1. Paul—Note, 1 Timothy 1:1. According to the promise—The word rendered promise signifies announcement; and hence Paul styles himself an apostle… according to, or for the purpose of, the announcement of the life… in Christ. Yet in the New Testament this announcement, being of a blessed result, becomes in effect a promise.
2. Beloved—In 1 Timothy 1:2, genuine son, (see note there,) a difference arising from the fact that the first epistle is more official, this more personal and hearty.
I. PAUL’S OF THE PAST; TO A OF TIMOTHY IN THE FUTURE, 2 Timothy 1:3-18.1. Faithfulness of Timothy’s parentage an incitement to firmness for the glorious gospel of Christ, 2 Timothy 1:3-10.3. Thank God—For what? The mind of the apostle looks to 2 Timothy 1:5, overleaping the accumulated particulars intervening, for the expression of the object of his thanks, namely, the hereditary and persistent piety of Timothy. From my forefathers—Not merely the forefathers of his nation, as Abraham, and others; but rather his own more immediate personal progenitors, like those of Timothy in 2 Timothy 1:5.
Serve… with pure conscience—They served God with a pure conscience before Christ came; he serves the same God with as pure a conscience since Christ came. His holy forefathers were in their day as true Christians as he; he in his day is as true Jew as they. See our notes on Acts 26:1; Acts 26:6.
4. Mindful of—That is, recollecting thy tears, shed some time since, probably when Paul first left him at Ephesus to depart to Macedonia. 1 Timothy 1:3. That I refers back to see thee.
5. When—He gives now his theme of thanks in 2 Timothy 1:3. Timothy’s faith, like Paul’s, is hereditary; both are firm Christians, as their parents were devout Jews. Lois—Here only mentioned. Eunice is referred to, but not named, in Acts 16:1, “which was a Jewess, and believed.” When Paul says that the same unfeigned faith permanently dwelt first in… Lois, he must refer to her previous faith as a devout Jewess before Jesus was preached by Paul in Lystra. In Timothy’s ancestry, then, as well as in his own, (2 Timothy 1:3,) Paul recognises that devout Hebraism was one with devout Christianity.
And in this tender reminder of his maternal home, the mind of Timothy is turned back to those past days when the gospel came to Lystra, and perfected the Jewish faith, that there dwelt, into Christian faith. I am persuaded—In spite of the desertion of almost all others, in thee also. Timothy, he was persuaded, would be found “faithful among the faithless;” and thence he expected that instead of deserting him, like others, (2 Timothy 1:15,) Timothy would hasten to Rome at his call. Chap. 2 Timothy 4:9.
6. Wherefore—In view of thy hereditary and unswerving faith. Put thee in remembrance—Not any implication of remissness, (as, most absurdly, Alford,) but a permanent reminder (2 Peter 3:1) to ministerial faithfulness. Gift—The gift of ministerial power, imparted by the Spirit bestowed by Paul’s putting of hands on Timothy. This gift could slumber, like embers beneath the ashes, and wane away, unless the possessor should stir up, that is, enkindle and arouse it, as one does a smothered fire. This is to be done by earnest prayer and diligent exercise. From 1 Timothy 4:14, (where see note,) it appears that the hands of the presbytery were laid upon Timothy concurrently with those of St. Paul as principal.
7. For—Reason for arousing his gift; that bestowed spirit is not the spirit of fear, with which the deserters from Paul and Christ are in these trying times dismayed. It is rather the spirit of power, by which dangers and foes are encountered and overcome. Of love—Which is the true inspirer and regulator of power. Sound mind—Rather, of admonition or corrective reproof of others, the result at which Timothy’s ordination to the ministry aims.
8. Be not… ashamed—As I am not ashamed, 2 Timothy 1:12. Therefore— From the fact that ours is the spirit of power, able to vanquish all false shame. Testimony—In behalf of our Lord; or more properly and forcibly, the Lord’s testimony, a testimony to be performed by us, but truly his. And so in the phrase his prisoner, Paul means to call himself, tersely, Christ’s prisoner; kept a prisoner by Christ in behalf of his gospel. Partaker—As I am Christ’s prisoner, so be thou co-sharer with me of the afflictions of the gospel, dismissing fear and shame, and maintaining a firm sympathy. According to—In proportion to the power of God viewed here by St. Paul (as in Ephesians 1:19) as stupendously displayed in the system of salvation as now described in the verse following.
9. The be not ashamed of the preceding verse is now enforced by the grandeur and eternity of God’s purpose and grace… in Christ Jesus, a purpose and grace in the bosom of God before the world began; but is now made manifest. Hath saved us—With a temporal, preparatory to an eternal, salvation. Called us… calling—A calling become a permanent state, in consequence of that call to live a holy life, upon our first having become believers. Hence it was a holy calling, embraced in words like these: “As he which hath called you is holy, so be ye holy,” Not… works—See notes on Romans 3:24; Romans 3:27. His own purpose—His eternal secret purpose, now made manifest, (next verse,) of saving men on condition of faith.
See note on Ephesians 1:19. Given us—As believers, and conditionally in view of our future faith. See notes on Romans 9:10-13. But the successive verbs here, saved, called, given, abolished, speak of the entire great scheme, which is really in an incomplete process, as fully accomplished. St. Paul speaks as from the end.
Note, Romans 5:12 and Romans 8:30. Before the world began—Literally, before aeonic times; before the cycles of events began to roll; from all eternity. Notes on Romans 16:26; 1 Corinthians 2:7; Ephesians 1:4.
2. Paul’s apostleship, and committed trust of the gospel doctrine, 2 Timothy 1:11-14.10. Now—In sublime antithesis to before the world began. This is the epoch of divine revelation in contrast with ages of concealment. Appearing—’Επιφανεια, the shining forth, the epiphany, (see notes on 2 Thessalonians 2:8,) including the entire period of Christ’s first residence on earth. Abolished death—First in his own body, by his own resurrection; and then, by including the race in his resurrective power. See note on 1 Corinthians 15:26. All, like him, die; all, like him, rise again.
