2 Timothy 1

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“THE SECOND EPISTLE TO TIMOTHY”

Chapter One IN THIS CHAPTER

To notice the great love that existed between Paul and Timothy
To examine the exhortations to faithful service given by Paul to Timothy
To contrast the people who abandoned Paul, with a faithful friend like Onesiphorus

SUMMARY The apostle Paul begins this letter to his “beloved son” with a prayer for grace, mercy and peace in his behalf. Thankful to God for the unceasing memories that he has of Timothy in his prayers night and day, Paul greatly desires to see the young man. Seeing him again will bring great joy as Paul is mindful of Timothy’s tears and his unfeigned faith (2 Timothy 1:1-5).

Paul’s purpose in writing begins in earnest with a series of exhortations toward steadfast service. He encourages Timothy to stir up the gift of God which was in him by the laying on of Paul’s hands, to not be ashamed of the testimony of the Lord nor of Paul His prisoner, and to hold fast the pattern of sound words which he had heard from Paul, keeping it by the indwelling Holy Spirit. Timothy is then reminded of those who had forsaken Paul, but also how Onesiphorus had proven to be a true friend and brother by virtue of his courage, diligence, and service (2 Timothy 1:6-18).

OUTLINE I. (2 Timothy 1:1-5) A. (2 Timothy 1:1-2 a)1. From Paul, an apostle of Jesus Christ (2 Timothy 1:1) a. By the will of God b. According to the promise of life in Christ Jesus 2. To Timothy, his beloved son (2 Timothy 1:2 a) 3. Grace, mercy, and peace from God the Father and Christ Jesus our Lord (2 Timothy 1:2 b)

B. (2 Timothy 1:3-5)1. Thanks offered to God by Paul (2 Timothy 1:3) a. Whom he serves with pure conscience, as did his forefathers b. For without ceasing he remembers Timothy in his prayers night and day 2. Greatly desiring to see Timothy (2 Timothy 1:4-5) a. For he is mindful of Timothy’s tears b. For Paul himself desires to be filled with joy c. For he remembers the genuine faith that is in Timothy

Which dwelt first in his grandmother Lois and his mother Eunice
And which Paul is persuaded is in Timothy also

II. TO ZEAL AND COURAGE (2 Timothy 1:6-12) A. STIR UP THE GIFT OF GOD (2 Timothy 1:6-7)1. Which was in him through the laying on of Paul’s hands (2 Timothy 1:6) 2. For God has given a spirit, not of fear, but of power, love, and a sound mind (2 Timothy 1:7)

B. DON’T BE ASHAMED (2 Timothy 1:8-12)1. Of the testimony of our Lord, nor of Paul His prisoner (2 Timothy 1:8 a) 2. Share with Paul in the suffering of the gospel according to the power of God (2 Timothy 1:8-12) a. Who saved us and called us with a holy calling (2 Timothy 1:9-10)

Not according to our works
But according to His own purpose and grace a) Given to us in Christ before time began b) But has now been revealed by the appearing of our Savior Jesus Christ 1/ Who abolished death 2/ And brought light and immortality to light through the gospel b. For the gospel Paul was appointed a preacher, apostle and teacher (2 Timothy 1:11-12)
For such things he suffers
But he not ashamed a) For he knows Whom he has believed b) And is persuaded that He is able to keep what Paul has committed to Him until that Day

III. TO AND LOYALTY (2 Timothy 1:13-18) A. BE (2 Timothy 1:13-14)1. Hold fast the pattern of sound words (2 Timothy 1:13) a. Which he had heard from Paul b. In faith and love which are in Christ Jesus 2. Keep that good thing (2 Timothy 1:14) a. Which was committed to you b. Keep it by the Holy Spirit who dwells is us

B. BE LOYAL (2 Timothy 1:15-18)1. All in Asia have turned away from Paul, including Phygellus and Hermogenes (2 Timothy 1:15) 2. In contrast, the example of Onesiphorus (2 Timothy 1:16-18) a. May the Lord grant mercy to the household of Onesiphorus

For he often refreshed Paul
He was not ashamed of Paul’s chains
Arriving in Rome, he sought Paul diligently and found him
He also ministered to Paul in many ways at Ephesus b. May the Lord grant mercy to Onesiphorus in that Day

REVIEW FOR THE CHAPTER

What are the main points of this chapter?- Introduction (2 Timothy 1:1-5)

Exhortations to zeal and courage (2 Timothy 1:6-12)
Exhortations to steadfastness and loyalty (2 Timothy 1:13-18)

How does Paul describe Timothy in his salutation? (2 Timothy 1:2)- My beloved son
How did Paul serve God? (2 Timothy 1:3)- With a pure conscience, as did his forefathers
What two things came to Paul’s mind when concerning Timothy? (2 Timothy 1:4-5)- His tears

The genuine faith that was in him

What two women had this genuine faith before Timothy? (2 Timothy 1:5)- His grandmother Lois and his mother Eunice
What did Paul remind Timothy to stir up? (2 Timothy 1:6)- The gift of God which was in him through the laying on of Paul’s hands
What had God given Paul and Timothy? (2 Timothy 1:7)- Not the spirit of fear, but of power and of love and of a sound mind
What two things did Paul not want Timothy to be ashamed of? (2 Timothy 1:8)- The testimony of our Lord

Paul His prisoner

How has God saved us and called us with a holy calling? (2 Timothy 1:10)- Not according to our works but according to His own purpose and grace
What has been revealed by the appearing of our Savior Jesus Christ? (2 Timothy 1:10-11)- God’s purpose and grace which was given to us in Christ before time began
What two things has Jesus done according to 2 Timothy 1:10?- Abolished death

Brought life and immortality to light through the gospel

To what three functions had Paul been appointed relating to the gospel? (2 Timothy 1:11)- Preacher, apostle, teacher
Though Paul suffered, why was he not ashamed? (2 Timothy 1:12)- He knew Whom he had believed

He was persuaded that He is able to keep what he had committed to Him until that Day

What was Timothy to hold fast? (2 Timothy 1:13)- The pattern of sound words heard from Paul
How was he to keep that good thing that was committed to him? (2 Timothy 1:14)- By the Holy Spirit who dwells in him
Who had turned away from Paul? (2 Timothy 1:15)- All those in Asia

Including Phygellus and Hermogenes

What four good things are said about Onesiphorus? (2 Timothy 1:16-18)- He often refreshed Paul

He was not ashamed of Paul’s chains
When he arrived in Rome, he diligently sought until he found Paul
He ministered to Paul in Ephesus in many ways

What two things did Paul desire of the Lord? (2 Timothy 1:16; 2 Timothy 1:18)- Mercy be granted to the household of Onesiphorus

Mercy be granted to Onesiphorus in that Day

Exegesis of 2nd Timothy Chapter 1(2 Timothy 1:1-2) For comments on the words, “Paul, an apostle of Jesus Christ,” see notes on 1 Timothy 1:1. “Will” is thelηma, “a desire which comes from one’s emotional nature” as contrasted to boulη, “a desire which comes from one’s rational processes.” “St. Paul believed that his commission as an apostle was a part of God’s arrangements to this end, one of the ways in which the Will manifested itself” (Expositors). Vincent, commenting on the words, “An apostle . . . according to the promise of life which is in Christ Jesus” says: “With the promise of the life in Christ goes the provision for its proclamation. Hence the apostle, in proclaiming ‘Ye shall live through Christ,’ is an apostle according to the promise.” For word studies covering 2 Timothy 1:2, see 1 Timothy 1:2. “Child” is teknon, which was used as a term of affection even in the case of adults. Translation: Paul, an ambassador of Christ Jesus through the will of God, according to the promise of life which is in Christ Jesus, to Timothy, beloved child. Grace, mercy, peace, from God the Father and Christ Jesus our Lord.(2 Timothy 1:3-7) Expositors sums up these verses in the following: “I know that your weak point is deficiency in moral courage. Be braced, therefore, by the assurance that I am constantly thinking with thankfulness and prayer about your genuine and inborn faith; and by the fact that the gift of the Holy Spirit which you received at ordination, was that of power and love and discipline.” “I thank God,” is literally, “I am constantly having thanks to God.” “Serve” is latreuτ, “to render religious service.” Expositors comments: “Two thoughts are in St. Paul’s mind: (a) the inheritance of his religious consciousness from his forefathers, and (b) the continuity of the revelation of God; the same light in the New Covenant as in the Old, only far brighter. If St. Paul had been asked, When did you first serve God? he would have answered, Even before God separated me from my mother’s womb for His service.

St. Paul was conscious that he was the result of generations of God-fearing people.

His inborn, natural instincts were all towards the service of God (Acts 22:3; Acts 24:14; Romans 11:1; 2 Corinthians 11:22; Philippians 3:5).” Paul remembered the tears Timothy had shed at their last parting. The Ephesian elders wept when Paul bid them farewell (Acts 20:37). Expositors translates, “having been reminded,” and rejects, “I call to remembrance.” The word used here (hupomnηsis) speaks of an act of recollection specially excited by a person or thing, whereas anamnηsis speaks of an act of recollection which is self-originated. The word “unfeigned” is anupokritos. The verb is hupokrinomai, literally, “to judge under,” thus, “to act beneath a disguise.” Greek actors were called hupokritηs. Our word “hypocrite” is the transliteration and also translation of this word.

The Alpha put before the word negates its meaning, thus, “unhypocritical.” That was the nature of Timothy’s faith. “Dwelt in” is enoikeτ, “to dwell in,” metaphorically, “to dwell in one and influence him for good.” The word oikos means “a home,” and oikeτ means “to live at home.” The supernatural faith resident in Timothy was at home in him in the sense that it held free sway over his life. “Stir up” is anazτpureτ, a compound of ana, “again,” zτη, “life,” and pur, “fire,” the word meaning, “to kindle anew, rekindle, resuscitate.” The infinitive is in the present tense which speaks of progressive, continuous action. Robertson translates, “keep blazing.” Vincent says that it is not necessary to think that Timothy’s zeal had grown cold.

The A.V. could have translated, “keep stirring up.” The particular gift of God here is determined by the context which speaks of fearfulness. This would point to a gift of administration, presiding over the affairs of the local church. The word “spirit” here is best taken as an equivalent of charisma, a gift given by the Holy Spirit, thus, a spirit of power and of love and of a sound mind. The word “spirit,” used with “fear,” is best understood as referring to a disposition of the mind, thus, a spirit of fear. “Fear” is deilia, “fearfulness, timidity.” Expositors comments: “There was an element of deilia ‘fear’ in Timothy’s natural disposition which must have been prejudicial to his efficiency as a church ruler. For that position is needed (a) force of character, which if not natural, may be inspired by consciousness of a divine appointment, (b) love, which is not softness, and (c) self-discipline, which is opposed to all easy self-indulgence which issues in laxity of administration.” Translation: I constantly have a spirit of thanksgiving to God, to whom I am constantly rendering sacred service from the time of my forebears with a pure conscience, how unceasingly I have you in my mind in my petitions for needs, day and night, greatly longing to see you, remembering your tears, in order that I may be filled with joy, having been reminded of the unhypo-critical faith which is in you, which is of such a nature as to have been at home first in your grandmother Lois and in your mother Eunice, and concerning which I have come to a settled persuasion, is at home in you also; for which cause I am reminding you to keep constantly blazing the gift of God which is in you through the imposition of my hands. For God did not give to us a spirit of fearfulness, but of power and of love and of a sound mind.(2 Timothy 1:8) The exhortation, “Be not ashamed,” does not mean that Timothy was ashamed. Had that been the case, Paul would have used the present imperative, which with the negative, forbids the continuance of an action already going on. Here he uses the aorist subjunctive with the negative which forbids the doing of an act not yet begun. The testimony of the Lord here refers to “the testimony borne by our Lord, His ethical and spiritual teachings by which Christianity has influenced the ideals and practice of society” (Expositors). The construction is the subjective genitive.

The words, “of me His prisoner,” do not mean one made prisoner by the Lord but one who belongs to the Lord and is a prisoner for His sake. “Be thou partaker of the afflictions” is sugkakopatheτ, made up of sun, “with,” patheτ, “to suffer,” and kakos, “evil.” The compound word means, “to suffer hardships together with one.” The exhortation is, “Be a fellow-partaker with us (the Lord and Paul) with respect to our sufferings for the gospel’s sake.” The sufferings are those that are a natural accompaniment of the preaching of the gospel. Paul alludes to the same thing in Colossians 1:24 where he says: “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His Body’s sake which is the Church.” The phrase “according to the power of God” is connected with the verb “be thou partaker.” It is the power given by God which enables Timothy to endure suffering for the sake of the gospel. This is ministered to the yielded saint by the Holy Spirit. Translation: Therefore, do not be ashamed of the testimony borne by our Lord, nor of me His prisoner, but be a fellow-partaker with respect to our sufferings for the sake of the gospel according to the power of God.(2 Timothy 1:9) Having just spoken of the power of God given us in salvation whereby we are enabled to suffer hardship for the sake of the gospel, Paul now speaks of God’s act of saving the believing sinner. “Who saved” is tou sτsantos, article and participle, the latter in the aorist tense, which tense refers the act of saving to a definite point of time. Paul’s argument is that since God saved us and called us at a definite point, of time, that should strengthen our faith in the continuance in the future of His gifts of power to us (Expositors). The call of God here is, of course, that effectual call into salvation in which the sinner called, willingly accepts the salvation God offers him. Pauline teaching is to the effect that even the appropriating faith is given in sovereign grace by God, and is part of the salvation given. In Ephesians 2:8 we have, “For by the grace have you been completely saved in past time with the result that your salvation persists through present time, through faith, and this (salvation) is not from you as a source. Of God it is the gift, not out of a source of works, in order that a person may not boast.” Paul uses the periphrastic perfect here.

