Commentary on II Timothy Outline of II Timothy Theme: The Apostle Paul Tells Timothy What To Do in the Interest of Sound Doctrine No brief outline can do full justice to the rich, varied, and overlapping contents of a letter which is as personal as is II Timothy. The dominant note, however, is clear: Timothy, do not be ashamed, but by God's grace exert yourself to the utmost, being willing to endure your share of hardship in preserving and promoting sound doctrine. There are no sharp divisions. Rather, the emphasis gradually shifts from one point to another. When a new point is made, the old one is not entirely relinquished. The thoughts overlap like shingles on a roof. For example, a key-passage in chapter 1 is, Do not be ashamed (verses 8, 12, 16). The idea recurs, however, in chapter 2 (verse 15). Similarly, a key-passage in chapter 2 is, Suffer hardship along with us (verse 3; cf. verse 9). But this has been anticipated in chapter 1 (verse 8). I have called Do not be ashamed a key-passage. It can hardly be called the key-passage, at least not in the sense that Paul's main idea in the first chapter would be negative. Do not be ashamed is, of course, an example of the figure of speech called litotes: strong affirmation by means of negation. Hence, the predominant idea of chapter 1 is Be very courageous. Whatever happens, hold on to the precious doctrine of the church. Similarly, in chapter 2 the predominant idea is not simply that Timothy must be willing to suffer hardship along with Paul and others, but that he must be willing to do this in connection with all the work pertaining to the gospel-ministry, one phase of which is emphasized in this chapter, namely, that of teaching: imparting proper instruction in the Word over against heresy. In chapter 3 the admonition to abide in the true doctrine obtains its justified emphasis from the observation, Grievous times will come. And in chapter 4 the exhortation, Preach the word, is introduced very solemnly, as an authoritative charge, I charge you. In view of all this the main line of thought running through II Timothy can be briefly indicated in the following manner (note the overlapping): AS REGARDS SOUND DOCTRINE: HOLD ON TO IT Chapter 1 TEACH IT Chapter 2 ABIDE IN IT Chapter 3 PREACH IT Chapter 4 Main Divisions with Key-Passages Chapter 1: HOLD ON TO IT Stir into full flame that gift of God (verse 6) Do not be ashamed (verse 8; cf. verses 12, 16) Hold on to &the sound words (verse 13) That precious deposit guard (verse 14) Chapter 2: TEACH IT The things which you have heard &entrust to faithful men &able to teach others also (verse 2) Suffer hardship along with (us) (verse 3; cf. verse 9) The Lord will give you understanding in all things (verse 14) A servant of the Lord must be &qualified to teach (verse 24) Chapter 3: ABIDE IN IT Grievous seasons will come (verse 1) But you have followed my teaching, conduct, purpose (verse 10) Continue in the things which you have learned (verse 14) Chapter 4: PREACH IT I charge you (verse 1) Preach the word (verse 2) Do the work of an evangelist; your duties as a minister discharge to the full (verse 5). Outline with Divisions and Subdivisions Chapter 1: HOLD ON TO IT Do not be ashamed. A. As did Lois and Eunice. B. As I do, never ashamed of the gospel. C. As did Onesiphorus, not ashamed of my chain. Chapter 2: TEACH IT Suffer hardship along with (us). A. It brings great reward; is glorious in contents. B. Vain disputes, on the contrary, serve no useful purpose. Chapter 3: ABIDE IN IT Grievous times will come. A. Knowing that enemies will arise, who have its form, not its power. B. Knowing that it is based on the sacred writings, as you learned from trustworthy persons. Chapter 4: PREACH IT I charge you. A. In season, out of season, for apostasy is coming. Remain faithful, in view of the fact that I am about to set sail. B. Items of personal information, requests, greetings. CHAPTER I Outline of Chapter 1 Theme: The Apostle Paul Tells Timothy What To Do in the Interest of Sound Doctrine Hold On To It Do not be ashamed 1:1–7 (Hold on) as did Lois and Eunice. Verses 1 and 2 contain the address and salutation. 1:8–14 As I do, never ashamed of the gospel. 1:15–18 As did Onesiphorus, not ashamed of my chain. Contrast all that are in Asia, who deserted me. 1:1–7 1 1 Paul, an apostle of Christ Jesus through the will of God in harmony with the promise of life (which centers) in Christ Jesus, 2 to Timothy (my) beloved child; grace, mercy, peace from God the Father and Christ Jesus our Lord. 3 I acknowledge gratitude to God, whom I, like my forefathers, serve with a pure conscience, just as I cherish that constant recollection of you in my supplication by night and by day; 4 longing to see you, as I revive in my memory your tears, in order that (seeing you again) I may be filled with joy 5 having received a reminder of your unfeigned faith, the kind (of faith) which first dwelt in your grandmother Lois and in your mother Eunice, and, I am convinced, also in you. 6 For this reason I remind you to stir into a living flame that gift of God which is within you through the laying on of my hands. 7 For God gave us not a Spirit of timidity but of power and love and self-discipline. 1, 2. Paul, an apostle of Christ Jesus through the will of God in harmony with the promise of life (which centers) in Christ Jesus, 2 to Timothy (my) beloved child; grace, mercy, peace from God the Father and Christ Jesus our Lord. The opening phrases of the two letters addressed to Timothy resemble each other rather closely, as anyone can see for himself. In the columns below, the words that differ are printed in italics: I Tim. 1:1, 2II Tim. 1:1, 2 Paul, an apostle of Christ Jesus by order of God our Savior and Christ Jesus our Hope, to Timothy (my) genuine child in faith; grace, mercy, peace from God the Father and Christ Jesus our Lord. Paul, an apostle of Christ Jesus through the will of God in harmony with the promise of life (which centers) in Christ Jesus, to Timothy my beloved child; grace, mercy, peace from God the Father and Christ Jesus our Lord. Hence, for a more detailed discussion of the material that is common to the two passages I refer to the explanation of I Tim. 1:1, 2. Briefly, then, the meaning of II Tim. 1:1, 2is as follows: Paul introduces himself as the official representative of Christ Jesus. He has a right to say of Jesus Christ, for by the latter he has been set apart for his high office. To him he belongs, and in his service he functions. Moreover, not self-appointed is Paul but invested with his authoritative commission through the will of God (I Tim. 1:1). Though he is but a prisoner, his word has divine sanction! Cf. Eph. 1:1; Col. 1:1, also written from prison. Now this apostleship by the will of God was in harmony with the promise of life, that is, it was a result of that promise, in the sense that had there been no such promise there could have been no divinely willed apostle to proclaim the promise. This promise and assurance is the one already implied in (Gen. 3:15and definitely stated in Ps. 16:11; 138:7, 9; John 3:16; 6:35, 48 59; 14:6. It was the promise of life, that is, the promise which has everlasting life as its contents. It is very fitting that Paul, the prisoner who faces death, should rivet the attention on the promise of indestructible life! This is, indeed the life which is or centers (implied) in Christ Jesus, for apart from his atonement and intercession no one would ever be in possession of that life, that salvationJohn 3:16). Paul is addressing his letter to Timothy (my) beloved child. Cf. II Tim. 2:1; 3:14. As, in a secondary sense, a child owes his natural life to his earthly father, so Timothy owed his spiritual life to Paul (see p. 34). Moreover, as a child serves (with) his father, so Timothy served (with) Paul in the gospel. See Phil. 2:19–22, which passage also indicates why the apostle calls Timothy his beloved or dearI Tim. 1:2, genuine child. Moreover, the term of endearment is natural on the lips of one who, facing death, in his mind and heart reviews his entire past association with the precious young friend and helper whose life had been mingled with his own in so many ways. Upon this beloved child Paul pronounces grace (unmerited pardoning and transforming favor), mercy (warm and tender affection shown to the one who is in a difficult situation), and that blessing which flows forth from grace and mercy just as a stream issues from a fountain, namely, the blessing of peace (the consciousness of having been reconciled to God through the accomplished mediatorial work of Christ). These gifts are regarded as having as their source God the Father and Christ Jesus our Lord. The Father bestows them. The Son has earned them. 3 5. When Paul adds to the words of introduction an expression of sincere and humble thanksgiving to God, he is following a custom (see N.T.C. on I and II Thessalonians, p. 45) With respect to the letters written by Paul the statistics are as follows: I (or we) thank God I acknowledge gratitude Blessed be &Absence of introductory thanksgiving or doxology Rom. 1:8 I Cor. 1:4I Tim. 1:12 II Cor. 1:3 Eph. 1:3Galatians Titus Phil. 1:3 Col. 1:3II Tim. 1:3 I Thess. 1:2 II Thess. 1:3 Philem. 4 But though, as has been shown, the apostle was used to adding words of thanksgiving or praise, with him this was never merely a custom. Rather, we should view the situation as follows: Sitting in his gloomy dungeon and facing death, Paul, far from complaining, as many people in similar circumstances would have done, meditates on blessings past and present, and sincerely desires to express his gratitude. This is the background of the words: I acknowledge gratitude to God, whom I, like my forefathers, serve with a pure conscience, just as I cherish that constant recollection of you in my supplication by night and by day; longing to see you, a. as I revived in my memory your tears, b. in order that (on seeing you again) I may be filled with joy; c. having received a reminder of your unfeigned faith, the kind (of faith) which first dwelt in your grandmother Lois and in your mother Eunice, and, I am convinced, also in you. Paul states that he acknowledges gratitude to God. Though he will soon die the death of a criminal, he is not afraid to speak of serving^[113] God, for in proclaiming the gospel he has done what his conscience, purified by the Holy Spirit, had told him to do. (I Tim. 1:5; and for pure conscience see on I Tim. 3:9.) In this respect he was like his forefathers or ancestorsI Tim. 5:4, but in that passage the word is used with reference to still living progenitors . They, too, served the same God, and they, too, did it with a pure conscience. The thought is the same as that which is expressed in Acts 24:14, 15: But this I confess to thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law and which are written in the prophets; having hope (which is directed) toward God &that there shall be a resurrection both of the just and the unjust. The forefathers of our present passage are, in all likelihood, the fathers of the passage in Acts. The service rendered is the same in both instances. What Paul stresses, therefore, is that he has not introduced a new religion. Essentially what he now believes is what Abraham, Isaac, Jacob, Moses, Isaiah, and all the pious ancestors also believed. There is continuity between the old and the new dispensation. The forefathers believed in the resurrection; so does Paul. They looked forward to the coming Messiah; Paul proclaims the same Messiah, who had actually made his appearance. It is Rome that has changed its attitude. It is the government which, after the burning of its capital in the year 64, has begun to persecute Christians. Paul's conscience is pure. The prisoner enjoys peace of heart and mind! Literally Paul writes, whom I from my forefathers serve. He means, whom I serve with a faith derived from my forefathers, that is, with a faith which had its roots in their religion, and is therefore similar to theirs. Hence, the translation, whom I, like my forefathers, serve, is justified. By adding, just as I cherish that constant recollection of you in my prayers by night and by day, Paul is saying that whenever he thinks of Timothy he views him as a man who likewise serves the true God with a pure conscience. It is in his supplications by night and by day (I Tim. 5:5) that the apostle cherishes this ever-recurring recollection of Timothy. These supplications are accompanied by (and probably to a certain extent even caused by) ardent longing: longing to see you. For this deep yearning there are two expressed motivations: one comes from within, the other from without. The motivation from within is stated in the words, as I revive in my memory (or: recall to mind)^[114] your tears. It is entirely probable that when Paul and Timothy had parted for the last time, the latter had shed tears. Paul himself, no doubt, had done the same thing, but he does not now refer to his own tears but to those of Timothy. This parting was not the one referred to in I Tim. 1:3, but a much later one which in all probability took place after the apostle's return from Spain. See p. 40, not item 4 but item 8. By means of his tears the younger man had shown how wholehearted and genuine was his devotion to Paul, how warm and tender his affection, and how deep and poignant his sorrow at the thought of separation, especially under the circumstances then obtaining. Remember: it was a time of religious persecution; in fact, Paul was about to be captured. The memory of Timothy's loving tears motivated Paul's longing to see him again. The apostle was eager to have his friend come and visit him in his dungeon at Rome. The motivation from without is somewhat obscure. All Paul says is, having received a reminder of your unfeigned (literally: unhypocritical) faith. Just how this reminder from without had reached Paul we do not know. Some interpreters are of the opinion that in Rome something had just now happened which had reminded the apostle of Timothy's early faith. Others believe that Paul had received a letter from Timothy. Still others suggest that someone who knew all about the younger man's childhood days and subsequent conversion had visited the apostle in prison, and that this friend had recited from memory incidents long past in the life of absent Timothy. Whatever may have been the precise nature of the reminder from without, one fact is certain: as a result of both motivations, the one from within and the other from without, Paul's soul is filled with longing to see Timothy.^[115] Paul is convinced that Timothy is no fair-weather believer, but that the faith of this beloved child is the kind ([Greek]) which first dwelt in his grandmother Lois and in his mother Eunice. The apostle does not say that Timothy's grandmother and mother had served God with a pure conscience, but that faith had first taken up its place of residence in their hearts; afterward in the heart of Timothy. What does he mean here by faith? Was it nothing more than Old Testament Israelitish faith, or was it faith in Jesus Christ, as the fulfilment of the Old Testament promises? I believe that the latter view has probability on its side: (1) (Acts 16:1clearly teaches that as soon as Timothy's mother is introduced, at the beginning of the second missionary journey, she is called a believing Jewish woman. That adjective is the one which, in a slightly modified sense, is used in the same chapter with respect to LydiaActs 16:15). That was after Lydia's baptism. Before that conversion to the Christian faith she was called, one who worshiped God (Acts 16:14). (2) The same chapter also teaches that after the jailer had obeyed the missionaries exhortation, he is spoken of as a believer. (Acts 16:31, 34.) (3) In Paul's terminology believers are those of the old dispensation who trusted in the Christ-centered promises for example, Abraham, and those of the new dispensation who accept Christ as the fulfilment of these promises (Rom. 4:12; Gal. 3:9). As far as the new dispensation is concerned, believers are Christians (II Cor. 6:15). According to Luke, Jews converted to the Christian faith are believers from among those circumcised (Acts 10:45). It would seem, therefore, that, at a date not later than Paul's first missionary journey, grandmother Lois (living, perhaps, with her daughter?) and mother Eunice had been converted, so that they saw in Christ the fulfilment of the promises, and placed their, trust in him; and that these two women, in turn, had co-operated with Paul in that glorious work of grace which resulted in Timothy's conversion. 6, 7. On the basis, then, of this faith which dwells in Timothy's heart, just as it had previously established its home within the hearts of Lois and Eunice, Paul is able to continue: For this reason I remind you to stir into a living flame that gift of God which is within you through the laying on of my hands. Paul knew that the fire of Timothy's charisma (the gift of God's grace which enabled the younger man to become the apostle's chosen representative) was burning low. Once before, in the earlier letter, the apostle had written, Do not grow careless about the gift that is within you, which was granted to you by prophetic utterance with the laying on of the hands of the presbyteryI Tim. 4:14; see on that passage . The repetition, in slightly altered form, of this exhortation is really not surprising. We should bear in mind the following: a. Timothy was handicapped by frequent physical ailments (I Tim. 5:23). b. He was naturally timid (I Cor. 16:10). c. He was, in a sense, a young man (I Tim. 4:12; cf. II Tim. 2:22). d. The Ephesian errorists who opposed him were very determined (I Tim. 1:3–7, 19, 20; 4:6, 7; 6:3–10; II Tim. 2:14–19, 23). e. Believers were being persecuted by the State. Think of Paul (I Tim. 4:6). Of course, we do not know whether all or only some of these factors contributed to the expressed result, namely, that the flame of Timothy's ministerial office needed attention, nor do we know to what extent each contributed. The main idea, however, is clear. So Paul, having carefully selected the most gentle verb, reminds Timothy to stir (up) into a living flame the divine gift of ordination. The flame had not gone out, but it was burning slowly and had to be agitated to white heat. The times were serious. Paul was about to depart from the scene of history. Timothy must carry on where Paul was about to leave off. The gift of the Spirit must not be quenched (I Thess. 5:19). Timothy loves Paul. Let Timothy remember, then, that at the time of his ordination Paul's hands, too, had rested upon him as a symbol of the impartation of the Spirit's gift! The ministry is, indeed, the gift of the Holy Spirit, and this is the Spirit of power (Acts 1:8; 6:5, 8). Accordingly, Paul continues, For God gave us not a Spirit of timidity but of power and love and self-discipline. In this passage some (in agreement with A.V., A.R.V., R.S.V.) spell Spirit with a small letter, while others capitalize. The former sometimes argue that the descriptive genitive rules out any reference to the Holy Spirit.^[116] But the use of such a genitive does not in itself settle the question, for a similar modifier is also used in passages which undoubtedly refer to the Holy Spirit. Thus, Jesus, in speaking about the coming Helper or Comforter, calls him the Spirit of truth (John 14:17; 15:26; 16:13). There are other similar phrases in which many interpreters find a reference to the Holy Spirit (Is. 11:2; Zech. 12:10; Rom. 8:2; Eph. 1:17; Heb. 10:29). Moreover, the idiom, not the Spirit of &but (the Spirit) of &is used by Paul in other passages which, in the light of their specific contexts, seem to refer to the Holy Spirit, though not every interpreter is ready to grant this (Rom. 8:15; I Cor. 2:12). And besides, do not charisma (verse 6) and pneuma (verse 7), in the sense of Holy Spirit, go hand in hand? The gist of Paul's argument, then, would seem to be as follows: My dear child, Timothy, fight that tendency of yours toward fearfulness. The Holy Spirit, given to you and me and every believer, is not the Spirit of timidity but of power and love and self-discipline. Avail yourself of that limitless, never-failing power, and you will proclaim God's truth; of that intelligent, purposeful love ([Greek] see N.T.C. on John, Vol. II, pp. 494–501), and you will comfort God's children, even to the extent of visiting me in my Roman prison; and of that ever-necessary self-discipline or self-control ([Greek], note the suffix; hence, sound-mindedness in action, a word used only here in the New Testament, see footnote 193), and you will wage God's battle against cowardice, taking yourself in hand. If a person fears Satan's persecuting power more than he trusts God's ability and ever-readiness to help, he has lost his mental balance. Surely, Timothy has not reached that point! Let him then hold on to the truth. Let him cling to it by giving it away &as did Lois and Eunice! 1:8–14 8 Do not be ashamed, therefore, of the testimony concerning our Lord nor of me his prisoner, but in fellowship with (me) suffer hardship for the gospel, according to (the) power of God, 9 who saved us and called us with a holy calling, not according to our works but according to his own purpose and grace, which was given to us in Christ Jesus before times everlasting, 10 but has now been manifested through the appearing of our Savior Christ Jesus, who, on the one hand, utterly defeated death,^[117] and, on the other hand, brought to light life and incorruptibility through the gospel, 11 for which I was appointed herald and apostle and teacher. 12 For this reason I am also suffering these things, but I am not ashamed, for I know him in whom I have placed my trust, and I am convinced that he is able to guard with a view to that day that which I have entrusted to him. 13 As a pattern of sound words hold on to those which you have heard from me, (and do this) in (the spirit of) faith and love (which center) in Christ Jesus. 14 That precious thing which was entrusted to you guard through the Holy Spirit who dwells within us. Timothy should think of Lois and Eunice &and of Paul. The latter thought is stressed in this section (verses 8 14) in which the apostle refers to himself specifically no less than ten times: his willingness to suffer hardship for the gospel, his divine appointment, his trust in God, his stand on doctrine, and his method of proclaiming the message. Paul has supplied the outline, or rough sketch. Timothy should fill in the details. But in doing this he should be absolutely faithful to the pattern. He should hold on to that which he has received from Paul. Similarly, a minister today should be up-to-date in his preaching. In his application he should figure with present-day conditions. But the truth which he applies should be the old-fashioned doctrine of Scripture, not some liberal substitute! The rather lengthy section may be divided into three paragraphs (verses 8 11; verse 12; verses 13, 14). In the first paragraph the mention of the gospel, for which Paul suffers hardship and for which Timothy should be willing to suffer hardship along with him, leads the apostle to introduce his beautiful digression with reference to the work of redemption: its character, motivation, and results. Here we meet with an interesting style-characteristic, namely, duadiplosis, by which is meant that the clauses are joined to one another like overlapping shingles,^[118] somewhat as follows: After saying that Timothy should suffer hardship for the gospel according to the power of GOD, Paul continues: WHO saved us and called us with A HOLY CALLING NOT (A CALLING) according to our works but according to HIS GRACE WHICH was given to us in Christ Jesus before times everlasting but has now been manifested through the appearing of OUR SAVIOR CHRIST JESUS WHO on the one hand defeated death and on the other hand brought to light life and incorruptibility through THE GOSPEL FOR WHICH I was appointed etc. 8. Timothy has no legitimate excuse. The gift of God is within him (verse 7). So Paul continues: Do not be ashamed, therefore, of the testimony concerning our Lord nor of me his prisoner. The testimony concerning our Lord (I Tim. 2:6) is, of course, the gospel, as the very parallelism of the compound clause indicates. Do not be ashamed of the testimony concerning our Lord, is explained by, But, in fellowship with (me) suffer hardship for the gospel. And cf. (Rom. 1:16. In the gospel we find the testimony concerning the works and words of the LordJohn 15:26, 27). Not to be ashamed of the gospel means to be proud of it. Since Paul is so intimately associated with the gospel, it does not surprise us to read, Do not be ashamed of the testimony concerning our Lord nor of me his prisoner. Not Nero's prisoner is Paul, though it may seem that way, but our Lord's. The apostle always emphasizes that thought in connection with the idea of being a prisoner (Eph. 3:1; 4:1; Philem. 1, 9). Now, the expression, his prisoner does not only mean that it was for the defence of our Lord's gospel that Paul had been imprisoned, but also that whatever pertained to his incarceration was entirely safe in the hands of the Sovereign Disposer of destinies. So, Paul continues: But in fellowship with (me) suffer hardship for the gospel, according to (the) power of God. Timothy must be willing to bear ill treatment (II Tim. 2:3) along with Paul. He must be willing to take his share of persecution; and this not in his own power, which would be impossible, but according to (the) power of God. That power is infinite. It will enable a person to endure even unto death. It is the power of that God: 9. who saved us and called us with a holy calling. The result of the operation of the divine power within all believers (including Paul and Timothy) is characterized here according to a. its nature, and b. its purpose. What is meant by saving us has been explained in detail in connection with (I Tim. 1:15; see on that passage. Briefly, God has delivered us from the greatest of all evils and he has placed us in possession of the greatest of all blessings. But in saving us he made us the recipients of the effective gospel call (see N.T.C. on I and II Thess., p. 162, footnote 116), which is always a holy calling, for not only does it reveal God's holiness but it is also distinctly a call unto holiness of life, unto a holy task, and unto a condition of everlasting sinlessness and virtueEph. 4:1; Phil. 3:14; II Thess. 1:11). Now as to its juridical basis and glorious motive, this calling (and, in general, this act of saving us) was not according to our works but according to his own purpose and grace. This is the thought which occurs over and over again in Paul's epistles, especially in Romans and Galatians (Rom. 1:17; 3:20–24, 28; 10:5, 9, 13; 11:6; Gal. 2:16; 3:6, 8, 9 14; 6:14, 15; Eph. 2:9; Titus 3:5). Salvation is not based on our accomplishments but on God's sovereign purpose (Rom. 8:28; 9:11; Eph. 1:11), his wise (not arbitrary), fixed, and definite plan; and therefore on his grace or sovereign favor. And if it be by grace, it cannot be by works. This is clear from two considerations: a. grace, by virtue of its very nature, is something that is given to us, cannot be earned by us (though it is, indeed, merited for us); and b. grace precedes our works, for ideally we were already its objects before time began. Hence, Paul continues: which was given to us in Christ Jesus before times everlasting. Time, like an ever-rolling stream, flows on and on and on. But before it even began we were already included in the gracious purpose of God.^[119] 10. This grace which was given to us, that is, designated for us (Eph. 1:11) before times everlasting, has now been clearly revealed. Hence, Paul continues: but has now been manifested through the appearing of our Savior Christ Jesus. That grace of God which was hidden from before the foundation of the world and was only dimly discerned in the old dispensation has now been revealed or manifested. The verb manifested is of frequent occurrence in the Gospel according to John (see N.T.C., Vol. II, p. 476, especially footnote 294). Paul also uses it several times (Rom. 1:19; I Cor. 4:5; II Cor. 2:14; 11:6; Col. 4:4; Titus 1:3). It was through the epiphany or appearingII Thess. 2:8; I Tim. 6:14; II Tim. 4:1, 8; Titus 2:13, but here to indicate the First Coming , that is, through the rising of the Sun of righteousness with healing in its wings (Mal. 4:2; cf. Luke 1:78, 79; cf. Titus 2:11), that God's grace toward his people has become manifested. Note the Lord's title: our Savior Christ Jesus. Cf. (Titus 2:13. When one thinks of grace, he naturally also thinks of our Savior, divinely anointed by God (hence, called Christ, Anointed One) for the specific task of saving his people from their sinsMatt. 1:21). By means of that entire First Coming of his (from conception to coronation) the grace of God had been revealed. What Christ did for sinners, in need of grace, is beautifully summarized in the words: who, on the one hand, utterly defeated death, and, on the other hand, brought to light life and incorruptibility through the gospel. In connection with his first coming he utterly defeated, put out of commission, rendered ineffective (II Thess. 2:8) death. As a result of Christ's Atonement, for the believer eternal death no longer exists. Spiritual death is vanquished more and more in this life and completely at the moment when the soul departs from its physical enclosure. And physical death has been robbed of its curse and has been turned into gain (John 11:26; then Phil. 3:7–14; then I Cor. 15:26, 42 44, 54 57). That he did on the one hand; and on the other hand he brought to light (John 1:9) life and incorruptibility. He brought it to light by exhibiting it in his own glorious resurrection; most of all, he brought it to light by means of his promise; hence, through the gospel. The two concepts life and incorruptibility probably constitute a hendiadys; hence, incorruptible (or imperishable) life. This is the immortality (I Tim. 1:17) which in the gospel is promised to believers. It transcends by far mere endless existence or even endless conscious existence. The gospel of our Savior Christ Jesus is far better than anything Plato ever excogitated! It is clear, of course, that though even here and now the believer receives this great blessing in principle, and in heaven in further development, he does not fully receive it until the day of Christ's re-appearance. Until that day arrives, the bodies of all believers will still be subject to the laws of decay and death. Incorruptible life, imperishable salvation, in the full sense, belongs to the new heaven and earth. It is an inheritance stored away for us. 11. Reflecting on the good news which proclaims this wonderful blessing and which invites men to receive it by faith, Paul continues: for which I was appointed herald and apostle and teacher. This is the same thought as expressed in (I Tim. 2:7; see on that passageII Tim. 4:2). As a herald Paul must announce and loudly proclaim that gospel. As an apostle he must say and do nothing except that which he has been commanded to say and to do. And as a teacher he must impart carefully instruction in the things pertaining to salvation and the glory of God, and he must admonish unto faith and obedience. For this threefold gospel-task Paul has been divinely appointed or commissioned. 