Brought… to light—Literally, has illuminated, or shed light upon, life and immortality. The resurrective power lay, as yet, concealed in shades of death and darkness; but the gospel pours light upon and discloses the author, origin, and true nature of life and immortality to our view. Life takes place at the resurrection, and immortality is the eternal consequence of the soul’s enshrinement in the resurrective body. The apostle is not speaking here, nor perhaps anywhere else, of the metaphysical immortality of the soul, based on its own intrinsic immaterial nature, whether that be verity or not; but of that life of the soul consequent on the restoration of the race on the probationary basis as correspondent to the resurrection of the body. Note on 1 Corinthians 15:14. Immortality—Not undyingness; not the non-annihilation of the soul; but the incorruptibility of the resurrection body.
Note, 1 Corinthians 15:42-43. Through the gospel—For, as it is Christ’s epiphany that has secured this resurrective insolubility, so it is his gospel that throws light upon and discloses it to men.
All this implies not that the doctrine of future life was previously unknown to the world. On the contrary, it has been an almost universal thought in the mind of the race. Our love of life, (shared with the lower animals,) united with our intuitive idea of the eternal, (un-shared by lower races.) becomes a hope of endless life. Conscience adds the thought of retribution, which finds its realization only in a future existence. The earliest records of the race, disclosed by Egyptian obelisks and Assyrian bricks, reveal the fact that primitive men even clothed the conception of immortality with an imaginative and often fantastic costume of bodily resurrections. It is the gospel which presents in Christ the definite cause, method, and results of life and immortality.
11. Whereunto—To this most glorious gospel. Appointed—Not by my own assumption, but by divine will. 2 Timothy 1:1. A preacher—A herald; for so the Greek word signifies. A herald was an appointed messenger in war from one side to the other, whose person was sacred while in performance of his duties. Often was he the bearer of terms of peace; hence weapons of war must be quiet in his presence. Apostle—Note, Matthew 10:1-2; Luke 1:2. Of the Gentiles—Which most of the Ephesian Church were.
12. For the which cause—For this divine and eternal purpose and salvation of 2 Timothy 1:9-11. Suffer… not ashamed—As he had charged Timothy, 2 Timothy 1:8, to be not ashamed either of the cause or its apostle. For this suffer had a terrible garb of ignominy about it. The chain, the base soldier, the surrounding crowd of malefactors, the scorn of the Roman world, and the withdrawal of even professing Christians, were almost overwhelming loads of shame. Hence our apostle is obliged to say even to his beloved son Timothy, be not ashamed, for I am not ashamed.
For— To give the solid reason for his not ashamed. I know—There was a moveless basis in this I know. So many proofs he had had that he rested on the eternal rock. Whom—That rock was Christ. That which I have committed—In Greek, a single word, the deposit. What was the said deposit?
Himself; his own entire being, temporal and eternal, devoted by faith, believed, committed to Christ. That day—The day on which all Christian thought was then resting, the judgment advent of Christ.
13. Form of sound words—Type of healthful doctrine. Sound words— The same in Greek as wholesome words in 1 Timothy 6:3. Note, 1 Timothy 1:10. Form of… words, therefore, does not signify some verbal formula committed to memory, as the Lord’s Prayer or the Apostles’ Creed. Words mean principles or doctrines, and the form of sound words was the type or system of healthful theology which Timothy had often heard from St. Paul, and of which 9-11 is a summary. It was to be held in Timothy’s firm faith, and in that love which in Christ Jesus animated his heart.
14. Good thing… committed—That deposit; namely, the gift of 2 Timothy 1:6. Keep—By faithfulness in its discharge, not solely in his own strength, but by the Holy Ghost. In us—The common inheritance of all Christians.
3. Maintained amid apostasies of many, with rare exception, 2 Timothy 1:15-18.15. This—The sad desertion of Paul by his friends in Asia Minor. If we accepted our English translation of the words we should be inclined to adopt the conclusions of Renan, that all Asia went over to the Judaists, adopting the “Petrine gospel;” that Paul was, during the first age, forgotten; and that it was not until the Church, taught by advancing time, dismissed the expectation of an approaching advent, and made search for documents to form her future canon, that St. Paul’s numerous epistles came into Scripture, and renewed his fame in the Church. But the Greek aorist requires that be turned should be rendered simply turned, pointing to a particular time, namely, the crisis of his trial; the same period as that in which Onesiphorus was so faithful.
The idea, then, is, that the Christians in Asia deserted Paul at his moment of need; those who came to Rome, Phygellus and Hermogenes, by as strictly avoiding him, and the rest in Asia by inaction through fear, shame, or negligence, endorsing the avoidance. This, however, involves no permanent rejection of Paul or Pauline doctrine. Wiesinger thinks, that the all in Asia were those who had been at Rome during Paul’s crisis, but had now returned to Asia. Huther suggests the construction: All they in Asia belonging to Phygellus and Hermogenes. This thou knowest—For thou art thyself in Asia, and knowest how they in Asia behave. Asia—See note, Acts 6:9.
This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/
16. Onesiphorus is one bright exception to this desertion. House— Implying, perhaps, that he was himself dead. Refreshed—As a cooling does a heated person. Not ashamed—As St. Paul was not, 2 Timothy 1:12, and Timothy should not be, 2 Timothy 1:8. My chain—Sometimes two chains. Note, Acts 12:6; and so Acts 21:33. Note, Ephesians 6:20.
17. But—Contrastive. He did not find business too pressing to attend to me, or find his Jewish or Roman friends too respectable to condescend to me, but. Was in Rome—Drawn there by some other call, as probably business, which often drew Asiatics to Rome. Notes on Acts 19:1; and on Acts 18:19. Sought—For such was the obscurity of my condition that I needed to be sought and found.
