remembrance"; implying that some recent incident (perhaps t...
This increased his "desire to see" Timothy. The oldest manuscripts read, "When I called to remembrance"; implying that some recent incident (perhaps the contrasted cowardice of the hypocrite Demas, who forsook him) had reminded him of the sincerity of Timothy's faith.

JFB: 2Ti 1:5 - -- ALFORD translates, "that was in thee." He remembers Timothy's faith in the past as a fact; its present existence in him is only matter of his confiden...
ALFORD translates, "that was in thee." He remembers Timothy's faith in the past as a fact; its present existence in him is only matter of his confident persuasion or hope.

JFB: 2Ti 1:5 - -- "made its dwelling" or abode (Joh 14:23). The past tense implies they were now dead.
"made its dwelling" or abode (Joh 14:23). The past tense implies they were now dead.

JFB: 2Ti 1:5 - -- Before it dwelt in thee. She was the furthest back of the progenitors of Timothy whom Paul knew.
Before it dwelt in thee. She was the furthest back of the progenitors of Timothy whom Paul knew.

JFB: 2Ti 1:5 - -- A believing Jewess; but his father was a Greek, that is, a heathen (Act 16:1). The faith of the one parent sanctified the child (2Ti 3:15; 1Co 7:14). ...
A believing Jewess; but his father was a Greek, that is, a heathen (Act 16:1). The faith of the one parent sanctified the child (2Ti 3:15; 1Co 7:14). She was probably converted at Paul's first visit to Lystra (Act 14:6). It is an undesigned coincidence, and so a mark of truth, that in Act 16:1 the belief of the mother alone is mentioned, just as here praise is bestowed on the faith of the mother, while no notice is taken of the father [PALEY, Horæ Paulinæ].

Greek, "but," that is, notwithstanding appearances [ALFORD].

JFB: 2Ti 1:5 - -- It dwells, or it shall dwell "in thee also." The mention of the faith of his mother and grandmother is designed as an incentive to stir up his faith.
It dwells, or it shall dwell "in thee also." The mention of the faith of his mother and grandmother is designed as an incentive to stir up his faith.

JFB: 2Ti 1:6 - -- Greek, "For which cause," namely, because thou hast inherited, didst once possess, and I trust ("am persuaded") still dost possess, such unfeigned fai...
Greek, "For which cause," namely, because thou hast inherited, didst once possess, and I trust ("am persuaded") still dost possess, such unfeigned faith [ALFORD].

JFB: 2Ti 1:6 - -- Literally, "rekindle," "revive the spark of"; the opposite of "quench" or "extinguish" (1Th 5:19). Paul does not doubt the existence of real faith in ...

JFB: 2Ti 1:6 - -- The spiritual grace received for his ministerial office, either at his original ordination, or at his consecration to the particular office of superin...

JFB: 2Ti 1:6 - -- In 1Ti 4:14, it is "with [not by] the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "BY" is applied. ...
In 1Ti 4:14, it is "with [not by] the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "BY" is applied. The presbytery were his assistants; so "with," implying merely accompaniment, is said of them. Paul was the instrument in Timothy's ordination and reception of the grace then conferred; the presbyters were the concurrent participants in the act of ordination; so the Greek, "dia" and "meta." So in ordinations by a bishop in our days, he does the principal act; they join in laying on hands with him.

JFB: 2Ti 1:7 - -- Implying that Timothy needed the exhortation "to stir up the gift of God in him," being constitutionally "timid": "For God did not give us (so the Gre...
Implying that Timothy needed the exhortation "to stir up the gift of God in him," being constitutionally "timid": "For God did not give us (so the Greek, namely, at our ordination or consecration) the spirit of fear." The spirit which He gave us, was not the spirit of timidity (literally, "cowardice," which is weakness), but of "power" (exhibited in a fearless "testimony" for Christ, 2Ti 1:8). "Power is the invariable accompaniment of the gift of the Holy Ghost. Luk 24:49; Act 1:8; compare Act 6:6, "full of faith and of the Holy Ghost," with 2Ti 1:8, "full of faith and power." Fear is the result of "the spirit of bondage" (Rom 8:15). Fear within exaggerates the causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting power; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (1Jo 4:18).

JFB: 2Ti 1:7 - -- Which moves the believer while "speaking the truth" with power, when giving his testimony for Christ (2Ti 1:8), at the same time to do so "in love" (E...

JFB: 2Ti 1:7 - -- The Greek, is rather, "the bringing of men to a sound mind" [WAHL]. BENGEL supports English Version, "a sound mind," or "sober-mindedness"; a duty to ...
The Greek, is rather, "the bringing of men to a sound mind" [WAHL]. BENGEL supports English Version, "a sound mind," or "sober-mindedness"; a duty to which a young man like Timothy especially needed to be exhorted (2Ti 2:22; 1Ti 4:12; Tit 2:4, Tit 2:6). So Paul urges him, in 2Ti 2:4, to give up worldly entanglements, which as thorns (Luk 8:14) choke the word. These three gifts are preferable to any miraculous powers whatever.

Seeing that God hath given us such a spirit, not that of fear.

JFB: 2Ti 1:8 - -- I agree with ELLICOTT, in opposition to ALFORD, that the Greek subjunctive here, with the negative, implies action completed at one time, not continue...
I agree with ELLICOTT, in opposition to ALFORD, that the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, which the present imperative would express; thus implying that Timothy had not decidedly yet evinced such feeling of shame; though I think, Paul, amidst the desertion of others who once promised fair, and from being aware of Timothy's constitutional timidity (see on 2Ti 1:7), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame (2Ti 1:8) is the companion of fear (2Ti 1:7); if fear be overcome, false shame flees [BENGEL]. Paul himself (2Ti 1:12), and Onesiphorus (2Ti 1:16), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (2Ti 1:15).

JFB: 2Ti 1:8 - -- Of the testimony which thou art bound to give in the cause of our Lord; he says "our," to connect Timothy and himself together in the testimony which ...
Of the testimony which thou art bound to give in the cause of our Lord; he says "our," to connect Timothy and himself together in the testimony which both should give for their common Lord. The testimony which Christ gave before Pilate (1Ti 6:12-13), is an incentive to the believer that he should, after His Lord's example, witness a good testimony or confession.

JFB: 2Ti 1:8 - -- The cause of God's servants is the cause of God Himself (Eph 4:1). Timothy might easily be tempted to be ashamed of one in prison, especially as not o...
The cause of God's servants is the cause of God Himself (Eph 4:1). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner.

JFB: 2Ti 1:8 - -- Rather, as Greek, "for the Gospel," that is, suffered for the Gospel (2Ti 2:3-5; Phm 1:13).

JFB: 2Ti 1:8 - -- Exhibited in having saved and called us (2Ti 1:9). God who has done the greater act of power (that is, saved us), will surely do the less (carry us sa...
Exhibited in having saved and called us (2Ti 1:9). God who has done the greater act of power (that is, saved us), will surely do the less (carry us safe through afflictions borne for the Gospel). "Think not that thou hast to bear these afflictions by thine own power; nay, it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the world to embrace salvation" [CHRYSOSTOM].
Clarke: 2Ti 1:1 - -- Paul an apostle - St. Paul at once shows his office, the authority on which he held it, and the end for which it was given him. He was an apostle - ...
Paul an apostle - St. Paul at once shows his office, the authority on which he held it, and the end for which it was given him. He was an apostle - an extraordinary ambassador from heaven. He had his apostleship by the will of God - according to the counsel and design of God’ s infinite wisdom and goodness. And he was appointed that he might proclaim that eternal life which God had in view for mankind by the incarnation of his Son Jesus Christ, and which was the end of all the promises he had made to men, and the commandments he had delivered to all his prophets since the world began. The mention of this life was peculiarly proper in the apostle, who had now the sentence of death in himself, and who knew that he must shortly seal the truth with his blood. His life was hidden with Christ in God; and he knew that, as soon as he should be absent from the body, he should be present with the Lord. With these words he both comforted himself and his son Timothy.

Clarke: 2Ti 1:3 - -- Whom I serve from my forefathers - Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping...
Whom I serve from my forefathers - Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping him

Clarke: 2Ti 1:3 - -- With pure conscience - Ever aiming to please him, even in the time when through ignorance I persecuted the Church
With pure conscience - Ever aiming to please him, even in the time when through ignorance I persecuted the Church

Clarke: 2Ti 1:3 - -- Without ceasing I have remembrance of thee - The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare th...
Without ceasing I have remembrance of thee - The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian Church, that a man particularly thanks God that he is enabled to pray for Others. And yet he that can do this most must have an increase of that brotherly love which the second greatest commandment of God requires: Thou shalt love thy neighbor as thyself. It is also a great blessing to be able to maintain the spirit of a pure friendship, especially through a considerable lapse of time and absence. He that can do so may well thank God that he is saved from that fickleness and unsteadiness of mind which are the bane of friendships, and the reproach of many once warm-hearted friends.

