<title type="x-IS">INTRODUCTION</title>
<hi type="bold">Place of Writing.--</hi>Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [Birks] (if we are to adopt the opinion that First Timothy was written after his first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c. (mentioned in <reference osisRef="2Tim.4.13">2Ti 4:13</reference>), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (<reference osisRef="2Tim.4.20">2Ti 4:20</reference>), and thence to Nicopolis (<reference osisRef="Titus.3.12">Tit 3:12</reference>), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor the view of his having been then at Ephesus; thus the salutation of Priscilla and Aquila, who generally resided there (<reference osisRef="2Tim.4.19">2Ti 4:19</reference>); also that of the household of Onesiphorus, who is stated in <reference osisRef="2Tim.1.16-2Tim.1.18">2Ti 1:16-18</reference> to have ministered to Paul at Ephesus, a circumstance implying his residence there. Also, the Hymenæus of <reference osisRef="2Tim.2.17">2Ti 2:17</reference> seems to be the same as the Hymenæus at Ephesus (<reference osisRef="1Tim.1.20">1Ti 1:20</reference>); and probably "Alexander the coppersmith" (<reference osisRef="2Tim.4.14">2Ti 4:14</reference>) is the same as the Alexander joined with Hymenæus (<reference osisRef="1Tim.1.20">1Ti 1:20</reference>), and possibly the same as the Alexander put forward by the Jews to clear themselves, not to befriend Paul, at the riot in Ephesus (<reference osisRef="Acts.19.33">Ac 19:33</reference>, <reference osisRef="Acts.19.34">34</reference>). The difficulty is, on this supposition, how to account for <reference osisRef="2Tim.4.12">2Ti 4:12</reference>, <reference osisRef="2Tim.4.20">20</reference>: if Timothy was at Ephesus, why did he need to be told that Paul had sent Tychicus to Ephesus? or that Paul had left Trophimus, himself an Ephesian (<reference osisRef="Acts.21.29">Ac 21:29</reference>), sick at Miletus, which was only thirty miles from Ephesus? However, see on <reference osisRef="2Tim.4.12">2Ti 4:12</reference>; <reference osisRef="2Tim.4.20">2Ti 4:20</reference>. Troas lay on the road to Rome from either Ephesus or Pontus, so that <reference osisRef="2Tim.4.13">2Ti 4:13</reference> will accord with the theory of either Ephesus or any other place in the northwest of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission combining the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probably his headquarters.

<hi type="bold">Time of Writing.--</hi>(1) Paul's first imprisonment, described in <reference osisRef="Acts.28.17-Acts.28.31">Ac 28:17-31</reference>, was much milder than that in which he was when writing Second Timothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in the latter, he was so closely confined that Onesiphorus with difficulty found him; he was chained, his friends had forsaken him, and he had narrowly escaped sentence of execution from the Roman emperor. Medieval legends represent the Mamertine prison, or Tullianum, as the scene of his incarceration with Peter. But this is irreconcilable with the fact of Onesiphorus, Linus, Pudens, &c., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (2Ti 1:16-18; 2:9; 4:6-8, 16, 17). (2) The visit to Troas (<reference osisRef="2Tim.4.13">2Ti 4:13</reference>) can hardly have been that mentioned in <reference osisRef="Acts.20.5-Acts.20.7">Ac 20:5-7</reference>, the last before his first imprisonment; for, if it were, the interval between that visit and the first imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of service to him in the interim. (3) Paul's leaving Trophimus sick at Miletus (<reference osisRef="2Tim.4.20">2Ti 4:20</reference>), could not have been on the occasion mentioned in <reference osisRef="Acts.20.15">Ac 20:15</reference>; for, subsequent to that, Trophimus was with Paul in Jerusalem (<reference osisRef="Acts.21.29">Ac 21:29</reference>). (<reference osisRef="Acts.21.4">4</reference>) The words (<reference osisRef="2Tim.4.20">2Ti 4:20</reference>), "Erastus abode at Corinth," imply that Paul had shortly before been at Corinth, where he left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in the interval Timothy had been with him, so that Timothy did not need at a later period to be told about that visit (<reference osisRef="Acts.20.2">Ac 20:2</reference>, <reference osisRef="Acts.20.4">4</reference>). For all these reasons the imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, <reference osisRef="Heb.13.23">He 13:23</reference>, <reference osisRef="Heb.13.24">24</reference>, represents the writer (who was probably Paul) as in Italy, and at liberty. So Clement of Rome [First Epistle to the Corinthians, 1.5], the disciple of Paul, explicitly states, "In the east and west, Paul as a preacher instructed the whole world (that is, the Roman empire) in righteousness, and having gone to the extremity of the west, and having borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled his design (<reference osisRef="Rom.15.24-Rom.15.28">Ro 15:24-28</reference>) of a missionary journey into Spain. The canon of the New Testament, compiled about A.D. 170 (called Muratori's Canon), also mentions "the journey of Paul from Rome to Spain." See Routh [Sacred Fragments, vol. 4, p. 1-12].

 His martyrdom is universally said to have occurred in Nero's reign [Eusebius, Ecclesiastical History, 2.22; Jerome, On Illustrious Men]. Five years thus seem to have elapsed between the first imprisonment, A.D. 63 (<reference osisRef="Acts.28.17-Acts.28.31">Ac 28:17-31</reference>), and his martyrdom, June A.D. 68, the last year of Nero's reign. He was probably arrested by the magistrates in Nicopolis (<reference osisRef="Titus.3.12">Tit 3:12</reference>) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, it was alleged by Nero's partisans, to set fire to Rome, A.D. 64; secondly, of introducing a novel and unlawful religion. His friends all left him, except Luke: Demas from "love of this present world": the others from various causes (<reference osisRef="2Tim.4.10">2Ti 4:10</reference>, <reference osisRef="2Tim.4.11">11</reference>). On the first charge he seems to have been acquitted. His liberation from his first imprisonment took place in A.D. 63, the year before the great fire at Rome, which Nero made the pretext for his persecution of the Christians. Every cruelty was heaped on them; some were crucified; some were arrayed in the skins of wild beasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to illuminate the circus of the Vatican and gardens of Nero, while that monster mixed among the spectators in the garb of a charioteer. But now (A.D. 67 or 68) some years had elapsed since the first excitement which followed the fire. Hence, Paul, being a Roman citizen, was treated in his trial with a greater respect for the forms of the law, and hence was acquitted (<reference osisRef="2Tim.4.17">2Ti 4:17</reference>) on the first charge of having instigated the Christians to their supposed acts of incendiarism before his last departure from Rome. Alexander the coppersmith seems to have been a witness against him (<reference osisRef="2Tim.4.14">2Ti 4:14</reference>). Had he been condemned on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His judge was the city Præfect. Clement of Rome specifies that his trial was (not before the emperor, but) "before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances might have aided him; for instance, one of the powerful Æmilian house, under which his family possibly enjoyed clientship (<reference osisRef="2Tim.4.16">2Ti 4:16</reference>, <reference osisRef="2Tim.4.17">17</reference>), whence he may have taken his name Paul. The place of trial was, probably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. Æmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He did not expect this to come on until the following "winter" (<reference osisRef="2Tim.4.21">2Ti 4:21</reference>), whereas it took place about midsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, the future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (see on <reference osisRef="2Tim.4.21">2Ti 4:21</reference>), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (<reference osisRef="2Tim.4.12">2Ti 4:12</reference>; perhaps bearing with him this Epistle).

<hi type="bold">Object of the epistle.--</hi>He was anxious to see his disciple Timothy, before his death, and that Timothy should bring Mark with him (<reference osisRef="2Tim.1.4">2Ti 1:4</reference>; <reference osisRef="1Cor.4.9">4:9</reference>, <reference osisRef="1Cor.11.21">11, 21</reference>). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though Paul thought he saw in him some signs of constitutional timidity (2Ti 2:2-8; 4:1-5; <reference osisRef="1Tim.5.22">1Ti 5:22</reference>, <reference osisRef="1Tim.5.23">23</reference>).

<hi type="bold">Paul's Death.--</hi>Dioysius, bishop of Corinth (quoted in Eusebius [Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having labored for some time there. He calls Peter and Paul "the founders of the Corinthian and Roman Churches." The Roman presbyter, Caius (about A.D. 200), mentions the tradition that Peter suffered martyrdom in the Vatican. But (1) Peter's work was among the Jews (<reference osisRef="Gal.2.9">Ga 2:9</reference>), whereas Rome was a Gentile Church (<reference osisRef="Rom.1.13">Ro 1:13</reference>. Moreover, (2) the First Epistle of Peter (<reference osisRef="1Pet.1.1">1Pe 1:1</reference>; <reference osisRef="1Cor.5.13">5:13</reference>) represents him as laboring in Babylon in Mesopotamia. (3) The silence concerning Peter of Paul's Epistles written in Rome, negatives the tradition of his having founded, or labored long at Rome; though it is possible he may have endured martyrdom there. His martyrdom, certainly, was not, as Jerome says, "on the same day" with that of Paul, else Paul would have mentioned Peter's being at Rome in <reference osisRef="2Tim.4.11">2Ti 4:11</reference>. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, asked, Lord, whither goest thou? to which the Lord replied, I go again to be crucified. The disciple returned penitent and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to Caius (quoted in Eusebius [Ecclesiastical History, 2.25]), suffered martyrdom on the Ostian Way. So also Jerome, who gives the date, the fourteenth year of Nero. It was common to send prisoners, whose death might attract too much notice at Rome, to some distance from the city, under a military escort, for execution; hence the soldier's sword, not the executioner's axe, was the instrument of his decapitation [Orosius, The Seven Books of History against the Pagans, 7.7]. Paul appears, from <reference osisRef="Phil.1.12-Phil.1.30">Php 1:12-30</reference>, to have had his partisans even in the palace, and certainly must have exercised such an influence as would excite sympathy in his behalf, to avoid which the execution was ordered outside the city. Compare Tacitus [Histories, 4.11]. The Basilica of St. Paul, first built by Constantine, now stands outside Rome on the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fontane, not far from the Basilica [Conybeare and Howson].