18. Lord grant—If Onesiphorus was deceased, here, say the Romanists, is a prayer for the dead. In the early epitaphs of the catacombs, as Mr. Withrow informs us, a rare instance or two is found of a devout wish for the bliss of the dead. One, dated A.D. 268, reads, “Mayest thou live among the holy ones.” Another, 291, reads, “Refresh thyself among sainted spirits.” And so the English service for burial of the dead, “Beseeching Thee, that it may please Thee of Thy gracious goodness to accomplish the number of Thine elect, and to hasten Thy kingdom; that we, with all those that are departed in the true faith of Thy Holy Name, may have our perfect consummation and bliss, both in body and soul, in Thy everlasting glory.” Wesley, in his Journal, thus describes the tomb of Bishop Bedell: “A plain flat stone, inscribed, ‘Depositum Gulielmi Bedell, quondam Episcopi Kilmorensis:’ over whom the Rebel army sung, ‘Requiescat in pace ultimus Anglorum’—May he rest in peace, last of the Englishmen.”All these ejaculations were not prayers for the redemption of the wicked dead, but devout accords with the divine will in the final glorification of the holy dead, with us. Of the Lord—A similar repetition of the word Lord in Genesis 19:24.
Probably St. Paul, in the course of writing the sentence, remembers that Christ is judge in that day without taking into view the fact that he had already mentioned him as Lord. Thou, as being at Ephesus, knowest very well; Greek, better, that is, than I; or better than you know his well-doing in Rome.
II. OF TIMOTHY IN THE COMING FUTURE, 2 Timothy 2:1-26.1. Personal appeal for boldness, hardihood, endurance of sufferings, in hope of final glory, 2 Timothy 2:1-13.1. Thou—The Greek thou, in itself emphatic, and also by position in strong antithesis to the deserters of 2 Timothy 1:15, and in accordance with Onesiphorus. 2 Timothy 1:16-18. Be strong—Warned by the first and confirmed by the second.
2. Not only must Timothy be strong for the gospel, but he must plan for its future permanence. Heard… among… witnesses—The Greek aorist requires not hast heard, but heardst, that is, heard on a particular occasion, namely, at his ordination. 2 Timothy 1:6; and 1 Timothy 4:14. The Greek is, through many witnesses, referring, perhaps, to the elders present at the laying on of hands, through whom, as testifiers, Paul’s charge was confirmed unto Timothy.This verse commends successionalism as a method of continuing faith and piety in the Church; a successionalism authenticated by ordination. But the succession and the ordination are a means, and not an end. The end is the transmission of a true doctrine and a genuine piety.
Where the ordination would transmit a false doctrine and a spurious piety the ordination loses its power. The ordination is as truly tested by the faith and piety, as the faith and piety by the ordination.The verse also indicates that a genuine tradition, handed down from apostolic authority, has a valid authority. Only, first, its genuineness is to be completely proved; and, second, it must appear that the tradition was intended by the apostolic authority to be a law for the Church. But as complex doctrinal traditions, orally transmitted, are liable to corruption, we have the written word as the sure ultimate test. This is recorded tradition, and where the text is well verified, this becomes the safe criterion of doctrine. It is notable, that, though Paul claims apostolic authority in delivering sure Christian truth, he claims not, nor seems to realize, that his own written words were to be the future Scripture of the Church.
By the mind of the Church it was, that when the spoken words of the apostles began to fade from memory, the written word was placed in the position of Scripture authority.
3. Endure—The English translation omits the prefix that implies fellowship of endurance, co-suffering; endure-hardness-with-me; co-suffer as a good soldier, who shares with a fellow, shoulder to shoulder, the privation and the fight. And this endurance St. Paul now enforces from the analogy of the soldier, the gymnast, and the husbandman.
4. Warreth—Is engaged in the actual war. Affairs—Mercantile or other engagements. Him—His general or his king. The rule excluding the soldier from trade or other civil employments is strongly expressed by ancient writers. “Unworthy and disgraceful to a man in arms is business.” “He who fights for a commander is prohibited from undertaking litigation, the practice of law, and mercantile occupation.”
5. Crowned—Notes on 1 Corinthians 9:25. Lawfully—This implies not only that he loses his crown by any unfairness, or violation of rule in the race, but by any such violation of the laws of diet and training as were necessary to his ability to win.
6. First—Many commentators think that St. Paul’s first should be so placed as to qualify laboureth, and so should mean that there must first be labour before there can be enjoyment of fruits. But the emphasis must be on laboureth, and the meaning is, that it is he who laboureth that has the first, and best, and, in truth, only, right to the fruits. He who laboureth but slightly, or not at all, comes after, or is nowhere.
7. Consider—A cautionary hint, not based upon the difficulty of interpreting the above figures, but upon the weightiness of the meaning they embrace. Hence they are to be revolved in the highest region of mind, and transformed into permanent principle of action. Understanding—The highest intuitive penetration, the deepest spiritual insight, in all things of divine truth and ministerial management.
8. Remember—Not only consider, 2 Timothy 2:7, but the antithesis of the two foundation truths do you remember. Seed of David—And so a true-born man. Raised from the dead—And so exalted to the head of humanity. My gospel—Note, 2 Corinthians 4:3. The gospel by me now most carefully committed to your charge.
9. Suffer trouble—Fair justification for calling it my gospel. Word—That same gospel. Not bound—The apparent defeat of the preacher prevents not the triumph of his gospel.
10. Therefore—The commentators seem to miss the inference indicated by this connective. Bengel and Huther interpret it: The word of God is not bound, therefore I endure, etc. But Alford clearly shows that this is neither the inference nor a valid one. But Alford equally misses by making the therefore indicate a reason about to be given, namely, the elect’s sake.But clearly therefore connects back with 2 Timothy 2:8, my gospel, as embracing the two memorable facts of the incarnation and resurrection. Christ was born and raised according to my irrepressible gospel, therefore do I endure all things for the elect’s sakes.
And then he runs the antithesis of the born and raised, the incarnation and the exaltation, through every verse to 18. And thus 2 Timothy 2:8 is keynote to the whole paragraph, and 2 Timothy 2:9 is no interruption between 8 and 10. For the elect’s sakes—Those elect in consequence of faith; but whose future obtain the salvation is dependent upon the three ifs of the three following verses.