Clarke: 2Ti 1:4 - -- Being mindful of thy tears - Whether the apostle refers to the affecting parting with the Ephesian Church, mentioned Act 20:37, or to the deep impre...
Being mindful of thy tears - Whether the apostle refers to the affecting parting with the Ephesian Church, mentioned Act 20:37, or to the deep impressions made on Timothy’ s heart when he instructed him in the doctrine of Christ crucified, or to some interview between themselves, it is not certainly known. The mention of this by the apostle is no small proof of his most affectionate regards for Timothy, whom he appears to have loved as a father loves his only son.

Clarke: 2Ti 1:5 - -- The unfeigned faith that is in thee - Timothy had given the fullest proof of the sincerity of his conversion, and of the purity of his faith
The unfeigned faith that is in thee - Timothy had given the fullest proof of the sincerity of his conversion, and of the purity of his faith

Clarke: 2Ti 1:5 - -- Which dwelt first in thy grandmother Lois - In Act 16:1, we are informed that Paul came to Derbe and Lystra; and behold, a certain disciple was ther...
Which dwelt first in thy grandmother Lois - In Act 16:1, we are informed that Paul came to Derbe and Lystra; and behold, a certain disciple was there, named Timotheus, the son of a certain woman, who was a Jewess, and believed; but his father was a Greek. Luke, the historian, it appears, was not particularly acquainted with the family; Paul evidently was. Luke mentions the same circumstance which the apostle mentions here; but in the apostle’ s account there are particulars which argue an intimate acquaintance with the family and its history. Luke says Timothy’ s father was a Greek, consequently we may believe him to have been then in his heathen state; Paul, in mentioning the grandmother, mother, and son, passes by the father in silence; which intimates that either the father remained in his unconverted state, or was now dead. Lois and Eunice are both Grecian, and indeed heathen names; hence we are led to conclude that, although Timothy’ s mother was a Jewess according to St. Luke, yet she was a Grecian or Hellenist by birth. Lois, the grandmother, appears to have been the first convert to Christianity: she instructed her daughter Eunice, and both brought up Timothy in the Christian faith; so that he had a general knowledge of it before he met with St. Paul at Lystra. There, it appears the apostle was the instrument of the conversion of his heart to God; for a man may be well instructed in Divine things, have a very orthodox creed, and yet his heart not be changed. Instruction precedes conversion; conversion should follow it. To be brought up in the fear of God is a great blessing; and a truly religious education is an advantage of infinite worth.

Clarke: 2Ti 1:6 - -- Stir up the gift of God, which is in thee - The gift which Timothy had received was the Holy Spirit; and through him, a particular power to preach a...
Stir up the gift of God, which is in thee - The gift which Timothy had received was the Holy Spirit; and through him, a particular power to preach and defend the truth. This gift is represented here, under the notion of a fire, which, if it be not frequently stirred up, and fresh fuel added to it, will go out. This is the precise idea which the apostle had in his mind; hence the term

Clarke: 2Ti 1:7 - -- God hath not given us the spirit of fear - Here is an allusion to the giving of the law on mount Sinai. This was communicated with such terrible maj...
God hath not given us the spirit of fear - Here is an allusion to the giving of the law on mount Sinai. This was communicated with such terrible majesty as to engender fear in all the Israelites: even Moses, on the occasion, did exceedingly fear and tremble. The Gospel was ushered in, in a much milder manner; every thing was placed on a level with the human intellect; and within reach of every human spirit. Nothing was terrific, nothing forbidding; but all was inviting. The very spirit and genius of it was a spirit of power, of love, and of a sound mind
Instead of

Clarke: 2Ti 1:8 - -- Be not - ashamed of the testimony - The testimony of Christ is the Gospel in general, which proclaims Christ crucified, and redemption through his b...
Be not - ashamed of the testimony - The testimony of Christ is the Gospel in general, which proclaims Christ crucified, and redemption through his blood. In the sight of the world, there appeared to be reason why a man should be ashamed of this; ashamed of him who was crucified as a malefactor; but, when this Gospel became the power of God to the salvation of every one that believed, it was a subject to exult in. Hence the apostle, Rom 1:16 (note), said, I am not ashamed of the Gospel of Christ

Clarke: 2Ti 1:8 - -- Nor of me his prisoner - When our friends are in power and credit, we can readily acknowledge them, and take opportunities to show that we have such...
Nor of me his prisoner - When our friends are in power and credit, we can readily acknowledge them, and take opportunities to show that we have such and such connections; but when the person falls into disgrace or discredit, though we cannot pretend not to know him, yet we take care not to acknowledge him. This induced Cicero, in relation to friendships, to give for a maxim - Amicus certus in re incerta cernitur : "A true friend is known in adverse circumstances;"and from this we have borrowed our proverb, A friend in need, is a friend indeed

Clarke: 2Ti 1:8 - -- Be thou partaker of the afflictions of the Gospel - No parent could love a child better than Paul loved Timothy; and, behold! he who could wish him ...
Be thou partaker of the afflictions of the Gospel - No parent could love a child better than Paul loved Timothy; and, behold! he who could wish him nothing but what was great, honorable, and good, wishes him to be a partaker of the afflictions of the Gospel! Because, to suffer for Christ, and suffer with Christ, was the highest glory to which any human being in this state could arrive. The royal way to the crown of glory, is by the cross of Christ

Clarke: 2Ti 1:8 - -- According to the power of God - While thou hast no more affliction than thou hast grace to sustain thee under, thou canst have no cause to complain....
According to the power of God - While thou hast no more affliction than thou hast grace to sustain thee under, thou canst have no cause to complain. And God will take care that if a faithful discharge of thy duty shall expose thee to afflictions, his power manifested in thee shall be in proportion to thy necessities. His load cannot be oppressive, who is strengthened to bear it by the power of God.
Calvin: 2Ti 1:1 - -- 1.Paul an Apostle From the very preface we already perceive that Paul had not in view Timothy alone; other wise he would not have employed such lofty...
1.Paul an Apostle From the very preface we already perceive that Paul had not in view Timothy alone; other wise he would not have employed such lofty titles in asserting his apostleship; for what purpose would it have served to employ these ornaments of language in writing to one who was fully convinced of the fact? He, therefore, lays claim to that authority over all which belonged to his public character and he does this the more diligently, because, being near death, he wishes to secure the approbation of the whole course of his ministry, 135 and to seal his doctrine which he had labored so hard to teach, that it may be held sacred by posterity, and to leave a true portrait of it in Timothy.
Of Jesus Christ by the will of God First, according to his custom, he calls himself an “Apostle of Christ.” Hence it follows, that he does not speak as a private person, and must not be heard slightly, and for form’s sake, 136 like a man, but as one who is a representative of Christ. But because the dignity of the office is too great to belong to any man, except by the special gift and election of God, he at the same time pronounces a eulogy on his calling, by adding that he was ordained by the will of God His apostleship, therefore, having God for its author and defender, is beyond all dispute.
According to the promise of life That his calling may be the more certain, he connects it with the promises of eternal life; as if he had said, “As from the beginning God promised eternal life in Christ, so now he has appointed me to be the minister for proclaiming that promise.” Thus also he points out the design of his apostleship, namely, to bring men to Christ, that in him they may find life.
Which is in Christ Jesus He speaks with great accuracy, when he mentions that “the promise of life” was indeed given, in ancient times, to the fathers. (Act 26:6.) But yet he declares that this life is in Christ, in order to inform us that the faith of those who lived under the Law must nevertheless have looked towards Christ; and that life, which was contained in promises, was, in some respects, suspended, till it was exhibited in Christ.

Calvin: 2Ti 1:2 - -- 2.My beloved son By this designation he not only testifies his love of Timothy, but procures respect and submission to him; because he wishes to be a...
2.My beloved son By this designation he not only testifies his love of Timothy, but procures respect and submission to him; because he wishes to be acknowledged in him, as one who may justly be called his son, 137 The reason of the appellation is, that he had begotten him in Christ; for, although this honor belongs to God alone, yet it is also transferred to ministers, whose agency he employs for regenerating us.
Grace, mercy The word mercy, which he employs here, is commonly left out by him in his ordinary salutations. I think that he introduced it, when he poured out his feelings with more than ordinary vehemence. Moreover, he appears to have inverted the order; for, since “mercy” is the cause of “grace,” it ought to have come before it in this passage. But still it is not unsuitable that it should be put after “grace”, in order to express more clearly what is the nature of that grace, and whence it proceeds; as if he had added, in the form of a declaration, that the reason why we are loved by God is, that he is merciful. Yet this may also be explained as relating to God’s daily benefits, which are so many testimonies of his “mercy”; for, whenever he assists us, whenever he delivers us from evils, pardons our sins, and bears with our weakness, he does so, because he has compassion on us.

