2 Timothy 1

1. This Epistle is the last testament and swan-like death song of

Paul [BENGEL].

according to the promise of life . . . in

Christ--Paul's apostleship is in order to carry into

effect this promise. Compare "according to the faith

. . . in hope of eternal life . . . promise," &c.

(Tit 1:1, 2).

This "promise of life in Christ" (compare

2Ti 1:10;

2Ti 2:8)

was needed to nerve Timothy to fortitude amidst trials, and to boldness

in undertaking the journey to Rome, which would be attended with much

risk

(2Ti 1:8).

2. my dearly beloved son--In

1Ti 1:2,

and Tit 1:4,

written at an earlier period than this Epistle, the expression used is

in the Greek, "my genuine son." ALFORD sees in the change of expression an intimation of

an altered tone as to Timothy, more of mere love, and less of

confidence, as though Paul saw m him a want of firmness, whence arose

the need of his stirring up afresh the faith and grace in Him

(2Ti 1:6).

But this seems to me not justified by the Greek word

agapetos, which implies the attachment of reasoning and

choice, on the ground of merit in the one "beloved," not

of merely instinctive love. See TRENCH

[Greek Synonyms of the New Testament].

3. I thank--Greek, "I feel gratitude to God."

whom I serve from my forefathers--whom I serve

(Ro 1:9)

as did my forefathers. He does not mean to put on the same

footing the Jewish and Christian service of God; but simply to assert

his own conscientious service of God as he had received it from his

progenitors (not Abraham, Isaac, &c., whom he calls "the

fathers," not "progenitors" as the Greek is here;

Ro 9:5).

The memory of those who had gone before to whom he is about to be

gathered, is now, on the eve of death, pleasant to him; hence also, he

calls to mind the faith of the mother and grandmother of Timothy; as he

walks in the faith of his forefathers

(Ac 23:1; 24:14; 26:6, 7; 28:20),

so Timothy should persevere firmly in the faith of his parent and

grandparent. Not only Paul, but the Jews who reject Christ, forsake the

faith of their forefathers, who looked for Christ; when they accept

Him, the hearts of the children shall only be returning to the faith of

their forefathers

(Mal 4:6;

Lu 1:17;

Ro 11:23, 24, 28).

Probably Paul had, in his recent defense, dwelt on this topic, namely,

that he was, in being a Christian, only following his hereditary

faith.

that . . . I have remembrance of thee--"how

unceasing I make my mention concerning thee" (compare

Phm 4).

The cause of Paul's feeling thankful is, not that he remembers Timothy

unceasingly in his prayers, but for what Timothy is in faith

(2Ti 1:5)

and graces; compare

Ro 1:8, 9,

from which supply the elliptical sentence thus, "I thank God (for thee,

for God is my witness) whom I serve . . . that (or

how) without ceasing I have remembrance (or make mention)

of thee," &c.

night and day--(See on

1Ti 5:5).

4. desiring--Greek, "with yearning as for one much

missed."

mindful of thy tears--not only at our parting

(Ac 20:37),

but also often when under pious feelings.

that I may be filled with joy--to be joined with "desiring to

see thee"

(Ro 1:11, 12; 15:32).

5. When I call to remembrance--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.

faith that is in thee--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.

which--Greek, "such as."

dwelt--"made its dwelling" or abode

(Joh 14:23).

The past tense implies they were now dead.

first--before it dwelt in thee. She was the furthest back of the

progenitors of Timothy whom Paul knew.

mother Eunice--a believing Jewess; but his father was a Greek,

that is, a heathen

(Ac 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

(Ac 14:6).

It is an undesigned coincidence, and so a mark of truth, that in

Ac 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].

and--Greek, "but," that is, notwithstanding appearances

[ALFORD].

persuaded that--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.

6. Wherefore--Greek, "For which cause," namely, because

thou hast inherited, didst once possess, and I trust ("am persuaded")

still dost possess, such unfeigned faith [ALFORD].

stir up--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).

gift of God--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).

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

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.

