David Lipscomb Commentary On 2nd Timothy 12 Timothy 1:1 Paul, an apostle of Christ Jesus through the will of God,—Apart from any work or merit of his own, God chose him for the work, and it was that sovereign will which chose him as an apostle, which guided him through his eventful life, and which brought him to the prison in Rome.according to the promise of the life which is in Christ Jesus,—This indicates the object or intention of his appointment as an apostle, which was to make known, to publish abroad, the promise of eternal life. He was evidently under the ex­pectation of death at the time of writing.2 Timothy 1:2to Timothy, my beloved child:—He had tender affection for Timothy whom he had taught the faith in Christ, and who had proved himself worthy of his confidence and affection.Grace, mercy, peace,—There is invoked grace on him as un­worthy, mercy on him as exposed to suffering, peace on him as the result of his being graciously dealt with.from God the Father and Christ Jesus our Lord.—It is the fatherly feeling in God— that which is highest in his nature and with which redemption originated— that he made his appeal for saving blessings to rest on Timothy. Christ is the dispenser of the blessings in the Father’ s house, of which there is enough for all.2 Timothy 1:3-4I thank God,—[Notwithstanding the fact that the mean­ing is somewhat obscured by the parentheses (verse 5), it seems clear that the expression of thanksgiving was for his remembrance of the “ unfeigned faith” of Timothy, and his grandmother Lois, and his mother Eunice.]whom I serve from my forefathers—Paul had served God from childhood, having been trained to do so by his parents. He had been earnest, zealous, and faithful in rendering service to God as he believed was right.in a pure conscience,—Not only did he worship the same God as his fathers, but, like them, he worshiped in a pure conscience. In becoming a Christian he did not, as his ene­mies charged, depart from the God of Israel, the God of his forefathers; on the other hand, he, in accepting Christ, was moved by the faith of all the godly Israelites, while those in rejecting him had apostatized from the faith. In his defense before Felix he said: “ But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. Herein I also exercise myself to have a conscience void of offence toward God and men always.” (Acts 24:14-16; see also Romans 4:12; Romans 9:31-33; Romans 10:1-5; 2 Corinthians 11:22; Philippians 3:5.)how unceasing is my remembrance of thee in my supplica­tions, night and day longing to see thee,—Paul was now old; his end was at hand; he earnestly desired to see Timothy, to whom he was so much attached, and who had been his com­panion and helper in his imprisonment.remembering thy tears,—These tears were probably shed when he was arrested and sent to Rome and incarcerated in prison. [It is likely that the clouds of danger which were gathering quickly around Paul toward the close of his career had impressed him with a foreboding of coming evil, and had invested the last parting with Timothy with circumstances of unusual solemnity. Paul had affected others besides Tim­othy with the same great love of the truth, and the great danger threatening it so that tears were shed by strong men when he bade them farewell. (Acts 20:37-38.)]that I may be filled with joy;—[Paul’ s perpetual remem­brance of Timothy in prayer was prompted by warm affection for him, which led to a constant longing to see him that in the reunion he would be filled with joy; and it would be intensified as he recalled the tears of Timothy at their parting.]2 Timothy 1:5having been reminded of the unfeigned faith that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice;—This faith is not only handed down from parent to child through the teaching and training that is done to the child, but also in the qualities of heart and mind that are transmitted that lead to sincere and unaffected faith. It is probable that both the mother and grandmother had believed in Christ, but this language might be used in reference to those who sincerely worshiped God under the Jewish dispensation and waited for the coming Savior as did Simeon and Anna. (Luke 2:33-38.) Paul makes no mention of the father, though Luke says “ his father was a Greek.” (Acts 16:1.)and, I am persuaded, in thee also.—[This is an expression of confidence in the sincerity and reality of Timothy’ s faith. Of him he said: “ I have no man like-minded, who will care truly for your state.” (Philippians 2:20.) ]2 Timothy 1:6 For which cause I put thee in remembrance—With these words Paul introduces an exhortation which is further elabo­rated in the whole chapter and founded in different motives. Just because Paul knew that the faith of the mother and grand­mother of Timothy dwelt in him also, he has the candor to address this exhortation to him.that thou stir up the gift of God,—Devotion to God here is compared to a flame and the image is one that is obvious when we speak of causing it to blaze or burn more brightly. The exhortation to Timothy is to use the means God had given him to keep the flame brightly glowing. The agency of man him­self is essential to keep devotion to the Lord ever warm and active. However rich the gifts God has bestowed upon us, they do not grow of their own accord, but grow and increase in strength through the constant and diligent use of them.which is in thee through the laying on of my hands.