The word “this” (“that” A.V.) is neuter, and cannot therefore refer to either “grace” or “faith” which are feminine. It refers to the general idea of salvation spoken of in the context.

The words, “holy calling,” are klηsis hagia. Klηsis, “a calling to, an invitation,” is used here not only of the invitation which God extends to a holy life, but also to the holy life which the one called is expected to live. This act of God saving and calling us, was not according to our works, but according to His own purpose and grace. The words, “according to,” are the translation of Kata, which in its local use means “down.” The word “down” has the idea of domination or control. Thus, salvation is not dominated or controlled by the works of the sinner. The works of a sinner do not enter into the economy of God whereby He gives salvation to the individual.

All of which means that salvation is not earned nor merited by anything that the sinner does. It is dominated by God’s purpose in salvation, that of glorifying Himself in the bestowal of salvation and in the life of the person who is the recipient of that salvation.

Salvation, therefore, can never be earned. If it could, the sinner would be glorified. Salvation must be a free gift with no strings tied to it. And that is grace, the act of God giving salvation as a free gift to one who does not only not deserve it, but who deserves punishment for his sins. This grace is given us in Christ Jesus in the sense that He made the gift of salvation possible through His death on the Cross by which He satisfied the just requirements of the law which sinners broke, thus making it possible for a righteous God to show mercy to a hell-deserving sinner on the basis of justice satisfied. This grace was given us before the world began.

The expression in the Greek is pro chronτn aiτniτn, literally, “before eternal times.” Expositors, commenting on these words says: “expresses the notion of that which is anterior to the most remote period in the past conceivable by any imagination that man knows of.” It was before the time of the ages, before time was reckoned by aeons or cycles, and that was before the creation of the universe, that grace was given the believer, not actually, for he did not exist, but in God’s decree. Vincent says, “The gift planned and ordered in the eternal counsels is here treated as an actual bestowment.” Translation: The One who saved us and called us in the sphere of a holy calling, not according to our works, but according to His own private purpose and grace which was given us in Christ Jesus before the beginning of time.(2 Timothy 1:10-11) “Made manifest” is phaneroτ, “to make manifest or visible or known what has been hidden or unknown.” The word refers back to “purpose” and “grace.” Paul speaks of the hidden purpose of God in forming Jew and Gentile into one body in Christ (Ephesians 3:5). The word “appearing” is epiphaneia, used by the pagan Greeks of a glorious appearance of a Greek god, and by the New Testament writers in other places, of the second Advent, and here by Paul of the first Advent at which time our Lord by His death on the Cross abolished (A.V.) death. Expositors says, however, that we must not restrict the application of the word here to the incarnation, but should extend its application to the future Advent. “Abolished” is katargeτ, “to render idle, unemployed, inactive, inoperative, to bring to naught, make of none effect.” Expositors says, “Abolished does not express the truth. Christians all ’taste of death’ as their Master did (John 8:52, Hebrews 2:9), though they do not ‘see’ it; and they are confident that they too will be saved ‘out of death’ (Hebrews 5:7). Death for them has lost its sting (Hebrews 2:14-15).” The word “see” in John 8:52, is theτreτ, “to look at with interest and attention.” The dying saint has his interest and attention so fixed on the Lord Jesus and the glories of Heaven, that that stark specter, death, is only on the periphery of his consciousness. “Immortality” is from aphtharsia, “incorruption, perpetuity.” “Brought to light” is phτtizτ; as used in this verse, “to cause something to exist and thus come to light and become clear to all” (Thayer). The words, “of the Gentiles,” are not found in the best manuscripts.

Paul calls himself a preacher. The word is kηrux, a name given the Imperial Herald who made a public proclamation of the Emperor’s message with that formality, gravity, and authority which must be heeded. It is the noun form of the word used by Paul in 2 Timothy 4:2 where he exhorts his young understudy to preach the Word. Translation: But is now made known through the appearing of our Saviour, Christ Jesus, since He not only made of none effect the death, but also brought to light, life and incorruption through the gospel, with reference to which gospel I was appointed a herald and an ambassador and a teacher., (2 Timothy 1:12) The words, “for the which cause,” refer back to 2 Timothy 1:11. The connection is: “I suffer these things because I am a herald, an ambassador, and a teacher of the gospel.” Expositors interprets the words, “I am not ashamed,” “I am not disappointed of my hope.” The idea is that Paul, in spite of his sufferings incurred in his service for the Lord, has not been put to shame, has not been defeated, has not had his hopes disappointed. When writing to the Romans (Romans 1:16) he uses the same word, saying that he is not afraid that the gospel will not work at Rome, for it is the power of God. Therefore, he is not ashamed of it. The word “know” is not ginτskτ, “experiential knowledge,” but oida, “absolute, beyond a peradventure of a doubt knowledge,” the latter being the stronger word. The knowledge here is not personal knowledge gained by experience, such as fellowship with God, but a knowledge of what God is in Himself which makes Him absolutely dependable in any circumstances. “I have believed,” is in the perfect tense in the Greek text.

It is in its full meaning, “I have believed with the present result that my faith is a firmly settled one.” It is like hammering a nail through a board and clinching it on the other side. It is there to stay.

So, Paul’s faith was placed permanently in the God whom he knew, which faith was immovable. Again, “persuaded” is perfect in tense. Paul had come to a settled persuasion regarding the matter and was fixed in an immovable position. You could not budge him. “Able” is dunatos. The verb dunamai means, “to be able, to have power.” The noun dunatos, Vincent says, is “often used with a stronger meaning, as 1 Corinthians 1:26 mighty; Acts 25:5 hoi dunatoi, the chief men; as a designation of God, ho dunatos, the mighty one, Luke 1:49 : of preeminent ability or power in something, as of Jesus, dunatos en ergτi kai logτi, mighty in deed and word.” Thus, when Paul uses the word here, he is not thinking of mere ability to do some thing, but of the might and power resident in the Being who is of ability to do what he trusts Him to do. The word “keep” is phulassτ, a military term meaning “to guard, defend, keep watch.” Now, as to the meaning of the words, “that which I have committed unto Him.” Expositors and Alford concur in saying that they refer to the apostle committing the salvation of his soul into the keeping of God.

Vincent maintains that they refer to the deposit of the truth and the responsibility to preach it, that God has committed to Paul. In cases like this, the acid test as to who is correct, is a recourse to the context.

The latter does not have to do with salvation, but service. This consideration has decided the present writer for Vincent. The Revised Standard Version has, “He is able to guard until that Day what has been entrusted to me.” Paul had just been speaking of himself as a herald, an apostle, and a teacher. In 2 Timothy 1:13 he exhorts Timothy to maintain sound doctrine. In 2 Timothy 1:14 he charges him to guard the deposit of the truth which God had entrusted to him. Vincent says: “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 word “committed” is paratithηmi, “to place beside, to deposit, to entrust, commit to one’s charge.” The words, “that day,” refer to the time when Paul’s works will be judged at the Judgment Seat of Christ, the purpose of the judgment being the determination of the reward which the apostle earned. Translation: On which account I am also suffering these things. But I am not ashamed, for I know with an absolute knowledge the One in whom I have permanently placed my trust, and have come to a settled persuasion that He is of power to guard that which has been committed as a trust to me with reference to that day.(2 Timothy 1:13) “Form” is hupotupτsis. The verb is hupotupoτ, “to sketch, outline.” The noun tupos means “a blow”; it was used of the beat of horses’ hoofs; it meant the impression left by a seal, the effect of a blow or pressure, an engraved mark, a pattern, a model. The word thus speaks of a pattern by which one can maintain the sameness of a thing. Paul exhorts Timothy to hold fast the pattern of the sound words committed to him. That is, he is to hold to the doctrinal phraseology he received from the great apostle.

Particular words are to be retained and used so that the doctrinal statements of the truth may remain accurate and a norm for future teachers and preachers. This is vitally connected with the doctrine of verbal inspiration which holds that the Bible writers wrote down in God-chosen words, the truth given by revelation. The words, “in faith and love,” are understood with the exhortation, “hold fast.” Translation: Be holding fast the pattern of sound words which (words) from me personally you heard, in faith and love which is in Christ Jesus.(2 Timothy 1:14) The words, “that good thing which was committed unto thee,” refer to the form of sound words, the deposit of truth committed, to Timothy by Paul. The Greek is, “the beautiful deposit entrusted to you.” “Keep” is phulassτ, “to guard, watch, defend.” Timothy is to guard, watch, and defend the truth once for all delivered to the saints in view of the defection from the truth that was even then in its inception in the early Church. He is to do this “through the Holy Ghost which dwelleth in us” (A.V.). The word “ghost” is the translation here of the same Greek word (pneuma) which is rendered elsewhere “spirit.” “Dwelleth” is enoikeτ, made up of en, “in,” and oikeτ, “to be at home.” The word means “to dwell in one and influence him for good.” Paul’s idea of the indwelling of the Holy Spirit is that the normal, expected attitude of the believer is one of yieldedness to and cooperation with the Spirit, which makes Him feel at home in the believer’s heart and unrestricted in His work of sanctification. Translation: That goodly thing which was committed in trust to you, guard through the Holy Spirit who indwells you.(2 Timothy 1:15) Asia is not here to be understood as the continent of that name, but proconsular Asia, which included Mysia, Lydia, Caria, a great part of Phrygia, the Troad, and the islands off the coast. This would include the western part of what we used to know as Asia Minor, but which today is called Turkey. It comprises the provinces bordering the Aegean Sea, except Phrygia, which is inland. Paul says that all the believers in this territory had turned away from him. But this turning away was not for mere personal reasons, as the context indicates. In 1:13, 14, the apostle had just been speaking of the necessity for guarding and defending the truth, and in 2:17, 18, the two individuals mentioned in verse 15, are said to be involved in a departure from true doctrine. It was for doctrinal reasons that those in Asia turned away from Paul. Translation: You know this, that there turned away from me all those in Asia, of whom there are Phygellus and Hermogenes.(2 Timothy 1:16-17) In 2 Timothy 4:19, the household of Onesiphorus is greeted. It is natural to suppose that he was dead. Robertson hints that he may have lost his life at the hands of Rome by reason of his visit to Paul in prison. “Refreshed” is anapsuchτ, “to cool again, to cool off.” It is an admirable word to express the comforts which this saint brought to Paul who was enduring the discomforts of a Roman prison. “Chain” is halusis, “a manacle or handcuff.” Paul was handcuffed to a Roman soldier twenty-four hours a day. By not being ashamed of Paul’s chain, the apostle means that Onesiphorus was not deterred from visiting Paul in prison by any danger which he might incur by reason of the fact that he was a friend of a prisoner who was a Christian, and who was on trial for his life. “Very diligently” is spoudaios, which speaks of a diligence which was more than could be looked for or expected. Alford translates, “with extra-ordinary diligence.” Translation: The Lord give mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my handcuff, but when he was in Rome he sought me out with more than expected diligence, and found me.(2 Timothy 1:18) “Very well” is the comparative beltion, “better.” The idea is, Timothy knew better than Paul all that Onesiphorus did for the apostle at Ephesus, for Timothy was the pastor of the Ephesian church. Translation: The Lord grant to him to find mercy in the presence of and from the Lord in that day. And in how many things he served me in Ephesus, you know better (than I).______________________________________________________________