12. Thus the trend of thought has returned to that of verse 8: Paul's faithfulness to the gospel, as an example for Timothy. Accordingly, the second paragraph of the present section is very personal in character. Says the apostle: For this reason I am also suffering these things. Because of the fulfilment of my assignment as an apostle of Jesus Christ I suffer here in this terrible Roman prison a dismal underground dungeon with a hole in the ceiling for light and air, with the prospect of execution as a criminal! But I am not ashamed. Though. Paul has been subjected to ignominy, he has not disgraced himself. Along with others, such as Joseph, Jeremiah, Daniel, John the Baptist, and Peter, he has joined the ranks of prisoners for the best cause. After all, the place of dishonor may be the place of highest honor. Was not Jesus crucified between two malefactors? and cf. I Peter 4:16! The reason why Paul is not ashamed is stated in these memorable words: For I know him in whom I have placed my trust, and am convinced that he is able to guard with a view to that day that which I have entrusted to him. Paul has once for all placed his trust in the sovereign God (see verses 8, 9 above). One might also translate with the A.V., for I know whom I have believed, i.e., I know God who revealed himself in his precious Son, our Savior Christ Jesus (verse 10). The apostle has become abidingly convinced of God's infinite power, tender love, and absolute faithfulness. Literally translated, the apostle says, &and I am convinced that he is able to guard my deposit ([Greek] ) with a view to (or unto: [Greek]) that day. This leads to the question on which commentators are hopelessly divided: Just what is meant by my deposit? Is it that deposit which he has entrusted to me, or is it that deposit which I have entrusted to him?^[120] Or, putting it differently, Is it the gospel or is it myself and my complete salvation? As I see it, the latter view deserves the preference, for the following reasons: (1) Clearly, not Paul but God (in Christ) guards this deposit. Hence, the view that it is the deposit which Paul has entrusted to God has probability on its side. In verse 14 (see on that verse) and also in I Tim. 6:20it is not God but Timothy who must do the guarding. Hence, in that case it is the deposit which God has entrusted to (Paul and to) Timothy. Now if verse 12 has to do with the deposit which Paul has entrusted to God, then the view that the reference is to my soul or my spirit or myself and my complete salvation has logic on its side. Here some commentators favor my soul; others, my salvation. But the difference is not very important: myself and my complete salvation includes both. (2) The immediate context favors this interpretation. Paul has just written, I know whom I have believed, meaning, in the light of the clause which follows: I know that this God in whom I have placed my confidence is dependable, and will certainly keep in perfect safety that which I have entrusted to him for safe-keeping and protection. (3) The words of verse 10 also support this view. The apostle has just referred to life and incorruptibility. But, as was noted in the explanation of verse 10, the believer does not fully receive this blessing until the day of Christ's glorious Return. Hence, the idea of verse 12 is that this truly immortal life possessed even now in principle, and deposited with God for safe-keeping, will be returned to Paul more gloriously than ever on that day, the day of the great consummation (II Tim. 4:8; then II Thess. 1:10). (4) The idea of a treasure that is guarded by God is also found elsewhere; sometimes in a slightly different sense (I Peter 1:4). (5) Cf. the words of our Lord as he died on the cross (Luke 23:46; cf. Ps. 31:5; I Peter 4:19). Christ's spirit, having been committed to the Father, is on the third day re-united with the body, now gloriously resurrected. The arguments of those who defend the opposite view are answered in footnote.^[121] 13. Paul has been speaking about himself and his faithful Lord who is going to reward him in the Day of days. Let Timothy, then, copy Paul. Let him fill out the details of the sketch which Paul has outlined. So, in the third brief paragraph (verses 13, 14) of this section (verses 8 14) the author turns once more to the matter of Timothy's duty. Says Paul: As a pattern of sound words hold on to those which you have heard from me, (and do this) in (the spirit of) faith and love (which center) in Christ Jesus.^[122] As an artist has his sketch (I Tim. 1:16), so Timothy also had his model to go by. This sketch, model, or pattern consisted of the words which he had heard from Paul. Let him hold on to these, ever using them as his example, never departing from them. This is important, for Paul's teaching consisted of sound words. Note the emphasis on Paul's teaching (over against that of the Ephesian errorists): literally, which from me you have heard. And it is exactly the necessity of remaining sound and of transmitting sound doctrine that is stressed throughout the epistle and, to a certain extent, in all the Pastorals (I Tim. 1:10; 6:3; II Tim. 4:3; Titus 1:9, 13; 2:1, 2, 8). The slogan, so popular today, It does not matter what you believe, just so you are serious in whatever you believe, is flatly contradicted in the Pastorals! Nevertheless, the spirit in which one clings to the truth and passes it along to others does matter. Hence, the apostle adds, (Do this) in faith and love (which center) in Christ Jesus. Faith in God and his redemptive revelation, love toward him and the brotherhood is the spirit in which Timothy must hold on to the true doctrine. That these center in Christ Jesus is self-evident. Apart from his merits, his Spirit, and his example, there can be no faith and love. 14. Parallel with the thought just expressed is that contained in verse 14: That precious (or: excellent) thing which was entrusted to you guard through the Holy Spirit who dwells within us. The precious deposit is, of course, the gospel, taken in its widest sense (I Tim. 6:20). It consists of the sound words which Timothy has heard from Paul (see the preceding verse). It is precious or excellent because it belongs to God and results in his glory through the salvation of those who accept it by sovereign grace (see verses 8 10 above). Again (I Tim. 6:20) Timothy is urged once for all to guard this deposit. He must defend it against every attack and never allow it to be changed or modified in the slightest degree. But since the enemy is strong and Timothy is weak, Paul very wisely adds the thought that this guarding cannot be done except through the Holy Spirit who dwells within us, that is, within Paul, Timothy, all believers (Rom. 8:11). Timothy, then, should hold on to the pure gospel, the sound doctrine, as Paul has always done. 1:15–18 15 You are aware of this, that all those in Asia turned away from me, among whom are Phygelus and Hermogenes. 16 May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chain. 17 On the contrary, when he was in Rome he diligently searched for me and found me. 18 May the Lord grant him to find mercy from the Lord in that day! And what services he rendered in Ephesus you know better (than I). 15. Timothy should imitate Lois and Eunice. He should also copy the example of Paul. There is one more pattern he should follow, namely, that of Onesiphorus. In every respect this wonderful man was true to the meaning of his name. He was, indeed, a profit-bringer, a messenger of courage and cheer. The beauty of his character and the nobility of his actions stand out clearly upon the dark background of the sorry behavior of all those in Asia. In view of the fact that Timothy was right now living in the Roman province of Asia, Paul was able to say: You are aware of this, that all those in Asia turned away from me, among whom are Phygelus and Hermogenes. It is probable that several leading Christians in the province of which Ephesus was the capital had been asked by Paul to come to Rome in order to appear on the witness-stand in his favor. However, with the possible exception of the one to be mentioned in verses 16 18, no one had complied with the request. In all likelihood fear had held them back. That was true also with respect to two among their number, namely, Phygelus and Hermogenes, known to Timothy but not to us, there being no further reference to them in Scripture. Are these two singled out for special mention because their failure to function as friends in need who are friends indeed was especially surprising? 16. It would seem, however, that there was one significant exception. It must be admitted, however, that it is not even certain that he was one of those to whom Paul had appealed. Certain is the fact that he came, whether by request or entirely of his own accord. With warmth and enthusiasm Paul exclaims: May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chain. Onesiphorus had shown mercy to Paul in his dungeon at Rome. Accordingly, may the Lord (Jesus Christ) grant mercy in return! This is in accordance with the rule laid down in (Matt. 5:7. But why to the household of OnesiphorusII Tim. 4:19), instead of simply to Onesiphorus? Here one can only guess. Some of the possibilities are as follows: (1) Onesiphorus, having appeared in defence of a prisoner accused of a capital crime and having shown great interest in his case, was himself arrested and imprisoned. Hence, Paul's, heart, filled with sympathy for the hero's family, utters the wish that the Lord may show mercy to these dear ones. (2) Paul knows that the departure of Onesiphorus from Ephesus to Rome had caused worry to those whom he had left behind, but that they had nevertheless readily consented. Hence, not only Onesiphorus but also his household deserved to be specially mentioned by Paul. Besides, in circumstances that were trying for all the members of the family, the Lord's mercy was needed by all. (3) Onesiphorus was no longer alive (having been executed?). Hence, Paul expresses the wish that the Lord might grant mercy to his household! (But if this be true, it would seem somewhat strange that not a word is mentioned concerning the death of this hero. However, even for that fact if it was a fact a reason can be suggested.) The very enumeration of some of the possibilities indicates that we are here in the realm of conjecture. We just do not know. Paul states that Onesiphorus had refreshed him, had, as it were, caused him to breathe more easily. And Onesiphorus had done this not only once but frequently. Just how the visitor had carried out this bracing and cheering ministry is not stated. Perhaps by his very presence, a presence which implied self-sacrifice and love; furthermore, by bringing news to Paul concerning individuals and churches; by encouraging him on the basis of God's promises; by bringing him food, drink, literature. One is reminded of the services which, with great danger to himself, Jonathan rendered to David (I Sam. 18, 19, 20). Even Paul, a man of dauntless courage and amazing faith, could use encouragement at times. That was true also with respect to David, Elijah, Jeremiah, and John the Baptist. It is comforting to know that though the treatment which the apostle received was far less considerate than that which was accorded him during his first imprisonment, the privilege of receiving visitors and refreshments had not been completely taken away. Cf. II Tim. 4:13. The fact that Onesiphorus had not been ashamed of Paul's chain filled him with gratitude. In all probability this chain must be taken literally; at least the literal meaning must be included (Mark 5:3, 4; Luke 8:29; Acts 12:6, 7; 21:33; 28:20; Eph. 6:20; Rev. 20:1). Note in this chapter the meaningful recurrence of the expression not ashamed. Timothy must not be ashamed (verse 8). Paul is not ashamed (verse 12). Onesiphorus was not ashamed (verse 16). Readiness to suffer, if need be, for the cause of Christ is the mark of the Christian (II Tim. 3:12; then John 16:33; Rom. 8:17). 17. Far from being ashamed, Onesiphorus had conducted himself in the very opposite manner. Hence, Paul says: On the contrary, when he was in Rome he diligently searched for me and found me! As soon as Onesiphorus had arrived in Rome he started the search for Paul. But why did he have to search for him? Several answers are given, and in some or all of them there is no doubt an element of truth. For example, a. Onesiphorus had never been in Rome; hence, did not know his way around. b. Part of the city had been destroyed by the great fire. This caused confusion. c. For a while the place of Paul's imprisonment was not known even to believers in Rome. d. Believers in Rome had been greatly reduced in numbers due to persecution and flight, and not even all who were left were eager to disclose to a stranger their spiritual affinity with the prisoner of the Lord. And so one could continue. However that may be, it required diligent searching to find Paul. The words, and he found me sound like an exclamation. Having located the prison, it may not have been easy for Onesiphorus to gain immediate access to Paul. The present imprisonment was grim (II Tim. 1:9). All the more credit to Onesiphorus! Hence, Paul continues: 18. May the Lord grant him to find mercy from the Lord in that day! The apostle utters a devout wish that on the great day of judgment (II Tim. 4:8; then II Thess. 1:10) the Lord (Jesus Christ) may grant that the man who had gone to a great deal of trouble to find Paul may, in turn, find mercy (note wordplay), and this from the Lord, which probably means, from God the Father. ^[123] Does the fact that Paul expresses the wish that Onesiphorus may find mercy in that day (contrast what is said about the household of Onesiphorus, verse 16) mean that this true and loyal friend had already departed from this earth, so that he could no longer receive mercy in this life? It is possible, but in view of the fact that the apostle does at times express the wish that eschatological blessings be granted to those who, while the apostle is writing, are still living on earthI Thess. 5:23b , the conclusion that Onesiphorus had actually died is not necessary. Here again we must confess our ignorance. In reviewing the services which Onesiphorus had rendered, Paul begins with the most recent ones ( he often refreshed me, verse 16), then moves back the clock of his memory ( when he was in Rome he diligently searched for me and found me! verse 17), and now (verse 18b) moves it back still farther: And what services he rendered in Ephesus you know better (than I).^[124] Even before he went on his mission to Rome, Onesiphorus, still in Ephesus, had rendered many valued services to the cause of the gospel. This labor of love had been performed under the very eyes of Timothy. Hence, Paul says, You know better than I. Timothy, then, should show similar stedfastness, loyalty, and courage! Synthesis of Chapter 1 See the Outline at the beginning of the chapter. After another grace, mercy, and peace salutation, Paul acknowledges gratitude to the God of the forefathers who is also Paul's and Timothy's God. He tells his beloved child that his heart yearns to be filled with the joy of seeing him again; and that this yearning has been strengthened by the memory of the latter's tears shed when the two last separated, and by a recent reminder of his unfeigned faith in Christ. As to that faith, Paul recognizes it, for he has seen it first in Timothy's grandmother Lois and mother Eunice. Let Timothy then cling to it as they had done. Yes, let him stir into a living flame the divine gift which he had received. Does Timothy love Paul? Of course, he does. Let him then bear in mind that at the time of his ordination Paul's hands, too, had rested upon him, as a symbol of the impartation of the gift of the Spirit; and that the latter is the Spirit not of timidity but of power and love and self-discipline. Let Timothy then hold on to his faith as Paul had done and is still doing. Let him never be ashamed of the gospel, nor of the Lord's prisoner (note: not Nero's prisoner!), as the writer calls himself. For the sake of the gospel Timothy must be willing to bear ill treatment along with Paul. God's infinite power will sustain him, for it was this very God who had included both Paul and Timothy (along with all the chosen ones) in his gracious purpose from eternity. Their salvation, the precious treasure which through the effective gospel-call has become their possession, can never be taken away from them. Reason: it rests not on human works but on divine grace. And this grace was given to us in Christ Jesus before times everlasting, but has now been displayed through the appearing (First Coming) of our Savior Christ Jesus. And for his own comfort and strengthening, Timothy should bear in mind that it was this very Christ who on the one hand utterly defeated death, and, on the other hand, brought to light life and incorruptibility through the gospel. Let Timothy then look forward with joy to the prospect of one day entering upon the possession of this incorruptible life for both soul and body. Paul himself rejoices in the fact that with respect to the good news he has been appointed herald and apostle and teacher. To be sure, loyalty to such a commission results in suffering. Reflecting on this, Paul exclaims, But I am not ashamed, for I know whom I have believed &Prof. E. K. Simpson writes (op. cit., p. 127) that when Dr. James Alexander of Princeton lay on his death-bed, his wife quoted these words inexactly I know in whom I have believed; and that the dying man then gently corrected her version, because he was unwilling to let even a preposition creep between his soul and his Savior. Paul continues, and am convinced that he is able to guard with a view to that day that which I have entrusted to him. The apostle has deposited his soul and his complete salvation with God for safe-keeping. In that respect, too, he was following the example of Jesus who committed his spirit into the Father's hands (Luke 23:46). On the third day the deposit was returned to Jesus, as it were with interest: a glorious spirit housed in a now glorious body. So, too, on that great day, namely, the day of the final judgment, Paul's soul, having been kept in safety in the Father's mansions above, would be clothed with a body like unto Christ's glorious body. Immortal life, in its full meaning (that is, for both body and soul) would take over from then on. Encouraged by the certainty of a future so glorious, let Timothy then hold on to the pattern of sound words which Paul has given him; and let him do it in the spirit of faith and love centering in Christ Jesus. Yes, let him once for all guard the precious deposit of the gospel-ministry which God has left with him. The indwelling Holy Spirit will qualify him. Another excellent example for Timothy to copy is Onesiphorus. When the apostle thinks of him, he exclaims, May the Lord grant mercy to his house, and a little later, May the Lord grant him to find mercy from the Lord in that day. When all those in Asia turned away from Paul, no one not even Phygelus and Hermogenes being willing to come to Rome in order to appear on the witness-stand in his favor, Onesiphorus had come, perhaps even before being asked. In various ways he had often refreshed Paul, not being ashamed of the apostle's chain. On arriving in Rome, Onesiphorus had searched for the prisoner and after considerable difficulty had found him. And even before starting out for Rome from Ephesus, this wonderful profit-bringer had rendered many valuable services to the gospel, as Timothy, in Ephesus, knew even better than Paul. N.T.C. W. Hendriksen, New Testament Commentary 113 The original uses the verb [Greek] here, not [Greek]. The latter always has an official connotation; the former embraces a wider area, and may denote either official or unofficial service or worship. See R. C. Trench, op. cit., XXXV. 114 The present passage, verses 3 5, contains three different expressions that have to do with the memory. Adding verse 6, there are four. They should, however, be carefully distinguished, which is not always done (see the various versions and commentaries). Note the following: a. I have or cherish the (constant) recollection (of you) or I hold (you) in (constant) memory. Thus we would render [Greek]. This corresponds to the Latin: (continuam tui) memoriam teno. See N.T.C. on I Thess. 3:6, same idiom. This should not be confused with, I make mention (of you). That is the proper translation of [Greek]; Latin: mentionem facio. See N.T.C. on I Thess. 1:2; also see Rom. 1:9; Eph. 1:16; Philem. 4. b. reviving in my memory, or recalling to mind. The original has [Greek], nom. sing. masc. part. perf. reflexive, from [Greek]. In the New Testament this verb never occurs in the active voice, always middle or passive. Hence, [Greek]; and perfect with present significance: [Greek]; whence the participle used here. It may be freely translated, as I revive in my memory, or, as I recall to mind. Cf. the same middle or reflexive idea in the Dutch: als ik mij (uw tranen) herinner. Similarly, the German has the idiom: &wenn ich mich recht erinnere (if my memory serves me right). c. having received a reminder. Thus should be rendered [Greek] ([Greek] ). d. I remind you. The original has [Greek]. 115 See the passage (verses 3 5) as printed on p. 225. As I construe it, a. and c. modify longing to see you, but b. modifies only the last part of that expression, namely, to see you. Seeing Timothy again, will fill the cup of Paul's joy. For a different view as to the grammatical construction of b. see C. Bouma, op. cit., p. 243. A.V. Authorized Version (King James) A.R.V. American Standard Revised Version R.S.V. Revised Standard Version 116 Cf. Lenski, op. cit., p. 755. 117 Literally, the death, that well-known death, in its most comprehensive sense, which is the result of sin. 118 Another striking but slightly different type of example is found in the Epistle of James, especially 1:3–6. See my Bible Survey, Grand Rapids, Mich., third edition 1953, pp. 329 and 332. The difference is that James carries on the thought by means of the repetition of a word; Paul mostly by means of modifying participles, which can be rendered into English by relative clauses. 119 Hence, I cannot agree here with C. Bouma, who, in commenting on this verse (op. cit., p. 255), expresses the view that the expression [Greek] means immediately after the fall in Paradise. Rom. 16:25and Titus 1:2, properly interpreted, do not militate against my interpretation. See on Titus 1:2. 120 In favor of the former translation are, among others, the following: A.R.V. margin, R.S.V. text, Dutch (new version); Chrysostom, Gealy (in Interpreter's Bible), Koole, Lenski, Phillips, Scott, Van Dyk, Wuest. In favor of the latter are, among others, A.V., A.R.V. text, R.S.V. margin, Goodspeed, Verkuyl (Berkeley Version), Weymouth, Williams, Dutch (old version); and further: Barnes, Bouma, Calvin, Lock, Robertson, Simpson, Van Andel, Van Oosterzee (in Lange's Commentary), White (in Expositor's Greek Testament). 121 These arguments are as follows: (1). If deposit means the gospel in I Tim. 6:20and in II Tim. 1:14, why not here in II Tim. 1:12? Answer: Because the setting of the word is entirely different. In the other passages Timothy is the guard; here in II Tim. 1:12God is the guard. Besides, a word does not always have the same reference. For example, the apostle has just used the word appearing (verse 10) with reference to Christ's First Coming, whereas everywhere else he uses it with reference to the Second Coming! (2). The addition of my to the word deposit does not suffice to change the reference. Answer: We agree. My deposit might conceivably mean either: a. that which I have deposited, or b. that which has been deposited with me. But that is neither here nor there. The argument either way should not be based on the word my. (3). The reference to myself and my complete salvation does not fit the words which follow, namely, with a view to that day. Answer: It fits beautifully, as we have shown in the text. 122 The construction of the sentence is as follows: Subject: you (understood). Predicate: hold on to or ever have. Modifying phrase: in (the spirit of) faith and love. Hence, ever have &in faith and love. Modifier of in faith and love: (which center) in Christ Jesus. Direct object of the main verb: those (words) which you have heard from me. Predicate object in apposition with this direct object: as a pattern of sound words. Literal translation: As a pattern of sound words ever have those which from me you have heard, in faith and love. Here [Greek] may be construed as having been attracted to the case of its antecedent (so Lenski and many others), but this is not necessarily true. There is no hard and fast rule about the case of the object of [Greek], as Robertson has shown. See his Word Pictures, Vol. III on Acts 9:7, p. 118. 123 I cannot follow Lenski's reasoning here (op. cit., p. 775). If Paul had meant to say, May the Lord grant unto him (Onesiphorus) to find mercy from the Lord in that day, with Lord referring to Jesus Christ in both cases, he could very well have substituted from him for from the Lord. This substitution of a pronoun (this time in a different case than a moment before) would not have been ambiguous. Onesiphorus certainly could not find mercy from himself. The true antecedent, namely, Lord (Jesus Christ) would have been obvious. 124 For better the original has [Greek]. Cf. [Greek] in the sense of faster (John 13:27; 20:4). Nevertheless, the elative use of [Greek] here in II Tim. 1:18Acts 10:28in D cannot be entirely ruled out. Timothy knows very well what services Onesiphorus had rendered in Ephesus. See also, M.M., 1. 108. CHAPTER II Outline of Chapter 2 Theme: The Apostle Paul Tells Timothy What To Do in the Interest of Sound Doctrine Teach It Suffer hardship along with (us) 2:1–13 Though this teaching brings hardship, it also brings great reward. 2:14–26 Vain disputes, on the contrary, serve no useful purpose. 2:1–13 2 1 You then, my child, be strengthened in the grace (that is) in Christ Jesus; 2 and the things which you have heard from me among many witnesses, these things entrust to reliable men, such as will be qualified to teach others as well. 3 As a noble soldier of Christ Jesus suffer hardship along with (us). 4 No soldier on active duty gets himself entangled in the business-pursuits of civilian life, since his aim is to please the officer who enlisted him. 5 Again, if anyone is competing in an athletic event, he does not receive the victor's wreath unless he competes in compliance with the rules. 6 The hard-working farmer should be the first one to take his share of the crops. 7 Put your mind on what I say, for the Lord will give you understanding in all matters. 8 Keep in memory Jesus Christ as raised from the dead, of the seed of David, according to my gospel, 9 for which I suffer hardship even to bonds as an evil-doer; but the word of God is not bound. 10 On account of this I endure all things for the sake of the elect, in order that also they may obtain the salvation (which is) in Christ Jesus with everlasting glory. 11 Reliable is the saying: For if we have died with (him), we shall also live with (him); 12 if we endure, we shall also reign with (him); if we shall deny (him), he on his part will also deny us; 13 if we are faithless, he on his part remains faithful, for to deny himself he is not able. 1, 2. You then, my child, be strengthened in the grace (that is) in Christ Jesus; and the things which you have heard from me among many witnesses, these things entrust to reliable men, such as will be qualified to teach others as well. In view then of all that has been said in chapter 1 the examples of faith and stedfastness (Lois and Eunice, Paul himself, Onesiphorus), the Holy Spirit's gift to Timothy, the great salvation that awaits him who perseveres, the wonderful calling let Timothy be strengthened (II Tim. 1:6–8, 14; and for the word itself see Acts 9:22; I Tim. 1:12; II Tim. 4:17, then Rom. 4:20; Eph. 6:10; Phil. 4:13) in that Christ-centered grace which, as was pointed out, had been given to him before times everlasting (II Tim. 1:9). Timothy's strength in the sphere of grace will grow if he cultivates the gift which grace has bestowed on him. The appeal is again couched in the language of the tender affection of a father for his son; note the emphasis you then, and the appeal to the heart, my child (II Tim. 1:2). What the (spiritual) father (Paul) wants the child (Timothy) to do is found in verses 1 7. What the father, as the child's example, is doing is described in verses 8 10a. What all believers should constantly remember with respect to the manner in which faithfulness to Christ is rewarded, and unfaithfulness punished, is stated most clearly in verses 10b 13, and is already implied in verses 4 6. Now, one sure way of being strengthened in grace is to transmit to others the truths which have embedded themselves in one's heart and have become enshrined in the memory. Accordingly, let Timothy be a teacher. Even more, let him produce teachers! Timothy needs this experience, and what is far more important, the church needs the teachers! Paul is about to depart from this life. He has carried the gospel-torch long enough. Hence, he hands it to Timothy, who, in turn, must pass it on to others. The deposit which was entrusted to Timothy (I Tim. 6:20; II Tim. 1:14) must be deposited with trustworthy men. They must be men, moreover, who will be qualified to teach others (I Tim. 3:2), so that these others as well as their teachers will have been instructed in God's redemptive truth. This redemptive truth or gospel of salvation, which Timothy is asked to transmit, is here described as the things which you have heard from me among many witnesses. This expression undoubtedly refers to the entire series of sermons and lessons which the disciple had heard from the mouth of his teacher during all their association from the day when they first met. Many had been the witnesses^[125] of this preaching and teaching. Let Timothy bear in mind that the message which he has heard from the mouth of Paul had been given among or in the midst of^[126] many persons who were ever ready to lend their support to the apostle's testimony. 