—This gift seems to have been bestowed upon Timothy by the laying on of the hands of the presbytery, Paul joining them in it. and by or through his hands, the gift was bestowed. (1 Timothy 4:4.) This gift might be allowed through neglect to be withdrawn or would grow and increase in strength through the constant and diligent use of it. The law of Moses properly understood led up to love. From the beginning point in the gospel fear is swallowed up in love.2 Timothy 1:7 For God gave us not a spirit of fearfulness;—The spirit of fear and love are here contrasted. “ There is no fear in love: but perfect love casteth out fear, because fear hath punish­ment.” (1 John 4:18.) Fear was the leading principle in the law of Moses, love in that of Jesus Christ. This is a grave reminder to Christians of every age and degree that all cow­ardice, all dread of danger, all shrinking from doing one's duty for fear of man’ s displeasure, proceeds not from the Spirit of God.but of power and love and discipline.—The Spirit which Paul had bestowed upon Timothy gave power to work miracles and led to love toward God and man. A sound mind or judgment enlightened by the Spirit of God then and now is the only real sound and enlightened judgment. The man who accepts Christ and is led by him is a wise man, however ignorant or unlearned he may be in the eyes of the world. The man who rejects Jesus is a fool no matter how learned or wise or honored in the world’ s esteem. To accept Christ is the only true wisdom that leads to true love.2 Timothy 1:8 Be not ashamed therefore of the testimony of our Lord,—The gospel embraces the testimony of Christ. Paul said: “ I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Romans 1:16.) Man might be ashamed of one who died on a cross, but of one who died to save man and con­quered death and burst asunder the bonds of the grave, none should be ashamed. [This testimony of which Timothy was not to be ashamed certainly includes the sufferings and shame of Jesus. In these sufferings, before a mocking, scornful world, must Timothy glory; but the “ testimony” includes the suffer­ings and shame of Christ. In these before scornful men must Timothy, as an example to the suffering Christians, rather glory, but the testimony includes much more than what relates only to the sufferings of the Lord Jesus. The Christian, in stead of being ashamed “ of the testimony of our Lord,” must, before the sinful, persecuting world, show fearlessly that its hopes and its promises are his most precious treasures.]nor of me his prisoner:—This does not imply that Timothy had been ashamed of Paul as a prisoner, but the exhortation is intended to brace him up amid dangers and to encourage him to be a partaker with Paul of the afflictions of the gospel. There is no evidence that Timothy had shown a lack of faith and courage; but with the defection of many whom he had trusted, and the near approach of Paul’ s death, it was natural for him to encourage Timothy to stand steadfast in the faith.but suffer hardship with the gospel according to the power of God;—Our sufferings with and for Christ work out for us an exceeding and eternal weight of glory. Paul, in love for his son Timothy, desired that he might suffer with Christ, for that would work the highest good for him in the world to come. Paul gloried in his sufferings, sorrows, and self-denials. Every Christian should arm himself with the same spirit and seek as a true and faithful follower of Christ to suffer with him.2 Timothy 1:9who saved us, and called us with a holy calling,—The as­surance that we shall not so suffer is that God has saved us from our sins and iniquities and has called us to a pure and holy life here and a life of glory hereafter.not according to our works,—This holy calling is not on account of our works or deserts, nor is the reward reached by or through works of our own.but according to his own purpose and grace,—God purposes on account of his own love to man to call him to this holy calling and heavenly end in and through Jesus Christ.which was given us in Christ Jesus before times eternal,—This calling of man to a higher calling through Christ Jesus was the determined will of God before the present order of affairs began— from all eternity. [With such a salvation and holy calling, we should not be ashamed of the gospel nor shrink from sufferings and hardships on its account.]2 Timothy 1:10but hath now been manifested by the appearing of our Saviour Christ Jesus,—While it was purposed to be developed through Christ before the world began, it is now open to the world through the appearance of Jesus Christ as the Savior. [The “ appearing” here includes not only the birth, but the whole manifestation of Christ on earth, including his death and resurrection.]who abolished death, and brought life and immortality to light—Jesus overcame