Commentary by David LipscombSECTION ONE APPEAL FOR LOYALTY TO THE GOSPEL 2 Timothy 1:1 to 2 Timothy 2:13 2 Timothy 1:1-22 Ti 1:1 Paul, an apostle of Christ Jesus through the will of God, — Apart from any work or merit of his own, God chose him for the work, and it was that sovereign will which chose him as an apostle, which guided him through his eventful life, and which brought him to the prison in Rome. 2 Timothy 1:1 according to the promise of the life which is in Christ Jesus, —This indicates the object or intention of his appointment as an apostle, which was to make known, to publish abroad, the promise of eternal life. He was evidently under the expectation of death at the time of writing. 2 Timothy 1:2 to Timothy, my beloved child:–He had tender affection for Timothy whom he had taught the faith in Christ, and who had proved himself worthy of his confidence and affection. 2 Timothy 1:2 Grace, mercy, peace,–There is invoked grace on him as unworthy, mercy on him as exposed to suffering, peace on him as the result of his being graciously dealt with. 2 Timothy 1:2 from God the Father and Christ Jesus our Lord.–It is the fatherly feeling in God–that which is highest in his nature and with which redemption originated–that he made his appeal for saving blessings to rest on Timothy. Christ is the dispenser of the blessings in the Father’s house, of which there is enough for all. FOR TIMOTHY’S PAST AND THAT HE MAY BE ZEALOUS AND WILLING, LIKE PAUL, TO SUFFER FOR THE GOSPEL 2 Timothy 1:3-142 Ti 1:3 I thank God,–[Notwithstanding the fact that the meaning is somewhat obscured by the parentheses (verse 5) , it seems clear that the expression of thanksgiving was for his remembrance of the “unfeigned faith” of Timothy, and his grandmother Lois, and his mother Eunice.] 2 Timothy 1:3 whom I serve from my forefathers–Paul had served God from childhood, having been trained to do so by his parents. He had been earnest, zealous, and faithful in rendering service to God as he believed was right. 2 Timothy 1:3 in a pure conscience,–Not only did he worship the same God as his fathers, but, like them, he worshiped in a pure conscience. In becoming a Christian he did not, as his enemies charged, depart from the God of Israel, the God of his forefathers; on the other hand, he, in accepting Christ, was moved by the faith of all the godly Israelites, while those in rejecting him had apostatized from the faith. In his defense before Felix he said: “But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. Herein I also exercise myself to have a conscience void of offence toward God and men always.” (Acts 24:14-16; see also Romans 4:12; Romans 9:31-33; Romans 10:1-5; 2 Corinthians 11:22; Philippians 3:5.) 2 Timothy 1:3-4 how unceasing is my remembrance of thee in my supplications, night and day longing to see thee,–Paul was now old his end was at hand; he earnestly desired to see Timothy, to whom he was so much attached, and who had been his companion and helper in his imprisonment. 2 Timothy 1:4 remembering thy tears,–These tears were probably shed when he was arrested and sent to Rome and incarcerated in prison. [It is likely that the clouds of danger which were gathering quickly around Paul toward the close of his career had impressed him with a foreboding of coming evil, and had invested the last parting with Timothy with circumstances of unusual solemnity. Paul had affected others besides Timothy with the same great love of the truth, and the great danger threatening it so that tears were shed by strong men when he bade them farewell. (Acts 20:37-38.) 2 Timothy 1:4 that I may be filled with joy;–[Paul’s perpetual remembrance of Timothy in prayer was prompted by warm affection for him, which led to a constant longing to see him that in the reunion he would be filled with joy; and it would be intensified as he recalled the tears of Timothy at their parting.] 2 Timothy 1:5 having been reminded of the unfeigned faith that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice;–This faith is not only handed down from parent to child through the teaching and training that is done to the child, but also in the qualities of heart and mind that are transmitted that lead to sincere and unaffected faith. It is probable that both the mother and grandmother had believed in Christ, but this language might be used in reference to those who sincerely worshipped God under the Jewish dispensation and waited for the coming Savior as did Simeon and Anna. (Luke 2:33-38.) Paul makes no mention of the father, though Luke says, “his father was a Greek.” (Acts 16:1.) and, I am persuaded, in thee also.–[This is an expression of confidence in the sincerity and reality of Timothy’s faith. Of him he said: “I have no man likeminded, who will care truly for your state.” (Philippians 2:20.)] 2 Timothy 1:6 For which cause I put thee in remembrance–With these words Paul introduces an exhortation which is further elaborated in the whole chapter and founded in different motives. Just because Paul knew that the faith of the mother and grandmother of Timothy dwelt in him also, he has the candor to address his exhortation to him. 2 Timothy 1:6 that thou stir up the gift of God,–Devotion to God here is compared to a flame and the image is one that is obvious when we speak of causing it to blaze or burn more brightly. The exhortation to Timothy is to use the means God had given him to keep the flame brightly glowing. The agency of man himself is essential to keep devotion to the Lord ever warm and active. However rich the gifts God had bestowed upon us, they do not grow of their own accord, but grow and increase in strength through the constant and diligent use of them. 2 Timothy 1:6 which is in thee through the laying on of my hands.–This gift seems to have been bestowed upon Timothy by the laying on of the hands of the presbytery, Paul joining them in it, and by or through his hands, the gift was bestowed. (1 Timothy 4:4.) This gift might be allowed through neglect to be withdrawn or would grow and increase in strength through the constant and diligent use of it. The law of Moses properly understood led up to love. From the beginning point in the gospel fear is swallowed up in love. 2 Timothy 1:7 For God gave us not a spirit of fearfulness;–The spirit of fear and love are here contrasted. “There is no fear in love but perfect love casteth out fear, because fear bath punishment.” (1 John 4:18.) Fear was the leading principle in the law of Moses, love in that of Jesus Christ. This is a grave reminder to Christians of every age and degree that all cowardice, all dread of danger, all shrinking from doing one’s duty for fear of man’s displeasure, proceeds not from the Spirit of God. 2 Timothy 1:7 but of power and love and discipline.–The Spirit which Paul had bestowed upon Timothy gave power to work miracles and led to love toward God and man. A sound mind or judgment enlightened by the Spirit of God then and now is the only real sound and enlightened judgment. The man who accepts Christ and is led by him is a wise man, however ignorant or unlearned he may be in the eyes of the world. The man who rejects Jesus is a fool no matter how learned or wise or honored in the world’s esteem. To accept Christ is the only true wisdom that leads to true love. 2 Timothy 1:8 Be not ashamed therefore of the testimony of our Lord ,–The gospel embraces the testimony of Christ. Paul said: “I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Romans 1:16.) Man might be ashamed of one who died on a cross, but of one who died to save man and conquered death and burst asunder the bonds of the grave , none should be ashamed. [This testimony of which Timothy was not to be ashamed certainly includes the sufferings and shame of Jesus. In these sufferings, before a mocking, scornful world, must Timothy glory; but the “testimony” includes the sufferings and shame of Christ. In these before scornful men must Timothy, as an example to the suffering Christians , rather glory, but the testimony includes much more than what relates only to the sufferings of the Lord Jesus. The Christian, instead of being ashamed “of the testimony of our Lord, " must, before the sinful, persecuting world, show fearlessly that its hopes and its promises are his most precious treasures.] 2 Timothy 1:8 nor of me his prisoner:–This does not imply that Timothy had been ashamed of Paul as a prisoner, but the exhortation is intended to brace him up amid dangers and to encourage him to be a partaker with Paul of the afflictions of the gospel. There is no evidence that Timothy had shown a lack of faith and courage; but with the defection of many whom he had trusted, and the near approach of Paul’s death, it was natural for him to encourage Timothy to stand steadfast in the faith. 2 Timothy 1:8 but suffer hardship with the gospel according to the power of God;–Our sufferings with and for Christ work out for us an exceeding and eternal weight of glory. Paul, in love for his son Timothy, desired that he might suffer with Christ, for that would work the highest good for him in the world to come. Paul gloried in his sufferings, sorrows, and self-denials. Every Christian should arm himself with the same spirit and seek as a true and faithful follower of Christ to suffer with him. 2 Timothy 1:9 who saved us, and called us with a holy calling,–The assurance that we shall not so suffer is that God has saved us from our sins and iniquities and has called us to a pure and holy life here and a life of glory hereafter. 2 Timothy 1:9 not according to our works,–This holy calling is not on account of our works or deserts, nor is the reward reached by or through works of our own. 2 Timothy 1:9 but according to his own purpose and grace,–God purposes on account of his own love to man to call him to this holy calling and heavenly end in and through Jesus Christ. 2 Timothy 1:9 which was given us in Christ Jesus before times eternal,— This calling of man to a higher calling through Christ Jesus was the determined will of God before the present order of affairs began–from all eternity. [With such a salvation and holy calling, we should not be ashamed of the gospel nor shrink from sufferings and hardships on its account.] 2 Timothy 1:10 but hath now been manifested by the appearing of our Savior Christ Jesus,–While it was purposed to be developed through Christ before the world began, it is now open to the world through the appearance of Jesus Christ as the Savior. [The “appearing” here includes not only the birth, but the whole manifestation of Christ on earth, including his death and resurrection.] 2 Timothy 1:10 who abolished death, and brought life and immortality to light–Jesus overcame death, conquered it, and in his work put in operation the influences that will finally destroy or abolish it. [The death thus abolished has a far more extended meaning than the separation of the soul and body that we call death. It signifies that awful punishment of sin which is best described as the exact opposite to “eternal life.” The death with which we are acquainted by sad experience here is only the forerunner of the death eternal. Already to the faithful believer in Jesus Christ this death of the body counts for nothing; the time will come when it will even exist no more. Christ has deprived it of its power. (1 Corinthians 15:26; 1 Corinthians 15:55; Hebrews 2:14.) It is no longer an enemy to be dreaded, but a friend to be welcomed.] 1 Timothy 1:10 through the gospel,–While these intimations and allusions to eternal life were made, neither it nor the conditions on which it could be enjoyed were ever clearly made known to the world until it was brought to light through the gospel. 1 Timothy 1:11 whereunto I was appointed a preacher,–A preacher is a herald or first proclaimer as distinct from teacher. In the Scripture the term preacher or herald or original proclaimer is used in a different sense from the word teacher of its principles. 1 Timothy 1:11 and an apostle,–The person and work of the Son of God had to be declared publicly, heralded in fact, and this was the first duty of an apostle, as one sent to proclaim Jesus to be a Prince and a Savior. 1 Timothy 1:11 and a teacher.–[Having persuaded men to accept the teaching of Jesus, and having baptized them into the name of the Father and of the Son and of the Holy Spirit, he was to teach them all that Jesus had commanded–all the beauties of the Christian life.] 1 Timothy 1:12 For which cause I suffer also these things:–Because he was chosen of God as his apostle and a teacher of the Gentiles, he suffered these things. When the Lord sent him, he said: “He is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel: for I will show him how many things he must suffer for my name’s sake.” (Acts 9:15-16.) Paul said to the Ephesian elders “And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Spirit testifieth unto me in every city, saying that bonds and afflictions abide me.” (Acts 20:22-23.) When he wrote this Epistle he was a prisoner at Rome, anticipating, if not then lying under sentence of, death. The sufferings to which he refers are set forth more specifically in the following words: “I say again, Let no man think me foolish; but if ye do, yet as foolish receive me, that I also may glory a little. . . . Seeing that many glory after the flesh, I will glory also. For ye bear with the foolish gladly, being wise yourselves. For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face.

I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also.

Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

Besides those things that are without, there is that which presseth upon me daily , anxiety for all the churches. Who is weak, and I am not weak? who is caused to stumble, and I burn not?

If I must needs glory, I will glory of the things that concern my weakness. The God and Father of the Lord Jesus, he who is blessed for evermore knoweth that I lie not.” (2 Corinthians 11:16-31.) 2 Timothy 1:12 yet I am not ashamed;–Notwithstanding all these humiliating afflictions brought upon him, he was not ashamed because he suffered them for the sake of Jesus Christ. He, like Peter and John, felt so honored that he rejoiced that he was “counted worthy to suffer dishonor for the Name.” (Acts 5:41.) 2 Timothy 1:12 for I know him whom I have believed,–Notwithstanding all the humiliating punishments brought on him, Paul was not ashamed of it all. The ground of his confidence, even in the hour of extreme peril, was his perfect trust in the faithfulness of the Lord Jesus Christ. 2 Timothy 1:12 and I am persuaded that he is able to guard that which I have committed unto him–Paul had committed his soul, his eternal well-being, unto God. 2 Timothy 1:12 against that day.–Paul was well persuaded that God could keep his soul until that day when everyone would receive according to the deeds done in the body. 2 Timothy 1:13 Hold the pattern of sound words which thou hast heard from me,–Paul had taught Timothy the truths of salvation in certain words, and lest the meaning should be perverted the very form of words that he had heard of him should be used. None can be too careful in stating the truths of the Scriptures in the language of the inspired writers. When men cannot convey their thoughts in the words of the Scripture, it is generally because they do not hold sound doctrine. 2 Timothy 1:13 in faith and love which is in Christ Jesus.–These truths are to be held in faith which is to be enjoyed in Christ. 2 Timothy 1:14 That good thing which was committed unto thee–This is an exhortation to guard the wholesome words spoken through inspired men, which was extremely necessary before the teaching of the apostles and evangelists were committed to writing, in which the full gospel is expressed in the words of the Holy Spirit. These inspired writings are in our hands, and we ought to preserve them pure without any change. 2 Timothy 1:14 guard through the Holy Spirit which dwelleth in us.–The Holy Spirit dwelled in the apostles and in Timothy also, and by him they were enabled to understand the teaching and they were through him to keep it. AND LOYAL FRIENDS 2 Timothy 1:15-182 Ti 1:15 This thou knowest that all that are in Asia turned away from me;–The defection to which reference is here made was from Paul and his interests. It extended to those Asiatics who at one time had been attached to him, and whose attachments had been put to the test when in Rome during his imprisonment. It was to have been expected of them that they would have found their way to Paul’s prison; but, as if they put it to themselves whether they would go or not, they chose to treat him as if he were a perfect stranger to them. In the real character of their action it was turning their back on the imprisoned apostle. 2 Timothy 1:15 of whom are Phygelus and Hermogenes.–These seem to have been leaders of those turning away from Paul. We know nothing of them save what is here said. [It has been their destiny to be handed down to posterity as men who acted an unworthy part toward the most noble man of all time in his extremity. They did not know that such an evil immortality was to attach to their names.] 2 Timothy 1:16 The Lord grant mercy unto the house of Onesiphorus :–In contrast with the course of Phygelus and Hermogenes, he now presents as an incentive to Timothy the noble conduct of Onesiphorus, a resident of Ephesus. 2 Timothy 1:16 for he oft refreshed me,–Here he recalls the many good offices which he had performed at Ephesus, of which Timothy from his personal knowledge would know better than Paul or anyone else could tell him. He often refreshed Paul, no doubt entertained him in his home when he was weary, worn, and persecuted–a real home of refuge and an asylum for rest and encouragement. 2 Timothy 1:16 and was not ashamed of my chain;–This most likely indicates that Paul, in this imprisonment, as in the first Roman imprisonment, was bound to a soldier by a chain. Many who admired and honored him in his prosperity, and in the days of his success, forsook him when he was a prisoner wearing a chain. 2 Timothy 1:17 but, when he was in Rome, he sought me diligently, and found me–Among so many prisoners in Rome, gathered from all parts of the empire, it was a difficult task to find him. This shows that he did not fare so well as in the first imprisonment. 2 Timothy 1:18 (the Lord grant unto him to find mercy of the Lord in that day);–Paul passes over the interval between death and the judgment. It is on “that day” when all shall appear before the Judge of all the earth, and when all the deeds done in the body shall be recompensed by the righteous Judge. 2 Timothy 1:18 and in how many things he ministered at Ephesus, thou knowest very well.–These services rendered to Paul at Ephesus are placed side by side with those things he had done for him at Rome, but as they are mentioned after, they perhaps refer to kind offices undertaken for him by Onesiphorus after his return from Rome to Ephesus; but in general to the service he had done in the service of Christ there, of which Timothy from his residence there had even better knowledge than Paul himself. What Onesiphorus had done for Paul at Rome was , therefore, only one instance in a life marked throughout by deeds of self-sacrificing faith and love–the expression of the general kindness and beneficence of his conduct in the service of the Master.