3. The business of entrusting the gospel to reliable men (and, in fact, the gospel-ministry in general) entails hardship (verse 3). Yet, when a man fights wholeheartedly for the good cause, competes according to the rules, and works energetically, he will receive a glorious reward (verses 4 6; cf. 10b 13). Says Paul: As a noble soldier of Christ Jesus, suffer hardship along with (us). Timothy, then, as a noble or excellent soldier of Christ Jesus, belonging to him and engaged in that warfare in which the cross of Jesus is ever going on before, must not shrink back but must be willing to suffer hardship (II Tim. 1:8; 2:9), which in this connection means even more than to rough it as soldiers do. It implies suffering persecution (II Tim. 3:12). He must be willing to endure this, says Paul, along with.& The question arises: along with whom? In view of the fact that in the preceding verse Paul has just referred to himself and the many witnesses, it is best to translate: along with us, and not along with me, as in II Tim. 1:8.^[127] 4, 5, 6. These verses contain a threefold figure, beginning with the soldier-simile, continued from verse 3. The three illustrations clearly belong together, and must be seen as a unit in order to be understood: (a) No soldier on active duty gets himself entangled in the business pursuits of civilian life,^[128] since his aim is to please the officer who enlisted him. (b) Again, if anyone is competing in an athletic event, he does not receive the victor's wreath unless he competes in compliance with the rules. (c) The hard-working farmer should be the first to take his share of the crops. Paul compares the Christian minister (Phil. 2:25; Philem. 2) to a soldier, an athlete, and a farmer. I Cor. 9:6, 7, 24 27presents the same threefold figure but with a different application. The resemblance, here in II Tim. 2, is as follows: a. First, like a soldier on active duty, perhaps even engaged in a campaign, Timothy must perform his task wholeheartedly. If a soldiering person should pursue a business on the side, one that would really absorb his interests, so that he becomes implicated in it, he would not be able to really give himself to his appointed task as a soldier.^[129] The soldier in the field has just one purpose, namely, to satisfy the officer who enlisted him. Similarly, Timothy and, for that matter, any minister must realize that his exalted task demands his soul, his life, his all. One holy passion must fill his frame. He must devote himself completely to his Lord who appointed and qualified him for his task. Every true and faithful servant of Christ Jesus will actually devote himself thus wholeheartedly to his task, in order to please his Master (I Cor. 7:32–34; cf. I John 3:22; and see N.T. on I Thess. 2:4). No enlisted soldier, says Paul, will do differently! The thought is implied: by way of reward, Timothy's Superior will surely provide for him! That implied thought is expressed with increasing clarity in the figures which follow: b. Wholehearted devotion is not all that is required. Rules must be obeyed. In this respect the best figure is always that of a man who is competing in an athletic event. Paul pictures him in the very act of competing.^[130] Now, unless such an athlete (I Tim. 4:7b, 8) competes lawfully, that is, in accordance, with the established rules, he does not receive the victor's wreath, the chaplet of leaves or of leaflike gold. Similarly, unless the man who performs special service in God's kingdom observes the rules for example, to preach and teach the truth, and to do this in love; to exercise discipline in the same spirit; and see especially verses 10 12 below, he will not receive the wreath of righteousness (II Tim. 4:8) and of gloryI Thess. 2:19; cf. I Peter 5:4; James 1:12; Rev. 2:10; see A. Deissmann, op. cit., pp. 309, 369 . c. Timothy, then, must fight wholeheartedly for the good cause. He must also compete according to the rules. And now, thirdly: he must toil energetically, like the (generic use of the article) hard-working farmer (I Cor. 3:9). He must be the very opposite of the sluggard pictured vividly in (Prov. 20:4; 24:30, 31. If the farmer works hard, he should be the first to take his share of the cropsDeut. 20:6; Prov. 27:18). Similarly, if Timothy (or any worker in God's vineyard) exerts himself to the full in the performance of his God-given spiritual task, he, too, will be the first to be rewarded. Not only will his own faith be strengthened, his hope quickened, his love deepened, and the flame of his gift enlivened, so that he will be blessed in his doing (James 1:25), but in addition he will see in the lives of others (Rom. 1:13; Phil. 1:22, 24) the beginnings of those glorious fruits that are mentioned in Gal. 5:22, 23. See also Dan. 12:3; Luke 15:10; James 5:19, 20. 7. Put your mind on what I say, for the Lord will give you understanding in all matters. Since several beautiful thoughts had been compressed into a terse three-fold figure, and no explanation had been furnished, Timothy is told to put his mind on ([Greek] present, active imperative of [Greek]; cf. [Greek] mind) that which^[131] Paul has just said (in verses 4, 5, 6). Mere reading is not enough. What has been written must be pondered. What has been spoken must be digested (Matt. 11:29; 13:51; 15:17; 16:9, 11; I Cor. 10:15; and especially Rev. 10:9, 10). Timothy need not fear that such mental activity will be fruitless. Has not the Lord given his definite promise? See (Luke 19:26; John 14:26; 16:13. Surely in all matters with respect to which Timothy is in need of understanding ([Greek], comprehension, insight), it will be given to him if he will but apply himself. Let Timothy then compare a scripture with scripture. Let him pray for wisdomJames 1:5). Let him reflect on his own past experience and the experience of other children of God. Let him listen to what these others have to say. By such means as these the Holy Spirit will give him all the guidance he will need in the performance of his task. He will be able to apply to himself and his office the rich meaning of the threefold figure, and he will derive from it the comfort which it affords. 8. In view of raging persecution, comfort was certainly needed. Faithful adherence to duty meant hardship (verses 3 6). Let Timothy not lose courage. Let him not even fear death. Let him rest his confidence on One who utterly defeated this terrible enemy (II Tim. 1:10). Accordingly, Paul continues, Keep in memory Jesus Christ as raised from the death, of the seed of David, according to my gospel. Note here Jesus Christ, instead of Christ Jesus as elsewhere in II Timothy. If this be more than a stylistic variation, the possible reason for it may well have been this, that the apostle wished to turn Timothy's attention first of all to the historical, curse-laden Jesus (Gal. 3:13; 4:4, 5), in order that next he may remind him of the fact that this Jesus was made (was openly revealed as) Christ as a reward for his obedience unto death, yea the death of the crossActs 2:36; Phil. 2:5–11; see also footnote 19 . Let Timothy then rivet his attention upon the resurrection; nay rather, let him keep his thought concentrated on the resurrected Lord himself. Keep in memory Jesus Christ as raised from the dead, says Paul. Having been raised once for all from the realm in which death reigns, Jesus Christ now remains forever the risen One; hence, the living One (Rev. 1:17, 18). Coordinated with this exhortation is the one: Keep in memory Jesus Christ as the seed of David. This follows very naturally; for, the risen One is surely also the reigning One! (Matt. 28:18; I Cor. 15:20–25; Heb. 2:9; Rev. 22:1–5). Notice how also in verses 11 and 12 living and reigning follow one another. Jesus Christ is of the seed of David (II Sam. 7:12, 13; Ps. 89:28; 132:17; Acts 2:30; Rom. 1:3; Rev. 5:5; and cf. Matt. 1:20; Luke 1:27, 32, 33; 2:4, 5; John 7:42).^[132] He is the Son of David (Matt. 1:1; 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42–45; Mark 10:47, 48; 12:35; Luke 18:38, 39; 20:41). It is as the rightful, spiritual heir of David, David's glorious Antitype, that he sits enthroned at the Father's right hand. The implied comfort is: Timothy, if you and I and all other believers have died with him, we shall also live with him. If we endure, we shall also reign with him. What is implied here is expressed in verses 11 and 12. More than this, however, is implied, namely, Timothy, constantly remember that, as living and reigning Lord, Jesus Christ is able as well as willing to help you and to carry you through. Not Nero but Jesus Christ, exalted at the right hand of the Father, has the reins of the universe in his hands and will continue to govern all things in the interest of the church and unto the glory of God. Hence, whatever happens, never lose courage. We know that to them that love God all things work together for good. Now this presentation of Jesus Christ as the ever-living and reigning One is according to my gospel, says Paul. It was Paul's gospel, for: a. he had received it by immediate Revelation (Gal. 1:12); b. he continues to proclaim it even in this letter, for he had been appointed its herald, apostle, and teacher (II Tim. 1:11); and c. he still clings to it with his whole heart, even now that he is facing death. 9. Exactly as in (II Tim. 1:10–12, so also here the mention of Paul's gospel, is immediately followed by a statement about his suffering. Says Paul, for which I suffer hardship even to bonds as an evil-doer. Note in the preceding chapter suffering (verse 12), here suffer hardshipII Tim. 1:8). The hardship which Paul is now suffering extends even to bonds as an evil-doer. The rendering bonds (A.V., A.R.V.) has the same flexibility of meaning as has the word used in the original. It may refer to literal shackles, chains, or fetters (Luke 13:16; Acts 16:26); but also to all the hardship of imprisonment (Acts 20:23; 23:29; 26:31; Col. 4:18; Philem. 10, 13). Paul generally uses it in the latter, more general, sense. Nevertheless, the chain is certainly included in the meaning of the term (II Tim. 1:16), as used here. It would have been impossible for the apostle not to think of it! Even to bonds as an evil-doer, says Paul. Evil-doer is a good, literal translation. A free rendering would be criminal. One thinks immediately of the malefactors who were crucified with Jesus (Luke 25:32, 33). This second, imprisonment of Paul must have been very harsh! However, in the midst of all his suffering and shame, there were two considerations which afforded him much comfort: First, The way of the cross leads home, for the watchful eye of Jesus Christ who lives and leads is constantly upon me. He is able to guard my deposit with a view to that day (II Tim. 1:12). Secondly, Though I am bound, the word of God is not bound. Others will carry on when I leave this earthly scene. The authorities have put me in this dungeon, but they cannot imprison the gospel. It will triumph. It will perform its pre-ordained mission on earth. No enemy can thwart it. See the beautiful commentary which Scripture itself supplies in such well-known passages as Is. 40:8; 55:11; Phil. 1:12–14; and II Tim. 4:17. One is reminded of Luther's immortal hymn Ein feste Burg ist unser Gott, the last two stanzas: The German: Translation by Thomas C. Porter: Und wenn die Welt voll Teufel [Greek] Und wollt uns gar verschlingen, Und fürchten wir uns nicht zu sehr Did devils fill the earth and air, All eager to devour us, Our steadfast hearts need feel no care, Es soll uns doch gelingen. Der Fürst dieser Welt, Wie sau r er sich stellt, Thut er uns doch nichts; Das macht, er ist gerecht t; Ein W�rtlein kann ihn f�llen. Lest they should overpower us. The grim Prince of hell, With rage though he swell, Hurts us not a whit, Because his doom is writ: A little word can rout him. Das Wort sie sollen lassen stan Und kein n Dank dazu haben. Er ist bei uns wohl auf dem Plan Mit seinem Geist und Gaben Nehmen sie den Leib, Gut, Ehr, Kind und Weib; Lass fahren dahin, Sie haben's kein n Gewinn; Das Reich muss uns doch bleiben. The Word of God will never yield To any creature living; He stands with us upon the field, His grace and Spirit giving. Take they child and wife, Goods, name, fame, and life, Though all this be done, Yet have they nothing won: The kingdom still remaineth. 10. The triumph of the gospel causes Paul to continue with these courageous words, On account of this I endure all things for the sake of the elect. Even more literally one might translate: On account of ([Greek]) this I endure all things on account of (again [Greek]) the elect. On account of the fact that the word is not bound, Paul does not lose courage but perseveres in faith and witness-bearing even in the midst of bitter trial. And this all the more on account of the elect, that they may obtain salvation. The two considerations which cause him to continue stedfastly in the course which he is pursuing are really one: the glorious and deeply-rooted conviction that the word of God will certainly triumph in the lives and destinies of the elect! Though Paul is in this dungeon, he does not despair. Victory is written on his banner. The apostle endures all things, that is, all his manifold trials, for the sake of the gospel (II Cor. 11:16–33; cf. Rom. 8:35–39; note all these things, Rom. 8:37). He endures them, that is, he exercises the bravery of bearing up under them, the courage of positive perseverance and stedfastness even then when all things seem to be against him (I Cor. 13:7). To endure means more than not to complain. It means more than acquiescence. It means going right ahead (believing, testifying, exhorting) though the load under which one is traveling on life's pathway has become very heavy. See further N.T.C. on I and II Thess. pp. 49, 50. The apostle, then, endures all things for the sake of the elect. (For a summary of Paul's doctrine of election see N.T.C. on I and II Thessalonians, pp. 49, 50. Cf. N.T.C. on John, Vol. II, p. 307.) These elect are those on whom God has set his peculiar love from eternity. Cf. Col. 3:12. They are the objects of his sovereign goodpleasure, chosen not because of their foreseen goodness or faith but because God so willed. It was not man's faith which caused election; but election, which caused man's faith. If anyone wishes to see this for himself he should read such passages as the following: Deut. 7:7, 8; Is. 48:11; Dan. 9:19; Hos. 14:4; John 6:37, 39, 44; 10:29; 12:32; 17:2; Rom. 5:8; 9:11–13; I Cor. 1:27, 28; 4:7; Eph. 1:4; 2:8; I John 4:10, 19. These references clearly teach that God did not choose his own because they are more numerous, but for his own sake; that he loves them freely; that they are given to the Son by the Father, drawn by the Father and the Son; and that with respect to them God exercises his own very unique kind of love. They teach that this predestinating love has as its objects sinners, viewed in all their foolishness and weakness; that it bestows its favor on those who have nothing and will never have anything except what they receive; on those who differ from other people for the simple reason that God in effectuating his decree of election causes them to differ; on those who, far from being chosen on account of their unblemished character, are chosen in order that they may be without blemish and unspotted before him; yes, on those who will love him because he first loved them! Instead of condemning this doctrine, a person should first of all prove that it is not scriptural! It fits beautifully into the present context. Paul courageously endures all things because he knows that the word of God will certainly triumph in the hearts and lives of the elect. Cf. Eph. 3:13; Phil. 2:17. If it were true that their salvation had its deepest root in their own works, would the apostle have been able to face death with such fortitude?^[133] But even though for the elect, salvation is certain from all eternity, it must be obtained. The scriptural doctrine of election, far from putting any restrictions on the exercise of human freedom, points to the One who makes man free indeed! The God who in his sovereign love chooses a person, in time powerfully influences his will, illumines his mind, floods his heart with love in return for God's love, so that these faculties, under the constant guidance of the Holy Spirit, begin to function to God's glory in their own right. The decree of election includes the means as well as the end. God chose his people to salvation through sanctification by the Spirit and belief in the truth. And to this salvation they are called through our gospel (II Thess. 2:13, 14). Hence, the apostle, here as so often combining the divine decree and human responsibility, continues, in order that also they may obtain the salvation (which is) in Christ Jesus with everlasting glory. Paul is interested not only in his own salvation (II Tim. 1:12) but also in that of others, namely, in the salvation of those who even now (while he is writing) are believers in Christ, and those who will afterward be brought to believe. He endures in order that also they may obtain that salvation which was merited by Christ, proclaimed by him, and experienced in living communion with him. He has in mind nothing less than full salvation. (I Tim. 1:15.) Though believers even in this life enjoy salvation in principle (II Tim. 1:9; cf. Luke 19:9), they will not receive it in perfection (for both body and soul) until the great day of the consummation of all things (II Tim. 1:10–12; cf. Rom. 13:11). And this word salvation has two modifiers: a. it is a salvation in Christ Jesus, as already explained; and b. it is a salvation with everlasting glory (Col. 1:27; 3:4). The second follows from the first. Union with Christ Jesus makes one radiant, both as to the soul (II Cor. 3:18) and as to the body (Phil. 3:21). And this glory, in connection with the eternal One, never ends (John 3:16). Both in quality and in duration it differs from earthly glory. 11 13. Accordingly, Paul is willing to endure all things hardship even to bonds, with the prospect of death in order that through his stedfast ministry the elect may obtain their full, everlasting, Christ-centered salvation (see verses 3, 9, 10). It is necessary to keep this connection in mind. Otherwise what follows may be misinterpreted. In harmony with what the apostle has just stated, he now introduces the fourth of five reliable sayings (I Tim. 1:15). The opinion that the lines which he quotes were taken from an early Christian hymn, a cross-bearer's or martyr's hymn, is probably correct. It is evident that he does not quote the entire hymn (unless [Greek] here is not for; but in the present case for is probably right). Now, the word for indicates that in the hymn something preceded. The probability is that the unquoted line which preceded was something like, We shall remain faithful to our Lord even to death, or, We have resigned ourselves to reproach and suffering and even to death for Christ's sake. In either case the next line, the first one quoted by Paul, could then be: For, if we have died with (him), we shall also live with (him). Note that this feature of the quotation is similar to that which we encountered in connection with the lines quoted in I Tim. 3:16. Also in that case something that was not quoted must have preceded the quoted portion. In that case the line which presumably immediately preceded the beginning of the quotation probably ended with the word Logos or Christos or Theos (see on that passage). Here in (II Tim. 2:11–13, after the introductory formulaI Tim. 3:16): Reliable is the saying, the quoted lines are as follows: For if we have died with (him), we shall also live with (him); if we endure, we shall also reign with (him); if we shall deny (him), he on his part will also deny us; if we are faithless, he on his part remains faithful.^[134] In the first two lines the if-clause describes the attitude-and action which proceeds from loyalty to Christ: we have died with (him), we endure (remain stedfast). In the last two lines the if-clause describes the attitude-and-action which proceeds from disloyalty. The first two lines are clearly illustrations of synthetic or constructive parallelism. They do not express an identical thought, but there is progressive correspondence between the two propositions. As to the if-clauses, the persons who are assumed to have died with Christ are also the ones who endure, being faithful to death. And as to the conclusions, not only will such persons live with Christ, but they will also reign with him. These two go together. Note that in all the four clauses of these two lines the subject is we. The last two lines, describing the course of disloyalty, differ in form from the first two. Here we have not we &we, but twice we &he. In the third line, the conclusion is the expected one (just as in lines one and two). In the fourth line, however, the conclusion comes as somewhat of a surprise. It takes careful reflection before we realize that the surprising conclusion is, after all, the only possible one. Once we grasp its meaning, we understand that also lines three and four express a parallel thought, and are illustrations of synthetic parallelism. Before a detailed analysis of these four lines is attempted, it should be stressed that taken as a whole they convey one main thought, namely, Loyalty to Christ, stedfastness even amid persecution, is rewarded, and disloyalty is punished. This is in harmony with the idea of the entire chapter (see the Outline). The meaning of the individual lines: Lines 1 and 2 After the connective For, which has been explained, line 1 immediately confronts us with a difficulty. There are two main lines of interpretation there are also others which we shall pass by because even on the surface they are unreasonable; and the first of these two main lines is subdivided into two main branches or forms: The first main line of interpretation, in its first form, is as follows: If we have experienced physical death, having been put to death because of our loyalty to Christ, we shall also live with him in glory. The reference in the if-clause would then be to a violent death, the kind of death Christ also suffered. In the case of believers this would be the martyr's death.^[135] This interpretation is surely possible. It does not clash with the context. The apostle desires that Timothy be willing to endure bonds along with other faithful servants of God (verse 3). Paul has just stated that he himself is suffering hardship even to bonds as an evil-doer, and that he endures all things for the sake of the elect (verses 9, 10). All this suffering has been imposed from without. Hence, when now in verse 11 he continues, For if we have died with (him), he could well have been thinking of that final form of physical affliction (the martyr's death) which may at any time be imposed upon Christ's loyal servants. It is possible, however, that this interpretation is in need of some modification. This brings us to the second form in which the first main line of interpretation presents itself. Here, too, just as in the first form of this main line, the martyr's death is in the picture. But according to this view the sense would not be that believers (including Paul and Timothy) are pictured as having at any time already experienced the martyr's death but rather as being fully resigned to it and to all the afflictions which precede it. Paul then would be saying, For Christ's sake and in harmony with his example we have given ourselves up once for all to a life that involves exposure to pain, torture, reproach, and finally to the martyr's death. We have, accordingly, died to worldly comfort, ease, advantage, and honor. If, then, we have in that sense died with (him), we shall also live with (him), here and now, even more by and by in heavenly glory, and especially after the Judgment Day in the new heaven and earth. Along this line Calvin, Ellicott, and Van Andel (for titles see Bibliography). In favor of this interpretation are the following considerations: (1) This also is not in conflict with the context which, as was noted, describes deprivation to which believers are exposed. (2) It is in complete harmony with the line which immediately follows, for the person who has given up earthly ambition and has resigned himself for Christ's sake to reproach, suffering, and if need be to violent death, is the very man who endures, that is, who remains stedfast to the end. (3) It is in agreement with Paul's thought as expressed elsewhere. See especially II Cor. 4:10: always bearing about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our bodies. With this compare I Cor. 15:31, I die daily. If this be the correct interpretation and I believe that it has much in its favor, the thought which Paul, in quoting from the hymn, is conveying, is the one with which we ourselves are familiar. It has been expressed poetically in the beautiful lines: Hence with earthly treasure! Thou art all my pleasure, Jesus, all my choice. Hence, thou empty glory! Naught to me thy story, Told with tempting voice. Pain or loss or shame or cross Shall not from my Savior move me, Since he deigns to love me. Hence, all fear and sadness! For the Lord of gladness, Jesus enters in. Those who love the Father, Though the storms may gather, Still have peace within. Yea, whate er I here must bear, Thou art still my purest pleasure, Jesus, priceless treasure. (Johann Frenck, 1653; translated by Catherine) Winkworth, 1863 The interpretation given, in either of its two forms, is surely preferable to the second main line of interpretation, according to which here in II Tim. 2:11the apostle is referring in general (without any reference to the martyr's death) to the process of dying unto sin, that process of conversion and sanctification which is symbolized by the rite of baptism. This is a very popular view, in support of which an appeal is usually made to the similar-sounding passage, Rom. 6:8.^[136] But the present passage, II Tim. 2:11, occurs in an entirely different context. Romans 6deals, indeed, with death unto sin. The theme of the beginning of that chapter is that of spiritual renewal ( What shall we say then? Shall we continue in sin that grace may abound? God forbid. We who died to sin, how shall we any longer live in it? &Our old man was crucified with him that the body of sin might be destroyed, etc.) And from verse 10 on to the end of that chapter the word sin (noun or verb) or its synonym occurs in every verse! Accordingly, the contexts of the two passages (Rom. 6:8; II Tim. 2:11) are entirely different. The one deals with sanctification in general; in the other cross-bearing and the martyr's death are in view. Things which differ should not be confused! Line 2 is not difficult once line 1 has been correctly interpreted. It means, If we remain stedfast to the very end (for the meaning of endurance see N.T.C. on I and II Thessalonians, p. 198), we shall be kings in close association with him. If Interpretation 1, Form 1, is adopted, the living and reigning would have to refer solely to the believer's existence after death. If Interpretation 1, Form 2, is preferred, the living and reigning pertains in principle even to the period before death, but comes to fruition immediately after death (Matt. 10:32; Rev. 20:4), reaching its everlasting climax on and after the Judgment Day, when the saints will live and reign with Christ with respect to both body and soul (Dan. 7:27; Matt. 25:34; Rev. 22:5). To live with Christ means to be with him, to have fellowship with him, to delight in him, to be like him, to love him, and to glorify him (John 17:3; Phil. 2:5; Col. 3:1–4; I John 3:2; 5:12; Rev. 14:1; Rev. 19:11, 14; 22:4). To reign with Christ means to experience in one's own life the restoration of the royal office. By virtue of creation man held the threefold office of prophet, priest, and king. As prophet his mind was illumined so that he knew God. As priest his heart delighted in God. As king his will was in harmony with God's will. This threefold office, lost through the fall, is restored by God's grace. The joyful response of the believer's will to the will of Christ, that response which is true freedom, is the basic element in this reigning with Christ. Moreover, even during the period before death Christians rule the world by means of their prayers, in the sense that again and again judgments occur in answer to prayer (Rev. 8:3–5). In heaven they are even closer to the throne than are the angels (Rev. 4:4; 5:11). In fact, they sit with Christ on his throne (Rev. 3:21), sharing his royal glory. And when Christ returns, the saints sit and judge with him (Ps. 149:5–9; I Cor. 6:2, 3). Lines 3 and 4 Having stated in the first two lines what will happen to those who endure or are willing to endure hardship even to violent death, the last two lines of the quoted portion of the hymn take up the case of those who, having confessed Christ (at least with the lips), become disloyal to him. If we shall deny (I Tim. 5:8) him, he on his part will also deny us. When a person, because of unwillingness to suffer hardship for the sake of Christ and his cause, disowns the Lord, then, unless he repents, he will be disowned by the Lord in the great day of judgment. See Matt. 26:72; then Matt. 25:12; also Matt. 10:33. To deny Christ means to be faithless. (The parallelism and also the conclusion he &remains faithful show that here the meaning of the verb used in the original cannot be: to be unbelieving.) Hence, the hymn continues: If we are faithless, he on his part &, but obviously the continuation cannot be will also be faithless. One can say, If we shall deny him, he on his part will also deny us, but one cannot say, If we are faithless, he on his part will also be faithless. Nevertheless, the conclusion of the fourth line corresponds in thought with that of its parallel, the third line; for, the clause he on his part remains faithful (line four) is, after all, the same (even more forcefully expressed!) as, he on his part will also deny us, for faithfulness on his part means carrying out his threats (Matt. 10:33) as well as his promises (Matt. 10:32)! Divine faithfulness is a wonderful comfort for those who are loyal (I Thess. 