11. Saying—Rather, faithful is the saying; for (omitted in the English) it is a changeless truth that if we, etc. Be dead—Christ’s human antecedent before his resurrection. But the Greek aorist requires the rendering, If we died with him. Hence many commentators refer it (Romans 6:8) to spiritual death, “the negative side of our regeneration,” as Huther expresses it. Alford fixes the time at baptism. Huther, perhaps more correctly, refers it to the real or virtual martyrdom the Christian undergoes in identity with Christ’s death, quoting Philippians 3:10. Live—The glorified life of Rev 20:4.
13. Abideth faithful—Faithful to what? Not faithful to restore us from our apostasy and still save us. Nor, as Alford, (and, indeed, all the commentators we consult seem to miss here,) faithful to his promise above to deny us if we believe not. But faithful to the very one to whom we are unfaithful and unbelieving—himself. He will be true to his own identity, his own glorious self.
That he will be firm to his purpose to deny us for our unfaithfulness is, however, inferentially included. Cannot deny himself— His own glorious nature will forever unequivocally assert itself, both in being what he is, and doing with absolute perfectness all that becomes his nature. And that nature will take all who are in accordance with it into glorious unity with itself, and reject all that are discordant with it from itself.
2. Timothy’s duty of warning the people against the noisy errors of apostates from the sure foundation, 2 Timothy 2:14-19.14. These things—The entire statement of my gospel, 2 Timothy 2:8-13; namely, Christ’s incarnation and resurrection, with our parallelism thereto. Them—The errorists; especially in regard to the resurrection, 2 Timothy 2:18; who are hitherto unnamed but not far out of mind Before the Lord—1 Timothy 6:13. Strive not about words—Not practice logomachy, or word-fight. 1 Timothy 6:4. These dreamers, having little real knowledge of the nature of things, formed systems of words for which there was no answering object. The realistic sense of St. Paul rejected such word-fabrics without ceremony. Subverting—Overthrow, as of a house or city.
15. Study—Be earnest or zealous. A workman—A labourer, whether husbandman or artisan. Rightly dividing the word—Commentators greatly differ as to the figure. Melanchthon supposed the allusion to be made to the priest dividing the sacrificial victim; but this suits not the word workman. A similar objection lies against Calvin’s applying it to a carving carver cutting bread.
The applying it to a ploughman cutting a furrow makes no apposite illustration. The most suitable is the image of a carpenter or architect rightly, with square and compass, dividing the parts of a timber. The thought as regards the preacher is not so much that he divides for each class of persons their own appropriate share; but that he so distributes the doctrines of the gospel as to give each its proportion, place, and measure, so as to preserve the symmetry of Christian truth, in order to assign to each class of errorists their proper representation and antidote.
16. Babblings—Greek, empty-vocalities; like logomachy, words to which there was no correspondent thing. Both designate those truthless systems set by Timothy’s opposers over against St. Paul’s type of saving doctrine (see note, 2 Timothy 1:13) given in 8-13, especially as appears by 2 Timothy 2:18 against the doctrine of the resurrection. Unto more ungodliness— From their unmeanings they will advance to bad meanings, and from bad meanings to bad purposes and actions. This is indicated by St. Paul’s prophetic description of their future in 2 Timothy 3:1-9. It is the impiety resulting from errorism that awakens St. Paul’s deep concern and calls forth his warnings to Timothy.
17. Canker—A gangrene; called by some “an incipient mortification.” A corrupted spot, eating in every direction from its centre, until it corrupts and destroys the whole. So one fatal error or sin may spread its influence over the whole character, destroying the moral nature. And so, collectively, (as St. Jerome quoted by Huther says,) “a perverse doctrine, commencing with one individual, at first scarce finds two or three listeners, but by degrees it creeps like a canker over the whole body.” Philetus—Only mentioned here. Hymeneus—Note, 1 Timothy 1:20.
18. Resurrection is past—As being nothing more than the spiritual recovery of man’s dead soul to life. By this view, the true identification of our life and glorification with the incarnation of Christ and his glorification (2 Timothy 2:8; 2 Timothy 2:10-13) is obscured. Overthrow the faith—As a structure is overthrown.
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This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/
19. Nevertheless—Although the faith of some is overthrown, the basis of faith is permanent; for God’s foundation standeth (as Alford rightly renders) firm. What is that foundation? Alford and Huther both answer, the Church. But surely the Church has a deeper foundation than itself, namely, the incarnate and risen Saviour of 2 Timothy 2:8; the relation of the Church to whom is described in 2 Timothy 2:11-13. And although the denial of the resurrection, 2 Timothy 2:18, obscures Christ, and overthrows the structure of the faith of some, still that foundation, Jesus Christ, born and raised, standeth sure, the moveless basis of the faith of all persevering believers.
Having this seal—The seal suggests the motto inscribed upon the seal, yet the seal itself implies the surety of the foundation. Motto first: Lord knoweth—An allusion to Numbers 16:5, “The Lord will show who are his;” in the Septuagint, “The Lord knoweth (or knew) who are his.” That is, Jehovah knew who of Israel were true worshippers, in contrast to Korah and his company. That seal-motto St. Paul declares is still unobliterated. Those who suffer and believe with him, 2 Timothy 2:11-13, will be by him confessed. Motto second: Depart—A clear allusion, as Ellicott rightly suggests, to Numbers 16:26, where the true Israel are bidden to “Depart… from the tents of these wicked men,” the Korahites.
So must the true believers in Christ depart from the iniquity of these deniers of the resurrection. Nameth the name—As acknowledging him to be what his name means, the Lord.
3. Personally purged and pure both from lusts and heresy, he may meekly instruct others, 2 Timothy 2:20-26.20. But—Although this separation of characters is necessary, yet there surely will be a mixed whole. A great house—The Church, as Alford and Huther say. But were the errorists (who are clearly represented by the vessels to dishonour) part of the Church? More strictly the house is the great body of thinkers with whom Timothy had to do; and, perhaps still more comprehensively, the great world of free agents, as the same two classes of vessels in Romans 9:21-22, signify.
21. Purge himself (in obedience to the second motto in 2 Timothy 2:19) from these modern Korahites, the vessels of dishonour. The simile is carried out with much completeness. The cleaned dish is ready for all cleanly use by the owner.