 <reference osisRef="2Tim.1.1-2Tim.1.18">2Ti 1:1-18</reference>. Address: Thankful Expression of Love and Desire to See Him: Remembrance of His Faith and That of His Mother and Grandmother. Exhortation to Stir Up the Gift of God in Him, and Not Shrink from Affliction, Enforced by the Consideration of the Freeness of God's Grace in Our Gospel Calling, and by the Apostle's Example. The Defection of Many: The Steadfastness of Onesiphorus.
 <title type="x-s">CHAPTER 1</title>

1. This Epistle is the last testament and swan-like death song of Paul [Bengel].

<hi type="bold">according to the promise of life ... in Christ--</hi>Paul's apostleship is in order to carry into effect this promise. Compare "according to the faith ... in hope of eternal life ... promise," &c. (<reference osisRef="Titus.1.1">Tit 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>). This "promise of life in Christ" (compare <reference osisRef="2Tim.1.10">2Ti 1:10</reference>; <reference osisRef="2Tim.2.8">2Ti 2:8</reference>) was needed to nerve Timothy to fortitude amidst trials, and to boldness in undertaking the journey to Rome, which would be attended with much risk (<reference osisRef="2Tim.1.8">2Ti 1:8</reference>).

INTRODUCTION Place of Writing.-- Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [Birks] (if we are to adopt the opinion that First Timothy was written after his first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c. (mentioned in 2Ti 4:13), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (2Ti 4:20), and thence to Nicopolis (Tit 3:12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor the view of his having been then at Ephesus; thus the salutation of Priscilla and Aquila, who generally resided there (2Ti 4:19); also that of the household of Onesiphorus, who is stated in 2Ti 1:16-18 to have ministered to Paul at Ephesus, a circumstance implying his residence there. Also, the Hymenæus of 2Ti 2:17 seems to be the same as the Hymenæus at Ephesus (1Ti 1:20); and probably "Alexander the coppersmith" (2Ti 4:14) is the same as the Alexander joined with Hymenæus (1Ti 1:20), and possibly the same as the Alexander put forward by the Jews to clear themselves, not to befriend Paul, at the riot in Ephesus (Ac 19:33, 34). The difficulty is, on this supposition, how to account for 2Ti 4:12, 20: if Timothy was at Ephesus, why did he need to be told that Paul had sent Tychicus to Ephesus? or that Paul had left Trophimus, himself an Ephesian (Ac 21:29), sick at Miletus, which was only thirty miles from Ephesus? However, see on 2Ti 4:12; 2Ti 4:20. Troas lay on the road to Rome from either Ephesus or Pontus, so that 2Ti 4:13 will accord with the theory of either Ephesus or any other place in the northwest of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission combining the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probably his headquarters. Time of Writing.-- (1) Paul's first imprisonment, described in Ac 28:17-31, was much milder than that in which he was when writing Second Timothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in the latter, he was so closely confined that Onesiphorus with difficulty found him; he was chained, his friends had forsaken him, and he had narrowly escaped sentence of execution from the Roman emperor. Medieval legends represent the Mamertine prison, or Tullianum, as the scene of his incarceration with Peter. But this is irreconcilable with the fact of Onesiphorus, Linus, Pudens, &c., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (2Ti 1:16-18; 2:9; 4:6-8, 16, 17). (2) The visit to Troas (2Ti 4:13) can hardly have been that mentioned in Ac 20:5-7, the last before his first imprisonment; for, if it were, the interval between that visit and the first imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of service to him in the interim. (3) Paul's leaving Trophimus sick at Miletus (2Ti 4:20), could not have been on the occasion mentioned in Ac 20:15; for, subsequent to that, Trophimus was with Paul in Jerusalem (Ac 21:29). (4) The words (2Ti 4:20), "Erastus abode at Corinth," imply that Paul had shortly before been at Corinth, where he left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in the interval Timothy had been with him, so that Timothy did not need at a later period to be told about that visit (Ac 20:2, 4). For all these reasons the imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, He 13:23, 24, represents the writer (who was probably Paul) as in Italy, and at liberty. So Clement of Rome [First Epistle to the Corinthians, 1.5], the disciple of Paul, explicitly states, "In the east and west, Paul as a preacher instructed the whole world (that is, the Roman empire) in righteousness, and having gone to the extremity of the west, and having borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled his design (Ro 15:24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about A.D. 170 (called Muratori's Canon), also mentions "the journey of Paul from Rome to Spain." See Routh [Sacred Fragments, vol. 4, p. 1-12]. His martyrdom is universally said to have occurred in Nero's reign [Eusebius, Ecclesiastical History, 2.22; Jerome, On Illustrious Men]. Five years thus seem to have elapsed between the first imprisonment, A.D. 63 (Ac 28:17-31), and his martyrdom, June A.D. 68, the last year of Nero's reign. He was probably arrested by the magistrates in Nicopolis (Tit 3:12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, it was alleged by Nero's partisans, to set fire to Rome, A.D. 64; secondly, of introducing a novel and unlawful religion. His friends all left him, except Luke: Demas from "love of this present world": the others from various causes (2Ti 4:10, 11). On the first charge he seems to have been acquitted. His liberation from his first imprisonment took place in A.D. 63, the year before the great fire at Rome, which Nero made the pretext for his persecution of the Christians. Every cruelty was heaped on them; some were crucified; some were arrayed in the skins of wild beasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to illuminate the circus of the Vatican and gardens of Nero, while that monster mixed among the spectators in the garb of a charioteer. But now (A.D. 67 or 68) some years had elapsed since the first excitement which followed the fire. Hence, Paul, being a Roman citizen, was treated in his trial with a greater respect for the forms of the law, and hence was acquitted (2Ti 4:17) on the first charge of having instigated the Christians to their supposed acts of incendiarism before his last departure from Rome. Alexander the coppersmith seems to have been a witness against him (2Ti 4:14). Had he been condemned on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His judge was the city Præfect. Clement of Rome specifies that his trial was (not before the emperor, but) "before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances might have aided him; for instance, one of the powerful Æmilian house, under which his family possibly enjoyed clientship (2Ti 4:16, 17), whence he may have taken his name Paul. The place of trial was, probably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. Æmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He did not expect this to come on until the following "winter" (2Ti 4:21), whereas it took place about midsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, the future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (see on 2Ti 4:21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (2Ti 4:12; perhaps bearing with him this Epistle). Object of the epistle.-- He was anxious to see his disciple Timothy, before his death, and that Timothy should bring Mark with him (2Ti 1:4; 4:9, 11, 21). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though Paul thought he saw in him some signs of constitutional timidity (2Ti 2:2-8; 4:1-5; 1Ti 5:22, 23). Paul's Death.-- Dioysius, bishop of Corinth (quoted in Eusebius [Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having labored for some time there. He calls Peter and Paul "the founders of the Corinthian and Roman Churches." The Roman presbyter, Caius (about A.D. 200), mentions the tradition that Peter suffered martyrdom in the Vatican. But (1) Peter's work was among the Jews (Ga 2:9), whereas Rome was a Gentile Church (Ro 1:13. Moreover, (2) the First Epistle of Peter (1Pe 1:1; 5:13) represents him as laboring in Babylon in Mesopotamia. (3) The silence concerning Peter of Paul's Epistles written in Rome, negatives the tradition of his having founded, or labored long at Rome; though it is possible he may have endured martyrdom there. His martyrdom, certainly, was not, as Jerome says, "on the same day" with that of Paul, else Paul would have mentioned Peter's being at Rome in 2Ti 4:11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, asked, Lord, whither goest thou? to which the Lord replied, I go again to be crucified. The disciple returned penitent and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to Caius (quoted in Eusebius [Ecclesiastical History, 2.25]), suffered martyrdom on the Ostian Way. So also Jerome, who gives the date, the fourteenth year of Nero. It was common to send prisoners, whose death might attract too much notice at Rome, to some distance from the city, under a military escort, for execution; hence the soldier's sword, not the executioner's axe, was the instrument of his decapitation [Orosius, The Seven Books of History against the Pagans, 7.7]. Paul appears, from Php 1:12-30, to have had his partisans even in the palace, and certainly must have exercised such an influence as would excite sympathy in his behalf, to avoid which the execution was ordered outside the city. Compare Tacitus [Histories, 4.11]. The Basilica of St. Paul, first built by Constantine, now stands outside Rome on the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fontane, not far from the Basilica [Conybeare and Howson]. 2Ti 1:1-18. Address: Thankful Expression of Love and Desire to See Him: Remembrance of His Faith and That of His Mother and Grandmother. Exhortation to Stir Up the Gift of God in Him, and Not Shrink from Affliction, Enforced by the Consideration of the Freeness of God's Grace in Our Gospel Calling, and by the Apostle's Example. The Defection of Many: The Steadfastness of Onesiphorus. CHAPTER 1 1. This Epistle is the last testament and swan-like death song of Paul [Bengel]. according to the promise of life... in Christ-- Paul's apostleship is in order to carry into effect this promise. Compare "according to the faith... in hope of eternal life... promise," &c. (Tit 1:1, 2). This "promise of life in Christ" (compare 2Ti 1:10; 2Ti 2:8) was needed to nerve Timothy to fortitude amidst trials, and to boldness in undertaking the journey to Rome, which would be attended with much risk (2Ti 1:8).