5:24; II Thess. 3:3; cf. I Cor. 1:9; 10:13; II Cor. 1:18; Phil. 1:6; Heb. 10:23). It is a very earnest warning for those who might be inclined to become disloyal. It is hardly necessary to add that the meaning of the last line cannot be, If we are faithless and deny him, nevertheless he, remaining faithful to his promise, will give us everlasting life. Aside from being wrong for other reasons, such an interpretation destroys the evident implication of the parallelism between lines three and four. The final clause of verse 13 is probably to be regarded as a comment by Paul himself (not a part of the hymn): &for to deny himself he is not able. If Christ failed to remain faithful to his threat as well as to his promise, he would be denying himself, for in that case he would cease to be The Truth. See also Num. 23:10; Jer. 10:10; Titus 1:2; Rev. 3:7. But for him to deny himself is, of course, impossible. If it were possible, he would no longer be God! 2:14–26 14 Remind them of these things, charging them in the presence of the Lord not to wage thoroughly useless word-battles, which upset the listeners. 15 Do your utmost to present yourself to God approved, a workman who has nothing to be ashamed of, rightly handling the word of the truth. 16 But profane empty-chatter shun, for they (who indulge in it) will advance to an increase of ungodliness. 17 And their word will devour like a gangrene. Among them are Hymenaeus and Philetus, 18 the kind of people who have wandered away from the truth, saying that (the) resurrection has already occurred, and they upset the faith of some. 19 Nevertheless, the solid foundation of God stands firm, having this seal: The Lord knows those who are his, and Let every one who names the name of the Lord stand aloof from unrighteousness. 20 But in a large house there are not only gold and silver utensils, but also wooden and earthen, and some (are) for honor, some for dishonor. 21 So, if anyone will effectively cleanse himself from these, he will be a utensil for honor, sanctified, very useful to the Master, prepared for every good work. 22 But from the desires of youth flee away, and run after righteousness, faith, love, peace with those who call upon the Lord out of pure hearts. 23 But those foolish and ignorant inquiries reject, knowing that they breed quarrels. 24 And the Lord's servant must not quarrel, but be gentle to all, qualified to teach, patient under injuries, 25 with mildness correcting the opponents, in the hope that possibly God may grant them conversion (leading) to acknowledgment of (the) truth, 26 and they may return to soberness, (being delivered) out of the snare of the devil, by whom they had been taken captive to (do) his will. 14. The subject of verses 1 13 is continued, the difference being that what was stated positively in the previous paragraph is stated negatively now (cf., for example, verse 2, These things entrust to reliable men, such as will be able to teach others as well, with verse 14, charging them &not to wage thoroughly useless word-battles; see also verses 16, 21, 22, 23, 24). Says Paul, Remind them of these things, charging them in the presence of the Lord not to wage thoroughly useless word-battles^[137] which upset the listeners. Timothy is told to remind the reliable men to remain stedfast in the performance of their God-given tasks of teaching, preaching, etc. Amid their many afflictions let them always look up to Jesus Christ, the risen and reigning Savior, who imparts strength to his faithful ones, and rewards them. It is clear that the expression these things, refers especially to the entire preceding paragraph (verses 1 13), and perhaps even more directly to verses 8 13. Timothy, then, has a charge for these leaders, just as Paul had a charge for Timothy. In both cases it was a charge in the presence of God or (in the present instance) of the Lord (I Tim. 5:21; II Tim. 4:1). Thus solemnly Timothy must warn the ecclesiastical leaders of The District Ephesus and Surroundings not to wage thoroughly useless word-battles. For such word-quibbling see on (I Tim. 6:4(there the noun is used; here the infinitive; in both cases the only instance of its use in the New Testament). Such word-battling is unto the catastrophy (up-setting) of the listeners. Paul is referring, of course, to the quarrels arising from investigations into endless myths and genealogiesI Tim. 1:3, 4), profane and old-womanish mythsI Tim. 4:7a , the kind of drivel that was exposed earlier (I Tim. 1:3–7; 4:7a; 6:3–10). It is evident that during the period which had elapsed between the writing of the two epistles to Timothy religious conditions in the Ephesus region had not improved! The leaders and future leaders had to be warned not to be sidetracked into the devious by-ways of futile debates. 15. Timothy's personal example must serve as a powerful weapon against error: Do your utmost to present yourself to God approved. Timothy must exert every effort so to conduct himself that even now before the bar of God's judgment^[138] he stands approved, that is, as one who, after thorough examination by no one less than the Supreme Judge, has the satisfaction of knowing that the latter is well-pleased with him and commends him (Rom. 14:18and II Cor. 10:18). Now this happy result will be achieved if Timothy is found to be: a. a workman who has nothing to be ashamed of, accordingly also: b. rightly handling the word of the truth. Timothy, then, must be a workman, not a quibbler. His work, moreover, must be such that it does not reflect shame on him and that he does not need to fear that shame will cover him when he hears the divine verdict with respect to it. This means, of course, that he is the kind of leader who is engaged in rightly handling the word of the truth. This word of the truth is the testimony concerning our Lord (II Tim. 1:8), the gospel (Eph. 1:13), the word of God (II Tim. 2:9). It is God's redemptive truth. The modifier of the truth emphasizes the contrast between God's unshakeable special revelation, on the one hand, and the Ephesian errorists worthless chatter on the other. The expression rightly handling has caused much controversy. It is true that to cut is the primary meaning of the main element (the base) of the composite verb from which this present masculine participle ([Greek]) is derived. Nevertheless, the view that the composite verb retains either this literal sense or the near-literal sense divide (A.V.) is debatable. In a composite verb the meaning-emphasis may shift to the prefix, until in the semantic process the literal sense of the base is lost. Thus straight-cutting begins to mean straight-handling, handling aright. It is not so strange that, by an easy transition from the physical to the moral sphere, some such notion as cutting a straight road or path led in the course of time to the exclusively moral use of the term. Thus Prov. 11:5(LXX) informs us that the righteousness of the perfect cuts his way straight, meaning: keeps his way straight, causes him to do what is right. Cf. Prov. 3:6(LXX). Thus it is understandable that here in II Tim. 2:15the meaning is, handling aright. ^[139] That the base should lose its original, literal meaning when a prefix is added is not strange. Even without any affix the word to cut is frequently used in a non-literal sense. Thus, the Greek speaks of cutting (taking) an oath, cutting (diluting) a liquid, cutting (working) a mine, etc. He also uses the expression cutting short (bringing to a crisis), and cutting the waves, just as we do today. And compare our idioms cutting a strange figure, cutting droll capers, cutting a pack of cards, etc. Returning to the composite verb, I would emphasize that the context confirms the meaning which nearly all authorities ascribe to it. In the light of verses 14 and 16 the idea which Paul wishes to convey is clearly this, Handle the word of the truth rightly instead of waging thoroughly useless word-battles which upset the listeners, and instead of paying any attention to profane, empty-chatter. The man who handles the word of the truth properly does not change, pervert, mutilate, or distort it, neither does he use it with a wrong purpose in mind. On the contrary, he prayerfully interprets Scripture in the light of Scripture. He courageously, yet lovingly, applies its glorious meaning to concrete conditions and circumstances, doing this for the glory of God, the conversion of sinners, and the edification of believers. 16 18. The proper handling of the word of the truth implies the rejection of whatever is in conflict with its contents and meaning. Hence, Paul continues: But profane empty-chatter shun, for they (who indulge in it) will advance to an increase of ungodliness. And their word will devour like a gangrene. This profane empty-chatter has been dealt with earlier (I Tim. 1:4; 4:7a; 6:4, 20). The term refers to the unholy, useless disputes about fictitious genealogical histories and hair-splitting debates about niceties in the law of Moses. Verse 18 seems to indicate that the men who were afflicted with this disease subjected the teachings of Paul to the same abuse. They began to interpret them into oblivion, just as is happening even in our own day and age. Here, as in I Tim. 6:20, Paul uses the plural, so that one might translate empty-jabberings. Whenever Timothy encounters them, he must turn himself about in order to avoid them. Engaging the errorists in debate will make them worse, for they (not the jabberings but the jabberers, as the rest of the sentence shows) will advance! Do these would-be teachers claim to be advancing, to be making progress? True, says Paul! They will advance &to more of ungodliness! A strange way to advance! They will chop forward steadily, removing every obstacle, making for the goal: an increase of wickedness! Paul surely knew how to use irony effectively! And their word or talk will devour. It will have pasture, ^[140] just like cattle have pasture, eating away in every direction. The foolish disputes of the jabberers will resemble a gangrene or malignant tumor. Not only does the cancer eat away the healthy tissue, but in doing so it also aggravates the condition of the patient. Similarly heresy, advertised by too much attention, will develop both extensively and intensively. By adversely affecting an ever-increasing proportion of the membership it will tend to destroy the organism of the church. The ringleaders are now mentioned by name: Among them are Hymenaeus and Philetus, the kind of people who have wandered away from the truth, saying that the resurrection has already occurred, and they upset the faith of some. The Dangerous Error of Hymenaeus and Philetus. The facts with respect to them may be summarized as follows: (1) They were teachers of heresy in the Ephesian district. (2) Hymenaeus was possibly the leader. At least, in both passages in which he is mentioned, his name occurs first. In I Tim. 1:19, 20(see on that passage) Paul associates him with Alexander; here in II Tim. 2:16–18, with Philetus. We do not know why Alexander is no longer mentioned along with Hymenaeus. Had he moved away? Had he died? Had he repented? About Philetus nothing is known except what is found here. (3) Hymenaeus and Philetus were the kind of ([Greek]) people who had wandered away (I Tim. 1:6; 6:21) from the truth, that is, from the true doctrine of salvation in Christ. It is immediately evident that Paul is not discussing a minor difference of opinion among men who basically thought alike. On the contrary, he refers to capital error. (4) Their error consisted in this, that they said, The^[141] resurrection has already occurred. In this they resembled those present-day liberals who, while refusing to be caught saying, There is no resurrection, allegorize the concept. Now it must be admitted that Paul, too, believed in a spiritual resurrection, the act of God whereby he imparts the new life to those who are dead in sins and trespasses (Rom. 6:3, 4; Eph. 2:6; Phil. 3:11; Col. 2:12; 3:1; and cf. Luke 15:24). But the apostle also most definitely taught the resurrection of the body (I Cor. 15; Phil. 3:21), just as Jesus had done (John 5:28). According to Paul's teaching, denial of the bodily resurrection implies the complete overthrow of faith, for if there is no resurrection of the dead, then Christ has not been raised either; and if Christ has not been raised, then our preaching is in vain, your faith is in vain, &and you are still in your sins (I Cor. 15:13, 14, 17). (5) What made matters worse was that Hymenaeus and Philetus professed to be Christians. The context see verse 19b seems to indicate that they were among those who named the name of the Lord. Until their excommunication (I Tim. 1:20) they had been members of the church! In fact, these false prophets pretended to be experts in all matters touching religion. They yearned to be law-teachers, although they understood neither the words which they were speaking neither the themes on which they were harping with so much confidence (I Tim. 1:7). They perverted both the law and Paul's teaching. (6) Their denial (by implication at least) of the bodily resurrection probably stemmed from pagan dualism, according to which whatever is spiritual is good, and whatever is material is evil. Their reasoning may well have been: Since matter is evil, our bodies must be evil. Hence, they will not be raised. The same basic error would lead to other erroneous deductions (I Tim. 4:3). (7) In view of their conviction that in their own case the resurrection the only one they recognized, namely, from sin to holiness, from error to knowledge had already occurred, why should they worry any longer about sin? They were self-righteous and conceited. Hence, God's law did not crush them. They used it as an instrument for adding to their fame as teachers, as has been explained (I Tim. 1:9). (8) This indifference to sin resulted in their advance from ungodliness to more of ungodliness. (9) For example, they even blasphemed railed at the true gospel (I Tim. 1:20). (10) Their false teaching incipient gnosticism was contagious. They upset the faith of some. They turned upside downJohn 2:15, Vol. I, pp. 122, 123 the religious convictions of these church-members. Perhaps, as yet not many had been infected with this terrible heresy, but this was only the beginning. As a malignant tumor eats away the healthy flesh, so this wicked teaching eats away the Christian faith. 19. Does this mean then that God's true church can be destroyed? Says Paul, Nevertheless, the solid foundation of God stands firm, having this seal: The Lord knows those who are his, and Let everyone who names the name of the Lord stand aloof from unrighteousness. False prophets shall lead many astray (Matt. 24:11). In fact, if it were possible, they would lead astray even the elect (Matt. 24:24). But the Good Shepherd knows his sheep, and gives everlasting life to them, and they shall certainly never perish, and no one shall snatch them out of his hands (John 10:14, 28). Since God is in the midst of her, God's city shall not be moved (Ps. 46:5). His kingdom cannot be shaken (Heb. 12:28). Though Paul has just pointed out that certain individuals have wandered away from the truth and have upset the faith of some (verse 18), it must ever be borne in mind that they are not all Israel that are of Israel (Rom. 9:6), and that, in spite of defections, all Israel shall be saved (Rom. 11:26; cf. I John 2:19). In similar vein he now writes, Nevertheless, the solid (I Peter 5:9; Heb. 5:12, 14) foundation of God stands firm ([Greek] third per. sing., perfect indicative). But what is meant by this solid foundation? Among the many answers that have been given such as, the Old and New Testaments, the bodily resurrection, the Christian religion, etc. the following are, perhaps, the most important: (1) Election from eternity; (2) Christ himself; (3) the church.^[142] With respect to (1): This idea cannot be altogether discarded. Paul has just made mention of election (verse 10). No doubt the idea of the divine predestinating love does enter in notice especially the words, The Lord knows (from everlasting) those who are his; nevertheless, nowhere else does the apostle call election a foundation. Besides, the second inscription on the seal (verse 19b) is hardly in keeping with this interpretation, and the context does not demand it. With respect to (2): It is true that Christ is called the foundation in I Cor. 3:10–12. Nevertheless, this does not settle the matter. One cannot always ascribe exactly the same meaning to Paul's metaphors. Thus, in Eph. 2:20Christ is not called the foundation but the chief cornerstone. Here in II Tim. 2:19there is nothing to suggest that Christ is regarded as the foundation. With respect to (3): I consider this view to be correct. The church, established upon the bedrock of God's predestinating love, is his foundation, his building well-founded. Reasons for adopting this view: a. This harmonizes most beautifully with the context: God's true church consists of those who are his, those who stand aloof from unrighteousness (note the seal!). By calling the church God's solid foundation, Paul stresses its permanency and immobility. Some, indeed, have wandered away, etc., but the true church is immovable! b. This is consistent with I Tim. 3:15. There, too, the church is called the foundation or the supportII Tim. [Greek] . God's foundation has a seal (not merely an inscription!). Now a seal may indicate authority and thus may protect or at least warn against all tampering. Thus, the tomb of Jesus was sealed (Matt. 27:66). Again, it may be a mark of ownership. Set me as a seal upon thy heart (Solomon 8:6). Or it may authenticate a legal decree or other document, certifying and guaranteeing its genuine character. Thus, the decree of Xerxes was sealed (Esther 3:12; cf. I Cor. 9:2). When we now read that God's solid foundation, the church, has a seal, it is probably unwarranted to apply only one of these three ideas to this seal. The seal by which believers are sealed protects, indicates ownership, and certifies, all three in one!^[143] Cf. (Rev. 7:2–4. God the Father protects them, so that none are lost. He has known them as his own from all eternity (the context calls for this idea). God the Son owns them. They were given to him. Moreover, he bought or redeemed them with his precious blood. This idea of ownership is clearly expressed here. And God the Holy Spirit certifies that they are, indeed, the sons of GodRom. 8:16). This divine protection, ownership, and certification seals them! But how do believers experience the comfort of the seal? The answer is: by taking to heart what is written on the seal! The seal bears two closely related inscriptions. God's decree and man's responsibility receive equal recognition: The first inscription deals the deathblow to Pelagianism; the second, to fatalism. The first is dated in eternity; the second, in time. The first is a declaration which we must believe; the second, an exhortation which we must obey. The first exalts God's predestinating mercy; the second emphasizes man's inevitable duty. The first refers to the security; the second to the purity of the church (Wuest, in agreement with Vincent). Between the two there is a very close connection. That connection is interpreted beautifully in I Cor. 6:19b, 20: You are not your own, for you were bought with a price (cf. the first inscription); glorify God therefore in your body (cf. the second inscription). The close relationship between the two inscriptions is evident also from the fact that the words of both were probably derived from the same Old Testament incident; namely, the rebellion by Korah, Dathan, and Abiram (Numbers 16). Hymenaeus and Philetus, in their rebellion against true doctrine and holy living, resembled these wicked men of the old dispensation. In both of these instances of rebellion against constituted authority there was disbelief of what God had clearly revealed. In both cases the leaders involved others in their crime. The implication is that just as the rebellion under Korah, etc., ended in dire punishment for those who rebelled and for their followers, so also will the present rebellion of Hymenaeus and Philetus terminate in disaster for them and their disciples, unless they repent. The similarity between the Old Testament references and Paul's words will be seen by placing them in parallel columns: Numbers 16:5, 26(LXX): II Tim. 2:19: God &knows those who are his. The Lord knows those who are his. Separate yourselves from the tents of these wicked men &lest you be destroyed along with them in all their sin. Let everyone who names the name of the Lord stand aloof from unrighteousness. It is probable, however, that in addition to the story of rebellion so vividly portrayed in (Numbers 16, Paul was thinking of other Old Testament references. Thus, the following (and other similar passages) may also have served as a basis for the first inscription: the Lord knows AbrahamGen. 18:19), Moses (Ex. 33:12, 17), those who take refuge in him (Nah. 1:7). The aorist tense here in (II Tim. 2:19, The Lord knows or knew ([Greek]), may be called timeless. By virtue of his sovereign grace he from eternity acknowledged them as his own, and consequently made them the recipients of his special love and fellowship (in the Spirit). Cf. John 10:14, 27; Rom. 8:28. Hence, they are perfectly safe. They can never be lostJohn 10:28). But this security does not become their possession in any arbitrary or mechanical fashion. The first inscription has no meaning at all apart from the second, nor the second apart from the first. The Lord will tell the wicked that he has never known them (Matt. 7:23; Luke 13:27). The two inscriptions always go together if anyone is ever to become a truly sealed person. Security and purity dovetail. Read in this connection, II Thess. 2:13: God chose you from the beginning to salvation through sanctification by the Spirit and belief of the truth. Cf. I Peter 1:1, 2: Elect &according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience, etc. Hence, the second inscription follows hard upon the first. On the seal the two stand next to each other; or one on one side, the other on the other side. Compare an American coin, with its two sides, an inscription upon each, one pointing to God as the source of our liberty, the other reminding us of the fact that though there are many States, yet there is only one nation, and implying that all should co-operate. Obverse: IN GOD WE TRUST; Reverse: E PLURIBUS UNUM. Basic to the words of the second inscription are, in addition to Num. 16:26, such Old Testament passages as Is. 26:13; Ps. 6:8; and Is. 52:11; cf. II Cor. 6:17(exhortations to depart from evil and from evil-workers). Whether the apostle derived the thoughts embodied in the two inscriptions directly from the Old Testament, or whether they had first become embodied in a Christian hymn, as some think, is a question that cannot now be answered, and is of little importance. The meaning of the second inscription is this: expressed reliance on God must reveal itself in a life that is consecrated to God's glory. A person's confession must exemplify itself in a holy walk and conduct. The person who in prayer and praise names the name of the Lord thereby declares that he embraces God's revelation of himself in the realm of nature (Ps. 8) and of redemption (John 16:24). Such a person must be consistent! That very consistency is what Hymenaeus and Philetus lacked. They named the name of the Lord, and promoted unrighteousness! Literally Paul says Let everyone who names the name of the Lord apostatize. But in this connection it must be borne in mind that the Greek uses this verb (to apostatize, stand aloof, withdraw oneself from) both in a favorable and in an unfavorable sense. Let him apostatize &not from the faith (I Tim. 4:1), but from unrighteousness of every variety. 20. But, although God's elect never perish, in a large house there are not only gold and silver utensils, but also wooden and earthen, and some for honor, some for dishonor. Timothy must not be surprised about the fact that there is such a thing as defection! He must bear in mind that it is with the visible church as it is with a large house. Such a large house contains all kinds of utensils; that is, furniture, vases, pots and pans, etc., in short, all those material objects which one expects to find in a mansion, the entire household contents; hence, not only gold and silver but also wooden and earthen vessels; not only articles to be kept and displayed, but also those which are taken to the dump or junk-yard when they have served their purpose. In passing, note that Paul must say large house, because a small house might not contain gold and silver utensils. Similarly, the visible church, as it manifests itself on earth, contains true believers (some more faithful, comparable to gold; others less faithful, comparable to silver) and hypocrites. Cf. (Matt. 13:24 30: wheat and tares. The genuine members are destined for honorMatt. 25:34–40); the others, for dishonor (Matt. 25:41–45). Cf. I Sam. 2:30b; Rom. 9:21.^[144] 21. How can one be sure of being a utensil for honor? The answer is: So, if anyone will effectively cleanse himself from these, he will be a utensil for honor, sanctified, very useful to the Master, prepared for every good work. Close and intimate association with hypocrites may easily lead to moral and spiritual contamination (I Cor. 15:33; and see N.T.C. on II Thess. 3:14). The temptation to fall into this trap must be avoided. The sin of accepting the doctrines and/or of copying the example of such wicked men (whether the latter be thought of as still in the church or as already out of the church) must be avoided (cf. verse 19b); and if committed, must be confessed, and the evil must be overcome with good. Thus, a person must effectively or thoroughly cleanse himself from these, that is, from evil men and their defiling doctrines and practices; from such men as Hymenaeus and Philetus and their disciples, and from their false teachings and evil habits. Now if anyone will thus effectively cleanse himself, he will be a utensil for honor.^[145] The reality rises above the figure: a cheap dish will always remain a cheap dish, but God's grace enables a sinner to become a saint, a utensil for honor. Such a person, having cleansed himself, is sanctified. Through the purifying operation of the Holy Spirit he has now become a saint in experience as well as position (K. S. Wuest, Golden Nuggets, p. 72), having been wholly set apart for the Lord and his work, and this abidingly. Accordingly, he is now very useful to his Master, the One who exercises full authority over him (I Tim. 6:1, 2; Jude 4; Rev. 6:10), namely, Jesus Christ. Once for all he is prepared for every good work (II Tim. 3:17; Titus 1:16; 3:8, 14; then II Cor. 9:8).^[146] 22. The way to cleanse oneself is to become detached from that which is evil and attached to that which is good. Hence, Paul continues: But from the desires of youth flee away, and run after righteousness, faith, love, peace with those who call upon the Lord out of pure hearts. When Paul wrote these words, Timothy must have been 37 42 years of age (I Tim. 4:12). He was still rather young, especially in relation to the position of trust and responsibility which he occupied. So the apostle warns him against the (or those well-known, note the article) desires of youth. But just what does he mean?^[147] This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ CHAPTER III Outline of Chapter 3 Theme: The Apostle Paul Tells Timothy What To Do in the Interest of Sound Doctrine Abide in It Grievous times will come 3:1–9 Knowing that enemies will arise, who have its form, not its power. 3:10–17 Knowing that it is based on the sacred writings, as you learned from trustworthy persons. 3:1–9 3 1 But understand this, that in (the) last days grievous seasons will set in; 2 for the people will be self-loving, money-loving, boasters, overbearing, blasphemers, disobedient to (their) parents, unthankful, unholy, 3 unfeeling, unforgiving, slanderers, unrestrained, untamed, unloving toward the good, 4 traitors, reckless, blinded with conceit, pleasure-loving rather than God-loving, 5 having a form of piety but denying its power; and from such people turn away. 6 For out of these circles come those who are infiltrating the homes and are taking captive weak-minded women loaded down with sins, swayed by various impulses, 7 ever learning and never able to arrive at the acknowledgment of (the) truth. 8 And just as Jannes and Jambres opposed Moses, so do also these men oppose the truth, men corrupt in mind and reprobate with respect to the faith. 9 But they will not get very far, for their folly will be obvious to everyone, as also that of those (two men) got to be. 1. To be gentle, patient, and mild (II Tim. 2:24–26) will not be easy, as the apostle now proceeds to show: But understand this, that in (the) last days grievous seasons will set in. There are two things which Paul wants Timothy to do, according to the lengthy sentence which extends all the way from 1:1 to the end of verse 5. He tells his dearly-beloved representative that he: a. must constantly realize that in the last days grievous seasons will set in; and b. must constantly turn away from the kind of people who will make these seasons so grievous. These two commands are connected by the conjunction and. Hence, when most of the explanatory material that intervenes between the commands is omitted, there remains this: But understand this, that in (the) last days grievous seasons will set in; for the people will be self-loving &and from such people turn away. Once this connection is understood, it also becomes clear that the expression in the last days, as here used, cannot be limited to the days which will immediately precede Christ's second coming.^[150] It would have been senseless to tell Timothy to avoid people who would never bother him at all! And it is not warranted to solve the difficulty by saying: The writer expected Christ's return any moment! (See N.T.C. on II Thess., chapter 2). The key to the correct interpretation is the contextual explanation of the expression in the last days. Now in the Old Testament this expression (Gen. 49:1; Num. 24:14; Deut. 4:30; Is. 2:2; Jer. 23:20; 30:24; 48:47; 49:39; Ezek. 38:16; Dan. 2:28; 10:14; Hos. 3:5; Mic. 4:1) refers to the days to come, the future. What is included in that future must be determined in each separate instance by the context.