2 Timothy 1:1

2 Timothy 1:1 2 Timothy 1:1 ————————— παυλοςG3972 PAUL, αποστολοςG652 APOSTLE ιησουG2424 OF JESUS χριστουG5547 CHRIST διαG1223 BY “THE” θεληματοςG2307 WILL θεουG2316 OF GOD κατG2596 TO επαγγελιανG1860 PROMISE ζωηςG2222 OF LIFE τηςG3588 WHICH “IS” ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS, an: Romans 1:1, 2 Corinthians 1:1 the promise: John 5:24, John 5:39, John 5:40, John 6:40, John 6:54, John 10:28, John 17:3, Romans 5:21, Romans 6:23, 2 Corinthians 1:20, Ephesians 3:6, Titus 1:2, Hebrews 9:15, 2 Peter 1:3, 2 Peter 1:4, 1 John 2:25, 1 John 5:11-13 Acts 22:14 - hath Galatians 1:1 - but Galatians 3:22 - that Colossians 3:4 - our 2 Timothy 1:10 - and hath 2 Timothy 1:1. ———————– Paul began his first epistle to Timothy by saying his apostleship was by the commandment of God and Christ. This one begins by saying it is by the will of God; hence a command of God is an expression of His will. In the other he says Christ is our hope, and in this he says it is according to the promise of life in Christ. The general thought in each place is the same as in the other. 2 Timothy 1:1 ——————————————————————————– An apostle by the will of God So 2nd Corinthians, Ephesians, Colossians. 1st Corinthians adds called or by call (κλητὸς). ——————————————————————————– According to the promise, etc. (κατ’ ἐπαγγελίαν) Αποστόλοςκατὰ does not appear in any of the Pauline salutations. In 1 Timothy, κατ’ ἐπιταγὴν according to the commandment, and in Titus κατὰπίστιν etc., according to the faith, etc. Κατ’ ἐπαγγελίαν, though in other connections, Acts 13:23; Galatians 3:29. Ἑπαγγελία, primarily announcement, but habitually promise in N.T. In Pastorals only here and 1 Timothy 4:8. With the promise of the life in Christ goes the provision for its proclamation. Hence the apostle, in proclaiming “ye shall live; through Christ,” is an apostle according to the promise. ——————————————————————————– Of life which is in Christ Jesus The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought.

See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19-20; Colossians 3:4; Philippians 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. 2 Timothy 1:1 ——————————————————————————– According to the promise of the life which is in Christ Jesus (kat’ epaggelian zτηs tηs en Christτi Iηsou). “With a view to the fulfilment of the promise.” See Titus 1:1 for this same use of kata. For kat’ epaggelian see Galatians 3:29. See 1 Timothy 4:8 for the phrase “promise of life.” Here or there “life that in Christ Jesus” includes the present as well as the future.

2 Timothy 1:2

2 Timothy 1:2 2 Timothy 1:2 ————————— τιμοθεωG5095 TO TIMOTHY " MY " αγαπητωG27 BELOVED τεκνωG5043 CHILD : χαριςG5485 GRACE, ελεοςG1656 MERCY, ειρηνηG1515 PEACE αποG575 FROM θεουG2316 GOD “THE” πατροςG3962 FATHER καιG2532 AND χριστουG5547 CHRIST ιησουG2424 JESUS τουG3588 κυριουG2962 ημωνG2257 OUR LORD. Timothy: 1 Timothy 1:2, Romans 12:19, Philippians 4:1 Grace: Romans 1:7 John 17:20 - for them Acts 16:1 - named Acts 20:4 - Timotheus Romans 16:21 - Timotheus 1 Corinthians 4:17 - who is Philippians 2:22 - as 1 Thessalonians 1:1 - Timotheus 1 Timothy 1:18 - son 2 Timothy 2:1 - my Titus 1:4 - mine 2 Timothy 1:2. ———————– My dearly beloved son. The last word is from HUIOS, and it is explained in detail at 1 Timothy 1:2. The salutation or good wishes expressed here are virtually repeated in all of Paul’s epistles, and are commented upon at 1 Corinthians 1:3. 2 Timothy 1:2 ——————————————————————————– Dearly beloved (ἀγαπητῳ) Better, beloved. (Comp. 1 Corinthians 4:17. In 1 Timothy 1:2, Timothy is addressed as γνήσιος, and Titus in Titus 1:4. 2 Timothy 1:2 ——————————————————————————– Beloved (agapηtoi). Instead of gnηsiτi (genuine) in 1 Timothy 1:2. He had already called Timothy agapηton (verbal adjective of agapaτ) in 1 Corinthians 4:17, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals.

2 Timothy 1:3

2 Timothy 1:3 2 Timothy 1:3 ————————— χαρινG5485 εχωG2192 [G5719] τωG3588 I AM θεωG2316 TO GOD, ωG3739 WHOM λατρευωG3000 [G5719] I SERVE αποG575 FROM " MY " προγονωνG4269 ενG1722 WITH καθαραG2513 PURE συνειδησειG4893 , ωςG5613 HOW αδιαλειπτονG88 εχωG2192 [G5719] I HAVE τηνG3588 THE περιG4012 OF σουG4675 THEE μνειανG3417 ενG1722 IN ταιςG3588 δεησεσινG1162 μουG3450 MY νυκτοςG3571 NIGHT καιG2532 AND ημεραςG2250 DAY, I thank: Romans 1:8, Ephesians 1:16 whom: 2 Timothy 1:5, 2 Timothy 3:15, Acts 22:3, Acts 24:14, Acts 26:4, Acts 27:23, Galatians 1:14 with: Acts 23:1, Acts 24:16, Romans 1:9, Romans 9:1, 2 Corinthians 1:12, 1 Timothy 1:5, 1 Timothy 1:19, Hebrews 13:8 that: Romans 1:9, 1 Thessalonians 1:2, 1 Thessalonians 1:3, 1 Thessalonians 3:10 night: Luke 2:37 1 Samuel 12:23 - God forbid Nehemiah 1:6 - day and night Psalms 1:2 - day Psalms 22:2 - I cry Psalms 88:1 - I have Luke 18:7 - which Romans 6:17 - But Ephesians 6:18 - Praying Philippians 1:3 - upon Colossians 1:3 - praying Colossians 1:9 - do 1 Thessalonians 2:9 - night 1 Thessalonians 3:6 - and that Philemon 1:4 - General 1 Peter 3:16 - a good 2 Timothy 1:3. ———————– Serve from my forefathers means he had been a servant of God all his life, and that he had served Him according to what they had taught him. Pure conscience denotes that Paul had always done what he thought was right. Since we know that he did grievous wrong when he was persecuting Christians, we should under stand that it is not enough just to be conscientious, but the conscience must act in harmony with faith which is produced by the word of God. (See Romans 10:17 and 1 Timothy 1:19.) Paul thanked God for his favorable remembrance of Timothy, so that he offered daily prayers concerning him. 2 Timothy 1:3 ——————————————————————————- I thank God (χάρινἔχωτῳθεῳ) Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ I give thanks (not in Pastorals) or εὐλογητὸςὁθεός blessed be God (not in Pastorals). The phrase χάρινἔχω is a Latinism, habere gratiam, of which several are found in Pastorals. ——————————————————————————- I serve (λατρεύω) In Pastorals only here. Comp. Romans 1:9; Romans 1:25; Philippians 3:3. Frequent in Hebrews.

Originally, to serve for hire. In N.T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. λατρεία service, Romans 9:4; Hebrews 9:1; Hebrews 9:6. In lxx always of the service of God or of heathen deities. ——————————————————————————- From my forefathers (ἀπὸπρογόνων) Πρόγονος, Pasto. See on 1 Timothy 5:4. The phrase N.T.o. For the thought, comp.

Acts 14:14; Philippians 3:5. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul’s life, Galatians 1:13-14. ——————————————————————————- With pure conscience (ἐνκαθαρᾳσυνειδήσει) As 1 Timothy 3:9. The phrase, Pasto. Hebrews 9:14 has καθαριεῖτὴνσυνίδησινἡμῶν shall purge our conscience. ——————————————————————————- That without ceasing (ὡςἀδιάλειπτον) The passage is much involved. Note (1) that χάρινἔχωτῳθεῳ I thank God must have an object. (2) That object cannot be that he unceasingly remembers Timothy in his prayers. (3) That object, though remote, is ὑπόμνησινλαβὼν when I received reminder (2 Timothy 1:5).

He thanks God as he is reminded of the faith of Timothy’s ancestors and of Timothy himself. Rend. freely, “I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy— I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee,” etc. Ἀδιάλειπτον unceasing, only here and Romans 9:2. Ἁδιαλείπτως, Romans 1:9; 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17. ——————————————————————————- I have remembrance (ἔχωτὴνμνείαν) The phrase once in Paul, 1 Thessalonians 3:6.

Commonly, μνείανποιοῦμαι I make mention, Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4. ——————————————————————————- Night and day (νυκτὸςκαὶἡμέρας) See 1 Timothy 5:5. The phrase in Paul, 1 Thessalonians 2:9; 1 Thessalonians 3:10; 2 Thessalonians 3:8. Const. with greatly desiring. 2 Timothy 1:3 ——————————————————————————- I thank (charin echτ). “I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Charis in doxologies Paul uses (1 Corinthians 15:57; 1 Corinthians 2:14; 1 Corinthians 9:15; Romans 6:17; Romans 7:25).

His usual idiom is eucharistτ (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philippians 1:3) or eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ou pauomai eucharistτn (Ephesians 1:16) or eucharistein opheilomen (2 Thessalonians 1:3). ——————————————————————————- Whom I serve from my forefathers (hτi latreuτ apo progonτn). The relative hτi is the dative case with latreuτ (see Romans 1:9 for this verb), progressive present (I have been serving).

For progonτn (forefathers) see 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philippians 3:4-7. ——————————————————————————- In a pure conscience (en katharβi suneidηsei). See 1 Timothy 1:5; Acts 23:1. ——————————————————————————- Unceasing (adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb adialeiptτs is more frequent (in the papyri, literary Koinι, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of adialeiptτs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:2; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). ——————————————————————————- Remembrance (mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philippians 1:3).

2 Timothy 1:4

2 Timothy 1:4 2 Timothy 1:4 ————————— επιποθωνG1971 [G5723] LONGING σεG4571 THEE ιδεινG1492 [G5629] TO SEE, μεμνημενοςG3415 [G5772] σουG4675 τωνG3588 THY δακρυωνG1144 TEARS, ιναG2443 THAT χαραςG5479 WITH JOY πληρωθωG4137 [G5686] I MAY BE FILLED; desiring: 2 Timothy 4:9, 2 Timothy 4:21, Romans 1:11, Romans 15:30-32, Philippians 1:8, Philippians 2:26, 1 Thessalonians 2:17-20, 1 Thessalonians 3:1 being: Acts 20:19, Acts 20:31, Acts 20:37, Acts 20:38, Revelation 7:17, Revelation 21:4 filled: Psalms 126:5, Isaiah 61:3, Jeremiah 31:13, John 16:22, John 16:24, 1 John 1:4 Genesis 43:30 - wept there Mark 9:24 - with Acts 11:23 - seen Acts 15:36 - and see Acts 21:13 - to weep Romans 1:12 - that I may Romans 15:23 - and Philippians 2:28 - ye see Colossians 1:9 - do 2 John 1:12 - that 2 Timothy 1:4. ———————– Mindful of thy tears refers to some occasion when they had to separate. Since no definite information is available as to when it was, we must be satisfied with the thought that Timothy had a tender feeling for Paul as his father in the Gospel. The memory of those tears made Paul likewise to have a longing to see again his own “beloved son.” 2 Timothy 1:4 ——————————————————————————– Greatly desiring (ἐπιποθῶν) Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philippians 1:8, etc. The compounded preposition ἐπὶ does not denote intensity, as A.V. greatly, but direction. Comp. 2 Timothy 4:9; 2 Timothy 4:21. ——————————————————————————– Being mindful of thy tears (μεμνημένοςσουτῶνδακρύων) The verb, μιμνήσκεσθαι in Paul, only 1 Corinthians 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 (Acts 20:17 ff., see especially verse 37). Holtzmann remarks that Paul’s discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (Acts 20:23), and Paul appears as a prisoner (2 Timothy 1:8). He must fulfill his course (Acts 20:24); here he has fulfilled it (2 Timothy 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Acts 20:29-30); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers. ——————————————————————————– That I may be filled with joy Const. with longing to see you. 2 Timothy 1:4 ——————————————————————————– Night and day (nuktos kai hηmeras).

Genitive of time, “by night and by day.” As in 1 Thessalonians 2:9; 1 Thessalonians 3:10. ——————————————————————————– Longing (epipothτn). Present active participle of epipotheτ, old word, eight times in Paul (1 Thessalonians 3:6; Philippians 1:8, etc.). ——————————————————————————– Remembering thy tears (memnηmenos sou tτn dakruτn).

Perfect middle participle of mimnηskτ, old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. ——————————————————————————– That I may be filled with joy (hina charas plηrτthτ). Final clause with hina and first aorist passive subjunctive of plηroτ (with genitive case charas), a verb common with Paul (Romans 8:4; Romans 13:8).

