Text -- 2 Timothy 1:4-18 (NET)

1:4 As I remember your tears, I long to see you, so that I may be filled with joy. 1:5 I recall your sincere faith that was alive first in your grandmother Lois and in your mother Eunice, and I am sure is in you. 1:6 Because of this I remind you to rekindle God’s gift that you possess through the laying on of my hands. 1:7 For God did not give us a Spirit of fear but of power and love and self-control. 1:8 So do not be ashamed of the testimony about our Lord or of me, a prisoner for his sake, but by God’s power accept your share of suffering for the gospel. 1:9 He is the one who saved us and called us with a holy calling, not based on our works but on his own purpose and grace, granted to us in Christ Jesus before time began, 1:10 but now made visible through the appearing of our Savior Christ Jesus. He has broken the power of death and brought life and immortality to light through the gospel! 1:11 For this gospel I was appointed a preacher and apostle and teacher. 1:12 Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day. 1:13 Hold to the standard of sound words that you heard from me and do so with the faith and love that are in Christ Jesus. 1:14 Protect that good thing entrusted to you, through the Holy Spirit who lives within us. 1:15 You know that everyone in the province of Asia deserted me, including Phygelus and Hermogenes. 1:16 May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment. 1:17 But when he arrived in Rome, he eagerly searched for me and found me. 1:18 May the Lord grant him to find mercy from the Lord on that day! And you know very well all the ways he served me in Ephesus.

Commentary -- Word/Phrase Notes (per phrase)

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 here in the Pastorals and elsewhere by Paul only in 1Co 11:2. Probably an allusion to the scene at Miletus (Act 20:37). Cf. Act 20:19.

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 genitive case charas ), a verb common with Paul (Rom 8:4; Rom 13:8).

Robertson: 2Ti 1:5

Having been reminded ( hupomnēsin labōn ).

"Having received (second aorist active participle of lambanō ) a reminder"(old word from hupomimnēskō , to remind, in N.T. only here and 1Pe 1:13). For the idiom see note on Rom 7:8, Rom 7:11. A reminder by another while anamnēsis remembrance (1Co 11:24.) is rather a recalling by oneself (Vincent).

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).

Robertson: 2Ti 1:5

First ( prōton ).

Adverb, not adjective (prōtē ).

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 grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy’ s mother, since Timothy’ s father was a Greek (Act 16:1). Probably both grandmother and mother became Christians.

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’ s other writings (Rom 8:38, etc.).

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 28:20.

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 and pur , then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See note on 1Th 5:19 for the figure of fire concerning the Holy Spirit. See anaptō in Luk 12:49.

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 personal interest in Timothy. See note on 1Co 7:7; Rom 6:23; Rom 11:29 for the gift of God.

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). Deilia is an old word (deilos , deidō ) and always in a bad sense of cowardice, only here in N.T.

Robertson: 2Ti 1:7

Of power ( dunameōs ).

One of Paul’ s characteristic words (Rom 1:16).

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 for sōphrosunē .||

Robertson: 2Ti 1:8

Be not ashamed of ( mē epaischunthēis ).

First aorist (ingressive) passive subjunctive (in prohibition) of epaischunomai , old word, to be ashamed. Again in 2Ti 1:16 without augment (epaischunthēn ), transitive use of the passive voice as often in the Koiné[28928]š (Robertson, Grammar , p. 818). See Rom 1:16; Rom 6:21. "Do not become ashamed"(as he had not).

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 saying of Jesus preserved in Mar 8:38 (Luk 9:26). See also 2Ti 2:12.

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 refers to it again in 2Ti 1:16; 2Ti 2:9.

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 here and 2Ti 2:3 (in eccles. writers). But kakopatheō , to suffer evil, is old verb (2Ti 2:9; 2Ti 4:5). Paul is fond of compounds of sun . Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (sun ) suffering with the Lord Jesus and Paul "for the gospel"(tōi euaggeliōi , dative case rather than associative instrumental "with").

Robertson: 2Ti 1:8

According to the power of God ( kata dunamin theou ).

Given by God (2Co 6:7).

Robertson: 2Ti 1:9

Called us with a holy calling ( kalesantos klēsei hagiāi ).

Probably dative, "to a holy calling."Klēsis here apparently not the invitation, but the consecrated service, "the upward calling"(Phi 3:14). See note on 1Co 7:20; Eph 4:1, Eph 4:4 for the use of kaleō with klēsis . Paul often uses kaleō of God’ s calling men (1Th 2:12; 1Co 1:9; Gal 1:6; Rom 8:20; Rom 9:11).

Robertson: 2Ti 1:9

Purpose ( prothesin ).

See note on Rom 9:11; Eph 1:11 for prothesin .

Robertson: 2Ti 1:9

Which was given ( tēn dotheisan ).

First aorist passive articular participle agreeing with charis (grace), a thoroughly Pauline expression (1Co 3:10; Rom 12:3, Rom 12:6, etc.), only here in Pastoral Epistles.

Robertson: 2Ti 1:9

Before times eternal ( pro chronōn aiōniōn ).

See note on Tit 1:2.

Robertson: 2Ti 1:10

But hath now been manifested ( phanerōtheisan de nun ).

First aorist passive participle of phaneroō agreeing with charin . See Tit 1:3; Col 1:26; Col 3:4 for phaneroō and the contrast made.

Robertson: 2Ti 1:10

By the appearing ( dia tēs epiphaneias ).

Only here of the Incarnation (except the verb, Tit 2:11; Tit 3:4), but for the second coming see note on Tit 2:13.

Robertson: 2Ti 1:10

Who abolished death ( katargēsantos men ton thanaton ).

First aorist active participle of katargeō , the very phrase in 1Co 15:26; Heb 2:14.

Robertson: 2Ti 1:10

Brought to light ( phōtisantos de ).

First aorist active participle of phōtizō , literary Koiné[28928]š word for which see note on 1Co 4:5; Eph 1:18, to turn the light on.

Robertson: 2Ti 1:10

Life and incorruption ( zōēn kai aphtharsian ).

The opposite of thanatos , "life and immortality"(unchangeable life).

Robertson: 2Ti 1:11

For which ( eis ho ).

For the gospel. See note on 1Ti 2:7 for this verse.

Robertson: 2Ti 1:12

These things ( tauta ).

His imprisonment in Rome.

Robertson: 2Ti 1:12

Yet I am not ashamed ( all' ouk epaischunomai ).

Plain reference to the exhortation to Timothy in 2Ti 1:8.

Robertson: 2Ti 1:12

Him whom I have believed ( hōi pepisteuka ).

Dative case of the relative (hōi ) with the perfect active of pisteuō , the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted.

Robertson: 2Ti 1:12

I am persuaded ( pepeismai ).

See 2Ti 1:5.

Robertson: 2Ti 1:12

To guard ( phulaxai ).

First aorist active infinitive of phulassō , the very word used in 1Ti 6:20 with parathēkēn as here, to guard against robbery or any loss.

Robertson: 2Ti 1:12

That which I have committed unto him ( tēn parathēkēn mou ).

Literally, "my deposit,"as in a bank, the bank of heaven which no burglar can break (Mat 6:19.). See this word also in 2Ti 1:14. Some MSS. have the more common parakatathēkē (a sort of double deposit, para , beside, down, kata ).

Robertson: 2Ti 1:12

Against that day ( eis ekeinēn tēn hēmeran ).

The day of Christ’ s second coming. See also 2Ti 1:18; 2Ti 4:8; 2Th 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1Th 5:2; 2Th 2:2; 1Co 1:8; 2Co 1:14), the day of Christ or Jesus Christ (Phi 1:6, Phi 1:10; Phi 2:16), the day (1Th 5:4; 1Co 3:13; Rom 13:12), the day of redemption (Eph 4:20), the day of judgment (Rom 2:5, Rom 2:16).

Robertson: 2Ti 1:13

The pattern of sound words ( hupotupōsin hugiainontōn logōn ).

See note on 1Ti 1:16 for hupotupōsin and note on 1Ti 1:10 for hugiainō .

Robertson: 2Ti 1:13

Which ( hōn ).

Genitive plural with ēkousas (didst hear) or attracted to case of logōn (akouō is used either with the accusative or the genitive).

Robertson: 2Ti 1:14

That good thing which was committed unto thee ( tēn kalēn parathēkēn ).

Simply, "the good deposit."

Robertson: 2Ti 1:14

Guard ( phulaxon ).

As in 1Ti 6:20. God has also made an investment in Timothy (cf. 2Ti 1:12). Timothy must not let that fail.

Robertson: 2Ti 1:14

Which dwelleth in us ( tou enoikountos en hēmin ).

It is only through the Holy Spirit that Timothy or any of us can guard God’ s deposit with us.

Robertson: 2Ti 1:15

Are turned away from me ( apestraphēsan me ).

Second aorist passive (still transitive here with me ) of apostrephō , for which verb see note on Tit 1:14. For the accusative with these passive deponents see Robertson, Grammar , p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial (2Ti 4:16). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy. Nothing else is known of Phygelus and Hermogenes except this shameful item.

Robertson: 2Ti 1:16

Grant mercy ( dōiē eleos ).

The phrase nowhere else in the N.T. Second aorist active optative of didōmi , the usual form being doiē . This is the usual construction in a wish about the future.

Robertson: 2Ti 1:16

Unto the house of Onesiphorus ( tōi Onēsiphorou oikōi ).

The same phrase in 2Ti 4:19. Apparently Onesiphorus is now dead as is implied by the wish in 2Ti 1:18.

Robertson: 2Ti 1:16

For he oft refreshed me ( hoti pollakis me anepsuxen ).

First aorist active indicative of anapsuchō , old verb, to cool again, in lxx and Koiné[28928]š often, here only in N.T., but anapsuxis in Act 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment.

Robertson: 2Ti 1:16

Was not ashamed of my chain ( halusin mou ouk epaischunthē ).

Passive deponent again (first aorist indicative) with accusative as in 2Ti 1:8. For halusin (chain) see note on Eph 6:20. Note absence of augment in epaischunthē .

Robertson: 2Ti 1:17

When he was in Rome ( genomenos en Romēi ).

Second aorist middle participle of ginomai (coming to Rome, happening in Rome).

Robertson: 2Ti 1:17

He sought me diligently and found me ( spoudaiōs ezētēsen me kai heuren ).

Effective aorists both of them (first of zēteō , second of heuriskō ). He did it at the risk of his own life apparently.

Robertson: 2Ti 1:18

Grant to him to and mercy ( dōiē autōi heurein eleos ).

Second aorist active optative in wish for the future again as in 2Ti 1:16. Find mercy from the Lord (Jesus) as he found me.

Robertson: 2Ti 1:18

Thou knowest very well ( beltion su ginōskeis ).

Literally, "thou knowest better (than I),"for he did those things in Ephesus where thou art. Only N.T. example of beltion , in D text of Act 10:28.

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 1:8, etc. The compounded preposition ἐπὶ does not denote intensity, as A.V. greatly , but direction . Comp. 2Ti 4:9, 2Ti 4:21.

Vincent: 2Ti 1:4

Being mindful of thy tears ( μεμνημένος σου τῶν δακρύων )

The verb, μιμνήσκεσθαι in Paul, only 1Co 11:2. In Pastorals only here. The words give the reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. One is naturally reminded of the parting of Paul with the Ephesians elders at Miletus (Act 20:17 ff., see especially Act 20:37). Holtzmann remarks that Paul's discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (Act 20:23), and Paul appears as a prisoner (2Ti 1:8). He must fulfill his course {Act 20:24); here he has fulfilled it (2Ti 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Act 20:29, Act 20:30); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers.

Vincent: 2Ti 1:4

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 reminding . The phrases N.T.o . Ὑπόμνησις reminding (but sometimes intransitive, remembrance ), only here, 2Pe 1:13; 2Pe 3:1. In lxx three times. As distinguished from ἀνάμνησις remembrance (1Co 11:24, 1Co 11:25) it signifies a reminding or being reminded by another; while ἀνάμνησις is a recalling by one's self.

Vincent: 2Ti 1:5

Unfeigned faith that is in thee ( τῆς ἐν σοὶ ἀνυποκρίτου πίστεως )

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 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 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; Plato, Repub . 461 D. From the emphasis upon Timothy's receiving his training from his Jewish mother, it has been inferred that his father died early. That he was the child of a mixed marriage appears from Act 16:1

Vincent: 2Ti 1:5

I am persuaded ( πέπεισμαι )

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 Luke, Acts, and Hebrews. Paul's expression is διό or διὰ τοῦτο .

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 ζωπυρεῖς νείκη νέα you are rekindling old strifes . From ἀνά again ζωός alive , πῦρ fire . Τὸ ζώπυρον is a piece of hot coal , an ember , a spark . Plato calls the survivors of the flood σμικρὰ ζώπυρα τοῦ τῶν ἀνθρώπων γένους διασεσωσμένα small sparks of the human race preserved . The word is, therefore, figurative, to stir or kindle the embers . Ἁνὰ combines the meanings again and up, rekindle or kindle up. Vulg. only the former, resuscitare. Comp. ἀνάπτειν kindle up , Luk 12:49; Jam 3:5. It is not necessary to assume that Timothy's zeal had become cold.

Vincent: 2Ti 1:6

The gift of God ( τὸ χάρισμα τοῦ θεοῦ )

See on 1Ti 4:14.

Vincent: 2Ti 1:6

The laying on of my hands

See on 1Ti 4:14.

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 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 παρρησία boldness .

Vincent: 2Ti 1:7

Of love ( ἀγάπης )

See on Gal 5:22.

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 or in one's self , making them σώφρονες of sound mind . Comp. Tit 2:4. Rend. discipline . See on σωφροσύνη 1Ti 2:9.

Vincent: 2Ti 1:8

Be not ashamed ( μὴ ἐπαισχυνθῇς )

See on Luk 9:26.

Vincent: 2Ti 1:8

Testimony ( μαρτύριον )

See on 1Ti 2:6.

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 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 the gospel , as Rev., but with me . Share afflictions with me for the gospel.

Vincent: 2Ti 1:8

According to the power of God

Which enables him to endure hardness. Connect with be partaker , etc.

Vincent: 2Ti 1:9

Who hath saved us

Salvation is ascribed to God. See on our Savior , 1Ti 1:1.

Vincent: 2Ti 1:9

Called ( καλέσαντος )

Comp. 1Ti 6:12, and see Rom 8:30; Rom 9:11; 1Co 1:9; Gal 1:6; 1Th 2:12. It is Paul's technical term for God's summoning men to salvation. In Paul the order is reversed: called , saved .

Vincent: 2Ti 1:9

With a holy calling ( λκήσει ἁγίᾳ )

Κλῆσις , calling , often in Paul; but the phrase holy calling only here. In Paul, κλῆσις sometimes as here, with the verb καλεῖν to call , as 1Co 7:20; Eph 4:1, Eph 4:4.

Vincent: 2Ti 1:9

Purpose ( πρόθεσιν )

See on Act 11:23; see on Rom 9:11.

Vincent: 2Ti 1:9

Grace which was given ( χάριν τὴν δοθεῖσαν )

Comp. Rom 12:3, Rom 12:6; Rom 15:15; 1Co 3:10; Eph 3:8; Eph 4:7. The phrase only here in Pastorals.

Vincent: 2Ti 1:9

Before the world began ( πρὸ χρόνων αἰωνίων )

See additional note on 2Th 1:9. In Pastorals the phrase only here and Tit 1:2. Not in Paul. Lit. before eternal times . If it is insisted that αἰώνιος means everlasting , this statement is absurd. It is impossible that anything should take place before everlasting times. That would be to say that there was a beginning of times which are from everlasting . Paul puts the beginnings of salvation in God's purpose before the time of the world (1Co 2:7; 1Pe 1:20); and Christ's participation in the saving counsels of God prior to time, goes with the Pauline doctrine of Christ's preexistence. The meaning, therefore, of this phrase is rightly given in A.V.: before the world began , that is, before time was reckoned by aeons or cycles. Then, in that timeless present, grace was given to us in God's decree , not actually , since we did not exist. The gift planned and ordered in the eternal counsels is here treated as an actual bestowment.

Vincent: 2Ti 1:10

Made manifest ( φανερωθεῖσαν )

See on 1Ti 3:16. In contrast with the preceding clause, this marks the historical fulfillment in time of the eternal, divine counsel. Comp. Tit 1:3. There is an implication that the divine counsel was hidden until the fitting time: comp. Eph 3:5, and see Col 1:26.

Vincent: 2Ti 1:10

By the appearing ( διὰ τῆς ἐπιφανείας )

See on 2Th 2:8; see on 1Ti 6:14.

Vincent: 2Ti 1:10

Who hath abolished ( καταργήσαντος )

Better, since he made of none effect . In Pastorals only here. Frequent in Paul. See on make without effect , Rom 3:3, and comp. is swallowed up , 1Co 15:54. Notice the association of the verb with ἐπιφάνεια appearing in 2Th 2:8.

Vincent: 2Ti 1:10

Brought to light ( φωτίσαντος )

Only here in Pastorals. In Paul, 1Co 4:5; Eph 1:18; Eph 3:9.

Vincent: 2Ti 1:10

Immortality ( ἀφθαρσίαν )

Better, incorruption . With this exception, only in Paul. See Wisd. 2:23; 6:9; 4 Macc. 9:22; 17:12.

Vincent: 2Ti 1:11

A teacher of the Gentiles ( διδάσκαλος ἐθνῶν )

Omit of the Gentiles . Comp. 1Ti 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle , and describes himself as preaching (κηρύσσων ); but he nowhere calls himself διδάσκαλος a teacher , although he uses διδάσκειν to teach , of himself, 1Co 4:17; Col 1:28. He also uses διδαχή teaching , of matter given by him to the converts, Rom 6:17; Rom 16:17; 1Co 14:6. He distinguishes between the apostle and the teacher, 1Co 12:28; Eph 4:11.

Vincent: 2Ti 1:12

I am not ashamed

Comp. 2Ti 1:8, and Rom 1:16.

Vincent: 2Ti 1:12

Whom I have believed ( ᾧ πεπίστευκα )

Or, in whom I have put my trust . See on Joh 1:12; see on Joh 2:22; see on Rom 4:5.

Vincent: 2Ti 1:12

Able ( δυνατός )

Often used with a stronger meaning, as 1Co 1:26, mighty ; Act 25:5, οἱδυνατοὶ the chief men: as a designation of God, ὁ δυνατός the mighty one , Luk 1:49 : of preeminent ability or power in something, as of Jesus, δυνατός ἐν ἔργῳ καὶ λόγῳ mighty in deed and word , Luk 24:19 : of spiritual agencies, " The weapons of our warfare are δυνατὰ mighty ," etc., 2Co 10:4. Very often in lxx.

Vincent: 2Ti 1:12

That which I have committed ( τὴν παραθήκην μου )

More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1Ti 6:20). It was the form of sound words (2Ti 1:13); that which Timothy had heard from Paul (2Ti 2:2); that fair deposit (2Ti 1:14). It was the gospel to which Paul had been appointed (2Ti 1:11); which had been intrusted to him (1Ti 1:11; Tit 1:3; comp. 1Co 9:17; Gal 2:7; 1Th 2:4). The verb παρατιθέναι to commit to one's charge is a favorite with Luke. See Luk 12:48; Act 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust - funds of the church . In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: " Keep my deposit (παραθήκην ) which I and Christ have committed (παρθέμεθα ) to you. I commit (παρατίθημι ) to you the church of the Antiochenes."

Vincent: 2Ti 1:12

That day ( ἐκείνην τὴν ἡμέραν )

The day of Christ's second appearing. See on 1Th 5:2. In this sense the phrase occurs in the N.T. Epistles only 2Ti 1:18; 2Ti 4:8; 2Th 1:10; but often in the Gospels, as Mat 7:22; Mat 26:29; Mar 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day , Rom 13:12; 1Co 3:13; 1Th 5:4 : ἡμέρα τοῦ κυρίου the day of the Lord , 1Co 1:8; 2Co 1:14; 1Th 5:2; 2Th 2:2 : the day of Jesus Christ or Christ , Phi 1:6, Phi 1:10; Phi 2:16 : the day when God shall judge , Rom 2:16 : the day of wrath and revelation of the righteous judgment of God , Rom 2:5 : the day of redemption , Eph 4:30.

Vincent: 2Ti 1:13

The form ( ὑποτύπωσιν )

Pastso . o lxx, o Class. See on 1Ti 1:16.

Vincent: 2Ti 1:13

Of sound words ( ὑγιαινόντων λόγων )

See on 1Ti 1:16.

Vincent: 2Ti 1:13

In faith and love

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

Vincent: 2Ti 1:14

That good thing which was committed ( τὴν καλὴν παραθήκην )

That fair, honorable trust, good and beautiful in itself, and honorable to him who receives it. The phrase N.T.o . See on 2Ti 1:12. Comp. the good warfare , 1Ti 1:18; teaching , 1Ti 4:6; fight , 1Ti 6:12; confession , 1Ti 6:12.

Vincent: 2Ti 1:15

In Asia

Proconsular Asia, known as Asia Propria or simply Asia . It was the Romans province formed out of the kingdom of Pergamus, which was bequeathed to the Romans by Attalus III (b.c. 130), including the Greek cities on the western coast of Asia, and the adjacent islands with Rhodes. It included Mysia, Lydia, Caria, and Phrygia. The division Asia Major and Asia Minor was not adopted until the fourth century a.d. Asia Minor (Anatolia) was bounded by the Euxine, Aegean, and Mediterranean on the north, west, and south; and on the east by the mountains on the west of the upper course of the Euphrates.

Vincent: 2Ti 1:15

Have turned away ( ἀπεστράφηνσαν )

Not from the faith, but from Paul.

Vincent: 2Ti 1:16

Onesiphorus

Mentioned again, 2Ti 4:19.

Vincent: 2Ti 1:16

Refreshed ( ἀνέψυζεν )

N.T.o . Several times in lxx; often in Class. Ἁνάψυξις refreshing , Act 3:19; and καταψύχειν to cool , Luk 16:24. Originally to cool ; to revive by fresh air .

Vincent: 2Ti 1:16

Chain ( ἅλυσιν )

Once in Paul, Eph 6:20. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians , ed. of 1896, page 8), but is not limited to that sense either in classical or later Greek. See Hdt. ix. 74; Eurip. Orest . 984. Mar 5:4 is not decisive.

Vincent: 2Ti 1:18

Very well ( βέλτιον )

N.T.o . The sense is comparative; better than I can tell you.

Wesley: 2Ti 1:4

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

Wesley: 2Ti 1:5

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

Wesley: 2Ti 1:5

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

Wesley: 2Ti 1:6

Because I remember this.

Wesley: 2Ti 1:6

Literally, blowing up the coals into a flame.

Wesley: 2Ti 1:6

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.

Wesley: 2Ti 1:7

Banishing fear.

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 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.

Wesley: 2Ti 1:8

When fear is banished, evil shame also flees away.

Wesley: 2Ti 1:8

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.

Wesley: 2Ti 1:8

Which I endure for the gospel's sake.

Wesley: 2Ti 1:8

This which overcomes all things is nervously described in the two next verses.

Wesley: 2Ti 1:9

By faith. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described.

Wesley: 2Ti 1:9

Which is all from God, and claims us all for God.

Wesley: 2Ti 1:9

That is, his own gracious purpose.

Wesley: 2Ti 1:9

Fixed for our advantage, before the world began.

Wesley: 2Ti 1:10

This implies his whole abode upon earth.

Wesley: 2Ti 1:10

Taken away its sting, and turned it into a blessing.

Wesley: 2Ti 1:10

Hath clearly revealed by the gospel that immortal life which he hath purchased for us.

Wesley: 2Ti 1:12

My soul.

Wesley: 2Ti 1:12

Of his final appearing.

Wesley: 2Ti 1:13

The model of pure, wholesome doctrine.

Wesley: 2Ti 1:14

This wholesome doctrine.

Wesley: 2Ti 1:15

Who had attended me at Rome for a while.

Wesley: 2Ti 1:15

What, from Paul the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time, when he was on the borders of immortality. Perhaps a little measure of the same spirit might remain with him under whose picture are those affecting words, "The true effigy of Francis Xavier, apostle of the Indies, forsaken of all men, dying in a cottage."

Wesley: 2Ti 1:16

As well as himself.

Wesley: 2Ti 1:16

Both at Ephesus and Rome.

JFB: 2Ti 1:4

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

JFB: 2Ti 1:4

Not only at our parting (Act 20:37), but also often when under pious feelings.

JFB: 2Ti 1:4

To be joined with "desiring to see thee" (Rom 1:11-12; Rom 15:32).

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 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 confident persuasion or hope.

JFB: 2Ti 1:5

Greek, "such as."

JFB: 2Ti 1:5

"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.

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). 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].

JFB: 2Ti 1:5

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.

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 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 Timothy, but he desires it to be put into active exercise. Timothy seems to have become somewhat remiss from being so long without Paul (2Ti 2:22).

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 superintending the Ephesian Church (see on 1Ti 4:14), imparting fearlessness, power, love, and a sound mind (2Ti 1:7).

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. 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 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" (Eph 4:15).

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 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.

JFB: 2Ti 1:8

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 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 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 only worldly shame, but great risk, attended any recognition of Paul the prisoner.

JFB: 2Ti 1:8

With me.

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 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].

JFB: 2Ti 1:9

Namely, God the Father (Gal 1:6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made effective to us by the Holy Spirit; therefore, "saved us" comes before "called us" (Rom 8:28-30).

JFB: 2Ti 1:9

The actual call to a life of holiness. Heb 3:1, "heavenly calling" [TITTMANN, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Eph 1:18; Eph 4:1). The call comes wholly from God and claims us wholly for God. "Holy" implies the separation of believers from the rest of the world unto God.

JFB: 2Ti 1:9

Not having regard to our works in His election and calling of grace (Rom 9:11; Eph 2:8-9).

JFB: 2Ti 1:9

The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [THEODORET and CALVIN].

JFB: 2Ti 1:9

In His everlasting purpose, regarded as the same as when actually accomplished in due time.

JFB: 2Ti 1:9

Believers being regarded by God as IN HIM, with whom the Father makes the covenant of salvation (Eph 1:4; Eph 3:11).

JFB: 2Ti 1:9

Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (1Co 2:7; Eph 3:11).

JFB: 2Ti 1:10

In contrast to its concealment heretofore in the eternal purpose of God "before the world began" (2Ti 1:9; Col 1:16; Tit 1:2-3).

JFB: 2Ti 1:10

The visible manifestation in the flesh.

JFB: 2Ti 1:10

Greek, "taken away the power from death" [TITTMANN]. The Greek article before "death" implies that Christ abolished death, not only in some particular instance, but in its very essence, being, and idea, as well as in all its aspects and consequences (Joh 11:26; Rom 8:2, Rom 8:38; 1Co 15:26, 1Co 15:55; Heb 2:14). The carrying out of the abolition of death into full effect is to be at the resurrection (Rev 20:14). The death of the body meanwhile is but temporary, and is made no account of by Christ and the apostles.

JFB: 2Ti 1:10

Making visible by the Gospel what was before hidden in God's purpose.

JFB: 2Ti 1:10

Of the Spirit, acting first on the soul here, about to act on the body also at the resurrection.

JFB: 2Ti 1:10

Greek, "incorruptibility" of the new life, not merely of the risen body [ALFORD], (Rom 8:11).

JFB: 2Ti 1:10

By means of the Gospel, which brings to light the life and immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over death through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favorable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body (Act 17:18, Act 17:32). If Christ were not "the life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Rev 1:18), we could never break through the bars of death or gates of hell [BISHOP PEARSON].

JFB: 2Ti 1:11

For the publication of which Gospel.

JFB: 2Ti 1:11

Greek, "I was appointed."

JFB: 2Ti 1:11

Greek, "herald."

JFB: 2Ti 1:11

(1Ti 2:7). He brings forward his own example in this verse and 2Ti 1:12, as a pattern for Timothy, as a public "preacher," an "apostle," or missionary from place to place, and a "teacher" in private instructing His flock with patient perseverance.

JFB: 2Ti 1:12

For the Gospel cause of which I was appointed a preacher (2Ti 1:10-11).

JFB: 2Ti 1:12

Besides my active work as a missionary. ELLICOTT translates, "I suffer even these things"; the sufferings attendant on my being a prisoner (2Ti 1:8, 2Ti 1:15).

JFB: 2Ti 1:12

Neither be thou (2Ti 1:8).

JFB: 2Ti 1:12

Confidence as to the future drives away shame [BENGEL].

JFB: 2Ti 1:12

Though the world knows Him not (Joh 10:14; Joh 17:25).

JFB: 2Ti 1:12

I know what a faithful, promise-keeping God He is (2Ti 2:13). It is not, I know how I have believed, but, I know WHOM I have believed; a feeble faith may clasp a strong Saviour.

JFB: 2Ti 1:12

Rather, "trusted"; carrying out the metaphor of a depositor depositing his pledge with one whom he trusts.

JFB: 2Ti 1:12

(Rom 8:38).

JFB: 2Ti 1:12

In spite of so many foes around me.

JFB: 2Ti 1:12

Greek, "my deposit"; the body, soul, and spirit, which I have deposited in God's safe keeping (1Th 5:23; 1Pe 4:19). So Christ Himself in dying (Luk 23:46). "God deposits with us His word; we deposit with God our spirit" [GROTIUS]. There is one deposit (His revelation) committed by God to us, which we ought to keep (2Ti 1:13-14) and transmit to others (2Ti 2:2); there is another committed by God to us, which we should commit to His keeping, namely, ourselves and our heavenly portion.

JFB: 2Ti 1:12

The day of His appearing (2Ti 1:18; 2Ti 4:8).

JFB: 2Ti 1:13

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

JFB: 2Ti 1:13

The element IN which my sound words had place, and in which thou art to have the vivid impression of them as thy inwardly delineated pattern, moulding conformably thy outward profession. So nearly BENGEL explains, 1Ti 3:9.

JFB: 2Ti 1:14

Translate as Greek, "That goodly deposit keep through the Holy Ghost," namely, "the sound words which I have committed to thee" (2Ti 1:13; 2Ti 2:2).

JFB: 2Ti 1:14

In all believers, not merely in you and me. The indwelling Spirit enables us to keep from the robbers of the soul the deposit of His word committed to us by God.

JFB: 2Ti 1:15

Proconsular Asia; "all who are there now, when they were in Rome (not 'be' or 'are,' but) turned from me" then; were "ashamed of my chain," in contrast to ONESIPHORUS; did not stand with me but forsook me (2Ti 4:16). It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather ONESIPHORUS, and to come to him (2Ti 4:21).

JFB: 2Ti 1:15

Specified perhaps, as being persons from whom such pusillanimous conduct could least be expected; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was in Asia Minor.

JFB: 2Ti 1:16

Even as ONESIPHORUS had abounded in works of mercy.

JFB: 2Ti 1:16

He himself was then absent from Ephesus, which accounts for the form of expression (2Ti 4:19). His household would hardly retain his name after the master was dead, as BENGEL supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favored by ALFORD also, that he was dead. God blesses not only the righteous man himself, but all his household.

JFB: 2Ti 1:16

Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him.

JFB: 2Ti 1:17

In the crowded metropolis. So in turn "may he find mercy of the Lord in that day" when the whole universe shall be assembled.

JFB: 2Ti 1:18

As well as "unto his house" (2Ti 1:16).

JFB: 2Ti 1:18

Who rewards a kindness done to His disciples as if done to Himself (Mat 25:45).

JFB: 2Ti 1:18

From the Lord; "the Lord" is emphatically put instead of "from Himself," for solemnity and emphasis (2Th 3:5).

JFB: 2Ti 1:18

"how many acts of ministry he rendered."

JFB: 2Ti 1:18

Omitted in the oldest manuscripts, so that the "ministered" may include services rendered to others as well as to Paul.

JFB: 2Ti 1:18

Rather as Greek, "Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus).

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 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

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 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 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 αναζωπυρειν, which signifies to stir up the fire; to add fresh fuel to it. From this it plainly appears, that if Timothy had not continued to be a daily worker with God, he would have received the grace of God in vain. The Latins have a similar metaphor, excitare igniculos ingenii , to stir up the sparks of genius

Clarke: 2Ti 1:6

By the putting on of my hands - See on 1Ti 4:14 (note).