^[151] That it cannot in every instance refer exclusively to the days that will immediately precede Christ's second coming is clear at once from the context of such a passage as Gen. 49:1. Jacob, in blessing his sons, was not thinking primarily of what would happen at the end of the world, nor was he even thinking of a period which for each tribe would begin at the Messiah's first advent. On the contrary, he was describing the events that were to take place in the lives of his sons and in the history of the tribes of Israel. And even from the context of such a passage as Dan. 2:28it is evident that the expression in the last days covers a period which begins with the Babylonian sovereignty, long before the days of Christ's first advent, and which includes also the entire new dispensation. In fact, in a sense, the period covered never ends, for a kingdom is predicted which will last forever. As the context shows, in passages such as Is. 2:2; Micah 4:1(cf. 5:2) the expression in the last days refers to the age ushered in by Christ's appearance on earth. This is the age of the fulfilment of the Messianic promises, promises which attain their even more glorious realization at the consummation.^[152] This is clearly also the meaning in (Acts 2:17Joel 2:28), where the events that occurred on the day of Pentecost are included in the last days.James 5:3, variously interpreted. The rather similar expression at the end of these days in (Heb. 1:2(see context) also clearly refers to a period which began with the coming of Christ into the flesh. Moreover, the apostle John knew that the last hour had already arrivedI John 2:18). Accordingly, Paul's words here in (II Tim. 3:1are best interpreted as meaning, Timothy, constantly realize that in these last days this lengthy dispensation in which we are now living there will be grievous seasons. These seasons will come and go, and the last will be worse than the first. They will be seasons of ever-increasing wickednessMatt. 24:12; Luke 18:8), which will culminate in the climax of wickedness, the revelation of the man of lawlessness (II Thess. 2:1–12; cf. Matt. 24; Mark 13; Luke 21). There will set in (approaching like a thunder-storm, until fully present) seasons grievous. Thus the passage reads literally, with some emphasis on the adjective grievous, hard or painful (to endure). These seasons, then, are eras of duress for the true church, difficult time-periods of the new dispensation, definitely marked out in God's eternal decree. As was true with respect to the closely related later seasons prophecy (I Tim. 4:1–5), so also the present prediction has multiple fulfilment. But while I Tim. 4:1 5warned against the coming of Ascetic Gnostics and their followers throughout the course of history, the present prophecy deals more emphatically with the coming of Antinomian or Licentious Gnostics and with those throughout the centuries who, although dropping some of their weird basic theories, copy their worldly example. 2 5. Grievous seasons will set in, for the people will be.& It is the people (the members of the human race; the men generically, not the men as distinguished from the women ) living during these grievous seasons who will cause all the grief. A catalogue of their sinful characteristics follows. It should be compared with the list in Rom. 1:29–31. Note in both lists: a. boasters, overbearing (or haughty); b. unsubmissive or disobedient to parents; and c. unfeeling (or without natural affection). Note also synonyms: Romans has whisperers and defamers; II Timothy, slanderers; Romans, haters of God; II Timothy, pleasure-loving rather than God-loving; Romans unmerciful; II Timothy, unforgiving (or implacable; literally; admitting of no truce); etc. Here in II Tim. the list has nineteen items (if the modifiers pleasure-loving rather than God-loving, and having a form of piety but denying its power each be regarded as one item).^[153] Whether Paul had any division in mind, so that the nineteen can be divided into groups, each group emphasizing one central idea, cannot be determined. It is true, however, that items 6 10 form an unbroken series, in the sense that all of these begin with the prefix un- or dis- ( -privative in the original). This would divide the entire catalogue into three groups (items 1 5; 6 10; 11 19), structurally considered. Note, however, that three of the items in the last group also begin with the negative prefix.^[154] The list, then, is as follows: self-loving, money-loving, boasters, overbearing, blasphemers, disobedient to (their) parents, unthankful, unholy, unfeeling, unforgiving, slanderers, unrestrained, untamed, unloving toward the good, traitors, reckless, blinded with conceit, pleasure-loving rather than God-loving, having a form of piety but denying its power. These people, then, are, first of all self-loving. Cf. Titus 1:7: self-pleasing. Trench (par. xciii) borrows the illustration of the hedgehog which a. rolls itself up in a ball, keeping the soft, warm wool for itself ([Greek], self-loving, selfish); and b. presents the sharp spines to those without ([Greek], self-pleasing, arrogant). Since they are self-loving, they are naturally also money-loving (lovers of silver). Think of the Pharisees as described in Luke 16:14. They are boastful or boasters (Rom. 1:30). This word originally referred to a person who wanders about the country. He may be peddling medicine, boasting about its healing virtue; hence, a quack. But in the present passage boasting in general is meant. While boasting about themselves and their wares, accomplishments, or talents, these people are overbearing (Rom. 1:30; then Luke 1:51; James 4:6; I Peter 5:5) in their attitude to others. They are the haughty type, uppish. It is not surprising that such people are also described as being blasphemers. When they speak, they hurt or injure. They use scornful language, insulting God and man (I Tim. 6:4). The group of words formed around this stem has many examples in the New Testament. For the adjective blasphemous (here in II Tim. used as a substantive, blasphemers) see also (Acts 6:11; II Peter 2:11Jude 9). For the related verb (to blaspheme) see on I Tim. 1:20; for the related noun (blasphemy), see on I Tim. 6:4. These people are lacking in such excellent qualities as submissiveness, thankfulness, holiness, affection for their own families, and the forgiving attitude. It is implied that in each case they possess the very opposite attitude; that is, they are not only disobedient but definitely rebellious; not only untamed but fierce; not only unholy but wicked, etc. Taking these five characteristics one by one, these people are described as being, first of all, disobedient toward their parents (Rom. 1:30; then Luke 1:17; Acts 26:9; Titus 1:16; 3:3). This shows that they are unthankful (Luke 6:35), not appreciative of the many acts of kindness which their parents have bestowed upon them, and not appreciative toward other people either, nor toward GodRom. 1:21, neither gave thanks . Though blessings are common enough, there is in this world no common gratitude. Common grace (Ps. 145:9, 17; Jonah 4:10, 11; Matt. 5:43–45; Luke 6:35), yes; common gratitude, no! With respect to things which have divine sanction, they are unholy or impious (I Tim. 1:9). They do not reverence the established sanctities. This implies that they are unfeeling, or unsympathetic, heartless, lacking even in natural affection such as parents have for their children, and children for their parents (Rom. 1:31). They show that same callousness all around, also in their relation to their fellowmen. Their feuds never end. In their camp no libation is ever poured out to signify that those who had been at variance with each other have consented to a truce. They are implacable, irreconcilable. The final group shows how these inner attitudes or deficiencies express themselves outwardly in words of hatred and deeds of cruelty. These people, then, hurl false and/or hostile epithets and charges at each other. They are slanderers, false accusers, imitators of the great DiabolosI Tim. 3:6, 7; Eph. 4:27; 6:11; etc., a word of frequent occurrence in the New Testament . They have never learned to control themselves; hence, are unrestrained, uninhibited, thoroughly lacking in self-control, devoid of power to check their own drives and impulses. Having never settled down, they are untamed, savage, fierce. They despise virtue, are unloving toward the good. By them their associates, even before the latters ruin is evident, have been given over to the enemy. They are traitors, therefore, receiving their pay beforehand, just like Judas (Luke 6:16; Acts 7:52). Nothing stops them. Rashly they plunge ahead in their wickedness, being reckless or precipitate in their deeds of violence (Acts 19:36). No one can tell them anything, for they know it all, so blinded with conceit (I Tim. 3:6; 6:4) are they. This blindness, moreover, has a moral, spiritual cause. Its root is in the heart and in the will, for these people are utterly selfish (note how the description in reaching a climax returns to its starting-point: self-loving ). They are pleasure-loving rather than (or more than) God-loving. This definitely does not mean that they also love God to some extent. It means that they do not love God at all (John 3:19; 12:43; Acts 4:19; 17:11; I Tim. 1:4; cf. somewhat similar idioms in Luke 15:7; 18:14). Not only does one find these people outside of the church. They have infiltrated the church (and not only the church, see verse 6). And even should they be excommunicated, they will still pretend to be eminent Christians. They are described as having a form, a mere semblance or appearance (Rom. 2:20) of piety (I Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11), but denying its power. These people lack spiritual dynamite. They have no love for God, nor for his revelation in Jesus Christ, nor for his people. Hence, since they are not Spirit-filled men, it is not surprising that they lack power. And from such people turn away, says Paul (for explanation see pp. 281, 282). Cf. II John 10. 6, 7. The reason why Timothy must turn away from such people is now pointed out: For out of these circles come those who are infiltrating the homes and are taking captive weak-minded women. Out of the circles (John 1:24) of the men described in verses 1 5 come those false prophets who specialize in the art of captivating women. They are not successful with all the women, of course. Many women are far too sensible to become the dupes of false prophets. Paul thought very highly of such noble women and made good use of their talents (I Tim. 3:11; and on I Tim. 5:9, 10). But every age also has its fickle women (I Tim. 5:13), and these are found both in the church and outside of it. Probably when their husbands are not at home, the women are visited by these peddlers of strange doctrines. There was a beginning of this evil practice in Paul's day or shall we go back all the way to Paradise?Gen. 3:1 6a ; it was going to become worse in days to come. We of the twentieth century know that exactly this practice is going on today, and that the false prophets who engage in it show a close resemblance to those of Paul's day and age. Also today, as many can testify, the men who visit the women in order to ensnare them fail to take sin seriously, often deny everlasting punishment, and in general proclaim a religion which satisfies the flesh. These men, then, worm their way into the homes (pl. of [Greek], dwelling; then home, household, family). Why is it that they seek out women? Is it because they know that women (especially women of this particular brand) are easier to mislead than men? Is it that they reason thus: Once we have the women on our side, the men will come of their own accord? (Gen. 3.) By methods either fair or foul these men are getting into (not necessarily in every case: are sneaking into) the family-units. By means of the very novelty of their doctrines, which offer an easy way out for anyone who is bothered by sin, these infiltrators are taking captive (original sense: taking with the spear; but here more general and metaphorical, captivating) weak-minded women. To describe these women, the original uses a diminutive with contemptuous meaning. This is hard to reproduce in English. Cf. the German Weiblein, and the Dutch vrouwtjes; little women would hardly do. Probably weak-minded women or weak-natured women or silly women (A.V., A.R.V.) will do; cf. the colloquial softies. These are, at any rate, women who do not amount to much, easy marks for the false prophets. By means of three participial phrases, the last one a compound phrase, these weak-minded women are further described: loaded down with sins, swayed by various impulses, ever learning and never able to arrive at the acknowledgment of (the) truth. First of all, then, these women are heaped up with sin (Rom. 12:20). They are very wicked, and the fact that they welcome the smooth talkers seems to indicate that their sins have given them an uneasy feeling, though not in the sense of Rom. 7:24. These women are probably afraid of the consequences of their sins, but are not necessarily ashamed of them. Secondly, they are swayed by various impulsesII Tim. 2:22for word-study . What these evil incentives are is not stated. Perhaps we may think of such things as the following: the desire to find an easy way out of their guilt-complex, the desire to gain recognition, to be considered well-informed, to satisfy their curiosity, to have attention bestowed upon them by prominent representatives of the opposite sex, etc. Thirdly, these weak-minded women are ever learning. Eager disciples are they, taking it all in, as with rapt attention they sit down to listen to their licentious teachers and to admire them. But their unwillingness openly to confess and to resist the evil promptings of their nature results in their being never able to arrive at the acknowledgment of (the) truth as revealed in the gospel (I Tim. 2:4; II Tim. 2:25). By making propaganda for their nefarious doctrines, going from home to home in order to enlist women-disciples and women-helpers, these false teachers become manifest to all true believers as adversaries of God and of his truth. This also has its present-day fulfilment, for the well-known witnesses (or by whatever name they may be called) are always denouncing the orthodox churches and their ministers. 8. Says Paul, And just as Jannes and Jambres opposed Moses, so do also these men oppose the truth, men corrupt in mind and reprobate with respect to the faith. When Moses told Pharaoh, Let my people go (Ex. 5:1), and when he proved his divine commission by performing genuine miracles through the power of GodEx. 7:10, 20, etc. , Pharaoh's magicians performed their counter-miraclesEx. 7:11, 22; 8:7; but see also 8:18, 19 . From Jewish tradition,^[155] with which Paul was very familiar (Acts 22:3), he cites the example of those two ring-leaders among the magicians who, whatever their real names may have been, were known to the Jews as Jannes and Jambres. The apostle had in mind the following comparison: Just as Jannes and Jambres opposed God's representative, Moses, so do also these licentious leaders oppose the truth of God as revealed in his Word and as proclaimed by Paul, Timothy, etc. This point of comparison is definitely stated. (For another undoubted third of comparison see below, on verse 9.) Whether here in verse 8 any further resemblances are implied cannot be proved. The following are mere possibilities: (1) Jannes and Jambres were deceivers; so are the purveyors of strange doctrine against whom Paul warns Timothy. (2) If Jewish tradition can be credited in this respect, Jannes and Jambres became proselytes, faking conversion to the Jewish religion. When they saw that they could not prevent Israel's exodus from Egypt, they are said to have joined the departing multitude. Later (according to Jewish tradition!) they were the ones who induced the people to make a golden calf and to worship it. They were pretenders, therefore; hypocrites, and as such very dangerous. Similarly, the false leaders whom Paul describes are all the more dangerous because they pretend to be genuine converts to the Christian religion. Paul calls the men whom he is describing corrupt in mind (I Tim. 6:5). In their case the very organ that was given to men in order that he might be able to receive and reflect on spiritual realities has become thoroughly and permanently defiled. As a result, with respect to the faith (objective sense), these men have been found to be worthy of emphatic disapproval; hence, reprobate, condemned as worthless, unfit, disqualified, utterly rejected. 9. There is, however, one reason for encouragement. Says Paul: But they will not get very far, for their folly will be obvious to everyone, as also that of those (two men) got to be. To be sure, the enemies of the faith advance to constantly increasing ungodliness, and their word devours like a gangrene (II Tim. 2:16, 17), so that for a while it may seem that their purpose is going to be achieved and that the entire organism of the church will be destroyed. But this never happens, not in any of the many periods of the church's history, not even toward the end of the age. The purpose is always to lead astray: if possible, even the elect (Mark 13:22), but this is ever impossible! The thought here is like that in (II Tim. 2:17, 18, followed by the comforting verse 19. God's, solid foundation remains standing. And in that sense it is true that the errorists will not get very farActs 20:9). Their folly (lack of understanding, senselessness) will become entirely clear to all. No doubt, God's true children see this folly first of all. Afterward, others too will see it; for worldly people have a tendency to follow first one deceiver, then another. For example, those who yesterday glorified Stalin, today condemn him in no uncertain terms! Exactly that same thing happened in the case of Jannes and Jambres. 3:10–17 10 You, however, followed my teaching, my conduct, my purpose, my faith, my longsuffering, my love, my endurance, 11 my persecutions, my sufferings, what kind of things happened to me at Antioch, at Iconium, (and) at Lystra, what kind of persecutions I underwent; yet from them all the Lord rescued me! 12 In fact, all who desire to live devoutly in Christ Jesus will be persecuted. 13 Evil men and impostors, moreover, will proceed from bad to worse, deceiving and being deceived. 14 You, however, must continue in the things which you have learned and of which you have become convinced, knowing from whom you learned (them), 15 and that from infancy you have known (the) sacred writings, which are able to make you wise for salvation through that faith (which is) in Christ Jesus. 16 All scripture (is) God-breathed and useful for teaching, for reproof, for correction, for training in righteousness, 17 that the man of God may be equipped, for every good work thoroughly equipped. 10, 11. Now in view of the fact that grievous seasons will set in, in which wicked men and impostors will proceed from bad to worse, Timothy, who has hitherto followed Paul's teaching, etc., should exert himself the more to abide in this sound doctrine, which he has learned from trustworthy persons and which is based upon those divinely inspired writings in which from the days of infancy he has been instructed. Says Paul, You, however, followed my teaching, my conduct, my purpose, my faith, my longsuffering, my love, my endurance, my persecutions, my sufferings, what kind of things happened to me at Antioch, at Iconium, (and) at Lystra, what kind of persecutions I underwent. Between the false teachers and Timothy there had been a sharp contrast, so that Paul is able to exclaim, You (with great emphasis on this pronoun), however, followed my teaching, etc. The verb followed, in Greek as well as in English, when it is used in a figurative sense, can mean either watched, observed, investigated (Luke 1:3); or took as a model, adhered to, copied. Though the latter meaning will do very well when associated with my teaching, my conduct, my purpose, my faith, etc., it will not do nearly as well with the things which happened to me at Antioch, etc. Probably what the apostle means is this, Timothy, in contrast with our opponents, you took a deep, sympathetic interest in my teaching, my conduct, etc. So interpreted, the verb implies that Timothy had actually taken Paul as his model, and had also listened to him with keen interest when he related his experiences, in some of which (for example, those at Lystra) the younger man had become intimately involved. Paul, soon to die, clearly is looking back upon his whole life of service to Christ, especially upon that part of it which began with his first missionary journey and extended to this very day here in the Roman dungeon. With respect to that entire long journey he says, in summary, You &followed my teaching, conduct, etc.^[156] In the original each of the particulars with respect to which Timothy has followed Paul is definite. Hence, the correct rendering is not my teaching, conduct, purpose, etc. (A.V. and A.R.V.), but my teaching, my conduct, my purpose, etc., with my repeated before each item. Does the list of nine particulars show any definite order or grouping? It is impossible to answer this question categorically. Surely, if any sequence is pointed out, it should be a natural one, characteristic (at least to some extent) of Paul.^[157] An arbitrary division is of no help whatever. It must be admitted, however, that we today cannot be sure that our attempt to point out why one item in the list follows another corresponds with Paul's own reasoning. If it be permissible, nevertheless, to make such an attempt with the definite understanding that it is merely an attempt, which may or may not be entirely successful I would suggest the following: All the items express or imply obedience to the Lord. The seven items in verse 10 are the manifestations of active obedience (even endurance, that is, stedfast perseverance, is active; and so is longsuffering, the exercise of patience toward others ). The two items in verse 11 are the manifestations of a more passive type of obedience: a person is persecuted; as a result, he suffers. In the first group of seven there are four items which probably go together. The linking of faith, love, and endurance is characteristic of Paul (I Thess. 1:3; I Tim. 6:11; Titus 2:2). Sometimes hope appears in the place of endurance, the latter being the fruit of the former: Col. 1:4, 5; I Cor. 13:13. Here in II Tim. 3:10it is not strange to find longsuffering in a subdivision which also lists endurance. In both of these the Christian's patience is expressed (for the distinction see below). We arrive, accordingly, at the following grouping which may have been in the author's mind: A. Expressions of Active Obedience (verse 10) 1. my teaching, my conduct, my purpose (as to the possible relation of these three see below) 2. my faith, my longsuffering, my love, my endurance B. Expressions of Passive Obedience (verse 11) my persecutions (those which I experienced), my sufferings. As to the separate items, note the following: a. my teaching. Logically this comes first, for it was the teaching of Paul, the gospel which he preached, which had first of all impressed Timothy, and had been sanctified to his heart unto conversion (Acts 14:12). On this word teaching see also pp. 6, 7, 9. b. my conduct. Paul's consecrated walk of life (I Cor. 4:17), his completely unselfish behavior, giving all honor to God and refusing to receive any honor for himself, had also left its imprint upon Timothy (Acts 14:13 18). Moreover, not only at the beginning but throughout their association with each other Paul's teaching and his conduct in harmony with that teaching had constantly been watched with sympathetic interest by the younger man. In his own life these two (teaching and conduct) had borne fruit. c. my purpose. A man's real, inner purpose is not clearly evident the first time you meet him. Though his words may be very fine, he may be a deceiver. But when, as in the case of Paul, teaching and conduct are in beautiful harmony, no legitimate doubt remains as to the purpose of one's life. Already at the time of Paul's first visit to Lystra, Timothy, no doubt, had become persuaded about this purpose and had made it his own. The apostle's subsequent heroic return (on this same first missionary journey) to the very city which had stoned him almost to death must have made that glorious purpose even clearer (Acts 14:22), and even more a matter to be copied. Later experiences had served to further clarify and intensify this aim in life. Turning now to the group of four items which seem to belong together (as has been shown), the one first in this list is: d. my faith. Occurring between my purpose and my longsuffering, the expression my faith is best interpreted in the subjective sense, the faith in God (and in his redemptive truth) which I exercise. This, too, had exerted its powerful effect upon Timothy and had been reproduced in his own heart and life. e. my longsuffering. This patience with respect to people (as distinguished from endurance, which is patience amid adverse circumstances, see N.T.C. on I and II Thess., p. 198), yes even with respect to persecutors, Paul had exhibited again and again, from the very day when Timothy had first met him at Lystra. f. my love, probably in this connection especially with respect to people, including enemies. g. my endurance. For definition see under e. above. Stedfast perseverance amid trying circumstances, the grace to hold up under, had been characteristic of Paul throughout his glorious missionary-career. To a certain extent, Timothy had caught the spirit. As to Paul's passive obedience (also reflected in Timothy), the apostle continues: h. my persecutions, those which I endured; and last of all, their natural effect or consequence: i. my sufferings, for the sake of Christ, of course (Rom. 8:17, 18; II Cor. 12:10; Col. 1:24). To see what kind of persecutions and sufferings Paul endured one should read the list in II Cor. 11:21–33. In some of these Timothy had shared. It is not at all surprising that in connection with persecutions and sufferings Paul says, what kind of things happened to me at Antioch, at Iconium, (and) at Lystra, for these were the very places which he had visited on his first missionary journey, the journey on which Timothy had first met the apostle and had been converted. Timothy had heard Paul's preaching at Lystra, had probably witnessed the miraculous cure of the born-cripple, the manner in which Paul (and Barnabas) had restrained the multitude from worshipping him, and the stoning. Very vividly Timothy must have recalled how the people, believing that Paul was dead, had dragged him out of the city (Timothy's native city, in all probability). Read Acts 14. On this occasion or shortly afterward the new convert must also have learned about the tribulations which the missionaries had endured just before entering Lystra, namely, at Antioch (expulsion), and at Iconium (the minds of the Gentiles poisoned against them by the Jews, and the threat of physical harm). By saying what kind of things happened to me, and what kind of persecutions I underwent, the apostle indicates: a. the character or nature of these woeful experiences (they were very severe, very bitter), and probably b. the fact that many similar hardships for the sake of the gospel had followed in their train, until this very moment. The vivid recollection of these afflictions, which march in rapid procession before Paul's mind's eye, causes him by way of contrast to exclaim, Yet ([Greek] is undoubtedly adversative here) from them all the Lord rescued me! Let timid Timothy take this to heart (Ps. 27:1–5; Ps. 91; Ps. 125; Is. 43:2; Nah. 1:7). The Lord ever rescues his people, frequently from death, sometimes by means of death. Either way, nothing ever separates them from his love (Rom. 8:38, 39). 12. The fact that believers are intimately united with Christ means that essentially (though not in degree) all must suffer Christ's reproach. Says Paul, In fact, all who desire to live devoutly in Christ Jesus will be persecuted. The idea of the godly, pious, or devout life occurs again and again in the PastoralsI Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; II Tim. 3:5; Titus 1:1; for the related verb see I Tim. 5:4. Here in II Tim. 3:12and also in Titus 2:12the adverb is used . But though the words built on this stem occur at times in a very general sense and are applied also to pagan religious life (see M.M., pp. 265, 266), Paul speaks distinctly about those who desire to live devoutly in Christ Jesus. The people whom he has in mind have made it their earnest resolution, with God's help and by his grace, to live the life of devotion to Christ. They live in close fellowship with him (John 15:4, 5; Gal. 2:20; Phil. 3:10). Now the apostle makes the definite statement that all those who desire to live devoutly in Christ Jesus will be persecuted. Paul's own experience (see verse 11 above) is by no means peculiar. Scars are the price which every believer pays for his loyalty to Christ. They are also his credentials before God. The reason why persecution awaits all those who are firmly resolved to adorn their confession with a truly Christian life is that in the midst of contradictions coming from every side they refuse either to stop their ears or to cringe and compromise. Instead, they face the foe and challenge him to combat. They go right ahead, boldly defending the faith against every attack, and courageously assaulting the fortress of unbelief. The result is persecution, at times very bitter. This inescapable character of persecution is a truth which Scripture proclaims everywhere (Matt. 5:10–12; 10:28; John 15:17 20; 16:1–4, 33; I Thess. 3:4). The fact that Timothy knows before-hand that also this is included in God's decree and takes place within the realm of God's providence which is ever causing good to come forth out of evil, should be a source of comfort to him and to all true believers. The comfort becomes even greater when verse 12 is read in the light of the immediately preceding verse: even in the midst of bitter persecution the interests of every believer are perfectly secure with him whose name is Rescuer. 