2 Timothy 1:5

2 Timothy 1:5 2 Timothy 1:5 ————————— υπομνησινG5280 λαμβανωνG2983 [G5723] TAKING τηςG3588 OF THE ενG1722 IN σοιG4671 THEE ανυποκριτουG505 πιστεωςG4102 FAITH, ητιςG3748 WHICH ενωκησενG1774 [G5656] DWELT πρωτονG4412 FIRST ενG1722 IN τηG3588 μαμμηG3125 σουG4675 THY λωιδιG3090 LOIS καιG2532 AND τηG3588 IN μητριG3384 MOTHER σουG4675 THY ευνεικηG2131 EUNICE, πεπεισμαιG3982 [G5769] δεG1161 AND I AM οτιG3754 THAT καιG2532 ALSO ενG1722 IN σοιG4671 THEE. I call: Psalms 77:6 unfeigned: Psalms 17:1, Psalms 18:44, Psalms 66:3, Psalms 81:15, *marg. Jeremiah 3:10, John 1:47, 2 Corinthians 6:6, 1 Timothy 1:5, 1 Timothy 4:6, 1 Peter 1:22 thy mother: Psalms 22:10, Psalms 86:16, Psalms 116:16, Acts 16:1 I am: 2 Timothy 1:12, Acts 26:26, Romans 4:21, Romans 8:38, Romans 14:5, Romans 14:14, Romans 15:14, Hebrews 6:9, Hebrews 11:13 Genesis 18:19 - command Deuteronomy 29:29 - revealed Proverbs 1:8 - hear Proverbs 4:4 - He Proverbs 31:1 - his Proverbs 31:28 - children Mark 10:14 - Suffer Acts 11:23 - seen Ephesians 6:4 - but Philippians 2:20 - I have 1 Timothy 5:10 - if she have brought 2 Timothy 1:3 - whom 2 Timothy 3:15 - from 2 Peter 1:1 - have 2 John 1:2 - which 2 Timothy 1:5. ———————– Unfeigned faith means one that is sincere and not merely a pretended one. Faith cannot be inherited, but it can be induced by righteous parents or other relatives. Paul attributes the faith of Timothy (at least in part) to the influence of his mother and grandmother. There is a lesson in the case for all parents, to encourage them In training up their children in the way they should go. 2 Timothy 1:5 ——————————————————————————– When I call to remembrance (ὑπόμνησινλαβὼν) The object of χάρινἔχω, 2 Timothy 1:3. Lit. having received a reminding. The phrases N.T.o. Ὑπόμνησις reminding (but sometimes intransitive, remembrance), only here, 2 Peter 1:13; 2 Peter 3:1. In lxx three times. As distinguished from ἀνάμνησις remembrance (1 Corinthians 11:24-25) it signifies a reminding or being reminded by another; while ἀνάμνησις is a recalling by one’s self. ——————————————————————————– Unfeigned faith that is in thee (τῆςἐνσοὶἀνυποκρίτουπίστεως) See on 2 Timothy 1:5. For the peculiar collocation of the Greek words, comp.

Acts 17:28; Romans 1:12; Ephesians 1:15. The writer’s thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity.

In 1 Timothy 1:3 he speaks of serving God from his forefathers. In Acts 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. ——————————————————————————– 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 (Ephesians 3:17). ——————————————————————————– First (πρῶτον) With reference to Timothy, and with a comparative sense, as Matthew 5:24; Matthew 7:5; Mark 3:27; 1 Thessalonians 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. Acts 16:1. ——————————————————————————– Grandmother (μάμμῃ) N.T. Once in lxx, 4Ma 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 Acts 16:1 ——————————————————————————– I am persuaded (πέπεισμαι) The verb in Pastorals only here and 2 Timothy 1:12. Often in Paul. 2 Timothy 1:5 ——————————————————————————– Having been reminded (hupomnηsin labτn). “Having received (second aorist active participle of lambanτ) a reminder” (old word from hupomimnηskτ, to remind, in N.T. only here and 1 Peter 1:13). For the idiom see Romans 7:8; Romans 7:11. A reminder by another while anamnηsis remembrance (1 Corinthians 11:24-25) is rather a recalling by oneself (Vincent). ——————————————————————————– Of the unfeigned faith (tηs anupokritou pisteτs). Late compound for which see 2 Corinthians 6:6; Romans 12:9. ——————————————————————————– Dwelt (enτikηsen). First aorist active indicative of enoikeτ, old verb, in N.T. only in Paul (Romans 8:11; Colossians 3:16). ——————————————————————————– First (prτton).

Adverb, not adjective (prτtη). ——————————————————————————– In thy grandmother Lois (en tηi mammηi Lτidi). Old word, originally the infantile word for mηtηr (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 (Acts 16:1). Probably both grandmother and mother became Christians. ——————————————————————————– I am persuaded (pepeismai). Perfect passive indicative of peithτ, “I stand persuaded.” In the Pastorals only here and 2 Timothy 1:12, common in Paul’s other writings (Romans 8:38, etc.).

2 Timothy 1:6

2 Timothy 1:6 2 Timothy 1:6 ————————— διG1223 FOR ηνG3739 WHICH αιτιανG156 CAUSE αναμιμνησκωG363 [G5719] I REMIND σεG4571 THEE αναζωπυρεινG329 [G5721] TO KINDLE UP τοG3588 THE χαρισμαG5486 τουG3588 GIFT θεουG2316 OF GOD οG3739 WHICH εστινG2076 [G5748] IS ενG1722 IN σοιG4671 THEE διαG1223 BY τηςG3588 THE επιθεσεωςG1936 LAYING ON τωνG3588 χειρωνG5495 μουG3450 OF MY HANDS. I put: 2 Timothy 2:14, Isaiah 43:26, 1 Timothy 4:6, 2 Peter 1:12, 2 Peter 3:1, Jude 1:5 that: 2 Timothy 4:2, Exodus 35:26, Exodus 36:2, Matthew 25:15-30, Luke 19:13, Romans 12:6-8, 1 Thessalonians 5:19, 1 Peter 4:10, 1 Peter 4:11 by the: Acts 8:17, Acts 8:18, Acts 19:6, 1 Timothy 4:14, Hebrews 6:2 Matthew 25:25 - General Acts 6:6 - when Acts 9:17 - and putting Acts 13:3 - General Romans 15:15 - as Colossians 4:17 - the ministry 1 Timothy 5:22 - Lay Titus 3:1 - Put 2 Peter 1:13 - to stir 2 Timothy 1:6. ———————– Timothy is here told to stir up the gift, and in 1 Timothy 4:14 it is “neglect not” the gift. Both phrases mean the same, for if a man stirs up a gift, he certainly will not neglect it. This was not the gift of inspiration, for such a gift could not be stirred up. An inspired man speaks or writes “as the Spirit gives him. utterance” (Acts 2:4). This gift, whatever it was, came to Timothy by the laying on of the hands of Paul, with endorsement of elders. (See Comments at 1 Timothy 4:14.) 2 Timothy 1:6 ——————————————————————————– Wherefore (δἰἣναἰτίαν) Lit. for which cause. Ἁιτία not in Paul. The phrase in 2 Timothy 1:12; Titus 1:13; also in Luke, Acts, and Hebrews. Paul’s expression is διό or διὰτοῦτο. ——————————————————————————– Stir up (ἀναζωπυρεῖν) N.T.o. lxx, (Genesis 45:27; 1Ma 13:7. In Class., as Eurip. Electra, 1121, ἀν’ αὖσὺζωπυρεῖςνείκηνέα you are rekindling old strifes. From ἀνά again ζωός alive, πῦρ fire. Τὸζώπυρον is a piece of hot coal, an ember, a spark.

Plato calls the survivors of the flood σμικρὰζώπυρατοῦτῶνἀνθρώπωνγένουςδιασεσωσμένα 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, Luke 12:49; James 3:5. It is not necessary to assume that Timothy’s zeal had become cold. ——————————————————————————– The gift of God (τὸχάρισματοῦθεοῦ) See on 1 Timothy 4:14. ——————————————————————————– The laying on of my hands See on 1 Timothy 4:14. 2 Timothy 1:6 ——————————————————————————– For the which cause (di’ hηn aitian). “For which cause,” stronger than dio. So in 2 Timothy 1:12; Titus 1:13. Only example of aitia by Paul save in Acts 28:20. ——————————————————————————– I put thee in remembrance (anamimnηskτ). Old compound to remind (1 Corinthians 4:17; 2 Corinthians 7:15). ——————————————————————————– That thou stir up (se anazτpurein).

Present active infinitive of anazτpureτ, old double compound (ana and zτpuron, live coal, zτos 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 1 Thessalonians 5:19 for the figure of fire concerning the Holy Spirit.

See anaptτ in Luke 12:49. ——————————————————————————– The gift of God (to charisma tou theou). See 1 Timothy 4:14. Here Paul says mou (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See 1 Corinthians 7:7; Romans 6:23; Romans 11:29 for the gift of God.

2 Timothy 1:7

2 Timothy 1:7 2 Timothy 1:7 ————————— ουG3756 γαρG1063 FOR NOT εδωκενG1325 [G5656] GAVE ημινG2254 οG3588 US θεοςG2316 GOD πνευμαG4151 A SPIRIT δειλιαςG1167 OF , αλλαG235 BUT δυναμεωςG1411 OF POWER, καιG2532 AND αγαπηςG26 OF LOVE, καιG2532 AND σωφρονισμουG4995 OF WISE . the spirit: Acts 20:24, Acts 21:13, Romans 8:15, Hebrews 2:15, 1 John 4:18 but: Micah 3:8, Zechariah 4:6, Luke 10:19, Luke 24:49, Acts 1:8, Acts 6:8, Acts 9:22, Acts 10:38, 1 Corinthians 2:4 of love: Romans 5:5, Galatians 5:22, Colossians 1:8, 1 Peter 1:22 a sound: Psalms 119:80, Proverbs 2:7, Proverbs 8:14, Luke 8:35, Luke 15:17, Acts 26:11, Acts 26:25, 2 Corinthians 5:13, 2 Corinthians 5:14 Nehemiah 6:13 - that I should Psalms 34:4 - from Psalms 143:10 - thy spirit Proverbs 14:30 - sound Isaiah 11:2 - the spirit of wisdom Ezekiel 2:6 - be not Matthew 25:25 - General Mark 5:15 - and they Luke 1:74 - that we Luke 19:21 - I feared John 7:26 - he speaketh John 14:27 - afraid Acts 4:29 - that 1 Corinthians 13:13 - the greatest 2 Corinthians 3:17 - where Galatians 5:18 - if Philippians 1:28 - in 2 Timothy 2:1 - be Hebrews 10:19 - Having Hebrews 12:18 - General 1 John 4:7 - love Isaiah 2 Timothy 1:7. ———————– The word fear is from an original here that is always used in a bad sense, meaning “timidity, fearfulness, cowardice.”–Thayer. Christians do not need to have such feelings, for God wishes them to be “strong in the Lord and the power of his might” (Ephesians 6:10). The love considered in this passage is a sincere desire to do that which will be beneficial for others, even though it might require some unpleasant reproof. Such service would call for good judgment or discretion, which is the meaning of a sound mind. 2 Timothy 1:7 ——————————————————————————– Spirit of fear (πνεῦμαδειλίας) Better, of cowardice. N.T. Comp. Romans 8:15, and see on the Spirit, Romans 8:4, § 5. ——————————————————————————– Of power (δυνάμεως) Found in all the Pauline Epistles except Philemon. In Pastorals only here, 2 Timothy 1:8, and 2 Timothy 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. ——————————————————————————– Of love (ἀγάπης) See on Galatians 5:22. ——————————————————————————– Of a sound mind (σωφρονισμοῦ) N.T.o. olxx, oClass.

Not self-control, but the faculty of generating it in others or in one’s self, making them σώφρονες of sound mind. Comp. Titus 2:4. Rend. discipline. See on σωφροσύνη 1 Timothy 2:9. 2 Timothy 1:7 <> ——————————————————————————– A spirit of fearfulness (pneuma deilias). Here pneuma is the charisma of 2 Timothy 1:6 <>, the human spirit as endowed by the Holy Spirit (Romans 8:15 <>). Deilia is an old word (deilos, deidτ) and always in a bad sense of cowardice, only here in N.T. ——————————————————————————– Of power (dunameτs). One of Paul’s characteristic words (Romans 1:16 <>). ——————————————————————————– Of love (agapηs).