Calvin: 2Ti 1:3 - -- 3.I give thanks The meaning usually assigned to these words is, that Paul “gives thanks to God,” and next assigns the cause or ground of thanksgi...
3.I give thanks The meaning usually assigned to these words is, that Paul “gives thanks to God,” and next assigns the cause or ground of thanksgiving; namely, that he is unceasingly mindful of Timothy. But let my readers consider whether the following sense do not suit equally well and even better: “Whenever I remember thee in my prayers, (and I do so continually,) I also give thanks concerning thee;” for the particle
Whom I worship from my ancestors This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself.
But here it may be asked, “Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation? For hence it follows, that this will be a plausible presence for excusing all superstitions, and that it will be a crime, if any one depart, in the smallest degree, from the institutions of his ancestors, whatever these are.” The answer is easy. He does not here lay down a fixed rule, that every person who follows the religion that he received from his fathers is believed to worship God aright, and, on the other hand, that he who departs from the custom of his ancestors is at all to blame for it. For this circumstance must always be taken into account, that Paul was not descended from idolaters, but from the children of Abraham, who worshipped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles, that the Jews alone maintained the true method of worship. Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion, with which he knew that he was unjustly loaded, that he had forsaken the God of Israel, and framed for himself a strange god.
In a pure conscience It is certain that Paul’s conscience was not always pure; for he acknowledges that he was deceived by hypocrisy, while he gave loose reins to sinful desire. 139 (Rom 7:8.) The excuse which Chrysostom offers for what Paul did while he was a Pharisee, on the ground that he opposed the gospel, not through malice, but through ignorance, is not a satisfactory reply to the objection; for “a pure conscience” is no ordinary commendation, and cannot be separated from the sincere and hearty fear of God. I, therefore, limit it to the present time, in this manner, that he worships the same God as was worshipped by his ancestors, but that now he worships him with pure affection of the heart, since the time when he was enlightened by the gospel.
This statement has the same object with the numerous protestations of the apostles, as recorded in the Acts of the Apostles:
“I serve the God of my fathers, believing all things that are written in the law and in the prophets.” (Act 24:14.)
Again,
“And now I stand to be judged concerning the hope of the promise which was made to our fathers, to which hope our twelve tribes hope to come.” (Act 26:6.)
Again,
“On account of the hope of Israel I am bound with this chain.” (Act 28:20.)
In my prayers night and day Hence we see how great was his constancy in prayer; and yet he affirms nothing about himself but what Christ recommends to all his followers. We ought, therefore, to be moved and inflamed by such examples to imitate them, so far, at least, that an exercise so necessary may be more frequent among us. If any one understand this to mean the daily and nightly prayers which Paul was wont to offer at stated hours, there will be no impropriety in that view; though I give a more simple interpretation, that there was no time when he was not employed in prayer.

Calvin: 2Ti 1:5 - -- 5.Calling to remembrance that unfeigned faith Not so much for the purpose of applauding as of exhorting Timothy, the Apostle commends both his own fa...
5.Calling to remembrance that unfeigned faith Not so much for the purpose of applauding as of exhorting Timothy, the Apostle commends both his own faith and that of his grandmother and mother; for, when one has begun well and valiantly, the progress he has made should encourage him to advance, and domestic examples are powerful excitements to urge him forward. Accordingly, he sets before him his grandmother Lois and his mother Eunice, by whom he had been educated from his infancy in such a manner that he might have sucked godliness along with his milk. By this godly education, therefore, Timothy is admonished not to degenerate from himself and from his ancestors.
It is uncertain whether, on the one hand, these women were converted to Christ, and what Paul here applauds was the commencement of faith, or whether, on the other hand, faith is attributed to them apart from Christianity. The latter appears to me more probable; for, although at that time everything abounded with many superstitions and corruptions, yet God had always his own people, whom he did not suffer to be corrupted with the multitude, but whom he sanctified and separated to himself, that there might always exist among the Jews a pledge of this grace, which he had promised to the seed of Abraham. There is, therefore, no absurdity in saying that they lived and died in the faith of the Mediator, although Christ had not yet been revealed to them. But I do not assert anything, and could not assert without rashness.
And I am persuaded that in thee also This clause confirms me in the conjecture which I have just now stated; for, in my opinion, he does not here speak of the present faith of Timothy. It would lessen that sure confidence of the former eulogium, if he only said that he reckoned the faith of Timothy to resemble the faith of his grandmother and mother. But I understand the meaning to be, that Timothy, from his childhood, while he had not yet obtained a knowledge of the gospel, was imbued with the fear of God, and with such faith as proved to be a living seed, which afterwards manifested itself.

Calvin: 2Ti 1:6 - -- 6.For which cause I advise thee The more abundantly that Timothy had received the grace of God, the more attentive (the Apostle intimates) he ought t...
6.For which cause I advise thee The more abundantly that Timothy had received the grace of God, the more attentive (the Apostle intimates) he ought to be in making progress from day to day. It deserves notice that the words “for which cause” introduce this advice as a conclusion from what has been already said.
To stir up the gift of God. This exhortation is highly necessary; for it usually happens, and may be said to be natural, that the excellence of gifts produces carelessness, which is also accompanied by sloth; and Satan continually labors to extinguish all that is of God in us. We ought, therefore, on the other hand, to strive to bring to perfection everything that is good in us, and to kindle what is languid; for the metaphor, which Paul employs, is taken from a fire which was feeble, or that was in course of being gradually extinguished, if strength and flame were not added, by blowing upon it and by supplying new fuel. Let us therefore remember that we ought to apply to use the gifts of God, lest, being unemployed and concealed, they gather rust. Let us also remember that we should diligently profit by them, lest they be extinguished by our slothfulness.
Which is in thee by the laying on of my hands There can be no doubt that Timothy was invited by the general voice of the Church, and was not elected by the private wish of Paul alone; but there is no absurdity in saying, that Paul ascribes the election to himself personally, because he was the chief actor in it. Yet here he speaks of ordination, that is, of the solemn act of conferring the office of the ministry, and not of election. Besides, it is not perfectly clear whether it was the custom, when any minister was to be set apart, that all laid their hands on his head, or that one only did so, in the room and name of all. I am more inclined to the conjecture, that it was only one person who laid on his hands.
So far as relates to the ceremony, the apostles borrowed it from an ancient custom of their nation; or rather, in consequence of its being in use, they retained it; for this is a part of that decent and orderly procedure which Paul elsewhere recommends. (1Co 14:40.) Yet it may be doubted if that “laying on of hands” which is now mentioned refers to ordination; because, at that time, the graces of the Spirit, of which he speaks in the 12th chapter of the Epistle to the Romans (Rom 12:0), and in the 13th of the First Epistle to the Corinthians (1Co 13:0), were bestowed on many others who were not appointed to be pastors. But, for my own part, I think that it may be easily inferred from the former Epistle, that Paul here speaks of the office of a pastor, for this passage agrees with that,
“Do not neglect the grace which was given to thee with the laying on of the hands of the eldership.” (1Ti 4:14.)
That point being settled, it is asked, “Was grace given by the outward sign?” To this question I answer, whenever ministers were ordained, they were recommended to God by the prayers of the whole Church, and in this manner grace from God was obtained for them by prayer, and was not given to them by virtue of the sign, although the sign was not uselessly or unprofitably employed, but was a sure pledge of that grace which they received from God’s own hand. That ceremony was not a profane act, invented for the sole purpose of procuring credit in the eyes of men, but a lawful consecration before God, which is not performed but by the power of the Holy Spirit. Besides, Paul takes the sign for the whole matter or the whole transaction; for he declares that Timothy was endued with grace, when he was offered to God as a minister. Thus in this mode of expression there is a figure of speech, in which a part is taken for the whole.
But we are again met by another question; for if it was only at his ordination that Timothy obtained the grace necessary for discharging his office, of what nature was the election of a man not yet fit or qualified, but hitherto void and destitute of the gift of God? I answer, it was not then so given to him that he had it not before; for it is certain that he excelled both in doctrine and in other gifts before Paul ordained him to the ministry. But there is no inconsistency in saying, that, when God wished to make use of his services, and accordingly called him, he then fitted and enriched him still more with new gifts, or doubled those which he had previously bestowed. It does not therefore follow that Timothy had not formerly any gift, but it shone forth the more when the duty of teaching was laid upon him.

Calvin: 2Ti 1:7 - -- 7.For God hath not given to us a spirit of cowardice It is a confirmation of what he had said immediately before; and thus he continues to urge Timot...
7.For God hath not given to us a spirit of cowardice It is a confirmation of what he had said immediately before; and thus he continues to urge Timothy to display the power of the gifts which he had received. He makes use of this argument, that God governs his ministers by the Spirit of power, which is the opposite of cowardice. Hence it follows, that they ought not to lie down through slothfulness, but, sustained by great confidence and cheerfulness, should exhibit and display, by visible effects, that power of the Spirit.
The following passage occurs in the Epistle to the Romans:
“For we have not received a spirit of bondage, to be again in terror; but we have received the spirit of adoption, by which we cry, Abba, Father.” (Rom 8:15.)
That passage is, at first sight, nearly similar to this; but yet the context shews that the meaning is different. There he treats of the confidence of adoption which all believers have; but here he speaks particularly about ministers, and exhorts them, in the person of Timothy, to arouse themselves actively to deeds of valor; because God does not wish them to perform their office in a cold and lifeless manner, but to press forward powerfully, relying on the efficacy of the Spirit.
But of power, and of love, and of soberness Hence we are taught, first, that not one of us possesses that firmness and unshaken constancy of the Spirit, which is requisite for fulfilling our ministry, until we are endued from heaven with a new power. And indeed the obstructions are so many and so great, that no courage of man will be able to overcome them. It is God, therefore, who endues us with “the spirit of power;” for they who, in other respects, give tokens of much strength, fall down in a moment, when they are not upheld by the power of the Divine Spirit.
Secondly, we gather from it, that they who have slavish meanness and cowardice, so that they do not venture to do anything in defense of the truth, when it is necessary, are not governed by that Spirit by whom the servants of Christ are guided. Hence it follows, that there are very few of those who bear the title of ministers, in the present day, who have the mark of sincerity impressed upon them; for, amongst a vast number, where do we find one who, relying on the power of the Spirit, boldly despises all the loftiness which exalts itself against Christ? Do not almost all seek their own interest and their leisure? Do they not sink down dumb as soon as any noise breaks out? The consequence is, that no majesty of God is seen in their ministry. The word Spirit is here employed figuratively, as in many other passages. 140
But why did he afterwards add love and soberness? In my opinion, it was for the purpose of distinguishing that power of the Spirit from the fury and rage of fanatics, who while they rush forward with reckless impulse, fiercely boast of having the Spirit of God. For that reason he expressly states that this powerful energy is moderated by “soberness and love,” that is, by a calm desire of edifying. Yet Paul does not deny that prophets and teachers were endued with the same Spirit before the publication of the gospel; but he declares that this grace ought now to be especially powerful and conspicuous under the reign of Christ.