<hi type="bold">2. my dearly beloved son--</hi>In <reference osisRef="1Tim.1.2">1Ti 1:2</reference>, and <reference osisRef="Titus.1.4">Tit 1:4</reference>, written at an earlier period than this Epistle, the expression used is in the Greek, "my genuine son." Alford sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw m him a want of firmness, whence arose the need of his stirring up afresh the faith and grace in Him (<reference osisRef="2Tim.1.6">2Ti 1:6</reference>). But this seems to me not justified by the Greek word agapetos, which implies the attachment of reasoning and choice, on the ground of merit in the one "beloved," not of merely instinctive love. See Trench [Greek Synonyms of the New Testament].

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


<hi type="bold">3. I thank--</hi>Greek, "I feel gratitude to God."

<hi type="bold">whom I serve from my forefathers--</hi>whom I serve (<reference osisRef="Rom.1.9">Ro 1:9</reference>) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, &c., whom he calls "the fathers," not "progenitors" as the Greek is here; <reference osisRef="Rom.9.5">Ro 9:5</reference>). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (<reference osisRef="Acts.23.1">Ac 23:1</reference>; <reference osisRef="Acts.24.14">24:14</reference>; <reference osisRef="Acts.26.6">26:6</reference>, <reference osisRef="Acts.26.7">7</reference>; <reference osisRef="Acts.28.20">28:20</reference>), so Timothy should persevere firmly in the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Mal 4:6; <reference osisRef="Luke.1.17">Lu 1:17</reference>; <reference osisRef="Rom.11.23">Ro 11:23</reference>, 24, 28). Probably Paul had, in his recent defense, dwelt on this topic, namely, that he was, in being a Christian, only following his hereditary faith.

<hi type="bold">that ... I have remembrance of thee--</hi>"how unceasing I make my mention concerning thee" (compare Phm 4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timothy is in faith (<reference osisRef="2Tim.1.5">2Ti 1:5</reference>) and graces; compare <reference osisRef="Rom.1.8">Ro 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>, from which supply the elliptical sentence thus, "I thank God (for thee, for God is my witness) whom I serve ... that (or how) without ceasing I have remembrance (or make mention) of thee," &c.

<hi type="bold">night and day--</hi>(See on <reference osisRef="1Tim.5.5">1Ti 5:5</reference>).

3. I thank-- Greek, "I feel gratitude to God." whom I serve from my forefathers-- whom I serve (Ro 1:9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, &c., whom he calls "the fathers," not "progenitors" as the Greek is here; Ro 9:5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Ac 23:1; 24:14; 26:6, 7; 28:20), so Timothy should persevere firmly in the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Mal 4:6; Lu 1:17; Ro 11:23, 24, 28). Probably Paul had, in his recent defense, dwelt on this topic, namely, that he was, in being a Christian, only following his hereditary faith. that... I have remembrance of thee-- "how unceasing I make my mention concerning thee" (compare Phm 4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timothy is in faith (2Ti 1:5) and graces; compare Ro 1:8, 9, from which supply the elliptical sentence thus, "I thank God (for thee, for God is my witness) whom I serve... that (or how) without ceasing I have remembrance (or make mention) of thee," &c. night and day-- (See on 1Ti 5:5).


<hi type="bold">4. desiring--</hi>Greek, "with yearning as for one much missed."

<hi type="bold">mindful of thy tears--</hi>not only at our parting (<reference osisRef="Acts.20.37">Ac 20:37</reference>), but also often when under pious feelings.

<hi type="bold">that I may be filled with joy--</hi>to be joined with "desiring to see thee" (<reference osisRef="Rom.1.11">Ro 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>; <reference osisRef="1Cor.15.32">15:32</reference>).

4. desiring-- Greek, "with yearning as for one much missed." mindful of thy tears-- not only at our parting (Ac 20:37), but also often when under pious feelings. that I may be filled with joy-- to be joined with "desiring to see thee" (Ro 1:11, 12; 15:32).


<hi type="bold">5. When I call to remembrance--</hi>This increased his "desire to see" Timothy. The oldest manuscripts read, "When I called to remembrance"; implying that some recent incident (perhaps the contrasted cowardice of the hypocrite Demas, who forsook him) had reminded him of the sincerity of Timothy's faith.

<hi type="bold">faith that is in thee--</hi>Alford translates, "that was in thee." He remembers Timothy's faith in the past as a fact; its present existence in him is only matter of his confident persuasion or hope.

<hi type="bold">which--</hi>Greek, "such as."

<hi type="bold">dwelt--</hi>"made its dwelling" or abode (<reference osisRef="John.14.23">Joh 14:23</reference>). The past tense implies they were now dead.

<hi type="bold">first--</hi>before it dwelt in thee. She was the furthest back of the progenitors of Timothy whom Paul knew.

<hi type="bold">mother Eunice--</hi>a believing Jewess; but his father was a Greek, that is, a heathen (<reference osisRef="Acts.16.1">Ac 16:1</reference>). The faith of the one parent sanctified the child (<reference osisRef="2Tim.3.15">2Ti 3:15</reference>; <reference osisRef="1Cor.7.14">1Co 7:14</reference>). She was probably converted at Paul's first visit to Lystra (<reference osisRef="Acts.14.6">Ac 14:6</reference>). It is an undesigned coincidence, and so a mark of truth, that in <reference osisRef="Acts.16.1">Ac 16:1</reference> the belief of the mother alone is mentioned, just as here praise is bestowed on the faith of the mother, while no notice is taken of the father [Paley, Horæ Paulinæ].

<hi type="bold">and--</hi>Greek, "but," that is, notwithstanding appearances [Alford].

<hi type="bold">persuaded that--</hi>it dwells, or it shall dwell "in thee also." The mention of the faith of his mother and grandmother is designed as an incentive to stir up his faith.

5. When I call to remembrance-- This increased his "desire to see" Timothy. The oldest manuscripts read, "When I called to remembrance"; implying that some recent incident (perhaps the contrasted cowardice of the hypocrite Demas, who forsook him) had reminded him of the sincerity of Timothy's faith. faith that is in thee-- Alford translates, "that was in thee." He remembers Timothy's faith in the past as a fact; its present existence in him is only matter of his confident persuasion or hope. which-- Greek, "such as." dwelt-- "made its dwelling" or abode (Joh 14:23). The past tense implies they were now dead. first-- before it dwelt in thee. She was the furthest back of the progenitors of Timothy whom Paul knew. mother Eunice-- a believing Jewess; but his father was a Greek, that is, a heathen (Ac 16:1). The faith of the one parent sanctified the child (2Ti 3:15; 1Co 7:14). She was probably converted at Paul's first visit to Lystra (Ac 14:6). It is an undesigned coincidence, and so a mark of truth, that in Ac 16:1 the belief of the mother alone is mentioned, just as here praise is bestowed on the faith of the mother, while no notice is taken of the father [Paley, Horæ Paulinæ]. and-- Greek, "but," that is, notwithstanding appearances [Alford]. persuaded that-- it dwells, or it shall dwell "in thee also." The mention of the faith of his mother and grandmother is designed as an incentive to stir up his faith.


<hi type="bold">6. Wherefore--</hi>Greek, "For which cause," namely, because thou hast inherited, didst once possess, and I trust ("am persuaded") still dost possess, such unfeigned faith [Alford].

<hi type="bold">stir up--</hi>literally, "rekindle," "revive the spark of"; the opposite of "quench" or "extinguish" (<reference osisRef="1Thess.5.19">1Th 5:19</reference>). Paul does not doubt the existence of real faith in Timothy, but he desires it to be put into active exercise. Timothy seems to have become somewhat remiss from being so long without Paul (<reference osisRef="2Tim.2.22">2Ti 2:22</reference>).

<hi type="bold">gift of God--</hi>the spiritual grace received for his ministerial office, either at his original ordination, or at his consecration to the particular office of superintending the Ephesian Church (see on <reference osisRef="1Tim.4.14">1Ti 4:14</reference>), imparting fearlessness, power, love, and a sound mind (<reference osisRef="2Tim.1.7">2Ti 1:7</reference>).

<hi type="bold">by the putting on of my hands--</hi>In <reference osisRef="1Tim.4.14">1Ti 4:14</reference>, it is "with [not by] the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "BY" is applied. The presbytery were his assistants; so "with," implying merely accompaniment, is said of them. Paul was the instrument in Timothy's ordination and reception of the grace then conferred; the presbyters were the concurrent participants in the act of ordination; so the Greek, "dia" and "meta." So in ordinations by a bishop in our days, he does the principal act; they join in laying on hands with him.

6. Wherefore-- Greek, "For which cause," namely, because thou hast inherited, didst once possess, and I trust ("am persuaded") still dost possess, such unfeigned faith [Alford]. stir up-- literally, "rekindle," "revive the spark of"; the opposite of "quench" or "extinguish" (1Th 5:19). Paul does not doubt the existence of real faith in Timothy, but he desires it to be put into active exercise. Timothy seems to have become somewhat remiss from being so long without Paul (2Ti 2:22). gift of God-- the spiritual grace received for his ministerial office, either at his original ordination, or at his consecration to the particular office of superintending the Ephesian Church (see on 1Ti 4:14), imparting fearlessness, power, love, and a sound mind (2Ti 1:7). by the putting on of my hands-- In 1Ti 4:14, it is "with [not by] the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "BY" is applied. The presbytery were his assistants; so "with," implying merely accompaniment, is said of them. Paul was the instrument in Timothy's ordination and reception of the grace then conferred; the presbyters were the concurrent participants in the act of ordination; so the Greek, "dia" and "meta." So in ordinations by a bishop in our days, he does the principal act; they join in laying on hands with him.