13. Between verses 12 and 13 there is no contrast. Not until verse 14 is reached is a contrast introduced, similar in nature to that which is found at the beginning of verse 10 Persecution is the lot of every believer; hence, will continue. That is the idea which the apostle has conveyed in verse 12. And now the reason why it continues is stated: the wicked will never desist, but will increase in wickedness. Says Paul, Evil men and impostors, moreover, will proceed from bad to worse, deceiving and being deceived. These wicked men and impostors are the ones described in verses 2 9. They must not be thought of as two mutually exclusive groups (one group consisting of nothing but wicked men, the other of nothing but impostors ). It is one and the same group, one predicate applying to everyone included in the group, though in the subject two descriptive terms are used to characterize this group. These persons are called: a. evil men (I Cor. 5:13; II Thess. 3:2), men whose attitudes, desires, words, and works are wicked (see verses 1 9), and whose master is the evil one (II Thess. 3:3; then Matt. 6:13). b. These persons are also called impostors ([Greek], used only here in the New Testament). They are deceivers, shrewd and crafty individuals. In that respect not necessarily in the ability to work magic they remind one of Jannes and Jambres (see on verse 8 above). These evil men and impostors, who persecute sincere believers and who strive to lead everyone astray, will proceed from bad to worse, that is, inwardly: morally and spiritually, deceiving (see on verses 6 8) and being deceived. ^[158] The implication may well be that while they are engaged in deceiving others, they themselves are being deceived. A deluding energy is the punishment which those receive who would delude others. Delusion is their weapon; by delusion they are slain. They believe, or try to make themselves believe, that the falsehoods by means of which they would ensnare others will gain for themselves complete happiness and ultimate victory. In this they will be bitterly disappointed. (II Thess. 2:11.) Nevertheless, the emphasis in the present passage is not on being deceived but on deceiving, as is clear from the words which immediately follow. While some fall for this deception, let Timothy be on his guard. Let him remain firm and stedfast. Says Paul: 14, 15. You, however, must continue in the things which you have learned and of which you have become convinced. You (note emphatic position in the original, at the very head of the sentence, just as in verse 10) must pursue a course which is the very opposite of that which was followed by the false teachers and their adherents. Timothy, then, is here admonished to continue or abide in the things (the doctrines based on Holy Writ, see verses 15, 16) which he has learned and of which he has become convinced. When did he learn them? And when had he become convinced of them? The tense used in the original does not specify. It simply states the historical fact that Timothy has learned and has become convinced.^[159] From the context (verse 15) we gather that the two activities (learning and becoming convinced) had begun already in very early childhood. It is natural to suppose that they had continued up to this very moment while Paul is admonishing him to remain in these things. Learning had increased throughout the years, and conviction had been deepened. Note that learning is not enough. What has been learned must be applied to the heart by the Holy Spirit, so that one also becomes convinced, with a conviction that transforms life. According to the most natural grammatical construction, Paul states two reasons why Timothy must continue in the things which he learned and of which he became convinced. In reality the two reasons are only one, for the testimony of human beings with respect to matters of faith means nothing apart from the Word; nevertheless, since it pleased God by means of devout human individuals to convey to the mind and heart of Timothy the message of the Word, it is entirely proper to speak of two reasons: a. The trustworthy character of those who had instructed Timothy in these doctrines (verse 14b); and b. The super-excellence of the sacred writings on which these doctrines are based (verse 15). The first reason is expressed in these words: knowing from whom you learned them. Timothy must never forget that he had learned these things from no less a person than Paul himself (see verses 10 and 11 above) and, going back even farther, from those highly esteemed worthies: grandmother Lois and mother Eunice (II Tim. 1:5), women who, before their conversion to the Christian faith, had instructed the little child Timothy in the sacred writings, and who, having once accepted Jesus as their Lord and Savior, had been used as instruments in God's hand to co-operate with Paul in the important task of leading the young man to see in Christ the fulfilment of the Old Testament promises. It is clear that Paul, Lois, Eunice, and any others who may have nurtured Timothy, are not viewed as independent authorities, apart from the Word, but as secondary or intermediate sources of knowledge, avenues of instruction, and even this only because they accepted Scripture! Hence, not Tradition and Scripture (which really means Tradition superimposed upon Scripture) are here viewed as basically authoritative. Scripture alone (see verses 15 and 16) is final authority, and Tradition is important only in the measure in which it adheres to and imparts Scripture. When it does this, then it is of considerable significance, and this especially in the education of children who as yet are not able to read and/or interpret Scripture itself! Accordingly, the second the only really basic reason why Timothy should abide in the things which he learned and of which he had become persuaded is: And that from infancy you have known (the) sacred writings, which are able to make you wise for salvation through that faith (which is) in Christ Jesus. Principles and Methods of Education in Israel Background for the Understanding of II Tim. 3:15 (1) Among the Jews education was definitely God-centered as to principles, contents, and methods. The devout Israelite taught his children because Jehovah commanded him to do so. And he instructed them with respect to the verba et gesta Dei (words and deeds of God), as recorded in the sacred writings. This is evident throughout the Old TestamentGen. 18:19; Ex. 10:2; 12:26, 27; 13:14–16; Deut. 4:9, 10; 6:7, 9; 11:19; 32:46; Is. 38:19; and many other passages; cf. also Josephus, Antiquities, IV. viii. 12 . (2) Naturally the content of this body of God-centered education was, The fear of Jehovah is the beginning of (knowledge and of) wisdom, And the knowledge of the Holy One is understanding (Prov. 1:7; 9:10). That was also its purpose: This is the end of the matter &Fear God and keep his commandments; for this is the whole duty of man (Eccl. 12:13). (3) At first, as is clear from many of the passages cited, the physical-mental-moral-spiritual nurture of the child was centered solely in the home, both father and mother taking part in this. Little children, both boys and girls, were taught by their mother, to whom also the education of the older girls was entrusted. The boys, on the other hand, were soon placed under the care of the father. Even in later times (when father and mother received outside help in the rearing of their children; see (14)) the influence of godly parents and their efforts to train their children in the fear of the Lord remained paramount. (4) Children, in turn, were admonished to give heed to their father's instruction, and not to reject their mother's teaching (Prov. 1:8; 6:20). They were taught to honor and obey their parents (Ex. 20:12; 21:15–17; Lev. 20:9; Deut. 21:18; Prov. 30:17; cf. Eph. 6:1–3). The soul-destructive falsehood that the child should be permitted to do just as he pleases is refuted by Scripture. Godly parents did not inflict this cruelty upon their immature offspring! (5) The reason why everything was not simply left to the child was that the little one was viewed as being not only immature (that were reason enough in itself) but also sinful by nature, hence incapable of itself to choose the good (Ps. 51:5). (6) Realizing that no human wisdom or piety is ever able to cope with the tremendous ravages of sin, godly parents committed their children to God and to his kindly care (Job 1:5). (7) In Israel God-centered education was begun when the child was still very, very youngI Sam. 1:27, 28; 2:11, 18, 19; cf. Josephus, Against Apion, I. 12; Susanna 3; IV Macc. 18:9 . The purpose of beginning early is expressed beautifully in the words of Prov. 22:6, Train up a child in the way he should go, And even when he is old he will not depart from it. (8) In the midst of the difficult task of properly training their children, Israelites received much encouragement from God's covenant-promise: I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee (Gen. 17:7; Ps. 74:20; Ps. 105:8, 9), a promise which is organically realized in the hearts and lives of all those who through the enabling power of God's sovereign grace are firmly resolved to surrender themselves completely to him. (Acts 2:38, 39; Gal. 3:9, 29.) (9) In view of the fact that the child was regarded as by nature sinful but by grace capable of inner change, discipline was not cast aside as unprofitable or unjust. The rod of correction was not spared, yet was used with discretion, since wise reproof was considered generally better than a hundred stripesProv. 13:24; 23:13, 14; then 17:10 . (10) Above all, parents loved their children, and nurtured them in the spirit of love (Ps. 103:13). Jewish children were not forced to devote all their time to work and study. They had their games (Zech. 8:5; Matt. 11:16–18). (11) Though godly Israelites made many decisions for their children, they prepared them to choose for themselves (Josh. 24:15). (12) Education in Israel was of a very practical character. It would seem that even the smaller children were in many cases taught to read and writeIs. 10:19; cf. Josephus, Against Apion. II. 25 , though it is impossible to determine the extent of this ability (Is. 29:11, 12). That boys were taught an occupation, and that craftsmanship was encouraged is well-known. (13) As to methodology, the Israelites were not, as a rule, afflicted with memorization-phobia. To a certain extent, necessity even demanded and common sense dictated that committing to memory receive its prominent place in the system of education (Is. 28:10). At times this method may have received undue emphasis, just as today it certainly receives too little emphasis. The notion that educators should merely ask questions to which no one except the child (!) has the right to supply answers was favored only by men like Eli (I Sam. 2:23), who failed miserably in the task of bringing up his children. God demanded that when questions were asked, definite answers should be givenEx. 13:8; Deut. 6:7; 6:20–25; 11:19; Josh. 12:26–28 ; that children should be taught Jehovah's statutes; that a body of truth with respect to the words and deeds of Jehovah should be handed down from generation to generation. (14) Although at first the education of the child was viewed as the sole task and responsibility of the parents, at a later period priests and Levites, prophets, special tutors (Numbers 11:12; II Sam. 12:25; II Kings 10:1; I Chron. 27:32; Is. 49:23), wise men, scribes, and rabbis, all contributed their share in raising the cultural level of youth and of the nation. After the Exile (especially from the time of Simon ben Shata%, about 70 b.c.), due to scribal influence, a new order of educational institutions or schools gradually arose. The school was called a house or place (Hebrew Beth). The lower or elementary school was called Beth Ha-Sefer, the school attended by talented youths was called Beth Ha-Midrash, while for the masses there arose the Beth Ha-Keneseth. In course of time this place of assembly began to be known by its Greek name, of similar meaning, synagogue. (15) That the system of home-centered religious nurture, both formal (imparting specific, systematic instruction) and informal (teaching by example) in connection with the feasts, formal and informal education coalesced, actually worked is evident from the book of Daniel. Even in the lands of the exile, youths who had been brought up in Jehovah's ways refused, at the risk of losing their lives, to defile themselves or to render homage to anyone or anything other than the God of their fathers. Thus, throughout the dark night of the captivity and foreign domination, the example of parental piety, the indoctrination in Jehovah's statutes (Psalms 119:33), served as a lamp unto the feet and a light upon the path (Ps. 119:105). It also served to bind the people together, and wherever it was practised diligently, it prevented them from losing their spiritual distinctiveness, and made them, in many instances, a blessing to their heathen neighbors.^[160] Accordingly, in the manner of devout Israelites, grandmother Lois and mother Eunice had instructed little Timothy (II Tim. 1:5). Note the expression from infancy. Literally Paul says, from an infant. In some passages the word used in the original refers to an unborn child (Luke 1:41, 44); elsewhere simply to a very small child, a babe or infant (Luke 2:12, 16; 18:15; Acts 7:19; I Peter 2:2). Nevertheless, when Paul writes, You, however, must continue in the things which you have learned and of which you have become convinced because &from infancy you have known (the) sacred writings, he is not thinking only of Timothy's early childhood, but is referring to Timothy's life from the days of his infancy to this very moment. Throughout that entire period Timothy had known the sacred writings, having learned to know them better and better right along. This also indicates that the term sacred writings does not merely mean the ABC which you learned from the Bible when you were a little child (as several commentators interpret it). By sacred writings the apostle simply means The Old Testament. Words have a history. The fact that [Greek] has the primary meaning that which is drawn or traced, hence, character, letter, script, does not in any way compel us to accept that meaning here. See N.T.C. on John 7:14, 15. In Josephus sacred writings means The Old Testament (Antiquities, X. x. 4; Against Apion, I. 10). He gives the list of the books belonging to it in Against Apion, I. 8. This list shows that his Old Testament was the same as ours (see the explanation in my Bible Survey, pp. 19, 20). Paul uses the expression sacred writings here in verse 15, but all scripture in verse 16, for the simple reason that he wishes to draw a distinction between the Old Testament (verse 15) and whatever has a right to be called divinely inspired scripture (verse 16). The latter comprises more than the former. Yet, Paul would have been incorrect had he said that Timothy had been instructed in all scripture from the days of his infancy, for when he was a small child Lois and Eunice knew only the Old Testament. But it was definitely true that from very early childhood until the moment when Paul is writing these words Timothy had been constantly adding to his knowledge of the Old Testament. Let him then remain firm in the faith. Let him keep clinging to that which he has learned so thoroughly and of which he has become persuaded in his heart! That this is the correct explanation is also clear from the words which follow, namely, the sacred writings &which are able to make you wise for salvation. Letters of the alphabet (even when they are learned from the Bible!), the mere ABC, cannot make one wise for salvation; the sacred writings can! It is the testimony of Jehovah and his commandments which make a man wisePs. 19:7; 119:98; in both cases the same verb is used in the Septuagint as is used here in I Tim. 3:15; see LXX Ps. 18:8; 118:98 . It is these that lead a person to choose the best means in order to achieve the highest goal. And that is real wisdom! Note: wise for salvationRom. 11:11; Phil. 1:19; 2:12, etc. . What is included in this rich concept has been explained in connection with I Tim. 1:15. Now this wonderful work of God whereby sinners are emancipated from the greatest evil and made possessors of the highest good is not brought about in a mechanical fashion, through the mere hearing, reading or study of the sacred writings. One must learn to see Christ Jesus in the Old Testament. One must surrender his life to the Anointed Savior, apart from whom the sacred writings have no meaning (Luke 24:27, 32, 44; John 5:39, 46; Acts 3:18, 24; 7:52; 10:43; 13:29; 26:22, 23; 28:23; I Peter 1:10). 16, 17. Paul now expands the idea which he has just expressed. He does this in three ways: a. Not only are the sacred writings (verse 15) of inestimable value; so is also all scripture. b. Not only does this sacred literature make wise for salvation (verse 15) but it is definitely God-breathed and as such capable of thoroughly qualifying a person for every good work. c. Not only will it benefit Timothy (verse 15), but it will do the same for every man of God. Accordingly, Paul writes, All scripture^[161] (is)^[162] God-breathed and useful for teaching, for reproof, for correction, for training in righteousness. All scripture, in distinction from (the) sacred writings (for which see on verse 15) means everything which, through the testimony of the Holy Spirit in the church, is recognized by the church as canonical, that is, authoritative. When Paul wrote these words, the direct reference was to a body of sacred literature which even then comprised more than the Old TestamentI Tim. 5:18; also footnote 160 . Later, at the close of the first century a.d., all scripture had been completed. Though the history of the recognition, review, and ratification of the canon was somewhat complicated, and virtually universal acceptance of all the sixty-six books did not occur immediately in every region where the church was represented one of the reasons being that for a long time certain of the smaller books had not even reached every corner of the church, it remains true, nevertheless, that those genuine believers who were the original recipients of the various God-breathed books regarded them at once as being invested with divine authority and majesty. What should be emphasized, however, is that not because the church, upon a certain date, long ago, made an official decision (the decision of the Council of Hippo, 393 a.d.; of Carthage, 397 a.d.), do these books constitute the inspired Bible; on the contrary, the sixty-six books, by their very contents, immediately attest themselves to the hearts of all Spirit-indwelt men as being the living oracles of God. Hence, believers are filled with deep reverence whenever they hear the voice of God addressing them from Holy WritII Kings 22and 23 . All scripture is canonical because God made it so! The word God-breathed, occurring only here^[163] indicates that all scripture owes its origin and contents to the divine breath, the Spirit of God. The human authors were powerfully guided and directed by the Holy Spirit. As a result, what they wrote is not only without error but of supreme value for man. It is all that God wanted it to be. It constitutes the infallible rule of faith and practice for mankind. The Spirit, however, did not suppress the personality of the human writer, but raised it to a higher level of activity (John 14:26). And because the individuality of the human author was not destroyed, we find in the Bible a wide variety of style and language. Inspiration, in other words, is organic, not mechanical. This also implies that it should never be considered apart from those many activities which served to bring the human author upon the scene of history. By causing him to be born at a certain time and place, bestowing upon him specific endowments, equipping him with a definite kind of education, causing him to undergo predetermined experiences, and bringing back to his mind certain facts and their implications, the Spirit prepared his human consciousness. Next, that same Spirit moved him to write. Finally, during the process of writing, that same Primary Author, in a thoroughly organic connection with all the preceding activity, suggested to the mind of the human author that language (the very words!) and that style, which would be the most appropriate vehicle for the interpretation of the divine ideas for people of every rank and position, age and race. Hence, though every word is truly the word of the human author, it is even more truly the Word of God.^[164] Though the word God-breathed that is, inspired by God occurs only here, the idea is found in many other passages (Ex. 20:1; II Sam. 23:2; Is. 8:20; Mal. 4:4; Matt. 1:22; Luke 24:44; John 1:23; 5:39; 10:34, 35; 14:26; 16:13; 19:36, 37; 20:9; Acts 1:16; 7:38; 13:34; Rom. 1:2; 3:2; 4:23; 9:17; 15:4; I Cor. 2:4–10; 6:16; 9:10; 14:37; Gal. 1:11, 12; 3:8, 16, 22; 4:30; I Thess. 1:5; 2:13; Heb. 1:1, 2; 3:7; 9:8; 10:15; II Peter 1:21; 3:16; I John 4:6; and Rev. 22:19). Now by virtue of the fact that all scripture is God-breathed, it is useful or beneficial or profitable. It is a very practical, yes an indispensable, instrument or tool for the teacher (implied here). Timothy should make good use of it: a. for teaching. What is meant is the activity of imparting knowledge concerning God's revelation in Christ. See on I Tim. 5:17. This is ever basic to everything else. b. for reproof (Ps. 38:14; 39:11). Warnings, based on the Word, must be issued. Errors in doctrine and in conduct must be refuted in the spirit of love. Dangers must be pointed out. False teachers must be exposed (I Tim. 5:20; Titus 1:9, 13; 2:15; then Eph. 5:18; and see N.T.C. on John 16:8 11). c. for correction (see M.M., p. 229). If reproof stresses the negative aspect of pastoral work, correction emphasizes the positive side. Not only must the sinner be warned to leave the wrong path, but he must also be directed to the right or straight path (Dan. 12:3). This, too, all scripture is able to do. The Word, especially when it is used by a consecrated servant of God who is diligent in the performance of his pastoral duties, is restorative in character (John 21:15 17). d. for training in righteousness (II Tim. 2:22). The teacher must train his people. Every Christian needs to be disciplined, so that he may prosper in the sphere where God's holy will is considered normative. Such is the character of training in righteousness (Titus 2:11 14). The teacher (in this case Timothy, but the word applies to everyone to whom the souls of men are entrusted) needs all scripture in order to enable him to perform his fourfold task (teaching, administering reproof, correction, training in righteousness), with a glorious purpose in mind, a purpose which in his own way and at his own time God will cause to be realized in the hearts of all his people: that the man of God may be equipped, for every good work thoroughly equipped. The man of God (I Tim. 6:11) is the believer. Every believer, viewed as belonging to God, and as invested with the threefold office of prophet, priest, and king, is here given this title. To function properly in this threefold office the believer must become equipped (note the emphasis of the original; literally, &that equipped may be the man of God ); yes, once for all thoroughly equipped (Luke 6:40) for every good work (I Tim. 5:10; II Tim. 2:21; Titus 3:1). Paul (and the Holy Spirit speaking through him) is not satisfied until the Word of God has fully accomplished its mission, and the believer has reached the measure of the stature of the fulness of Christ (Eph. 4:12, 13). The ideal to be realized is glorious, indeed! The power to reach it is from God. Hence, let Timothy remain stedfast. Let him abide in the true doctrine, applying it whenever opportunity presents itself. Synthesis of Chapter 3 See the Outline at the beginning of this chapter. Timothy must abide in the sound doctrine. He must put forth every effort to do so in view of the fact that in these last days that is, in the age ushered in by Christ's First Coming grievous seasons will set in. Let him realize this. Are not the peddlers of sinister falsehoods beginning to make their appearance even now? Such individuals are characterized by love of self and of their own pleasures instead of love for God, by disobedience toward their superiors, unthankfulness with respect to their benefactors, an unforgiving attitude to those whom they dislike, and an unwillingness to restrain their own evil desires. Yet, they put on a religious front. They are fakers, for though they maintain a facade of religion, they deny its power. From such people Timothy should turn away. Out of circles such as these come the men who worm their way into the homes of church-members with the purpose of making a prey of weak-minded women, women who are burdened with an evil conscience, yet are impenitent, being swayed by various impulses; and who, in spite of all the instruction they receive, are never able to arrive at the acknowledgment of the truth. As to these women-baiters and the other men who belong to the same circles, they remind one of Jannes and Jambres, men who according to tradition were the two ringleaders among Pharaoh's magicians. As they opposed Moses, so these oppose the truth. They are corrupt in mind and utterly useless and disqualified as far as the faith is concerned. However, they will not get very far, for their folly will become as obvious to everybody as did that of Jannes and Jambres. Another reason why Timothy must by all means endeavor to abide in the sound doctrine is the fact that it is based on the most reliable foundation, as he has learned from trustworthy persons. Has not Timothy had the apostle as a model of obedience both active ( my teaching, my conduct, etc.) and passive? Has he not taken a keen interest in the persecutions which Paul underwent, beginning with the first missionary journey Antioch, Iconium, and Lystra!, the journey which had meant so much to Timothy himself? How vividly Paul recalls especially this fact, which should encourage Timothy, namely, that though persecution is the lot of everyone who desires to live a sincere Christian life, inasmuch as evil men and impostors proceed from bad to worse, deluding and being deluded, nevertheless the Lord protects his faithful ones! Did he not rescue Paul from all these persecutions? Let Timothy then abide in the things he has learned and of which he has become convinced, constantly bearing in mind from what kind of people his knowledge has come, namely, from those who had been his wise monitors from the days of his earliest infancy. From infancy until this very day he had known the sacred writings the Old Testament, having learned to know them better right along. These are the writings which are able to make a man wise for salvation through faith in Christ Jesus. This, moreover, holds not only with respect to the inspired writings of the Old Testament but also with respect to God's further special revelation that has been deposited in written form. In fact, all such scripture (today we would say: both the Old and the New Testament) is God-breathed and useful indispensable to the teacher! for teaching, for warning the sinner to depart from unrighteousness, for leading him in the path of righteousness; hence, for training him in righteousness; in order that, as a result, the man of God, that is, the believer, thus instructed and guided, may be equipped, yes fully equipped for every good work. 150 Scott op. cit., p. 118, simply states that this is the meaning, but does not offer any proof or any word-study of the concept. Bouma, op. cit., p. 311, who interprets similarly, states that John in his Gospel often uses this expression. But this is incorrect. Christ's at the last day (John 6:39, 40, 44, 54; 11:24; 12:48) must not be confused with Paul's in the last days (plural). N.T.C. W. Hendriksen, New Testament Commentary 151 See G. Ch. Aalders, Het Herstel Van Israel Volgens Het Oude Testament, pp. 13, 14, 39, 46. 152 The Old Testament, however, does not sharply distinguish between the two comings, but treats them as if they were one. 153 I cannot follow Lenski's arithmetic, op. cit., p. 821. He counts eighteen items, and then seems to divide these 18 into three groups, containing respectively 5, 3, and 12 items. But that would make 20 in all, not 18! Hence, his allegorical interpretation of the figures (5, three 4 s, and a final 3) also looks rather dubious. 154 It is true, of course, that -privative does not need to be rendered by a similar negative prefix like un- or dis- or in- or non-. One may try the suffix -less; or one may even substitute a positive for a negative word; for example, fierce for untamed. I have chosen un- or dis- for all the -privatives in the list in order to remain as close as possible to the flavor of the original without changing the sense of the entire word. A.V. Authorized Version (King James) A.R.V. American Standard Revised Version 155 The names Jannes and Jambres occur frequently in late Jewish, pagan, and early Christian literature. For specific references see the article Jannes and Jambres in The New Schaff-Herzog Encyclopaedia of Religious Knowledge, Vol. VI, p. 95. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ CHAPTER IV Outline of Chapter 4 Theme: The Apostle Paul Tells Timothy What To Do in the Interest of Sound Doctrine Preach It I charge you 4:1–8 In season, out of season, for apostasy is coming. Remain faithful in view of the fact that I am about to set sail. 4:9–22 Items of personal information, requests, greetings. 4:1–8 4 1 I charge you in the sight of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingdom: 2 herald the word; be on hand in season, out of season; reprove, rebuke, admonish, with all longsuffering and teaching. 3 For the season will arrive when men will not endure the sound doctrine, but, having itching ears, will accumulate for themselves teachers to suit their own fancies; 4 and will turn away their ears from the truth, and will turn aside to the myths. 5 As for yourself, however, be sober in all matters, suffer hardship, do the work of an evangelist, your ministry discharge to the full. 6 For I am already being poured out as a drink-offering, and the season of my departure has arrived. 7 The grand fight I have fought, the race I have finished, the faith I have kept. 8 For the future, there is safely stored away for me the wreath of righteousness, which the Lord, the righteous Judge, will award to me on that day, and not to me alone but to all who have loved his appearing. 