22. Also—More truly, but, the incorrect rendering of which obscures the connexion. But in order to purge thyself, as just directed, flee… youthful lusts. The connexion is not, as Alford thinks, back to 2 Timothy 2:16, nor is the intervening part, 17-21, “a digression;” but the line of direct thought is carried on from 2 Timothy 2:21. Lusts—In the Greek not mainly a sexual term. It is used in a good sense as desire in Philippians 1:23; so worldly lusts, Titus 2:12. Timothy was now near forty, and it was doubtless time to renounce the impulses and ambitions of a young man. But (in contrast flee) follow righteousness, or rectitude of conduct. Them… heart—In distinction from the errorists, with whom peace may be impracticable.
23. But—In order to attain peace, even with these, avoid foolish questions, inquiries, and discussions about subtle unrealities. Strifes— Literally, fights; that is, quarrels; contests where truth is not the object, but in which the selfish or malign emotions are engaged.
24. Servant of the Lord—Who serves or represents the Lord’s side in the great discussion. Strive—Our translators have consistently given the verb strive to correspond to strifes in the previous verse, but it fails to correspond in meaning because our English word strive, unlike its noun, is almost uniformly used in a good, or at least innocent, meaning. The word quarrel would, perhaps, serve in both places both as noun and verb. The Greek is, literally, fight, used in both cases with a malign sense.
25. Meekness—Disarming hostile feeling in order to give fair play for conviction. Give them repentance—In consequence of their readiness of conviction produced by your mildness of dealing. Repentance—That is, the power, not the act, of repentance; namely, from their guilty error, which becomes a conversion to the acknowledging of the truth.
26. That—Supplied by the translators, is superfluous. May recover themselves—Literally, may awake in soberness; a metaphor taken from persons who have been asleep in drunkenness. By a slight but not ungraceful mixture of metaphor the drunkenness is a snare of the devil. They awake sober from the devil’s snare. Taken captive—Carrying out the image of a snare.
By him—The devil. At—Captured by him into (into obedience to) his own will.From the fact that him and his in this last clause are different pronouns, (αυτου and εκεινου) Ellicott, Alford, and others refer the last his to God; captured by the devil into God’s will! The only reason for this preposterous perversion is, that such a use of different pronouns, though confessedly referable to the same person, requires that the last pronoun should be emphatic. Yet that requirement is amply satisfied (as Huther truly notes) by the rendering: Captured by the devil at his own will.
III. OF THE AT THE CLOSE OF THE AGE, AND OF TIMOTHY AGAINST IT, 2 Timothy 3:1-17.1. False and demoralized character of the coming heretics, 2 Timothy 3:1-9.1. This know—Of this prediction we may note, 1. That 2 Timothy 3:5 shows that the apostasy described was to be in the Church; and, 2. That it should be in Timothy’s time. 3. 2 Timothy 3:9 shows that the apostasy would be exposed (not cut off) by the second advent of Christ. 4. The whole, with 2 Timothy 4:6, shows that it is to take place after St. Paul’s departure, (as in Acts 20:29, uttered to this same Ephesus,) and so at the close of the apostolic age. Last days—Note, 1 Timothy 4:1. Perilous—Difficult times for a Timothy to deal with. Shall come—Shall gradually set in.
2. Men—The men with the article; the people, that is, of the Church and professedly religious community, (and much worse as in Romans 1:25-32.) This catalogue of qualities belonged, of course, to the paganism of the age, as the history of the times plentifully and sadly shows. Lovers of their own selves—Not merely possessing rational self-love but selfishness. Covetous—Silver-loving. Note on Luke 16:14. Boasters— Braggarts of qualities superior to others. Proud—With a reserved sense of their own excellence. Blasphemers—Reproachers not only of God, but of man also. Unholy—Unjust and irreligious.
3. Truce-breakers—Who would seldom form any treaty, and disregard it if formed. Incontinent—Uncontrolling of themselves. Fierce—The reverse of mild, passionate and cruel. Despisers… good—With no sympathy or respect for the pious and excellent.
4. Traitors—Ready to sacrifice a friend for self-interest. Heady— Headstrong, impetuous, rushing heedless in their own course. Highminded—Puffed up and swelling with self-conceit. Lovers of pleasures… God—A clear and striking antithesis, but too descriptive of most of the world.
5. Over these vices these men would contrive to throw a form of piety, but the power by which piety removes actual wrong conduct and character they would be ever practically denying. It would be an age of antinomianism, in which doctrine and profession would be contradicted by immorality of heart and life. Turn away—Have no fellowship with a piety devoid of honesty.
6. St. Paul now shows one of the arts by which these antinomians gain adherents, namely, by appealing to the weaknesses of weak women. St.Paul more than once found noble women who were converted by his public preaching. Acts 17:4. But these proselytes crept, like serpents, into the women’s apartments to suit their doctrines to their tempers.
Creep— Metaphor, perhaps, from serpents. Silly women—The Greek diminutive, womanlings, females of a smaller intellectual magnitude than the average. Laden with sins—With remorseful views of past courses, and so looking for some method of absolution. So the Jesuits have, during their whole history, held the secrets of families in possession through means of the female confessional. Women laden with a life of sins found the convent their last resource. Led… lusts—The word lusts, same as 2 Timothy 2:22, where see note.
Here the strong impulses and passions of the feminine sex are meant, by which the proselytes gained them over.
7. Ever learning—Being continually poring over the doctrines of their visionary teachers, and trying to obtain satisfactory discoveries. Never able to come to the knowledge of the truth—Forever led on with the expectation of firm result, yet forever tantalized that no sure result, no firm foundation, is attained.