One of the gifts of the Spirit (Galatians 5:22 <>). “Which drives out fear” (Lock) as in 1 John 4:18 <>. ——————————————————————————– Of discipline (sτphronismou). Late Koinι word (from sτphronizτ, to control), self-control, here only in N.T. See 1 Timothy 2:9 <> for sτphrosunη

2 Timothy 1:8

2 Timothy 1:8 2 Timothy 1:8 ————————— μηG3361 NOT ουνG3767 επαισχυνθηςG1870 [G5680] THOU BE ASHAMED OF τοG3588 THE μαρτυριονG3142 τουG3588 κυριουG2962 ημωνG2257 OF OUR LORD, μηδεG3366 NOR εμεG1691 ME τονG3588 δεσμιονG1198 αυτουG846 HIS ; αλλαG235 BUT συγκακοπαθησονG4777 [G5657] SUFFER EVILS ALONG WITH τωG3588 THE ευαγγελιωG2098 GLAD TIDINGS καταG2596 TO δυναμινG1411 POWER θεουG2316 GOD’S; ashamed: 2 Timothy 1:12, Psalms 119:46, Isaiah 51:7, Mark 8:38, Luke 9:26, Acts 5:41, Romans 1:16, Romans 9:33, Ephesians 3:13, 1 Peter 4:14 the testimony: Psalms 19:7, Isaiah 8:20, John 15:27, John 19:35, Ephesians 4:17, 1 Timothy 2:6, 1 John 4:14, 1 John 5:11, 1 John 5:12, Revelation 1:2, Revelation 12:11, Revelation 19:10 his prisoner: 2 Timothy 1:16, 2 Timothy 2:9, Ephesians 3:1, Ephesians 4:1, Philippians 1:7 be thou: 2 Timothy 2:3, 2 Timothy 2:11, 2 Timothy 2:12, 2 Timothy 4:5, Romans 8:17, Romans 8:18, Romans 8:36, 1 Corinthians 4:9-13, 2 Corinthians 11:23-27, Philippians 3:10, Colossians 1:24, 1 Thessalonians 3:4, 1 Peter 4:13-15, Revelation 1:9, Revelation 12:11 according: 2 Timothy 4:17, Romans 16:25, 2 Corinthians 6:7, 2 Corinthians 12:9, 2 Corinthians 12:10, Philippians 4:13, Colossians 1:11, 1 Peter 1:5, Jude 1:24 Proverbs 27:17 - so Jeremiah 37:21 - Thus Matthew 10:18 - for a Matthew 10:32 - confess me Mark 8:35 - for John 7:26 - he speaketh Acts 4:29 - that Acts 14:22 - we Acts 27:35 - in 1 Corinthians 1:6 - the 1 Corinthians 2:1 - the testimony 2 Corinthians 6:4 - afflictions 2 Corinthians 6:5 - imprisonments Philippians 1:28 - in Colossians 4:18 - Remember 1 Thessalonians 3:3 - moved Philemon 1:1 - a prisoner Hebrews 10:33 - whilst Hebrews 11:25 - Choosing Hebrews 13:23 - is set Revelation 6:9 - slain 2 Timothy 1:8. ———————– Timothy was still at Ephesus where there had been much encountering with false teachers. Under such conditions it was appropriate that Paul exhort him not to be ashamed to bear testimony (declare the evidences in favor of) for Christ. Nor of me his prisoner. Paul was in Rome when he wrote this epistle, having been arrested and brought into the jurisdiction of Nero Caesar the second time. Timothy was urged not to be backward about pressing the claims of the Gospel upon the people, even though the great apostle was at the time a prisoner for that very Cause. His prisoner means that Paul was being held in chains because of his devotion to Christ.

To be a partaker denotes that he should be willing to endure similar persecutions for the sake of Christ, and in so doing he would be having fellowship with the apostle. According to the power of God. Romans 1:16 says that the Gospel is the “power” of God unto salvation, and it is from the same Greek word as the one in our verse. Hence a sincere belief in the Gospel will enable one to meet and overcome all persecutions for His sake. 2 Timothy 1:8 ——————————————————————————– Be not ashamed (μὴἐπαισχυνθῃς) See on Luke 9:26. ——————————————————————————– Testimony (μαρτύριον) See on 1 Timothy 2:6. ——————————————————————————– His prisoner (δέσμιοναὐτοῦ) Paul styles himself the prisoner of the Lord, Ephesians 3:1; Ephesians 4:1, Philemon 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. ——————————————————————————– Be partaker of the afflictions (συνκακοπάθησον) Only here and 2 Timothy 2:3. olxx, oClass. The compounded, συν with not with the gospel, as Rev., but with me.

Share afflictions with me for the gospel. ——————————————————————————– According to the power of God Which enables him to endure hardness. Connect with be partaker, etc. 2 Timothy 1:8 ——————————————————————————– Be not ashamed of (mη epaischunthηis).

First aorist (ingressive) passive subjunctive (in prohibition) of epaischunomai, old word, to be ashamed. Again in 2 Timothy 1:16 without augment (epaischunthηn), transitive use of the passive voice as often in the Koinι (Robertson, Grammar, p. 818). See Romans 1:16; Romans 6:21. “Do not become ashamed” (as he had not). ——————————————————————————– The testimony of our Lord (to marturion tou kuriou). For the old word marturion see 1 Corinthians 1:6; 1 Corinthians 2:1. Paul probably has in mind the saying of Jesus preserved in Mark 8:38 (Luke 9:26). See also 2 Timothy 2:12. ——————————————————————————– His prisoner (ton desmion autou).

As in Philippians 1:12; Philemon 1:1; Philemon 1:9; Ephesians 3:1; Ephesians 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in 2 Timothy 1:16; 2 Timothy 2:9. ——————————————————————————– Suffer hardship with (sunkakopathηson).

First aorist active imperative of the double compound sunkakopatheτ, first known use and in N.T. only here and 2 Timothy 2:3 (in eccles. writers). But kakopatheτ, to suffer evil, is old verb (2 Timothy 2:9; 2 Timothy 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” (tτi euaggeliτi, dative case rather than associative instrumental “with”). ——————————————————————————– According to the power of God (kata dunamin theou). Given by God (2 Corinthians 6:7).

2 Timothy 1:9

2 Timothy 1:9 2 Timothy 1:9 ————————— τουG3588 WHO σωσαντοςG4982 [G5660] SAVED ημαςG2248 US καιG2532 AND καλεσαντοςG2564 [G5660] CALLED κλησειG2821 " US " WITH A CALLING αγιαG40 HOLY, ουG3756 NOT καταG2596 TO ταG3588 εργαG2041 ημωνG2257 OUR WORKS, αλλαG235 BUT κατG2596 TO ιδιανG2398 HIS OWN προθεσινG4286 PURPOSE καιG2532 AND χαρινG5485 GRACE, τηνG3588 WHICH δοθεισανG1325 [G5685] “WAS” GIVEN ημινG2254 US ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS προG4253 BEFORE χρονωνG5550 αιωνιωνG166 THE AGES OF TIME, hath: Matthew 1:21, Acts 2:47, 1 Corinthians 1:18, Ephesians 2:5, Ephesians 2:8, 1 Timothy 1:1, Titus 3:4, Titus 3:5 called: Romans 8:28, Romans 8:30, Romans 9:24, 1 Thessalonians 4:7, 2 Thessalonians 2:13, 2 Thessalonians 2:14, Hebrews 3:1, 1 Peter 1:15, 1 Peter 1:16, 1 Peter 2:9, 1 Peter 2:20, 1 Peter 2:21 not: Romans 3:20, Romans 9:11, Romans 11:5, Romans 11:6, Ephesians 2:9, Titus 3:5 according to his: Deuteronomy 7:7, Deuteronomy 7:8, Isaiah 14:26, Isaiah 14:27, Matthew 11:25, Matthew 11:26, Luke 10:21, Romans 8:28, Ephesians 1:9, Ephesians 1:11 which: John 6:37, John 10:28, John 10:29, John 17:9, 1 Corinthians 3:21, 1 Corinthians 3:22, Ephesians 1:3 before: John 17:24, Acts 15:18, Romans 16:25, Ephesians 1:4, Ephesians 3:11, Titus 1:2, 1 Peter 1:20, Revelation 13:8, Revelation 17:8 Deuteronomy 9:4 - Speak not Psalms 103:17 - the mercy Isaiah 35:8 - The way Jeremiah 31:3 - an Ezekiel 36:32 - for your Hosea 14:2 - receive Hosea 14:4 - I will love Matthew 13:35 - I will utter Luke 1:75 - General Luke 2:11 - unto Acts 2:39 - as many Romans 1:6 - the called Romans 4:6 - without 1 Corinthians 1:2 - called 1 Corinthians 1:9 - by 1 Corinthians 2:7 - even 1 Corinthians 15:2 - ye are Galatians 1:6 - that called Galatians 1:15 - and Ephesians 2:4 - his Ephesians 3:9 - beginning Ephesians 4:1 - vocation Philippians 2:13 - good Philippians 3:9 - not Colossians 3:12 - beloved 1 Thessalonians 1:4 - your election 1 Thessalonians 2:12 - who 1 Thessalonians 5:24 - calleth 1 Timothy 2:3 - God 1 Timothy 6:12 - whereunto 1 Peter 5:10 - who 2 Peter 1:3 - called 2 Timothy 1:9. ———————– Who hath saved us refers to God, because he is the source of all good things, and who arranged this salvation through his Son. Before the world began. The Englishman’s Greek New Testament renders this phrase, “before the ages of time.” Moffatt renders it, “ages ago.” The idea could well be expressed by saying that God had the plan of salvation decided upon before anyone else even heard about it. The plan did not predestinate any certain persons to salvation, but God did determine to save all who would accept the holy calling when it was given to them. And while all who accept the call on its divine terms will be saved, it will not be on the merit of works performed, for man cannot do anything to “earn” salvation. The whole arrangement is based on the grace (unmerited favor) of God, and made possible through the sacrifice of Christ upon the cross. 2 Timothy 1:9 ——————————————————————————– Who hath saved us Salvation is ascribed to God. See on our Savior, 1 Timothy 1:1. ——————————————————————————– Called (καλέσαντος) Comp. 1 Timothy 6:12, and see Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12. It is Paul’s technical term for God’s summoning men to salvation. In Paul the order is reversed: called, saved. ——————————————————————————– With a holy calling (λκήσειἁγίᾳ) 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 1 Corinthians 7:20; Ephesians 4:1; Ephesians 4:4. ——————————————————————————– Purpose (πρόθεσιν) See on Acts 11:23; see on Romans 9:11. ——————————————————————————– Grace which was given (χάριντὴνδοθεῖσαν) Comp. Romans 12:3; Romans 12:6; Romans 15:15; 1 Corinthians 3:10; Ephesians 3:8; Ephesians 4:7.

The phrase only here in Pastorals. ——————————————————————————– Before the world began (πρὸχρόνωναἰωνίων) See additional note on 2 Thessalonians 1:9. In Pastorals the phrase only here and Titus 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 (1 Corinthians 2:7; 1 Peter 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. 2 Timothy 1:9 ——————————————————————————– Called us with a holy calling (kalesantos klηsei hagiβi). Probably dative, “to a holy calling.” Klηsis here apparently not the invitation, but the consecrated service, “the upward calling” (Philippians 3:14). See 1 Corinthians 7:20; Ephesians 4:1; Ephesians 4:4 for the use of kaleτ with klηsis. Paul often uses kaleτ of God’s calling men (1 Thessalonians 2:12; 1 Corinthians 1:9; Galatians 1:6; Romans 8:20; Romans 9:11). ——————————————————————————– Purpose (prothesin). See Romans 9:11; Ephesians 1:11 for prothesin. ——————————————————————————– Which was given (tηn dotheisan). First aorist passive articular participle agreeing with charis (grace), a thoroughly Pauline expression (1 Corinthians 3:10; Romans 12:3; Romans 12:6, etc.), only here in Pastoral Epistles. ——————————————————————————– Before times eternal (pro chronτn aiτniτn). See Titus 1:2.

2 Timothy 1:10

2 Timothy 1:10 2 Timothy 1:10 ————————— φανερωθεισανG5319 [G5685] δεG1161 BUT MADE νυνG3568 NOW διαG1223 BY τηςG3588 THE επιφανειαςG2015 τουG3588 σωτηροςG4990 ημωνG2257 OF OUR SAVIOUR ιησουG2424 JESUS χριστουG5547 CHRIST, καταργησαντοςG2673 [G5660] μενG3303 τονG3588 WHO θανατονG2288 DEATH, φωτισαντοςG5461 [G5660] BROUGHT TO LIGHT δεG1161 AND ζωηνG2222 LIFE καιG2532 AND αφθαρσιανG861 διαG1223 BY τουG3588 THE ευαγγελιουG2098 GLAD TIDINGS; now: Isaiah 25:7, Isaiah 60:2, Isaiah 60:3, Luke 2:31, Luke 2:32, Romans 16:26, Ephesians 1:9, Colossians 1:26, Colossians 1:27, Titus 1:3, Titus 2:11, 1 Peter 1:20, 1 Peter 1:21, 1 John 1:2 our: Isaiah 43:3, Isaiah 45:15, Isaiah 45:21, Luke 2:11, John 4:42, Acts 5:31, Acts 13:23, Titus 1:4, Titus 2:13, Titus 3:4, 2 Peter 1:1, 2 Peter 1:11, 2 Peter 2:20, 2 Peter 3:2, 2 Peter 3:18, 1 John 4:14 who: Isaiah 25:8, Hosea 13:14, John 11:25, John 11:26, 1 Corinthians 15:54, 1 Corinthians 15:55, Hebrews 2:14, Hebrews 2:15, Revelation 20:14 abolished: Luke 13:7, Romans 3:31, Romans 6:6, Galatians 5:4,*Gr. and hath: 2 Timothy 1:1, John 5:24-29, John 5:40, John 14:6, John 20:31, Romans 2:7, Romans 5:17, Romans 5:18, 1 Corinthians 15:53, 2 Corinthians 5:4, 2 Peter 1:3, 1 John 1:2, Revelation 2:7, Revelation 22:1, Revelation 22:2, Revelation 22:14, Revelation 22:17, Luke 11:36, John 1:9, 1 Corinthians 4:5, Ephesians 1:18, Hebrews 10:32, Revelation 18:1,*Gr. Genesis 32:30 - I have Matthew 11:11 - greater Matthew 13:35 - I will utter Acts 28:20 - this chain 1 Corinthians 15:26 - General Ephesians 3:5 - in other Ephesians 5:14 - Christ 1 Thessalonians 1:4 - your election 1 Timothy 1:1 - God 1 John 2:8 - and the 2 Timothy 1:10. ———————– The plan of salvation through Christ was not fully revealed to man for ages, even after some of its preliminaries were being arranged with certain special servants (Matthew 13:17; Ephesians 3:5; 1 Peter 1:12). But when Jesus came to the earth he opened up the complete plan, which began with His death and resurrection. These are the facts of the Gospel (1 Corinthians 15:1-4), and when they occurred, the hope of life and immortality was brought to light–was revealed to the world. 2 Timothy 1:10 ——————————————————————————– Made manifest (φανερωθεῖσαν) See on 1 Timothy 3:16. In contrast with the preceding clause, this marks the historical fulfillment in time of the eternal, divine counsel. Comp. Titus 1:3. There is an implication that the divine counsel was hidden until the fitting time: comp. Ephesians 3:5, and see Colossians 1:26. ——————————————————————————– By the appearing (διὰτῆςἐπιφανείας) See on 2 Thessalonians 2:8; See on 1 Timothy 6:14. ——————————————————————————– Who hath abolished (καταργήσαντος) Better, since he made of none effect. In Pastorals only here. Frequent in Paul.