1. Underlying the thought expressed in the opening paragraph of chapter 4 are the grievous seasons of departure from the faith, which were described in chapter 3. Though, in a sense, these seasons are certainly future (3:1; 4:3, 4), they must not be thought of as wholly separate from and unrelated to conditions present even now, while Paul is writing. The very fact that Paul admonishes Timothy to fulfil his ministry, reproving and rebuking whenever this is necessary, and remaining sober in the midst of all untoward circumstances, shows that future heresy is viewed as the outgrowth of present error. The coming apostasy is a further stage in the development of the already present deviation from the truth. But though the background of chapters 3 and 4 is the same, a difference of approach is, nevertheless, discernible. Chapter 3 stresses the fact that Timothy, confronted with developing opposition to the truth, must abide in the true doctrine. Chapter 4 brings into prominence Timothy's duty to proclaim this doctrine. Let him speak out while people are still willing to listen. They will not always be willing. Let the herald of the gospel discharge his ministry to the full! Accordingly, Paul writes, I charge you in the sight of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingdom. For the meaning of I charge^[165] you in the sight of God and of Christ Jesus see on I Tim. 5:21. It is on the eve of his death that Paul delivers this final, most solemn charge. He directs Timothy's attention to God and to Christ Jesus, in whose presence the charge is issued and received. He places Timothy under oath to comply with the charge. It is to God and to the Anointed Savior that Timothy (Paul, too, of course!) will have to render an account. And this is the Christ who is about to judge! In a sense, even now his approaching footsteps can be heard. He is on the way. Paul stresses the certainty of his coming and its impending character, but does not fix any date. Now this Christ Jesus will judge the living, that is, those who will still be living on earth at the moment of the Second Coming, and the dead, that is, those who will have died by that time. (Matt. 25:31–46; Luke 18:8; John 5:27 29; I Cor. 15:51, 52; I Thess. 4:13–18; Rev. 20:11–15.) The idea that Christ is coming to judge is of frequent occurrence in Paul (Rom. 2:16; I Cor. 4:5; II Cor. 4:5; II Thess. 1:7–9; cf. Acts 17:31). The expression, He will judge the living and the dead may already have become a fixed formula, as would appear from similar statements in Acts 10:42and I Peter 4:5. It was probably part of a baptismal confession, explained to the catechumens and afterward confessed by them at baptism. Out of such formulas as these The Apostles Creed arose.^[166] Paul furthermore adjures Timothy by Christ's future, glorious appearing, that is, by his brilliant Second Coming, viewed as the rising of the sun (I Tim. 6:14; Titus 2:13; see on II Tim. 1:10; also N.T.C. on II Thess. 2:8; and cf. Mal. 4:2), and by^[167] his majestic kingship, the rulership into which he will then fully enter.I Thess. 2:12and on II Thess. 1:5, especially footnote e. If Timothy obeys, he will share in (and if he disobeys, he will miss) the glory of the Epiphany and of the Reign (I Thess. 4:13–18; cf. 3:13; II Tim. 2:12; Rev. 3:21; 22:5). 2. By means of five brisk imperatives (all of them aorists) the content of the charge is now set forth: herald the word; be on hand in season, out of season; reprove, rebuke, admonish, with all longsuffering and teaching. a. Herald^[168] the word. This is basic to the other four imperatives. The rendering Preach the word is entirely correct, if the verb preach be understood in its primary, etymological meaning (from the Latin praedicare): to proclaim before the public, and not in the weakened sense which today is often attached to it: to deliver a moral or religious discourse of any kind and in any way. The word employed in the original means proclaim (Matt. 10:27); literally, herald, make known officially and publicly a matter of great significance. Of course, all preaching should be heralding (Rom. 10:14, 15). Paul calls himself a herald (see footnote 168). By order of his Superior he made an authoritative, open, forceful declaration. He here commands Timothy to be a herald also. According to Scripture, then, heralding or preaching is generally the divinely authorized proclamation of the message of God to men. It is the exercise of ambassadorship.^[169] This is evident from the following examples. These men are all said to have heralded: Noah God will destroy the world. Turn away from your sins! Or similar words (II Peter 2:5; cf. I Peter 3:19). Jonah Yet forty days, and Nineveh shall be overthrown! (Jonah 3:4; Matt. 12:41; Luke 11:32). John the Baptist Repent, for the Kingdom of heaven is at hand! Look, the Lamb of God, who is taking away the sin of the world! (Matt. 3:1, 2; John 1:29). The Healed Gerasene Demoniac God has done great things for me! (Luke 8:39). The Apostle Paul Jesus is the Christ! (Acts 9:20). Far be it from me to glory, except in the cross of our Lord Jesus Christ! (Gal. 6:14). But now has Christ been raised from the dead, the first-fruits of them that are asleep! (I Cor. 15:20; cf. verses 55 58; I Thess. 4:13–18). Similarly the twelve, Philip the evangelist, Peter at Cesarea, a strong angel, etc., are said to have preached. The verb is even used in connection with Christ, for he, too, was bringing God's message to man. The herald brings God's message. Today in the work of heralding or preaching careful exposition of the text is certainly included. But genuine heralding or preaching is lively, not dry; timely, not stale. It is the earnest proclamation of news initiated by God. It is not the abstract speculation on views excogitated by man. The somewhat timid Timothy must never be afraid to herald the word, that is, the gospel (II Tim. 2:8, 9; cf. Mark 1:14; 16:15; I Thess. 2:9). It is the true message of redemption in Christ, and as such stands over against all falsehood (see verse 4). Moreover, in sharp contrast with the oft stealthy infiltration practised by Satan and his servants (II Tim. 3:6) is this open-and-above-board proclamation by one who brings good tidings and publishes peace (Nah. 1:15; Rom. 10:15).^[170] How this heralding must be done is indicated by the four imperatives which follow: b. Be on hand in season, out of season. Welcome or not welcome, Timothy must ever be on the spot ^[171] with the message from God. He must buy up the opportunity (Eph. 5:16). c. Reprove or Convict. See on II Tim. 3:16for the related noun. Sin must be brought home to the sinner's consciousness in order that he may repent. See the detailed discussion of this verb in N.T.C. on John 16:8, especially footnote 200. d. Rebuke. In the process of reproving or convicting the sinner, the latter must be sharply reprimanded. His sin must not be toned down. e. Admonish. Nevertheless, the demands of love must be fully satisfied. Hand in hand with pertinent rebuke there must be tender, fatherly admonition. See N.T.C. on I Thess. 2:7–12, and for detailed explanation of the verb admonish see on I Tim. 5:1. Modifying each of the three imperatives is the beautiful phrase, with all longsuffering and teaching, meaning with utmost longsuffering and with most painstaking teaching-activity. Cf. a similar combination in II Tim. 2:24, gentle to all, qualified to teach. Such longsuffering is a distinctly Christian virtue (II Cor. 6:6; Eph. 4:2; Col. 1:11; 3:12; and see N.T.C. on I Thess. 5:14), as well as (elsewhere) a divine attribute (Rom. 2:4; I Tim. 1:16). Note that longsuffering (slowness to wrath, gentle patience with people who have erred) and teaching-activity go together. Neither is complete without the other. The manner in which Paul dealt with the Corinthian fornicator illustrates what he means by reprove, rebuke, admonish, with all longsuffering and teaching (I Cor. 5:1–8, 13; II Cor. 2:5–11). A much earlier example is Nathan's treatment of David (II Sam. 12:1–15). 3 and 4. A reason is now given, showing why Timothy must be diligent in the work of heralding the gospel and of reproving, rebuking, and admonishing: For the season will arrive when they will not endure the sound doctrine. In every period of history (II Tim. 3:1) there will be a season during which men refuse to listen to sound doctrine. As history continues onward toward the consummation, this situation grows worse. Men will not endure or tolerate the truth, the doctrine which because it promotes spiritual health is called sound (I Tim. 1:10). But, having itching ears, will accumulate for themselves teachers to suit their own fancies. It is not the herald of the gospel that is at fault, but the hearing of the fickle men who make up the audience! They have ears that are itching (from a verb which in the active means to tickle; hence, in the passive, to be tickled, and thus to itch, fig. to have an irritating desire ). Their craving is for teachers to suit their fancies or perverted tastes (II Tim. 2:22). So great is that hankering that they pile up teacher upon teacher. This reminds one of (Jer. 5:31, The prophets prophesy falsely &and my people love to have it so, and of Ezek. 33:32, And lo, thou art unto them as a very lovely song of one who has a pleasant voice and can play well on an instrument; for they hear thy words, but they do them not. The people here pictured are more interested in something different, something sensational, than they are in sober truth. And when sober truth is presented (as it surely was by Ezekiel), they are not interested in the truth itself, but only in the way in which it is presented, the preacher's style, oratory, &the preacher himself, his voice, bearing, looks, mannerisms. Here in II Timothy 4:3, 4the emphasis is on the craving for fascinating stories and philosophical speculations: and will turn away their ears from the truth, and will turn aside to the myths. God's redemptive truth, which deals with sin and damnation, with the necessity of inner change, etc.II Tim. 3:15–17) they cannot stomach. They turn away (II Tim. 1:15) from it, and turn aside (I Tim. 1:6) to the myths, those familiar old womanish myths mentioned earlier (I Tim. 1:4, 7; 4:7; Titus 1:14; cf. II Peter 1:16) or anything similar to them. There are always teachers that are willing to scratch and tickle the ears of those who wish to be tickled (Clement of Alexandria, The Stromata, I. iii). 5. As for yourself, however &Cf. 3:10, 14. Note the sharp and double contrast. Verse 5 is both the climax of verses 1 5 and the introduction to verses 5 8. As a climax, it draws a contrast between Timothy and the fickle multitude described in verses 3 and 4. As an introduction, it draws a contrast between Timothy, still in the thick of the fight, and Paul who has fought the grand fight. In the beginning of the verse the first of these two contrasts predominates; at the end, the second. Paul writes, be sober in all matters, suffer hardship, do the work of an evangelist, your ministry discharge to the full. The sober person is calm, steady, and sane (I Peter 4:7; see N.T.C. on I Thess. 5:6, 8). He is not intoxicated with morbid craving for whatever is sensational or sentimental. He does not turn away his ears from the truth and turn aside to the myths. The apostle demands that Timothy shall show this calm and well-balanced attitude in all matters. This means, of course, that also with respect to suffering for the sake of the gospel Timothy must neither court such suffering, on the one hand, nor complain about it, on the other. He must simply do the work of an evangelist (Acts 21:8; Eph. 4:11), perfectly willing to bear ill-treatment whenever it is his lot so to suffer, even rejoicing that he is counted worthy to suffer dishonor for the name of Christ (Acts 5:41; on the verb see II Tim. 2:9; cf. the similar verb in II Tim. 1:8). He must permit nothing to stop him, but must discharge his gospel-ministry to the full: heralding the word, being on hand in season, out of season, reproving, rebuking, admonishing, with all longsuffering and teaching. 6 8. Timothy, then, must preach the word, etc., not only because apostasy is coming (verses 1 4), but also in view of the fact that Paul is about to set sail to the shores of eternity. When the older man is called to higher spheres, the younger man must fill the breach. He must take the torch and carry it onward. This second thought explains the conjunction for at the beginning of verse 6. In one of the most sublime and moving passages, which with respect to grandeur of thought and stateliness of rhythm is probably unsurpassed anywhere in Paul's epistles, the apostle lifts this letter and his apostolic career to its wonderful finale: For I am already being poured out as a drink-offering, and the season of my departure has arrived. The grand fight I have fought, the race I have finished, the faith I have kept. For the future there is safely stored away for me the wreath of righteousness, which the Lord, the righteous Judge, will award to me on that day, and not to me alone but to all who have loved his appearing. A possible theme for this passage would be: In Three Tenses Paul, the Lord's Prisoner, Triumphantly Expresses His Faith This is divided as follows: 1. Verse 6: His Faith-Appraisal of the Present 2. Verse 7: His Faith-Summary of the Past 3. Verse 8: His Faith-Exultation regarding the Future 1. His Faith-Appraisal of the Present When Paul writes, For I am already being poured out as a drink-offering, he is making a profession of faith. He does not call his present horrible imprisonment, with the issue no longer in doubt, death, but a drink-offering, comparable to the libation of wine which was poured out beside the altar. According to the law (Num. 15:1–10), when a lamb was sacrificed, the drink-offering consisting of one-fourth of a hin of wine (1 hin = slightly more than 1 gallon); when the offering was a ram, the prescribed libation was one-third of a hin; and for a bull it was one-half of a hin. Since this wine was gradually poured out, was an offering, and was the final act of the entire sacrificial ceremony, it pictured most adequately the gradual ebbing away of Paul's life, the fact that he was presenting this life to God as an offering, and the idea that while he viewed his entire career of faith as a living sacrifice (Rom. 12:1; cf. 15:16), he looked upon the present stage of this career as being the final sacrificial act. Similarly, when the apostle adds, And the season of my departure has arrived, he is again making a profession of faith. The word season ([Greek]) is entirely proper in this connection, for: a. the apostle is thinking not only of the moment of execution but of this entire final imprisonment which was about to end in execution; and b. he views this final period under the symbolism of the unmooring of a ship which in its coming and going is bound to the seasons (Acts 27:12). Now this appropriate time or season is here called the season of my departure. The primary meaning of the phrase used in the original is of my loosening or of my release. Think of the loosening of the ropes or cables of a ship when weighing anchor. Hence, the word loosening acquired the secondary meaning departure (cf. M.M., p. 36). Accordingly, Paul says that the season of his departure has arrived (perfect tense of the verb that was used in verse 2, where it was rendered be on hand, see footnote 171). Even now the season is already here. The weighing of the anchors and the loosening of the ropes has begun. Soon the blast of the wind will be in the sails, and then, almost immediately, the haven of everlasting bliss will have been reached. It is only by faith that present circumstances can be so appraised. Similarly, in other passages the apostle speaks of the believer's demise as: a departure to be with Christ (Phil. 1:23), and to be at home with the Lord (II Cor. 5:8); gain (Phil. 1:21); very far better (Phil. 1:23); a falling asleep in Jesus (I Thess. 4:14). Elsewhere Scripture calls it: precious in the sight of Jehovah (Ps. 116:15); a being carried away by the angels into Abraham's bosom (Luke 16:22); a going to paradise (Luke 23:43); a going to the house with many mansions (John 14:2). 2. His Faith-Summary of the Past When the apostle continues, The grand fight I have fought, he is again using the language of faith; for it is clear that an unbeliever, describing Paul's post-conversion life, would have characterized it as foolish or even insane, sheer madness (Acts 26:24), certainly not the grand fight. But Paul, by means of the very word-order which he selects (placing each of the three objects before its verb; see my translation), emphasizes that it was, indeed, the beautiful, grand, or noble, fight which he had fought; that it was not the path of chance but the scheduled race which he had run; and that this life of his, now viewed as finished, had been ruled not by the whim or caprice of the moment but by that personal faith which by God's grace he had kept to the very end. When Paul thus summarizes his past, he is not boasting, except in the Lord. He is recording what grace has achieved in the heart of the chief of sinners. Hence, not on the pronoun I does he place the emphasis as one might mistakenly infer from the usual translation, which causes each of the three brief clauses to begin with I, but on the grand fight, the race, the faith. When the apostle summarizes his life as a Christian under the symbolism of the grand fight, the underlying figure is probably a wrestling-match, boxing-bout, or similar contest (I Tim. 4:7b, 8; 6:12). The third of comparison is prodigious exertion of energy against a very powerful foe. It had been a fight against Satan; against the principalities and powers, the world-rulers of this darkness in the heavenlies; against Jewish and pagan vice and violence; against Judaism among the Galatians; against fanaticism among the Thessalonians; against contention, fornication, and litigation among the Corinthians; against incipient Gnosticism among the Ephesians and Colossians; against fightings without and fears within; and last but not least, against the law of sin and death operating within his own heart. But triumphantly Paul is able to say, the grand fight I have fought. It is vain to say that this is not strictly true because Paul had not as yet actually reached the execution-block. When death is very near and very certain, it is easy for the mind to project itself into that near-by future moment from which it then looks back upon the past, and rejoices not only in that past but in the present blessing which that past has produced.^[172] Our Lord used similar language, which must be explained similarly (John 17:4). When the apostle adds, the race I have finished an obstacle-race, indeed!, he stresses the fact that in his life as a believer he has fully accomplished that ministry to which the Lord had called him (Acts 20:24); his eye, like that of a skilled runner, having been riveted at all times upon the finishing post: the glory of God by means of the salvation of sinners (Gal. 2:2; 5:7; Phil. 2:16; cf. Heb. 12:1, 2). That Paul was, indeed, a man with this one holy passion, with this one objective in mind, so that the figure of the race is very appropriate, is evident from such words as the following: I have become all things to all men, that I may by all means save some &Even so run that you may attain &Therefore, whether you eat or drink, or whatever you do, do it all to the glory of God &just as I also please all men in all matters, not seeking my own profit but the profit of the many, that they may be saved. (I Cor. 9:22–24; 10:31–33) And cf. 3:7–14. In summarizing the past, Paul finally drops every metaphor, and writes, The faith I have kept. Here, as in I Tim. 6:12, the meaning is probably not, I have kept the pledge nor I have maintained the true doctrine ( faith in the objective sense), but, in harmony with the present context, I have retained my personal trust in God, my confidence in all his Christ-centered promises. In the spiritual arena of life I have not only fought hard and run well, but I have also been sustained to the end by the deeply rooted conviction that I shall receive the prize, the glorious reward (see next verse). 3. His Faith-Exultation regarding the Future Having discussed the present and the past, Paul turns his eye to the future. This, as has become evident, is altogether natural; for, the noble fight, successfully waged, the race satisfactorily run, and the faith stedfastly exercised, call for the reward of grace. Accordingly, the apostle writes, For the future,^[173] and then tells us what he confidently expects. Says he, There is safely stored away for me (note the force of the compound Greek verb [Greek]), so that no enemy will ever be able to deprive me of it, the wreath the victor's wreath (II Tim. 2:5) of the righteousness,^[174] that is, the wreath to which I am entitled as a reward for the life which in principle has been in conformity with God's law (I Tim. 6:11; II Tim. 2:22; 3:16; Titus 3:5). That this wreath is Paul's by right, a right founded upon grace, is evident; for: a. To those who fight the grand fight, run the race, and keep the faith (in other words, to Paul and others like him) God has promised to give the wreath (I Tim. 6:12; James 1:12; I Peter 5:4; Rev. 2:10). b. Christ has earned it for them (Titus 3:5, 6). Now the present passage simply states that the wreath or award is a righteous one, but does not indicate its nature. From other passages we learn that it means everlasting life (I Tim. 6:12; cf. James 1:12; I Peter 5:4; Rev. 2:10), here (II Tim. 4:8) as possessed and experienced in the new heaven and earth. The apostle continues, which the Lord, the righteous Judge, will award to me on that day. This Lord and Judge is Christ Jesus (see on verse 1). And this Judge or Umpire respects the contest-rules which he himself has laid down. He is the righteous Judge, who on that notable day, the day of his return (II Tim. 1:12, 18; cf. II Thess. 1:10) will give whatever is dueMatt. 20:8, 13; Rom. 2:6shed much light . For all such people who, like Paul, are unjustly condemned, the idea of the coming judgment day when they will be vindicated by a just Judge is full of comfort. This righteous Judge, says Paul, will award the wreath of righteousness to me. Yet, not to me alone, but to all who love his appearing, his brilliant second coming (as in verse 1). Note the word love, not fear, for perfect love casts out fear (I John 4:18). When the Spirit and the bride say, Come, every person who really loves the Lord will also say, Come. And when the Lord answers, I am coming quickly, the immediate reply will be, Amen, come, Lord Jesus. Of all the indications that one loves the Lord, this earnest longing for his return is one of the best, for such a person is thinking not only of himself and of his own glory but also of his Lord and of the latter's public vindication. For all such persons the wreath is waiting. And this wreath, unlike earthly wreaths, is imperishable (I Cor. 9:25). 4:9–22 9 Do your best to come to me quickly; 10 for Demas has deserted me, because he fell in love with the present world, and has gone to Thessalonica; Crescens (has gone) to Galatia, Titus to Dalmatia. 11 Luke is the only one with me. Pick up Mark and bring him with you, for he is very useful to me for (the) ministry. 12 Now Tychicus I am commissioning for Ephesus. 13 The cloak which I left in Troas with Carpus bring along when you come; also the books, especially the parchments. 14 Alexander, the metal-worker, did me much damage. The Lord will repay him in accordance with his deeds. 15 You, too, be on your guard against him, for he vigorously opposed our words. 16 At my first defence no one was at my side, but all deserted me; may it not be charged against them! 17 But the Lord stood at my side, and gave me strength, in order that through me the message might be fully heralded, and all the Gentiles might hear it, and I was rescued out of (the) mouth of (the) lion. 18 And the Lord will rescue me from every evil work, and save me (bringing me) to his heavenly kingdom; to him (be or is) the glory forever and ever. Amen. 19 Greet Prisca and Aquila and the family of Onesiphorus. 20 Erastus remained at Corinth, but Trophimus I left at Miletus sick. 21 Do your best to come before winter. Eubulus greets you, as do Pudens and Linus and Claudia and all the brothers. 22 The Lord (be) with your spirit. Grace (be) with you. The present paragraph consists, in general, of items of personal information, requests, and greetings. It can be divided into five sub-paragraphs, as follows: a. verses 9 13: Paul gives expression to the loneliness which he feels, and the need of more kingdom-workers, asks for his cloak, for books and parchments, and for the speedy arrival of Timothy. b. verses 14, 15: He warns Timothy against Alexander, the metal-worker. c. verses 16 18: From the manner in which the Lord had strengthened him during his first defence Paul derives comfort for the present and for the future. d. verses 19 21: Greetings to and from certain individual believers, items of information with reference to others, repetition of request for Timothy's speedy coming. e. verse 22: Benediction. 9, 10, 11a. Do your best to come to me quickly. Paul, writing from a cold, dank dungeon in Rome, and facing death, longs for the presence of his beloved child Timothy. He wants him to come quickly, that is, before winter (see on verse 21). The reason for the apostle's feeling of loneliness is as follows: for Demas has deserted me, because he fell in love with the present world, and has gone to Thessalonica; Crescens (has gone) to Galatia, Titus to Dalmatia. Luke is the only one with me. Demas had at one time been Paul's assistant in the gospel-ministry (Philemon 24). During the first Roman imprisonment Demas, too, had been in Rome. Twice the apostle had mentioned him in one breath with Luke, the beloved physician (Col. 4:14; Philemon 25). It would seem to be a safe inference from the present passage that also during the second Roman imprisonment Demas had been in Rome, and had rendered service in the kingdom. Hence, all the more pathetic are these plaintive words, Do your best to come to me quickly, for Demas has deserted me. The verb used in the original implies that Demas had not merely left Paul (on this or that legitimate mission), but had left him in the lurch, had abandoned, forsaken him. The separation was not merely local but spiritual. Paul is deeply disappointed with Demas. Demas left because he fell in love^[175] with the present age, the world on this side of the grave, the transitory era which, in spite of all its pleasures and treasures, will soon be past (I Tim. 6:17). Much can be said in support of the view that Demas, in love with the present world, never belonged to the company of those who love Christ's appearing. Note the sharp and probably intentional contrast between the lover of the present world (verse 9) and the lovers of the Epiphany (verse 8). Moreover, nowhere is there a word about the restoration of Demas. Demas should probably not be placed in a class with Mark! Though we have no solid ground for speaking with certainty about this matter, nevertheless, the spirit of the present passage and of its context rather points in the direction of Matthew 7:22, 23, as a general indication of the class to which Demas belongs. Just why Demas went to Thessalonica, and not to some other place, is not known. Perhaps he thought that the deepest desires of his soul could be better satisfied there than elsewhere. Did he leave Rome because this capital was at that time the most dangerous place for a Christian to be? Did he have business, friends, or relatives in Thessalonica? We do not know. Paul adds, Crescens (has gone) to Galatia. Instead of Galatia another reading has Gallia. This would then be the region which today is called France plus certain surrounding territories. It is impossible to determine which of these two readings is correct. Hence, we do not know where Crescens went.^[176] Nor do we have any reliable information about Crescens except that which is supplied by the present passage. Titus (has gone) to Dalmatia, continues Paul. It seems that after Titus visit to Jerusalem as a test-case (Gal. 2:21), all his missions were to provinces in Europe. Whenever, away from Paul, he was on a mission, he was never very far from the east coast of the Adriatic Sea or its southern extension, the Ionian Sea. Being able, courageous, and consecrated, he knew how to handle the quarrelsome Corinthians, the mendacious Cretans, and the reputedly pugnacious Dalmatians. Cf. Rom. 15:19. In contrast with Demas who had deserted Paul, we must believe that both Crescens and Titus had gone where duty called them. See also on Titus 3:12. Luke is the only one with me. The author of the third Gospel was a remarkable person. He was the beloved physician (Col. 4:14), always loyal to Paul, to the gospel, to the Lord. Frequently he had been Paul's companion in travel, as is indicated by the we sections in Acts (16:10–17; 20:6–16; 21; 27; 28). He had been with Paul on the second missionary journey, at Troas and at Philippi. He had evidently been left behind at the latter place (Acts 16:17 19). Toward the close of the third tour he seems again to have joined Paul at Philippi (Acts 20:60), and he accompanied him to Jerusalem. For a while we do not see him. But suddenly he re-appears, for he is in Paul's company on the long and dangerous sea-journey from Palestine to Rome (Acts 27). He is with the apostle during both the first and the second Roman imprisonments (Col. 4:14; Philemon 24; II Tim. 4:11). Paul needed a doctor and a friend. Luke was both, and directly or indirectly may also have served in the capacity of Paul's secretary. Luke and Paul had much in common. Both were educated men, men of culture. Both were big-hearted, broad-spirited, sympathetic. Above all, both were believers and missionaries.^[177] But if Luke was such a wonderful friend, why does Paul say, Luke is the only one with me? The following answer may be suggested: a. The very presence, off and on, of no one else besides Luke made the absence of all the others all the more conspicuous, especially in contrast with Paul's circumstances during the first imprisonment when he was permitted to receive all who came to him (Acts 28:30). Also, b. There may be more here than an expression of loneliness. It is entirely possible that the apostle also wishes to stress the fact that he is short on help, that there were not enough reapers; perhaps not even a sufficient number to provide adequately for the spiritual needs of those believers who were still in Rome. It must be emphasized that whatever is stated in verse 10 and 11a, in connection with Demas, Crescens, Titus, and Luke, has the purpose of urging Timothy to do his best to come quickly. 