death, conquered it, and in his work put in operation the influences that will finally destroy or abolish it. [The death thus abolished has a far more extended meaning than the separation of the soul and body that we call death. It signifies that awful punishment of sin which is best described as the exact opposite to “ eternal life.” The death with which we are acquainted by sad experience here is only the forerunner of the death eternal. Already to the faithful believer in Jesus Christ this death of the body counts for nothing; the time will come when it will even exist no more. Christ has deprived it of its power. (1 Corinthians 15:26; 1 Corinthians 15:55; Hebrews 2:14.) It is no longer an enemy to be dreaded, but a friend to be welcomed.]through the gospel,—While these intimations and allusions to eternal life were made, neither it nor the conditions on which it could be enjoyed were ever clearly made known to the world until it was brought to light through the gospel.2 Timothy 1:11whereunto I was appointed a preacher,—A preacher is a herald or first proclaimer as distinct from teacher. In the Scripture the term preacher or herald or original proclaimer is used in a different sense from the word teacher of its prin­ciples. and an apostle,—The person and work of the Son of God had to be declared publicly, heralded in fact, and this was the first duty of an apostle, as one sent to proclaim Jesus to be a Prince and a Savior.and a teacher.—[Having persuaded men to accept the teach­ing of Jesus, and having baptized them into the name of the Father and of the Son and of the Holy Spirit, he was to teach them all that Jesus had commanded— all the beauties of the Christian life.]2 Timothy 1:12 For which cause I suffer also these things;—Because he was chosen of God as his apostle and a teacher of the Gentiles, he suffered these things. When the Lord sent him, he said: “ He is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel: for I will show him how many things he must suffer for my name’ s sake.” (Acts 9:15-16.) Paul said to the Ephesian elders: “ And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Spirit testifieth unto me in every city, saying that bonds and afflic­tions abide me.” (Acts 20:22-23.) When he wrote this Epistle he was a prisoner at Rome, anticipating, if not then lying under sentence of, death. The sufferings to which he refers are set forth more specifically in the following words: “ I say again, Let no man think me foolish; but if ye do, yet as foolish receive me, that I also may glory a little. . . . Seeing that many glory after the flesh, I will glory also. For ye bear with the foolish gladly, being wise yourselves. For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundant­ly, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things that are without, there is that which presseth upon me daily, anxiety for all the churches. Who is weak, and I am not weak? who is caused to stumble, and I burn not? If I must needs glory, I will glory of the things that concern my weakness. The God and Father of the Lord Jesus, he who is blessed for evermore knoweth that I lie not.” (2 Corinthians 11:16-31.)yet I am not ashamed;—Notwithstanding all these humiliat­ing afflictions brought upon him, he was not ashamed because he suffered them for the sake of Jesus Christ. He, like Peter and John, felt so honored that he rejoiced that he was “ counted worthy to suffer dishonor for the Name.” (Acts 5:41.)for I know him whom I have believed,—Notwithstanding all the humiliating punishments brought on him, Paul was not ashamed of it all. The ground of his confidence, even in the hour of extreme peril, was his perfect trust in the faithfulness of the Lord Jesus Christ.and I am persuaded that he is able to guard that which I have committed unto him—Paul had committed his soul, his eternal well-being, unto God.against that day.—Paul was well persuaded that God could keep his soul until that day when everyone would receive according to the deeds done in the body.2 Timothy 1:13 Hold the pattern of sound words which thou hast heard from me,—Paul had taught Timothy the truths of salvation in certain words, and lest the meaning should be perverted the very form of words that he had heard of him should be used. None can be too careful in stating the truths of the Scriptures in the language of the inspired writers. When men cannot convey their thoughts in the words of the Scripture, it is generally because they do not hold sound doctrine.in faith and love which is in Christ Jesus.—These truths are to be held in faith which is to be enjoyed in Christ.2 Timothy 1:14 That good thing which was committed unto thee—This is an exhortation to guard the wholesome words spoken through inspired men, which was extremely necessary before the teaching of the apostles and evangelists were committed to writing, in which the full gospel is expressed in the words of the Holy Spirit. These inspired writings are in our hands, and we ought to preserve them pure without any change.guard through the Holy Spirit which dwelleth in us.