<hi type="bold">7. For, &c.--</hi>implying that Timothy needed the exhortation "to stir up the gift of God in him," being constitutionally "timid": "For God did not give us (so the Greek, namely, at our ordination or consecration) the spirit of fear." The spirit which He gave us, was not the spirit of timidity (literally, "cowardice," which is weakness), but of "power" (exhibited in a fearless "testimony" for Christ, <reference osisRef="2Tim.1.8">2Ti 1:8</reference>). "Power is the invariable accompaniment of the gift of the Holy Ghost. <reference osisRef="Luke.24.49">Lu 24:49</reference>; <reference osisRef="Acts.1.8">Ac 1:8</reference>; compare <reference osisRef="Acts.6.6">Ac 6:6</reference>, "full of faith and of the Holy Ghost," with <reference osisRef="2Tim.1.8">2Ti 1:8</reference>, "full of faith and power." Fear is the result of "the spirit of bondage" (<reference osisRef="Rom.8.15">Ro 8:15</reference>). Fear within exaggerates the causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting power; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (<reference osisRef="1John.4.18">1Jo 4:18</reference>).

<hi type="bold">love--</hi>which moves the believer while "speaking the truth" with power, when giving his testimony for Christ (<reference osisRef="2Tim.1.8">2Ti 1:8</reference>), at the same time to do so "in love" (<reference osisRef="Eph.4.15">Ep 4:15</reference>).

<hi type="bold">a sound mind--</hi>The Greek, is rather, "the bringing of men to a sound mind" [Wahl]. Bengel supports English Version, "a sound mind," or "sober-mindedness"; a duty to which a young man like Timothy especially needed to be exhorted (<reference osisRef="2Tim.2.22">2Ti 2:22</reference>; <reference osisRef="1Tim.4.12">1Ti 4:12</reference>; <reference osisRef="Titus.2.4">Tit 2:4</reference>, <reference osisRef="2Cor.2.6">6</reference>). So Paul urges him, in <reference osisRef="2Tim.2.4">2Ti 2:4</reference>, to give up worldly entanglements, which as thorns (<reference osisRef="Luke.8.14">Lu 8:14</reference>) choke the word. These three gifts are preferable to any miraculous powers whatever.

7. For, &c.-- implying that Timothy needed the exhortation "to stir up the gift of God in him," being constitutionally "timid": "For God did not give us (so the Greek, namely, at our ordination or consecration) the spirit of fear." The spirit which He gave us, was not the spirit of timidity (literally, "cowardice," which is weakness), but of "power" (exhibited in a fearless "testimony" for Christ, 2Ti 1:8). "Power is the invariable accompaniment of the gift of the Holy Ghost. Lu 24:49; Ac 1:8; compare Ac 6:6, "full of faith and of the Holy Ghost," with 2Ti 1:8, "full of faith and power." Fear is the result of "the spirit of bondage" (Ro 8:15). Fear within exaggerates the causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting power; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (1Jo 4:18). love-- which moves the believer while "speaking the truth" with power, when giving his testimony for Christ (2Ti 1:8), at the same time to do so "in love" (Ep 4:15). a sound mind-- The Greek, is rather, "the bringing of men to a sound mind" [Wahl]. Bengel supports English Version, "a sound mind," or "sober-mindedness"; a duty to which a young man like Timothy especially needed to be exhorted (2Ti 2:22; 1Ti 4:12; Tit 2:4, 6). So Paul urges him, in 2Ti 2:4, to give up worldly entanglements, which as thorns (Lu 8:14) choke the word. These three gifts are preferable to any miraculous powers whatever.


<hi type="bold">8. therefore--</hi>seeing that God hath given us such a spirit, not that of fear.

<hi type="bold">Be not thou ... ashamed--</hi>I agree with Ellicott, in opposition to Alford, that the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, which the present imperative would express; thus implying that Timothy had not decidedly yet evinced such feeling of shame; though I think, Paul, amidst the desertion of others who once promised fair, and from being aware of Timothy's constitutional timidity (see on <reference osisRef="2Tim.1.7">2Ti 1:7</reference>), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame (<reference osisRef="2Tim.1.8">2Ti 1:8</reference>) is the companion of fear (<reference osisRef="2Tim.1.7">2Ti 1:7</reference>); if fear be overcome, false shame flees [Bengel]. Paul himself (<reference osisRef="2Tim.1.12">2Ti 1:12</reference>), and Onesiphorus (<reference osisRef="2Tim.1.16">2Ti 1:16</reference>), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (<reference osisRef="2Tim.1.15">2Ti 1:15</reference>).

<hi type="bold">of the testimony of our Lord--</hi>of the testimony which thou art bound to give in the cause of our Lord; he says "our," to connect Timothy and himself together in the testimony which both should give for their common Lord. The testimony which Christ gave before Pilate (<reference osisRef="1Tim.6.12">1Ti 6:12</reference>, <reference osisRef="1Tim.6.13">13</reference>), is an incentive to the believer that he should, after His Lord's example, witness a good testimony or confession.

<hi type="bold">nor of me his prisoner--</hi>The cause of God's servants is the cause of God Himself (<reference osisRef="Eph.4.1">Ep 4:1</reference>). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner.

<hi type="bold">be thou partaker--</hi>with me.

<hi type="bold">of the gospel--</hi>rather, as Greek, "for the Gospel," that is, suffered for the Gospel (<reference osisRef="2Tim.2.3-2Tim.2.5">2Ti 2:3-5</reference>; Phm 13).

<hi type="bold">according to the power of God--</hi>exhibited in having saved and called us (<reference osisRef="2Tim.1.9">2Ti 1:9</reference>). God who has done the greater act of power (that is, saved us), will surely do the less (carry us safe through afflictions borne for the Gospel). "Think not that thou hast to bear these afflictions by thine own power; nay, it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the world to embrace salvation" [Chrysostom].

8. therefore-- seeing that God hath given us such a spirit, not that of fear. Be not thou... ashamed-- I agree with Ellicott, in opposition to Alford, that the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, which the present imperative would express; thus implying that Timothy had not decidedly yet evinced such feeling of shame; though I think, Paul, amidst the desertion of others who once promised fair, and from being aware of Timothy's constitutional timidity (see on 2Ti 1:7), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame (2Ti 1:8) is the companion of fear (2Ti 1:7); if fear be overcome, false shame flees [Bengel]. Paul himself (2Ti 1:12), and Onesiphorus (2Ti 1:16), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (2Ti 1:15). of the testimony of our Lord-- of the testimony which thou art bound to give in the cause of our Lord; he says "our," to connect Timothy and himself together in the testimony which both should give for their common Lord. The testimony which Christ gave before Pilate (1Ti 6:12, 13), is an incentive to the believer that he should, after His Lord's example, witness a good testimony or confession. nor of me his prisoner-- The cause of God's servants is the cause of God Himself (Ep 4:1). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner. be thou partaker-- with me. of the gospel-- rather, as Greek, "for the Gospel," that is, suffered for the Gospel (2Ti 2:3-5; Phm 13). according to the power of God-- exhibited in having saved and called us (2Ti 1:9). God who has done the greater act of power (that is, saved us), will surely do the less (carry us safe through afflictions borne for the Gospel). "Think not that thou hast to bear these afflictions by thine own power; nay, it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the world to embrace salvation" [Chrysostom].


<hi type="bold">9. Who ... called us--</hi>namely, God the Father (<reference osisRef="Gal.1.6">Ga 1:6</reference>). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made effective to us by the Holy Spirit; therefore, "saved us" comes before "called us" (<reference osisRef="Rom.8.28-Rom.8.30">Ro 8:28-30</reference>).

<hi type="bold">holy calling--</hi>the actual call to a life of holiness. <reference osisRef="Heb.3.1">He 3:1</reference>, "heavenly calling" [Tittmann, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (<reference osisRef="Eph.1.18">Ep 1:18</reference>; <reference osisRef="1Cor.4.1">4:1</reference>). The call comes wholly from God and claims us wholly for God. "Holy" implies the separation of believers from the rest of the world unto God.

<hi type="bold">not according to--</hi>not having regard to our works in His election and calling of grace (<reference osisRef="Rom.9.11">Ro 9:11</reference>; <reference osisRef="Eph.2.8">Ep 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>).

<hi type="bold">his own purpose--</hi>The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [Theodoret and Calvin].

<hi type="bold">grace ... given us--</hi>in His everlasting purpose, regarded as the same as when actually accomplished in due time.

<hi type="bold">in Christ--</hi>believers being regarded by God as IN Him, with whom the Father makes the covenant of salvation (<reference osisRef="Eph.1.4">Ep 1:4</reference>; <reference osisRef="1Cor.3.11">3:11</reference>).

<hi type="bold">before the world began--</hi>Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (<reference osisRef="1Cor.2.7">1Co 2:7</reference>; <reference osisRef="Eph.3.11">Ep 3:11</reference>).

9. Who... called us-- namely, God the Father (Ga 1:6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made effective to us by the Holy Spirit; therefore, "saved us" comes before "called us" (Ro 8:28-30). holy calling-- the actual call to a life of holiness. He 3:1, "heavenly calling" [Tittmann, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Ep 1:18; 4:1). The call comes wholly from God and claims us wholly for God. "Holy" implies the separation of believers from the rest of the world unto God. not according to-- not having regard to our works in His election and calling of grace (Ro 9:11; Ep 2:8, 9). his own purpose-- The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [Theodoret and Calvin]. grace... given us-- in His everlasting purpose, regarded as the same as when actually accomplished in due time. in Christ-- believers being regarded by God as IN Him, with whom the Father makes the covenant of salvation (Ep 1:4; 3:11). before the world began-- Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (1Co 2:7; Ep 3:11).