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 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 δειλιας, fear, some MSS. and versions have δουλειας, servitude or bondage; God hath not given unto us the spirit of Bondage - but of power, δυναμεως, to work miracles, to confound enemies, to support us in trials, and enable us to do that which is lawful and right in his sight. And of love, which enables us to hear, believe, hope, and endure all things; and is the incentive to all obedience. Of a sound mind, σωφρονισμου, of self-possession and government, according to some. But a sound mind implies much more; it means a clear understanding, a sound judgment, a rectified will, holy passions, heavenly tempers; in a word, the whole soul harmonized in all its powers and faculties; and completely regulated and influenced so as to think, speak, and act aright in all things. The apostle says, God hath given the spirit of these things; they are not factitious; they are not assumed for times and circumstances; they are radical powers and tempers; each produced by its proper principle.

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 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 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 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. 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.

Clarke: 2Ti 1:9

Who hath saved us - From sin; the spirit of bondage, and all tormenting fear. This is the design of the Gospel

Clarke: 2Ti 1:9

And called us with a holy calling - Invited us to holiness and comfort here; and to eternal glory hereafter

Clarke: 2Ti 1:9

Not according to our works - We have not deserved any part of the good we have received; and can never merit one moment of the exceeding great and eternal weight of glory which is promised. See the notes on the parallel passages.

Clarke: 2Ti 1:9

Before the world began - Προ χρονων αιωνιων . Before the Mosaic dispensation took place, God purposed the salvation of the Gentiles by Christ Jesus; and the Mosaic dispensation was intended only as the introducer of the Gospel. The law was our schoolmaster unto Christ, Gal 3:24. See the parallel places, and the notes there.

Clarke: 2Ti 1:10

But is now made manifest - This purpose of God to save the Gentiles as well as the Jews, and call them to the same state of salvation by Jesus Christ, was, previously to the manifestation of Christ, generally hidden; and what was revealed of it, was only through the means of types and ceremonies

Clarke: 2Ti 1:10

Who hath abolished death - Καταργησαντος μεν τον θανατον . Who has counterworked death; operated against his operations, destroyed his batteries, undersunk and destroyed his mines, and rendered all his instruments and principles of attack useless. By death here, we are not to understand merely natural death, but that corruption and decomposition which take place in consequence of it; and which would be naturally endless, but for the work and energy of Christ. By him alone, comes the resurrection of the body; and through him eternal life and glory are given to the souls of believers

Clarke: 2Ti 1:10

Brought life and immortality to light - The literal translation of the original is, He hath illustrated life and incorruption by the Gospel. Life eternal, or the doctrine of life eternal, even implying the resurrection of the body, was not unknown among the Jews. They expected this, for they found it in their prophets. It abounded among them long before the incarnation: and they certainly never borrowed any notion in it from the Christians; therefore the Gospel could not be stated as bringing to light what certainly was in the light before that time. But this doctrine was never illustrated and demonstrated before; it existed in promise, but had never been practically exhibited. Jesus Christ died, and lay under the empire of death; he arose again from the dead, and thus illustrated the doctrine of the resurrection: he took the same human body up into heaven, in the sight of his disciples; and ever appears in the presence of God for us; and thus, has illustrated the doctrine of incorruption. In his death, resurrection, and ascension, the doctrine of eternal life, and the resurrection of the human body, and its final incorruptibility, are fully illustrated by example, and established by fact.

Clarke: 2Ti 1:11

Whereunto I am appointed a preacher - Κηρυξ, a herald. See the notes at Mat 3:17

Clarke: 2Ti 1:11

And an apostle - Sent immediately from God to man

Clarke: 2Ti 1:11

A teacher - One whose business it is to instruct men, and particularly the Gentiles, to whom he was especially sent; to proclaim the doctrines of eternal life, the resurrection and final incorruptibility of the human body; and, in a word, the salvation both of the body and soul of man by Christ Jesus.

Clarke: 2Ti 1:12

I am not ashamed - Though I suffer for the Gospel, I am not ashamed of the Gospel; nor am I confounded in my expectation; his grace being at all times sufficient for me

Clarke: 2Ti 1:12

For I know whom I have believed - I am well acquainted with the goodness, mercy, and power of Christ; and know that I cannot confide in him in vain

Clarke: 2Ti 1:12

That which I have committed unto him - This is variously understood. Some think he means his life, which he had put, as it were, into the hands of Christ, in order that he might receive it again, in the resurrection, at the great day. Others think he means his soul. This he had also given into the hands of his faithful Creator, knowing that although wicked men might be permitted to take away his life, yet they could not destroy his soul, nor disturb its peace. Others think that he is speaking of the Gospel, which he knows will be carefully preserved by the great Head of the Church; for, though he shall be soon called to seal the truth with his blood, yet he knows that God will take care that the same truth shall be proclaimed to the world by others, whom God shall raise up for that very purpose.

Clarke: 2Ti 1:13

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

Clarke: 2Ti 1:13

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

Clarke: 2Ti 1:14

That good thing - The everlasting Gospel, keep by the Holy Ghost; for without a continual spiritual energy man can do nothing. This indwelling Spirit will make them effectual to thy own salvation, and enable thee to preach them to the salvation of the souls of others.

Clarke: 2Ti 1:15

All they which are in Asia - It seems as if the apostle must refer to the Asiatic Christians which were then at Rome, or had been lately there. Finding the apostle in disgrace, and thinking it dangerous to own him or his cause, they neither visited him, or confessed Christianity. He cannot be speaking of any general defection of the Asiatic Churches, but of those Asiatics who had professed a particular friendship for him

Clarke: 2Ti 1:15

Phygellus and Hermogenes - These were two of the persons of whom he complains; but who they were, or what office they held, or whether they were any thing but private Christians who had for a time ministered to St. Paul in prison, and, when they found the state determined to destroy him, ceased to acknowledge him, we cannot tell.

Clarke: 2Ti 1:16

The Lord give mercy - Onesiphorus had acknowledged him, and continued to do so; he, and his house, or family, ministered to him in prison, and were not ashamed of their imprisoned pastor, nor of the cause for which he was in disgrace and suffering. As he showed mercy to the apostle, the apostle prays the Lord to show mercy to him.

Clarke: 2Ti 1:17

When he was in Rome - Onesiphorus was no doubt an Asiatic, (probably an Ephesian, see below), who had frequent business at Rome; and when he came sought out the apostle, who, it is supposed, had been confined in some close and private prison, (see the preface), so that it was with great difficulty he could find him out. This man had entertained the apostle when he was at Ephesus, and now he sought him out at Rome. Pure love feels no loads. Here was a true friend, one that sticketh closer than a brother.

Clarke: 2Ti 1:18

The Lord grant - that he may find mercy of the Lord - Some think that this is a prayer to God the Father to communicate grace to him, that he might find mercy in the great day at the hand of Jesus Christ the Judge. It is probably only a Hebraism for, God grant that he may here be so saved by Divine grace, that in the great day he may receive the mercy of the Lord Jesus Christ unto eternal life. See a similar form of expression, Gen 9:16; Gen 19:24; Exo 24:1, Exo 24:2

It is impossible to read this chapter over without feeling deeply interested for this most noble and amiable of men. To what trials did God expose him! His life was a life of perils and tribulations, his labors were superabundant, and his success all but incredible. Wherever he went, he left a track of light and life behind him. To him, as the grand instrument of God, the Gentiles, the whole habitable world, owe their salvation. Yet see him, in his old age, neglected by his friends, apparently forsaken of God, and abandoned to the hands of ruthless men; in prison and in chains; triumphing over sufferings and death; perfectly unshaken, unstumbled, with the evils with which he is obliged to contend, having the fullest persuasion of the truth of the doctrines which he had preached, and the strongest and most encouraging anticipation of the glory that was about to be revealed. He felt no evil, and he feared none. Sin had lost its power, and death its sting; the grave its victory, and hell its horrors. He had the happiness which heathenism spoke of, but could not attain, because it knew not the great Source whence it must proceed. This God he knew, feared, loved, obeyed, and was happy. Who but the righteous man can sing: -

Felix, qui potuit rerum cognoscere causas

Atque metus omnes et inexorabile fatu

Subjecit pedibus, strepitumque Acherontis avari! -

Illum non populi fasces, non purpura regu

Flexit, et infidos agitans discordia fratres; -

Non res Romanae, perituraque regna

Virg. Georg. ii. v. 490

No murmur is heard from his heart; he is persuaded that all things work together for good to them that love God; the miserable uncertainty of friendship, the defection of cowardly brethren, and the apostasy of once zealous professors, did not move him. As far as it is lawful, he courts death, knowing that to be absent from the body is to be present with the Lord. Glorious system of truth by which such an apostle was formed! and glorious apostle by whom this system was illustrated and confirmed! The character and conduct of St. Paul must make Christianity doubly amiable to believers and highly respectable even to its enemies.

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 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 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 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 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.

Calvin: 2Ti 1:9

9.Who hath saved us From the greatness of the benefit he shews how much we owe to God; for the salvation which he has bestowed on us easily swallows up all the evils that must be endured in this world. The word saved, though it admit of a general signification, is here limited, by the context, to denote eternal salvation. So then he means that they who, having obtained through Christ not a fading or transitory, but an eternal salvation, shall spare their fleeting life or honor rather than acknowledge their Redeemer; are excessively ungrateful.

And hath called us with a holy calling He places the sealing of salvation ¹⁴² in the calling; for, as the salvation of men was completed in the death of Christ, so God, by the gospel, makes us partakers of it. In order to place in a stronger light the value of this “calling,” he pronounces it to be holy. This ought to be carefully observed, because, as salvation must not be sought anywhere but in Christ; so, on the other hand, he would have died and risen again without any practical advantage, unless so far as he calls us to a participation of this grace. Thus, after having procured salvation for us, this second blessing remains to be bestowed, that, ingrafting us into his body, he may communicate his benefits to be enjoyed by us.

Not according to our works, but according to his purpose and grace He describes the source both of our calling and of the whole of our salvation. We had not works by which we could anticipate God; but the whole depends on his gracious purpose and election; for in the two words purpose and grace there is the figure of speech called Hypallage, ¹⁴³ and the latter must have the force of an objection, as if he had said, — “according to his gracious purpose.” Although Paul commonly employs the word “purpose” to denote the secret decree of God, the cause of which is in his own power, yet, for the sake of fuller explanation, he chose to add “grace,” that he might more clearly exclude all reference to works. And the very contrast proclaims loudly enough that there is no room for works where the grace of God reigns, especially when we are reminded of the election of God, by which he was beforehand with us, when we had not yet been born. On this subject I have spoken more fully in my exposition of the first chapter of the Epistle to the Ephesians; and at present I do nothing more than glance briefly at that which I have there treated more at large. ¹⁴⁴

Which was given to us From the order of time he argues, that, by free grace, salvation was given to us which we did not at all deserve; for, if God chose us before the creation of the world, he could not have regard to works, of which we had none, seeing that we did not then exist. As to the cavil of the sophists, that God was moved by the works which he foresaw, it does not need a long refutation. What kind of works would those have been if God had passed us by, seeing that the election itself is the source and beginning of all good works?

This giving of grace, which he mentions, is nothing else than predestination, by which we were adopted to be the sons of God. On this subject I wished to remind my readers, because God is frequently said actually to “give” his grace to us when we receive the effect of it. But here Paul sets before us what God purposed with himself from the beginning. He, therefore, gave that which, not induced by any merit, he appointed to those who were not yet born, and kept laid up in his treasures, until he made known by the fact itself that he purposeth nothing in vain.

Before eternal ages He employs this phrase in the same sense in which he elsewhere speaks of the uninterrupted succession of years from the foundation of the world. (Tit 1:2.) For that ingenious reasoning which Augustine conducts in many passages is totally different from Paul’s design. The meaning therefore is, — “Before times began to take their course from all past ages.” Besides, it is worthy of notice, that he places the foundation of salvation in Christ; for, apart from him, there is neither adoption nor salvation; as was indeed said in expounding the first chapter of the Epistle to the Ephesians.

Calvin: 2Ti 1:10

10.But hath now been revealed by the appearing of our Savior Jesus Christ Observe how appropriately he connects the faith which we have from the gospel within God’s secret election, and assigns to each of them its own place. God has now called us by the gospel, not because he has suddenly taken counsel about our salvation, but because he had so determined from all eternity. Christ hath now “appeared” ¹⁴⁵ for our salvation, not because the power of saving has been recently bestowed on him, but because this grace was laid up in him for us before the creation of the world. The knowledge of those things is revealed to us by faith; and so the Apostle judiciously connects the gospel with the most ancient promises of God, that novelty may not render it contemptible.

But it is asked; “Were the fathers under the Law ignorant of this grace?” for if it was not revealed but by the coming of Christ, it follows that, before that time, it was concealed. I reply, Paul speaks of the full exhibition of the thing itself on which depended also the faith of the fathers, so that this takes nothing from them. The reason why Abel, Noah, Abraham, Moses, David, and all believers, obtained the same faith with us, was, that they placed their confidence in this “appearance.” Thus, when he says that “grace hath been revealed to us by the appearing of Christ,” he does not exclude from communion with that grace the fathers who are made partakers with us of this appearing by the same faith. Christ (Heb 13:8) was yesterday as he is today; but he did not manifest himself to us, by his death and resurrection, before the time appointed by the Father. To this, as the only pledge and accomplishment of our salvation, both our faith and that of the fathers look with one accord.

Who hath indeed destroyed death When he ascribes to the gospel the manifestation of life, he does not mean that we must begin with the word, leaving out of view the death and resurrection of Christ, (for the word, on the contrary, rests on the subject-matter,) but he only means that the fruit of this grace comes to men in no other way than by the gospel, in accordance with what is said,

“God was in Christ, reconciling the world to himself, and hath committed to us the ministry of reconciliation.”
(2Co 5:19.)

And hath brought to light life and immortality by the gospel It is a high and remarkable commendation of the gospel, that it “bringeth life to light.” To life he adds immortality; as if he had said, “a true and immortal life.” But, perhaps, it may be thought better, that by life we understand regeneration, that is followed by a blessed immortality which is also the object of hope. And, indeed, this is our “life,” not that which we have in common with brute beasts, but that which consists in partaking of the image of God. But because in this world

“it doth not appear” (1Jo 3:2)

what is the nature, or what is the value of that “life,” for the sake of more full expression he has most properly added, “immortality,” which is the revelation of that life which is now concealed.

Calvin: 2Ti 1:11

11.To which I have been appointed Not without good reason does he so highly commend the gospel along with his apostleship. Satan labors, beyond all things else, to banish from our hearts, by every possible method, the faith of sound doctrine; and as it is not always easy for him to do this if he attack us in open war, he steals upon us by secret and indirect methods; for, in order to destroy the credibility of doctrine, he holds up to suspicion the calling of godly teachers. ¹⁴⁶ Paul, therefore, having death before his eyes, and knowing well the ancient and ordinary snares of Satan, determined to assert not only the doctrine of the gospel in general, but his own calling. Both were necessary; for, although there be uttered long discourses concerning the dignity of the gospel, they will not be of much avail to us, unless we understand what is the gospel. Many will agree as to the general principle of the undoubted authority of the gospel, who afterwards will have nothing certain that they can follow. This is the reason why Paul expressly wishes to be acknowledged to be a faithful and lawful minister of that life-giving doctrine which he had mentioned.

A herald, and an apostle, and a teacher of the Gentiles For the reasons now stated, he adorns himself with various titles for expressing one and the same thing. He calls himself a herald, whose duty it is, to publish the commands of princes and magistrates. The word apostle is here used in its ordinary and restricted meaning. Moreover, because there is a natural relation between a teacher and his disciples, he takes to himself also this third name, that they who learn from him may know that they have a master who has been appointed to them by God. And to whom does he declare that he was appointed? To the Gentiles; for the main hinge of the controversy was about them, because the Jews denied that the promises of life belonged to any others than to the fleshly children of Abraham. In order, therefore, that the salvation of the Gentiles may not be called in question, he affirms that to them he has been especially sent by God.

Calvin: 2Ti 1:12

12.For which cause also I suffer these things It is well known that the rage of the Jews was kindled against Paul, for this reason more than any other, that he made the gospel common to the Gentiles. Yet the phrase for which cause relates to the whole verse, and therefore must not be limited to the last clause about “the Gentiles.”

But I am not ashamed That the prison in which he was bound might not in any degree lessen his authority, he contends, on the contrary, by two arguments. First, he shows that the cause, far from being disgraceful, was even honorable to him; for he was a prisoner, not on account of any evil deed, but because he obeyed God who called him. It is an inconceivable consolation, when we are able to bring a good conscience in opposition to the unjust judgments of men. Secondly, from the hope of a prosperous issue he argues that there is nothing disgraceful in his imprisonment. He who shall avail himself of this defense will be able to overcome any temptations, however great they may be. And when he says, that he “is not ashamed,” he stimulates others, by his example, to have the same courage.

For I know whom I have believed This is the only place of refuge, to which all believers ought to resort, whenever the world reckons them to be condemned and ruined men; namely, to reckon it enough that God approves of them; for what would be the result, if they depended on men? And hence we ought to infer how widely faith differs from opinion; because, when Paul says, “I know whom I have believed,” he means that it is not enough if you believe, unless you have the testimony of God, and unless you have full certainty of it. Faith, therefore, neither leans on the authority of men, nor rests on God, in such a manner as to hesitate, but must be joined with knowledge; otherwise it would not be sufficiently strong against the innumerable assaults of Satan. He who with Paul enjoys this knowledge, will know, by experience, that, on good grounds, our faith is called

“the victory that overcometh the world,” (1Jo 5:4)

and that on good grounds, it was said by Christ,

“The gates of hell shall not prevail against it.”
(Mat 16:18.)

Amidst every storm and tempest, that man will enjoy undisturbed repose, who has a settled conviction that God,

“who cannot lie,” (Tit 1:2)

or deceive, hath spoken, and will undoubtedly perform what he hath promised. On the other hand, he who has not this truth sealed on his heart, will be continually shaken hither and thither like a reed.

This passage is highly worthy of attention; because it expresses admirably the power of faith, when it shows that, even in desperate affairs, we ought to give to God such glory as not to doubt that he will be true and faithful; and when it likewise shows that we ought to rely on the word as fully as if God had manifested himself to us from heaven; for he who has not this conviction understands nothing. Let us always remember that Paul does not pursue philosophical speculations in the shade, but, having the reality before his eyes, solemnly declares, how highly valuable is a confident hope of eternal life.

And am persuaded that he is able Because the power and greatness of dangers often fill us with dismay, or at least tempt our hearts to distrust, for this reason we must defend ourselves with this shield, that there is sufficient protection in the power of God. In like manner Christ, when he bids us cherish confident hope, employs this argument,

“The Father, who gave you to me, is greater than all,”
(Joh 10:29)

by which he means, that we are out of danger, seeing that the Lord, who hath taken us under his protection, is abundantly powerful to put down all opposition. True, Satan does not venture to suggest this thought in a direct form, that God cannot fulfill, or is prevented from fulfilling, what he has promised, (for our senses are shocked by so gross a blasphemy against God,) but, by preoccupying our eyes and understandings, he takes away from us all sense of the power of God. The heart must therefore be well purified, in order that it may not only taste that power, but may retain the taste of it amidst temptations of every kind.

Now, whenever Paul speaks of the power of God, understand by it what may be called his actual or (ἐνεργουμένμν) “effectual” power, as he calls it elsewhere. (Col 1:29) Faith always connects the power of God with the word, which it does not imagine to be at a distance, but, having inwardly conceived it, possesses and retains it. Thus it is said of Abraham:

“He did not hesitate or dispute, but gave glory to God, being fully convinced that what he had promised he was able also to perform,” (Rom 4:20.)

What I have intrusted to him Observe that he employs this phrase to denote eternal life; for hence we conclude, that our salvation is in the hand of God, in the same manner as there are in the hand of a depository those things which we deliver to him to keep, relying on his fidelity. If our salvation depended on ourselves, ¹⁴⁷ to how many dangers would it be continually exposed? But now it is well that, having been committed to such a guardian, it is out of all danger.

Calvin: 2Ti 1:13

13.Hold the form of sound words Some explain it thus: “Let thy doctrine be, as it were, a pattern which others may imitate.” I do not approve of that view. Equally removed from Paul’s meaning is Chrysostom’s exposition, that Timothy should have at hand the image of virtues engraven on his heart by Paul’s doctrine. I rather think that Paul commands Timothy to hold fast the doctrine which he had learned, not only as to substance, but as to the very form of expression; forὑποτύπωσις — the word which Paul employs on this occasion — denotes a lively picture of objects, as if they were actually placed before the eyes. Paul knew how ready men are to depart or fall off from pure doctrine. For this reason he earnestly cautions Timothy not to turn aside from that form of teaching which he had received, and to regulate his manner of teaching by the rule which had been laid down; not that we ought to be very scrupulous about words, but because to misrepresent doctrine, even in the smallest degree, is exceedingly injurious. ¹⁴⁸

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

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

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

Calvin: 2Ti 1:14

14.Keep the excellent thing committed to thee This exhortation is more extensive than the preceding. He exhorts Timothy to consider what God has given to him, and to bestow care and application in proportion to the high value of that which has been committed; for, when the thing is of little value, we are not wont to call any one to so strict an account.

By “that which hath been committed,” I understand him to mean both the honor of the ministry and all the gifts with which Timothy was endued. Some limit it to the ministry alone; but I think that it denotes chiefly the qualifications for the ministry, that is, all the gifts of the Spirit, in which he excelled. The word “committed” is employed also for another reason, to remind Timothy that he must, one day, render an account; for we ought to administer faithfully what God has committed to us.

Τὸ Καλόν ¹⁴⁹ denotes that which is of high or singular value; and, therefore, Erasmus has happily translated it ( egregium ) “excellent,” for the sake of denoting its rare worth. I have followed that version. But what is the method of keeping it? It is this. We must beware lest we lose by our indolence what God has bestowed upon us, or lest it be taken away, because we have been ungrateful or have abused it; for there are many who reject the grace of God, and many who, after having received it, deprive themselves of it altogether. Yet because the difficulty of keeping it is beyond our strength, he therefore adds, —

By the Holy Spirit As if he had said, “I do ask from thee more than thou canst, for what thou hast not from thyself the Spirit of God will supply to thee.” Hence it follows, that we must not judge of the strength of men from the commandments of God; because, as he commands by words, so he likewise engraves his words on our hearts, and, by communicating strength, causes that his command shall not be in vain.

Who dwelleth in us ¹⁵⁰ By this he means, that the assistance of the Holy Spirit is present to believers, provided that they do not reject it when it is offered to them.

Calvin: 2Ti 1:15

15.Thou knowest that all that are in Asia have forsaken me Those apostasies which he mentions might have shaken the hearts of many, and given rise, at the same time, to many suspicions; as we commonly look at everything in the worst light. Paul meets scandals of this kind with courage and heroism, that all good men may learn to abhor the treachery of those who had thus deserted the servant of Christ, when he alone, at the peril of his life, was upholding the common cause; and that they may not on that account give way, when they learn that Paul is not left destitute of divine assistance.

Of whom are Phygellus and Hermogenes He names two of them, who were probably more celebrated than the rest, that he may shut the door against their slanders; for it is customary with revolters and deserters from the Christian warfare, ¹⁵¹ in order to excuse their own baseness, to forge as many accusations as they can against the good and faithful ministers of the gospel. “Phygellus and Hermogenes,” knowing that their cowardice was justly reckoned infamous by believers, and that they were even condemned as guilty of base treachery, would not have hesitated to load Paul with false accusations, and impudently to attack his innocence. Paul, therefore, in order to take away all credit from their lies, brands them with the mark which they deserve.

Thus also, in the present day, there are many who, because they are not here admitted into the ministry, or are stripped of the honor on account of their wickedness, ¹⁵² or because we do not choose to support them while they do nothing, or because they have committed theft or fornication, are compelled to fly, and forthwith wander through France and other countries, and, by throwing upon us all the accusations ¹⁵³ that they can, borrow from them an attestation of their innocence. And some brethren are so silly as to accuse us of cruelty, if any of us paints such persons in their true colors. But it were to be wished that all of them had their forehead marked with a hot iron, that they might be recognized at first sight.

Calvin: 2Ti 1:16

16.May the Lord grant mercy From this prayer we infer, that the good offices done to the saints are not thrown away, even though they cannot recompense them; for, when he prays to God to reward them, this carries in it the force of a promise. At the same time, Paul testifies his gratitude, by desiring that God will grant the remuneration, because he is unable to pay. What if he had possessed abundant means of remuneration? Undoubtedly he would have manifested that he was not ungrateful.

To the family of Onesiphorus, for he often refreshed me It is worthy of attention, that although he praises the kindness of Onesiphorus alone, yet, on his account, he prays for mercy to the whole family Hence we infer, that “the blessing of God rests, not only on the head of the righteous man,” but on all his house. So great is the love of God toward his people, that it diffuses itself over all who are connected with them.

And was not ashamed of my chain This is a proof, not only of his liberality, but likewise of his zeal; seeing that he cheerfully exposed himself to danger and to the reproach of men, in order to assist Paul.

Calvin: 2Ti 1:18

18.May the Lord grant to him Some explain it thus: — “May God grant to him that he may find mercy with Christ the Judge.” And, indeed, this is somewhat more tolerable than to interpret that passage in the writings of Moses:

“The Lord rained fire from the Lord,” (Gen 19:24,)

as meaning, — “The Father rained from the Son.” ¹⁵⁴ Yet it is possible that strong feeling may have prompted Paul, as often happens, to make a superfluous repetition.

That he may find mercy with the Lord on that day ¹⁵⁵ This prayer shews us how much richer a recompense awaits those who, without the expectation of an earthly reward, perform kind offices to the saints, than if they received it immediately from the hand of men. And what does he pray for? “That he may find mercy;” for he who hath been merciful to his neighbors will receive such mercy from God to himself. And if this promise does not powerfully animate and encourage us to the exercise of kindness, we are worse than stupid. Hence it follows, also, that when God rewards us, it is not on account of our merits or of any excellence that is in us; but that the best and most valuable reward which he bestows upon us is, when he pardons us, and shews himself to be, not a stern judge, but a kind and indulgent Father.

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. 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 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 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 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)."

Defender: 2Ti 1:9

This remarkable revelation is incomprehensible to finite minds. We who are "in Christ Jesus" were saved and called (note the past tense), not only before we consciously accepted Christ, but even before we were born and before He created the world (Eph 1:4). While we cannot understand this with our minds, we can apprehend it with our hearts, and thank the Lord."

Defender: 2Ti 1:10

Depending on context, the "appearing" (Greek epiphaneia) of Christ may refer either to His first coming, as here, or to His second coming (1Ti 6:14).

Defender: 2Ti 1:10

See note on 1Ti 6:16. The Greek words are different in the two verses, but the sense is the same."

Defender: 2Ti 1:13

It is vital not only to guard the thoughts, but also the very words, of Scripture."

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 7:17, Rev 21:4

filled : Psa 126:5; Isa 61:3; Jer 31:13; Joh 16:22, Joh 16:24; 1Jo 1:4

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 22:10, Psa 86:16, Psa 116:16; Act 16:1

I am : 2Ti 1:12; Act 26:26; Rom 4:21, Rom 8:38, Rom 14:5, Rom 14:14, Rom 15:14; Heb 6:9, Heb 11:13

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; 1Pe 4:10,1Pe 4:11

by the : Act 8:17, Act 8:18, Act 19:6; 1Ti 4:14; Heb 6:2

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; 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 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

TSK: 2Ti 1:9

hath : Mat 1:21; Act 2:47; 1Co 1:18; Eph 2:5, Eph 2:8; 1Ti 1:1; Tit 3:4, Tit 3:5

called : Rom 8:28, Rom 8:30, Rom 9:24; 1Th 4:7; 2Th 2:13, 2Th 2:14; Heb 3:1; 1Pe 1:15, 1Pe 1:16, 1Pe 2:9; 1Pe 2:20,1Pe 2:21

not : Rom 3:20, Rom 9:11, Rom 11:5, Rom 11:6; Eph 2:9; Tit 3:5

according to his : Deu 7:7, Deu 7:8; Isa 14:26, Isa 14:27; Mat 11:25, Mat 11:26; Luk 10:21; Rom 8:28; Eph 1:9, Eph 1:11

which : Joh 6:37, Joh 10:28, Joh 10:29, Joh 17:9; 1Co 3:21, 1Co 3:22; Eph 1:3

before : Joh 17:24; Act 15:18; Rom 16:25; Eph 1:4, Eph 3:11; Tit 1:2; 1Pe 1:20; Rev 13:8, Rev 17:8

TSK: 2Ti 1:10

now : Isa 25:7, Isa 60:2, Isa 60:3; Luk 2:31, Luk 2:32; Rom 16:26; Eph 1:9; Col 1:26, Col 1:27; Tit 1:3, Tit 2:11; 1Pe 1:20,1Pe 1:21; 1Jo 1:2

our : Isa 43:3, Isa 45:15, Isa 45:21; Luk 2:11; Joh 4:42; Act 5:31, Act 13:23; Tit 1:4, Tit 2:13; Tit 3:4; 2Pe 1:1, 2Pe 1:11, 2Pe 2:20, 2Pe 3:2, 2Pe 3:18; 1Jo 4:14

who : Isa 25:8; Hos 13:14; Joh 11:25, Joh 11:26; 1Co 15:54, 1Co 15:55; Heb 2:14, Heb 2:15; Rev 20:14

abolished : Luk 13:7; Rom 3:31, Rom 6:6; Gal 5:4 *Gr.

and hath : 2Ti 1:1; Joh 5:24-29, Joh 5:40, Joh 14:6, Joh 20:31; Rom 2:7, Rom 5:17, Rom 5:18; 1Co 15:53; 2Co 5:4; 2Pe 1:3; 1Jo 1:2; Rev 2:7, Rev 22:1, Rev 22:2, Rev 22:14, Rev 22:17; Luk 11:36; Joh 1:9; 1Co 4:5; Eph 1:18; Heb 10:32; Rev 18:1 *Gr.

TSK: 2Ti 1:11

Act 9:15; Eph 3:7, Eph 3:8; 1Ti 1:7, 1Ti 2:7

TSK: 2Ti 1:12

the which : 2Ti 1:8, 2Ti 2:9, 2Ti 3:10-12, 2Ti 4:16, 2Ti 4:17; Act 9:16, Act 13:46, Act 13:50, Act 14:5, Act 14:6, Act 21:27-31; Act 22:21-24; Eph 3:1-8; 1Th 2:16

I am : 2Ti 1:8; Psa 25:2; Isa 50:7, Isa 54:4; Act 21:13; Rom 1:16, Rom 5:4, Rom 5:5, Rom 9:33; Phi 1:20; Heb 12:2; 1Pe 4:16

for I : Psa 9:10, Psa 56:9; Phi 3:8, Phi 3:10; 1Pe 4:19

believed : or, trusted, Isa 12:2; Nah 1:7; Mat 12:21; Rom 15:12, Rom 15:13; Eph 1:12, Eph 1:13; 1Pe 1:20,1Pe 1:21

am persuaded : 2Ti 1:5

he is : Joh 10:28-30; Phi 3:21; Heb 2:18, Heb 7:25

keep : Joh 6:39, Joh 6:40,Joh 6:44, Joh 17:11, Joh 17:12, Joh 17:15; 1Ti 6:20; 1Pe 1:5; Jud 1:24

which I : Psa 31:5; Luk 23:46; Act 7:59; 1Pe 4:19

against : 2Ti 1:18, 2Ti 4:8; Mat 7:22, Mat 24:36; Luk 10:12; 1Th 5:4

TSK: 2Ti 1:13

Hold : 2Ti 1:14, 2Ti 3:14; Pro 3:18, Pro 3:21, Pro 4:4-8, Pro 4:13, Pro 23:23; Phi 1:27; 1Th 5:21; Tit 1:9; Heb 3:6, Heb 4:14, Heb 10:23; Jud 1:3; Rev 2:25, Rev 3:3, Rev 3:11

the form : Pro 8:14; Rom 2:20, Rom 6:17; 1Ti 1:10, 1Ti 6:3; Tit 2:1, Tit 2:8

which : 2Ti 2:2; Phi 4:9

in faith : Col 1:4; 1Ti 1:14

TSK: 2Ti 1:14

good : 2Ti 2:2; Luk 16:11; Rom 3:2; 1Co 9:17; 2Co 5:19, 2Co 5:20; Gal 2:7; Col 4:11; 1Ti 1:11, 1Ti 6:20

by the : Rom 8:13; Eph 5:18; 1Th 5:19; 1Pe 1:22

which dwelleth : Joh 14:17; Rom 8:11; 1Co 3:16, 1Co 6:19; 2Co 5:16; Eph 2:22

TSK: 2Ti 1:15

that : Act 16:6, Act 19:10,Act 19:27, Act 19:31, Act 20:16; 1Co 16:19

be : 2Ti 4:10,2Ti 4:16; Phi 2:21

TSK: 2Ti 1:16

Lord : 2Ti 1:18; Neh 5:19, Neh 13:14, Neh 13:22, Neh 13:31; Psa 18:25, Psa 37:26; Mat 5:7, Mat 10:41, Mat 10:42; Mat 25:35-40; 2Co 9:12-14; Heb 6:10, Heb 10:34

the house : 2Ti 4:19

refreshed : 1Co 16:18; Phm 1:7, Phm 1:20

and was : 2Ti 1:8

my : Act 28:20; Eph 6:20 *marg.