Calvin: 2Ti 1:8 - -- 8.Be not ashamed, therefore He said this, because the confession of the gospel was accounted infamous; and therefore he forbids that either ambition ...
8.Be not ashamed, therefore He said this, because the confession of the gospel was accounted infamous; and therefore he forbids that either ambition or the fear of disgrace shall prevent or retard him from the liberty of preaching the gospel. And he infers this from what has been already said; for he who is armed with the power of God will not tremble at the noise raised by the world, but will reckon it honorable that wicked men mark them with disgrace.
And justly does he call the gospel the testimony of our Lord; because, although he has no need of our assistance, yet he lays upon us this duty, that we shall give “testimony” to him for maintaining his glory. It is a great and distinguished honor which he confers upon us, and, indeed, upon all, (for there is no Christian that ought not to reckon himself a witness of Christ,) but chiefly pastors and teachers, as Christ said to the apostles, —
“Ye shall be witnesses to me,” (Act 1:8.)
Accordingly, the more hateful the doctrine of the gospel is in the world, the more earnestly should they labor to confess it openly.
When he adds, nor of me; by this word he reminds Timothy not to refuse to be his companion, as in a cause common to both of them; for, when we begin to withdraw from the society of those who, for the name of Christ, suffer persecution, what else do we seek than that the gospel shall be free from all persecution? Now, though there were not wanting many wicked men who thus ridiculed Timothy, — “Do you not see what has befallen your master? Do you not know that the same reward awaits you also? Why do you press upon us a doctrine which you see is hissed at by the whole world?” — still he must have been cheered by this exhortation, — “You have no reason to be ashamed of me, in that which is not shameful, for I am Christ’s prisoner;” that is, “Not for any crime or evil deed, but for his name I am kept in prison.”
But be thou a partaker of the afflictions of the gospel He lays down a method by which that which he enjoins may be done; that is, if Timothy shall prepare himself for enduring the afflictions which are connected with the gospel. Whosoever shall revolt at and shrink from the cross will always be ashamed of the gospel. Not without good reason, therefore, does Paul, while he exhorts to boldness of confession, in order that he may not exhort in vain, speak to him also about bearing the cross. 141
He adds, according to the power of God; because, but for this, and if he did not support us, we should immediately sink under the load. And this clause contains both admonition and consolation. The admonition is, to turn away his eyes from his present weakness, and, relying on the assistance of God, to venture and undertake what is beyond his strength. The consolation is, that, if we endure anything on account of the gospel, God will come forth as our deliverer, that by his power, we may obtain the victory.
Defender: 2Ti 1:2 - -- This epistle was Paul's last before his martyrdom, written from his prison cell in Rome. It is appropriate that it was written to his faithful discipl...
This epistle was Paul's last before his martyrdom, written from his prison cell in Rome. It is appropriate that it was written to his faithful disciple, Timothy. In his first epistle to Timothy, Paul called him his own son in the faith. In this, he calls him simply "my dearly beloved son." Paul had no real son of his own and Timothy's father was not a Christian, so they had grown to love each other like father and son."

Defender: 2Ti 1:4 - -- Timothy evidently had wept when he heard of Paul's imprisonment (probably his second Roman imprisonment - see note on 1Ti 1:3) and coming execution. P...
Timothy evidently had wept when he heard of Paul's imprisonment (probably his second Roman imprisonment - see note on 1Ti 1:3) and coming execution. Paul was frequently moved to tears on behalf of those whom he was trying to help (Act 20:31; Phi 3:18). John also wept (Rev 5:4) and so did Jesus (Joh 11:35; Luk 19:41). There is, indeed, "a time to weep" (Ecc 3:4)."

Defender: 2Ti 1:5 - -- There is great blessing in having a godly heritage, even when only one parent and one grandparent contribute to it (2Ti 3:15). It will be a joy to mee...
There is great blessing in having a godly heritage, even when only one parent and one grandparent contribute to it (2Ti 3:15). It will be a joy to meet Lois and Eunice in Heaven in the age to come! Also note the testimony concerning the parents of John the Baptist. "They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Luk 1:6)."

Defender: 2Ti 1:6 - -- Paul may have considered himself one of the presbytery (elders) who had special prayer for Timothy as he entered his ministry at Ephesus (see note on ...
Paul may have considered himself one of the presbytery (elders) who had special prayer for Timothy as he entered his ministry at Ephesus (see note on 1Ti 4:14)."

Defender: 2Ti 1:7 - -- Under the severe persecution of Nero, with Paul in prison and condemned to death, it would be natural for Timothy and other believers to be afraid and...
Under the severe persecution of Nero, with Paul in prison and condemned to death, it would be natural for Timothy and other believers to be afraid and to refrain from speaking out for Christ. The same tendency to fear affects believers today as well, often for much less reason. Paul would remind us that this fearful attitude is not from God. He gave us the Spirit of power (Act 1:8), the Spirit of love (Gal 5:22), and the Spirit of a sound (sober) mind (1Co 2:16)."
TSK: 2Ti 1:1 - -- an : Rom 1:1; 2Co 1:1
the promise : Joh 5:24, Joh 5:39, Joh 5:40, Joh 6:40,Joh 6:54, Joh 10:28, Joh 17:3; Rom 5:21, Rom 6:23; 2Co 1:20; Eph 3:6; Tit 1...


TSK: 2Ti 1:3 - -- I thank : Rom 1:8; Eph 1:16
whom : 2Ti 1:5, 2Ti 3:15; Act 22:3, Act 24:14, Act 26:4, Act 27:23; Gal 1:14
with : Act 23:1, Act 24:16; Rom 1:9, Rom 9:1;...

TSK: 2Ti 1:4 - -- desiring : 2Ti 4:9, 2Ti 4:21; Rom 1:11, Rom 15:30-32; Phi 1:8, Phi 2:26; 1Th 2:17-20, 1Th 3:1
being : Act 20:19, Act 20:31, Act 20:37, Act 20:38; Rev ...

TSK: 2Ti 1:5 - -- I call : Psa 77:6
unfeigned : Psa 17:1, Psa 18:44, Psa 66:3, Psa 81:15 *marg. Jer 3:10; Joh 1:47; 2Co 6:6; 1Ti 1:5, 1Ti 4:6; 1Pe 1:22
thy mother : Psa...

TSK: 2Ti 1:6 - -- I put : 2Ti 2:14; Isa 43:26; 1Ti 4:6; 2Pe 1:12, 2Pe 3:1; Jud 1:5
that : 2Ti 4:2; Exo 35:26, Exo 36:2; Matt. 25:15-30; Luk 19:13; Rom 12:6-8; 1Th 5:19;...

TSK: 2Ti 1:7 - -- the spirit : Act 20:24, Act 21:13; Rom 8:15; Heb 2:15; 1Jo 4:18
but : Mic 3:8; Zec 4:6; Luk 10:19, Luk 24:49; Act 1:8, Act 6:8, Act 9:22, Act 10:38; 1...
the spirit : Act 20:24, Act 21:13; Rom 8:15; Heb 2:15; 1Jo 4:18
but : Mic 3:8; Zec 4:6; Luk 10:19, Luk 24:49; Act 1:8, Act 6:8, Act 9:22, Act 10:38; 1Co 2:4
of love : Rom 5:5; Gal 5:22; Col 1:8; 1Pe 1:22
a sound : Psa 119:80; Pro 2:7, Pro 8:14; Luk 8:35, Luk 15:17; Act 26:11, Act 26:25; 2Co 5:13, 2Co 5:14