7. For, &c.--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.

Lu 24:49;

Ac 1:8;

compare

Ac 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"

(Ro 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).

love--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).

a sound mind--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, 6).

So Paul urges him, in

2Ti 2:4,

to give up worldly entanglements, which as thorns

(Lu 8:14)

choke the word. These three gifts are preferable to any miraculous

powers whatever.

8. therefore--seeing that God hath given us such a spirit, not

that of fear.

Be not thou . . . ashamed--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).

of the testimony of our Lord--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.

nor of me his prisoner--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.

be thou partaker--with me.

of the gospel--rather, as Greek, "for the Gospel,"

that is, suffered for the Gospel

(2Ti 2:3-5;

Phm 13).

according to the power of God--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].

9. Who . . . called us--namely, God the Father

(Ga 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"

(Ro 8:28-30).

holy calling--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; 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.

not according to--not having regard to our works in His election

and calling of grace

(Ro 9:11;

Eph 2:8, 9).

his own purpose--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].

grace . . . given us--in His everlasting purpose,

regarded as the same as when actually accomplished in due time.

in Christ--believers being regarded by God as

IN HIM, with whom the

Father makes the covenant of salvation

(Eph 1:4; 3:11).

before the world began--Greek, "before the times

(periods) of ages"; the enduring ages of which no end is contemplated

(1Co 2:7;

Eph 3:11).

10. But . . . now . . . manifest--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).

appearing--the visible manifestation in the flesh.

abolished death--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;

Ro 8:2, 38;

1Co 15:26, 55;

Heb 2:14).

The carrying out of the abolition of death into full effect is to be at

the resurrection

(Re 20:14).

The death of the body meanwhile is but temporary, and is made no

account of by Christ and the apostles.

brought . . . to light--making visible by the Gospel

what was before hidden in God's purpose.

life--of the Spirit, acting first on the soul here, about to act

on the body also at the resurrection.

immortality--Greek, "incorruptibility" of the new life,

not merely of the risen body [ALFORD],

(Ro 8:11).

through--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

(Ac 17:18, 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

(Re 1:18),

we could never break through the bars of death or gates of hell

[BISHOP PEARSON].

11. Whereunto--For the publication of which Gospel.

I am appointed--Greek, "I was appointed."

preacher--Greek, "herald."

teacher of the Gentiles--

(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.

12. For the which cause--For the Gospel cause of which I was

appointed a preacher

(2Ti 1:10, 11).

I also suffer--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, 15).

I am not ashamed--neither be thou

(2Ti 1:8).

for--Confidence as to the future drives away shame

[BENGEL].

I know--though the world knows Him not

(Joh 10:14; 17:25).

whom--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.

believed--rather, "trusted"; carrying out the metaphor of a

depositor depositing his pledge with one whom he trusts.

am persuaded--

(Ro 8:38).

he is able--in spite of so many foes around me.

that which I have committed unto him--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

(Lu 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.

that day--the day of His appearing

(2Ti 1:18;

2Ti 4:8).

13. Hold fast the form--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.

in faith and love--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.

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).

in us--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.

15. all they which are in Asia--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).

Phygellus and Hermogenes--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.

16. The Lord give mercy--even as

ONESIPHORUS had abounded in works of mercy.

the house of Onesiphorus--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.

my chain--Paul in the second, as in his first imprisonment, was

bound by a chain to the soldier who guarded him.

17. found me--in the crowded metropolis. So in turn "may he

find mercy of the Lord in that day" when the whole universe

shall be assembled.

18. grant unto him--as well as "unto his house"

(2Ti 1:16).

the Lord--who rewards a kindness done to His disciples as if

done to Himself

(Mt 25:45).

of--from the Lord; "the Lord" is emphatically put instead

of "from Himself," for solemnity and emphasis

(2Th 3:5).

in how many things--"how many acts of ministry he rendered."

unto me--omitted in the oldest manuscripts, so that the

"ministered" may include services rendered to others as well as

to Paul.

very well--rather as Greek, "Thou knowest better" (than I

can tell thee, seeing that thou art more of a regular resident at

Ephesus).