8. Jannes and Jambres—The traditional names of the magicians who at Memphis withstood Moses with their false miracles opposed to the true.Exodus 7:11; Exodus 7:22. Origen says, that the account was preserved in a secret, or apocryphal, Jewish volume entitled “Jannes and Jambres.” The names are found, variously spelled, in the Targum of Jonathan on Exodus 7:11, and Numbers 21:22. Says Alford:— “They were the sons of Balaam—prophesied to Pharaoh the birth of Moses, in consequence of which he gave the order for the destruction of the Jewish children—and thenceforward appear as the counsellors of much of the evil—in Egypt, and in the desert after the Exodus—which happened to Israel. They were variously reported to have perished in the Red Sea, or to have been killed in the tumult consequent on the making the golden calf, which they had advised. Origen (‘Contra Cels., 4:51, vol. i, p. 543’) mentions the Pythagorean Noumenius as relating the history of Jannes and Jambres; so also Euseb., (Praep.
Evang., 9:8, vol. iii, [Migne,] p. 412.)” Pliny (“H. Nat., 30:1”) says: “There is another performance of magic, namely, by Moses, and Jannez and Jotapez, among the Jews, but many thousands of years after Zoroaster.”Reprobate—Rejected, not able to stand the test when tried by the true doctrine of Christ as summarized in 2 Timothy 2:8-13.
9. Proceed—In success and ascendency no further than Jannes and Jambres did, who came to total overthrow. The similar words in 2 Timothy 2:16, described their increase or advance, not in success, but in ungodliness. Strange that Alford should find “an apparent inconsistency between the two assertions.” For—Showing how their overthrow would be accomplished, not by destruction (as at the advent) but by exposure. Theirs—Jannes and Jambres. Exodus 8:18; Exodus 9:11.
2. But as Timothy knows the trueness and purity of Paul, 2 Timothy 3:10-13.10. But—Contrastive; introducing a picture antithetic to the above gloomy portraiture. Thou—Greek, emphatic, both by insertion and position; in antithesis to the errorists above described. Hast fully known—With thorough study and acquaintance as of a pattern and lesson. Timothy’s acquaintance with Paul’s example as an eyewitness commenced at Lystra, but the report of his previous endurances at Antioch and Iconium, Acts xiv, must have been perfectly known to him at the time. Lystra—The apostle stops his enumeration in precise accordance with the history in Acts 14:20-21, where see notes.
12. Yea—What Paul has suffered Timothy must, more or less, expect to suffer. The apostle does not invite his pupil to ease and fortune, but to trial and persecution. All—Explicity affirmed only of the apostle’s own age, but in a greater or less degree applicable, in fact or in spirit, to all ages. Yet we are not to consider persecution a test of our piety. Shall suffer—The simple future will suffer.
13. But—In contrast to 10-12, St. Paul makes again a brief reference to the corrupt sorcerers of 2 Timothy 3:8. Seducers—Literally, sorcerers or jugglers; like the opponents of Moses in Exodus, or Elymas, and the followers of Diana in Acts. Deceiving, and being deceived—By a perpetual community of error mutually deluding each other, and so wax worse and worse by going deeper and deeper into a series of delusions. Such, in fact, was the history of Gnosticism.
3. So he should also be true, according to the Scriptures, inspired to furnish and qualify the minister of God, 2 Timothy 3:14-17.14. But—Resuming Timothy’s contrast of character over against the errorists.Knowing of whom—The whom is plural, referring not (as Alford) to Timothy’s parents, but to Paul and the original apostolic eye and ear witnesses of the doings and teachings of Christ. This perfect preservation of the original type was the bulwark of the Church of St. Paul and Timothy against the Gnostics and all other heretics. And when that doctrine was recorded in the apostolic writings and became the rule of faith, it is the bulwark alike to the present day, against all innovations and variations, whether of Romanism or Rationalism.
15. And—This Christ history derived from the original witnesses was fully in accord with the Old Testament, in which Timothy’s childhood was indoctrinated. Holy Scriptures—The Old Testament, either in the Hebrew, or in the Septuagint translation thereof into Greek, or both. For although Eunice’s husband was a Greek, the old Bible ruled in her system of education. Are able—With thy proper use of them. To make thee wise—Being, as they are, predictive, both by spoken prophecy and by sacrificial ritual, of the true Saviour. Unto salvation—From Jewish, pagan, and Gnostic error, from sin, condemnation, and death. Through faith—Since it is only as our faith embraces them that they are powerful in us.
16. The divine suitableness of Scripture to fit the minister for his work. All Scripture—The Greek word for Scripture, γραφη, simply signifies writing; hence in 2 Timothy 3:15 the adjective holy, and, perhaps, here the adjective God-breathed, (which is the literal Greek of the full phrase given by inspiration of God,) are used to qualify the word as meaning the sacred writings. Yet of the fifty times in which the Greek word γραφη, occurs, it does not once designate any thing else than the sacred canon. Scholars find two interpretations for this passage. One is clearly expressed in our English translation: All scripture is inspired and profitable, etc.
But the verb for is, not being in the Greek, can be supplied at a different place; and the Greek for and can be emphatic, also. We, then, may have the rendering, All inspired scripture is also profitable, etc.
In the former interpretation the inspiration of Scripture is affirmed, in the latter case assumed. Either interpretation is sustainable by the Greek. Ellicott, Alford, and Huther prefer the latter; in which they are sustained by Origen, Grotius, Erasmus, Whitby, and Hammond; also by the Syriac, Vulgate, and Luther’s version. The latter meaning lies most clearly in the train of thought.That thought, and, perhaps, words, should be God-breathed into, or on, a human being, is a conception familiar to ancient pagan as well as Hebrew and Christian writers. Josephus says: “The prophets learned the highest and most ancient things by the inspiration (breathing on) that is from God.” Plutarch speaks of “the God-breathed dreams.” Cicero says, “No man was ever great without some divine afflatus, (breathing-on.) Either the thought might be imparted to the man, and then the thought was inspired; or the man might be elevated to a higher tone, and so, speaking spontaneously, his words would have something divine about them. 2 Peter 1:21; Matthew 22:43, seems to describe the latter inspiration.Scripture, Paul tells Timothy, is profitable, positively for doctrine, or teaching positive truth; negatively for reproof, or rather, refutation of error; disciplinarily for correction of conduct; formatively as a whole for righteousness or rectitude of character.