TSK: 2Ti 1:17

Act 28:30,Act 28:31

TSK: 2Ti 1:18

that he : 2Ti 1:16; 1Ki 17:20; Mat 25:34-40

mercy : Psa 130:3, Psa 130:4; Luk 1:72, Luk 1:78; Rom 3:23, Rom 3:24, Rom 9:15-23; Eph 2:4; 1Pe 1:10

in that : 2Ti 1:12; 1Th 2:19

ministered : Luk 8:3; 2Co 9:1; Heb 6:10

Ephesus : 2Ti 4:12; Act 19:1; 1Co 16:8; 1Ti 1:3; Rev 2:1

Commentary -- Word/Phrase Notes (per Verse)

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 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 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 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 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; 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.

Barnes: 2Ti 1:9

Who hath saved us; - See the notes at Mat 1:21. He has brought us into a state in which salvation is so certain, that Paul could speak of it as if it were already done.

And called us - see the notes at Rom 8:28, Rom 8:30.

With an holy calling - A calling which is in its own nature holy, and which leads to holiness; compare the Eph 4:1 note; Phi 3:14 note; Heb 3:1 note.

Not according to our works - Tit 3:5; notes, Eph 2:8-9. The idea is, that our own works have nothing to do in inducing God to call us. As, when we become Christians, he does not choose us because of our works, so the eternal purpose in regard to our salvation could not have been formed because he foresaw that we would perform such works as would be a reason why he should choose us. The whole arrangement was irrespective of our deserts.

But according to his own purpose and grace - see the Rom 9:11-13 notes, 16; Eph 1:4-5 notes.

Which was given us in Christ Jesus, before the world began - That is, which he intended to give us, for it was not then actually given. The thing was so certain in the divine purposes, that it might be said to be already done; compare the notes at Rom 4:17.

Barnes: 2Ti 1:10

But is now made manifest - The purpose to save us was long concealed in the divine mind, but the Saviour came that he might make it known.

Who hath abolished death - That is, he has made it so certain that death will be abolished, that it may be spoken of as already done. It is remarkable how often, in this chapter, Paul speaks of what God intends to do as so certain, that it may be spoken of as a thing that is already done. In the meaning of the expression here, see the notes at 1Co 15:54; compare the notes at Heb 2:14. The meaning is, that, through the gospel, death will cease to reign, and over those who are saved there will be no such thing as we now understand by dying.

And hath brought life and immortality to light through the gospel - This is one of the great and glorious achievements of the gospel, and one of the things by which it is distinguished from every other system. The word rendered "hath brought to light"- φωτίζω phōtizō - means to give light, to shine; then to give light to, to shine upon; and then to bring to light, to make known. Robinson, Lexicon. The sense is, that these things were before obscure or unknown, and that they have been disclosed to us by the gospel. It is, of course, not meant that there were no intimations of these truths before, or that nothing was known of them - for the Old Testament shed some light on them; but that they are fully disclosed to man in the gospel. It is there that all ambiguity and doubt are removed, and that the evidence is so clearly stated as to leave no doubt on the subject. The intimations of a future state, among the wisest of the pagan, were certainly very obscure, and their hopes very faint.

The hope of a future state is styled by Cicero, Futurorum quoddam augurium saeculorum - "a conjecture or surmise of future ages. Tusc. Q. 1. Seneca says it is "that which our wise men do promise, but they do not prove."Epis. 102. Socrates, even at his death, said, "I hope to go hence to good men, but of that I am not very confident; nor doth it become any wise man to be positive that so it will be. I must now die, and you shall live; but which of us is in the better state, the living or the dead, only God knows."Pliny says, "Neither soul nor body has any more sense after death, than before it was born."Cicero begins his discourse on the subject with a profession that he intended to deliver nothing as fixed and certain, but only as probable, and as having some likelihood of truth. And, having mentioned the different sentiments of philosophers, he concludes, - "Which of these opinions is true, some god must tell us; which is most like to truth, is a great question."

See Whitby, "in loc."Such doubts existed in regard to the immortality of the soul; but of the resurrection and future life of the body, they had no conception whatever; compare the notes at Act 17:32. With what propriety, then, may it be said that these doctrines were brought to light through the gospel! Man would never have known them if it had not been for revelation. The word "life,"here, refers undoubtedly to life in the future world. The question was, whether man would live at all; and that question has been determined by the gospel. The word "immortality"means, properly, "incorruption, incapacity of decay;"and may be applied either to the body or the soul. See it explained in the notes at 1Co 15:42. It is used in reference to the body, in 1Co 15:42, 1Co 15:53-54; in Rom 2:7, it is applied to the future state of rewards, without special reference to the body or soul. Here it seems to refer to the future state as that in which there will be no corruption or decay.

Many suppose that the phrase "life and immortality,"here, is used by hendiadys (two things for one), as meaning immortal or incorruptible life. The gospel thus has truths not found in any other system, and contains what man never would have discovered of himself. As fair a trial had been made among the philosophers of Greece and Rome as could be made, to determine whether the unaided powers of the human mind could arrive at these great truths; and their most distinguished philosophers confessed that they could arrive at no certainty on the subject. In this state of things, the gospel comes and reveals truths worthy of all acceptation; sheds light where man had desired it; solves the great problems which had for ages perplexed the human mind, and discloses to man all that he could wish - that not only the soul will live for ever, but that the body will be raised from the grave, and that the entire man will become immortal. How strange it is that men will not embrace the gospel! Socrates and Cicero would have hailed its light, and welcomed its truths, as those which their whole nature panted to know.

Barnes: 2Ti 1:11

Whereunto I am appointed a preacher - That is, I am appointed to make these truths known; see the notes at Eph 3:7-8.

Barnes: 2Ti 1:12

For the which cause I also suffer these things - That is, I suffer on account of my purpose to carry the gospel to the Gentiles; see the notes at Col 1:24.

Nevertheless I am not ashamed - compare the notes at Rom 1:16.

For I know whom I have believed - Margin, "trusted."The idea is, that he understood the character of that Redeemer to whom he had committed his eternal interests, and knew that he had no reason to be ashamed of confiding in him. He was able to keep all that he had intrusted to his care, and would not suffer him to be lost; see Isa 28:16.

And am persuaded that he is able to keep that which I have committed unto him - That is, the soul, with all its immortal interests. A man has nothing of higher value to intrust to another than the interests of his soul, and there is no other act of confidence like that in which he intrusts the keeping of that soul to the Son of God. Hence, learn:

\caps1 (1) t\caps0 hat religion consists in committing the soul to the care of the Lord Jesus; because:

\tx720 \tx1080 (a)    We feel that we cannot secure the soul’ s salvation ourselves.

(b)    The soul is by nature in danger.

©    If not saved by him, the soul will not be saved at all.

\caps1 (2) t\caps0 hat the soul is a great and invaluable treasure which is committed to him.

\tx720 \tx1080 (a)    No higher treasure can be committed to another;

(b)    In connection with that the whole question of our happiness on earth and in heaven is entrusted to him, and all depends on his fidelity.

\caps1 (3) i\caps0 t is done by the true Christian with the most entire confidence, so that the mind is at rest. The grounds of this confidence are:

\tx720 \tx1080 (a)\caps1     w\caps0 hat is said of the mighty power of the Saviour;

(b)\caps1     h\caps0 is promises that he will keep all who confide in him (compare the notes at Joh 10:27-29;

©\caps1     e\caps0 xperience - the fact that those who have trusted in him have found that he is able to keep them.

\caps1 (4) t\caps0 his act of committing the soul, with all its interests, to the Saviour, is the true source of peace in the trials of life. This is so because:

\tx720 \tx1080 (a)\caps1     h\caps0 aving done this, we feel that our great interests are secure. If the soul is safe, why need we be disturbed by the loss of health, or property, or other temporal comforts? Those are secondary things. A man who is shipwrecked, and who sees his son or daughter safe with him on the shore, will be little concerned that a casket of jewels fell overboard - however valuable it might be:

(b)    All those trials will soon pass away, and he will be safe in heaven.

©    These very things may further the great object - the salvation of the soul. A man’ s great interests may be more safe when in a prison than when in a palace; on a pallet of straw than on a bed of down; when constrained to say, "Give us this day our daily bread,"than when encompassed with the wealth of Croesus.

Against that day - The day of judgment - called "that day,"without anything further to designate it, because it is the great day; "the day for which all others days were made."It seems to have been so much the object of thought and conversation among the early Christians, that the apostle supposed that he would be understood by merely referring to it as "that day;"that is, the day which they were always preaching about, and talking about, and thinking about.

Barnes: 2Ti 1:13

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

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

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

Barnes: 2Ti 1:14

That good thing which was committed unto thee; - see the notes at 1Ti 6:20. The reference here in the phrase, "that good thing committed to thee,"is to the sound Christian doctrine with which he had been intrusted, and which he was required to transmit to others.

Keep by the Holy Ghost - By the aid of the Holy Spirit. One of the best methods of preserving the knowledge and the love of truth is to cherish the influences of the Holy Spirit.

Barnes: 2Ti 1:15

This thou knowest, that all they which are in Asia be turned away from me - That is, in that part of Asia Minor of which Ephesus was the capital. The name Asia was often given particularly to that part of Asia Minor; see the notes at Act 2:9; Act 16:6. This passage proves that Timothy was somewhere in that region when this Epistle was written to him, for otherwise he could not be supposed to Know what is here said. When Paul says that "all"were turned away from him, he must use the word in a general sense, for he immediately specifies one who had been faithful and kind to him.

Of whom are Phygellus and Hermogenes - We know nothing of these individuals but what is here mentioned. It would seem that they were prominent persons, and those from whom the apostle had a right to expect other treatment. "The ecclesiastical traditions allege that they were of the seventy disciples, and in the end became followers of Simon Magus. We imagine that this is little more than conjecture."It is a sad thing when the only record made of a man - the only evidence which we have that he ever lived at all - is, that he turned away from a friend, or forsook the paths of true religion. And yet there are many men of whom the only thing to be remembered of them is, that they lived to do wrong.

Barnes: 2Ti 1:16

The Lord give mercy unto the house of Onesiphorus - The family of Onesiphorus - for so the word house is often used. He was himself still living 2Ti 1:18, but not improbably then absent from his home; compare the notes at 2Ti 4:19. He was evidently of Asia, and is the only one who is mentioned from that region who had showed the apostle kindness in his trials. He is mentioned only in this Epistle, and nothing more is known of him. The record is entirely honorable to him, and for his family the apostle felt a warm interest on account of the kindness which he had showed to him in prison. The ecclesiastical traditions also state that he was one of the seventy disciples, and was ultimately Bishop of Corone. But there is no evidence of this. There is much force in the remark of the Editor of the Pictorial Bible, that "the pretended lists of the 70 disciples seem to have been made out on the principle of including all the names incidentally mentioned in the sacred books, and not otherwise appropriated."

For he oft refreshed me - That is, showed me kindness, and ministered to my needs.

And was not ashamed of my chain - Was not ashamed to be known as a friend of one who was a prisoner on account of religion. Paul was bound with a chain when a prisoner at Rome; Phi 1:13-14, Phi 1:16; Col 4:3, Col 4:18; Phm 1:10; see the notes at Act 28:20.

Barnes: 2Ti 1:17

But when he was in Rome - What was the employment of Onesiphorus is not known. It may have been that he was a merchant, and had occasion to visit Rome on business. At all events, he was at pains to search out the apostle, and his attention was the more valuable because it cost him trouble to find him. It is not everyone, even among professors of religion, who in a great and splendid city would be at the trouble to search out a Christian brother, or even a minister, who was a prisoner, and endeavor to relieve his sorrows. This man, so kind to the great apostle, will be among those to whom the Saviour will say, at the final judgment, "I was in prison, and ye came unto me;"Mat 25:36.

Barnes: 2Ti 1:18

The Lord grant unto him that he may find mercy of the Lord in that day - The day of judgment; notes at 2Ti 1:12. This proves that Onesiphorus was then alive, as Paul would not offer prayer for him if he was dead. The Papists, indeed, argue from this in favor of praying for the dead - assuminG from 2Ti 4:19, that Onesiphorus was then dead. But there is no evidence of that. The passage in 2Ti 4:19, would prove only that he was then absent from his family.

And in how many things he ministered unto me at Ephesus - This was the home of Onesiphorus, and his family was still there; 2Ti 4:19. When Paul was at Ephesus, it would seem that Onesiphorus had showed him great kindness. His affection for him did not change when he became a prisoner. True friendship, and especially that which is based on religion, will live in all the vicissitudes of fortune, whether we are in prosperity or adversity; whether in a home of plenty, or in a prison.

This chapter is full of interest, and may suggest many interesting reflections. We see:

(1) A holy man imprisoned and about to die. He had nearly finished his course, and had the prospect of soon departing.

\caps1 (2) h\caps0 e was forsaken by his friends, and left to bear his sorrows alone. They on whom he might have relied, had left him; and to all his outward sufferings, there was added this, one of the keenest which his Master endured before him, that his friends forsook him, and left him to bear his sorrows alone.

\caps1 (3) y\caps0 et his mind is calm, and his faith in the gospel is unshaken. He expresses no regret that he had embraced the gospel; no sorrow that he had been so zealous in it as to bring these calamities upon himself. That gospel he still loves, and his great solicitude is, that his young friend may never shrink from avowing it, though it may call him also to pass through scenes of persecution and sorrow.

\caps1 (4) i\caps0 n the general apostasy, the turning away of those on whom he might have relied, it is refreshing and interesting, to find mention made of one unshaken friend; 2Ti 1:16. He never swerved in his affections. He had been kind to him in former years of comparative honor, and he did not leave him now in the dark day of adversity. It is always interesting to find true friendship in this world - friendship that survives all reverses, and that is willing to manifest itself when the great mass turn coldly away. There is such a thing as friendship, and there is such a thing as religion, and when they meet and mingle in the same heart, the one strengthens the other; and then neither persecution, nor poverty, nor chains, will prevent our doing good to him who is in prison and is about to die; see the notes at 2Ti 4:16.

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 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

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 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 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 mindswfronismou we translate it a sound mind; others, sobriety; others, a calm and quiet mind. A sound mind, in the ordinary notion of it, for a judgment sound in the faith, is requisite to it minister of the gospel. Sobriety is the gift of the Spirit: sobriety is a very general term, and signifies the moderation and government of our passions; that which seems to be here meant is such a govermnent, and composure of spirit, that nothing shall deter us from the discharge of our duty; and the term sound mind, opposed to a meak and sickly mind, staggering at every danger, may well enough express the apostle’ s sense.

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 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 .

Poole: 2Ti 1:9

Who hath saved us that is, brought us into a state of salvation, and given us a right to it.

And called us with an holy calling and, in order to our obtaining it, hath effectually called, renewed, and sanctified us.

Not according to our works not for any merits of ours.

But according to his own purpose and grace but from his own free love purposing and decreeing eternal salvation to us, with the means adequate to it.

Which was given us in Christ Jesus to be obtained through the merits and mediation of Jesus Christ.

Before the world began which purpose of his was before the foundation of the world was laid, and therefore could not be according to our works, but must be of his own grace, Eph 1:4 Tit 3:5 .

Poole: 2Ti 1:10

But is now made manifest by the appearing of our Saviour

Jesus Christ which purpose of God in Christ Jesus was in a great measure hidden under the Old Testament, but by the coming of Christ is made evident.

Who hath abolished death by his death he hath taken away the sting and power of death, delivering us from that which is the second death.

And hath brought life and immortality to light through the gospel and through the doctrine of the gospel he hath made the promises of eternal life plain and clear; which though existent under the law, yet were very obscurely revealed, so as they lay out of the sight of most men and women, but are now brought to light, so as he who runneth may read them.

Poole: 2Ti 1:11

Whereunto I am appointed a preacher for the publication of which gracious counsel and purpose of God thus made manifest by Christ’ s coming, and of that life and immortality thus by the gospel brought to light, God hath appointed me as his crier;

and an apostle and sent me immediately as his messenger to make publication of it;

and a teacher of the Gentiles and hath made the instructing of the heathen my peculiar province, 1Ti 2:7 .

Poole: 2Ti 1:12

For the which cause I also suffer these things for the preaching and publishing of which gospel, or for the teaching of the Gentiles, I suffer these things, being accused by the Jews as a seditious person stirring up the people, and by them delivered to the Romans, and by them imprisoned.

Nevertheless I am not ashamed yet I am not ashamed of my chains.

For I know whom I have believed I have committed myself to God,

and am persuaded that he is able to keep that which I have committed unto him against that day and I am out of doubt concerning God’ s ability to keep until the day of judgment my soul, or my whole concerns both for this life and another, which I have by faith committed to him. Some, by that which I have committed unto him, in this text, understand the church or body of believers; others understand the fruit and reward of his labours and suffering. Mr. Calvin would have life eternal here meant; our eternal salvation is in Christ’ s keeping. I rather incline to the first notion; so it agreeth with 1Pe 4:19 . God commits his gospel to our trust who are ministers, 1Ti 6:20 ; we, according to the phrase of Scripture, are said to commit our souls to him, Luk 23:46 Act 7:59 . I am, saith Paul, unconcerned as to my sufferings, I have intrusted God with all my coucerns in order to this life and that which is to come, and I know he is able to secure them.

Poole: 2Ti 1:13

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

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

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

Poole: 2Ti 1:14

That good thing which was committed unto thee keep: this is expounded by 1Ti 6:20 ; he means the doctrine of the gospel, or his office in the publication of it; Be faithful in the ministerial work.

By the Holy Ghost which dwelleth in us to which purpose beg the assistance and operation of the Holy Spirit, which dwelleth both in all believers, and more particularly assisteth the ministers of the gospel. We can neither keep our minds sound in the faith, as to the doctrine of it, nor our souls steady in the exercises of faith or love, without the assistance of the Holy Spirit; which yet the Lord giveth to them that ask him, and it abides in them who do not vex, quench, grieve, or resist it.

Poole: 2Ti 1:15

This thou knowest: probably as to some he had a personal knowledge of their apostacy, as to others he knew it by information, which Paul confirmeth.

That all they which are in Asia be turned away from me: it seemeth unreasonable to interpret all here of every individual, but many, as all oft signifieth in holy writ. Some interpret it of all the Jewish proselytes; others, of those of Asia who accompanied Paul to Rome, and there, seeing his sufferings, apostatized; others, of many who still abode in Asia, where Timothy now was: these all, or many of them, deserted Paul, either wholly casting off the Christian profession, or withdrawing themselves from communion with Paul, when they saw him a prisoner.

Of whom are Phygellus and Hermogenes of these two we have no more said in holy writ, and therefore can assert nothing of them with any certainty.

Poole: 2Ti 1:16

The Lord give mercy unto the house of Onesiphorus whether Onesiphorus was at this time alive, or not, is very doubtful, for he only prays for his family in this text, and saluteth them only, 2Ti 4:19 .

For he oft refreshed me either when he was in Asia, or (which is more probable by reason of what followeth) at Rome, whither he might attend him, or follow him.

And was not ashamed of my chain and showed kindness to him when he was a prisoner; for which Paul prayeth mercy for his whole family.

Poole: 2Ti 1:17

But when he was in Rome whither he might go upon his private occasions, and, being there,

he sought me out very diligently and found me he made it his business to find out Paul, and rested not until he found him, either at his inn, or in the prison where he was put.

Poole: 2Ti 1:18

This would incline us to think that Onesiphorus was yet alive. The term mercy he here prays that he may

find of the Lord is comprehensive of all good, both corporal and spiritual, which he prays God the Father to grant to this good man, to find from the Lord Jesus Christ in that day when he shall come to judge the quick and the dead; for he had not only ministered to the apostle while he was a prisoner at Rome, but many ways at Ephesus, (where probably this Onesiphorus lived), which Timothy, being there, well knew.

PBC: 2Ti 1:10

" But"

2Ti 1:10 deals with life and immortality being brought to light through the gospel. Let us consider the beginning CONJUNCTION word of this text which is BUT.

This is a contrasting word from 2Ti 1:9 which declares the details of Eternal Salvation.

Now we also have another phrase in 2Ti 1:10 contrasting the eternal details of salvation in 2Ti 1:9. This contrast starts with a " BUT" and declares the FINISHED WORK of Christ in PAST TENSE HAVING ALREADY abolished death and brought life and immortality, but is NOW being made MANIFEST (His work is displayed). His manifestation or lack thereof does not alter one iota the finished work. His Finished work will stand forever with or without the manifestation. His manifestation is evident. In this context it is the FINISHED WORK being brought to LIGHT. It is brought to light, through the only Scriptural media known- THE PREACHED GOSPEL.

Faith is not mentioned in 2Ti 1:9-10. Yet Christ Himself is FAITH in the context of Ga 3:22-24.  Ga 3:25 starts with this conjunctive contrasting word " BUT" - " But after that FAITH IS COME (this context herein is Christ Himself), we are no longer under a schoolmaster." It was Christ that transferred us legally from the O.T. LAW to the N.T. Grace Age- Joh 1:17. This was not directly referring to the New Birth- Regeneration, but Christ Himself coming.

No spiritual action of any dimension whatsover by man has ever occurred BEFORE Regeneration which employes the Voice of the Son of God {Joh 5:25; 6:63} and implants HIS (Christ’s) SEED of FAITH (One of the Fruit of the Spirit- Ga 5:22-23). He is the Author and Finisher of our Faith- Heb 12:3. It is only OUR faith AFTER the Measure of Faith is implanted and that action is only sovereignly of God- Ro 12:3.

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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 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 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 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)

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[BIBLIOGRAPHY]

Collabora, Greek: sugkakopatheson. Mala ferto mecum.

Haydock: 2Ti 1:10

By the illumination of our Saviour. That is, by the bright coming and appearing of our Saviour. (Challoner)

Haydock: 2Ti 1:12

I am certain that he (God) is able to keep that which I have committed to him [6] against that day. That is, to the day of judgment. St. Paul here means that which he had committed, or as it were deposited in the hands of God; to wit, the treasure of an eternal reward, due in some measure to St. Paul for his apostolical labours. This treasure, promised to those that live well, the apostle hopes he has placed and deposited in the hands of God, who will reward him, and repay him at the last day. This is the common interpretation. (Witham)

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[BIBLIOGRAPHY]

Depositum meum, Greek: paratheken mou. St. John Chrysostom ( Greek: log. b. p. 336) says it may be either what St. Paul committed to the trust of God, or what God committed to him: Greek: e o Theos auto parakatetheto, e en autos to theo.

Haydock: 2Ti 1:14

Keep the good (doctrine) deposited or committed[7] in trust to thee. This is different, though the word be the same, from what he spoke of, ver. 12. There he mentioned what he had committed and deposited in the hands of God, here he speaks of what God hath committed, and deposited in the hands of Timothy, after it was delivered to him by St. Paul and the other preachers of the gospel: that is, he speaks of the care Timothy must take to preserve the same sound doctrine, and to teach it to others. See 1 Timothy vi. 20. (Witham)

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[BIBLIOGRAPHY]

Bonum depositum custodi; Greek: ten kalen parakatatheken phulaxon.

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Haydock: 2Ti 1:15

All they who are in Asia, are turned away from me. That is, all who are of Asia, or all the Asiatics now at Rome, where I am prisoner, have withdrawn themselves from me, now when I am in danger; but he excepts Onesiphorus, who sought him out, assisted and relieved him in his wants. (Witham) ---

Phigellus, &c. These two, whom St. Paul says were the chief of those in Asia Minor, who had departed from the faith, had become his followers by deceit, in order to become acquainted with the mysteries of religion, taught by him, intending to make use of them, as affording them matter for calumniating him. (Denis the Carthusian)

Haydock: 2Ti 1:16

Onesiphorus. This person, also an inhabitant of Asia, seems to have supplied St. Paul with necessaries, as well at Rome during his confinement, as at Ephesus. Timothy being with St. Paul at the latter place, knew better the charities of Onesiphorus there than at Rome, at which place he was not eye witness of them. (Denis the Carthusian)

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 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 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, 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; 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 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.

Gill: 2Ti 1:9

Who hath saved us, and called us,.... And therefore should not be ashamed of his Gospel, but should readily partake of the afflictions of it, depending on his power to support under them. There is a salvation previous to calling: there is a temporal salvation; a special providence attends the elect of God, as soon as born; God's visitation in a very special manner preserves their spirits; they are kept from many imminent dangers, and some of them from the grosser immoralities of life; and there is a chain of providences, as the fixing of their habitations, bringing to such a place, and under such a ministry, with various other things, ways and methods, which lead on to the effectual calling: and there is a preservation of them in Christ Jesus, antecedent to calling, Jud 1:1. God had a mind to save some; he pitched on his own Son to be the Saviour of them; he put those persons into his hands, where they are safely preserved; so as not to be damned, and everlastingly perish, notwithstanding their fall in Adam, their original corruption, and actual transgressions, until called by grace: yea, that spiritual and eternal salvation, which is by Jesus Christ, is before calling; this was resolved upon from eternity; a council of peace was formed; a covenant of grace was made; a promise of life given; persons were fixed upon to be saved; a Saviour was appointed, and blessings of grace were put into his hands; and all according to an eternal purpose. Salvation was not only resolved upon, but the scheme of it was contrived from eternity, in a way agreeable to all the divine perfections, in which Satan is most mortified, the creature abased, and the elect effectually saved; nay, salvation is obtained before calling, Christ being called to this work, and having undertook it, was in the fulness of time sent to effect it, and is become the author of it: the thing is done, and all that remain are the application of it, which is in the effectual calling, and the full possession of it, which will be in heaven. The calling here spoken of is not to an office, nor a mere call by the external ministry of the word, but a call by special grace, to special privileges, to grace and glory; and is an high and heavenly one, and is here called holy, for it follows,

with an holy calling. The Vulgate Latin and Ethiopic versions read, "with his holy calling": the author of it is holy; it is a call to holiness, and the means of it are holy; and in it persons have principles of grace and holiness implanted in them; and are influenced to live holy lives and conversations:

not according to our works; neither salvation nor calling are according to the works of men: not salvation; works are not the moving cause of it, but the free love and favour of God; nor the procuring cause of it, but the Lord Jesus Christ; nor the adjuvant or helping cause of it, for his own arm brought salvation alone: nor calling; which must be either according to works before, or after; not according to works before calling, for such are not properly good works, being destitute of faith in Christ, and proceeding neither from a right principle, nor to a right end; not according to works after calling, as they are after it they are the fruits of calling grace, and cannot be the cause, or rule, and measure at it:

but according to his own purpose and grace; salvation is according to both: it is according to the purpose of God; God resolved upon the salvation of some; in pursuance of this resolution, he set up Christ as the Mediator; and it being necessary that he should be man, this was agreed to, and a body was prepared him; the time of his coming was fixed, called the fulness of time; and his sufferings and death, with all the circumstances of them, were determined by God. And it is according to grace; the resolution for it, and the contrivance of it, are owing to the grace of God; and which also appears in the making of a covenant; in setting up Christ as the Mediator of it; in the mission of him into this world; and in all the parts and branches of salvation: in the choice of persons to it; in the redemption of them by Christ; in their justification by his righteousness; in the pardon of their sins through his blood; in their adoption, regeneration, sanctification, and eternal glory; and the end of it is the glory of the grace of God. Vocation is also according to both the purpose and grace of God: it is according to his purpose; the persons called are fixed upon by him; whom he predestinates he calls; none are called, but whom God purposed to call; and for their calling no other reason can be assigned but the sovereign will of God, nor can any other reason be given why others are not called; the time of their calling is fixed in the decrees of God; and the place where, and means whereby, and occasion whereof, all are predetermined by him: and this is also according to grace; the author of it is the God of all grace; and in it is made the first discovery of grace to sinners; nothing out of God could move him to do it, and so it is sovereign grace; it is of some men, and not all, and so is distinguishing grace; it is of sinners, and so is free grace; and it is both to grace and glory, and so is rich grace: and it is according to grace

which was given us in Christ Jesus before the world began; it is a gift, and a free gift, not at all depending upon any conditions in the creature, and entirely proceeding from the sovereign will of God; and it was a gift from eternity; there was not only a purpose of grace in God's heart, and a promise of it so early, but there was a real donation of it in eternity: and though those to whom it was given did not then personally exist, yet Christ did, and he existed as a covenant head and representative of his people; and they were in him, as members of him, as represented by him, being united to him; and this grace was given to him for them, and to them in him; in whom they were chosen, and in whom they were blessed with all spiritual blessings. The Ethiopic version reads, "in Christ Jesus, who before the world was"; but without any foundation.

Gill: 2Ti 1:10

But is now made manifest by the appearing of our Saviour Jesus Christ,.... The grace according to which the elect of God are saved and called; though it was given to them in Christ, before the world was, yet lay hid in the heart of God; in his thoughts, council and covenant; and in Jesus Christ; and in the types, shadows, sacrifices, prophecies, and promises of the Old Testament; but is now made manifest in the clearness, freeness, and abundance of it by the appearance of Christ, as a Saviour in human nature; who is come full of grace and truth, and through whom there is a plentiful exhibition of it to the sons of men:

who hath abolished death; the law of sin and death, which is the cause of death; and has destroyed him which has the power of it, the devil; he has abolished corporeal death with regard to his people, as a penal evil, he has took away its sting, and removed its curse, and made it a blessing to them; and he has utterly, with respect to them, abolished the second death, so as that it shall have no power over them, or they ever be hurt by it; all which he did by dying, and rising again: for though he died, yet he continued not under the power of death; but rose again and triumphed over it, as having got the victory of it; and the keys of it are in his hand:

and hath brought life and immortality to light through the Gospel. Christ was the first that rose again from the dead to an immortal life; the path of life was first shown to him, and brought to light by him; and though the doctrine of the resurrection of the dead was known by the Old Testament saints, yet not so clearly as it is now revealed in the Gospel; and in which is so fully attested the resurrection of Christ, and of many of the saints with him, as well as the general resurrection at the last day: and besides, eternal life, which is the free gift of God, lay hid in his purpose, promise, and covenant, and in his Son Jesus Christ, into whose hands it was put; and which he has brought to light in a more clear manner than ever it was before; by his appearance in human nature, by his personal ministry, by his death and resurrection from the dead, and through the Gospel, as preached by his ministers; which gives an account of the nature of it, shows the way unto it, and points out and describes the persons that shall enjoy it.

Gill: 2Ti 1:11

Whereunto I am appointed a preacher,.... Both from eternity, in the counsel and purpose of God, Act 9:15 and in time, by the church at Antioch, and the prophets in it, according to the express order of the Holy Ghost, Act 13:2. And if ever there was a preacher of the Gospel, Paul was one; he preached purely, powerfully, publicly, constantly, boldly, and with all faithfulness and integrity:

and an apostle; that is, of the Gentiles, as follows, and as he elsewhere styles himself, Rom 11:13 for it does not run so smooth and easy to connect this with the word Gospel. In 2Ti 1:1, he is called the apostle of Jesus Christ, because he was sent by him; and here the apostle of the Gentiles, because, he was sent to them; and this by the same appointment, by which he became a preacher:

and a teacher of the Gentiles; though all the apostles, by their commission, were sent to teach all nations, or the Gentiles in the several parts of the world, as well as Jews; yet the apostle was eminently a teacher of them; his work chiefly lay among them; the Gospel of the uncircumcision, or the ministration of the Gospel to the uncircumcised Gentiles, was committed to him; and he was a teacher of them in faith and verity, as in 1Ti 2:7. The Alexandrian copy only reads, "and a teacher".

Gill: 2Ti 1:12

For the which cause I also suffer these things,.... The present imprisonment and bonds in which he now was; these, with all the indignities, reproaches, distresses, and persecutions, came upon him, for the sake of his being a preacher of the Gospel; and particularly for his being a teacher of the Gentiles: the Jews hated him, and persecuted him, because he preached the Gospel, and the more because he preached it to the Gentiles, that they might be saved; and the unbelieving Gentiles were stirred up against him, for introducing a new religion among them, to the destruction of their idolatry and superstition; and the sufferings which he endured were many; and he was appointed to them, as well as to the Gospel, which he preached.