See on make without effect, Romans 3:3, and comp. is swallowed up, 1 Corinthians 15:54. Notice the association of the verb with ἐπιφάνεια appearing in 2 Thessalonians 2:8. ——————————————————————————– Brought to light (φωτίσαντος) Only here in Pastorals. In Paul, 1 Corinthians 4:5; Ephesians 1:18; Ephesians 3:9. ——————————————————————————– Immortality (ἀφθαρσίαν) Better, incorruption. With this exception, only in Paul. See Wisd. 2:23; 6:9; 4Ma 9:22; 4Ma 17:12. 2 Timothy 1:10 ——————————————————————————- But hath now been manifested (phanerτtheisan de nun). First aorist passive participle of phaneroτ agreeing with charin.

See Titus 1:3; Colossians 1:26; Colossians 3:4 for phaneroτ and the contrast made. ——————————————————————————- By the appearing (dia tηs epiphaneias). Only here of the Incarnation (except the verb, Titus 2:11; Titus 3:4), but for the second coming see Titus 2:13. ——————————————————————————- Who abolished death (katargηsantos men ton thanaton).

First aorist active participle of katargeτ, the very phrase in 1 Corinthians 15:26; Hebrews 2:14. ——————————————————————————- Brought to light (phτtisantos de). First aorist active participle of phτtizτ, literary Koinι word for which see 1 Corinthians 4:5; Ephes. 1:18, to turn the light on. ——————————————————————————- Life and incorruption (zτηn kai aphtharsian). The opposite of thanatos, “life and immortality” (unchangeable life).

2 Timothy 1:11

2 Timothy 1:11 2 Timothy 1:11 ————————— ειςG1519 TO οG3739 WHICH ετεθηνG5087 [G5681] WAS εγωG1473 I κηρυξG2783 A HERALD καιG2532 AND αποστολοςG652 APOSTLE καιG2532 AND διδασκαλοςG1320 TEACHER εθνωνG1484 OF “THE” NATIONS. Acts 9:15, Ephesians 3:7, Ephesians 3:8, 1 Timothy 1:7, 1 Timothy 2:7 John 7:35 - teach John 15:16 - ordained Acts 13:2 - they Acts 22:21 - for Acts 26:17 - the Gentiles Romans 1:1 - called Romans 11:13 - the apostle Romans 15:16 - I should 1 Corinthians 9:1 - I not an 2 Corinthians 3:6 - hath Galatians 1:16 - that Galatians 2:7 - the gospel of the uncircumcision Ephesians 3:2 - ye Ephesians 3:5 - in other Philippians 1:17 - that Colossians 1:23 - whereof 1 Timothy 1:1 - by 1 Timothy 1:11 - which Titus 1:3 - which James 3:1 - be 2 Timothy 1:11. ———————– After the facts of the Gospel had taken place, they had to be made known to mankind, in Order that they might be heard of and believed (Romans 10:14). For this purpose Paul was appointed as one of the preachers as stated in the passage just cited. But a mere preacher could not spread the good news without being sent with power to speak with inspiration, as Romans 10:15 declares, hence Paul now states that he was appointed to be an apostle, which is defined in the lexicon as, “a delegate, messenger, one sent forth with orders.” Teacher of the Gentiles. All nations were to be offered the blessings of the Gospel, but Paul was chosen by the Lord to be sent especially to the Gentiles (Acts 9:15; Ephesians 3:8; 1 Timothy 2:7). 2 Timothy 1:11 ——————————————————————————– A teacher of the Gentiles (διδάσκαλοςἐθνῶν) Omit of the Gentiles. Comp. 1 Timothy 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, 1 Corinthians 4:17; Colossians 1:28. He also uses διδαχή teaching, of matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11. 2 Timothy 1:11 ——————————————————————————– For which (eis ho). For the gospel. See 1 Timothy 2:7 for this verse.

2 Timothy 1:12

2 Timothy 1:12 2 Timothy 1:12 ————————— διG1223 FOR ηνG3739 WHICH αιτιανG156 CAUSE καιG2532 ALSO ταυταG5023 THESE THINGS πασχωG3958 [G5719] I SUFFER; αλλG235 BUT ουκG3756 NOT επαισχυνομαιG1870 [G5736] I AM ASHAMED; οιδαG1492 [G5758] γαρG1063 FOR I KNOW ωG3739 WHOM πεπιστευκαG4100 [G5758] I HAVE , καιG2532 AND πεπεισμαιG3982 [G5769] AM οτιG3754 THAT δυνατοςG1415 ABLE εστινG2076 [G5748] HE IS τηνG3588 THE παραθηκηνG3866 DEPOSIT “TO HIM” μουG3450 OF ME φυλαξαιG5442 [G5658] TO KEEP ειςG1519 FOR εκεινηνG1565 τηνG3588 THAT ημερανG2250 DAY. the which: 2 Timothy 1:8, 2 Timothy 2:9, 2 Timothy 3:10-12, 2 Timothy 4:16, 2 Timothy 4:17, Acts 9:16, Acts 13:46, Acts 13:50, Acts 14:5, Acts 14:6, Acts 21:27-31, Acts 22:21-24, Ephesians 3:1-8, 1 Thessalonians 2:16 I am: 2 Timothy 1:8, Psalms 25:2, Isaiah 50:7, Isaiah 54:4, Acts 21:13, Romans 1:16, Romans 5:4, Romans 5:5, Romans 9:33, Philippians 1:20, Hebrews 12:2, 1 Peter 4:16 for I: Psalms 9:10, Psalms 56:9, Philippians 3:8, Philippians 3:10, 1 Peter 4:19 believed: or, trusted, Isaiah 12:2, Nahum 1:7, Matthew 12:21, Romans 15:12, Romans 15:13, Ephesians 1:12, Ephesians 1:13, 1 Peter 1:20, 1 Peter 1:21 am persuaded: 2 Timothy 1:5 he is: John 10:28-30, Philippians 3:21, Hebrews 2:18, Hebrews 7:25 keep: John 6:39, John 6:40, John 6:44, John 17:11, John 17:12, John 17:15, 1 Timothy 6:20, 1 Peter 1:5, Jude 1:24 which I: Psalms 31:5, Luke 23:46, Acts 7:59, 1 Peter 4:19 against: 2 Timothy 1:18, 2 Timothy 4:8, Matthew 7:22, Matthew 24:36, Luke 10:12, 1 Thessalonians 5:4 Exodus 22:10 - General Job 5:8 - unto God Psalms 10:14 - the poor Psalms 16:1 - for Psalms 71:9 - Cast Proverbs 27:17 - so Ecclesiastes 9:1 - that the Jeremiah 20:18 - with Daniel 6:20 - able Daniel 11:33 - yet Hosea 2:20 - and Mark 8:38 - ashamed Luke 9:26 - whosoever Luke 14:27 - cannot John 5:23 - all men John 10:14 - am Acts 14:23 - they commended Acts 20:24 - none Acts 27:25 - I believe Acts 27:35 - in Romans 4:21 - fully Romans 8:35 - shall tribulation Romans 8:38 - For I Romans 11:13 - the apostle 1 Corinthians 9:26 - not 1 Corinthians 15:19 - hope 2 Corinthians 5:1 - we know 2 Corinthians 10:8 - I should not Philippians 1:17 - that Philippians 2:19 - But Colossians 1:23 - whereof 1 Thessalonians 2:2 - shamefully 2 Thessalonians 1:10 - in that 2 Timothy 4:18 - and will 1 Peter 2:19 - for conscience 1 Peter 2:23 - but 1 John 3:19 - assure 1 John 5:19 - we know 2 Timothy 1:12. ———————– For the which cause I also suffer. It might seem strange that a man would be persecuted for preaching the good news of salvation. The mere fact of offering salvation was not what brought persecution to Paul, but it was because he claimed that it was obtained through Christ. The Jews were the ones who caused the persecutions, because they had rejected Christ and disliked all men who professed faith in Him. In Acts 4:2 the Jews did not all object to the preaching of a resurrection (some of them professed to believe in it themselves), but it was because it was being preached “through Jesus.” I am not ashamed. Paul’s confidence amidst persecutions is because of the knowledge he has of Christ in whom he believes.

Paul had committed his entire interests of soul and body into the care and keeping of Christ, and he firmly believes that it is all in good hands. Against (or until) that day means the day of judgment. It is often referred to In such indefinite language because of the unequalled importance of it, for which reason it needs no other specification. 2 Timothy 1:12 ——————————————————————————– I am not ashamed Comp. 2 Timothy 1:8, and Romans 1:16. ——————————————————————————– Whom I have believed (ᾡπεπίστευκα) Or, in whom I have put my trust. See on John 1:12; see on 2 Timothy 2:22; see on Romans 4:5. ——————————————————————————– Able (δυνατός) Often used with a stronger meaning, as 1 Corinthians 1:26, mighty; Acts 25:5, οἱδυνατοὶ the chief men: as a designation of God, ὁδυνατός the mighty one, Luke 1:49 : of preeminent ability or power in something, as of Jesus, δυνατόςἐνἔργῳκαὶλόγῳ mighty in deed and word, Luke 24:19 : of spiritual agencies, “The weapons of our warfare are δυνατὰ mighty,” etc., 2 Corinthians 10:4. Very often in lxx. ——————————————————————————– That which I have committed (τὴνπαραθήκηνμου) 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 (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14).

It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι to commit to one’s charge is a favorite with Luke.

See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαιτῆςἐκκλησίας 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.” ——————————————————————————– That day (ἐκείνηντὴνἡμέραν) The day of Christ’s second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T.

Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord’s appearing is designated by Paul as ἡἡμέρα, absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4 : ἡμέρατοῦκυρίου the day of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2 : the day of Jesus Christ or Christ, Philippians 1:6; Philippians 1:10; Philippians 2:16 : the day when God shall judge, Romans 2:16 : the day of wrath and revelation of the righteous judgment of God, Romans 2:5 : the day of redemption, Ephesians 4:30. 2 Timothy 1:12 ——————————————————————————– These things (tauta).

His imprisonment in Rome. ——————————————————————————– Yet I am not ashamed (all’ ouk epaischunomai). Plain reference to the exhortation to Timothy in 2 Timothy 1:8. ——————————————————————————– Him whom I have believed (hτi pepisteuka). Dative case of the relative (hτi) with the perfect active of pisteuτ, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. ——————————————————————————– I am persuaded (pepeismai). See 2 Timothy 1:5. ——————————————————————————– To guard (phulaxai).

First aorist active infinitive of phulassτ, the very word used in 1 Timothy 6:20 with parathηkηn as here, to guard against robbery or any loss. ——————————————————————————– That which I have committed unto him (tηn parathηkηn mou). Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19-20).

See this word also in 2 Timothy 1:14. Some MSS. have the more common parakatathηkη (a sort of double deposit, para, beside, down, kata). ——————————————————————————– Against that day (eis ekeinηn tηn hηmeran). The day of Christ’s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philippians 1:6; Philippians 1:10; Philippians 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5; Romans 2:16).

2 Timothy 1:13

2 Timothy 1:13 2 Timothy 1:13 ————————— υποτυπωσινG5296 A εχεG2192 [G5720] HAVE υγιαινοντωνG5198 [G5723] OF SOUND λογωνG3056 WORDS, ωνG3739 WHICH “WORDS” παρG3844 FROM εμουG1700 ME ηκουσαςG191 [G5656] THOU DIDST HEAR, ενG1722 IN πιστειG4102 FAITH καιG2532 AND αγαπηG26 LOVE τηG3588 WHICH “ARE” ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS. Hold: 2 Timothy 1:14, 2 Timothy 3:14, Proverbs 3:18, Proverbs 3:21, Proverbs 4:4-8, Proverbs 4:13, Proverbs 23:23, Philippians 1:27, 1 Thessalonians 5:21, Titus 1:9, Hebrews 3:6, Hebrews 4:14, Hebrews 10:23, Jude 1:3, Revelation 2:25, Revelation 3:3, Revelation 3:11 the form: Proverbs 8:14, Romans 2:20, Romans 6:17, 1 Timothy 1:10, 1 Timothy 6:3, Titus 2:1, Titus 2:8 which: 2 Timothy 2:2, Philippians 4:9 in faith: Colossians 1:4, 1 Timothy 1:14 John 17:6 - they 1 Timothy 6:20 - keep 2 John 1:3 - in truth Revelation 2:13 - thou holdest 2 Timothy 1:13. ———————– Form means pattern or example, and sound denotes a condition of good health. The verse means for Timothy to adhere to the pattern of (spiritually) healthy words which he had received from Paul. He was to maintain such a course in faith and love. He should do so because he believed them and because he had love (interest in the welfare of all) in his heart. All of these motives were desirable and possible in Christ Jesus. 2 Timothy 1:13 ——————————————————————————– The form (ὑποτύπωσιν) Pastso. olxx, oClass. See on 1 Timothy 1:16. ——————————————————————————– Of sound words (ὑγιαινόντωνλόγων) See on 1 Timothy 1:16. ——————————————————————————– 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. 2 Timothy 1:13 ——————————————————————————– The pattern of sound words (hupotupτsin hugiainontτn logτn). See 1 Timothy 1:16 for hupotupτsin and 1 Timothy 1:10 for hugiainτ. ——————————————————————————– Which (hτn). Genitive plural with ηkousas (didst hear) or attracted to case of logτn (akouτ is used either with the accusative or the genitive).