TSK: 2Ti 1:8 - -- ashamed : 2Ti 1:12; Psa 119:46; Isa 51:7; Mar 8:38; Luk 9:26; Act 5:41; Rom 1:16, Rom 9:33; Eph 3:13; 1Pe 4:14
the testimony : Psa 19:7; Isa 8:20; Joh...
ashamed : 2Ti 1:12; Psa 119:46; Isa 51:7; Mar 8:38; Luk 9:26; Act 5:41; Rom 1:16, Rom 9:33; Eph 3:13; 1Pe 4:14
the testimony : Psa 19:7; Isa 8:20; Joh 15:27, Joh 19:35; Eph 4:17; 1Ti 2:6; 1Jo 4:14; 1Jo 5:11, 1Jo 5:12; Rev 1:2, Rev 12:11, Rev 19:10
his prisoner : 2Ti 1:16, 2Ti 2:9; Eph 3:1, Eph 4:1; Phi 1:7
be thou : 2Ti 2:3, 2Ti 2:11, 2Ti 2:12, 2Ti 4:5; Rom 8:17, Rom 8:18, Rom 8:36; 1Co 4:9-13; 2Co 11:23-27; Phi 3:10; Col 1:24; 1Th 3:4; 1Pe 4:13-15; Rev 1:9, Rev 12:11
according : 2Ti 4:17; Rom 16:25; 2Co 6:7, 2Co 12:9, 2Co 12:10; Phi 4:13; Col 1:11; 1Pe 1:5; Jud 1:24

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: 2Ti 1:1 - -- Paul, an apostle of Jesus Christ, - See the notes at Rom 1:1. By the will of God - Called to be an apostle in accordance with the divine ...
Paul, an apostle of Jesus Christ, - See the notes at Rom 1:1.
By the will of God - Called to be an apostle in accordance with the divine will and purpose; see the notes at Gal 1:1.
According to the promise of life which is in Christ Jesus - In accordance with the great promise of eternal life through the Saviour; that is, he was called to be an apostle to carry out the great purpose of human salvation; compare Eph 3:6. God has made a promise of life to mankind through faith in the Lord Jesus, and it was with reference to this that he was called to the apostleship.

Barnes: 2Ti 1:2 - -- To Timothy, my dearly beloved son; - See the notes at 1Ti 1:2. Grace, mercy, and peace - see the notes at Rom 1:7.

Barnes: 2Ti 1:3 - -- I thank God, whom I serve from my forefathers - Paul reckoned among his forefathers the patriarchs and the holy men of former times, as being o...
I thank God, whom I serve from my forefathers - Paul reckoned among his forefathers the patriarchs and the holy men of former times, as being of the same nation with himself, though it may be that he also included his more immediate ancestors, who, for anything known to the contrary, may have been distinguished examples of piety. His own parents, it is certain, took care that he should be trained up in the ways of religion; compare the Phi 3:4-5 notes; Act 26:4-5. The phrase "from my forefathers,"probably means, after the example of my ancestors. He worshipped the same God; he held substantially the same truths; he had the same hope of the resurrection and of immortality; he trusted to the same Saviour having come, on whom they relied as about to come. His was not, therefore, a different religion from theirs; it was the same religion carried out and perfected. The religion of the Old Testament and the New is essentially the same; see the notes at Act 23:6.
With pure conscience - see the notes at Act 23:1.
That without ceasing - compare the Rom 12:12 note; 1Th 5:17 note.
I have remembrance of thee in my prayers night and day - see the notes at Phi 1:3-4.

Barnes: 2Ti 1:4 - -- Greatly desiring to see thee; - see 2Ti 4:9, 2Ti 4:21. It was probably on, account of this earnest desire that this Epistle was written. He wis...
Greatly desiring to see thee; - see 2Ti 4:9, 2Ti 4:21. It was probably on, account of this earnest desire that this Epistle was written. He wished to see him, not only on account of the warm friendship which he had for him, but because he would be useful to him in his present circumstances; see the introduction, Section 3.
Being mindful of thy tears - Alluding probably to the tears which he shed at parting from him. The occasion to which he refers is not mentioned; but nothing is more probable than that Timothy would weep when separated from such a father and friend. It is not wrong thus to weep, for religion is not intended to make us stoics or savages.
That I may be filled with joy - By seeing you again. It is easy to imagine what joy it would give Paul, then a prisoner, and forsaken by nearly all his friends, and about to die, to see a friend whom he loved as he did this young man. Learn hence, that there may be very pure and warm friendship between an old and young man, and that the warmth of true friendship is not diminished by the near prospect of death.

Barnes: 2Ti 1:5 - -- When I call to remembrance the unfeigned faith that is in thee; - notes, 1Ti 1:5. On the faith of Timothy, see the notes at 1Ti 4:6. Which...
When I call to remembrance the unfeigned faith that is in thee; - notes, 1Ti 1:5. On the faith of Timothy, see the notes at 1Ti 4:6.
Which dwelt first in thy grandmother Lois - That is, the same faith dwelt in her; or, she was a sincere believer in Christ. It would seem probable, from this, that she was the first of the family who had been converted. In the Acts of the Apostles Act 16:1, we have an account of the family of Timothy: - "Then came he to Derbe and Lystra; and behold a certain disciple was there, named Timotheus, the son of a certain woman which was a Jewess, and believed; but his father was a Greek."In this account no mention is made of the grandmother Lois, but there is no improbability in supposing that Paul was better acquainted with the family than Luke. There is, at any rate, no contradiction between the two accounts; but the one confirms the other, and the "undesigned coincidence"furnishes an argument for the authenticity of both. See Paley’ s Horae Paulinae, in loc. As the mother of Timothy was a Hebrew, it is clear that his grandmother was also. Nothing more is known of her than is mentioned here.
And in thy mother Eunice - In Act 16:1, it is said that the mother of Timothy was "a Jewess, and believed;"but her name is not mentioned. This shows that Paul was acquainted with the family, and that the statement in the Epistle to Timothy was not forged from the account in the Acts . Here is another "undesigned coincidence."In the history in the Acts , nothing is said of the father, except that he was "a Greek,"but it is implied that he was not a believer. In the Epistle before us, nothing whatever is said of him. But the piety of his mother alone is commended, and it is fairly implied that his father was not a believer. This is one of those coincidences on which Paley has constructed his beautiful argument in the Horae Paulinae in favor of the genuineness of the New Testament.

Barnes: 2Ti 1:6 - -- That thou stir up the gift of God - Greek, That thou "kindle up"as a fire. The original word used here denotes the kindling of a fire, as by be...
That thou stir up the gift of God - Greek, That thou "kindle up"as a fire. The original word used here denotes the kindling of a fire, as by bellows, etc. It is not uncommon to compare piety to a flame or a fire, and the image is one that is obvious when we speak of causing that to burn more brightly. The idea is, that Timothy was to use all proper means to keep the flame of pure religion in the soul burning, and more particularly his zeal in the great cause to which he had been set apart. The agency of man himself is needful to keep the religion of the heart warm and glowing. However rich the gifts which God has bestowed upon us, they do not grow of their own accord, but need to be cultivated by our own personal care.
Which is in thee by the putting on of my hands - In connection with the presbytery; see the notes at 1Ti 4:14. This proves that Paul took part in the ordination of Timothy; but it does not prove either that he performed the duty alone, or that the "ordaining virtue,"whatever that was, was imparted by him only; because:
\caps1 (1) i\caps0 t is expressly said 1Ti 4:14, that he was ordained by the laying on of the hands of the presbytery, of which Paul was doubtless one; and,
\caps1 (2) t\caps0 he language here used, "by the putting on of my hands,"is just such as Paul, or any other one of the presbytery, would use in referring to the ordination of Timothy, though they were all regarded as on a level. It is such an expression as an aged Presbyterian, or Congregational, or Baptist minister would address to a son whom he had assisted to ordain. Nothing would be more natural than to remind him that his own hands had been laid on him when he was set apart to the work of the ministry. It would be in the nature of a tender, pathetic, and solemn appeal, bringing all that there was in his own character, age, and relation to the other, to bear on him, in order to induce him to be faithful to his trust. On other occasions, he would naturally remind him that others had united with him in the act, and that he had derived his authority through the presbytery, just as Paul appeals to Timothy, 1Ti 4:14. But no one would now think of inferring from this, that he meant to be understood as saying that he alone had ordained him, or that all the authority for preaching the gospel had been imparted through his hands, and that those who were associated with him only expressed "concurrence;"that is, that their presence there was only an unmeaning ceremony. What was the "gift of God"which had been conferred in this way, Paul specifies in the next verse 2Ti 1:7. It is "the spirit of power, and of love, and of a sound mind."The meaning is, that these had been conferred by God, and that the gift had been recognized by his ordination. It does not imply that any mysterious influence had gone from the hands of the ordainers, imparting any holiness to Timothy which he had not before.

Barnes: 2Ti 1:7 - -- For God hath not given us the spirit of fear - A timorous and servile spirit. This is said in order to encourage Timothy, who was not improbabl...
For God hath not given us the spirit of fear - A timorous and servile spirit. This is said in order to encourage Timothy, who was not improbably modest and diffident.
But of power - Power to encounter foes and dangers; power to bear up under trials; power to triumph in persecutions. That is, it is the nature of the gospel to inspire the mind with holy courage; compare, however, Luk 24:49.
And of love - Love to God and to the souls of men. The tendency of This, also, is to "cast out fear"1Jo 4:18, and to make the mind bold and constant. Nothing will do more to inspire courage, to make a man fearless of danger, or ready to endure privation and persecution, than "love."The love of country, and wife, and children, and home, makes the most timid bold when they are assailed; and the love of Christ and of a dying world nerves the soul to great enterprises, and sustains it in the deepest sorrows.
And of a sound mind - The Greek word denotes one of sober mind; a man of prudence and discretion. The state referred to here is that in which the mind is well balanced, and under right influences; in which it sees things in their just proportions and relations; in which it is not feverish and excited, but when everything is in its proper place. It was this state of mind which Timothy was exhorted to cultivate; this which Paul regarded as so necessary to the performance of the duties of his office. It is as needful now for the minister of religion as it was then.