Nevertheless I am not ashamed; neither of the Gospel, and the truths and ordinances of it, for which he suffered; but he continued to own and confess it constantly, and to preach it boldly; none of these things moved him from it: nor of the sufferings he endured, for the sake of it; since they were not for murder, or theft, or sedition, or any enormity whatever, but in a good cause; wherefore he was so far from being ashamed of them, that he took pleasure in them, and gloried of them. Nor was he ashamed of Christ, whose Gospel he preached, and for whom he suffered; nor of his faith and hope in him. For it follows,

for I know whom I have believed. A spiritual knowledge of Christ is necessary to faith in him: an unknown Christ cannot be the object of faith, though an unseen Christ, as to bodily sight, may be, and is. Knowledge and faith go together: they that truly know Christ, believe in him, and the more they know him, the more strongly do they believe in him: such who spiritually and savingly know Christ, have seen the glories of his person, and the fulness of his grace; and they approve of him, as their Saviour, being every way suitable to them, and disapprove of all others; they love him above all others, and with all their hearts; and they put their trust in him, and trust him with all they have; and they know whom they trust, what an able, willing, suitable, and complete Saviour he is. This knowledge which they have of him, is not from themselves, but from the Father, who reveals him to them, and in them; and from himself, who gives them an understanding that they may know him; and from the spirit of wisdom and revelation in the knowledge of him: and be it more or less, it is practical, and leads to the discharge of duty, from a principle of love to Christ; and is of a soul humbling nature, and appropriates Christ to a man's self; and has always some degree of certainty in it; and though it is imperfect, it is progressive; and the least measure of it is saving, and has eternal life connected with it: and that faith which accompanies it, and terminates on the object known, is the grace, by which a man sees Christ in the riches of his grace; goes to him in a sense of need of him; lays hold upon him as a Saviour; receives and embraces him; commits its all unto him; trusts him with all; leans and lives upon him, and walks on in him till it receives the end of faith, even eternal salvation.

And I am persuaded that he is able to keep that which I have committed unto him against that day. By that which he had committed to him is meant, not the great treasure of his labours and sufferings for Christ, as if he had deposited these in Christ's hands, in order to be brought forth at the great day of account to his advantage; for though his labours and sufferings were many, yet he always ascribed the strength by which he endured them to the grace of God; and he knew they were not worthy to be compared, nor made mention of, with the glory that was to be revealed in him. Rather this may be understood of the souls of those he had been instrumental in the converting of, whom he had commended to Christ, hoping to meet them as his joy and crown of rejoicing another day; though it seems best of all to interpret it either of his natural life, the care of which he had committed to Christ, and which he knew he was able to preserve, and would preserve for usefulness until the day appointed for his death; or rather his precious and immortal soul, and the eternal welfare and salvation of it: and the act of committing it to Christ, designs his giving himself to him, leaving himself with him, trusting in him for eternal life and salvation, believing he was able to save him to the uttermost; even unto the day of death, when he hoped to be with him, which is far better than to be in this world; and unto the day of the resurrection, when both soul and body will be glorified with him; and to the day of judgment, when the crown of righteousness will be received from his hands. And what might induce the apostle, and so any other believer, to conclude the ability of Christ to keep the souls of those that are committed to him, are, his proper deity, he having all the fulness of the Godhead, or the perfections of deity dwelling in him; his being the Creator and upholder of all things; his having accomplished the great work of redemption and salvation, by his own arm; his mediatorial fulness of grace and power; and his being trusted by his Father with all the persons, grace, and glory of the elect, to whom he has been faithful. And now the consideration of all this, as it was a support to the apostle, under all his afflictions, and sufferings for the Gospel, and in a view of death itself, so it may be, as it often has been, a relief to believers, under all the sorrows of this life, and in a prospect of death and eternity. Philo the Jew ^b speaks in like manner as the apostle here of παρακαταθηκη ψυχης, "the depositum of the soul": though he knew not where to commit it for safety, as the apostle did, and every true believer does.

Gill: 2Ti 1:13

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

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

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

Gill: 2Ti 1:14

That good thing which was committed to thee,.... By which he means either his ministerial work and office, which is a good work, the dispensation of which was committed to him, and which it became him so to observe, as that the ministry might not be blamed; or else the good and excellent gifts of the Spirit, which qualified him for the discharge of that work, and which were not to be neglected, but to be stirred up, exercised, and improved, lest they should be lost, or took away; or rather the Gospel, which was committed to his trust, to preach: and this may be called a good thing, from the author of it, who is good, whence it is named the Gospel of God, and the Gospel of Christ; and from the matter of it, it consists of good things come by Christ, the High priest, and which it publishes, such as peace, pardon, righteousness, and eternal salvation by him; and from the end and use of it, it being both for the glory of God, the magnifying the riches of his grace, and the exaltation of Christ; and also is the power of God in regeneration and sanctification unto salvation to everyone that believes. And it being said to be "committed to" Timothy, denotes the excellency of it; that it is a treasure, as indeed it is a rich one, it contains the riches of grace, even the unsearchable riches of Christ, is more valuable than thousands of gold and silver: and that it is a trust, and requires faithfulness in ministers, who are the stewards of it; and that it is to be accounted for. Wherefore great care should be had in dispensing and keeping it:

keep by the Holy Ghost. It should be kept pure and incorrupt, free from all the adulterations and mixtures of men; and safe and sound, that it be not snatched away from the churches by false teachers. And whereas the apostle knew, that neither Timothy, nor any other, were sufficient of themselves, for these things, he directs to the keeping of it by the Holy Ghost; who makes men overseers of churches, bestows gifts upon them, to fit them for their work, and leads them into all the truths of the Gospel; and under his influence and teachings, and by the assistance of his grace, are they enabled to discharge their trust, abide by the Gospel, and persevere in the ministration of it to the end.

Which dwelleth in us; in all believers, who are the temples of the Holy Ghost; and in all the churches, which are built up by him, an habitation for God; and in all the ministers of the word, to direct, instruct, support, and uphold them; and who dwells with them, and continues in them, and that for ever, Joh 14:16.

Gill: 2Ti 1:15

This thou knowest, that all they which are in Asia,.... Either those that followed the apostle from Asia to Rome; or who came from thence thither, upon business, and were upon the spot when the apostle was in his greatest troubles, and yet all forsook him and no man stood by him; or else the churches and ministers in Asia, that is, a great number of them; for it cannot be said of every minister and church, and of all the members of churches there, what follows,

be turned away from me; were ashamed of him, because of his chain, and despised him under his afflictions, and had him in abhorrence and contempt, and revolted from his doctrine; though the defection was very general, and the apostle appeals to Timothy for the truth of it, as a fact well known to him: "this thou knowest"; Timothy being at Ephesus, which was in Asia; and since there was so great an apostasy in the country where he was, the above exhortations were very seasonable, to hold fast the form of sound words, and keep the good thing committed to him; seeing so many were falling off from the truth of the Gospel:

of whom are Phygellus and Hermogenes: who very likely were ministers of the word, and who had shone for a while, but were now stars fallen from heaven, had erred from the faith, and were become apostates, and proved men of corrupt minds, and deceivers of the people; and it may be that these were more open and infamous than some others, or might be more known to Timothy, and therefore are particularly mentioned. They are both of them said to have been of the seventy disciples; See Gill on Luk 10:1 and afterwards followers of Simon Magus. The name of the first of these signifies a "fugitive", and such was he from the cause of Christ. Pliny ^c makes mention of a town in Asia, called Phygella, from the fugitives which built it; and the latter signifies born of Mercury; there was one of the name in Tertullian's time, against whom he wrote.

Gill: 2Ti 1:16

The Lord give mercy to the house of Onesiphorus,.... Who seems to have been one of Asia, and of Ephesus, and is an exception from the general apostasy, or from those that turned away from the apostle; and therefore he prays that the Lord would show mercy to his family; that he would give regenerating grace and mercy to such of them as were without it, or pardoning grace and mercy, or the great mercy of eternal life and salvation by Christ; and this doubtless was a prayer in faith, upon the promises of God, and upon instances and examples, in which God has remarkably shown mercy to the families of good men, who have faithfully served him, and abode in his interest in times of trouble; thus the house of Obed Edom was blessed for the sake of the ark, that was taken care of by them; the reasons of this prayer and good wishes follow:

for he oft refreshed me; both with his Christian visits, and spiritual conversation, which to the apostle, in the heat of his affliction and persecution, were like a fan in hot weather, cooling and reviving, as the word signifies; and also by supplying him with the necessaries of life, as food and raiment, or money to purchase them with. He answered to his name, which signifies, "one that brings profit": he is said to be one of the seventy disciples; See Gill on Luk 10:1 and afterwards to be bishop of Corone:

and was not ashamed of my chain; the Syriac version adds, "with which I am bound"; in which he lay, or by which he was held, and led by a soldier; see Act 28:16. Onesiphorus was not ashamed of the apostle, though he was bound with a chain; nor was he ashamed of the cause for which he suffered: and the apostle proposes him to Timothy, as an example worthy of imitation, in those times of defection. See 2Ti 1:8.

Gill: 2Ti 1:17

But when he was in Rome,.... Upon some business or another, where the apostle was a prisoner:

he sought me out very diligently, and found me; as there might be many prisons in Rome, he went from one to another, till he found him; and was one of those to whom Christ will say hereafter, "I was in prison and ye came unto me", Mat 25:36 or the reason of his going from place to place in quest of him was this; the apostle was not in any particular place of confinement, but had a lodging where he was kept by a soldier, and which with some difficulty Onesiphorus found out: the manner of his bonds was this; he had a long chain fastened at one end to his right arm, and at the other to the left arm of the soldier that kept him, who constantly attended him in this form, wherever he went; and it is possible that in this way he might have liberty to go about and visit his friends; and this might still make it more difficult for Onesiphorus to find him.

Gill: 2Ti 1:18

The Lord grant unto him that he may find mercy of the Lord in that day;.... In return for his diligent seeking till he found the apostle. By "mercy", he means the mercy of our Lord Jesus Christ unto eternal life; or that crown of righteousness and everlasting glory and happiness, which will be a grant from the Lord, or a free gift through Jesus Christ; the effect of pure grace and mercy, and not of merit. The apostle does not propose to requite him himself; he knew it was out of his power; but he had an interest in the Lord, and at the throne of grace; and he makes use of that in his favour, and prays the Lord that he might find mercy of him: and the meaning is either, that he prayed to God, that he might find mercy of him; or he prayed particularly to the Lord Jesus Christ to act the part of a Mediator for him with his Father, that he might enjoy eternal life through him; or he prayed to God the Father, that he would grant that he might find mercy at the hands of Jesus Christ his Son, the Judge of quick and dead, who, at the great and last day, will give the crown of righteousness to all that love him, and his appearance:

and in how many things he ministered unto me at Ephesus, thou knowest very well: or "better". Timothy being at Ephesus, of which city Onesiphorus seems to have been, and that when the apostle was there, he very freely communicated to him, as Timothy, who was with him there, knew very well: the apostle does not forget, but remembers former kindnesses, as well as takes notice of present favours, and which shows a grateful mind. The phrase, "unto me", is not in the Greek copies, though it is in the Vulgate Latin and in all the Oriental versions; wherefore the words may be understood of the things which Onesiphorus had ministered to Timothy, and to the church at Ephesus, and to the poor saints there; which Timothy was "better" acquainted with than the apostle could be, he being on the spot: and now since there were so many fallen off, and so few that remained hearty and faithful, but one Onesiphorus to all them that were in Asia; the apostle exhorts to firmness and constancy, in a dependence on the Spirit and grace of God, as follows.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ti 1:4

¹ tn Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: 2Ti 1:5

¹ tn Grk “recalling” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “the sincere faith in you.”

³ tn Or “convinced.”

NET Notes: 2Ti 1:6

¹ tn Grk “that is in you.”

NET Notes: 2Ti 1:7

¹ tn 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 to the Holy Spirit at the end of this section (1:14) makes it likely that it begins this way also, so that the Holy Spirit is the referent.

NET Notes: 2Ti 1:8

¹ tn Grk “the testimony of our Lord.”

² tn Or “according to.”

³ tn Grk “suffer hardship together,” implying “join with me in suffering.”

NET Notes: 2Ti 1:9

¹ tn More literally, “who saved us,” as a description of God in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Or “according to,” or “by.”

³ tn Grk “before eternal times.”

NET Notes: 2Ti 1:10

¹ tn Grk “having broken…and having brought…” (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11) in the translation.

NET Notes: 2Ti 1:11

¹ tn Grk “for which.”

² tc Most mss (א² C D F G Ψ 1739 1881 Ï latt sy co) have ἐθνῶν (eqnwn, “of the Gentiles”) after “teacher.” The shorter reading has poorer external credentials (א* A I 1175 pc), but is preferred because ἐθνῶν probably represents a gloss added by copyists familiar with 1 Tim 2:7. There is no easy explanation for the omission of the word if it were original here.

NET Notes: 2Ti 1:12

¹ tn Grk “suffer these things.”

² tn Or “in whom I have believed.”

³ sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.

⁴ sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).

NET Notes: 2Ti 1:13

¹ tn Or “pattern.”

² tn Grk “in faith and love in Christ Jesus.”

sn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul’s call for him to give attention to his life and his teaching in 1 Tim 4:11-16).

NET Notes: 2Ti 1:14

¹ sn That good thing (Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20).

NET Notes: 2Ti 1:15

¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

NET Notes: 2Ti 1:16

¹ tn Grk “my chain.”

NET Notes: 2Ti 1:17

¹ map For location see JP4 A1.

NET Notes: 2Ti 1:18

¹ sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9-10).

² tn Grk “all the ways he served in Ephesus.”

map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

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 to set the invincible power of the Spirit which God has given us, against those storms which may, and do come upon us.

^{( c )} The gift of God is as it were a certain living flame kindled in our hearts, which the flesh and the devil go about to put out: and therefore we as their opponents must labour as much as we can to foster and keep it burning.

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 men whom the Lord will destroy.

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 )} gospel according to the ^{( g )} power of God;

^{( 3 )} He proves that the ignominy or shame of the cross is not to be ashamed of, and also that it is glorious and most honourable: first, because the Gospel for which the godly are afflicted is the testimony of Christ: and secondly because at length the great virtue and power of God appears in them.

^{( e )} For his sake.

^{( f )} This Gospel is said to be in a way afflicted in those that preach it.

^{( g )} Through the power of God.

Geneva Bible: 2Ti 1:9

^{( 4 )} Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was ^{( h )} given us in Christ Jesus ^{( i )} before the world began,

^{( 4 )} He shows with how great benefits God has bound us to maintain boldly and constantly his glory which is joined with our salvation, and reckons up the causes of our salvation, that is, that free and eternal purpose of God, to save us in Christ who was to come. And by this it would come to pass, that we would at length be freely called by God through the preaching of the Gospel, to Christ the destroyer of death and author of immortality.

^{( h )} He says that that grace was given to us from everlasting, to which we were predestinated from everlasting. So that the doctrine of foreseen faith and foreseen works is completely contrary to the doctrine which preaches and teaches the grace of God.

^{( i )} Before the beginning of years, which has run on ever since the beginning of the world.

Geneva Bible: 2Ti 1:10

But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to ^{( k )} light through the gospel:

^{( k )} Has caused life and immortality to appear.

Geneva Bible: 2Ti 1:11

^{( 5 )} Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

^{( 5 )} That is, the Gospel which the apostle preached.

Geneva Bible: 2Ti 1:12

^{( 6 )} For the which cause I also suffer these things: ^{( 7 )} nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

^{( 6 )} He confirms his apostleship by a strange argument, that is, because the world could not abide it, and therefore it persecuted him that preached it. ^{( 7 )} By setting his own example before us, he shows us how it may be, that we will not be ashamed of the cross of Christ, that is, if we are sure that God both can and will keep the salvation which he has as it were laid up in store by himself for us against that day.

Geneva Bible: 2Ti 1:13

^{( 8 )} Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

^{( 8 )} He shows in what he ought to be most constant, that is, both in the doctrine itself, the essential parts of which are faith and charity, and next in the manner of teaching it, a living pattern and shape of which Timothy knew in the apostle.

Geneva Bible: 2Ti 1:14

^{( 9 )} That good thing which was committed unto thee keep ^{( 10 )} by the Holy Ghost which dwelleth in us.

^{( 9 )} An amplification, taken from the dignity of so great a benefit committed to the ministers.

^{( 10 )} The taking away of an objection. It is a hard thing to do it, but the Spirit of God is mighty, who has inwardly endued us with his power.

Geneva Bible: 2Ti 1:15

^{( 11 )} This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

^{( 11 )} He prevents an offence which arose by the means of certain ones that fell from God and the faith, and utters also their names that they might be known by all men. But he sets against them the singular faith of one man, that one good example alone might counterbalance and weigh down all evil examples.

Commentary -- Verse Range Notes

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 God which was in him;

8 to be stedfast and patient in persecution;

13 and to persist in the form and truth of that doctrine which he had learned of him.

15 Phygellus and Hermogenes, and such like, are noted, and Onesiphorus is highly commended.

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 Jesus, 2. To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; 4. Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; 5. When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. 6. Wherefore I put thee in remembrance, that thou stir up the gift of God, which is in thee by the putting on of my hands. 7. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.'--2 Tim. 1:1-7.

But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them; 15. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17. That the man of God may be perfect, throughly furnished unto all good works.'--2 Tim. 3:14-17.

PAUL'S heart had been drawn to Timothy long before this letter was written, as far back as the beginning of his second missionary journey, and Timothy had cherished the enthusiastic devotion of a young man for his great leader. He seems to have been the best beloved of the circle which the magnetism of Paul's character bound to him.

The tone of the two epistles suggests that Timothy needed to be braced up, and have a tonic administered. Probably he inclined to be too much affected by difficulties and opposition, and required the soul-animat-ing strains' which Paul sounded in his ears. Possibly the Apostle's imprisonment and evidently impending death had discouraged and saddened the younger and weaker man. At all events, it is beautiful and pathetic that the words of cheer and brave trust should come from the martyr, and not from the sorrowing friend. Timothy should have been the encourager of Paul, but Paul was the encourager of Timothy.

The verses of this passage embody mainly two counsels. 2 Tim. 1:6 exhorts Timothy to stir up the gift' that was in him; 2 Tim. 3:14 bids him abide in the things which' he has learned. These two--diligent effort to increase his spiritual force and persistent holding by the teaching already received--are based on Paul's knowledge of his faith and on Timothy's knowledge of the saving power of that truth. But Paul loved him too ardently to give him cold counsels. The advices are wrapped in the softest covering of gracious affection and recognition of Timothy's inherited faith and personal devotion to Paul.

I. Before Dealing With The Advices, Look At The Lovely Prelude In 2 Tim. 1:1-5.

Paul does not lay aside his apostolic authority, but he uses it to make his greeting more sweet and strong. What had he been made an apostle by? The will of God. What had he been made an apostle for? To make known the promise of the life which is in Christ. Thus clothed with authority, and bearing the great gift of life, he takes Timothy to his heart as his beloved child. The captain stoops to embrace the private. Christ's apostle pours his love and benediction over the young servant, and when such lips wish grace, mercy, and peace,' the wish is a prophecy as much as a prayer.

The flow of Paul's love outstrips that of his words, and there is some verbal obscurity in 2 Tim. 1:3-5, but the meaning is plain. Paul's thankfulness was for Timothy's unfeigned faith,' but when he is about to say that, other tender thoughts start up, and insist on being uttered. The language of love in absence is the same all the world over. It comes across all the intervening centuries like the speech of to-day: I never forget you.' But love should be sublimed by religion, and find its best expression in supplications.' Think of the prisoner in Rome, expecting a near death by violence, and yet telling his young friend that he was always thinking about him, Timothy, and wearying for him with a great yearning.

How beautiful is that touch, too, that the remembrance of Timothy's tears, when he had had to part from Paul, fed the Apostle's desire to see him again! And how graceful, and evidently more than graceful, is the contrast between the tears of Timothy at parting and the hoped-for joy of Paul at meeting! No wonder that such a leader kindled passionate enthusiasm.

One can fancy the throb of pleasure with which Timothy would read the recognition of his unfeigned faith.' It is always a memorable moment to a young beginner when a veteran lays his hand on his shoulder and acknowledges his devotion. Nor less fitted to warm Timothy's heart was the praise of his grandmother and mother. It would not only do that, but would make him feel that his descent added force to the exhortation which followed. Whoever might become careless, one who had such blood in his veins was called on to be true to his ancestral faith. One can well understand how such a beginning prepared Timothy for the succeeding counsels. But this was not art or rhetorical advice on Paul's part, but deep affection. The soil thus watered by love was ready for the seed.

II. The Counsel Thus Delicately Introduced Is Delicately Expressed, As Putting In Remembrance Rather Than As Enjoining Authoritatively.

Paul gives Timothy credit for having already recognised the duty. The gift of God' is the whole bestowments which fitted him for his work, and which were given from the Holy Spirit, through the imposition of the hands of Paul and of the elders (1 Tim. 4:14).

But whilst there was a special force in the command to Timothy, the principle involved applies to all Christians, and in a wider aspect to all men; for every Christian has received the gift of that self-same Spirit, and every man is endowed with some gifts from God. All God's gifts are held on similar conditions. They may be neglected, and, if so, will cease as surely as an untended fire dies down into grey ashes. The highest and the lowest are alike in this. An unused muscle atrophies, an uncultivated capacity diminishes. The grace of God itself wanes if we are unfaithful stewards. The gift of the Spirit is not a substitute for our own activity, and the extent to which we possess it is determined by our rousing ourselves to tend the sacred flame.

Timothy had probably been depressed by Paul's imprisonment and the prospect of his death. He had been accustomed to lean upon the Apostle, and now the strong prop was to be withdrawn, and he was to stand alone, and, worst of all, to take up some of the tasks dropped by Paul. Therefore the Apostle tries to brace up his drooping spirit with his clear clarion note. The message comes to us all, that discouraging circumstances and heavy responsibilities are reasons for gathering ourselves up to our work, and for' stirring up' smouldering fires kindled by God in our hearts, and too often left untended by us.

Paul points to the proper effects of the gift of God, as the ground of his counsel. That Spirit does not infuse cowardice, which blenches at danger or shrinks from duty, as probably Timothy was tempted to do; but it breathes power' into the weak, enabling them to do and bear all things, and love,' which makes eager for service to God and man, at whatever cost, and self-control,' which curbs the tendencies to seek easy tasks and to listen to the voices within or without whispering ignoble avoidance of the narrow way. Surely this exhortation in its most general form should come to all young hearts, and summon them to open their doors for the entrance of that Divine Helper who will make them strong, loving, and masters of themselves.

III. The Second Exhortation In 2 Tim. 3:14-17,

Like the first,presupposes Timothy's previous Christian character, and draws some of its persuasive force from his home and the dear ones there--an argument which, no doubt, Paul knew would tell on such a clinging, affectionate nature. We note the double reason for steadfastness--the teachers, and the early beginning of the knowledge of the truth. It is thought a sign of independence and advancement by many young people nowadays to fling away their mother's faith, just because it was hers, and taught them by her when they were infants. The fact that it was is no bar against investigation, nor against the adoption of other conclusions, if needful; but in the present temper of men, it is well to remember that it creates no presumption against a creed that some white-haired Lois, or some tender mother Eunice has striven to engrave it on the young heart.

But the great reason adduced for steadfast grip of the truth is that the' sacred writings' (by which are to be understood the Old Testament) have power, as Timothy had experience, to give a wisdom which led to salvation, and to' furnish' a Christian, especially the Christian teacher, for every good work.' In either of the two usually adopted renderings of 2 Tim. 3:16, the divine origin of Scripture and its value for the manifold processes for perfecting character are broadly asserted. That origin and these uses are unaffected by variety of view as to the methods of inspiration or by critical researches. It will always be true that the Bible is the chief instrument em- ployed by the Spirit of power and of love and of self- control to mould our characters into beauty of holiness. He who has that Spirit in his heart and the Scriptures in his hands has all he needs.

The one exhortation for such is to' abide in' what he has received. That counsel as given to Timothy was probably directed chiefly against temptations very unlike those which attack us. But the spirit of it applies to us. It enjoins no irrational conservatism, scowling at all new thoughts, but it bids us aim at keeping up our personal hold of the central truths of Christ's incarnation, sacrifice, and gift of the Divine Spirit, which hold is slackened by worldliness and carelessness twenty times for once that it is so from intellectual dissatisfaction with the principles of Christianity.

Timothy was relegated, not only to his early memories, but to his own experience. He had not only learned these things from revered lips, but had been assured of' them by the response they had found and the effects they had produced in himself. That is the deepest ground of our holding fast by the gospel, and it is one we may all have. He that believeth hath the witness in himself,' and may wait with equanimity while the dust of controversy clears off, for he knows in whom he has believed,' and what that Saviour has done for and in him.

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 which we should naturally have expected Paul and Timothy to fill are reversed in this letter. Paul the aged,' a prisoner, and soon to be a martyr, might have been expected to receive encouragement and consolation. But Timothy seems to have been of a somewhat weak and timid nature, and this letter of the dying man is one long trumpet-blast to stir his courage. My text is the first of the soul-animating strains' which he blows. In it the Apostle would have his down-hearted young companion and helper remember what God has given him by the laying on of Paul's hands. Whether the word spirit' in my text be regarded as meaning the Divine Spirit which is given, or the human spirit in which that divine gift is received, the qualities enumerated in the text are those which that Divine Giver creates in that human recipient by His indwelling presence; or to put it into shorter words, my text tells us what sort of people Christianity has a tendency to make, and it tells us, too, how it sets about making them.

The enumeration is by no means intended to be either complete or scientific. It is meant to embrace, mainly, the points which Timothy wanted most. And so it dwells predominantly on the stronger, manly virtues,' as men complacently call them. God hath not given us the spirit of cowardice, but of power, and of love, and of a sound mind,' which last word does not stand precisely upon a level with the other three, but rather expresses the notion of self-control.

I think I shall best, in the few remarks that I offer you, bring out the meaning of the words before us if I simply follow the Apostle's rough and ready enumeration, and try to learn what he says about each of these points.

I. The First Thing, Then, That He Would Have Us Understand Is That Christ Makes Fearless Men.

God hath not given us the spirit of cowardice.' Now, of course, courage or timidity are very largely matters of temperament. But then, you know, the very purpose of the gospel is to mend temperaments, to restrain, and to stimulate, so as that natural defects may become excellences, and excellences may never run to seed and become defects. So whilst we have to admit that religion is not meant to obliterate natural distinctions in character, we must also remember that we insufficiently grasp the intention of the gospel which we say we believe unless we realise that it is meant to deal with the most deeply rooted defects in character, to make the crooked things straight, and the rough places plain.

So I venture to say that any man who lives in the realisation of the truths which the gospel reveals, and in the use of the gifts which the gospel communicates, will (whatever his natural disposition of apprehensiveness) be stiffened into a fearless man; and be no longer a reed shaken with the wind, but a brazen pillar, and an iron wall, amidst all dangers and enemies.

One sometimes feels as if nothing but clear-sightedness were needed to drive men into insanity. When you think of the possibilities of every life, and of the certainties of every life, of what may come to any of us, any time, and of what must come to all of us one time, the wonder is that men live without a perpetual tremor of heart, and do so largely manage to ignore the evils that ring them round. Think of our relation to God, think of what must be the result of the collision of the perfectly righteous will of His with our wayward rebellions; of what must be the consequence--if there be a God at all, and if there be such a thing as retributive acts on His part--when He sets us down to drink of the brewst that we have brewed, and to reap the harvest that we have sown. Surely, be troubled, ye careless ones,' is His exhortation of wisdom to men.

And then if we bring in all the other possibilities which to many of us have become in some measure past experiences, but still hang threatening on our horizon, like the half-emptied clouds of a thunderstorm, that is sure to come back again, dread seems to be wisdom. For what have we that we shall not have to part withy What do we that will not disappoint in the fruit? What dangers are there possible to humanity, concerning which you and I can say we know that when the overflowing scourge passes by it will not reach us'? None! none!

You may remember having seen a gymnast that used to roll a ball up a spiral with the motion of his feet. That is how we are set to roll the ball of our fortunes and prosperities up the twisting ascent, and at every moment there is the possibility of its hurtling down in ruin, and one day it certainly will So is there anything more empty and foolish than to say to a man whose relations with God are not right, whose command of the world is so uncertain, as it surely is. and who has frowning before him the grim certainties of loss and sorrow and broken ties, and empty houses and empty hearts, and disappointments, and pillow stuffed with thorns, and souls wounded to the very quick, and, last of all, a death which has a dim some- thing behind it that touches all consciences--to say to such a man Don't be afraid'? If he is not a fool he ought to be.

But then Paul comes in and says, God hath not given us the spirit of cowardice.' No, because He has given us the only thing that can exorcise that demon. He has given us the good news of Himself, whereby His name becomes our dearest hope instead of our ghastliest doubt. He has given us the assurance of forgiveness and acceptance and hallowing in Jesus Christ, whereby all the things whereof our consciences --which do make cowards of us all'--are afraid, are rectified, and some of them swept out of existence. He has given us truths which only need to be grappled and laid upon our hearts and minds to make us brave. He has assured us that all things work together for good,' that He Himself will never leave us. And the Master who spoke on earth so often, and in so many connections, His meek and sovereign encouragement,'Fear not!' speaks it from the heavens to all that trust Him. He laid His hand upon me, and said, "Fear not!" I am the first and the last,' from whom all changes originate, by whom all events are directed, unto whom all things tend. Therefore, whosoever is wedded to Him need fear no evil, for nothing that does not hurt Christ can harm Him.

II. Christ Makes Strong Men.

He hath not given us the spirit of fear, but of power.' Again we have to remember a previous remark as to temperament. There are differences among us in this respect. Some of us, of course, are naturally far more facile, sensitive, and yielding than others; some of us have natural force denied to our brethren. These differences will remain, and yet the weakest may be as David,' and although the weakest shall be made strong, the strongest shall be stronger still, as the angel of God.' The difference between the hind and front ranks will remain, but the whole battalion, as it were, will be shifted forwards.

Let me remind you how a condition of all that is worth doing and being is the cultivation of strength of will and of moral nature. To be weak is to be wicked nine times out of ten. I believe that the bulk of men that go wrong, that go to the devil,' as you say, do it, not so much because of a bias towards evil as of a fatal feebleness that is incapable of resistance; and I know of nothing that is more needed to be dinned into the ears--especi-ally of the young who have their chances before them yet--than this truth: the man that cannot say No!' is doomed to say Yes!' to all bad things that may solicit him. To be weak is to be wicked in such a world as we live in; and many of you know how fatally, facilely, and feebly you have yielded, for no other reason than because the temptation was there and you were not man enough to stop your ears to it, and let it hum past you without touching you. What is the reason why half the men in the world that are drunkards are so? Pure weakness. And so you may go all round the circle of vices and you will find that weakness is ordinarily wickedness, and it is always misery. As Milton's Satan tells us, to be weak is to be miserable, doing or suffering.' And it is generally failure, as witness the experience of thousands of men who have come into this city and been beaten in the race.

How then is a man to get strength? Brethren, I do not want to exalt the gospel of Jesus Christ by depreciating other and lower means by which feeble natures may get a dose of steel into their system. There are such ways, and they do help men. But if you want to have a power within you that will enable you to stand foursquare to every wind that blows,' believe me the surest way of getting it is by faith in Jesus Christ, to open your hearts to the entrance into them of that strong Son of God' who sends His mighty Spirit into every spirit that will accept it, to be the source of uncreated and triumphant strength. If we would only keep near to Jesus Christ, and live with hearts open for the influx of His great communications, we should need nothing else to make us strong for all service, against all temptation, in the midst of all suffering. There is a gift offered to every one of us in the gospel of Jesus Christ which will make our weakness into strength. A piece of sponge put into a so-called petrifying well is turned into a mass solid as iron by the infiltration of stony particles. So our yielding softness may be converted into firmness which will resist every pressure if we receive into our hearts the grace which Christ gives. He who is strong in the Lord and in the power of His might, and he only, is truly strong. If then you want power learn where it is stored.--

His strength was as the strength of ten,Because his heart was pure.'

There is part of the secret. But how is the heart to be made pure? By the entrance into it of the purifying Christ. Christ makes fearless and strong men.

III. Christ Makes Loving Men,

"Tis excellent to have a giant's strength!Tis tyrannous to use it like a giant!