—The Holy Spirit dwelled in the apostles and in Timothy also, and by him they were enabled to understand the teaching and they were through him to keep it.2 Timothy 1:15 This thou knowest that all that are in Asia turned away from me;—The defection to which reference is here made was from Paul and his interests. It extended to those Asiatics who at one time had been attached to him, and whose at­tachments had been put to the test when in Rome during his imprisonment. It was to have been expected of them that they would have found their way to Paul’ s prison; but, as if they put it to themselves whether they would go or not, they chose to treat him as if he were a perfect stranger to them. In the real character of their action it was turning their back on the imprisoned apostle.of whom are Phygelus and Hermogenes.—These seem to have been leaders of those turning away from Paul. We know nothing of them save what is here said. [It has been their destiny to be handed down to posterity as men who acted an unworthy part toward the most noble man of all time in his extremity. They did not know that such an evil im­mortality was to attach to their names.]2 Timothy 1:16 The Lord grant mercy unto the house of Onesiphorus:—In contrast with the course of Phygelus and Hermogenes, he now presents as an incentive to Timothy the noble conduct of Onesiphorus, a resident of Ephesus.for he oft refreshed me,—Here he recalls the many good offices which he had performed at Ephesus, of which Timothy from his personal knowledge would know better than Paul or anyone else could tell him. He often refreshed Paul, no doubt entertained him in his home when he was weary, worn, and persecuted— a real home of refuge and an asylum for rest and encouragement.and was not ashamed of my chain;—This most likely indi­cates that Paul, in this imprisonment, as in the first Roman imprisonment, was bound to a soldier by a chain. Many who admired and honored him in his prosperity, and in the days of his success, forsook him when he was a prisoner wearing a chain.2 Timothy 1:17but, when he was in Rome, he sought me diligently, and found me—Among so many prisoners in Rome, gathered from all parts of the empire, it was a difficult task to find him. This shows that he did not fare so well as in the first im­prisonment.2 Timothy 1:18(the Lord grant unto him to find mercy of the Lord in that day);—Paul passes over the interval between death and the judgment. It is on “ that day” when all shall appear before the Judge of all the earth, and when all the deeds done in the body shall be recompensed by the righteous Judge.and in how many things he ministered at Ephesus, thou knowest very well.—These services rendered to Paul at Eph­esus are placed side by side with those things he had done for him at Rome, but as they are mentioned after, they perhaps refer to kind offices undertaken for him by Onesiphorus after his return from Rome to Ephesus; but in general to the service he had done in the service of Christ there, of which Timothy from his residence there had even better knowledge than Paul himself. What Onesiphorus had done for Paul at Rome was, therefore, only one instance in a life marked throughout by deeds of self-sacrificing faith and love— the expression of the general kindness and beneficence of his conduct in the service of the Master. Verse 1 PAUL'S SECOND LETTER TO TIMOT 2nd Timothy Chapter OnePaul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus, (2 Timothy 1:1) To the promise of the life ... "This preposition denotes the object or intention of his appointment as apostle, which was to make known the promise of eternal life."[4] With the shadow of death hanging over him, almost the first words regard the promise of everlasting life to Christians. ENDNOTE: [4] Ibid., p. 218. Verse 2 to Timothy, my beloved child: grace, mercy, peace, from God the Father and Christ Jesus our Lord.This verse is almost identical with 1 Timothy 1:2, which see. Verse 3 I thank God, whom I serve from my forefathers in a pure conscience, how unceasing is my remembrance of thee in my supplications, night and dayCommentators make a lot of this reference to his forefathers; but it would appear that the thing in the back of Paul's mind here is the fact of Christianity actually being no new, upstart faith, but the culmination of the legal faith (Judaism) so long recognized as vital, historical, legitimate, and absolutely unopposed to any legitimate government. In worshipping God through Christ, Paul was only doing the same thing which (in a sense) had been done by generations of his devout ancestors. Nevertheless, it is not out of place to see in such a reference as this the just recognition of the influence of godly ancestry upon the lives of men. In a pure conscience ... Paul had always been a conscientious worshiper of God, and later of God through Jesus Christ. He had even been, at first, a conscientious persecutor; but it is hard to believe that the reference in this context is anything else than a declaration of his innocence with reference to any action against the Empire. My remembrance of thee ... In the doleful circumstances, Paul did not dwell morbidly upon his impending fate but took refuge in happy remembrances of past joys. In my supplications night and day ... "The genitive which is used here denotes `time within which.' The accusative would have meant `all night and all day.'"