Barnes: 2Ti 1:8 - -- Be not thou therefore ashamed of the testimony of our Lord - Do not be ashamed to bear your testimony to the doctrines taught by the Lord Jesus...
Be not thou therefore ashamed of the testimony of our Lord - Do not be ashamed to bear your testimony to the doctrines taught by the Lord Jesus; Joh 3:11, Joh 3:32-33; Joh 7:7; compare Act 10:22; Act 20:24; 1Co 1:6; Rev 22:16. Paul seems to have apprehended that Timothy was in some danger of being ashamed of this gospel, or of shrinking back from its open avowal in the trials and persecutions to which he now saw it exposed him.
Nor of me his prisoner - Of the testimony which I have borne to the truth of the gospel. This passage proves that, when Paul wrote this Epistle, he was in confinement; compare Eph 3:1; Eph 6:20; Phi 1:13-14, Phi 1:16; Col 4:3, Col 4:18; Phm 1:9. Timothy knew that he had been thrown into prison on account of his love for the gospel. To avoid that himself, there might be some danger that a timid young man might shrink from an open avowal of his belief in the same system of truth.
But be thou partaker of the afflictions of the gospel - The sufferings to which the profession of the gospel may expose you; compare the notes at Col 1:24.
According to the power of God - That is, according to the power which God gives to those who are afflicted on account of the gospel. The apostle evidently supposes that they who were subjected to trials on account of the gospel, might look for divine strength to uphold them, and asks him to endure those trials, relying on that strength, and not on his own.
Poole: 2Ti 1:2 - -- See Poole on "1Ti 1:2" ; there he calls him his own son, testifying his relation, here his beloved son, to testify his affection to him. The sa...

Poole: 2Ti 1:3 - -- Paul here by his forefathers either intends his immediate parents, or Abraham, Isaac, and Jacob; for he served the same God whom they served.
But ...
Paul here by his forefathers either intends his immediate parents, or Abraham, Isaac, and Jacob; for he served the same God whom they served.
But how did Paul from his forefathers serve God with pure conscience, who was a native Jew, and zealous in that religion, in opposition to the faith of the gospel, which alone purifieth the heart? Act 15:9 .
Solution A pure conscience seemeth here to signify the same with Phi 3:6 , touching the righteousness which is in the law, blameless. Paul was strict to the rules of that religion which he professed, though that religion was not that which universally purifieth the heart. Or else his meaning is, that he at this time served that God who was the God of his forefathers, with a pure conscience.
That without ceasing I have remembrance of thee in my prayers night and day: he either thanketh God on the behalf of Timothy for his gifts and graces, or else he blesseth God, that had put it into his heart daily to remember Timothy in his prayers, Phm 1:4 ; by which expression he both lets us know the mutual duty of Christians to pray one for another, and also that when we find any inclinations to do our duty, we ought to acknowledge them to God, being not of ourselves sufficient to one good thought.

Poole: 2Ti 1:4 - -- There was a great brotherly love amongst primitive Christians, so as the apostle often expresseth his desire to see such Christians as were at a dis...
There was a great brotherly love amongst primitive Christians, so as the apostle often expresseth his desire to see such Christians as were at a distance from him, Rom 1:11 1Th 2:17 ; but he expresseth aparticular reason of his desire to see Timothy, remembering the
tears he shed at his parting from him and the rest, Act 20:37,38 ; besides the desire he had by his presence to satisfy him, and give him occasion of joy with which he also should be filled unless he speaketh of the joy he promised himself when he saw Timothy, upon his seeing the improvement he had made both of his graces and gifts in the ministerial office.

Poole: 2Ti 1:5 - -- The apostle expresseth another cause of his affection to Timothy, viz. his sincere owning and adhering to the profession of the gospel; as his
gran...
The apostle expresseth another cause of his affection to Timothy, viz. his sincere owning and adhering to the profession of the gospel; as his
grandmother Lois and his mother Eunice had done before him (he saith nothing of his father, for he was a Jew proselyted, or a heathen, Act 16:1 ); and though he could not infallibly determine, yet he was verily persuaded of his sincerity also.

Poole: 2Ti 1:6 - -- Wherefore I put thee in remembrance: Paul’ s affection to Timothy was so far from abating his faithfulness to him, that it quickened him to admo...
Wherefore I put thee in remembrance: Paul’ s affection to Timothy was so far from abating his faithfulness to him, that it quickened him to admonish him to be faithful in his ministry.
That thou stir up the gift of God which is in thee and to that end, he adviseth him to put new life unto that holy fire (the word signifies the recovering of fire choked with ashes or decaying) which God had kindled in him, by daily prayer, and meditating on the things of God and use of his gifts, improving those spiritual abilities which God had given him.
By the putting on of my hands upon the prayers of Paul and the presbytery, when he was by them set apart to the work of an evangelist, for the end for which God had given them to him.

Poole: 2Ti 1:7 - -- For God hath not given us the spirit of fear: fear in this place signifieth fearfuluess, or cowardice, or poorness of spirit, in opposition to that...
For God hath not given us the spirit of fear: fear in this place signifieth fearfuluess, or cowardice, or poorness of spirit, in opposition to that holy fortitude which becomes ministers; this, he saith, is none of the gifts of the Holy Spirit, and proceedeth not from God.
But of power: by power he means Christian courage and fortitude, not declining duty because of danger threatening us in the performance, but enabling us to encounter the greatest dangers and difficulties.
And of love love to God, and to the souls of his people; love so strong as to constrain us to be willing to lay down our lives for Christ, and for his church and people.
And of a sound mind

Poole: 2Ti 1:8 - -- Be not thou therefore ashamed of the testimony of our Lord either the testimony of Christ himself; who before Pontius Pilate witnessed a good confes...
Be not thou therefore ashamed of the testimony of our Lord either the testimony of Christ himself; who before Pontius Pilate witnessed a good confession; or that testimony which thou art obliged to give, for the ministers of Christ are to be witnesses unto him, Act 1:8 .
Nor of me his prisoner: by this it appears that Paul was a prisoner at Rome when he wrote this; he would not have Timothy ashamed to own him, and the doctrine he had taught, because of that circumstance.
But be thou partaker of the afflictions of the gospel; that is, be thou content, if God calls thee to it, to take a share with me in those afflictions which I suffer for preaching and professing the gospel, or those afflictions which are inseparable from the gospel.
According to the power of God; through the power of God, for it is given to us on the behalf of Christ, as to believe, so to suffer for Christ’ s sake, Phi 1:29 .
Haydock: 2Ti 1:3 - -- Whom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, wh...
Whom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, which was true, even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ. (Witham)

Haydock: 2Ti 1:5 - -- Thy grandmother, Lois. The principal intention St. Paul seems to have had in writing this second epistle to Timothy, was, to comfort him under the m...
Thy grandmother, Lois. The principal intention St. Paul seems to have had in writing this second epistle to Timothy, was, to comfort him under the many hardships under which he laboured for the faith of Christ. To this end he endeavours first to strengthen his faith, by calling to his mind the example given him in his grandmother, as also in his mother, Eunice. Some likewise think St. Paul is here exhorting Timothy to a desire of martyrdom in the perfect discharge of his ministry, by his own example; as the same writers think it most probable that he was confined in prison at Rome, or at Laodicea, at the time he wrote this epistle. (Denis the Carthusian) ---
Certain [1] that in thee also. (Witham)
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[BIBLIOGRAPHY]
Certus sum, Greek: pepeismai, persuasum habeo.

Haydock: 2Ti 1:6 - -- That thou stir up [2] the grace of God. In the Greek is a metaphor for fire that is blown up again. ---
Which is in thee by the imposition of my ...
That thou stir up [2] the grace of God. In the Greek is a metaphor for fire that is blown up again. ---
Which is in thee by the imposition of my hands, when thou wast ordained bishop. (Witham) ---
The grace, which St. Paul here exhorts Timothy to stir up in him, was the grace he had received by imposition of hands, either in his confirmation, or at receiving the sacrament of orders, being a bishop. This verse seems to shew that the imposition of hands is used in these two sacraments, as the essential matter of the sacraments, being the instrumental cause of the grace therein conferred. (Denis the Carthusian)
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[BIBLIOGRAPHY]
Ut resuscites, Greek: anazopurein, quasi sopitum ignem excitare.

Haydock: 2Ti 1:7 - -- Of fear. [3] Of a cowardly fear, and want of courage. ---
Of sobriety. [4] Though the Protestants here translate of a sound mind, yet they transl...
Of fear. [3] Of a cowardly fear, and want of courage. ---
Of sobriety. [4] Though the Protestants here translate of a sound mind, yet they translate the same Greek word by sobriety in divers other places, as Acts xxvi. 25; 1 Timothy ii. 9 and 15 and chap. iii. 2; Titus i. 8. &c. (Witham)
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[BIBLIOGRAPHY]
Timoris, Greek: deilias, timiditatis, it is not Greek: phobou.
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[BIBLIOGRAPHY]
Et sobrietatis, Greek: kai sophronismou.