And power ever tends to be tyrannous. The consciousness of strength is ever apt to degenerate into insolence, uncharitableness, want of sympathy with, and contempt for, weakness. And so, very beautifully, side by side with power, Paul puts love. There are some great moral teachers of this generation, and of the last, whose whole teaching has been fatally vitiated, for this amongst other reasons, because they lost sight of the fact that the strongest thing in the universe is love. But Paul, not a philosopher, and not in the least degree trying to set forth scientifically the relations or the limitations of the virtues that he speaks about, like a skilful painter, instinctively knows what tint will best bring up the one that is laid beside it, or like some jeweller with an eye to effect, understands how to dispose the stones in his bracelet, that the cool green of the emerald may be set off by, and set off, the flashing red of the ruby and the deep blue of the sapphire. So he says, Christ makes strong men, but He makes loving men too. Quit you like men, be strong. Let all your deeds be done in charity.' And cultivate no strength for yourselves, nor admire any in others, in which power is divorced from pity and tenderness.

I need not remind you of the one sovereign way by which Jesus Christ in His gospel wins men from that self-centred absorption in which they live, and which is the root of all sin, into that love which is the child of faith and the parent of all virtue. There is only one thing that makes men loving, and that is that they should be loved. And Jesus Christ, the incarnate Love, and Lover of all our souls, comes to us and shows us His hands and His side, and says, God--I in Him and He in Me-so loved the world, as these wounds tell.' We have known and believed the love that God hath to us. Christ makes us love Him because He assures us that we are loved by Him.

IV. And Lastly, Jesus Christ Makes Self-Governing Men.

I need not trouble you with any vindication of the rendering which for sound mind,' substitutes self-control.' I need only, in a word, ask you to consider how manifestly we are made so as to need the exercise continually of firm and resolute self-government. We have tastes and desires rooted in the flesh, and others, of which the gratification is perfectly legitimate, but which to make the guides of life, or to gratify without stint and without restraint, is ruinous. Blind passions are not meant to guide seeing reason; but if reason be the eye it is meant to guide the blind. And the men who live by nature,' which is a polite way of saying live by the worst half of their nature, and their animal passions,' are sure to land before long in the ditch.

We have only to look at ourselves and see how there are in us a whole clamorous mob of desires, like nine-days' kittens, with their eyes shut and their mouths open, yelping for their sustenance; and, further, to mark how in each man there is a voice that says, Thou shalt, thou shalt not; thou oughtest, thou oughtest not '--we need only, I say, look at ourselves to know that he is meant to coerce and keep well down under hatches all these blind propensions and desires, and to set sovereign above them a will that cannot be bribed, a reason that will not be deceived, and a conscience that will be true to God. Govern yourselves, or you will come all to pieces.

Yes, and what is the use of saying that to men who cannot govern themselves, whose very disease is that they cannot; and who cry out often and often, sometimes before they have gone wrong and sometimes afterwards,' Who shall deliver me from the body of this death?' It is no use to tell a discrowned and deposed monarch to rule his kingdom. The mischief is that it is in full revolt, and he has no soldiers behind him. As Bishop Butler says, If conscience had power, as it has authority, it would govern the world.' But authority without power is but a jest. So it is no good for conscience to give forth proclamations that are worth no more than the paper that they are written, on, when my will has been talked over or enfeebled, and my desires and passions have got the bit between their teeth, and are tearing down the road to the inevitable collision.

Brethren, there is only one thing that will give complete self-command. If you make trial, I will guarantee that it will not fail. Trust to Jesus Christ; ask Him to govern, and He will help you to control yourselves. That is the noblest conquest that any man can make. Every man is a king, and crowns himself when he puts on his own hat,' says our quaint moralist. Wherever you are master, be you master inside your own soul. And that you may, be the servant of Him who alone will make you master of yourself and of the world. In Christ the most timid may wax valiant in fight,' the' weakest may be made strong,' the most self-centred heart be opened for love which is peace and joy, and the wildest revolt in the little kingdom within may be subdued. If we will only go to Him, and trust Him with ourselves, and live in true communion with Him, and in patient exercise of the gifts that He bestows, then He will say to us as of old, Fear not! My strength is made perfect in weakness.' His love will kindle answering flames in us; and He who brought the raging maniac, whom no chains could bind, to sit quietly at His feet, will give us authority over the one city which we have to govern, and will make the flesh the servant of the emancipated and enfranchised spirit.

Maclaren: 2Ti 1:12

A Quiet Heart

I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day.'--2 Tim. 1:12.

THERE is some ambiguity in the original words of this text, lying in that clause which is translated in our Bibles--both Authorised and Revised--that which I have committed unto Him." The margin of the Revised Version gives as an alternative reading, that which He hath committed unto me.' To a mere English reader it may be a puzzle how any words whatever could be susceptible of these two different interpretations. But the mystery is solved by the additional note which the same Revised Version gives, which tells us that the Greek is my deposit,' or I might add another synonymous word, my trust.'

Now you can see that my trust' may mean either something with which I trust another, or something with which another trusts me. So the possibility of either rendering arises. It is somewhat difficult to decide between the two. I do not purpose to trouble you with reasons for my preference here. Suffice it to say that, whilst there are strong arguments in favour of the reading that which He has committed unto me,'I am inclined to think that the congruity of the whole representation, and especially the thought that this trust,' whatever it is, is something which God has to keep, rather than which Paul has to keep, shuts us up to the adoption of the rendering which stands in our Bibles.

Adopting it, therefore, though with some hesitation, the next question arises, What is it that Paul committed to God? The answer to that is, himself, in all his complex being, with all his fears and anxieties, during the whole duration of his existence. Fie has done what another Apostle exhorts us to do, committed the keeping of his soul to Him in well-doing, as unto a faithful Creator.' Now that was a long past act at the time when Paul wrote this letter. And here he looks back upon life, and sees that all the experiences through which he has passed have but confirmed the faith which he rested in God before the experiences, and that, with the axe and the block almost in sight, he is neither ashamed of his faith, nor dissatisfied with what it has brought him.

I. Notice, Then, In The First Place,' The Deposit' Of Faith.

You observe that the two clauses of my text refer to the same act, which in the one is described as In whom I have trusted'; and in the other as committing something to Him.' The metaphor is a plain enough one. A man has some rich treasure. He is afraid of losing it, he is doubtful of his own power to keep it; he looks about for some reliable person and trusted hands, and he deposits it there. That is about as good a description of what the New Testament means by faith' as you will get anywhere.

You and I have one treasure, whatever else we may have or not have; and that is ourselves. The most precious of our possessions is our own individual being.

We cannot keep' that. There are dangers all round us. We are like men travelling in a land full of pickpockets and highwaymen, laden with gold and precious stones. On every side there are enemies that seek to rob us of that which is our true treasure--our own souls. We cannot keep ourselves. Slippery paths and weak feet go in together. The tow in our hearts, and the fiery sparks of temptation that are flying all round about us, are sure to come together and make a blaze. We shall certainly come to ruin if we seek to get through life, to do its work, to face its difficulties, to cope with its struggles, to master its temptations, in our own poor, puny strength. So we must look for trusty hands and lodge our treasure there, where it is safe.

And how am I to do that? By humble dependence upon God revealed, for our faith's feeble fingers to grasp, in the person and work of His dear Son, who has died on the Cross for us all; by constant realisation of His divine presence and implicit reliance on the realities of His sustaining hand in all our difficulties, and His shielding protection in all our struggles, and His sanctifying spirit in all our conflicts with evil. And not only by the realisation of His presence and of our dependence upon Him, nor only by the consciousness of our own insufficiency, and the departing from all self-reliance, but as an essential part of our committing ourselves to God, by bringing our wills into harmony with His will. To commit includes to submit.

And, oh, brother! if thus knowing your weakness, you will turn to Him for strength, if the language of your hearts be,

Myself I cannot save,Myself I cannot keep,But strength inThee I surely haveWhose eyelids never sleep.'

And if thus, hanging upon Him, you believe that when you fling yourself into necessary temptations, and cope with appointed heavy tasks, and receive on your hearts the full blow of sent sorrows, He will strengthen you and hold you up; and if with all your hearts you bow, and you say,' Lord! keeping me is Thy business far more than mine; into Thy hands I commit my spirit,' be sure that your trust will not be disappointed.

Notice, further, about this deposit of faith, how Paul has no doubt that he has made it, and is not at all afraid to say that he has. Ay! there are plenty of you professing Christians who have never got the length which all Christian people should arrive at, of a calm certainty in the reality of your own faith. Do you feel, my brother, that there is no doubt about it, that you are trusting upon Jesus Christ? If you do, well; if the life confirms the confidence. But whilst the deepened certitude of professing Christians as to the reality of their own faith is much to be desired, there is also much to be dreaded the easy-going assurance which a great many people who call themselves Christians have of the reality of their trust, though it neither bows their wills to God's purposes, nor makes them calm and happy in the assurance of His presence. The question for us all is, have we the right to say I have committed myself to Him'? If you have not, you have missed the blessedness of life, and will never carry your treasure safely through the hordes of robbers that lurk upon the road, but some day you will be found there, lying beggared, bleeding, bruised. May it be that you are found there before the end, by the merciful Samaritan who alone can bind up and lead to safety!

II. Now Note, Secondly, The Serenity Of Faith.

What a grand picture of a peaceful heart comes out of this letter, and its companion one to the same friend, written a little before, but under substantially the same circumstances! They are both full of autobiographical details, on which some critics look with suspicion, but which seem to me to bear upon their very front the token of their own genuineness.

And what a picture it is that they give! He is Paul the aged'; old, if not in years--and he probably was not an old man by years--yet old in thought and care and hardships and toils. He is a prisoner, and the compulsory cessation of activity, when so much was to be done, might well have fretted a less eager spirit than that which burned in his puny frame. He is alone, but for one faithful friend; and the bitterness of his solitude is increased by the apostasy of some and the negligence of many. He is poor and thinly clad; and he wants his one cloak before winter.' He has been before the emperor once, and though he was delivered from the mouth of the lion' then, he knows that he cannot expect to put his head into the lion's mouth a second time with impunity, and that his course is run. He has made but a poor thing of life; he has disappointed all the hopes that were formed of the brilliant young disciple of Gamaliel, who was bidding fair to be the hammer of these heretical Christians. And yet there is no tremor nor despondency in this, his swan-song. It goes up in a clear burst of joyful music. It is the same spirit as that of the Psalmist: There be many that say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us.' And serenely he sits there, in the midst of dangers, disappointments, difficulties, and struggles, with a life behind him stuffed full of thorns and hard work and many a care, and close before him the martyr's death, yet he says, with a flash of legitimate pride, I am not ashamed, for I know whom I have trusted, and that He is able to keep that which I have committed unto Him against that day.'

My brother, you must have Paul's faith if you are to have Paul's serenity. A quiet committal of yourself to God, in all the ways in which I have already described that committal as carried out, is the only thing which will give us quiet hearts, amidst the dangers and disappointments and difficulties and conflicts which we have all to encounter in this world. That trust in Him will bring, in the measure of its own depth and constancy, a proportionately deep and constant calm in our hearts.

For even though my faith brought me nothing from God, the very fact that I have rolled my care off my shoulders on to His, though I had made a mistake in doing it, would bring me tranquillity, as long as I believed that the burden was on His shoulders and not on mine. Trust is always quiet. When I can say, I am not the master of the caravan, and it is no part of my business to settle the route, I have no responsibility for providing food, or watching, or anything else. All my business is to obey orders, and to take the step nearest me and wait for the light,' then I can be very quiet whatever comes. And if I have cast my burden upon the Lord, I am not delivered from responsibility, but I am delivered from harassment. I have still tasks and duties, but they are all different when I think of them as His appointing. I have still difficulties and dangers, but I can meet them all with a new peacefulness if I say, God is Master here, and I am in His hands, and He will do what He likes with me.' That is not the abnegation of will, it is the vitalising of will. And no man is ever so strong as the man who feels it is God's business to take care of me; it is my business to do what He tells me.'

That, dear friends, is the only armour that will resist the cuts and blows that are sure to be aimed at you. What sort of armour do you wear? Is it of pasteboard painted to look like steel, like the breastplates and helmets of actors upon the stage in a theatre? A great deal of our armour is. Do you get rid of all that make-believe, and put on the breastplate of righteousness, and for a helmet the hope of salvation, and, above all, take the shield of faith; and trust in the Lord whate'er betide, and you will stand against all assaults. Paul's faith is the only recipe for securing Paul's serenity.

And then, further, note how this same quiet committal of himself into the loving hands of his Father--whom he had learned to know because he had learned to trust His Son--is not only the armour against all the dangers and difficulties in life, but is also the secret of serene gazing into the eyes of close death. Paul knew that his days were nearly at an end; he was under no illusions as to that, for you remember the grand burst of confidence, even grander than this of my text, in this same letter, with which he seems to greet the coming of the end, and exclaims, with a kind of Hallelujah! in his tone, I have fought a good fight, I have finished my course, I have kept the faith. And there is nothing left for me now, now when the struggles are over and the heat and dust of the arena are behind me, but, panting and victorious, to receive the crown.' He knows that death is sure and near; and yet in this same letter he says, I was delivered out of the mouth of the lion, and the Lord shall deliver me from every evil work, and save me into His everlasting kingdom.' Did he, then, expect to escape from the headsman's block? Was he beginning to falter in his belief that martyrdom was certain? By no means. The martyrdom was the deliverance. The striking off of his head by the sharp axe was the saving of him into the everlasting kingdom., His faith, grasping Jesus Christ, who abolished death, changes the whole aspect of death to him; and instead of a terror it becomes God's angel that will come to the prisoner and touch him, and say, Arise!' and the fetters will fall from off his feet, and the angel will lead him through the gate that opens of its own accord,' and presently he will find himself in the city. That is to say, true confidence in God revealed in Jesus Christ is the armour, not only against the ills of life, but against the inevitable ill of death. It changes the whole aspect of the shadow feared of man.'

Now I know that there is a danger in urging the reception of the gospel of Jesus Christ on the ground of its preparing us for death. And I know that the main reasons for being Christians would continue in full force if there were no death; but I know also that we are all of us far too apt to ignore that grim certainty that lies gaping for us, somewhere on the road. And if we have certainly to go down into the common darkness, and to tread with our feet the path that all but two of God's favourites have trod, it is as well to look the fact in the face, and be ready. I do not want to frighten any man into being a Christian, but I do beseech each of you, brethren, to lay to heart that you will have to grapple with that last enemy, and I ask you, as you love your own souls, to make honest work of this question, Am I ready for that summons when it comes, because I have committed my soul, body, and spirit into His hands, and I can quietly say, Thou wilt not leave my soul in the grave, nor wilt Thou suffer Thy servant to see corruption'?

Paul's faith made him serene in life and victorious over death; and it will do the same for you.

III. So Note, Further, The Experience Of Faith.

In the first clause of our text the Apostle says:--I know whom I have trusted.' And it is because he knows Him that therefore he is persuaded that He is able to keep.'

How did Paul know Him? By experience. By the experience of his daily life. By all these years of trial and yet of blessedness through which he had passed; by all the revelations that had been made to his waiting heart as the consequence and as the reward of the humble faith that rested upon God. And so the whole past had confirmed to him the initial confidence which knit him to Jesus Christ.

If you want to know the worth of Christian faith, exercise it. We must trust, to begin with, before experience. But the faith that is built upon a lifetime is a far stronger thing than the tremulous faith that, out of darkness, stretches a groping hand, and for the first time lays hold upon God's outstretched hand. We hope then, we tremblingly trust, we believe on the authority of His word. But after years have passed, we can say, We have heard Him ourselves, and we know that this is the Christ, the Saviour of the world.'

Further, none who truly commit themselves to God ever regret it. Is there anything else of which you can say that? Is there any other sort of life that never turns out a disappointment and bitterness and ashes in the mouth of the man that feeds upon it? And is it not something of an evidence of the reality of the Christian's faith that millions of men are able to stand up and say, Lo! we have put our confidence in Him and we are not ashamed?' This poor man cried and the Lord heard him, and delivered him out of all his troubles. They looked unto God and were lightened, and their faces were not ashamed.' You cannot share in the conviction, the issue of experience which a Christian man has, if you are not a Christian. My inward evidence of the reality of the Gospel truth, which I have won because I trusted Him when I had not the experience, cannot be shared with anybody besides. You must taste' before you see that the Lord is good.' But the fact that there is such a conviction, and the fact that there is nothing on the other side of the sheet to contradict it, ought to weigh something in the scale. Try Him and trust Him, and your experience will be, as that of all who have trusted Him has been, that this hope maketh not ashamed.'

IV. Lastly, Note Here The Goal Of Faith.

Against that day.' The Apostle has many allusions to that day in this final letter. It was evidently, as was natural under the circumstances, much in his mind. And the tone of the allusions is remarkable. Remember what Paul believed that day was--a day when he and all men would stand before the judgment' bar of an omniscient and all-righteous, Divine Judge, to receive the deeds done in the body.' A solemn thought and a firm conviction, and a profound impression as to that day, were in his mind. And in the face of all this, he says, I know that He will keep this poor soul of mine against that day.'

Ah, my brother! it is easy for you to shuffle out of your thoughts the judgment-seat before which we must all stand, and so to be quiet. It is easy for you to question, in a so-called intellectual scepticism, the New Testament revelations as to the future, and so to be quiet. It is easy for you to persuade yourselves of the application there of another standard of judgment than that which Scripture reveals, and to say, If I have done my best God will not be hard upon me,' and so to be quiet. But, supposing that that certain tribunal blazed upon you; supposing that you could not get rid of the thought that you were to stand there, and supposing that you realised, further, the rigidity of that judgment, and how it penetrates to the discerning of the thoughts and intents of the heart, would you be quiet then? Should you be quiet then? This man was. How? Why? Because, in patient trust, he had put his soul into God's hands, and a lifetime had taught him that his trust was not in vain.

If you want like peace in life, like victory in death, like boldness in the Day of Judgment, oh, dear friend! --friend though unknown--let me plead with you to seek it where Paul found it, and where you will find it, in simple faith on God manifest in His Son.

Maclaren: 2Ti 1:13

Sound Words'

Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.'--2 Tim. 1:13.

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

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

I. What Does Paul Mean By A Form Of Sound Words'?

I begin the answer by saying that he does not mean a doctrinal formula. The word here rendered form' is the same which he employs in the first of the letters to Timothy, when he speaks of himself and his own conversion as being a pattern to them that should hereafter believe.' The notion intended here is not a cut-and-dried creed, but a body of teaching which will not be compressed within the limits of an iron form, but will be a pattern for the lives of the men to whom it is given. The Revised Version has the pattern,' and not the form.' I take leave to think that there were no creeds in the apostolic time, and that the Church would probably have had a firmer grasp of God's truth if there had never been any. At all events the idea of a cast-iron creed, into which the whole magnificence of the Christian faith is crushed, is by no means Paul's idea in the word here. Then, with regard to the other part of the phrase--sound words'--we all know how that is generally understood by people. Words are supposed to be sound,' when they are in conformity with the creed of the critic. A sound High Churchman is an entirely different person from a sound Nonconformist. Puritan and Sacramentarian differ with regard to the standard which they set up, but they use the word in the same way, to express theological statements in conformity with that standard. And we all know how harshly the judgment is sometimes made, and how easy it is to damn a man by a solemn shake of the head or a shrug of the shoulders, and the question whether he is sound.'

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

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

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

II. Where Paul Thought These Healing Words Were To Be Found.

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

Now, historically, it is proved to be so. I do not need to defend, as if it were in full conformity with the dictates and principles of Christianity, the life and practice of any generation of Christian people. But this I do venture to say, that the world has been slowly lifted, all through the generations, by the influence, direct and indirect, of the great truths of Christianity, and that to-day the very men who, in the name of certain large principles which they have learned from the gospel, are desirous of brushing aside the old-fashioned gospel, are kicking down the ladder by which they climbed, and that, with all the imperfections, for which we have to take shame to ourselves before God, still the reflection of the perfect Image which is cast into the world from the mirror of the collective Christian conduct and character, though it be distorted by many a flaw in the glass, and imperfect by reason of many a piece of the reflecting medium having dropped away, is still the fairest embodiment of character that the world has ever seen. Why, what is the meaning of the sarcasms that we have all heard, till we are wearied of them, about the Nonconformist conscience'? The adjective is wrong; it should be the Christian conscience.' But with that correction I claim the sarcasms as unconscious testimony to the fact that the Christian ideal of character and conduct set forth, and approximately realised, by religious people, is far above the average morality of even a so-called ChristiAn nation. And all that is due to the pattern of health-giving words.'

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

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

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

III. Lastly, Notice What Paul Would Have Us Do With These Health-Giving Words.'

Hold fast the form in faith and love, which is in Christ Jesus.'

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

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

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

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

Maclaren: 2Ti 1:14

God's Stewards

That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.'--2 Tim. 1:14.

THE Apostle has just been expressing his confidence for himself that' God is able to keep that which I have committed' unto him against that day.' Here, with intentional parallelism, he repeats the leading ideas and key-words of that great confidence, but in a wholly different counection. Whether we suppose that the rendering of our version in the twelfth verse is correct or no, there still remains the intentional parallelism between the two verses. In discoursing upon that twelfth verse, I gave reasons for adhering to the translation of our version and regarding the parallel as double. There are two committals. God commits something to us; we commit something to God. But whether that be so or no, there are, at all events, two keepings. God keeps, and we have to keep. And if, on the other hand, in both verses the Apostle speaks of a charge committed to men by God, then the contrasted parallel between the two keepings remains and is even increased, because then it is the same thing which God keeps and which we keep. So the whole connection between man's faithfulness and God's protection is suggested here. The true Christian life in its entirety may either be regarded as God's work or the believer's. We keep ourselves when we let God keep us, and God keeps us by making us able to keep ourselves.

I. Note Then, First, Our Charge.

The Apostle is evidently thinking mainly of the gospel message which was entrusted to Himself and to Timothy. That is shown by the whole context. The previous verse is, Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.' And the same connection appears in the First Epistle to Timothy, where the same exhortation is repeated: Keep that which is committed to thy trust, avoiding profane and vain babblings, which some professing have erred concerning the faith.' The same idea of the gospel as the deposit committed to the trust of Christian men lies in other words of the first epistle, where the Apostle speaks of the gospel of the glory of the blessed God which was committed to my trust.' And it crops up in other expressions of his, such as that he was put in trust of the gospeL' It also underlies the very common representation of himself and his colleagues as being stewards of the mysteries of God.' But all these expressions describe no prerogative of an apostle, or of a teaching office or order in the Church, but declare the solemn responsibility laid by the great gift bestowed upon all Christian men. Whosoever has accepted the message of salvation for himself is, ipso facto, put in charge of that message for carrying it to others. The trust which I place in the gospel makes the gospel a trust which is committed to me. And every believer, howsoever imperfect may be his grasp of the truth, howsoever narrow may be the sphere of his agency, has given into his hands this great charge, that the Word of God is committed to his trust.

You Christian people are responsible in this connection for two things, for the preservation of the truth and for the diffusion of the truth.

You are responsible for its preservation. Some of us, in a special manner, have it given to us in charge to oppose prevailing tendencies which rob the gospel of its glory and of its power, to try to preach it to men, whether they will hear or forbear, in its simplicity and its unwelcomeness, as well as in its sweetness and its graciousness. But for most of us, the responsibility for the preservation of the truth lies mainly in another direction, and we are bound to keep it for the food of our own souls, and to see that the atmosphere in which we live, and the prevailing tendencies around us, the worldliness, the selfishness, the absorption in the things seen to the exclusion of the things that are unseen and eternal, do not rob us of the treasure which we say that we value. See to it that you keep it as what you profess that it is, the anchor of your hope and the guide of all your lives, binding it upon the palms of your hands that all your work may be sanctified; writing it between your eyes that all your thoughts may be enlightened; and inscribing it on the posts of your doors and your gates that, whensoever you go forth to work, you may go out under its guidance, and when you come back to rest and solitude, you may bear it with you for your meditation and refreshment. The charge that is given to us is the preservation of God's Word, and the gospel which we have received we have received with this written upon it, Hold fast that which thou hast; let no man take thy crown.'

And then, further, all of us Christian people are responsible for the diffusion of that Word. It is given to us that we may spread it, and this is no exclusive prerogative of an apostolic class, or of an order of ministers or clergy in God's Church, but every Christian man and woman who has the Word is thereby bound to tell the Word faithfully.

And then, subordinately and connected with this, I may put another thought, that the reputation and character of our Master are committed to us to keep. People take their notions of Jesus Christ a great deal more from you than from the Bible, and the Christian Church is the true scripture which most men know best. The written revelation is often negatived, or at all events neutralised, by the representation which we Christians make of Christ. He has given into our hands His reputation, as if He said: Live so that men may know what sort of a Christ I am; and so set forth the spirit of life that was in Me that men may be led to believe that there is something in the truths and principles which make men like you.'

But there is a wider application legitimately to be given to the words of my text, on which I touch for a moment. The great trust which is committed to us all is ourselves; and in connection therewith we are responsible for two things--first, for the development of character; and second, for the exercise of capacity.

We are responsible for the development of character. We have to cut off and suppress, or, at least, to subordinate and regulate, a great deal within us in order that the true self may rise into sovereign majesty and power. We have to cultivate shy graces, unwelcome duties, sides of our character which are not naturally prominent. The faults that we have are not to be cured simply by the repression of them, but by the cultivation of their opposites. All this is given to us to do, and nobody can do it for us. We are stewards of many things, but the most precious gift of which we are stewards is this awful nature of ours, with possibilities that tower heaven-high, and evils that go down to the depths of hell, shut up within the narrow room of our hearts. The man who has himself put into his own hands can never want a field for diligent cultivation. And we are responsible for the use of capacities. God gives these to us that we may by exercise strengthen them. And so, brother, as a man, your natural self is your charge; as a Christian, the word which brings your better self, is that which is committed to you to keep.

II. Now, Secondly, Notice Our Keeping Of Our Charge.

The word rendered here to keep' rather means to guard' than to keep in the sense of preserving, Keeping' is the consequence of the guarding' which my text enjoins. We may get a picture which may help us to understand the drift of the apostolic exhortation, if I remind you of two of the uses of the word in its non-metaphorical sense in Scripture. It is the expression employed to describe the occupation of the shepherds on the upland slopes of Bethlehem on Christmas Eve. They were keeping watch over their flocks by night.' That is how you have to watch yourselves and the word that is committed to your care. Again, it is the word employed to describe the vigilant watchfulness of the sentry outside the prison gates where the apostles lay immured; or of the four quaternions of soldiers that had to take charge of Peter when he was chained to them. And that is how we have to watch, as the shepherd over his flock, as the sentry over the prison house, or as the guard over some treasure. So Christian men and women have to live, exercising all the care needful to prevent the stealing away some of the flock, the escape of some of the prisoners, the filching from them of some of their treasure. Let me expand the apostolic exhortation into two of three precepts.

Cultivate the sense of stewardship. It is a very hard thing for us to keep fresh the feeling that all which we are and have is given to us, and that not for ourselves, but for God. The beginning of evil is the weakening of that sense of responsibility, and the dawning of the dream that we are our own. The prodigal son's downfall began with saying, Give me the portion of goods that falleth to me.

And the next step came naturally after that: He gathered all together and went away into a far country.' And the next step came just as naturally after that: He wasted his substance in riotous living.'

If sense of stewardship and responsibility is weakened within us, the mainspring of all good is weakened within us, and we shall become self-willed, self-indulgent, self-asserting, God-forgetting. If we think that the talent or the pound is ours, we shall spend it for our own purposes, and that is waste.'

And is it not a sad commentary on the tendency of human nature to forget stewardship, and to lose the impression of responsibility, that that very word talents,' which is borrowed from Christ's parable, is used in common speech without the slightest sense that it suggests anything about stewardship, faithfulness, or reckoning? Let us, then, take care to cultivate the sense of responsibility.

Again, let us exercise unslumbering vigilance. A great political thinker says, The price of liberty is eternal vigilance.' The price of keeping the treasure that God has given us is the same. There are old legends of fabulous riches hid away in some rocky cave amongst the mountains, guarded by mythological creatures, of whom it is said that their eyes have no lids. They cannot shut them, and they never sleep. And that is what Christians need to be, with lidless, wide-opened, vigilant eyes; watching ever against the evils that are ever around us, and the robbers who are ever seeking to drag the precious deposit from our hands. Live to watch, and watch that you may live.

Then, again, familiarise yourselves with the truth which you have in charge. I am not half so much afraid that intellectual doubts and the formulated, conscious disbelief of this generation will affect Christian people, as I am afraid of the unconscious drift sweeping them away before they know. The writer of the Epistle to the Hebrews has a solemn figure in regard of this matter. He says: Let us take the more earnest heed to the things which we have heard, lest at any time we should drift past them.' And that is exactly what befalls Christian men and women who do not continually renew their familiarity with God's Word and the gospel to which they trust. Before they know where they are, the silent-flowing, swift stream has swept them down, and the truths to which they fancied they were anchored are almost invisible on the far horizon. For one man who loses his Christianity by yielding to the arguments of the other side there are ten who lose it by evaporation. As thy servant was busy here and there,' was the lame excuse of the man in the Old Testament for letting his prisoner run away, he was gone!' And God knows how he has gone and where he went.

That is true about a great many who are professing Christian people. The Word has slipped out of their hands, and they do not know how, nor exactly when it escaped from their slack fingers. If you will put plucked flowers into a glass without any water you cannot but expect them to wither; and if you will refrain from refreshing your belief and your trust by familiarity with the truths of the gospel, and by meditating upon these, you cannot wonder that they should shrivel up and lose their sweetness for you. Keep that word hid in your hearts that you sin not against Him and it.

And then, further, exercise your gifts. The very worst way to keep the talent is to keep it in a napkin. The man who buried it in the earth, and then dug it up and presented it to his lord, did not know how much weight it had lost by rust and decay while it was hidden away. For though gold does not rust, the gold of the talent that we possess does; and the sure way to make our gifts dwindle is that we neglect to use them. It seems an odd way to keep corn, to fling it broadcast out of a basket over the fields, but there is that scattereth, and yet increaseth.' Live your faith; let what you believe be the guide of your practice; increase your grasp upon it by meditation and by prayer, use your capacities, exercise your faculties, and they will grow, and you will be strong.

III. Lastly, Note Our Ally In Our Keeping Of Our Charge.

Through the Holy Ghost which dwelleth in us.' Then all is to be done, not in our own strength, but in the strength of the great indwelling Guest and Helper. So, then, there arise two thoughts from this.

The one is that we keep ourselves best when we give ourselves to God to keep us. The Apostle has just been doing that for himself, and he now would exhort Timothy to do the same. Our faith brings this great Ally into the field. If we commit to God what God has committed to us, then, as the patriarch, upon his dangerous and doubtful path, beheld in the heavens above him the camp of the angels hovering over his little camp, so, if we commit the keeping of ourselves and of all our responsibility in connection with God's work, to Him, we too may be sure that the angel of the Lord encampeth round about them that fear Him,' and that He will keep us. Then there will be a fourth in the furnace like unto the Son of Man, and no fire shall consume anything but the bonds of those who, in the very fire, trust themselves to the strong hands of God. We best keep ourselves when we give ourselves to God to keep.

But another thought here is that God keeps us by enabling us to keep ourselves. Through the Holy Spirit that dwelleth in us'--so His protection is no mere outward wall of defence around us, nor any change of circumstances which may avert danger, but it is the putting within us of a divine life-principle which shall mould our thoughts, regulate our desires, reinforce our weakness, and be in us a power that shall preserve us from all evil God fights for us, not in the sense of fighting instead of us, but in the sense of fighting by our sides when we fight. A faith which says, God will take care of me,' and does not take care of itself, is no faith, but either hypocrisy or self-deceived presumption. Faith will intensify effort instead of leading to shirk it; and the more we trust Him, the more we should ourselves work. We keep ourselves when God keeps us; God keeps us when we keep ourselves. Both things are true, and therefore our fitting temper is the double one of self-distrusting confidence and of earnest diligence.

Dear brother, we travel on a dangerous road. We never can tell from behind what rock a gun barrel may be levelled at us, or where the highwayman may swoop down upon us to rob us of our treasure. That is no country to travel through carelessly, in loose order, with our gun upon another horse away at the back of the caravan, and we ourselves straying hither and thither gathering flowers, or seeking easy places to walk in; but it is a land in which we must be unslumberingly vigilant, and screw ourselves up to all effort. And it is a country in which we shall certainly be robbed unless we commit ourselves unto Him who alone is able to keep us from falling.

Still let me guard the holy fire,And still stir up Thy gift in me.'