17. Man of God—The Christian minister. Huther objects that Paul does not here prescribe Scripture as an instrument to use in morally forming others, but in forming one’s self. Very true. But it is for forming one’s self to be a perfect former of others. Yet while addressed to Timothy as pastor in Ephesus, it implies inclusively every man who is zealous unto all good works.
IV. ST. PAUL’S CLOSING CHARGE TO TIMOTHY— AND , 2 Timothy 4:1-22.1. Charge to firmness against errorists, 2 Timothy 4:1-5.1. This charge has the nature of an oath, by which the imposer assumes to bind his disciple before God by the solemnities and penalties of the final judgment to do certain things which are specified in 2 Timothy 4:2. Therefore—Is to be omitted as a spurious reading; so also at before appearing. Quick and the dead—Both those that live and those deceased. Appearing— Governed as the objective of an oath by understood. I charge thee… before… Christ, by his appearing.
2. What he is charged to do. Preach—Proclaim as a herald, the word which, as herald, thou bearest from God to man. Be instant—Or urgent and pressing, as becomes God’s herald, to force thy message on men’s attention. Out of season—As they may esteem it; yet it will be in season if its very abruptness makes it effectual. Methods of the message. Men are entangled in sophisms, therefore reprove, that is, refute, convince them: they are persistent in known wickedness, therefore rebuke: they are slow to good, therefore exhort, incite, encourage, urge them. Tempers— longsuffering, for they will be long-trying; and doctrine—for they will need teaching, a continual inculcation of truth.
3. For—Reason for this urgent charge. The falling away, predicted. 2 Timothy 3:1-9; 1 Timothy 4:1-3.
Sound words, 2 Timothy 1:13. Itching ears—Ears that itch for pleasant doctrines, rather than severe truth.
4. From the truth—Which does not soothe the above itch; they turn away their ears towards the fables which do.
5. Watch—Literally, wake; be wide awake. An evangelist—An evangelizer, who imbues the people with the gospel. Full proof—Literally, fill the full measure of thy ministry.
2. Triumphal anticipation of martyrdom, 2 Timothy 4:6-8.6. For—St. Paul now furnishes the reason for this urgent charge just given, and for the solemnity of the charge of this entire epistle. He was about exchanging labour for reward. His place in the Church below will soon be vacant; and O that Timothy might fill the blank as a second Paul!
Ready to be offered—The elder biblical scholars literally translated the words, I am already poured upon with the libation. The allusion was to the ancient sacrificial custom of pouring a libation of wine upon the living victim the moment before his slaughter. Hence Paul’s meaning would then be, as in the English version, I am ready to be offered. But later critics maintain that the accurate rendering of σπενδομαι is not to be poured upon, but to be poured. What St. Paul, then, literally says is: “I am already poured as a libation.” He was not then the victim moistened with the drink offering, but the drink offering itself.
And then the allusion is to his own blood poured forth under the Roman axe. Yet as this event seems not to have taken place until after the ensuing winter, the word already appears hardly fulfilled.The answer is, that he viewed his present sufferings as part of his martyrdom. Nor must the words be viewed as an exact prophecy, but as a personal anticipation. Departure—An allusion, perhaps, to a ship’s loosening for sailing forth.
7. Fought… fight—The words include not merely allusion to real battle but palestric combats. I have contested the noble contest. Not a good fight, but the good fight, namely, the maintenance of the Christian faith. Course—An allusion to the prize runner. The faith—The doctrine of the cross.
8. Henceforth—Paul speaks as from the moment of his martyrdom. It is to be noted that he looks for his crown, not as bestowed in the intermediate and disembodied state, but as at the judgment. In the happiness of that intermediate state he fully believes, (Philippians 1:23,) but his thought glances to the advent as the time of his coronation. Crown of righteousness—So James 1:12, the crown of life. 1 Peter 5:4, the crown of glory; that crown so glorious as to be made of glory; a crown so living as to be made up of life; a crown so holy as to be made up of righteousness. In all these cases the blessedness bestowed upon the man is idealized into a crown.
Love his appearing—For fearful as is that day to the wicked, so fearful that the righteous may well tremble, it is still to the latter the day of his vindication and his crown.3. St. Paul’s personal relations to his fellows, 9-13.Of the seven of his fellow labourers here noted, four had left him; one, Demas, voluntarily and blamably; two, Crescens and Titus, voluntarily, but unblamed; a fourth, Tychicus, sent away. One only, Luke, was with him, and two, Timothy and Mark, are requested to come to him.
10. Demas—Joined in greeting in Colossians 4:14; Philippians 24. Loved… world—So that he left the dangerous post of fellow ministry with Paul; perhaps abandoned the Christian faith. Thessalonica was probably his home. Galatia—The true reading is, perhaps, Gallia, that is, Gaul, France.
11. Luke—See notice of Luke, vol. 2, p. 11, and note Acts 13:1. Mark—According to Colossians 4:10, he is commended to Colosse. Timothy might easily take Mark from there if he received this epistle at Ephesus.
12. Tychicus… sent—This verse is the strong proof adduced to show that Timothy was not at Ephesus when this epistle was written to him. To obviate the objection Alford would emphasize sent, and make Paul assure Timothy that Tychicus did not leave him voluntarily, but by command. And we may also suggest the query, How was it certain that in those days of uncertain travel he should arrive where he was sent? Or how should Paul be so sure that he had arrived as to make him omit the mention of the sending? Perhaps he might have written less concisely: “I sent Tychicus to fill your place at Ephesus, and hope you have seen him.” There are, indeed, many suppositions that would explain the case, but, from absence of documents, no one that we know to be the true one.
13. The cloak—The Greek term φελονην seems to have been a form of the Latin word paenula, signifying an overcoat, or over wrapper. Cicero argues that Milo could not have come on to the ground for the purpose of murdering Clodius, for he came in a paenula. Many able scholars prefer to interpret the word book-bag, or portmanteau. But as Alford well argues, the form of the sentence opposes such a view: The book-bag bring me which, etc., also the books, etc. Any man would have said, bring me the bag of books.