Haydock: 2Ti 1:8 - -- Labour with [5] the gospel. That is, labour with me in preaching, &c. Or by the Greek, be partner with me in suffering. (Witham)
=============...
Labour with [5] the gospel. That is, labour with me in preaching, &c. Or by the Greek, be partner with me in suffering. (Witham)
===============================
[BIBLIOGRAPHY]
Collabora, Greek: sugkakopatheson. Mala ferto mecum.
Gill: 2Ti 1:1 - -- Paul an apostle of Jesus Christ,.... Not of men, nor by men, but by Jesus Christ, from whom he was sent; by whom he was qualified; in whose name he ca...
Paul an apostle of Jesus Christ,.... Not of men, nor by men, but by Jesus Christ, from whom he was sent; by whom he was qualified; in whose name he came, and ministered; and whom he preached. Of his name Paul, and of his office, as an apostle; see Gill on Rom 1:1 into which office he came
by the will of God; not by the will of man, no, not of the best of men, of James, Cephas, or John, or any of the other apostles; nor by his own will, he did not thrust himself into this office, or take this honour upon himself; nor was it owing to any merits of his, which he always disclaims, but to the will and grace of God; it was by the secret determining will of God, that he was from all eternity separated unto the Gospel of Christ; and it was by the revealed will of God to the church, that he, with Barnabas, was set apart to the ministry of the word; see Rom 1:1.
According to the promise of life which is in Christ Jesus; or "with respect unto it"; this points at the sum and substance, or subject matter, and end of his apostleship, for which this grace was given to him, which was to publish the free promise of life and salvation by Jesus Christ. By "life" here is meant, not this corporeal life, which, and a continuation of it, were promised in the covenant of works, on condition of man's obedience to it; but eternal life, the promise of which is a free promise made by God, of his own free sovereign will and pleasure, in the covenant of grace, from everlasting; and is an absolute and unconditional one, not at all depending upon the works of the law, or obedience to it; see Rom 14:16 and this promise is "in Christ", in whom all the promises are yea and arisen: for it was made before the world began, Tit 1:2 when the persons on whose account it was made were not in actual being; but Christ, their head and representative, then existed; and to him it was given, and into his hands was it put for them, where it is sure to all the seed; and not only the promise, but the life itself is in him, and which is here intended. Christ, as Mediator, asked it of his Father for all his people, and he gave it to him, where it is hid safe and secure. Christ is the Prince or author of life; he is the procuring cause of it; he was sent, and came, that his sheep might have it; he gave his flesh, his human nature for it; and by his sufferings and death removed all obstructions which sin had thrown in the way, and opened the way for their enjoyment of it; and he is the giver of it to as many as the Father has given him; nor is it to be had in any other way, or of any other; but of him; and it lies in the knowledge of him, communion with him, and conformity to him. Now it is the business, of Gospel ministers, not to direct persons to work for life, or to seek to obtain eternal life by their own works of righteousness, but to hold forth the word of life, or to show men the way of life and salvation by Christ alone.

Gill: 2Ti 1:2 - -- To Timothy, my dearly beloved son,.... Not in a natural, but in a spiritual sense; and not on account of his being an instrument of his conversion, bu...
To Timothy, my dearly beloved son,.... Not in a natural, but in a spiritual sense; and not on account of his being an instrument of his conversion, but by reason of that instruction in the doctrines of the Gospel which he gave him, it being usual to call disciples children; and he calls him so, because as a son, he, being young in years, served with him, and under him, as a father, in the Gospel of Christ; for whom he had a very great affection, on account of his having been a companion with him in his travels, and very useful to him in the ministry, and because of his singular and eminent gifts, great grace, religion, and holiness: Grace, mercy, and peace, &c. See Gill on 1Ti 1:2.

Gill: 2Ti 1:3 - -- I thank God,.... After the inscription and salutation follows the preface to the epistle; which contains a thanksgiving to God upon Timothy's account,...
I thank God,.... After the inscription and salutation follows the preface to the epistle; which contains a thanksgiving to God upon Timothy's account, and has a tendency to engage his attention to what he was about to write to him in the body of the epistle. God is the object of praise and thanksgiving, both as the God of nature and providence, and as the God of all grace; for every good thing comes from him, and therefore he ought to have the glory of it; nor should any glory, as though they had not received it: and he is here described, as follows,
whom I serve from my forefathers with pure conscience; the apostle served God in the precepts of the law, as in the hands of Christ, and as written upon his heart by the Spirit of God, in which he delighted after the inward man, and which he served with his regenerated mind; and also in the preaching of the Gospel of Christ, in which he was very diligent and laborious, faithful and successful: and this God, whom he served, was the God of his "forefathers", of Abraham, Isaac, and Jacob, and of Benjamin, of whose tribe he was, and also of his more immediate ancestors. The Ethiopic version renders it, "from my original"; for though he preached the Gospel of Christ, and asserted the abrogation of the ceremonial law, yet he worshipped the one, true, and living God, the God of Israel, and was not an apostate from the true religion, as his enemies would insinuate: and this service of his was performed with a "pure conscience": every man has a conscience, but the conscience of every natural man is defiled with sin; and that is only a pure one, which is sprinkled and purged with the blood of Christ; and whereby a person is only fitted to serve the living God, without the incumbrance of dead works, and slavish fear, and with faith and cheerfulness; and such a conscience the apostle had, and with such an one he served God. For this refers not to his serving of God, and to his conscience, while a Pharisee and a persecutor; for however moral was his conduct and conversation then, and with what sincerity and uprightness soever he behaved, his conscience was not a pure one. He goes on to observe what he thanked God for,
that without ceasing I have remembrance of thee in my prayers night and day; that God had laid him upon his heart, and that he had such reason to remember him at the throne of grace continually. We learn from hence, that the apostle prayed constantly night and day; and if so great a man as he stood in need of continual prayer, much more we; and that in his prayers he was not unmindful of his friends, though at a distance from him; and in both these he is to be imitated: it becomes us to pray without ceasing: to pray always, and not faint and give out, to pray every day and night; and to pray for others as well as for ourselves, for all the saints, yea, for our enemies, as well as for our friends.

Gill: 2Ti 1:4 - -- Greatly desiring to see thee,.... In his former epistle he had desired him to stay at Ephesus, there being some work for him to do, which made it nece...
Greatly desiring to see thee,.... In his former epistle he had desired him to stay at Ephesus, there being some work for him to do, which made it necessary he should continue; but now having answered the apostle's purpose, and he standing in need of him at Rome, being without any assistant there, some having left him, and others were left by him in other places, and others were sent by him elsewhere; and it having been some time since he saw Timothy, he longed for a sight of him:
being mindful of thy tears; shed either at the afflictions and sufferings of the apostle, of which Timothy, being his companion, was an eyewitness, and he being of a truly Christian sympathizing spirit, wept with those that wept; or at their parting from each other, as in Act 20:37
that I may be filled with joy; at the sight of him, and not at the remembrance of his tears; for the last clause is to be read in a parenthesis, and these words stand not connected with that, but with the preceding part of the text. The apostle intimates, that a sight of his dearly beloved son Timothy would fill him with joy amidst all his troubles and afflictions he endured for the Gospel: this is an instance of hearty, sincere, and strong affection.

Gill: 2Ti 1:5 - -- When I call to remembrance the unfeigned faith that is in thee,.... This caused him to give thanks to God for it, whose gift it is and made him the mo...
When I call to remembrance the unfeigned faith that is in thee,.... This caused him to give thanks to God for it, whose gift it is and made him the more desirous of seeing one, who was a true believer, and an Israelite indeed. This is to be understood of the grace of faith, which was implanted in the heart of Timothy by the Spirit of God, and was genuine and sincere; he believed with the heart unto righteousness; his faith worked by love to God, and Christ, and to his people, and was attended with good works;
which dwelt first in thy grandmother Lois: who was his grandmother, not by his father's side, who was a Greek, but by his mother's side; and so the Syriac version renders it, "thy mother's mother"; who, though she might not know that the Messiah was come in the flesh, and that Jesus of Nazareth was he, yet believed in the Messiah to come, and died in the faith of it, and in a dependence upon righteousness and salvation by him; and so her faith was of the same kind with Timothy's; and which dwelt in her, and continued with her to the last:
and thy mother Eunice: who was a Jewess, and a believer in Christ, Act 16:1 though her name is a Greek one, and so is her mother's name; hers signifies "good victory", and is the name of one of the Nereides, the daughters of Oceanus a; and her mother's signifies "better", or "more excellent". She lived, it seems, if her mother did not, to know that Christ was come, and that Jesus, the son of Mary, was he; and she believed in him for righteousness, life, and salvation; and in her this faith dwelt and abode to the end.
And I am persuaded that in thee also; not only that faith was in him, and that that was unfeigned, but that it also dwelt, remained, and would continue with him to the end of life; for true faith is an abiding grace, it is a gift of God, that is irrevocable, and without repentance; Christ is the author and finisher of it, and prays that it fail not, whose prayers are always heard; it is begun, carried on, and performed by the power of God, and has salvation inseparably connected with it. Now when the same faith is said to dwell, first in his grandmother, and in his mother, and in him, this is not to be understood as if this grace was conveyed from one to another by natural generation; for grace comes not that way, only sin; men are not born of blood, but of God; but the sense is, that the same like precious faith was obtained by one, as by another. This was a rich family mercy, and deserved special notice, as being a thing uncommon, and required a particular thanksgiving; and is designed as a motive and encouragement to stir up Timothy to the exercise of that grace, and every other gift God had bestowed upon him, as in the following verse.