<hi type="bold">10. But ... now ... manifest--</hi>in contrast to its concealment heretofore in the eternal purpose of God "before the world began" (<reference osisRef="2Tim.1.9">2Ti 1:9</reference>; <reference osisRef="Col.1.16">Col 1:16</reference>; <reference osisRef="Titus.1.2">Tit 1:2</reference>, <reference osisRef="1Cor.1.3">3</reference>).

<hi type="bold">appearing--</hi>the visible manifestation in the flesh.

<hi type="bold">abolished death--</hi>Greek, "taken away the power from death" [Tittmann]. The Greek article before "death" implies that Christ abolished death, not only in some particular instance, but in its very essence, being, and idea, as well as in all its aspects and consequences (<reference osisRef="John.11.26">Joh 11:26</reference>; <reference osisRef="Rom.8.2">Ro 8:2</reference>, <reference osisRef="Rom.8.38">38</reference>; <reference osisRef="1Cor.15.26">1Co 15:26</reference>, <reference osisRef="1Cor.15.55">55</reference>; <reference osisRef="Heb.2.14">He 2:14</reference>). The carrying out of the abolition of death into full effect is to be at the resurrection (<reference osisRef="Rev.20.14">Re 20:14</reference>). The death of the body meanwhile is but temporary, and is made no account of by Christ and the apostles.

<hi type="bold">brought ... to light--</hi>making visible by the Gospel what was before hidden in God's purpose.

<hi type="bold">life--</hi>of the Spirit, acting first on the soul here, about to act on the body also at the resurrection.

<hi type="bold">immortality--</hi>Greek, "incorruptibility" of the new life, not merely of the risen body [Alford], (<reference osisRef="Rom.8.11">Ro 8:11</reference>).

<hi type="bold">through--</hi>by means of the Gospel, which brings to light the life and immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over death through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favorable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body (<reference osisRef="Acts.17.18">Ac 17:18</reference>, <reference osisRef="Acts.17.32">32</reference>). If Christ were not "the life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (<reference osisRef="Rev.1.18">Re 1:18</reference>), we could never break through the bars of death or gates of hell [Bishop Pearson].

10. But... now... manifest-- in contrast to its concealment heretofore in the eternal purpose of God "before the world began" (2Ti 1:9; Col 1:16; Tit 1:2, 3). appearing-- the visible manifestation in the flesh. abolished death-- Greek, "taken away the power from death" [Tittmann]. The Greek article before "death" implies that Christ abolished death, not only in some particular instance, but in its very essence, being, and idea, as well as in all its aspects and consequences (Joh 11:26; Ro 8:2, 38; 1Co 15:26, 55; He 2:14). The carrying out of the abolition of death into full effect is to be at the resurrection (Re 20:14). The death of the body meanwhile is but temporary, and is made no account of by Christ and the apostles. brought... to light-- making visible by the Gospel what was before hidden in God's purpose. life-- of the Spirit, acting first on the soul here, about to act on the body also at the resurrection. immortality-- Greek, "incorruptibility" of the new life, not merely of the risen body [Alford], (Ro 8:11). through-- by means of the Gospel, which brings to light the life and immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over death through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favorable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body (Ac 17:18, 32). If Christ were not "the life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Re 1:18), we could never break through the bars of death or gates of hell [Bishop Pearson].


<hi type="bold">11. Whereunto--</hi>For the publication of which Gospel.

<hi type="bold">I am appointed--</hi>Greek, "I was appointed."

<hi type="bold">preacher--</hi>Greek, "herald."

<hi type="bold">teacher of the Gentiles--</hi>(<reference osisRef="1Tim.2.7">1Ti 2:7</reference>). He brings forward his own example in this verse and <reference osisRef="2Tim.1.12">2Ti 1:12</reference>, as a pattern for Timothy, as a public "preacher," an "apostle," or missionary from place to place, and a "teacher" in private instructing His flock with patient perseverance.

11. Whereunto-- For the publication of which Gospel. I am appointed-- Greek, "I was appointed." preacher-- Greek, "herald." teacher of the Gentiles-- (1Ti 2:7). He brings forward his own example in this verse and 2Ti 1:12, as a pattern for Timothy, as a public "preacher," an "apostle," or missionary from place to place, and a "teacher" in private instructing His flock with patient perseverance.


<hi type="bold">12. For the which cause--</hi>For the Gospel cause of which I was appointed a preacher (<reference osisRef="2Tim.1.10">2Ti 1:10</reference>, <reference osisRef="1Cor.1.11">11</reference>).

<hi type="bold">I also suffer--</hi>besides my active work as a missionary. Ellicott translates, "I suffer even these things"; the sufferings attendant on my being a prisoner (<reference osisRef="2Tim.1.8">2Ti 1:8</reference>, <reference osisRef="1Cor.1.15">15</reference>).

<hi type="bold">I am not ashamed--</hi>neither be thou (<reference osisRef="2Tim.1.8">2Ti 1:8</reference>).

<hi type="bold">for--</hi>Confidence as to the future drives away shame [Bengel].

<hi type="bold">I know--</hi>though the world knows Him not (<reference osisRef="John.10.14">Joh 10:14</reference>; <reference osisRef="John.17.25">17:25</reference>).

<hi type="bold">whom--</hi>I know what a faithful, promise-keeping God He is (<reference osisRef="2Tim.2.13">2Ti 2:13</reference>). It is not, I know how I have believed, but, I know WHOM I have believed; a feeble faith may clasp a strong Saviour.

<hi type="bold">believed--</hi>rather, "trusted"; carrying out the metaphor of a depositor depositing his pledge with one whom he trusts.

<hi type="bold">am persuaded--</hi>(<reference osisRef="Rom.8.38">Ro 8:38</reference>).

<hi type="bold">he is able--</hi>in spite of so many foes around me.

<hi type="bold">that which I have committed unto him--</hi>Greek, "my deposit"; the body, soul, and spirit, which I have deposited in God's safe keeping (<reference osisRef="1Thess.5.23">1Th 5:23</reference>; <reference osisRef="1Pet.4.19">1Pe 4:19</reference>). So Christ Himself in dying (<reference osisRef="Luke.23.46">Lu 23:46</reference>). "God deposits with us His word; we deposit with God our spirit" [Grotius]. There is one deposit (His revelation) committed by God to us, which we ought to keep (<reference osisRef="2Tim.1.13">2Ti 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>) and transmit to others (<reference osisRef="2Tim.2.2">2Ti 2:2</reference>); there is another committed by God to us, which we should commit to His keeping, namely, ourselves and our heavenly portion.

<hi type="bold">that day--</hi>the day of His appearing (<reference osisRef="2Tim.1.18">2Ti 1:18</reference>; <reference osisRef="2Tim.4.8">2Ti 4:8</reference>).

12. For the which cause-- For the Gospel cause of which I was appointed a preacher (2Ti 1:10, 11). I also suffer-- besides my active work as a missionary. Ellicott translates, "I suffer even these things"; the sufferings attendant on my being a prisoner (2Ti 1:8, 15). I am not ashamed-- neither be thou (2Ti 1:8). for-- Confidence as to the future drives away shame [Bengel]. I know-- though the world knows Him not (Joh 10:14; 17:25). whom-- I know what a faithful, promise-keeping God He is (2Ti 2:13). It is not, I know how I have believed, but, I know WHOM I have believed; a feeble faith may clasp a strong Saviour. believed-- rather, "trusted"; carrying out the metaphor of a depositor depositing his pledge with one whom he trusts. am persuaded-- (Ro 8:38). he is able-- in spite of so many foes around me. that which I have committed unto him-- Greek, "my deposit"; the body, soul, and spirit, which I have deposited in God's safe keeping (1Th 5:23; 1Pe 4:19). So Christ Himself in dying (Lu 23:46). "God deposits with us His word; we deposit with God our spirit" [Grotius]. There is one deposit (His revelation) committed by God to us, which we ought to keep (2Ti 1:13, 14) and transmit to others (2Ti 2:2); there is another committed by God to us, which we should commit to His keeping, namely, ourselves and our heavenly portion. that day-- the day of His appearing (2Ti 1:18; 2Ti 4:8).


<hi type="bold">13. Hold fast the form--</hi>rather as Greek, "Have (that is, keep) a pattern of sound (Greek, 'healthy') words which thou hast heard from me, in faith and love." "Keep" suits the reference to a deposit in the context. The secondary position of the verb in the Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated "pattern" in <reference osisRef="1Tim.1.16">1Ti 1:16</reference>, the only other passage where it occurs. Have such a pattern drawn from my sound words, in opposition to the unsound doctrines so current at Ephesus, vividly impressed (Wahl translates it "delineation"; the verb implies "to make a lively and lasting impress") on thy mind.

<hi type="bold">in faith and love--</hi>the element IN which my sound words had place, and in which thou art to have the vivid impression of them as thy inwardly delineated pattern, moulding conformably thy outward profession. So nearly Bengel explains, <reference osisRef="1Tim.3.9">1Ti 3:9</reference>.