[5] Thus some of Paul's prayers were uttered at night, some in the daytime, and this cannot mean that he spent all of his time praying. Before leaving this verse, it should be noted again that "Paul always maintained that the gospel was the divinely ordained sequel to Judaism; not a new religion, but the fulfillment of the "promise made of God unto our fathers' (Acts 26:6)."[6] Carl Spain also agreed with this: "Paul was not guilty of propagating some illegal religion in the name of a strange deity, as he was so often accused."[7][5] R. C. H. Lenski, The Interpretation of Paul's Epistles to Timothy (Minneapolis: Augsburg Publishing House, 1937), p. 747. [6] Newport J. D. White, Expositor's Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 153. [7] Carl Spain, Letters of Paul to Timothy and Titus (Austin, Texas: R. B. Sweet Company, 1970), p. 111. Verse 4 longing to see thee, remembering thy tears, that I may be filled with joy;Such was the love of Christians for each other that strong men, in the face of danger and death to loved ones, openly wept; and there are a number of examples of this in the New Testament. As Ward said, "We are not called to a hard Stoicism which condemns all emotional experience."[8] Many speculations regarding the occasion of Timothy's tears are left in the air by the brevity of the New Testament narrative. Some think Paul was remembering the occasion at Lystra when he was stoned; others just as logically suppose that he might have been remembering the occasion of his arrest by the imperial government. We can never know exactly. ENDNOTE: [8] Ronald A. Ward, Commentary on 1,2Timothy and Titus (Waco, Texas: Word Books, Publisher, 1974), p. 143. Verse 5 having been reminded of the unfeigned faith that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded, in thee also.The great implication of this verse is that "Faith of God's people before Christ came is not different in kind from the faith after Christ has come."[9]Eunice was a Christian of Jewish background (Acts 16:1); and, from this passage, it is inferred that Timothy's grandmother Lois was also among the "believing Jews." How natural it is, and how touching, that Paul under threat of impending death would have been thinking of those glorious days on the second missionary tour when he first became acquainted with this illustrious family. Timothy was a third generation Christian; and, contrary to the way it sometimes happens, his faith was not diminished. Having been reminded ... There is no record of what constituted this "reminder." It could have been a personal letter or visit from one who knew Timothy. The veil of centuries lies over it. ENDNOTE: [9] Newport J. D. White, op. cit., p. 154. Verse 6 For this cause I put thee in remembrance that thou stir up the gift of God, which is in thee through the laying on of my hands.Stir up the gift of God ... This does not mean that Timothy had let the gift die. As Gealy said: "Although the Greek verb may mean `rekindle or re-light,' it also may mean `agitate or stir up.'"[10] This "gift of God" was the office Timothy held as an apostolic representative. Lenski noted that "The idea that Timothy's `charisma' was NOT his office is evidently not correct."[11]Through the laying on of my hands ... Paul also mentioned in this connection the laying on of the hands of the presbytery" (1 Timothy 4:14), but it is not certain if this was the same occasion as that conferring the gift mentioned here. Lipscomb was of the opinion that "This gift seems to have been bestowed upon Timothy by the laying on of the hands of the presbytery, Paul joining them in it."[12] It may have been, however, a special apostolic gift through Paul, the same being another of the countless unsolved questions that arise from a study of the New Testament. In any event, the admonition to Timothy was that he should be diligent and unwavering in the service of the Lord. Disaster should be faced, not by giving in to it, but by stirring up God's gracious gifts within men and by redoubling all vigorous effort. [10] Fred D. Gealy, The Interpreter's Bible, Vol. XI (New York: Abingdon Press, 1955), p. 463. [11] R. C. H. Lenski, op. cit., p. 754. [12] David Lipscomb, Commentary on New Testament Epistles, Vol. V (Nashville: Gospel Advocate Company, 1976), p. 200. Verse 7 For God gave us not a spirit of fearfulness; but of power and love and discipline.Spirit ... Gealy's comment on this is pertinent, thus: Although "spirit" is here properly printed with a lower case letter as referring to the inner and abiding quality and character of Christian men, yet this spirit is not native to man, nor is it his achievement. It is God's gift. The spirit of the Christian man is really God's Spirit.[13]Fearfulness ... Timidity and cowardice are also implied by this word. "Christians do not need to have such feelings, for God wishes them to be strong in the Lord and in the power of his might (Ephesians 6:10)."