Gill: 2Ti 1:6 - -- Wherefore I put thee in remembrance,.... Because of the great affection the apostle had for Timothy, and because of that confidence he had of him, tha...
Wherefore I put thee in remembrance,.... Because of the great affection the apostle had for Timothy, and because of that confidence he had of him, that unfeigned faith dwelt in him, as well as because this had had a place in his relations before him; he therefore acts the part of a kind monitor to him, and, upon these considerations, doubts not of succeeding in his following admonition:
that thou stir up the gift of God which is in thee; by "the gift" is meant his ministerial gift; for what qualifies men for the ministry, is not anything natural in them, nor acquired by them, but what is given unto them, and that of God: and this was "in" him; it continued with him; it was not lost by him, nor taken from him, as gifts may be, when they are not used; and yet it seems as if there was some decline, some backwardness and indifference as to the exercise of it: he might be too remiss, negligent, and forgetful of it; wherefore the apostle puts him in mind to "stir" it up: there is in the word used a metaphor taken from coals of fire covered with ashes, as if almost extinct, and need to be blown up into a flame, and a very apt one it is; since the gifts of the Spirit, especially his extraordinary ones, such as ministers in those times had, are compared to fire: see Mat 3:11 and these may be reinflamed or increased, when they seem on the decline, by reading, meditation, prayer, and the frequent exercise of them. Agreeably to this the Arabic version renders it, "that thou kindle the fire of the gift of God which is in thee"; and the rather the apostle took this freedom with Timothy, not only because of his superior age and office, but because this gift was through his means;
by the putting on of my hands; though not alone, but with the rest of the presbytery; See Gill on 1Ti 4:14.

Gill: 2Ti 1:7 - -- For God hath not given us the spirit of fear,.... A pusillanimous, cowardly spirit, so as to be afraid of men or devils, of what they will say or do; ...
For God hath not given us the spirit of fear,.... A pusillanimous, cowardly spirit, so as to be afraid of men or devils, of what they will say or do; and so as to be discouraged in, sink under, or be deterred from the work of the Lord, the preaching of the Gospel, opposing the errors of false teachers, and reproving men for their sins, and doing other parts of the ministerial function; such a spirit is not from God, and such a fear brings a snare:
but of power, and such is the Spirit of God, who is called "power from high"; Luk 24:49 by which the minds of Christ's servants are fortified against reproaches and persecutions for his sake, and are strengthened to resist Satan's temptations, to endure hardness as good soldiers of Christ, to quit themselves like men, in opposition to false teachers, and to do the will and work of God:
and of love; to God, and Christ, and his church, and which is a fruit of the Holy Spirit; and such who have it seek not their own ease and credit, but the glory of God, the interest of Christ, and the good of souls; and having such a spirit, and fired with such love, they are not easily intimidated by the adversary;
and of a sound mind: in the principles and doctrines of the Gospel; and which shows itself in a prudent conduct and behaviour; in sobriety, moderation, temperance, purity, and honesty; all which may be signified by the word here used: and these who have such dispositions and qualities from God, will not easily give way to the enemies of religion, or decline their duty for fear of them.

Gill: 2Ti 1:8 - -- Be not then therefore ashamed of the testimony of our Lord,.... Either that testimony which Christ bore personally by his doctrine and miracles, and b...
Be not then therefore ashamed of the testimony of our Lord,.... Either that testimony which Christ bore personally by his doctrine and miracles, and by his sufferings and death; or rather the Gospel so called, because it comes from Christ, and because it is a testimony concerning him; concerning his person, his offices, his righteousness, blood, sacrifice, and satisfaction; concerning his obedience, sufferings, death, resurrection, ascension, session at God's right hand, intercession for his people, and second coming to judgment; and concerning life and salvation by him: and which no preacher or professor of Christ has reason to be ashamed of, it being so true in itself, so great, so glorious, and so useful; and whoever is, Christ will be ashamed of him another day:
nor of me his prisoner; for Paul was now a prisoner at Rome, but not for any capital crime, or for any immorality, but for the sake of Christ, and for preaching his Gospel; wherefore none of his friends had any reason to be ashamed of him; he was suffering in a glorious cause, and setting a noble example to others; it looks as if Timothy was somewhat blameworthy in this respect.
But be thou partaker of the afflictions of the Gospel; the Gospel is here represented as a person suffering afflictions, and the apostle would have Timothy suffer them as that did, and along with it; he means those afflictions which come upon men for preaching and professing the Gospel; for though the Gospel is a Gospel of peace, yet, through the corruption and depravity of men, it brings a sword, division, and trouble. Tribulation arises on account of it; and this should be endured patiently, and constantly, for the sake of it:
according to the power of God; which is only sufficient to enable persons to bear them; and is mentioned for the encouragement of Timothy and others, to endure them cheerfully.

expand allCommentary -- Verse Notes / Footnotes


NET Notes: 2Ti 1:4 Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the ...



NET Notes: 2Ti 1:7 Or “a spirit,” denoting the human personality under the Spirit’s influence as in 1 Cor 4:21; Gal 6:1; 1 Pet 3:4. But the reference t...

Geneva Bible: 2Ti 1:1 Paul, an apostle of Jesus Christ by the will of God, ( a ) according to the promise of life which is in Christ Jesus,
( a ) Sent of God to preach tha...

Geneva Bible: 2Ti 1:3 ( 1 ) I thank God, whom I serve from [my] ( b ) forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night ...

Geneva Bible: 2Ti 1:6 ( 2 ) Wherefore I put thee in remembrance that thou ( c ) stir up the gift of God, which is in thee by the putting on of my hands.
( 2 ) He urges us ...

Geneva Bible: 2Ti 1:7 For God hath not given us the spirit of ( d ) fear; but of power, and of love, and of a sound mind.
( d ) To pierce us through, and terrify us, as me...

Geneva Bible: 2Ti 1:8 ( 3 ) Be not thou therefore ashamed of the testimony of our Lord, nor of me ( e ) his prisoner: but be thou partaker of the afflictions of the ( f ) g...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> 2Ti 1:1-18
TSK Synopsis: 2Ti 1:1-18 - --1 Paul's love to Timothy, and the unfeigned faith which was in Timothy himself, his mother, and grandmother.6 He is exhorted to stir up the gift of Go...
Maclaren: 2Ti 1:1-7 - --A Veteran's Counsels To A Young Soldier
Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesu...

Maclaren: 2Ti 1:7 - --What Kind Of Men Christ Makes
For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.'--2. Tim. 1:7.
THE parts ...
MHCC -> 2Ti 1:1-5; 2Ti 1:6-14
MHCC: 2Ti 1:1-5 - --The promise of eternal life to believers in Christ Jesus, is the leading subject of ministers who are employed according to the will of God. The bless...

MHCC: 2Ti 1:6-14 - --God has not given us the spirit of fear, but the spirit of power, of courage and resolution, to meet difficulties and dangers; the spirit of love to h...
Matthew Henry -> 2Ti 1:1-5; 2Ti 1:6-14
Matthew Henry: 2Ti 1:1-5 - -- Here is, I. The inscription of the epistle Paul calls himself an apostle by the will of God, merely by the good pleasure of God, and by his grace,...

Matthew Henry: 2Ti 1:6-14 - -- Here is an exhortation and excitation of Timothy to his duty (2Ti 1:6): I put thee in remembrance. The best men need remembrancers; what we know w...
Barclay: 2Ti 1:1-7 - --When Paul speaks of his own apostleship there are always certain unmistakable notes in his voice. To him it was always certain things.
(a) His apostl...

Barclay: 2Ti 1:1-7 - --Paul's object in writing is to inspire and strengthen Timothy for his task in Ephesus. Timothy was young and he had a hard task in battling against t...

Barclay: 2Ti 1:8-11 - --It is inevitable that loyalty to the gospel will bring trouble. For Timothy, it meant loyalty to a man who was regarded as a criminal, because as P...

Barclay: 2Ti 1:8-11 - --(iv) It is the gospel of grace. It is not something which we achieve, but something which we accept. God did not call us because we are holy; he c...
Constable: 2Ti 1:1 - --I. SALUTATION 1:1-2
As usual, Paul wrote what he did in his salutation to set the tone for his emphasis in the r...

Constable: 2Ti 1:3-7 - --A. Timothy's past faithfulness 1:3-7
Paul gave thanks to God for Timothy's past faithfulness to his Lord and encouraged him to continue faithful. He d...

Constable: 2Ti 1:8-14 - --B. Charges to remain loyal 1:8-14
Paul gave his young protégé exhortations to encourage him fu...