If we say, in life and in death, Father! into Thy hands I commit my spirit,' then we may be humbly, but not idly confident that, the old promise will be fulfilled to us: The Lord will keep thee ever more.'

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 blessings here named, are the best we can ask for our beloved friends, that they may have peace with God the Father and Christ Jesus our Lord. Whatever good we do, God must have the glory. True believers have in every age the same religion as to substance. Their faith is unfeigned; it will stand the trial, and it dwells in them as a living principle. Thus pious women may take encouragement from the success of Lois and Eunice with Timothy, who proved so excellent and useful a minister. Some of the most worthy and valuable ministers the church of Christ has been favoured with, have had to bless God for early religious impressions made upon their minds by the teaching of their mothers or other female relatives.

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 him, which will carry us through opposition. And the spirit of a sound mind, quietness of mind. The Holy Spirit is not the author of a timid or cowardly disposition, or of slavish fears. We are likely to bear afflictions well, when we have strength and power from God to enable us to bear them. As is usual with Paul, when he mentions Christ and his redemption, he enlarges upon them; so full was he of that which is all our salvation, and ought to be all our desire. The call of the gospel is a holy call, making holy. Salvation is of free grace. This is said to be given us before the world began, that is, in the purpose of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man, come in and through Christ Jesus alone. And as there is so clear a prospect of eternal happiness by faith in Him, who is the Resurrection and the Life, let us give more diligence in making his salvation sure to our souls. Those who cleave to the gospel, need not be ashamed, the cause will bear them out; but those who oppose it, shall be ashamed. The apostle had trusted his life, his soul, and eternal interests, to the Lord Jesus. No one else could deliver and secure his soul through the trials of life and death. There is a day coming, when our souls will be inquired after. Thou hadst a soul committed to thee; how was it employed? in the service of sin, or in the service of Christ? The hope of the lowest real Christian rests on the same foundation as that of the great apostle. He also has learned the value and the danger of his soul; he also has believed in Christ; and the change wrought in his soul, convinces the believer that the Lord Jesus will keep him to his heavenly kingdom. Paul exhorts Timothy to hold fast the Holy Scriptures, the substance of solid gospel truth in them. It is not enough to assent to the sound words, but we must love them. The Christian doctrine is a trust committed to us; it is of unspeakable value in itself, and will be of unspeakable advantage to us. It is committed to us, to be preserved pure and entire, yet we must not think to keep it by our own strength, but by the power of the Holy Spirit dwelling in us; and it will not be gained by those who trust in their own hearts, and lean to their own understandings.

MHCC: 2Ti 1:15-18

The apostle mentions the constancy of Onesiphorus; he oft refreshed him with his letters, and counsels, and comforts, and was not ashamed of him. A good man will seek to do good. The day of death and judgment is an awful day. And if we would have mercy then, we must seek for it now of the Lord. The best we can ask, for ourselves or our friends, is, that the Lord will grant that we and they may find mercy of the Lord, when called to pass out of time into eternity, and to appear before the judgment seat of Christ.

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, which he professes himself unworthy of. According to the promise of life which is in Christ Jesus, or according to the gospel. The gospel is the promise of life in Christ Jesus; life is the end, and Christ the way, Joh 14:6. The life is put into the promise, and both are sure in Christ Jesus the faithful witness; for all the promises of God in Christ Jesus are yea, and all amen, 2Co 1:20. He calls Timothy his beloved son. Paul felt the warmest affection for him both because he had been an instrument of his conversion and because as a son with his father he had served with him in the gospel. Observe, 1. Paul was an apostle of Jesus Christ by the will of God; as he did not receive the gospel of man, nor was taught it, but had it by the revelation of Jesus Christ (Gal 1:12), so his commission to be an apostle was not by the will of man, but of God: in the former epistle he says it was by the commandment of God our Saviour, and here by the will of God. God called him to be an apostle. 2. We have the promise of life, blessed be God for it: In hope of eternal life, which God, who cannot lie, promised before the world began, Tit 1:2. It is a promise to discover the freeness and certainty of it. 3. This, as well as all other promises, is in and through Jesus Christ; they all take their rise from the mercy of God in Christ, and they are sure, so that we may safely depend on them. 4. The grace, mercy, and peace, which even Paul's dearly beloved son Timothy wanted, comes from God the Father and Christ Jesus our Lord; and therefore the one as well as the other is the giver of these blessings, and ought to be applied to for them. 5. The best want these blessings, and they are the best we can ask for our dearly-beloved friends, that they may have grace to help them in the time of need, and mercy to pardon what is amiss, and so may have peace with God the Father and Christ Jesus our Lord.

II. Paul's thanksgiving to God for Timothy's faith and holiness: he thanks God that he remembered Timothy in his prayers. Observe, Whatever good we do, and whatever good office we perform for our friends, God must have the glory of it, and we must give him thanks. It is he who puts it into our hearts to remember such and such in our prayers. Paul was much in prayer, he prayed night and day; in all his prayers he was mindful of his friends, he particularly prayed for good ministers, he prayed for Timothy, and had remembrance of him in his prayers night and day; he did this without ceasing; prayer was his constant business, and he never forgot his friends in his prayers, as we often do. Paul served God from his forefathers with a pure conscience. It was a comfort to him that he was born in God's house, and was of the seed of those that served God; as likewise that he had served him with a pure conscience, according to the best of his light; he had kept a conscience void of offence, and made it his daily exercise to do so, Act 24:16. He greatly desired to see Timothy, out of the affection he had for him, that he might have some conversation with him, being mindful of his tears at their last parting. Timothy was sorry to part with Paul, he wept at parting, and therefore Paul desired to see him again, because he had perceived by that what a true affection he had for him. He thanks God that Timothy kept up the religion of his ancestors, 2Ti 1:5. Observe, The entail of religion descended upon Timothy by the mother's side; he had a good mother, and a good grandmother: they believed, though his father did not, Act 16:1. It is a comfortable thing when children imitate the faith and holiness of their godly parents, and tread in their steps, 3Jo 1:4. - Dwelt in thy grandmother and thy mother, and I am persuaded that in thee also. Paul had a very charitable opinion of his friends, was very willing to hope the best concerning them; indeed he had a great deal of reason to believe well of Timothy, for he had no man like-minded, Phi 2:20. Observe, 1. We are, according to St. Paul, to serve God with a pure conscience, so did his and our pious forefathers; this is to draw near with a true heart, in full assurance of faith, having our heart sprinkled from an evil conscience, Heb 10:22. 2. In our prayers we are to remember without ceasing our friends, especially the faithful ministers of Christ. Paul had remembrance of his dearly beloved son Timothy in his prayers night and day. 3. The faith that dwells in real believers is unfeigned; it is without hypocrisy, it is a faith that will stand the trial, and it dwells in them as a living principle. It was the matter of Paul's thanksgiving that Timothy inherited the faith of his mother Eunice and his grandmother Lois, and ought to be ours whenever we see the like; we should rejoice wherever we see the grace of God; so did Barnabas, Act 11:23, Act 11:24. I rejoiced greatly that I found of thy children walking in the truth, 2Jo 1:4.

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 we should be reminded of. 2Pe 3:1, I write this, to stir up your pure minds by way of remembrance.

I. He exhorts him to stir up the gift of God that was in him. Stir it up as fire under the embers. It is meant of all the gifts and graces the God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the imposition of the apostle's hands. These he must stir up; he must exercise them and so increase them: use gifts and have gifts. To him that hath shall be given, Mat 25:29. He must take all opportunities to use these gifts, and so stir them up, for that is the best way of increasing them. Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the apostle's hands, which I take to be distinct from his ordination, for that was performed by the hands of the presbytery, 1Ti 4:14. It is probable that Timothy had the Holy Ghost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle's hands (for I reckon that none but the apostles had the power of giving the Holy Ghost), and afterwards, being thus richly furnished for the work of the ministry, was ordained by the presbytery. Observe, 1. The great hindrance of usefulness in the increase of our gifts is slavish fear. Paul therefore warns Timothy against this: God hath not given us the spirit of fear, 2Ti 1:7. It was through base fear that the evil servant buried his talent, and did not trade with it, Mat 25:25. Now God hath therefore armed us against the spirit of fear, by often bidding us fear not. "Fear not the face of man; fear not the dangers you may meet with in the way of your duty."God hath delivered us from the spirit of fear, and hath given us the spirit of power, and of love, and of a sound mind. The spirit of power, or of courage and resolution to encounter difficulties and dangers; - the spirit of love to God, which will carry us through the opposition we may meet with, as Jacob made nothing of the hard service he was to endure for Rachel: the spirit of love to God will set us above the fear of man, and all the hurt that a man can do us; - and the spirit of a sound mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes discouraged in our way and work by the creatures o our own fancy and imagination, which a sober, solid, thinking mind would obviate, and would easily answer. 2. The spirit God gives to his ministers is not a fearful, but a courageous spirit; it is a spirit of power, for they speak in his name who has all power, both in heaven and earth; and it is a spirit of love, for love to God and the souls of men must inflame ministers in all their service; and it is a spirit of a sound mind, for they speak the words of truth and soberness.

II. He exhorts him to count upon afflictions, and get ready for them: " Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. Be not thou ashamed of the gospel, of the testimony thou hast borne to it."Observe,

1. The gospel of Christ is what we have none of us reason to be ashamed of. We must not be ashamed of those who are suffering for the gospel of Christ. Timothy must not be ashamed of good old Paul, though he was now in bonds. As he must not himself be afraid of suffering, so he must not be afraid of owning those who were sufferers for the cause of Christ. (1.) The gospel is the testimony of our Lord; in and by this he bears testimony of himself to us, and by professing our adherence to it we bear testimony of him and for him. (2.) Paul was the Lord's prisoner, his prisoner, Eph 4:1. For his sake he was bound with a chain. (3.) We have no reason to be ashamed either of the testimony of our Lord or of his prisoners; if we are ashamed of either now, Christ will be ashamed of us hereafter. " But be thou partaker of the afflictions of the gospel, according to the power of God, that is, expect afflictions for the gospel's sake, prepare for them, count upon them, be willing to take thy lot with the suffering saints in this world. Be partaker of the afflictions of the gospel; "or, as it may be read, Do thou suffer with the gospel; "not only sympathize with those who suffer for it, but be ready to suffer with them and suffer like them."If at any time the gospel be in distress, he who hopes for life and salvation by it will be content to suffer with it. Observe, [1.] Then we are likely to bear afflictions as well, when we fetch strength and power from God to enable us to bear them: Be thou partaker of the afflictions of the gospel, according to the power of God. [2.] All Christians, but especially ministers, must expect afflictions and persecutions for the sake of the gospel. [3.] These shall be proportioned, according to the power of God (1Co 10:13) resting upon us.

2. Mentioning God and the gospel, he takes notice what great things God has done for us by the gospel, 2Ti 1:9, 2Ti 1:10. To encourage him to suffer, he urges two considerations: -

(1.) The nature of that gospel which he was called to suffer for, and the glorious and gracious designs and purposes of it. It is usual with Paul, when he mentions Christ, and the gospel of Christ, to digress from his subject, and enlarge upon them; so full was he of that which is all our salvation, and ought to be all our desire. Observe, [1.] The gospel aims at our salvation: He has saved us, and we must not think much to suffer for that which we hope to be saved by. He has begun to save us, and will complete it in due time; for God calls those things that are not (that are not yet completed) as though they were (Rom 4:17); therefore he says, who has saved us. [2.] It is designed for our sanctification: And called us with a holy calling, called us to holiness. Christianity is a calling, a holy calling; it is the calling wherewith we are called, the calling to which we are called, to labour in it. Observe, All who shall be saved hereafter are sanctified now. Wherever the call of the gospel is an effectual call, it is found to be a holy call, making those holy who are effectually called. [3.] The origin of it is the free grace and eternal purpose of God in Christ Jesus. If we had merited it, it had been hard to suffer for it; but our salvation by it is of free grace, and not according to our works, and therefore we must not think much to suffer for it. This grace is said to be given us before the world began, that is, in the purpose and designs of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man come in and through Christ Jesus. [4.] The gospel is the manifestation of this purpose and grace: By the appearing of our Saviour Jesus Christ, who had lain in the bosom of the Father from eternity, and was perfectly apprised of all his gracious purposes. By his appearing this gracious purpose was made manifest to us. Did Jesus Christ suffer for it, and shall we think much to suffer for it? [5.] By the gospel of Christ death is abolished: He has abolished death, not only weakened it, but taken it out of the way, has broken the power of death over us; by taking away sin he has abolished death (for the sting of death is sin, 1Co 15:56), in altering the property of it, and breaking the power of it. Death now of an enemy has become a friend; it is the gate by which we pass out of a troublesome, vexatious, sinful world, into a world of perfect peace and purity; and the power thereof is broken, for death does not triumph over those who believe the gospel, but they triumph over it. O death! where is thy sting? O grave! where is thy victory? 1Co 15:55. [6.] He has brought life and immortality to light by the gospel; he has shown us another world more clearly than it was before discovered under any former dispensation, and the happiness of that world, the certain recompence of our obedience by faith: we all with open face, as in a glass, behold the glory of God. He has brought it to light, not only set it before us, but offered it to us, by the gospel. Let us value the gospel more than ever, as it is that whereby life and immortality are brought to light, for herein it has the pre-eminence above all former discoveries; so that it is the gospel of life and immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and immortality.

(2.) Consider the example of blessed Paul, 2Ti 1:11, 2Ti 1:12. He was appointed to preach the gospel, and particularly appointed to teach the Gentiles. He though it a cause worth suffering for, and why should not Timothy think so too? No man needs to be afraid nor ashamed to suffer for the cause of the gospel: I am not ashamed, says Paul, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Observe, [1.] Good men often suffer many things for the best cause in the world: For which cause I suffer these things; that is, "for my preaching, and adhering to the gospel."[2.] They need not be ashamed, the cause will bear them out; but those who oppose it shall be clothed with shame. [3.] Those who trust in Christ know whom they have trusted. The apostle speaks with a holy triumph and exultation, as much as to say, "I stand on firm ground. I know I have lodged the great trust in the hands of the best trustee." And am persuaded, etc. What must we commit to Christ? The salvation of our souls, and their preservation to the heavenly kingdom; and what we so commit to him he will keep. There is a day coming when our souls will be enquired after: "Man! Woman! thou hadst a soul committed to thee, what hast thou done with it? To whom it was offered, to God or Satan? How was it employed, in the service of sin or in the service of Christ?"There is a day coming, and it will be a very solemn and awful day, when we must give an account of our stewardship (Luk 16:2), give an account of our souls: now, if by an active obedient faith we commit it to Jesus Christ, we may be sure he is able to keep it, and it shall be forthcoming to our comfort in that day.

III. He exhorts him to hold fast the form of sound words, 2Ti 1:13. 1. " Have a form of sound words"(so it may be read), "a short form, a catechism, an abstract of the first principles of religion, according to the scriptures, a scheme of sound words, a brief summary of the Christian faith, in a proper method, drawn out by thyself from the holy scriptures for thy own use;"or, rather, by the form of sound words I understand the holy scriptures themselves. 2. "Having it, hold it fast, remember it, retain it, adhere to it. Adhere to it in opposition to all heresies and false doctrine, which corrupt the Christian faith. Hold that fast which thou hast heard of me. "Paul was divinely inspired. It is good to adhere to those forms of sound words which we have in the scriptures; for these, we are sure, were divinely inspired. That is sound speech, which cannot be condemned, Tit 2:8. But how must it be held fast? In faith and love; that is, we must assent to it as a faithful saying, and bid it welcome as worthy of all acceptation. Hold it fast in a good heart, this is the ark of the covenant, in which the tables both of law and gospel are most safely and profitably deposited, Psa 119:11. Faith and love must go together; it is not enough to believe the sound words, and to give an assent to them, but we must love them, believe their truth and love their goodness, and we must propagate the form of sound words in love; speaking the truth in love, Eph 4:15. Faith and love which are in Christ Jesus; it must be Christian faith and love, faith and love fastening upon Jesus Christ, in and by whom God speaks to us and we to him. Timothy, as a minister, must hold fast the form of sound words, for the benefit of others. Of healing words, so it may read; there is healing virtue in the word of God; he sent his word, and healed them. To the same purport is that (2Ti 1:14), That good thing which was committed unto thee keep by the Holy Ghost, which dwelleth in us. That good thing was the form of sound words, the Christian doctrine, which was committed to Timothy in his baptism and education as he was a Christian, and in his ordination as he was a minister. Observe, (1.) The Christian doctrine is a trust committed to us. It is committed to Christians in general, but to ministers in particular. It is a good thing, of unspeakable value in itself, and which will be of unspeakable advantage to us; it is a good thing indeed, it is an inestimable jewel, for it discovers to us the unsearchable riches of Christ, Eph 3:8. It is committed to us to be preserved pure and entire, and to be transmitted to those who shall come after us, and we must keep it, and not contribute any thing to the corrupting of its purity, the weakening of its power, or the diminishing of its perfection: Keep it by the Holy Ghost that dwelleth in us. Observe, Even those who are ever so well taught cannot keep what they have learned, any more than they could at first learn it, without the assistance of the Holy Spirit. We must not think to keep it by our own strength, but keep it by the Holy Ghost. (2.) The Holy Ghost dwells in all good ministers and Christians; they are his temples, and he enables them to keep the gospel pure and uncorrupt; and yet they must use their best endeavours to keep this good thing, for the assistance and indwelling of the Holy Ghost do not exclude men's endeavours, but they very well consist together.

Matthew Henry: 2Ti 1:15-18

Having (2Ti 1:13, 2Ti 1:14) exhorted Timothy to hold fast,

I. He mentions the apostasy of many from the doctrine of Christ, 2Ti 1:15. It seems, in the best and purest ages of the church, there were those that had embraced the Christian faith, and yet afterwards revolted from it, nay, there were many such. He does not say that they had turned away from the doctrine of Christ (though it should seem they had) but they had turned away from him, they had turned their backs upon him, and disowned him in the time of his distress. And should we wonder at it, when many turned their backs on a much better than Paul? I mean the Lord Jesus Christ, Joh 6:66.

II. He mentions the constancy of one that adhered to him, namely, Onesiphorus: For he often refreshed me, and was not ashamed of my chain, 2Ti 1:16. Observe, 1. What kindness Onesiphorus had shown to Paul: he refreshed him, he often refreshed him with his letters, and counsels, and comforts, and he was not ashamed of his chains. He was not ashamed of him, not withstanding the disgrace he was now under. He was kind to him not once or twice, but often; not only when he was at Ephesus among his own friends, but when Onesiphorus was at Rome; he took care to seek Paul out very diligently, and found him, 2Ti 1:17. Observe, A good man will seek opportunities of doing good, and will not shun any that offer. At Ephesus he had ministered to him, and been very kind to him: Timothy knew it. 2. How Paul returns his kindness, 2Ti 1:16-18. He that receives a prophet shall have a prophet's reward. He repays him with his prayers: The Lord give mercy to Onesiphorus. It is probable that Onesiphorus was now absent from home, and in company with Paul; Paul therefore prays that his house might be kept during his absence. Though the papists will have it that he was now dead; and, from Paul's praying for him that he might find mercy, they conclude the warrantableness of praying for the dead; but who told them that Onesiphorus was dead? And can it be safe to ground a doctrine and practice of such importance on a mere supposition and very great uncertainty?

III. He prays for Onesiphorus himself, as well as for his house: That he may find mercy in that day, in the day of death and of judgment, when Christ will account all the good offices done to his poor members as done to himself. Observe, 1. The day of death and judgment is an awful day, and may be emphatically called that day. 2. We need desire no more to make us happy than to find mercy of the Lord in that day, when those that have shown no mercy will have judgment without mercy. 3. The best Christians will want mercy in that day; looking for the mercy of our Lord Jesus Christ, Jud 1:21. 4. If you would have mercy then, you must seek for it now of the Lord. 5. It is of and from the Lord that we must have mercy; for, unless the Lord has mercy on us, in vain will be the pity and compassion of men or angels. 6. We are to seek and ask for mercy of the Lord, who is the giver and bestower of it; for the Lord Jesus Christ has satisfied justice, that mercy might be displayed. We are to come to a throne of grace, that we may obtain mercy, and find grace to help in the time of need. 7. The best thing we can seek, either for ourselves or our friends, is that the Lord will grant to them that they may find mercy of the Lord in that day, when they must pass our of time into eternity, and exchange this world for the other, and appear before the judgment-seat of Christ: the Lord then grant unto all of us that we may find mercy of the Lord in that day.

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 apostleship was an honour. He was chosen to it by the will of God. Every Christian must regard himself as a God-chosen man.

(b) His apostleship was a responsibility. God chose him because he wanted to do something with him. He wished to make him the instrument by which the tidings of new life went out to men. No Christian is ever chosen entirely for his own sake, but for what he can do for others. A Christian is a man lost in wonder, love and praise at what God has done for him and aflame with eagerness to tell others what God can do for them.

© His apostleship was a privilege. It is most significant to see what Paul conceived it his duty to bring to others--the promise of God, not his threat. To him, Christianity was not the threat of damnation; it was the good news of salvation. It is worth remembering that the greatest evangelist and missionary the world has ever seen was out, not to terrify men by shaking them over the flames of hell, but to move them to astonished submission at the sight of the love of God. The dynamic of his gospel was love, not fear.

As always when he speaks to Timothy, there is a warmth of loving affection in Paul's voice. "My beloved child," he calls him. Timothy was his child in the faith. Timothy's parents had given him physical life; but it was Paul who gave him eternal life. Many a person who never knew physical parenthood has had the joy and privilege of being a father or a mother in the faith; and there is no joy in all the world like that of bringing one soul to Christ.

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 the heresies and the infections that were bound to threaten the Church. So, then, in order to keep his courage high and his effort strenuous, Paul reminds Timothy of certain things.

(i) He reminds him of his own confidence in him. There is no greater inspiration than to feel that someone believes in us. An appeal to honour is always more effective than a threat of punishment. The fear of letting down those who love us is a cleansing thing.

(ii) He reminds him of his family tradition. Timothy was walking in a fine heritage, and if he failed, not only would he smirch his own name, but he would lessen the honour of his family name as well. A fine parentage is one of the greatest gifts a man can have. Let him thank God for it and never bring dishonour to it.

(iii) He reminds him of his setting apart to office and of the gift which was conferred upon him. Once a man enters upon the service of any association with a tradition, anything that he does affects not only himself nor has it to be done only in his own strength. There is the strength of a tradition to draw upon and the honour of a tradition to preserve. That is specially true of the Church. He who serves it has its honour in his hands; he who serves it is strengthened by the consciousness of the communion of all the saints.

(iv) He reminds him of the qualities which should characterize the Christian teacher. These, as Paul at that moment saw them, were four.

(a) There was courage. It was not craven fear but courage that Christian service should bring to a man. It always takes courage to be a Christian, and that courage comes from the continual consciousness of the presence of Christ.

(b) There was power. In the true Christian there is the power to cope, the power to shoulder the back-breaking task, the power to stand erect in face of the shattering situation, the power to retain faith in face of the soul-searing sorrow and the wounding disappointment. The Christian is characteristically the man who could pass the breaking-point and not break.

© There was love. In Timothy's case this was love for the brethren, for the congregation of the people of Christ over whom he was set. It is precisely that love which gives the Christian pastor his other qualities. He must love his people so much that he will never find any toil too great to undertake for them or any situation threatening enough to daunt him. No man should ever enter the ministry of the Church unless there is love for Christ's people within his heart.

(d) There was self-discipline. The word is sophronismos (4995), one of these great Greek untranslatable words. Someone has defined it as "the sanity of saintliness." Falconer defines it as "control of oneself in face of panic or of passion." It is Christ alone who can give us that self-mastery which will keep us alike from being swept away and from running away. No man can ever rule others unless he has first mastered himself. Sophronismos (4995) is that divinely given self-control which makes a man a great ruler of others because he is first of all the servant of Christ and the master of himself.

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 Paul wrote he was in prison in Rome. But here Paul sets out the gospel in all its glory, something worth suffering for. Sometimes by implication and sometimes by direct statement he brings out element after element in that glory. Few passages in the New Testament have in them and behind them such a sense of the sheer grandeur of the gospel.

(i) It is the gospel of power. Any suffering which it involves is to be borne in the power of God. To the ancient world the gospel was the power to live. That very age in which Paul was writing was the great age of suicide. The highest-principled of the ancient thinkers were the Stoics; but they had their own way out when life became intolerable. They had a saying: "God gave men life, but God gave men the still greater gift of being able to take their own lives away." The gospel was, and is, power, power to conquer self, power to master circumstances, power to go on living when life is unlivable, power to be a Christian when being a Christian looks impossible.

(ii) It is the gospel of salvation. God is the God who saves us. The gospel is rescue. It is rescue from sin; it liberates a man from the things which have him in their grip; it enables him to break with the habits which are unbreakable. The gospel is a rescuing force which can make bad men good.

(iii) It is the gospel of consecration. It is not simply rescue from the consequences of past sin; it is a summons to walk the way of holiness. In The Bible in World Evangelism A. M. Chirgwin quotes two amazing instances of the miraculous changing power of Christ.

There was a New York gangster who had recently been in prison for robbery with violence. He was on his way to join his old gang with a view to taking part in another robbery when he picked a man's pocket in Fifth Avenue. He went into Central Park to see what he had succeeded in stealing and discovered to his disgust that it was a New Testament. Since he had time to spare, he began idly to turn over the pages and to read. Soon he was deep in the book, and he read to such effect that a few hours later he went to his old comrades and broke with them for ever. For that ex-convict the gospel was the call to holiness.

There was a young Arab in Aleppo who had a bitter quarrel with a former friend. He told a Christian evangelist: "I hated him so much that I plotted revenge, even to the point of murder. Then," he went on, "one day I ran into you and you induced me to buy a copy of St. Matthew. I only bought it to please you. I never intended to read. it. But as I was going to bed that night the book fell out of my pocket, and I picked it up and started to read. When I reached the place where it says: 'Ye have heard that it hath been said of old time, Thou shalt not kill.... But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgment,' I remembered the hatred I was nourishing against my enemy. As I read on my uneasiness grew until I reached the words, 'Come unto me all ye who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls.' Then I was compelled to cry: 'God be merciful to me a sinner.' Joy and peace filled my heart and my hatred disappeared. Since then I have been a new man, and my chief delight is to read God's word."

It was the gospel which set the ex-convict in New York and the would-be murderer in Aleppo on the road to holiness. It is here that so much of our Church Christianity falls down. It does not change people; and therefore is not real. The man who has known the saving power of the gospel is a changed man, in his business, in his pleasure, in his home, in his character. There should be an essential difference between the Christian and the non-Christian, because the Christian has obeyed the summons to walk the road to holiness.

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 called us to make us holy. If we had to deserve the love of God, our situation would be helpless and hopeless. The gospel is the free gift of God. He does not love us because we deserve his love; he loves us out of the sheer generosity of his heart.

(v) It is the gospel of God's eternal purpose. It was planned before time began. We must never think that once God was stern law and that only since the life and death of Jesus, he has been forgiving love. From the beginning of time God's love has been searching for men, and his grace and forgiveness have been offered to them. Love is the essence of the eternal nature of God.

(vi) It is the gospel of life and immortality. It is Paul's conviction that Christ Jesus brought life and incorruption to light. The ancient world feared death; or, if it did not fear it, regarded it as extinction. It was the message of Jesus that death was the way to life, and that so far from separating men from God, it brought men into his nearer presence.

(vii) It is the gospel of service. It was this gospel which made Paul a herald, an apostle and a teacher of the faith. It did not leave him comfortably feeling that now his own soul was saved and he did not need to worry any more. It laid on him the inescapable task of wearing himself out in the service of God and of his fellow-men. This gospel laid three necessities on Paul.

(a) It made him a herald. The word is kerux (2783), which has three main lines of meaning, each with something to suggest about our Christian duty. The kerux (2783) was the herald who brought the announcement from the king. The kerux (2783) was the emissary when two armies were opposed to each other, who brought the terms of or the request for truce and peace. The kerux (2783) was the man whom an auctioneer or a merchantman employed to shout his wares and invite people to come and buy. So the Christian is to be the man who brings the message to his fellow-men; the man who brings men into peace with God; the man who calls on his fellow-men to accept the rich offer which God is making to them.

(b) It made him an apostle, apostolos (652), literally one who is sent out. The word can mean an envoy or an ambassador. The apostolos (652) did not speak for himself, but for him who sent him. He did not come in his own authority, but in the authority of him who sent him. The Christian is the ambassador of Christ, come to speak for him and to represent him to men.

© It made him a teacher. There is a very real sense in which the teaching task of the Christian and of the Church is the most important of all. Certainly the task of the teacher is very much harder than the task of the evangelist. The evangelist's task is to appeal to men and confront them with the love of God. In a moment of vivid emotion, a man may respond to that summons. But a long road remains. He must learn the meaning and discipline of the Christian life. The foundations have been laid but the edifice has still to be raised. The flame of evangelism has to be followed by the steady glow of Christian teaching. It may well be that people drift away from the Church, after their first decision, for the simple, yet fundamental, reason that they have not been taught into the meaning of the Christian faith.

Herald, ambassador, teacher--here is the threefold function of the Christian who would serve his Lord and his Church.

(viii) It is the gospel of Christ Jesus. It was full displayed through his appearance. The word Paul uses for appearance is one with a great history. It is epiphaneia (2015), a word which the Jews repeatedly used of the great saving manifestations of God in the terrible days of the Maccabean struggles, when the enemies of Israel were deliberately seeking to obliterate him.

In the days of Onias the High Priest there came a certain Heliodorus to plunder the Temple treasury at Jerusalem. Neither prayers nor entreaties would stop him carrying out this sacrilege. And, so the story runs, as Heliodorus was about to set hands on the treasury, "the Lord of Spirits and the Prince of Power caused a great epiphaneia (2015).... For there appeared unto them an horse with a terrible rider upon him... and he ran fiercely and smote at Heliodorus with his forefeet.... And Heliodorus fell suddenly to the ground and was compassed with great darkness" (2Macc 3:24-30). What exactly happened we may never know; but in Israel's hour of need there came this tremendous epiphaneia (2015) of God. When Judas Maccabaeus and his little army were confronted with the might of Nicanor, they prayed: "O Lord, who didst send thine angel in the time of Hezekiah king of Judea, and didst slay in the host of Sennacherib an hundred fourscore and five thousand (compare 2Ki 19:35-36), wherefore now also, O Lord of Heaven, send a good angel before us for a fear and a dread unto them; and through the might of thine arm let those be stricken with terror, that come against thy holy people to blaspheme." And then the story goes on: "Then Nicanor and they that were with him came forward with trumpets and with songs. But Judas and his company encountered the enemy with invocation and prayer. So that, fighting with their hands and praying unto God with their hearts, they slew no less than thirty and five thousand men; for through the epiphaneia (2015) of God they were greatly cheered" (2Macc 15:22-27). Once again we do not know exactly what happened; but God made a great and saving appearance for his people. To the Jew epiphaneia (2015) denoted a rescuing intervention of God.

To the Greek this was an equally great word. The accession of the Emperor to his throne was called his epiphaneia (2015). It was his manifestation. Every Emperor came to the throne with high hopes; his coming was hailed as the dawn of a new and precious day, and of great blessings to come.

The gospel was full displayed with the epiphaneia (2015) of Jesus; the very word shows that he was God's great, rescuing intervention and manifestation into the world.

Barclay: 2Ti 1:12-14

This passage uses a very vivid Greek word in a most suggestive double way. Paul talks of that which he has entrusted to God; and he urges Timothy to safeguard the trust God has reposed in him. In both cases the word is paratheke (3866), which means a deposit committed to someone's trust. A man might deposit something with a friend to be kept for his children or his loved ones; he might deposit his valuables in a temple for safe keeping, for the temples were the banks of the ancient world. In each case the thing deposited was a paratheke (3866). In the ancient world there was no more sacred duty than the safe-guarding of such a deposit and the returning of it when in due time it was claimed.

There was a famous Greek story which told just how sacred such a trust was (Herodotus 6: 89; Juvenal: Satires, 13: 199-208). The Spartans were famous for their strict honour and honesty. A certain man of Miletus came to a certain Glaucus of Sparta. He said that he had heard such great reports of the honesty of the Spartans that he had turned half his possessions into money and wished to deposit that money with Glaucus, until he or his heirs should claim it again. Certain symbols were given and received which would identify the rightful claimant when he should make his claim. The years passed on; the man of Miletus died; his sons came to Sparta to see Glaucus, produced the identifying tallies and asked for the return of the deposited money. But Glaucus claimed that he had no memory of ever receiving it. The sons from Miletus went sorrowfully away; but Glaucus went to the famous oracle at Delphi to see whether he should admit the trust or, as Greek law entitled him to do, should swear that he knew nothing about it. The oracle answered:

"Best for the present it were, O Glaucus, to do as thou

wishest,

Swearing an oath to prevail, and so to make prize of the

money.