[14]Power and love and discipline ... At least two of these are named as "fruit of the Spirit" (Galatians 5:22). They are standard earmarks of Christian character. [13] Fred D. Gealy, op. cit., p. 464. [14] E. M. Zerr, Bible Commentary, 2Timothy (Marion, Indiana: Cogdill Foundation, 1954), p. 187. Verse 8 Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner: but suffer hardship with the gospel according to the power of God;Interestingly enough, Paul did not consider himself Nero's prisoner at all, but "the prisoner of the Lord," a line of thought also in evidence in Ephesians 3:1 Ephesians 4:1, and Philemon 1:1:9. The meaning of this is that Paul considered it the will of God that he should thus suffer and that he left everything safely in the hands of the dear Saviour. Be not ashamed ... does not mean that Timothy was ashamed. "Had Paul meant that, he would have used the present imperative, which with the negative forbids an action already going on. Here he used the aorist subjunctive with the negative which forbids the doing of an act not yet begun."[15]Testimony of our Lord ... This means the true apostolic gospel as delivered to us through the apostles, not the impressions and subjective thoughts of Christians. As Nute put it: "The phrase emphasizes the testimony borne, the message itself."[16]Suffer hardship with the gospel ... Every Christian should be aware of the doctrine of suffering as it concerns the Christian life. Many people have erred with reference to Christianity through their eternally seeking the easy, convenient, popular or man-pleasing course of action, rather than adhering strictly to what is known to be the will of the Lord. The problem that precipitated these words was that of the storm of imperial opposition to Christianity following the counterfeit charges initiated by Nero. There were powerful friends of Paul in Asia, such as the Asiarchs of Ephesus, who would have found it very difficult and politically suicidal to have supported Paul in his appearance in Nero's court. Timothy is not to be influenced by such shameful and unchristian conduct. [15] Kenneth S. Wuest, Word Studies from the Greek New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), Vol. II; 2Tim., p. 119. [16] Alan G. Nute, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 518. Verse 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 us in Christ Jesus before times eternal,The word "God" at the end of the preceding verse precipitated here a typical Pauline digression, the next few clauses being devoted to extolling the grace and purpose of God from before times eternal. Who saved us ... The past tense here indicates that Paul had reference to the primary or initial salvation of Christians, an act referred to by the apostle Peter as being "cleansed from our old sins" (2 Peter 1:9). Paul never taught that salvation subsequent to that first cleansing was irrevocable. Called us with a holy calling ... This may be understood as a synonymous reference to being saved. In the New Testament, call is always understood as a call obeyed. Before times eternal ... Both the heavenly plan for man's salvation and the means of its accomplishment have existed eternally, being therefore beyond the ruin of time or of anything that might happen in human history. It is a gross error, of course, to apply this to individuals as regards their personal salvation, except as they are united with and in Christ and fully identified with our Lord. Eternally, it has been the will of God to save those who shall be found in Christ Jesus, it being implicit in this, of course, that those who desire to remain "in Christ" shall certainly be able to do so. Verse 10 but hath now been manifested by the appearance of our Saviour Christ Jesus, who abolished death, and brought life and immortality to light through the gospel,As Gealy accurately stated: The assumption is that before he was born Christ existed with God. Birth in his case did not mean the beginning; it rather signified the appearance in history of the divine Saviour previously existing but until now concealed.[17]The appearing ... is not merely a reference to the birth of Christ, but to the whole thesis of the incarnation, together with the life, death, resurrection and ascension of our Lord. Abolished death ... This is too strong a translation here. Wuest stated the true meaning to be, "He made death ... of none effect."