13. Hold fast the form-- rather as Greek, "Have (that is, keep) a pattern of sound (Greek, 'healthy') words which thou hast heard from me, in faith and love." "Keep" suits the reference to a deposit in the context. The secondary position of the verb in the Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated "pattern" in 1Ti 1:16, the only other passage where it occurs. Have such a pattern drawn from my sound words, in opposition to the unsound doctrines so current at Ephesus, vividly impressed (Wahl translates it "delineation"; the verb implies "to make a lively and lasting impress") on thy mind. in faith and love-- the element IN which my sound words had place, and in which thou art to have the vivid impression of them as thy inwardly delineated pattern, moulding conformably thy outward profession. So nearly Bengel explains, 1Ti 3:9.


14. Translate as Greek, "That goodly deposit keep through the Holy Ghost," namely, "the sound words which I have committed to thee" (<reference osisRef="2Tim.1.13">2Ti 1:13</reference>; <reference osisRef="2Tim.2.2">2Ti 2:2</reference>).

<hi type="bold">in us--</hi>in all believers, not merely in you and me. The indwelling Spirit enables us to keep from the robbers of the soul the deposit of His word committed to us by God.

14. Translate as Greek, "That goodly deposit keep through the Holy Ghost," namely, "the sound words which I have committed to thee" (2Ti 1:13; 2Ti 2:2). in us-- in all believers, not merely in you and me. The indwelling Spirit enables us to keep from the robbers of the soul the deposit of His word committed to us by God.


<hi type="bold">15. all they which are in Asia--</hi>Proconsular Asia; "all who are there now, when they were in Rome (not 'be' or 'are,' but) turned from me" then; were "ashamed of my chain," in contrast to Onesiphorus; did not stand with me but forsook me (<reference osisRef="2Tim.4.16">2Ti 4:16</reference>). It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather Onesiphorus, and to come to him (<reference osisRef="2Tim.4.21">2Ti 4:21</reference>).

<hi type="bold">Phygellus and Hermogenes--</hi>specified perhaps, as being persons from whom such pusillanimous conduct could least be expected; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was in Asia Minor.

15. all they which are in Asia-- Proconsular Asia; "all who are there now, when they were in Rome (not 'be' or 'are,' but) turned from me" then; were "ashamed of my chain," in contrast to Onesiphorus; did not stand with me but forsook me (2Ti 4:16). It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather Onesiphorus, and to come to him (2Ti 4:21). Phygellus and Hermogenes-- specified perhaps, as being persons from whom such pusillanimous conduct could least be expected; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was in Asia Minor.


<hi type="bold">16. The Lord give mercy--</hi>even as Onesiphorus had abounded in works of mercy.

<hi type="bold">the house of Onesiphorus--</hi>He himself was then absent from Ephesus, which accounts for the form of expression (<reference osisRef="2Tim.4.19">2Ti 4:19</reference>). His household would hardly retain his name after the master was dead, as Bengel supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favored by Alford also, that he was dead. God blesses not only the righteous man himself, but all his household.

<hi type="bold">my chain--</hi>Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him.

16. The Lord give mercy-- even as Onesiphorus had abounded in works of mercy. the house of Onesiphorus-- He himself was then absent from Ephesus, which accounts for the form of expression (2Ti 4:19). His household would hardly retain his name after the master was dead, as Bengel supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favored by Alford also, that he was dead. God blesses not only the righteous man himself, but all his household. my chain-- Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him.


<hi type="bold">17. found me--</hi>in the crowded metropolis. So in turn "may he find mercy of the Lord in that day" when the whole universe shall be assembled.

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


<hi type="bold">18. grant unto him--</hi>as well as "unto his house" (<reference osisRef="2Tim.1.16">2Ti 1:16</reference>).

<hi type="bold">the Lord--</hi>who rewards a kindness done to His disciples as if done to Himself (<reference osisRef="Matt.25.45">Mt 25:45</reference>).

<hi type="bold">of--</hi>from the Lord; "the Lord" is emphatically put instead of "from Himself," for solemnity and emphasis (<reference osisRef="2Thess.3.5">2Th 3:5</reference>).

<hi type="bold">in how many things--</hi>"how many acts of ministry he rendered."

<hi type="bold">unto me--</hi>omitted in the oldest manuscripts, so that the "ministered" may include services rendered to others as well as to Paul.

<hi type="bold">very well--</hi>rather as Greek, "Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus). <chapter eID="2Tim.1"/>

18. grant unto him-- as well as "unto his house" (2Ti 1:16). the Lord-- who rewards a kindness done to His disciples as if done to Himself (Mt 25:45). of-- from the Lord; "the Lord" is emphatically put instead of "from Himself," for solemnity and emphasis (2Th 3:5). in how many things-- "how many acts of ministry he rendered." unto me-- omitted in the oldest manuscripts, so that the "ministered" may include services rendered to others as well as to Paul. very well-- rather as Greek, "Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus).


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="2Tim.2.1-2Tim.2.26">2Ti 2:1-26</reference>. Exhortations; to Faithfulness as a Good Soldier of Christ; Errors to Be Shunned; the Lord's Sure Foundation; the Right Spirit for a Servant of Christ.

<hi type="bold">1. Thou therefore--</hi>following my example (<reference osisRef="2Tim.1.8">2Ti 1:8</reference>, <reference osisRef="1Cor.1.12">12</reference>), and that of Onesiphorus (<reference osisRef="2Tim.1.16-2Tim.1.18">2Ti 1:16-18</reference>), and shunning that of those who forsook me (<reference osisRef="2Tim.1.15">2Ti 1:15</reference>).

<hi type="bold">my son--</hi>Children ought to imitate their father.

<hi type="bold">be strong--</hi>literally, "be invested with power." Have power, and show thyself to have it; implying an abiding state of power.

<hi type="bold">in the grace--</hi>the element IN which the believer's strength has place. Compare <reference osisRef="2Tim.1.7">2Ti 1:7</reference>, "God hath given us the spirit of power."

CHAPTER 2 2Ti 2:1-26. Exhortations; to Faithfulness as a Good Soldier of Christ; Errors to Be Shunned; the Lord's Sure Foundation; the Right Spirit for a Servant of Christ. 1. Thou therefore-- following my example (2Ti 1:8, 12), and that of Onesiphorus (2Ti 1:16-18), and shunning that of those who forsook me (2Ti 1:15). my son-- Children ought to imitate their father. be strong-- literally, "be invested with power." Have power, and show thyself to have it; implying an abiding state of power. in the grace-- the element IN which the believer's strength has place. Compare 2Ti 1:7, "God hath given us the spirit of power."


<hi type="bold">2. among--</hi>Greek, "through," that is, with the attestation (literally, "intervention") of many witnesses, namely, the presbyters and others present at his ordination or consecration (<reference osisRef="1Tim.4.14">1Ti 4:14</reference>; <reference osisRef="1Tim.6.12">6:12</reference>).

<hi type="bold">commit--</hi>in trust, as a deposit (<reference osisRef="2Tim.1.14">2Ti 1:14</reference>).

<hi type="bold">faithful--</hi>the quality most needed by those having a trust committed to them.

<hi type="bold">who--</hi>Greek, "(persons) such as shall be competent to teach (them to) others also." Thus the way is prepared for inculcating the duty of faithful endurance (<reference osisRef="2Tim.2.3-2Tim.2.13">2Ti 2:3-13</reference>). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same office. This is so far from supporting oral tradition now that it rather teaches how precarious a mode of preserving revealed truth it was, depending, as it did, on the trustworthiness of each individual in the chain of succession; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk.

2. among-- Greek, "through," that is, with the attestation (literally, "intervention") of many witnesses, namely, the presbyters and others present at his ordination or consecration (1Ti 4:14; 6:12). commit-- in trust, as a deposit (2Ti 1:14). faithful-- the quality most needed by those having a trust committed to them. who-- Greek, "(persons) such as shall be competent to teach (them to) others also." Thus the way is prepared for inculcating the duty of faithful endurance (2Ti 2:3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same office. This is so far from supporting oral tradition now that it rather teaches how precarious a mode of preserving revealed truth it was, depending, as it did, on the trustworthiness of each individual in the chain of succession; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk.


<hi type="bold">3. Thou therefore endure hardness--</hi>The oldest manuscripts have no "Thou therefore," and read, "Endure hardship with (me)." "Take thy share in suffering" [Conybeare and Howson].

3. Thou therefore endure hardness-- The oldest manuscripts have no "Thou therefore," and read, "Endure hardship with (me)." "Take thy share in suffering" [Conybeare and Howson].


4. "No one while serving as a soldier."

<hi type="bold">the affairs of (this) life--</hi>"the businesses of life" [Alford]; mercantile, or other than military.

<hi type="bold">him who hath chosen him--</hi>the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (<reference osisRef="Acts.18.3">Ac 18:3</reference>). Therefore what is prohibited here is, not all other save religious occupation, but the becoming entangled, or over-engrossed therewith.

4. "No one while serving as a soldier." the affairs of (this) life-- "the businesses of life" [Alford]; mercantile, or other than military. him who hath chosen him-- the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (Ac 18:3). Therefore what is prohibited here is, not all other save religious occupation, but the becoming entangled, or over-engrossed therewith.


<hi type="bold">5. And--</hi>"Moreover."

<hi type="bold">strive for masteries--</hi>"strive in the games" [Alford]; namely, the great national games of Greece.

<hi type="bold">yet is he not crowned, except--</hi>even though he gain the victory.

<hi type="bold">strive lawfully--</hi>observing all the conditions of both the contest (keeping within the bounds of the course and stript of his clothes) and the preparation for it, namely, as to self-denying diet, anointing, exercise, self-restraint, chastity, decorum, &c. (<reference osisRef="1Cor.9.24-1Cor.9.27">1Co 9:24-27</reference>).