Swear then--death is the lot even of those who never swear

falsely.

Yet hath the Oath-god a son who is nameless, footless and

handless;

Mighty in strength he approaches to vengeance, and whelms in

destruction

All who belong to the race, or the house of the man who is

perjured.

But oath-keeping men leave behind them a flourishing offspring."

Glaucus understood; the oracle was telling him that if he wished for momentary profit, he should deny the trust, but such a denial would inevitably bring eternal loss. He besought the oracle to pardon his question; but the answer was that to have tempted the god was as bad as to have done the deed. He sent for the sons of the man of Miletus and restored the money. Herodotus goes on: "Glaucus at this present time has not a single descendant; nor is there any family known as his; root and branch has he been removed from Sparta. It is a good thing therefore, when a pledge has been left with one, not even in thought to doubt about restoring it." To the Greeks a paratheke (3866) was completely sacred.

Paul says that he has made his deposit with God. He means that he has entrusted both his work and his life to him. It might seem that he had been cut off in mid-career; that he should end as a criminal in a Roman jail might seem the undoing of all his work. But he had sowed his seed and preached his gospel, and the result he left in the hands of God. Paul had entrusted his life to God; and he was sure that in life and in death he was safe. Why was he so sure? Because he knew whom he had believed in. We must always remember that Paul does not say that he knew what he had believed. His certainty did not come from the intellectual knowledge of a creed or a theology; it came from a personal knowledge of God. He knew God personally and intimately; he knew what he was like in love and in power; and to Paul it was inconceivable that he should fail him. If we have worked honestly and done the best that we can, we can leave the result to God, however meager that work may seem to us. With him in this or any other world life is safe, for nothing can separate us from his love in Christ Jesus our Lord.

Barclay: 2Ti 1:12-14

But there is another side to this matter of trust; there is another paratheke (3866). Paul urges Timothy to safeguard and keep inviolate the trust God has reposed in him. Not only do we put our trust in God; he also puts his trust in us. The idea of God's dependence on men is never far from New Testament thought. When God wants something done, he has to find a man to do it. If he wants a child taught, a message brought, a sermon preached, a wanderer found, a sorrowing one comforted, a sick one healed, he has to find some instrument to do his work.

The trust that God had particularly reposed in Timothy was the oversight and the edification of the Church. If Timothy was truly to discharge that trust, he had to do certain things.

(i) He had to hold fast to the pattern of health-giving words. That is to say, he had to see to it that Christian belief was maintained in all its purity and that false and misleading ideas were not allowed to enter in. That is not to say that in the Christian Church there must be no new thought and no development in doctrine and belief; but it does mean to say that there are certain great Christian verities which must always be preserved intact. And it may well be that the one Christian truth which must for ever stand is summed up in the creed of the early Church, "Jesus Christ is Lord" (Phi 2:11). Any theology which seeks to remove Christ from the topmost niche or take from him his unique place in the scheme of revelation and salvation is necessarily wrong. The Christian Church must ever be restating its faith--but the faith restated must be faith in Christ.

(ii) He must never slacken in faith. Faith here has two ideas at its heart. (a) It has the idea of fidelity. The Christian leader must be for ever true and loyal to Jesus Christ. He must never be ashamed to show whose he is and whom he serves. Fidelity is the oldest and the most essential virtue in the world. (b) But faith also has in it the idea of hope. The Christian must never lose his confidence in God; he must never despair. As A. H. Clough wrote:

"Say not, 'The struggle naught availeth;

The labour and the wounds are vain;

The enemy faints not, nor faileth,

And as things have been they remain.'

For while the tired waves, vainly breaking,

Seem here no painful inch to gain,

Far back, through creeks and inlets making,

Comes silent, flooding in, the main."

There must be no pessimism, either for himself or for the world, in the heart of the Christian.

(iii) He must never slacken in love. To love men is to see them as God sees them. It is to refuse ever to do anything but seek their highest good. It is to meet bitterness with forgiveness; it is to meet hatred with love; it is to meet indifference with a flaming passion which cannot be quenched. Christian love insistently seeks to love men as God loves them and as he has first loved us.

Barclay: 2Ti 1:15-18

Here is a passage in which pathos and joy are combined. In the end the same thing happened to Paul as happened to Jesus, his Master. His friends forsook him and fled. In the New Testament Asia is not the continent of Asia, but the Roman province which consisted of the western part of Asia Minor. Its capital was the city of Ephesus. When Paul was imprisoned his friends abandoned him--most likely out of fear. The Romans would never have proceeded against him on a purely religious charge; the Jews must have persuaded them that he was a dangerous troublemaker and disturber of the public peace. There can be no doubt that in the end Paul would be held on a political charge. To be a friend of a man like that was dangerous; and in his hour of need his friends from Asia abandoned him because they were afraid for their own safety.

But however others might desert, one man was loyal to the end. His name was Onesiphorus, which means profitable. P. N. Harrison draws a vivid picture of Onesiphorus' search for Paul in Rome: "We seem to catch glimpses of one purposeful face in a drifting crowd, and follow with quickening interest this stranger from the far coasts of the Aegean, as he threads the maze of unfamiliar streets, knocking at many doors, following up every clue, warned of the risks he is taking but not to be turned from his quest; till in some obscure prison-house a known voice greets him, and he discovers Paul chained to a Roman soldier. Having once found his way Onesiphorus is not content with a single visit, but, true to his name, proves unwearied in his ministrations. Others have flinched from the menace and ignominy of that chain; but this visitor counts it the supreme privilege of his life to share with such a criminal the reproach of the Cross. One series of turnings in the vast labyrinth (of the streets of Rome) he comes to know as if it were his own Ephesus." There is no doubt that, when Onesiphorus sought out Paul and came to see him again and again, he took his life in his hands. It was dangerous to keep asking where a certain criminal could be found; it was dangerous to visit him; it was still more dangerous to keep on visiting him; but that is what Onesiphorus did.

Again and again the Bible bangs us face to face with a question which is real for every one of us. Again and again it introduces and dismisses a man from the stage of history with a single sentence. Hermogenes and Phygelus--we know nothing whatever of them beyond their names and the fact that they were traitors to Paul. Onesiphorus--we know nothing of him except that in his loyalty to Paul he risked--and perhaps lost--his life. Hermogenes and Phygelus go down to history branded as deserters; Onesiphorus goes down to history as the friend who stuck closer than a brother. If we were to be described in one sentence, what would it be? Would it be the verdict on a traitor, or the verdict on a disciple who was true?

Before we leave this passage we must note that in one particular connection it is a storm centre. Each one must form his own opinion, but there are many who feel that the implication is that Onesiphorus is dead. It is for his family that Paul first prays. Now if he was dead, this passage shows us Paul praying for the dead, for it shows him praying that Onesiphorus may find mercy on the last day.

Prayers for the dead are a much-disputed problem which we do not intend to discuss here. But one thing we can say--to the Jews prayers for the dead were by no means unknown. In the days of the Maccabean wars there was a battle between the troops of Judas Maccabaeus and the army of Gorgias, the governor of Idumaea, which ended in a victory for Judas Maccabaeus. After the battle the Jews were gathering the bodies of those who had fallen in battle. On each one of them they found "things consecrated to the idols of the Jamnites, which is forbidden the Jews by the law." What is meant is that the dead Jewish soldiers were wearing heathen amulets in a superstitious attempt to protect their lives. The story goes on to say that every man who had been slain was wearing such an amulet and it was because of this that he was in fact slain. Seeing this, Judas and all the people prayed that the sin of these men "might be wholly put out of remembrance." Judas then collected money and made a sin-offering for those who had fallen, because they believed that, since there was a resurrection, it was not superfluous "to pray and offer sacrifices for the dead." The story ends with the saying of Judas Maccabaeus that "it was an holy and good thing to pray for the dead. Whereupon he made a reconciliation for the dead, that they might be delivered from sin" (2Macc 12:39-45).

It is clear that Paul was brought up in a way of belief which saw in prayers for the dead, not a hateful, but a lovely thing. This is a subject on which there has been long and bitter dispute; but this one thing we can and must say--if we love a person with all our hearts, and if the remembrance of that person is never absent from our minds and memories, then, whatever the intellect of the theologian may say about it, the instinct of the heart is to remember such a one in prayer, whether he is in this or in any other world.

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 did so to strengthen Timothy's resolve in view of ever increasing apostasy and the decision of many to abandon Paul.

1:3-4 Paul mentioned in his first epistle to Timothy thanks for his own salvation and ministry (1 Tim. 1:12). In this second epistle he began with thanks for Timothy's salvation and ministry.

Paul's reference to his forefathers (godfearing Jewish believers who lived before Christ's death) seems unusual. However throughout this epistle Paul looked backward into the past and ahead into the future, when he would no longer be alive. This reference reveals that Paul regarded his own ministry as part of the continuation of God's great ongoing plan of the ages. He was one of the faithful throughout history that have loyally served God sincerely, with a "clear conscience."

Paul undoubtedly prayed for Timothy often. Timothy had been one of Paul's closest associates, and he was evidently still laboring in Ephesus (cf. 4:19-20), the city where Paul had spent so much time. Paul had plenty of time to pray since he was again in prison (cf. 4:9, 16, 21). It is not only good to pray for individuals, but it is also good to tell them that we do, as Paul did here.

Even though Paul rejoiced continually his life was not "filled with joy" when he wrote this letter. He longed for Timothy to visit him. Evidently when they had parted last Timothy had taken their separation very hard. A reunion would encourage Timothy too.

"One of the fascinating aspects of Pauline studies is the very real humanity of this man of God. Paul was a stalwart soldier, but he had a tender heart."⁵

1:5 Paul rejoiced over Timothy's genuine faith that his remaining faithful to the Lord for so long had proved. Timothy's faith was pure, unmixed with distrust and unbelief. His mother and grandmother had also demonstrated sterling faith in Christ.⁶ Undoubtedly they were instrumental in Timothy's salvation. Spiritual as well as physical traits often come down from one generation to the next.

1:6 In view of the quality of his faith Paul urged his younger friend not to neglect the use of his God-given abilities for the service of Christ. Any person can become less effective in the exercise of his abilities if he or she does not use them regularly. This was Paul's concern. He wanted Timothy to keep active. He was not implying that Timothy's gift had left him.

"General Booth, the founder of the Salvation Army, once sent this message to those under him: The tendency of fire is to go out; watch the fire on the altar of your heart.' Anyone who has tended a fireplace fire knows that it needs to be stirred up occasionally."⁷

Timothy may have received special abilities from the apostle at his ordination (cf. 1 Tim. 4:14). The bestowal of these may have been a unique apostolic ministry that ceased with that office (Eph. 2:20; Heb. 2:3-4). It seems more likely, however, that what Timothy received was divine enablement to do the work into which God was leading him. The gift, then, could be understood as a special endowment or anointing by the Holy Spirit (cf. v. 7).⁸

"The laying on of hands was not the cause of Timothy's receipt of a spiritual gift but was a visible representation and symbol of it."⁹

1:7 Evidently Timothy had held back from some ministry because of timidity. Paul reminded him that such a spirit is not from God. God makes us spiritually powerful (i.e., having a forceful character that uses authority boldly, cf. 1 Cor. 2:4), loving (Gal. 5:22), and self-disciplined (Gal. 5:23). Self-disciplined refers to a person who has a "wise head."¹⁰

"He [Paul] is obliquely chiding Timothy for his timidity, but softens the blow by lumping himself with him."¹¹

Constable: 2Ti 1:8-14

B. Charges to remain loyal 1:8-14

Paul gave his young protégé exhortations to encourage him further to remain faithful to the Lord.

Constable: 2Ti 1:8-12

1. Exhortation to be courageous 1:8-12

1:8 In view of the Holy Spirit's enablement just mentioned, Paul instructed Timothy not to let others intimidate him. The aorist tense of the Greek verb translated "be ashamed" (epaischunthes) indicates that Paul was not implying that Timothy was already guilty of this. Because of opposition Timothy had evidently experienced temptation to demonstrate some sign of embarrassment with the gospel and with Paul, perhaps because he was in prison.¹² The apostle reminded Timothy that he was in prison as Christ's prisoner.¹³ The Lord had placed him there, so there was no reason to feel ashamed about that. Rather, Timothy should join his mentor in suffering for the gospel, not by being imprisoned with him necessarily, but by proclaiming it boldly (cf. Rom. 1:16). God would empower him to stand tall by His grace.

1:9-11 Paul enlarged on the glory of the gospel to rekindle a fresh appreciation of it in Timothy.¹⁴ God has delivered us from the penalty and power of sin. He has called us to a special purpose, not because of us but by His free choice. He enables us to achieve this purpose by His sufficient grace that comes to us in Christ. Our calling took place before the creation of the universe (cf. Eph. 1:4; Rom. 16:25; Titus 1:2), but God has revealed its full dignity only since Christ has come. Jesus Christ destroyed the effects of death and made it possible for us to live with God eternally. The gospel is the revelation of this plan, but Timothy appears to have felt ashamed of it! Paul proudly acknowledged that God had appointed him, of all people, a herald (proclaimer), an apostle (establisher), and a teacher (perpetuator) of this good news. What an honor and privilege it is to communicate the gospel!

1:12 Paul suffered imprisonment and the discomforts associated with it because he preached the gospel. Notwithstanding he was not ashamed of the gospel or of himself. His confidence lay in the person of God. He believed that God is faithful. God would protect something that Paul had placed with God for His protection and preserve that until the day he would see Christ face to face by Rapture or death. The "deposit" (v. 14) in view probably refers to Paul's life including his work.¹⁵ Another less likely view is that it refers to the faith entrusted to Paul that he would figuratively hand back to God when he saw Him.¹⁶ Paul used the "deposit" in this last sense in verse 14 and in 1 Timothy 6:20.

Constable: 2Ti 1:13-14

2. Exhortation to guard the gospel 1:13-14

1:13 Timothy felt temptation to modify his message as well as to stop preaching it. Paul urged him, therefore, to continue to preach the same message he had heard from Paul and to do so with trust in God and love for people that Jesus Christ would supply.

"With his usual skillful way with words, Paul is saying in effect that as God has guarded the deposit of his life (and will guard Timothy's) so also Timothy must guard the deposit of the faithful account of the gospel that God has entrusted to him."¹⁷

1:14 He should guard God's revelation that God had entrusted to him as a minister of the gospel. The indwelling Holy Spirit (as well as the Son, v. 13) would enable him to do so.

"The appeal has come full circle. It began with God's Spirit and his power and it has ended with the Spirit's enabling power."¹⁸

Constable: 2Ti 1:15-18

C. Examples of faithful and unfaithful service 1:15-18

To further impress upon Timothy the need for him to remain faithful to his calling Paul cited records of the ministries of other Christians who were mutual acquaintances.

1:15 The Christians in Ephesus and in the province of Asia where Ephesus stood had so thoroughly abandoned Paul that he could say all had turned from him. Paul may have meant all the leaders or his former colleagues who had left him by himself in prison in Rome. Probably not all of these people had turned from the gospel. Timothy was the last to maintain his loyalty to and support of Paul among that group, and he was now feeling temptation to abandon him. Phygelus and Hermogenes' names occur nowhere else in Scripture. They had been strong supporters of the apostle in the past but had eventually turned from him as the rest.

1:16-18 Onesiphorus (lit. help-bringer) seems to have died when Paul wrote this epistle (4:19). His remaining household was an exception to the "all" above (v. 15), or perhaps they had felt differently and had later reaffirmed their loyalty to Paul. In any case his family had diligently and unashamedly sought out Paul and had ministered to him during his current imprisonment. For this Paul wished the Lord would show Onesiphorus "mercy" at the judgment seat of Christ (cf. "that day" in v. 12). Paul seems to have been envisioning a scene in which all his unfaithful brethren would stand before the Lord, Onesiphorus among them, namely Christ's judgment seat. God would express displeasure with the failure of the others, but Onesiphorus would escape that shame (cf. 1 John 2:28). Timothy knew about Onesiphorus' earlier faithful ministry in Ephesus. Paul referred to this as well to encourage Timothy to throw in his lot with Onesiphorus and his family rather than with those who had turned against the chained apostle.

"Moral behavior is best learned by observing such commitment in others. Children learn this behavior from parents. Young Christians learn it from older Christians. Ultimately moral behavior cannot be taught merely by character-building courses in the public schools. Christians must see moral commitment as a sterling example in others.

"Paul was not ashamed to present himself as the initial example he gave to Timothy. He had no doubt that his behavior was worth imitating. Christian leaders today need to have such a commitment to Christ that they are unashamed to say in humility, If you want an example to follow, look at me!'"¹⁹

College: 2Ti 1:1-18

2 TIMOTHY 1

Paul writes 2 Timothy from prison awaiting his likely death. His goal is to give Timothy the encouragement and stamina to withstand the hardships he is bound to face.

I. SALUTATION (1:1-2)

¹ Paul, an apostle of Christ Jesus by the will of God, according to the promise of life that is in Christ Jesus,

² To Timothy, my dear son:

Grace, mercy and peace from God the Father and Christ Jesus our Lord.

Paul's salutation in 2 Timothy is very much like 1 Tim 1:1-2. The minor differences are, however, of some significance.

1:1 Paul, an apostle of Christ Jesus

In a letter so personal it seems a bit unusual for Paul to introduce himself as "an apostle." In 1 Tim 1:1 Paul needed to lend authority to the Ephesian Christians both for his letter and for Timothy and his ministry. Here, as Fee has suggested, although Paul may simply be acting out of habit, it is more likely that Paul's use of this self-designation reflects the urgent appeal for Timothy's loyalty to Paul and his message.

by the will of God, according to the promise of life that is in Christ Jesus,

In 2 Timothy Paul attributes his apostleship to "the will of God," a phrase which is parallel to "the command of God" in 1 Tim 1:1. Paul's apostleship and the suffering which accompanies it are all "by the will of God." With the next modifier Paul indicates that his apostleship is "according to the promise of life that is in Christ Jesus," a positive affirmation that does not occur in 1 Tim 1:1. For Paul, eternal life in the present and in the future resides in Christ Jesus.

1:2 To Timothy, my dear son:

Grace, mercy and peace from God the Father and Christ Jesus our Lord.

In 2 Tim 1:2 Paul addresses Timothy as "my dear" (ajgaphtw/' , agapçtô , "beloved") "son" (cf. 1 Cor 4:17) in contrast to "my true son in the faith" in 1 Tim 1:2. The note of intimacy adds an important emphasis to Paul's call for Timothy to endure suffering in 2 Timothy. His emphasis on his relationship to Timothy as legitimate in 1 Timothy gave authority to Timothy and his words.

Paul's words of greeting - "grace, mercy and peace from God the Father and Christ Jesus our Lord" - match 1 Tim 1:2.

II. THANKSGIVING (1:3-5)

³ I thank God, whom I serve, as my forefathers did, with a clear conscience, as night and day I constantly remember you in my prayers. ⁴ Recalling your tears, I long to see you, so that I may be filled with joy. ⁵ I have been reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.

Paul normally follows the greeting in his letters with an expression of thanksgiving (cf. 1 Cor 1:4-9; Phil 1:3-11 for examples of extended sections of thanksgiving). The only exceptions to this pattern are found in 1 Timothy, Titus, and Galatians.

1:3 I thank God,

In this verse Paul does not specify the exact nature of his thanksgiving to God. Is it for God's gift of his ministry? Is it for "the promise of life in Christ Jesus" (v. 1)? Or is it for the "sincere faith" of Timothy?

whom I serve, as my forefathers did, with a clear conscience,

Paul connects his service to God with that of his "forefathers." He sees continuity in the faith of believers throughout the ages. For Paul there is a clear connection between Judaism and Christianity. Paul's service is "with a clear conscience" (see discussion at 1 Tim 1:5).

as night and day I constantly remember you in my prayers.

Although the KJV renders the word "constantly" (literally "without ceasing") with the verb "thank," the NIV is correct in taking it with "remember." Paul's prayer of thanksgiving becomes one of intercession for Timothy. Paul "constantly" remembers Timothy in his prayers "day and night" (see 1 Tim 5:5 where this is required of "widows indeed").

1:4 Recalling your tears, I long to see you, so that I may be filled with joy.

As Paul prays for Timothy he wishes to see him especially when he remembers Timothy's "tears." With the macho image of men, the American culture perhaps has little room for tears of a man like Timothy. Two options have been offered for the occasion of those tears. Some suggest that Paul is referring to his farewell to the elders at Ephesus on his trip to Jerusalem (Acts 20:37). Others suggest one should see Paul's leaving Timothy in Ephesus on his way to Macedonia as the occasion (1 Tim 1:3). The latter option is more likely. Seeing Timothy will fill Paul "with joy."

1:5 I have been reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.

Paul remembers Timothy's "sincere" (ajnupokrivtou , anypokritou , literally "unhypocritical") "faith." This faith "first lived in [Timothy's] grandmother Lois and in [his] mother Eunice" (cf. Acts 16:1). Their expression of "faith" was Timothy's heritage like Paul's heritage from his forefathers (v. 3). Paul is convinced that that faith is alive and well in Timothy.

III. PAUL'S APPEAL FOR ENDURANCE IN FACING SUFFERING (1:6-2:13)

Timothy's faith will sustain him through suffering. Paul knows that Timothy has much hardship ahead of him and sets out to prepare him to endure future suffering.

A. AN APPEAL FOR LOYALTY IN FACING HARDSHIP (1:6-14)

⁶ For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. ⁷ For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.

⁸ So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, ⁹ who has saved us and called us to a holy life - not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, ¹⁰ but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. ¹¹ And of this gospel I was appointed a herald and an apostle and a teacher. ¹² That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day.

¹³ What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. ¹⁴ Guard the good deposit that was entrusted to you - guard it with the help of the Holy Spirit who lives in us.

1:6 For this reason I remind you to fan into flame the gift of God,

Paul's conviction that Timothy has a living, "sincere faith" leads him to remind Timothy to "fan into flame the gift of God." The infinitive "to fan into flame" is a present infinitive in Greek, indicating Paul's desire for Timothy "to keep fanning something into flame." As Knight has suggested, although to fan into flame represents a metaphor of the rekindling of a dying flame, Paul is not suggesting that Timothy's faith was dying. He is simply calling Timothy to continue his faithful Christian life.

which is in you through the laying on of my hands.

The "gift of God" was given Timothy "through the laying on" of Paul's hands. The "gift" (cavrisma , charisma ) here need not be seen as a miraculous gift. It likely refers to Timothy's ministry (see the discussion of 1 Tim 1:18; 4:14) and to God's equipping him for that ministry. In 1 Tim 4:14 Timothy's gift is described as "given through a prophetic message when the body of elders laid their hands on" him. Paul's intent there was to emphasize for the church at Ephesus Timothy's authority. Here Paul speaks of his laying hands on Timothy because of the personal appeal he is making.

1:7 For God did not give us a spirit of timidity,

Paul describes this gift in terms of spirit God has given. Most translations and modern commentators understand "spirit" (pneu'ma , pneuma ) as some spirit or attitude (KJV, RSV, NIV, NASB, NRSV). Fee and Hendriksen, however, take pneuma as "Spirit," i.e., the Holy Spirit. Fee says that Paul's intent was "something like this: 'For when God gave us his Spirit, it was not timidity that we received, but power, love and self-discipline.'" The strongest argument against this interpretation is the fact that Paul begins with the negative attribute - timidity. It also seems likely that the "us" (uJmi'n , hymin ) of the verse is Christians in general. In reality the differences between the two interpretations are minimal. With the gift of the Holy Spirit, a "spirit of timidity" is inappropriate. Perhaps, because of Timothy's own temperament as seen in both 1 and 2 Timothy, Paul sees the need to remind Timothy that timidity (or "cowardice") is inappropriate for his ministry.

but a spirit of power, of love and of self-discipline.

Timothy is rather to live out his God-given "spirit of power" (cf. Rom 15:13, 19; 1 Cor 2:4; Eph 3:16), "of love" (cf. Rom 5:5; 15:10; Gal 5:22; Col 1:8), and "of self-discipline" (swfronismou' , sôphronismou , although this word appears only here in the NT, cf. 1 Tim 2:9, 14; 3:2 where cognates occur). This "spirit of power" is obviously connected to the indwelling Spirit in Timothy's life.

1:8 So do not be ashamed to testify about our Lord, or ashamed of me his prisoner.

On the basis of the "spirit" Timothy is to have (the "so," literally "therefore" of v. 8 makes this clear), Paul calls him to do two things: (1) "do not be ashamed" and (2) "join with me in suffering." Timothy is not to "be ashamed to testify about" the Lord. Appropriately Paul designates Jesus as "our Lord," indicating an element of intimacy. The NIV is correct in taking the genitive "of the Lord" as an objective genitive "the testimony about the Lord" rather than a subjective genitive "the testimony which the Lord gave." It is a call for Timothy to face the task of preaching the gospel with courage. Timothy is also called not to be ashamed of Paul "his prisoner" (cf. Eph 3:1; Phil 1:12-14).

But join with me in suffering for the gospel, by the power of God,

Notice that Paul emphasizes not that his imprisonment was imposed by the Roman government but that the Lord was in control and that Paul was in prison for him. Timothy is also called to "join with [Paul] in suffering." This suffering was "for the gospel" (i.e., because of his association with and for the spread of the gospel) and "by the power of God" (cf. v. 7).

1:9 who has saved us and called us to a holy life - not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time,

In typical Pauline fashion, Paul moves to describe God by indicating the grandeur of his work. He "has saved us and called us to a holy life." Again Paul emphasizes that salvation and the Christian calling are "not because of anything we have done" (literally "not according to works") "but because of his own purpose and grace" (a theme already seen in the Pastoral Epistles, Titus 3:5). Grace is not earned but "given in Christ Jesus." That gift was "determined" or "became available" "before the beginning of time" (literally "before the times of the ages"), speaking of "God's decision before time and the world began" (cf. 1 Cor 2:7; Eph 1:4).

1:10 but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.

This grace "has now been revealed through the appearing" (ejpifavneia , epiphaneia ) "of our Savior, Christ Jesus." The appearance which Paul has in mind here is the incarnation. See Titus 2:11-13 where the same word "appearing" is used of the second coming (cf. Titus 3:4; 1 Tim 6:14). For a discussion of Jesus as "Savior" see Titus 1:4; 3:6. Christ Jesus is described as the one "who has destroyed" (literally "has rendered inoperative"; cf. 1 Cor 15:26) "death and has brought life and immortality" (literally "incorruptibility"; cf. 1 Cor 15:42, 50, 53, 54) "to light through the gospel."

1:11 And of this gospel I was appointed a herald and an apostle and a teacher.

It is for "this gospel," which has illuminated the world with regard to "life and immortality," and its proclamation that Paul "was appointed a herald" (i.e., "public proclaimer"; see discussion at 1 Tim 2:7) "and an apostle" (see discussion at 1 Tim 1:1) "and a teacher" (cf. 1 Tim 2:7). He was to be a bold messenger, commissioned by God, to share the gospel story.

1:12 That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day.

This task was the reason that Paul was enduring hardship. Despite the suffering, a reference to the indignity of his imprisonment, Paul was "not ashamed." The clause "yet I am not ashamed" may well function here as a litotes with Paul actually proclaiming that he is proud of the "suffering" and the "gospel" for which he suffers (cf. Rom 1:16). Paul is not ashamed because God, in whom Paul has put his trust, is sufficiently powerful to "guard" something dear to Paul. The question is what is the "entrusted" thing. The text literally says "because I know whom I have believed, and am convinced that he is able to guard my deposit (paraqhvkh , parathçkç ) for that day." Some argue that "deposit" should be taken in the same way as it is used in v. 14 which refers to the "sound teaching" of v. 13, i.e., the "gospel" of v. 11. God has entrusted the gospel to Paul (v. 12), Paul has entrusted it to Timothy (v. 14; cf. 1 Tim 6:20), and Timothy is to entrust it to others who will be able to pass it on (2:2). The text is then rendered "he is able to guard what has been entrusted to me ." This interpretation has attracted the majority of contemporary scholars and many modern translations. God is then able to keep the gospel message alive and viable no matter what may happen to a Paul or a Timothy. This interpretation has the benefit of consistency.

The alternative is to take the more traditional interpretation as per the NIV, NASB, NRSV. God is able to keep secure what Paul has "entrusted to him," namely, his life or soul, his converts, and his work. In favor of this rendering are (1) the fact that God, and not Paul, is the one who is portrayed as guarding the deposit; (2) the immediate context of Paul's suffering; and (3) the similarity to the idea expressed elsewhere in Scripture (Luke 23:46; 1 Pet 1:4; 4:19). Several factors distinguish the use of the word here from its use in 1 Tim 6:20 and 2 Tim 1:4. In the other passages Timothy is the one who is guarding the "deposit." That "deposit" is not personalized, i.e., "my deposit." Paul has already identified the nature of the "deposit" when he said "whom I have believed" ("in whom I have put my trust"). Paul has entrusted himself to God. This, by the way, also fits the direction of the entire epistle. Paul is calling Timothy to be ready to suffer for the cause. To do that he must, like Paul, entrust his life or soul to God's care. Paul's use of the phrase "for that day" also supports this interpretation. God "is able to guard" Paul's "deposit" until the last day.

1:13 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus.

In vv. 13-14 Paul appeals to Timothy in ways that parallel 1 Timothy. He is to keep the message he heard from Paul "as the pattern of sound [or 'healthy'] teaching" (see discussion at 1 Tim 1:10). Paul has modelled this "sound teaching" for Timothy (cf. 2:2; 3:10; 1 Tim 4:6). The word "pattern" (uJpotuvpwsin , hypotypôsin ) means an outline sketch or an architect's draft. The point in this text is not "pattern theology," as some would suggest, but rather that Timothy might preach the same message he had heard from Paul. While Paul's initial concern is the content of Timothy's teaching, he is also concerned with the manner in which that teaching is to be carried out - "with faith and love in Christ Jesus." Orthodoxy is important but so are faithfulness and compassion which are located "in Christ Jesus."

1:14 Guard the good deposit that was entrusted to you - guard it with the help of the Holy Spirit who lives in us.

Paul's final imperative in this section is an appeal for Timothy to "guard the good deposit that was entrusted to" him. This time the "deposit" is clear. It is the "sound teaching" which Paul had left with Timothy. Maintaining the purity of the gospel will require something bigger than the man Timothy. He is to rely upon "the help of the Holy Spirit who lives in us." The Holy Spirit lives within all believers and enables them to stand. He will enable Timothy in his ministry of the gospel.

B. EXAMPLES OF THE DISLOYAL

AND THE LOYAL (1:15-18)

¹⁵ You know that everyone in the province of Asia has deserted me, including Phygelus and Hermogenes.

¹⁶ May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. ¹⁷ On the contrary, when he was in Rome, he searched hard for me until he found me. ¹⁸ May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus.

In this section Paul begins by illustrating his call for Timothy to "guard the good deposit" by giving some examples of those who have not done so, Phygelus and Hermogenes. He then moves to one who has been faithful to that "good deposit," Onesiphorus.

1:15 You know that everyone in the province of Asia has deserted me, including Phygelus and Hermogenes.

Timothy is well aware of the fact that Christians from the province of Asia had "deserted" Paul. It is possible that some from Asia had travelled to Rome to be with Paul but had now returned leaving him alone. An alternate interpretation emphasizes Paul's use of the word "in" (ejn , en ) rather than "from" and suggests that at this time there was a major defection from the church "in the province of Asia." Since the next verses, 16-18, emphasize the help that Onesiphorus had rendered, it seems more likely that Paul intends to convey the idea that these people have abandoned him. The "all" should not be construed as "all people who are from Asia, without exception." Tychicus is clearly one from Asia who still stands by Paul (cf. Acts 20:2; 2 Tim 4:12; Titus 3:12). Onesiphorus is also from Asia. Whether Paul is reminding Timothy that some of his colleagues have deserted him, that some who are now in Asia failed to come to his aid, or that they have left to return to Asia, the modern reader cannot know with certainty. The situation was, however, clear to Timothy. The word translated "deserted" (ajpostrevfw , apostrephô ) also appears in 4:16 where Paul indicates that at his first defense all had deserted him.