11b, 12, 13. With a view to this coming of Timothy, the apostle continues, Pick up Mark and bring him with you, for he is very useful to me for (the) ministry. The home of Mark was in Jerusalem (Acts 12:12). It was he who had deserted Paul and Barnabas on the first missionary journey. Paul, therefore, had refused to take Mark with him on the second tour. So Barnabas had taken Mark and had sailed away to Cyprus (Acts 15:36 41). Subsequently, however, we find Mark again in the company of Paul at Rome during the apostle's first imprisonment (Col. 4:10; Philemon 24). Afterward he is with Peter in Rome (I Peter 5:13). Tradition supports the idea that there was a close connection between Peter's preaching in Rome and the writing of Mark's Gospel. After Peter's martyrdom Mark seems to have become Paul's assistant once more. At Paul's request and in co-operation with Timothy he may have been making a tour of the churches in Asia Minor while Paul was writing II Timothy. Timothy, leaving for Rome, is urged to pick him up, because Paul knows that by this time Mark is very useful to him for ministry. The implication is probably this: since Mark has experienced a change for the better, having taken to heart the lesson which his earlier failure had taught him, and since he is well acquainted with Rome and with the condition of the church in that city, hence in Rome he will be the right man in the right place. The context indicates that when Paul uses the term ministry or service, he is thinking of kingdom-work, service in the interest of the gospel, and does not merely mean, He can perform certain duties to make life easier for me personally. Continuing, then, along this same line, the man who even in the dungeon is the great superintendent of missions adds, Now Tychicus I am commissioning (probably an epistolary aorist) for Ephesus. Tychicus was a beloved brother, faithful minister and fellow-servant in the gospel, a man worthy of all confidence. He was one of several intimate friends who had accompanied the apostle when at the close of his third missionary journey he was returning from Greece through Macedonia into Asia, with the purpose of going to Jerusalem on a charitable mission (Acts 20:4). Also later, during the first Roman imprisonment, Tychicus had been with Paul. He had been commissioned by the apostle to carry to their destinations the epistle to the Ephesians, the one to the Colossians, and probably also the one to Philemon. He was, moreover, the right person to supply the necessary atmosphere more detailed information about Paul's circumstances, so that the letters which he delivered could be understood all the more readily (Eph. 6:21; Col. 4:7). During the interval between the first and second Roman imprisonments Tychicus is again (or still) working in close cooperation with Paul (Titus 3:12). And now, during the second Roman imprisonment, Paul finds that Tychicus is the logical person to send to Ephesus with this letter (II Timothy). In addition, he is also the right man to serve for a while as director of affairs in the churches of Asia Minor, as a substitute for Timothy during the latter's absence, which would be of rather lengthy duration, since Timothy would not be able to return to Ephesus until at least April (see on verse 21). Timothy, then, must not hesitate to leave Ephesus. Under another trusted leader, namely, Tychicus, the work will be continued. The cause will not have to suffer. When Timothy leaves for Rome, he must, moreover, take with him a few things needed by Paul: The cloak which I left in Troas with Carpus bring along when you come; also the books, especially the parchments. The word translated cloak ([Greek] =, by metathesis from [Greek], a transliteration of the Latin paenula) indicates a kind of blanket of coarse wool that was used as an outer garment to protect against the cold and the rain. It had a hole in the middle for the head to pass through. There were no sleeves. In Latin this is the more usual (though not the only) meaning of the word. In Greek it is this meaning that has abundant papyri support. The connotation briefcase, bookwrap, or satchel, a receptacle for important documents and/or books, is found at times, and there have always been those who assign this meaning to the word in the present passage.^[178] But the apostle does not seem to be asking for his satchel with documents but for two different kinds of articles: a. the paenula, and b. the books, especially the parchments. It is possible that both a. and b. were in one class in this sense only, that they were rather troublesome to carry along at all times; for example, in hot weather. So, Paul may have left them with Carpus (otherwise unknown to us), intending soon to return in order to pick them up. Whatever may have been the reason why this was not done, the apostle in his cold, damp dungeon, with winter just around the corner, feels the need of this cloak, and asks Timothy to bring it along when he comes. Troas was not far from Timothy's headquarters at Ephesus.^[179] And let Timothy also bring the books, especially the parchments. The books were in all probability papyrus-rolls; the parchments or membranes were skins of sheep, lambs, goats, or calves, especially prepared for writing. Paul wants the books but above all the parchments! What was written in these books and parchments? Is it not natural to assume that the Lord's prisoner desired above all else to spend his few remaining weeks or months in meditating upon the Word of God? For the rest, as to exact contents, we simply do not know, and it is useless to add to the guesses that have been made.^[180] It is clear that the believer in his yearning to provide for his intellectual and spiritual needs (books, parchments) is not called upon to ignore the needs of the body. One is reminded of the very similar entreaty which, under analogous circumstances, was penned by another notable warrior of the cross many centuries later. It was William Tyndale, the well-known Bible translator, who from his cold prison-cell at Vilvoorde made request that in view of the approaching winter (how like Paul!) a cloak, woollen shirt, warm cap, and most of all, his Hebrew Bible, grammar, and vocabulary be brought to him. 14, 15. We come now to the second sub-paragraph (see p. 318), a warning against a bitter enemy of the faith: Alexander, the metal-worker, did me much damage. It is not easy to reconstruct the circumstances under which Alexander opposed Paul and the good cause which the latter represented. It can, however, be stated with well-nigh certainty that there had been a trial (this, in the light of the trial-context; see verse 16, though the trial referred to there is probably not the same as the one in which Alexander was involved; see on that verse). In this trial Alexander had been an accuser or a witness for the prosecution. Who was this Alexander? His name was as common then as are the names Brown, Jones, or Smith todayMark 15:21; Acts 4:6; 19:33, 34; I Tim. 1:19, 20; II Tim. 4:14, probably five different Alexanders . From the context it would appear that this Alexander is living in Rome; for it stands to reason that it was especially in Rome that he was able to oppose Paul, who was also in that city. Now if that inference be correct, he must probably not be identified with the Alexander mentioned in I Tim. 1:20nor with the one to whom Acts 19:33, 34refers, for these Alexanders lived in the Ephesus region.^[181] The present Alexander, then, is probably a different person. He is the metal-workerGen. 4:22LXX . Now, in connection with the trial, Alexander, by means of deeds (verse 14) and words (verse 15), had succeeded in damaging Paul. No doubt he had helped to bring about an adverse court-decision with respect to the apostle, though we do not know whether the sentence, Condemned to death had already been announced or conveyed to the apostle. We do know, however, that this sentence was now certain, and that Paul knew this. He knew that he was about to die (see on 4:6, 7, 8; also on verse 18). But instead of avenging himself upon Alexander, he leaves the matter of retribution entirely to the Lord (Deut. 32:35; cf. Rom. 12:17–19; I Peter 2:23). Hence, he immediately adds, The Lord will repay (best reading) him in accordance with his deeds. When Christ returns to judge (see on verses 1 and 8), he will not forget what Alexander has done, but will give him his due (same verb as in verse 8, where it is used in a favorable sense). See Ps. 62:12; Prov. 24:12; Matt. 25:31–46; John 5:28, 29; Rom. 2:6; II Cor. 11:15; Rev. 2:23; 20:13. Paul continues, You, too, be on your guard against him, for he vigorously opposed our words. Forewarned is forearmed. Let Timothy, in coming to Rome, be constantly on his guard against this wicked Alexander, who will try his utmost to harm the disciple even before the latter has reached his master. Let him take the necessary precautions so that he will know what to say and what to do if and when he should be confronted with Alexander. And, prayer being at all times the best prophylactic, let him pray about this matter, in order that the proper words may be given to him when he needs them, and the proper actions may be suggested to him. This Alexander was a relentless persecutor, one who vigorously (upon this word rests the emphasis) stood over against hence, resisted, opposed (Matt. 5:39; Luke 21:15; Acts 6:10; 13:8; Rom. 9:19; Gal. 2:11; Eph. 6:13; II Tim. 3:8; 4:15; James 4:7; I Peter 5:9) our words, that is, the arguments for the defence, a defence in which the apostle had been assisted by others (II Tim. 1:15, 16; 4:11), as the modifier our indicates. 16 18. That word our, instead of my, brings up the past. There had been another trial. In that first defence no one had taken Paul's side. It is readily understood why Paul speaks of the trial as a defence (literally apology in the sense of speech in vindication from accusation), for that had been his part in it. In that former trial, then, Paul had stood alone. Entirely alone? No, for the Lord had caused his presence to be felt in a remarkable manner. From the way in which the Lord had then strengthened him Paul derives comfort for the present and for the future. Let Timothy also take courage. This, in general, is the sense of the third sub-paragraph (see p. 318) which follows. I shall treat it first positively, giving the interpretation which by many is considered to be the most natural one, even though today it is not the most widely accepted one; then negatively, stating the difficulties which beset the opposite interpretation. At my first defence no one was at my side, but all deserted me. Paul, being in a reminiscent mood, as one is prone to be when he reaches the end of his life here on earth and has an opportunity to look back, vividly recalls this other trial, the one which, if these interpreters are correct, had taken place a few years earlier. At that time no one had come to stand beside him in his defence. That was during the period of the first Roman imprisonment. What a difference between then and now, as to the actual trial! Now, during this second Roman imprisonment, Demas had deserted him (see on verse 10), and all those in Asia had turned away from him (II Tim. 1:15). But Onesiphorus had come from Asia, and Luke had remained faithful. But during that previous imprisonment not a single person had presented himself as a witness for Paul's defence. All had deserted. Why? Had fear held them back? Or possibly the feeling: The apostle does not need us, for the Romans are favorably inclined to him, and no accuser has appeared in order to press his charge? See pp. 26, 27. However that may be, to a certain extent Paul had suffered a disappointment. But he knows how to forgive. Hence, he continues: May it not be charged against them. This prayerful wish is entirely in harmony with the spirit of Christ (Luke 23:34), of Stephen (Acts 7:60) and &of Paul himself (I Cor. 13:5). But the Lord stood at my side and gave me strength. That, during his first imprisonment, this had indeed been Paul's blessed experience is clear from (Phil. 4:13. The Lord (Jesus Christ) had stood by him and had strengthenedI Tim. 1:12; the same word as in Phil. 4:13; and cf. Acts 9:22; Rom. 4:20; Eph. 6:10) him, and this not only during that imprisonment but even on his way to it (Acts 23:11; 27:23). And the purpose had been: in order that through me the message might be fully heralded (literally, in order that through me the heralded message or preaching, kerugma, see on verse 2 might be fulfilled or accomplished ), and all the Gentiles might hear it. The following interpretation is natural: I was set at liberty in order that after my acquittal I might complete my task of heralding the gospel of salvation, so that not only the Gentiles east of Rome but also those west of Rome might hear it. Paul's gospel-message, the heralded word as spoken by him, must reach the limits of the West. Spain could not be omitted (Rom. 15:24, 28). And I was rescued out of (the) mouth of (the) lion. Probably this is simply an idiomatic way of saying, I was delivered out of the jaws of death (ex faucibus mortis, Calvin), and not a specific reference to Satan, Nero, or a literal lion of the amphitheater. In all probability this, as is clear from Ps. 22:21, 22(the passage upon which Paul's figurative expression is based) means complete deliverance. Paul had been enabled to declare the name of the Lord far and wide. His first Roman imprisonment had ended in full acquittal and in more missionary journeys. From this experience of the past the apostle draws encouragement: And the Lord will rescue me from every evil work, and save me (bringing me) to his heavenly kingdom. Note the parallel: At my first defence all deserted me (verse 16). Now Demas has deserted me (verse 10). Same verb in both cases. At my first defence I was rescued (verse 17). Now, the Lord will rescue me (verse 18). Again the same verb both times. The stress falls on this divine rescuing activity. In the past there had been danger. Now, too, there was that which men would consider danger. But in the past the Lord had intervened; now again he will intervene decisively for deliverance (I Thess. 1:10). In the past Paul had been rescued from death. Now he will be rescued by means of death. In neither case does his soul perish. He is never separated from the love of God in Christ. To destroy Paul spiritually and to annihilate the kingdom of Christ is, nevertheless, at all times exactly what Satan intends to do. All the efforts which he puts forth to achieve this sinister purpose constitute his evil work. But Paul is convinced that, as in the past so also now, the Lord will rescue me from every evil work, though not from all physical harm. The man who wrote II Cor. 11:22 33does not expect immunity from injury to the body! But the Lord (Jesus Christ) will save me to (this is either a pregnant expression meaning will save me, bringing me to, or means will save me for, the two interpretations yielding about the same resultant sense) his heavenly kingdom. The Lord is going to bring Paul to heaven, that is, to that kingdom which, though seen on earth in shadow, has its seat in heaven, and belongs to heaven as to its essence and fulness (see on verse 1). The expression the Lord &will save me to (or for) his heavenly kingdom implies that Paul expected to go to heaven immediately upon death. This is Scripture's doctrine throughout. Thus, the psalmist expects to be welcomed into the realm of glory when he dies (Ps. 73:24, 25). Lazarus is immediately carried by the angels into Abraham's bosomLuke 16, see especially verse 22 . The penitent thief enters Paradise at once, together with his Lord (Luke 23:43). Paul is convinced that when the earthly tent is destroyed, the building from God, eternal in the heavens will be ready to receive the believer (II Cor. 5:1); that death is gain (Phil. 1:21), which would not be true if it meant extinction of being or passing into oblivion; and that to depart from this earth means to be with Christ, a condition which is better by far than continued life here below (Phil. 1:23). And the book of Revelation pictures the souls of the martyrs as having been translated immediately into heaven, and as being very happily and busily occupied in that region of bliss (Rev. 7:13–17). Not filled with dismay is Paul when he thinks of imminent departure from this earth. On the contrary, since this departure is better by far than remaining on earth, his soul is filled with rapture. Hence, not surprising is the doxology: To him the glory forever and ever. Amen. Cf. Gal. 1:5; but here in II Tim. 4:18the never-ceasing glory is ascribed to Christ, the Lord. Cf. Romans 9:5; 16:27. By adding the word of solemn affirmation or confirmation, Amen (on which see N.T.C. on John, Vol. I, p. 111, footnote 51), the apostle shows that he most heartily desires or definitely declaresI Peter 4:11and in those texts of Matt. 6:13which contain the doxology of the Lord's prayer that Christ's glory the radiating splendor of all his marvelous attributes be his possession world without end. The interpretation that has been presented, according to which the expression my first defence refers to the first Roman imprisonment, particularly to the trial which then took place and which resulted in Paul's acquittal and more journeys, is supported by the testimony of tradition. That Eusebius thus interprets the passage is clear from the quotation which has been given (see p. 27). Cf. also Chrysostom (Hom. XI).^[182] Many commentators, however, favor an interpretation which differs radically from the one supported by tradition. They feel that the latter is out of harmony with the favorable conditions of the imprisonment recorded in the book of Acts. Their view may be briefly summarized as follows: (1) My first defence means: my first appearance in court, the preliminary investigation (prima actio) in the present trial. (2) No one was at my side means: no patron ( friend at court, a man of importance in the eyes of the Romans) accompanied me to the court-room, attesting by his very presence that I am a respectable person. Similarly, all deserted me means: all those potential patrons abandoned me. (3) The sentence, But the Lord stood at my side and gave me strength, in order that through me the message might be fully heralded means: the Lord strengthened me in order that by means of my defence in the court-room my message might reach its climax (or: so that by that means it got to be fully completed). (4) And all the Gentiles might hear it means: and in order that the crowd of Roman grandees in the court-room, as representing the entire heathen world, might hear my defence (or: so that this crowd got to hear my defence). (5) And I was rescued from the mouth of the lion means: and I was kept from being executed that day.^[183] In fairness to those who favor this view it must be said that some, though wishing to be counted among its defenders, express serious misgivings and doubts about it. This is not surprising. Note the following: With respect to point (1) above. The fact that the statement, Alexander, the metal-worker, did me much damage is followed by At my first defence no one was at my side, may imply that the damage wrought by Alexander was not done at my first defence, but more recently. Paul may be comparing the present with the past. If so, he is retracing his steps, drawing lessons and analogies from the experiences of former years. This, at any rate, is entirely in line with what he is doing in other passages of the same epistle (1:5; 2:2; 3:14, 15; 4:7). With respect to (2). Paul mentions Luke who is with him, and Demas who has deserted him. About patrons not a word. Also, if there has been a trial of any kind ( preliminary or otherwise) during this present imprisonment, it is hard to believe that Paul intended to say that Luke was either absent or not qualified to serve as patron. With respect to (3). The idea that the fully accomplished proclamation refers simply to a court-room defence does not seem as reasonable as is the view that it refers to the hope of proclaiming the gospel to the whole world, that is, to the West (Spain) as well as to the East. With respect to (4). To say that the clause, &and that all the Gentiles might hear it means no more than, and that the whole court-room crowd might hear it would seem to do violence to the text (as Gealy admits). To view this crowd as representing the entire heathen world looks like forced exegesis in the interest of a theory. And finally, with respect to (5). In the light of the passage of which Paul, no doubt, was thinking, namely, (Ps. 22:21, 22, which describes a deliverance of the most thorough-going character, it can be said with little possibility of successful contradiction that rather unsatisfactory is the view according to which rescue from the lion's mouth means nothing more than this, namely, that immediately after his preliminary hearing Paul, instead of being executed, was led back, as a chained prisoner, to his horrible dungeon, there to await certain deathII Tim. 4:6). It is safe to say, therefore, that if there be a better interpretation than that which was offered by the early church, it has not yet been presented. It must be freely admitted that the traditional view has its difficulties. But are not the difficulties with which the opposite view is confronted even more formidable? 19. The fourth sub-paragraph (greetings, etc., verses 19 21; see p. 318) begins as follows: Greet Prisca and Aquila and the family of Onesiphorus. As to Prisca and Aquila, note that in four of the six references to this wonderful team the name of the wife precedes (Acts 18:18; 18:26; Rom. 16:3; and here in II Tim. 4:19). In two references the order is reversed (Acts 18:2; I Cor. 16:19). Guesses as to the reason why Aquila is usually mentioned last (and Prisca first) are: a. Prisca excelled her husband in loyalty and zeal with respect to the work of the Lord. b. Prisca sprang from a more distinguished family. c. Prisca had been the noble hostess, and as such had bestowed much sympathetic care upon Paul and his helpers. If the underlying assumption be correct, namely, that a writer bestows special honor or higher rating upon the person whom he most often mentions first an assumption which is not granted by all! then the last-mentioned reason might well be the correct one; but we do not know. Note also that Paul says Prisca, but Luke says Priscilla. Aquila means eagle. These are Latin names. Aquila was a man of Pontus by race, who had lived for a while in Rome. As a result of an outburst of anti-Semitism on the part of emperor Claudius, Aquila and his wife had left Rome and had settled in Corinth. He was a tentmaker as was Paul. Soon the two men were working together. (Acts 18:1 3.) The inference would seem to be justified that it was through Paul that his host and hostess were brought to Christ. When, homeward bound from the second missionary journey, the apostle made a brief stop at Ephesus, Aquila and Prisca were traveling with him, and he left them there (Acts 18:18, 19). It was here that they proved to be a God-send to that fervent preacher Apollos, to whom they expounded the way of God more accurately (Acts 18:24 26). When Paul on his third missionary journey sends I Corinthians from Ephesus, he appends a fervent greeting from Aquila and Prisca and from the church that is in their house (I Cor. 16:19). When on this same journey Paul finally arrives in Corinth and sends a letter to the Romans, he causes the salutation to Prisca and Aquila to be the first of a lengthy list. (The theory that this list does not belong here, though strongly argued, has never been proved. I cling firmly to the belief that it is an authentic part of the epistle to the Romans.) Not only is this greeting the first, it is also the fullest and the warmest. It now appears that the devoted couple had risked their necks for Paul. Once more, as in Ephesus, the home of Aquila and Priscilla, who are now back in Rome, is the meeting-place for the Christian congregation (Rom. 16:3–5). Finally, it appears from our present passage (II Tim. 4:19) that the two have again left Rome and have returned to Ephesus. The reason for this return to Ephesus may have been the Neronian persecution. With what warmth of feeling Paul must have sent this greeting penning it with his own hand! See on II Thess. 3:17to his loyal friends and fellow-workers Aquila and Prisca! The apostle also sends greetings to the family of Onesiphorus (II Tim. 1:16). 20. Paul is about to convey best regards from certain believers here in Rome with whom he had maintained a degree of contact (see verse 21), no doubt through Luke (see on verse 11). Before he does this, however, he is careful to indicate the reason why two persons have been prevented from sending greetings. This reason is that they are not in Rome. The apostle wants Timothy to know this, so that he may not begin to wonder about the omission. Says Paul: Erastus remained at Corinth, but Trophimus I left at Miletus sick. Since in the book of Acts both of these names occur in close proximity, in connection with Paul's third missionary journey, a journey in which he was accompanied by Timothy much of the way (see pp. 35, 36), and since here in (II Tim. 4:20the apostle mentions these names as those of men well-known to Timothy, so that no further designation is necessary, it may be safely assumed that Erastus is the one who on the third missionary journey (outward bound) was sent with Timothy to MacedoniaActs 19:22),^[184] and that Trophimus was the one who on that same journey (homeward bound), with Timothy accompanied Paul (Acts 20:4, 5). It was this same Trophimus, an Ephesian, who became the innocent cause of Paul's seizure by the mob in Jerusalem (Acts 21:29). It is reasonable to assume that, in his notes regarding Erastus and Trophimus, the apostle is recounting recent experiences. It was only shortly ago, while Paul, perhaps returning from Spain, was traveling east, then north, then west (via Miletus, Troas, Corinth, to Rome; see a map; also pp. 39, 40) that Erastus had remained at Corinth, and that Trophimus had been left at Miletus sick. Hence, neither of these men is now able to send greetings from Rome. It must have been hard for Trophimus to be left behind at Miletus, only thirty-six miles south of his home at Ephesus. And it must have been a sorrowful experience for Paul to discover that he did not at this occasion receive from his Lord the power to heal. In God's sovereign providence believers, too, become ill (II Kings 13:14; Hezekiah, II Kings 20:1; Paul, Gal. 4:13; Epaphroditus, Phil. 2:25–27; Timothy, I Tim. 5:23; Trophimus, II Tim. 4:20). They even die! The passage, With his stripes we are healed, does not mean that they have been exempted from the infirmities of the flesh. Often, to be sure, it pleases God to heal them, a blessing which arrives in answer to prayer (James 5:14, 15). But even if God's will be otherwise, theirs is ever the comfort of such passages as Ps. 23; 27; 42; John 14:1 3; Rom. 8:35–39; Phil. 4:4–7; II Tim. 4:6–8; Heb. 4:16; 12:6, to mention only a few among many references. 21. For a true appreciation of the depth of feeling, the pathos, which underlies the request which now follows, one must bear in mind that to the list of absent fellow-workers mentioned in verse 10 those which have just now been named (Prisca, Aquila, Erastus, Trophimus, and where was Onesiphorus? still on earth?) must now be added. Hence, not at all surprising are the words: Do your best to come before winter. The winter-season (Feast of Tabernacles to Feast of Passover; in other words, October to April) was approaching. Then navigation ceased, or, if attempted at all, became very dangerous, as Paul knew by experience (Acts 27). Besides, the apostle was aware that the day of execution was fast approaching (II Tim. 4:6). If Timothy delayed his coming, the two would never meet again on earth. And, with winter approaching, Paul needed his cloak (see on verse 13). Probably through Luke as go-between, certain believers who have resisted the urge to flee away from Rome and its bloody persecution ask to be remembered: Eubulus greets you, as do Pudens and Linus and Claudia and all the brothers. Even legend has nothing to say with reference to Eubulus, a Greek proper name meaning good counselor, prudent person. Among the Greeks Linus was the name of a mythical minstrel. The Linus to whom Paul refers seems to have been simply a believer in Rome, not a past companion of Paul. Tradition has it that after Peter's death this man was appointed to the bishopric of the church at Rome (Irenaeus, Against Heresies III. iii. 3; Eusebius, Ecclesiastical History III. iv). Whether this tradition rests upon any basis of fact is open to doubt. The apostle does not seem to regard him quite so highly. According to legend Pudens was a Roman senator converted by Peter; and Claudia was the mother of Linus. These last two (Pudens and Claudia) are common Latin names. Except for these brief notices here in II Tim. 4:21, we have no definite and reliable knowledge about any of the four persons mentioned here.^[185] Neither do we know who are meant by all the brothers. For example, we do not know whether these brothers belonged to the original, predominantly Gentile congregation or to one of the subsequently established assemblies of believers drawn from the Jewish element in Rome.^[186] 22. The closing salutation, which is the fifth sub-paragraph (see p. 318) has two parts. The first part is addressed to Timothy alone: The Lord (be) with your spirit. The Lord means the Lord Jesus Christ (Gal. 6:18; Phil. 4:23). The predicate (be) with your spirit implies that the spirit of Timothy needs to be strengthened, so that he will fully discharge his ministerial task and in the fulfilment of his duties will even be able to endure suffering for the sake of Christ, and this without protest. The second part is addressed not only to Timothy but also to all those who will hear or read the letter: Grace (be) with you. See on I Tim. 6:21. Synthesis of Chapter 4 See the Outline at the beginning of this chapter. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/