5. And-- "Moreover." strive for masteries-- "strive in the games" [Alford]; namely, the great national games of Greece. yet is he not crowned, except-- even though he gain the victory. strive lawfully-- observing all the conditions of both the contest (keeping within the bounds of the course and stript of his clothes) and the preparation for it, namely, as to self-denying diet, anointing, exercise, self-restraint, chastity, decorum, &c. (1Co 9:24-27).


<hi type="bold">6. must be first partaker--</hi>The right of first partaking of the fruits belongs to him who is laboring; do not thou, therefore, relax thy labors, as thou wouldest be foremost in partaking of the reward. Conybeare explains "first," before the idler.

6. must be first partaker-- The right of first partaking of the fruits belongs to him who is laboring; do not thou, therefore, relax thy labors, as thou wouldest be foremost in partaking of the reward. Conybeare explains "first," before the idler.


7. Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as applying to thyself in thy ministry.

<hi type="bold">and the Lord give, &c.--</hi>The oldest manuscripts read, "for the Lord will give thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for the Lord will give thee understanding when thou seekest it from Him "in all things." Not intellectual perception, but personal appropriation of the truths metaphorically expressed, was what he needed to be given him by the Lord.

7. Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as applying to thyself in thy ministry. and the Lord give, &c.-- The oldest manuscripts read, "for the Lord will give thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for the Lord will give thee understanding when thou seekest it from Him "in all things." Not intellectual perception, but personal appropriation of the truths metaphorically expressed, was what he needed to be given him by the Lord.


8. Rather as Greek, "Remember Jesus Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (<reference osisRef="2Tim.2.11">2Ti 2:11</reference>). The Greek perfect passive participle, implies a permanent character acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominently forward as being the truth now assailed (<reference osisRef="2Tim.2.18">2Ti 2:18</reference>), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake (see on <reference osisRef="2Tim.2.3">2Ti 2:3</reference>).

<hi type="bold">of the seed of David--</hi>The one and only genealogy (as contrasted with the "endless genealogies," <reference osisRef="1Tim.1.4">1Ti 1:4</reference>) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (compare <reference osisRef="Rom.1.3">Ro 1:3</reference>), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin appears from His resurrection; that He was crucified shows that He bore sin, on Him, though not in Him.

<hi type="bold">my gospel--</hi>that which I always taught.

8. Rather as Greek, "Remember Jesus Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (2Ti 2:11). The Greek perfect passive participle, implies a permanent character acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominently forward as being the truth now assailed (2Ti 2:18), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake (see on 2Ti 2:3). of the seed of David-- The one and only genealogy (as contrasted with the "endless genealogies," 1Ti 1:4) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (compare Ro 1:3), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin appears from His resurrection; that He was crucified shows that He bore sin, on Him, though not in Him. my gospel-- that which I always taught.


<hi type="bold">9. Wherein--</hi>in proclaiming which Gospel.

<hi type="bold">suffer trouble--</hi>literally, "evil." I am a sufferer of evil as though I were a doer of evil.

<hi type="bold">bonds--</hi>(<reference osisRef="2Tim.1.16">2Ti 1:16</reference>).

<hi type="bold">word ... not bound--</hi>Though my person is bound, my tongue and my pen are not (<reference osisRef="2Tim.4.17">2Ti 4:17</reference>; <reference osisRef="Acts.28.31">Ac 28:31</reference>). Or he alludes not merely to his own proclamation of the Gospel, though in chains, but to the freedom of its circulation by others, even though his power of circulating it is now prescribed (<reference osisRef="Phil.1.18">Php 1:18</reference>). He also hints to Timothy that he being free ought to be the more earnest in the service of it.

9. Wherein-- in proclaiming which Gospel. suffer trouble-- literally, "evil." I am a sufferer of evil as though I were a doer of evil. bonds-- (2Ti 1:16). word... not bound-- Though my person is bound, my tongue and my pen are not (2Ti 4:17; Ac 28:31). Or he alludes not merely to his own proclamation of the Gospel, though in chains, but to the freedom of its circulation by others, even though his power of circulating it is now prescribed (Php 1:18). He also hints to Timothy that he being free ought to be the more earnest in the service of it.


<hi type="bold">10. Therefore--</hi>Because of the anxiety I feel that the Gospel should be extended; that anxiety being implied in <reference osisRef="2Tim.2.9">2Ti 2:9</reference>.

<hi type="bold">endure--</hi>not merely "I passively suffer," but "I actively and perseveringly endure," and "am ready to endure patiently all things."

<hi type="bold">the elect's sakes--</hi>for the sake of the Church: all the members of Christ's spiritual body (<reference osisRef="Col.1.24">Col 1:24</reference>).

<hi type="bold">they ... also--</hi>as well as myself: both God's elect not yet converted and those already so.

<hi type="bold">salvation ... glory--</hi>not only salvation from wrath, but glory in reigning with Him eternally (<reference osisRef="2Tim.2.12">2Ti 2:12</reference>). Glory is the full expansion of salvation (<reference osisRef="Acts.2.47">Ac 2:47</reference>; Ro 8:21-24, 30; <reference osisRef="Heb.9.28">He 9:28</reference>). So grace and glory (<reference osisRef="Ps.84.12">Psa 84:12</reference>).

10. Therefore-- Because of the anxiety I feel that the Gospel should be extended; that anxiety being implied in 2Ti 2:9. endure-- not merely "I passively suffer," but "I actively and perseveringly endure," and "am ready to endure patiently all things." the elect's sakes-- for the sake of the Church: all the members of Christ's spiritual body (Col 1:24). they... also-- as well as myself: both God's elect not yet converted and those already so. salvation... glory-- not only salvation from wrath, but glory in reigning with Him eternally (2Ti 2:12). Glory is the full expansion of salvation (Ac 2:47; Ro 8:21-24, 30; He 9:28). So grace and glory (Psa 84:12).


11. Greek, "Faithful is the saying."

<hi type="bold">For--</hi>"For" the fact is so that, "if we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times at the moment of regeneration, <reference osisRef="Rom.6.3">Ro 6:3</reference>, <reference osisRef="Rom.4.8">4, 8</reference>; <reference osisRef="Col.2.12">Col 2:12</reference>), we shall also live with Him." The symmetrical form of "the saying," <reference osisRef="2Tim.2.11-2Tim.2.13">2Ti 2:11-13</reference>, and the rhythmical balance of the parallel clauses, makes it likely, they formed part of a Church hymn (see on <reference osisRef="1Tim.3.16">1Ti 3:16</reference>), or accepted formula, perhaps first uttered by some of the Christian "prophets" in the public assembly (<reference osisRef="1Cor.14.26">1Co 14:26</reference>). The phrase "faithful is the saying," which seems to have been the usual formula (compare <reference osisRef="1Tim.1.15">1Ti 1:15</reference>; <reference osisRef="1Cor.3.1">3:1</reference>; <reference osisRef="1Cor.4.9">4:9</reference>; <reference osisRef="Titus.3.8">Tit 3:8</reference>) in such cases, favors this.

11. Greek, "Faithful is the saying." For-- "For" the fact is so that, "if we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times at the moment of regeneration, Ro 6:3, 4, 8; Col 2:12), we shall also live with Him." The symmetrical form of "the saying," 2Ti 2:11-13, and the rhythmical balance of the parallel clauses, makes it likely, they formed part of a Church hymn (see on 1Ti 3:16), or accepted formula, perhaps first uttered by some of the Christian "prophets" in the public assembly (1Co 14:26). The phrase "faithful is the saying," which seems to have been the usual formula (compare 1Ti 1:15; 3:1; 4:9; Tit 3:8) in such cases, favors this.


<hi type="bold">12. suffer--</hi>rather, as the Greek is the same as in <reference osisRef="2Tim.2.10">2Ti 2:10</reference>, "If we endure (with Him)" (<reference osisRef="Rom.8.17">Ro 8:17</reference>).

<hi type="bold">reign with him--</hi>The peculiar privilege of the elect Church now suffering with Christ, then to reign with Him (see on <reference osisRef="1Cor.6.2">1Co 6:2</reference>). Reigning is something more than mere salvation (<reference osisRef="Rom.5.17">Ro 5:17</reference>; <reference osisRef="Rev.3.21">Re 3:21</reference>; <reference osisRef="Rev.5.10">5:10</reference>; <reference osisRef="Rev.20.4">20:4</reference>, <reference osisRef="Rev.20.5">5</reference>).

<hi type="bold">deny--</hi>with the mouth. As "believe" with the heart follows, <reference osisRef="2Tim.2.12">2Ti 2:12</reference>. Compare the opposite, "confess with thy mouth" and "believe in thine heart" (<reference osisRef="Rom.10.9">Ro 10:9</reference>, <reference osisRef="Rom.10.10">10</reference>).

<hi type="bold">he also will deny us--</hi>(<reference osisRef="Matt.10.33">Mt 10:33</reference>).

12. suffer-- rather, as the Greek is the same as in 2Ti 2:10, "If we endure (with Him)" (Ro 8:17). reign with him-- The peculiar privilege of the elect Church now suffering with Christ, then to reign with Him (see on 1Co 6:2). Reigning is something more than mere salvation (Ro 5:17; Re 3:21; 5:10; 20:4, 5). deny-- with the mouth. As "believe" with the heart follows, 2Ti 2:12. Compare the opposite, "confess with thy mouth" and "believe in thine heart" (Ro 10:9, 10). he also will deny us-- (Mt 10:33).