2 Timothy 1:14

2 Timothy 1:14 2 Timothy 1:14 ————————— τηνG3588 THE καληνG2570 GOOD παρακαταθηκηνG3872 DEPOSIT “TO THEE” φυλαξονG5442 [G5657] KEEP διαG1223 BY “THE” πνευματοςG4151 SPIRIT αγιουG40 HOLY τουG3588 WHICH ενοικουντοςG1774 [G5723] DWELLS ενG1722 IN ημινG2254 US. good: 2 Timothy 2:2, Luke 16:11, Romans 3:2, 1 Corinthians 9:17, 2 Corinthians 5:19, 2 Corinthians 5:20, Galatians 2:7, Colossians 4:11, 1 Timothy 1:11, 1 Timothy 6:20 by the: Romans 8:13, Ephesians 5:18, 1 Thessalonians 5:19, 1 Peter 1:22 which dwelleth: John 14:17, Romans 8:11, 1 Corinthians 3:16, 1 Corinthians 6:19, 2 Corinthians 5:16, Ephesians 2:22 John 14:26 - Holy Ghost Romans 8:9 - if so be 2 Corinthians 6:16 - I will dwell 1 Thessalonians 2:4 - to be 2 Timothy 1:13 - Hold 2 Timothy 4:7 - I have kept 1 John 3:24 - dwelleth 2 Timothy 1:14. ———————– That good thing refers to the “faith” that is mentioned in the preceding verse. Timothy was to keep it by holding fast to it and exposing any false teaching that might be attempted against it. The Holy Ghost (or Spirit) is in the church or body of Christ, and all faithful members of that body are made strong by the comforting influence of the divine Guest. 2 Timothy 1:14 ——————————————————————————– That good thing which was committed (τὴνκαλὴνπαραθήκην) That fair, honorable trust, good and beautiful in itself, and honorable to him who receives it. The phrase N.T.o. See on 2 Timothy 1:12. Comp. the good warfare, 1 Timothy 1:18; teaching, 1 Timothy 4:6; fight, 1 Timothy 6:12; confession, 1 Timothy 6:12. 2 Timothy 1:14 ——————————————————————————– That good thing which was committed unto thee (tηn kalηn parathηkηn). Simply, “the good deposit.” ——————————————————————————– Guard (phulaxon). As in 1 Timothy 6:20.

God has also made an investment in Timothy (cf. 2 Timothy 1:12). Timothy must not let that fail. ——————————————————————————– Which dwelleth in us (tou enoikountos en hηmin). It is only through the Holy Spirit that Timothy or any of us can guard God’s deposit with us.

2 Timothy 1:15

2 Timothy 1:15 2 Timothy 1:15 ————————— οιδαςG1492 [G5758] THOU KNOWEST τουτοG5124 THIS, οτιG3754 THAT απεστραφησανG654 [G5648] TURNED AWAY FROM μεG3165 ME παντεςG3956 ALL οιG3588 WHO “ARE” ενG1722 τηG3588 IN ασιαG773 ASIA, ωνG3739 OF WHOM εστινG2076 [G5748] IS φυγελλοςG5436 καιG2532 AND ερμογενηςG2061 . that: Acts 16:6, Acts 19:10, Acts 19:27, Acts 19:31, Acts 20:16, 1 Corinthians 16:19 be: 2 Timothy 4:10, 2 Timothy 4:16, Philippians 2:21 Matthew 13:21 - is Matthew 24:10 - shall many Mark 4:17 - have John 6:66 - of his Acts 2:9 - Asia Acts 19:9 - but spake Ephesians 4:14 - tossed 1 Thessalonians 5:21 - hold 1 Timothy 5:15 - General 2 Timothy 4:4 - turn 2 Timothy 4:11 - Only 1 Peter 1:1 - Asia 2 Timothy 1:15. ———————– Regardless of whether this refers to residents of Asia, or former professed friends of Paul, the significant fact is that he was deserted in the midst of his persecutions for the cause of Christ. Such treatment was to be expected, for Jesus taught his disciples while he was with them that they would be hated for His sake (Matthew 10:22 Matthew 24 Matthew 9), and Paul teaches the same thing in chapter 3:12 of this epistle. Nothing more is known of Phygellus and Hermogenes than is stated here. Paul’s specifying them among the large number who had turned against him, indicates that they had been especially active in opposing the apostle’s work. 2 Timothy 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. ——————————————————————————– Have turned away (ἀπεστράφηνσαν) Not from the faith, but from Paul. 2 Timothy 1:15 ——————————————————————————– Are turned away from me (apestraphηsan me). Second aorist passive (still transitive here with me) of apostrephτ, for which verb see Titus 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 (2 Timothy 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

2 Timothy 1:16

2 Timothy 1:16 2 Timothy 1:16 ————————— δωηG1325 [G5630] MAY GRANT ελεοςG1656 MERCY οG3588 THE κυριοςG2962 LORD τωG3588 TO THE ονησιφορουG3683 OF οικωG3624 HOUSE, οτιG3754 BECAUSE πολλακιςG4178 OFT μεG3165 ME ανεψυξενG404 [G5656] HE , καιG2532 τηνG3588 AND αλυσινG254 μουG3450 MY CHAIN ουκG3756 επησχυνθηG1870 [G5681] WAS NOT ASHAMED OF; Lord: 2 Timothy 1:18, Nehemiah 5:19, Nehemiah 13:14, Nehemiah 13:22, Nehemiah 13:31, Psalms 18:25, Psalms 37:26, Matthew 5:7, Matthew 10:41, Matthew 10:42, Matthew 25:35-40, 2 Corinthians 9:12-14, Hebrews 6:10, Hebrews 10:34 the house: 2 Timothy 4:19 refreshed: 1 Corinthians 16:18, Philemon 1:7, Philemon 1:20 and was: 2 Timothy 1:8 my: Acts 28:20, Ephesians 6:20, *marg. Deuteronomy 24:13 - deliver Joshua 2:12 - that ye will Joshua 2:18 - thy father Rth 1:8 - the Lord Rth 2:20 - Blessed 1 Samuel 15:6 - ye showed 2 Samuel 2:6 - the Lord 2 Samuel 9:7 - for I will 2 Samuel 15:20 - mercy 2 Kings 4:13 - thou hast Job 29:13 - The blessing Psalms 119:46 - will not Psalms 119:124 - Deal Psalms 141:5 - for yet my Proverbs 10:6 - Blessings Jeremiah 39:17 - I will Matthew 25:17 - he also Matthew 25:36 - I was in Mark 8:38 - ashamed Luke 16:9 - Make Acts 12:6 - bound Romans 1:16 - I am Romans 15:32 - and may 2 Corinthians 7:13 - because 2 Corinthians 9:14 - by 2 Corinthians 11:23 - in prisons Ephesians 3:1 - the Colossians 4:3 - for 2 Timothy 2:9 - I suffer Hebrews 10:33 - whilst Hebrews 11:36 - bonds Hebrews 13:3 - them that 2 Timothy 1:16. ———————– According to Funk and Wagnalls New Standard Bible Dictionary, Onesiphorus was a former resident of Ephesus, but his household only is mentioned directly in this verse, also in 2 Timothy 4:19. This indicates that he was dead at the time this epistle was written, but his memory was to be honored by well-wishing for his famiy. While he was living he often refreshed the apostle. That word is from , which Thayer defines, “to refresh,” then he explains it to mean, “one’s spirit, by fellowship, consolation, kindnesses.” Robinson defines it, “to refresh, to cheer.” Such ministrations could be accomplished by either the bestowal of bodily needs, or by words of cheer, or both. Not ashamed of my chain.

Paul was literally fastened by a chain and was under sentence of death. But Onesiphorus did not let that keep him from showing friendship for the apostle, as some others might do according to Mark 8:38; being ashamed of a disciple of Christ is counted as being against Him (Matthew 25:45). 2 Timothy 1:16 ——————————————————————————– Onesiphorus Mentioned again, 2 Timothy 4:19. ——————————————————————————– Refreshed (ἀνέψυζεν) N.T.o. Several times in lxx; often in Class. ἐντῃχάριτιἉνάψυξις refreshing, Acts 3:19; and καταψύχειν to cool, Luke 16:24. Originally to cool; to revive by fresh air. ——————————————————————————– Chain (ἅλυσιν) Once in Paul, Ephesians 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. Mark 5:4 is not decisive. 2 Timothy 1:16 ——————————————————————————– Grant mercy (dτiη eleos). The phrase nowhere else in the N.T. Second aorist active optative of didτmi, the usual form being doiη. This is the usual construction in a wish about the future. ——————————————————————————– Unto the house of Onesiphorus (tτi Onηsiphorou oikτi). The same phrase in 2 Timothy 4:19.

Apparently Onesiphorus is now dead as is implied by the wish in 2 Timothy 1:18. ——————————————————————————– For he oft refreshed me (hoti pollakis me anepsuxen). First aorist active indicative of anapsuchτ, old verb, to cool again, in LXX and Koinι often, here only in N.T., but anapsuxis in Acts 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. ——————————————————————————– Was not ashamed of my chain (halusin mou ouk epaischunthη). Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For halusin (chain) see Ephesians 6:20.

Note absence of augment in epaischunthη.

2 Timothy 1:17

2 Timothy 1:17 2 Timothy 1:17 ————————— αλλαG235 BUT γενομενοςG1096 [G5637] HAVING BEEN ενG1722 IN ρωμηG4516 ROME, σπουδαιοτερονG4706 MORE εζητησενG2212 [G5656] HE SOUGHT OUT μεG3165 ME καιG2532 AND ευρενG2147 [G5627] FOUND “ME” Acts 28:30, Acts 28:31 Acts 2:10 - strangers Acts 21:4 - finding Hebrews 6:10 - which 2 Timothy 1:17. ———————– Onesiphorus “proved his faith by his works” in that his interest in Paul was not profession only. He could have contributed material refreshment to hint while absent, by sending necessities of life to him. Such a service would not have exposed him to danger for his life or to shame of being a friend to a prisoner in chains, had he been unwilling to suffer any inconvenience to himself. But his interest in and devotion to Paul was more intense than that as we shall see. When he had occasion to be in Rome, he made diligent inquiry until he contacted the apostle, so as to give him the comfort of his presence. 2 Timothy 1:17 ——————————————————————————– When he was in Rome (genomenos en Romηi). Second aorist middle participle of ginomai (coming to Rome, happening in Rome). ——————————————————————————– He sought me diligently and found me (spoudaiτs ezηtηsen me kai heuren). Effective aorists both of them (first of zηteτ, second of heuriskτ). He did it at the risk of his own life apparently.

2 Timothy 1:18

2 Timothy 1:18 2 Timothy 1:18 ————————— δωηG1325 [G5630] MAY GRANT αυτωG846 TO HIM οG3588 THE κυριοςG2962 LORD ευρεινG2147 [G5629] TO FIND ελεοςG1656 MERCY παραG3844 FROM “THE” κυριουG2962 LORD ενG1722 IN εκεινηG1565 τηG3588 THAT ημεραG2250 DAY καιG2532 AND οσαG3745 HOW MUCH ενG1722 IN εφεσωG2181 EPHESUS διηκονησενG1247 [G5656] HE SERVED βελτιονG957 BETTER " THAN I NEED SAY " συG4771 THOU γινωσκειςG1097 [G5719] KNOWEST. that he: 2 Timothy 1:16, 1 Kings 17:20, Matthew 25:34-40 mercy: Psalms 130:3, Psalms 130:4, Luke 1:72, Luke 1:78, Romans 3:23, Romans 3:24, Romans 9:15-23, Ephesians 2:4, 1 Peter 1:10 in that: 2 Timothy 1:12, 1 Thessalonians 2:19 ministered: Luke 8:3, 2 Corinthians 9:1, Hebrews 6:10 Ephesus: 2 Timothy 4:12, Acts 19:1, 1 Corinthians 16:8, 1 Timothy 1:3, Revelation 2:1 Genesis 6:8 - General Rth 2:12 - recompense Matthew 7:22 - to me Matthew 20:26 - minister Acts 18:19 - Ephesus Romans 16:2 - for 1 Corinthians 3:13 - the day 1 Corinthians 5:5 - the day 2 Thessalonians 1:10 - in that 2 Timothy 4:8 - at that 1 Peter 4:10 - minister 2 Timothy 1:18. ———————– That day is commented upon at verse 12. The reward prayed for on behalf of the faithful brother was to be given at the day of judgment. This is especially significant if he was dead at the time of this epistle according to verse 16. Paul refers to some kindnesses that he bestowed upon him while he yet lived and the apostle was at Ephesus, Timothy also being in that city at the same time. 2 Timothy 1:18 ——————————————————————————– Very well (βέλτιον) N.T.o. The sense is comparative; better than I can tell you. 2 Timothy 1:18 ——————————————————————————– Grant to him to and mercy (dτiη autτi heurein eleos). Second aorist active optative in wish for the future again as in 2 Timothy 1:16. Find mercy from the Lord (Jesus) as he found me. ——————————————————————————– Thou knowest very well (beltion su ginτskeis). 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.

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