No further information is given with regard to the two men in this group whom Paul singles out, Phygelus and Hermogenes. Later in the apocryphal work The Acts of Paul and Thecla , Hermogenes is mentioned with Onesiphorus.

1:16 May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains.

The mention of those who had deserted him brings to mind one who had helped him during his imprisonment and the family of that man. Onesiphorus had set the example of one who was loyal and who held as sacred the good deposit of the gospel. "He often refreshed" (literally "to blow" or "to make cool") Paul. This refreshing could involve encouraging Paul, providing him with food, doing anything that would lift his spirits. Ellis has said, "When Onesiphorus came to see Paul in the stuffy dungeon, it was as if the air conditioning had been turned on." Paul mentions the fact that "Onesiphorus was not ashamed of my chains" to drive home his call in v. 8 for Timothy "not to be ashamed" of him the Lord's "prisoner."

1:17 On the contrary, when he was in Rome, he searched hard for me until he found me.

Visiting and assisting a prisoner in Rome was not an easy task. Onesiphorus had "searched hard" for Paul "until he found" him. His assistance, though, did not begin when Paul went to prison. Timothy was well aware of all the assistance he had rendered to Paul earlier in Ephesus.

1:18 May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus.

The language of vv. 16-18 may well indicate that Onesiphorus has died. Paul asked that the "Lord show mercy to the household of Onesiphorus" rather than to "Onesiphorus and his household." Fee has suggested that even the wish Paul expresses for Onesiphorus may indicate his death - "May the Lord grant that he will find mercy from the Lord on that day!" Even if he was dead his memory was clear to Paul. He had "helped" (diakonevw , diakoneô ; literally "served") in "many ways" when Timothy and Paul labored there (cf. 1 Cor 4:17; 16:8). Timothy needed to be like Onesiphorus and not like Phygelus and Hermogenes.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: 2Ti 1:10

2 TIMOTHY 1:10 —If Jesus abolished death, why do we still die?

PROBLEM: Paul affirms in this text that Christ “has abolished death and brought life and immortality to light through the Gospel.” But death is not abolished, since “death spread to all men” ( Rom. 5:12 ), and “it is appointed for men to die once” ( Heb. 9:27 ).

SOLUTION: First of all, Christ did not abolish physical death immediately, but by His death and resurrection it will be abolished eventually. Christ is the first one to experience resurrection in an immortal body ( 1 Cor. 15:20 )—the rest of the human race will experience this later, at His second coming ( 1 Cor. 15:50-56 ). Second, Christ abolished death officially when He personally defeated it by His resurrection. However, physical death will not be completely destroyed actually until He returns again and “death is swallowed up in victory” ( 1 Cor. 15:54 ). For Paul tells us that “the last enemy that will be destroyed is death” ( 1 Cor. 15:26 ).   

Evidence: 2Ti 1:8

" We want the power of God to be manifested, but sometimes we fail to seek purity on our part." Anonymous testimony (quoted in The Transforming Power of Fasting and Prayer by Bill Bright )

Evidence: 2Ti 1:10

" Surely God would not have created such a being as man, with an ability to grasp the infinite, to exist only for a day. No, no, man was made for immortality." Abraham Lincoln

Introduction / Outline

Robertson: 2 Timothy (Book Introduction)

Second Timothy

From Rome Probably Early Autumn of 67 or Spring of 68

JFB: 2 Timothy (Book Introduction)

PLACE OF WRITING.--Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [BIRKS] (if we are to adopt the opinion that First Timothy was written after his first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c. (mentioned in 2Ti 4:13), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (2Ti 4:20), and thence to Nicopolis (Tit 3:12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor the view of his having been then at Ephesus; thus the salutation of Priscilla and Aquila, who generally resided there (2Ti 4:19); also that of the household of Onesiphorus, who is stated in 2Ti 1:16-18 to have ministered to Paul at Ephesus, a circumstance implying his residence there. Also, the Hymenæus of 2Ti 2:17 seems to be the same as the Hymenæus at Ephesus (1Ti 1:20); and probably "Alexander the coppersmith" (2Ti 4:14) is the same as the Alexander joined with Hymenæus (1Ti 1:20), and possibly the same as the Alexander put forward by the Jews to clear themselves, not to befriend Paul, at the riot in Ephesus (Act 19:33-34). The difficulty is, on this supposition, how to account for 2Ti 4:12, 2Ti 4:20 : if Timothy was at Ephesus, why did he need to be told that Paul had sent Tychicus to Ephesus? or that Paul had left Trophimus, himself an Ephesian (Act 21:29), sick at Miletus, which was only thirty miles from Ephesus? However, see on 2Ti 4:12; 2Ti 4:20. Troas lay on the road to Rome from either Ephesus or Pontus, so that 2Ti 4:13 will accord with the theory of either Ephesus or any other place in the northwest of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission combining the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probably his headquarters.

TIME OF WRITING.--(1) Paul's first imprisonment, described in Act 28:17-31, was much milder than that in which he was when writing Second Timothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in the latter, he was so closely confined that Onesiphorus with difficulty found him; he was chained, his friends had forsaken him, and he had narrowly escaped sentence of execution from the Roman emperor. Medieval legends represent the Mamertine prison, or Tullianum, as the scene of his incarceration with Peter. But this is irreconcilable with the fact of Onesiphorus, Linus, Pudens, &c., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16-17). (2) The visit to Troas (2Ti 4:13) can hardly have been that mentioned in Act 20:5-7, the last before his first imprisonment; for, if it were, the interval between that visit and the first imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of service to him in the interim. (3) Paul's leaving Trophimus sick at Miletus (2Ti 4:20), could not have been on the occasion mentioned in Act 20:15; for, subsequent to that, Trophimus was with Paul in Jerusalem (Act 21:29). (4) The words (2Ti 4:20), "Erastus abode at Corinth," imply that Paul had shortly before been at Corinth, where he left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in the interval Timothy had been with him, so that Timothy did not need at a later period to be told about that visit (Act 20:2, Act 20:4). For all these reasons the imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, Heb 13:23-24, represents the writer (who was probably Paul) as in Italy, and at liberty. So CLEMENT OF ROME [First Epistle to the Corinthians, 1.5], the disciple of Paul, explicitly states, "In the east and west, Paul as a preacher instructed the whole world (that is, the Roman empire) in righteousness, and having gone to the extremity of the west, and having borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled his design (Rom 15:24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about A.D. 170 (called MURATORI'S Canon), also mentions "the journey of Paul from Rome to Spain." See ROUTH [Sacred Fragments, vol. 4, p. 1-12].

His martyrdom is universally said to have occurred in Nero's reign [EUSEBIUS, Ecclesiastical History, 2.22; JEROME, On Illustrious Men]. Five years thus seem to have elapsed between the first imprisonment, A.D. 63 (Act 28:17-31), and his martyrdom, June A.D. 68, the last year of Nero's reign. He was probably arrested by the magistrates in Nicopolis (Tit 3:12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, it was alleged by Nero's partisans, to set fire to Rome, A.D. 64; secondly, of introducing a novel and unlawful religion. His friends all left him, except Luke: Demas from "love of this present world": the others from various causes (2Ti 4:10-11). On the first charge he seems to have been acquitted. His liberation from his first imprisonment took place in A.D. 63, the year before the great fire at Rome, which Nero made the pretext for his persecution of the Christians. Every cruelty was heaped on them; some were crucified; some were arrayed in the skins of wild beasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to illuminate the circus of the Vatican and gardens of Nero, while that monster mixed among the spectators in the garb of a charioteer. But now (A.D. 67 or 68) some years had elapsed since the first excitement which followed the fire. Hence, Paul, being a Roman citizen, was treated in his trial with a greater respect for the forms of the law, and hence was acquitted (2Ti 4:17) on the first charge of having instigated the Christians to their supposed acts of incendiarism before his last departure from Rome. Alexander the coppersmith seems to have been a witness against him (2Ti 4:14). Had he been condemned on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His judge was the city Præfect. CLEMENT OF ROME specifies that his trial was (not before the emperor, but) "before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances might have aided him; for instance, one of the powerful Æmilian house, under which his family possibly enjoyed clientship (2Ti 4:16-17), whence he may have taken his name Paul. The place of trial was, probably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. Æmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He did not expect this to come on until the following "winter" (2Ti 4:21), whereas it took place about midsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, the future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (see on 2Ti 4:21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (2Ti 4:12; perhaps bearing with him this Epistle).

OBJECT OF THE EPISTLE.--He was anxious to see his disciple Timothy, before his death, and that Timothy should bring Mark with him (2Ti 1:4; 2Ti 4:9, 2Ti 4:11, 2Ti 4:21). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though Paul thought he saw in him some signs of constitutional timidity (2Ti 2:2-8; 2Ti 4:1-5; 1Ti 5:22-23).

PAUL'S DEATH.--DIOYSIUS, bishop of Corinth (quoted in EUSEBIUS [Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having labored for some time there. He calls Peter and Paul "the founders of the Corinthian and Roman Churches." The Roman presbyter, CAIUS (about A.D. 200), mentions the tradition that Peter suffered martyrdom in the Vatican. But (1) Peter's work was among the Jews (Gal 2:9), whereas Rome was a Gentile Church (Rom 1:13. Moreover, (2) the First Epistle of Peter (1Pe 1:1; 1Pe 5:13) represents him as laboring in Babylon in Mesopotamia. (3) The silence concerning Peter of Paul's Epistles written in Rome, negatives the tradition of his having founded, or labored long at Rome; though it is possible he may have endured martyrdom there. His martyrdom, certainly, was not, as JEROME says, "on the same day" with that of Paul, else Paul would have mentioned Peter's being at Rome in 2Ti 4:11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, asked, Lord, whither goest thou? to which the Lord replied, I go again to be crucified. The disciple returned penitent and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to CAIUS (quoted in EUSEBIUS [Ecclesiastical History, 2.25]), suffered martyrdom on the Ostian Way. So also JEROME, who gives the date, the fourteenth year of Nero. It was common to send prisoners, whose death might attract too much notice at Rome, to some distance from the city, under a military escort, for execution; hence the soldier's sword, not the executioner's axe, was the instrument of his decapitation [OROSIUS, The Seven Books of History against the Pagans, 7.7]. Paul appears, from Phi. 1:12-30, to have had his partisans even in the palace, and certainly must have exercised such an influence as would excite sympathy in his behalf, to avoid which the execution was ordered outside the city. Compare TACITUS [Histories, 4.11]. The Basilica of St. Paul, first built by Constantine, now stands outside Rome on the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fontane, not far from the Basilica [CONYBEARE and HOWSON].

JFB: 2 Timothy (Outline)

• EXHORTATIONS; TO FAITHFULNESS AS A GOOD SOLDIER OF CHRIST; ERRORS TO BE SHUNNED; THE LORD'S SURE FOUNDATION; THE RIGHT SPIRIT FOR A SERVANT OF CHRIST. (2Ti. 2:1-26)
• COMING EVIL DAYS: SIGNS OF EVIL ALREADY: CONTRAST IN THE DOCTRINE AND LIFE OF PAUL, WHICH TIMOTHY SHOULD FOLLOW IN ACCORDANCE WITH HIS EARLY TRAINING IN SCRIPTURE. (2Ti. 3:1-17)
• SOLEMN CHARGE TO TIMOTHY TO DO HIS DUTY ZEALOUSLY, FOR TIMES OF APOSTASY ARE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END: REQUESTS HIM TO COME AND BRING MARK WITH HIM TO ROME, AS LUKE ALONE IS WITH HIM, THE OTHERS HAVING GONE: ALSO HIS CLOAK AND PARCHMENTS: WARNS HIM AGAINST ALEXANDER: TELLS WHAT BEFELL HIM AT HIS FIRST DEFENSE: GREETINGS: BENEDICTION. (2Ti. 4:1-22)

TSK: 2 Timothy 1 (Chapter Introduction)

Overview

2Ti 1:1, Paul’s love to Timothy, and the unfeigned faith which was in Timothy himself, his mother, and grandmother; 2Ti 1:6, He is exhorted to stir up the gift of God which was in him; 2Ti 1:8, to be stedfast and patient in persecution; 2Ti 1:13, and to persist in the form and truth of that doctrine which he had learned of him; 2Ti 1:15, Phygellus and Hermogenes, and such like, are noted, and Onesiphorus is highly commended.

Poole: 2 Timothy 1 (Chapter Introduction)

ARGUMENT

This Second Epistle to Timothy was most certainly written from Rome, when Paul was a prisoner there, 2Ti 1:8 , and, as most judge, a very little while before his death, for he tells us, 2Ti 4:7,8 , that he was ready to be offered, he had finished his course, the time of his departure was at hand. He is said to have died Anno Christi 68, and in the five and thirtieth after his conversion; so this Epistle was written about sixteen years after the writing of the former. The scope of it is much the same as of the former: to exhort and encourage him to faithfulness in his ministry, to keep stedfast in the faith, to be diligent in his work; to avoid all strifes of words, perverse disputings, &c. He also in it admonisheth him, that the latter times were like to be yet more dangerous, and therefore adviseth him to prepare for hardship and persecutions, propounding his own example to him, both as to doctrine and as to suffering.

2 TIMOTHY CHAPTER 1

2Ti 1:1,2 Paul affectionately saluteth Timothy,

2Ti 1:3-5 assuring him of his constant prayers for him, and

remembrance of that sincere faith which had been

derived to Timothy from his mother and grandmother.

2Ti 1:6,7 He exhorteth him to stir up the gift of God which was

in him,

2Ti 1:8-12 and not to be ashamed of the testimony of the gospel,

but to be ready to suffer for it, according to his example,

2Ti 1:13,14 and to hold fast the form of sound words which he

had learned.

2Ti 1:15 He putteth him in mind of the general defection of

the converts in Asia,

2Ti 1:16-18 and commendeth Onesiphorus for his repeated kindness

toward him.

Paul, an apostle of Jesus Christ by the will of God: See Poole on "1Ti 1:1".

According to the promise of life: it is much the same with Rom 1:1,2 , according to the gospel, which he had promised afore by his prophets. These words either signify the end of his apostleship, to declare the gospel in which is the promise of life, or the matter of his preaching.

Which is in Christ Jesus which eternal life was promised of old, but is not to be had but in Christ Jesus, and in him is the promise fulfilled.

MHCC: 2 Timothy (Book Introduction)

The first design of this epistle seems to have been, to apprize Timothy of what had occurred during the imprisonment of the apostle, and to request him to come to Rome. But being uncertain whether he should be suffered to live to see him, Paul gives a variety of advices and encouragements, for the faithful discharge of his ministerial duties. As this was a private epistle written to St. Paul's most intimate friend, under the miseries of imprisonment, and in the near prospect of death, it shows the temper and character of the apostle, and contains convincing proofs that he sincerely believed the doctrines he preached.

MHCC: 2 Timothy 1 (Chapter Introduction)

(2Ti 1:1-5) Paul expresses great affection for Timothy.

(2Ti 1:6-14) Exhorts him to improve his spiritual gifts.

(2Ti 1:15-18) Tells of many who basely deserted him; but speaks with affection of Onesiphorus.

Matthew Henry: 2 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to Timothy

This second epistle Paul wrote to Timothy from Rome, when he was a prisoner there and in danger of his life; this is evident from these words, I am now ready to be offered, and the time of my departure is at hand, 2Ti 4:6. It appears that his removal out of this world, in his own apprehension, was not far off, especially considering the rage and malice of his persecutors; and that he had been brought before the emperor Nero, which he calls his first answer, when no man stood with him, but all men forsook him, 2Ti 4:16. And interpreters agree that this was the last epistle he wrote. Where Timothy now was is not certain. The scope of this epistle somewhat differs from that of the former, not so much relating to his office as an evangelist as to his personal conduct and behaviour.

Matthew Henry: 2 Timothy 1 (Chapter Introduction)

After the introduction (2Ti 1:1, 2Ti 1:2) we have, I. Paul's sincere love to Timothy (2Ti 1:3-5). II. Divers exhortations given to him (2Ti 1:6-14). III. He speaks of Phygellus and Hermogenes, with others, and closes with Onesiphorus (2Ti 1:15 to the end).

Barclay: 2 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Timothy 1 (Chapter Introduction)

An Apostle's Glory And An Apostle's Privilege (2Ti_1:1-7)

The Inspiring Of Timothy (2Ti_1:1-7 Continued)

A Gospel Worth Suffering For (2Ti_1:8-11)

A Gospel Worth Suffering For (2Ti_1:8-11 Continued)

Trust, Human And Divine (2Ti_1:12-14)

Trust Human And Divine (2Ti_1:12-14 Continued)

The Faithless Many And The Faithful One (2Ti_1:15-18)

Constable: 2 Timothy (Book Introduction)

Introduction

Historical Background

Assuming Paul visited Nicapolis as he planned (Titus 3:12), he went from there to Rome evidently indirectly. His visit to Troas (2 Tim. 4:13) probably took place shortly before he wrote 2 Timothy. It may be that Paul's arrest required his leaving his cloak, books, and parchments there, but that is only speculation. In any case Paul ended up in Rome as a prisoner again (2:9). He had already had his initial hearing and was awaiting trial when he wrote this epistle (4:16). He believed that the Roman authorities would find him guilty and execute him soon (4:6).

Timothy seems to have remained at Ephesus for some time following his reception of Paul's first epistle to him and then, presumably, Paul's personal visit of him there (1 Tim. 3:14). He was evidently in Ephesus when Paul wrote this epistle (2 Tim. 1:16-18; 4:14 cf. 1 Tim. 1:20; 2 Tim. 4:19).

Ever since Rome had burned in July of 64 A.D. and Nero had blamed the Christians it had become dangerous to be a Christian. It was also dangerous to have contact with leaders of the church such as Paul.¹ Consequently many believers, including some of Paul's coworkers, had chosen to seek a much lower profile and become less aggressive in their ministries. Timothy faced temptation to do the same. Paul wrote this epistle to urge him to remain faithful to his calling and loyal to his father in the faith. Timothy needed to stand shoulder to shoulder with Paul and the other believers and to continue to "preach the Word" as he had done.

Paul probably wrote 2 Timothy in the fall of 67 A.D. There are two reasons for this date. According to early church tradition Paul suffered execution shortly before Nero committed suicide in June of 68 A.D. Second, Paul penned this last of his canonical epistles fairly near the time of his execution though before the winter of 67-68 A.D. (4:21).

Message²

Paul had previously written to Timothy explaining that the local church is a supporting pedestal for God's truth (1 Tim. 3:15). He had said that the purpose of the local church is the proclamation of God's truth in the world. He had also said that the purpose of church leaders is the exposition of God's truth in the church. Conditions facing the church had worsened considerably since he had written 1 Timothy. Characteristics of the last days were becoming increasingly obvious (2 Tim. 3:1-7). Godlessness and worldliness were invading the church. If the church failed to fulfill its purpose, God's truth would cease to go out into the world. The church would fail if its leaders failed to expound God's truth to the saints in the church. Consequently Paul wrote this letter to encourage Timothy to fulfill his responsibility as a leader in the church. This epistle, therefore, is particularly for church leaders and deals mainly with their duties.

This epistle reveals the true minister of Jesus Christ. It reveals his resources, his methods, and his most important work. Of course every Christian is a true minister of Jesus Christ (Eph. 4:12).

The essential resources of the Christian minister are God's gifts and God's grace.

A person can become a minister of God's truth only when the Head of the church bestows a gift on him or her through the Holy Spirit. This is the primary qualification for ministry (1:6). Some leaders have great gifts, others have lesser gifts, but all have at least one gift (1 Pet. 4:10). These gifts are abilities for service that God gives us.

Grace is also necessary. Grace refers to all God's resources that are available to us through Christ. God works through the gifts He has given us. Grace is His power at work to accomplish what is supernatural. His grace brings force to our public ministries and godliness into our personal lives. Its ultimate purpose is to bring everything about us into harmony with God's character (2:1; 2 Cor. 12:9).

The methods of the Christian minister are construction and demonstration.

The leader of God's people must aim at the development of holy character and conduct in the lives of those under his or her care. He or she seeks to build up the saints so they can fulfill their function. Second Timothy 3:16-17 gives the process. This takes place through authoritative instruction, correction, restoration, and patient guidance.

Second, the minister must also demonstrate in his or her own life what godliness and righteousness are. He or she must give people an example they can follow as well as information they can believe (1:8; 2:22-23).

The most important work of the minister is also two-fold. He must know the Scriptures and proclaim the Scriptures.

Knowledge of the whole counsel of God is essential (3:14-15). We must know the Word because that is what God uses to build up His people. We must also know it because it is through our mastery of the Word that God masters us and changes our lives into the examples we need to be.

While proclaiming the Word is not the totality of pastoral ministry, it is without question its most important public function (4:1-2).

Paul's great appeal in this letter is to "fulfill your ministry" (4:5).

Concerning his resources the minister must stir up his or her gift (1:6) to fulfill his or her ministry. We must rekindle our gifts from time to time. They tend to diminish if we do not use them, as any other unused ability tends to diminish. We are in danger of growing cold. We need to keep using and seeking to improve our gifts.

We have a second responsibility concerning our resources. We must draw strength from God's grace (2:1). To do this we must make use of the means of grace: prayer, the devotional reading of the Bible, fellowship with other Christians, and meditation on the cross.

Concerning methods Paul appealed to give diligence to our work of construction (2:15). The approval of God requires zeal in ministry, not half-hearted or sloppy service. In our culture many people are willing to do just enough to get by.

Our work of demonstrating an example for the church requires that we flee some things and pursue others (2:22). Our inner lives affect our ability to demonstrate the truth perhaps more than our ability to proclaim the truth.

We fulfill our responsibility to know the Scriptures when we abide in them (3:14). We must not neglect much less abandon them day by day. We need to read, memorize, and meditate on the Word frequently and regularly.

We fulfill our responsibility to proclaim the Scriptures when we are instant in season and out of season (4:2). There is no "season" for heralding God's truth. We should be ready to do it always.

These are Paul's revelations of the secrets of success in ministry.

Let me make a few applications of the message of this epistle.

First, let us consider some applications to the church.

It is the proclamation of God's truth both in the church and in the world that will keep the church solid and secure. The Word of God is its most important resource. The church must preach the Word!

Second, the church must give attention to both correct thinking and correct acting. Correct thinking is basic to correct behavior. The church must practice and preach godliness. The Word is indispensable to both objectives. Churches that emphasize the proclamation of the Word are most effective on both these fronts. This is the main reason evangelical churches usually grow.

Third, the church must fully know the Word and faithfully proclaim the Word. This is its great work in the world. Do not turn aside to lesser goals.

Finally, let us consider three applications for individual ministers, church leaders.

First, the Lord will guard the lives of those who guard His Word (1:12, 14). There is no safer place to be than doing God's will.

Second, God has given the Scriptures to us in trust, to pass along so that others will benefit from them (2:2). We have an obligation to do this (1 Cor. 9:16).

Third, we have a responsibility to be faithful to our trust. Paul said this was true in this letter for three reasons. Christ will return soon. There is growing apostasy in the church. Furthermore there are always gaps opening in the ranks of the church's leadership by death (Paul) and defection (Demas, et al.). 2 Timothy emphasizes faithfulness.

There is constant turnover in the leadership of the church. Nevertheless the proclamation of the Word by the church's leaders must continue to have priority for the church to fulfill its function in the world. This is the message statement.

Constable: 2 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Thanksgiving for faithful fellow workers 1:3-18

A. Timothy's past faithfulness 1:3-7

B. Charges to remain loyal 1:8-14

1. Exhortation to be courageous 1:8-12

2. Exhortation to guard the gospel 1:13-14

C. Examples of faithful and unfaithful service 1:15-18

III. Exhortations to persevere 2:1-26

A. Charge to endure hardship 2:1-13

1. Timothy's duty 2:1-7

2. The examples of Jesus and Paul 2:8-10

3. A popular saying 2:11-13

B. Charge to remain faithful 2:14-26

1. Faithfulness in public ministry 2:14-18

2. Faithfulness in personal life 2:19-21

3. Summary applications 2:22-26

IV. Directions concerning the last days 3:1-4:8

A. Characteristics of the last days 3:1-13

1. Evidences of faithlessness 3:1-7

2. Negative and positive illustrations 3:8-13

B. Conduct in the last days 3:14-4:5

1. Adherence to the truth 3:14-17

2. Proclamation of the truth 4:1-5

C. Paul's role in the last days 4:6-8

V. Concluding personal instructions and information 4:9-22

A. Fellow workers and an opponent 4:9-15

B. Paul's preliminary hearing in court 4:16-18

C. Additional greetings and instructions 4:19-21

D. Benediction 4:22

Constable: 2 Timothy

2 Timothy

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Timothy (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

The main subject and design of this epistle is much the same as the former; in it the apostle again instructs and admonishes Timothy in what belonged to his office, and also warns him to shun the conversation of those who erred from the truth, describing at the same time their character. He tells him of his approaching death, and desires him to come speedily to him. It appears from this circumstance, that he wrote this second epistle in the time of his last imprisonment at Rome, and not long before his martyrdom. See Eusebius, St. Jerome, and others cited by Tillemont, and by P. Mauduit, (Diss. xi.) where this historical fact is discussed at large. (Challoner, Witham)

====================

Gill: 2 Timothy (Book Introduction)

INTRODUCTION TO 2 TIMOTHY

That this epistle was written to Timothy, while he was at Ephesus, where the apostle in his former epistle had desired him to stay, is evident from his making mention of some persons in it, who were Ephesians; as Onesiphorus, whom he commends, and Alexander the coppersmith, of whom he complains: and that this epistle was written by the apostle, when he was at Rome, is no less evident; for he expressly calls himself a prisoner, 2Ti 1:8 and speaks of being then in trouble, and in bonds, 2Ti 2:9 and the persons that send their salutations in it to Timothy were Romans, 2Ti 4:21 but at what time it was written is not so certain: it seems by 2Ti 4:7 that it was but a little time before his martyrdom; though those words may only signify, that he was now very much on the decline of life, was now grown an old man, and in continual expectation of death, and was in a constant readiness for it, come when it would; having faithfully discharged his duty, and his warfare being as good as accomplished, and his race almost run out; for he afterwards presses Timothy to come to him, and that before winter; and desires him to bring with him his cloak, books, and parchments, which one would think he would have little occasion for, if just upon his martyrdom: besides, he says he was delivered out of the mouth of the lion, that by him the preaching of the Gospel might be fully known, and that all the Gentiles might hear it; and expresses his confidence, that he should be again delivered, 2Ti 4:9. And it looks as if this epistle was written before the epistles to the Philippians, Colossians, and Philemon, since it appears that Timothy did come to him at Rome; as here desired, and is joined with the apostle in those epistles. Some, therefore, have placed this epistle in the year 58, or 59, about the fourth or fifth of Nero's reign. The design of it is to stir up Timothy to the faithful and diligent discharge of his duty, as a minister of the Gospel; to abide constantly by the truths of it, and to animate him to suffer patiently, cheerfully, and courageously for the sake of it; and to warn him against false teachers, and their errors, who were already risen, and would afterwards arise, and be followed by such who had itching ears, and could not bear sound doctrine; but this should be no discouragement to him in the prosecution of his work; and lastly to desire his presence with him at Rome, being now destitute of his several assistants.

Gill: 2 Timothy 1 (Chapter Introduction)

INTRODUCTION TO 2 TIMOTHY 1

In this chapter, after the inscription and salutation, the apostle expresses his great affection for Timothy, and highly commends him; exhorts him to various things relating to his office, as a preacher of the Gospel; and concludes with taking notice of the kindness shown him by Onesiphorus. The inscription and salutation are in 2Ti 1:1 and then follows the preface to the epistle, in which the apostle testifies his great love to Timothy, and commends him; by declaring his thankfulness to God, that he had reason always to remember him in his prayers; by his desire to see him again, who had shed so many tears for him, that his joy might be filled; and by taking notice of his unfeigned faith, the same with that which had dwelt in his ancestors, 2Ti 1:3. And then he proceeds to exhort him to the exercise and improvement of his ministerial gift; to show a fortitude of mind, and a manly spirit in the cause of Christ; and to suffer cheerfully for the sake of it, 2Ti 1:6 and in order to animate and encourage him to the same, he gives a summary of the Gospel, as containing in it the great doctrines of salvation, and eternal life, according to the free grace of God through Jesus Christ, 2Ti 1:9 and observes, that he himself was appointed a preacher of it to the Gentiles, 2Ti 1:11 and instances in himself, as suffering for it, without being ashamed; and as having a strong confidence in Christ, as able to keep him, and what he had committed to him, 2Ti 1:12 and then returns to his exhortation to Timothy to hold fast the Gospel of Christ; to which he urges him from the consideration of the nature and value of it, being a form of sound words, and that famous good thing, and of the means and manner in which he came to the knowledge of it; and chiefly from its being committed to him by the Holy Ghost, that dwelt in him; and also because of the general defection of the Asian professors from it, 2Ti 1:13 but he excepts one person, Onesiphorus by name, whom he commends for his kindness to him both at Ephesus and at Rome; and therefore entreats of the Lord mercy, both for him and his house, at the great day, 2Ti 1:16.

College: 2 Timothy (Book Introduction)

INTRODUCTION

DATE AND PLACE OF ORIGIN

In 2 Timothy Paul finds himself in a Roman prison. Onesiphorus had searched for Paul and found him in Rome (1:16-17). Paul instructed Timothy to get Mark and bring him as he came (4:11). This indicates a time in Rome other than the imprisonment related at the end of Acts since both Timothy and Mark were with Paul when he wrote Colossians (Col 1:1; 4:10; Phlm 24). Paul had recently been in Asia Minor and left his cloak at Troas (4:13), stayed with Erastus at Corinth, and left Trophimus sick at Miletus (4:20).

Though Paul was imprisoned in Caesarea for two years before being sent on to Rome (Acts 24:27), it is unlikely that he was writing from Caesarea since Trophimus and Timothy were both with him in Jerusalem when he was arrested. It seems more likely that Paul was released from the imprisonment at the end of Acts, was involved in missionary activities, and then was subsequently arrested once again (probably in Troas). 2 Timothy would then have been written during that second Roman imprisonment. Paul describes his situation in terms that indicate that he is in prison facing the prospects of a speedy execution.

The date of 2 Timothy depends largely upon one's view of the authorship of the book, the place of origin of the book, and Eusebius' date of the martyrdom of Paul. Those who deny Pauline authorship of the book class it with the other Pastoral Epistles and date it in the second century. Since Eusebius dates the martyrdom of Paul in A.D. 67, those who hold to Pauline authorship normally date the book in 66 or 67.

DESTINATION AND AUDIENCE

It appears from several references in 2 Timothy (2 Tim 1:18; 2:17; 4:9, 12, 14, 19; cf. 1 Tim 1:20; Acts 18:18-19, 24-26; 19:33-34) that Timothy is in Ephesus as Paul writes this book as he was when Paul wrote 1 Timothy (1 Tim 1:3). Again, as in 1 Timothy, while the book bears many personal notes intended for Timothy, Paul desires for this book to be read by the whole church.

THE CONTRIBUTION OF 2 TIMOTHY

The central message of 2 Timothy is Paul's desire for Timothy to suffer with him and endure hardship for the gospel. Timothy is to stand assured that God will provide him with strength (1:6-14; 2:1-13; 3:12; 4:5). Timothy is also urged to hold on to the apostolic message (1:13-14), to pass it on to others who can in turn share it with others (2:2), and to be careful to deal with it and the message of the Old Testament correctly (2:15; 3:10-17). Put simply, Timothy must fulfill his ministry (4:1-5); Paul is passing on the mantle to his young co-worker.

-College Press New Testament Commentary: with the NIV

College: 2 Timothy (Outline)

OUTLINE

I. SALUTATION - 1:1-2

II. THANKSGIVING - 1:3-5

III. PAUL'S APPEAL FOR ENDURANCE IN FACING SUFFERING - 1:6-2:13

A. An Appeal for Loyalty in Facing Hardship - 1:6-14

B. Examples of the Disloyal and the Loyal - 1:15-18

C. Illustrations for Effective Ministry when Facing Hardship - 2:1-7

D. The Basis of Effective Ministry when Facing Hardship - 2:8-13

IV. FALSE TEACHERS AND SOUND DOCTRINES - 2:14-4:8

A. Dealing with False Teachers - 2:14-19

B. Preparing for Noble Work - 2:20-26

C. The Character of the Last Days - 3:1-9

D. Further Exhortations for Timothy to Endure - 3:10-17

E. A Final Charge to Timothy - 4:1-8

V. PERSONAL INSTRUCTIONS - 4:9-18

VI. FINAL SALUTATIONS - 4:19-22

-College Press New Testament Commentary: with the NIV