<hi type="bold">13. believe not--</hi>"If we are unbelievers (literally, 'unfaithful'), He remains faithful" (<reference osisRef="Deut.7.9">De 7:9</reference>, <reference osisRef="Deut.7.10">10</reference>). The oldest manuscripts read, "For He cannot (it is an impossibility that He should) deny Himself." He cannot be unfaithful to His word that He will deny those who deny Him, though we be not faithful to our profession of faith in Him (<reference osisRef="Rom.3.3">Ro 3:3</reference>). Three things are impossible to God, to die, to lie, and to be deceived [Augustine, The Creed, 1.1], (<reference osisRef="Heb.6.18">He 6:18</reference>). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.

13. believe not-- "If we are unbelievers (literally, 'unfaithful'), He remains faithful" (De 7:9, 10). The oldest manuscripts read, "For He cannot (it is an impossibility that He should) deny Himself." He cannot be unfaithful to His word that He will deny those who deny Him, though we be not faithful to our profession of faith in Him (Ro 3:3). Three things are impossible to God, to die, to lie, and to be deceived [Augustine, The Creed, 1.1], (He 6:18). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.


<hi type="bold">14. them--</hi>those over whom thou dost preside (<reference osisRef="Titus.3.1">Tit 3:1</reference>).

<hi type="bold">charging--</hi>Greek, "testifying continually": "adjuring them."

<hi type="bold">before the Lord--</hi>(<reference osisRef="1Tim.5.21">1Ti 5:21</reference>).

<hi type="bold">that they strive not about words--</hi>rather, "strive with words": "not to have a (mere) war of words" (<reference osisRef="2Tim.2.23">2Ti 2:23</reference>, 24; <reference osisRef="1Tim.6.4">1Ti 6:4</reference>) where the most vital matters are at stake (<reference osisRef="2Tim.2.17">2Ti 2:17</reference>, 18; <reference osisRef="Acts.18.15">Ac 18:15</reference>). The oldest manuscripts put a stop at "charging them before the Lord" (which clause is thus connected with "put them in remembrance") and read the imperative, "Strive not thou in words," &c.

<hi type="bold">to no profit--</hi>not qualifying "words"; but Greek neuter, in apposition with "strive in words," "(a thing tending) to no profit," literally, "profitable for nothing"; the opposite of "meet for the master's use" (<reference osisRef="2Tim.2.21">2Ti 2:21</reference>).

<hi type="bold">to the subverting--</hi>sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (<reference osisRef="2Cor.13.10">2Co 13:10</reference>).

14. them-- those over whom thou dost preside (Tit 3:1). charging-- Greek, "testifying continually": "adjuring them." before the Lord-- (1Ti 5:21). that they strive not about words-- rather, "strive with words": "not to have a (mere) war of words" (2Ti 2:23, 24; 1Ti 6:4) where the most vital matters are at stake (2Ti 2:17, 18; Ac 18:15). The oldest manuscripts put a stop at "charging them before the Lord" (which clause is thus connected with "put them in remembrance") and read the imperative, "Strive not thou in words," &c. to no profit-- not qualifying "words"; but Greek neuter, in apposition with "strive in words," "(a thing tending) to no profit," literally, "profitable for nothing"; the opposite of "meet for the master's use" (2Ti 2:21). to the subverting-- sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (2Co 13:10).


<hi type="bold">15. Study--</hi>Greek, "Be earnest," or "diligent."

<hi type="bold">to show--</hi>Greek, "present," as in <reference osisRef="Rom.12.1">Ro 12:1</reference>.

<hi type="bold">thyself--</hi>as distinguished from those whom Timothy was to charge (<reference osisRef="2Tim.2.14">2Ti 2:14</reference>).

<hi type="bold">approved--</hi>tested by trial: opposed to "reprobate" (<reference osisRef="Titus.1.16">Tit 1:16</reference>).

<hi type="bold">workman--</hi>alluding to <reference osisRef="Matt.20.1">Mt 20:1</reference>, &c.

<hi type="bold">not to be ashamed--</hi>by his work not being "approved" (<reference osisRef="Phil.1.20">Php 1:20</reference>). Contrast "deceitful workers" (<reference osisRef="2Cor.11.13">2Co 11:13</reference>).

<hi type="bold">rightly dividing--</hi>"rightly handling" [Vulgate]; "rightly administering" [Alford]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (<reference osisRef="1Cor.4.1">1Co 4:1</reference>) cutting and distributing bread among his children [Vitringa and Calvin], (<reference osisRef="Luke.12.42">Lu 12:42</reference>). The Septuagint, <reference osisRef="Prov.3.6">Pr 3:6</reference>; <reference osisRef="Prov.11.5">11:5</reference>, use it of "making one's way": so Bengel here takes Paul to mean that Timothy may make ready a straight way for "the word of truth," and may himself walk straight forward according to this line, turning neither to the right nor to the left, "teaching no other doctrine" (<reference osisRef="1Tim.1.3">1Ti 1:3</reference>). The same image of a way appears in the Greek for "increase" (see on <reference osisRef="2Tim.2.16">2Ti 2:16</reference>). The opposite to "rightly handling," or "dispensing," is, <reference osisRef="2Cor.2.17">2Co 2:17</reference>, "corrupt the word of God."

<hi type="bold">truth--</hi>Greek, "the truth" (compare <reference osisRef="2Tim.2.18">2Ti 2:18</reference>).

15. Study-- Greek, "Be earnest," or "diligent." to show-- Greek, "present," as in Ro 12:1. thyself-- as distinguished from those whom Timothy was to charge (2Ti 2:14). approved-- tested by trial: opposed to "reprobate" (Tit 1:16). workman-- alluding to Mt 20:1, &c. not to be ashamed-- by his work not being "approved" (Php 1:20). Contrast "deceitful workers" (2Co 11:13). rightly dividing-- "rightly handling" [Vulgate]; "rightly administering" [Alford]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (1Co 4:1) cutting and distributing bread among his children [Vitringa and Calvin], (Lu 12:42). The Septuagint, Pr 3:6; 11:5, use it of "making one's way": so Bengel here takes Paul to mean that Timothy may make ready a straight way for "the word of truth," and may himself walk straight forward according to this line, turning neither to the right nor to the left, "teaching no other doctrine" (1Ti 1:3). The same image of a way appears in the Greek for "increase" (see on 2Ti 2:16). The opposite to "rightly handling," or "dispensing," is, 2Co 2:17, "corrupt the word of God." truth-- Greek, "the truth" (compare 2Ti 2:18).


<hi type="bold">16. shun--</hi>literally, "stand above," separate from, and superior to.

<hi type="bold">vain--</hi>opposed to "the truth" (<reference osisRef="2Tim.2.15">2Ti 2:15</reference>).

<hi type="bold">babblings--</hi>with loud voice: opposed to the temperate "word" (<reference osisRef="Titus.3.9">Tit 3:9</reference>).

<hi type="bold">increase--</hi>Greek, advance"; literally, "strike forward": an image from pioneers cutting away all obstacles before an advancing army. They pretend progress; the only kind of progress they make is to a greater pitch of impiety.

<hi type="bold">more ungodliness--</hi>Greek, "a greater degree of impiety."

16. shun-- literally, "stand above," separate from, and superior to. vain-- opposed to "the truth" (2Ti 2:15). babblings-- with loud voice: opposed to the temperate "word" (Tit 3:9). increase-- Greek, advance"; literally, "strike forward": an image from pioneers cutting away all obstacles before an advancing army. They pretend progress; the only kind of progress they make is to a greater pitch of impiety. more ungodliness-- Greek, "a greater degree of impiety."


<hi type="bold">17. will eat--</hi>literally, "will have pasture." The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer feeding on their vitals.

<hi type="bold">canker--</hi>a "cancer" or "gangrene."

<hi type="bold">Hymenaeus--</hi>(See on <reference osisRef="1Tim.1.20">1Ti 1:20</reference>). After his excommunication he seems to have been readmitted into the Church and again to have troubled it.

17. will eat-- literally, "will have pasture." The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer feeding on their vitals. canker-- a "cancer" or "gangrene." Hymenaeus-- (See on 1Ti 1:20). After his excommunication he seems to have been readmitted into the Church and again to have troubled it.


<hi type="bold">18. erred--</hi>Greek, "missed the aim" (see <reference osisRef="1Tim.6.21">1Ti 6:21</reference>).

<hi type="bold">is past already--</hi>has already taken place. The beginnings of the subsequent Gnostic heresy already existed. They "wrested" (<reference osisRef="2Pet.3.16">2Pe 3:16</reference>) Paul's own words (<reference osisRef="Rom.6.4">Ro 6:4</reference>; <reference osisRef="Eph.2.6">Ep 2:6</reference>; <reference osisRef="Col.2.12">Col 2:12</reference>) "to their own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Compare <reference osisRef="1Cor.15.12">1Co 15:12</reference>, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe it past (as the Seleucians or Hermians did, according to Augustine [Epistles, 119.55, To Januarius, 4]), is to deny it in its true sense.

<hi type="bold">overthrow--</hi>trying to subvert "the foundation" on which alone faith can rest secure (<reference osisRef="2Tim.2.19">2Ti 2:19</reference>; compare <reference osisRef="Titus.1.11">Tit 1:11</reference>).

18. erred-- Greek, "missed the aim" (see 1Ti 6:21). is past already-- has already taken place. The beginnings of the subsequent Gnostic heresy already existed. They "wrested" (2Pe 3:16) Paul's own words (Ro 6:4; Ep 2:6; Col 2:12) "to their own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Compare 1Co 15:12, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe it past (as the Seleucians or Hermians did, according to Augustine [Epistles, 119.55, To Januarius, 4]), is to deny it in its true sense. overthrow-- trying to subvert "the foundation" on which alone faith can rest secure (2Ti 2:19; compare Tit 1:11).