Perhaps Paul needed the books, that is, papyrus rolls, (see note Matthew 1:2,) and parchments, in evidence at his approaching trial, and his cloak, in view of the coming winter, 2 Timothy 4:21.This passage seems to prove that Paul writes in a second imprisonment. He must have lately been at Troas and left his overcoat and books. But in his first imprisonment it was five years since he had been at Troas, and Timothy had been with him since at Rome. He must, therefore, have been released and have visited Troas, and again have been imprisoned.
4. Reminiscences of his former trial, 2 Timothy 4:14-18.14. Alexander the coppersmith—Or rather, brazier. See note, Acts 19:33. He was probably a resident of Ephesus, but went to Rome as witness or prosecutor against Paul at his trial. The Lord reward—The best authorities read will reward; making the words a prediction rather than an imprecation. The position of both Alford and Fairbairn is, that the imprecative form presents no greater theological difficulty than the predictive. One of the most solemn, yet approvable, passages of the Apocalypse, Revelation 6:9-10, is imprecative. An inspired prayer may anticipate and invoke the just judgment that a holy God is about to execute. Yet upon such passages sceptical cavil will always be offered.
15. Be thou ware—Do thou beware. The words imply treachery in Alexander, perhaps the use and perversion of facts, documents, or doctrines confidentially intrusted to him. This disclosure of his treason may preserve Timothy from a similar betrayal. Withstood our words—Our doctrines; the doctrines of the gospel; which, as appears by 2 Timothy 4:17, Paul boldly stated and maintained in his defence at his arraignment.
16. My first answer—It is plausibly maintained that at his second imprisonment, St. Paul underwent two arraignments. The first has, at this present writing, taken place, and resulted in no conviction; the second, anticipated in 6-8, proved fatal.
17. The Lord stood with me—An advocate and coadjutor, better than any man. The charge against Paul probably was the introduction of a new religion, unknown to his ancestors. Rome permitted every conquered people to adhere, each, to its own national faith; but inflicted death on innovators and inventors of new faiths. See note, Acts 26:1. Paul maintained that his faith was no new invention, but the true historical continuity and development of old Hebraism.
And here we can see how Alexander, who had, we suppose, been both Jew and Christian, might be able to withstand St. Paul’s words, by maintaining that Christianity was a contradiction of the old faith. This would draw Paul out to a full statement of Christianity. And thereby we can see, first, how the Lord, standing by him, would be a powerful inspirer and confirmer in unfolding the glorious truths of the gospel; and, second, how Paul can jubilantly boast that all the Gentiles would hear his plea for Christ. The trial was probably held in one of the large basilicas, and attended by a vast crowd of Romans. Mouth of the lion—Nero, as all the old writers used to say.
Yet it is probable that Nero was at this time absent from Rome. Hence, different commentators have each suggested a different lion. Whitby and others name Helius, the administrator in Nero’s absence; Wieseler, the Jewish prosecutor; others, the lions of the amphitheatre. Huther and Fairbairn take lion’s mouth as a single metaphorical phrase to express danger and death.
18. Preserve me—Whether from death, as at his first arraignment, or through death, as at his second. For the real preserve consists in securing his transit unto his heavenly kingdom. And so rich in both arraignments is St. Paul’s triumph, that he finishes his account of this first one with a doxology, as he had (in 2 Timothy 4:6-8) the second with a pean.It seems surprising, at first, that while St. Paul is in prison and on trial for life for his Christianity any of his fellow Christian preachers should dare to visit and associate with him, bringing him aid and carrying his letters.
But, similarly, Socrates in Athens while condemned as a false teacher was visited by his disciples in his prison and discoursed with them at length upon his philosophy. So Christian martyrs, subsequent to St. Paul, as St. Ignatius and Cyprian, were allowed visits and correspondence. The pagan satirist, Lucian, in the early half of the second century describes the career of a Christian itinerant in his day, named Peregrinus, and narrates the eager zeal of Christians in ministering to his wants in prison. “From early dawn old women, widows, and orphan children might be seen waiting about the doors of his prison; while their eminent men, by feeing the keepers, were allowed to pass the night with him in his prison… Moreover, deputies came from certain cities of Asia from the Christian associations to assist, advise, and console the man. They show, indeed, incredible dispatch in any undertaking which would aid a common interest.
Sums of money so large were contributed as to furnish no little revenue to Peregrinus.” The government seemed satisfied with destroying the apparent leader, expecting that his followers would come to nothing; and the immediate jailers were ready to grant privileges for a consideration.
5. Salutations and benedictions, 2 Timothy 4:19-22.19. Prisca—Notes, Acts 18:2; and Romans 16:4. Household— Note, 2 Timothy 1:16.
20. Erastus—Mentioned as city treasurer of Corinth in Romans 16:23; as going by commission from St. Paul to Corinth from Ephesus with Timothy, (Acts 19:22,) and here as being with Timothy at Ephesus. He probably ceased from the treasurership when he took up the gospel.Trophimus—Known only as mentioned in Acts 20:4; Acts 21:29; where see notes. Trophimus could not have been left at Miletus on Paul’s journey to his first imprisonment at Rome, of which we have a full narrative in Acts 28. Paul, therefore, writes this from a second and last imprisonment.
21. Before winter—When the ancient vessels were mostly laid up, and voyage across sea impossible. Such a delay might postpone Timothy’s coming until after Paul’s martyrdom. Eubulus—Nowhere else mentioned. Pudens… and Claudia—An epigram of the Roman poet, Martial, written not long after this time, celebrates the marriage of Pudens and Claudia. English scholars have found proofs that Martial’s Claudia was daughter of a British prince, and was a Christian lady at Rome.
Hence a plausible and pleasing theory identifies Paul’s Pudens and Claudia with Martial’s. See Alford’s Prolegomena, and Conybeare and Howson, vol. ii, pp. 500-502. Linus—Irenaeus says: “The apostles… conferred upon Linus the office of the episcopate [at Rome.] Of this Linus Paul makes mention in his epistles to Timothy.” All the brethren—From which it appears that the Church had not been wholly scattered by persecution. And this was destined soon to become “the Church of the Catacombs.”