[18] The Christian gospel indeed robbed death of its terrors and enabled the Christian to face it with sanity, composure and hope. Life and immortality ... Due to the erroneous and hurtful notions of the Greeks regarding immortality, Paul did not here use the usual Greek term, but instead chose a word which actually means "incorruption" (American Standard Version margin (1901)). This inherently demands the conception that the body itself shall be raised to eternal life. As Lenski commented, "This assures also our blessed bodily resurrection." The word Paul used thus means more than a mere immortality, after the Greek notion, but eternal life for both soul and body of the redeemed. [17] Fred D. Gealy, op. cit., p. 469. [18] Kenneth S. Wuest, op. cit., p. 123. Verse 11 whereunto I was appointed a preacher, and an apostle, and a teacher.In these brief words, Paul reviewed the years of ceaseless activity on the mission field and all over the world of that era. Now, with the looming prospect of death, the apostle lets his thought dwell upon the blessed hope of everlasting life following the resurrection, a doctrine that Paul had extensively taught throughout his mission on earth. See 1 Corinthians 15, etc. Verse 12 For which cause I suffer also these things: yet I am not ashamed; for I know whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day.The problem of this verse regards just what Paul committed, or entrusted to God. As Hendriksen phrased it, "Is it the gospel or is it myself and my complete salvation?"[19] We shall not argue this point, simply because it is true both ways and was possibly intended by Paul himself to be understood in both ways. Approaching the end of life, Paul found no nagging uncertainty, no shadow of doubt, no waning confidence in the Lord, but an overwhelming certainty; and the basis of that certainly shines in this verse. It was grounded, not primarily upon what he believed, but upon WHOM he had believed, namely the Lord Jesus Christ himself. Saints of all ages have found in this marvelous text sufficient confidence and trust to fortify them against all the misfortunes of life and to enable them to face death itself in the beautiful serenity of full confidence in the Lord. The thought of this verse ... Is expressed in a metaphor drawn from the common action of one person entrusting another with some precious deposit, to be kept for a time and restored whole and uninjured. All the words in this sentence are part of this metaphor.[20]As Ward noted: The Greek reads literally, "my deposit," which some scholars regard as the gospel or as souls in Paul's pastoral care; others see in it a reference to Paul himself, his soul.[21]Although, as noted above, the passage is true any way it may be interpreted, the thought of the Last Day, as well as the impending execution of the apostle, seems to suggest that it was particularly Paul's own soul that he probably had in mind in this metaphor. [19] William Hendriksen, op. cit., p. 235. [20] A. C. Hervey, The Pulpit Commentary, Vol. 21,2Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 4. [21] Ronald A. Ward, op. cit., p. 155. Verse 13 Hold the pattern of sound words which thou hast heard from me, in faith and love which is in Christ Jesus.Based upon the fact of the Greek word for "pattern" having sometimes been used to describe the rough draft or sketch used by artists as a preliminary to a painting, some have concluded that Paul merely meant that Timothy should cling to the general outline received from Paul and then go ahead and fill in the details according to his own imagination. However, this conception of what this passage means is rejected. Hendriksen pointed out that just the opposite is intended here. The model or sketch is "the faith and love which is in Christ Jesus," and this is neither uncertain nor elastic. The meaning of the root form of this word ([@tupos]), according to Vine, "is the impress of a seal, the stamp made by a die, a figure, image, form or mold."[22] The great disaster which has befallen modern Christianity is precisely that of departing from the pattern, despite the frequent warnings in the New Testament against it, some even going so far as to affirm that there is no pattern given. Hebrews 8:5 and Acts 7:43 should be studied in connection with the admonition here. ENDNOTE: [22] W. E. Vine, Greek Dictionary, Vol. II (Old Tappan, New Jersey: Fleming H. Revell, 1940), p. 33. Verse 14 That good thing which was committed unto thee guard through the Holy Spirit which dwelleth in us."The good thing" here is the gospel which long ago had been committed to Timothy when he became a preacher of the word of God; but at the time of this letter, with the death of the apostle looming ahead, there was a special sense in which the propagation of the truth would be left in the hands of Timothy, committed to his trust. It was especially necessary that in those days before the New Testament was available the utmost concern should have been exercised on the part of men like Timothy in order to be positively certain that they preserved and transmitted to posterity the true teachings and writings of the inspired men. We may surely believe that Timothy lived up to this trust. Through the Holy Spirit that dwelleth in us ... Supernatural guidance through the blessed Spirit gave the apostles possession of "all truth"; and this is a promise that the same Holy Spirit would aid men like Timothy in the guarding of it. Verse 15 This thou knowest, that all that are in Asia turned away from me; of whom are Phygelus and Hermogenes.All that are in Asia ... This does not refer to any general desertion of the faith by Christians throughout Asia, but to the turning away from Paul of any who might have been of help to him in his trial before the imperial government of Nero. The two men named here are examples of those who refused to help Paul. No one knows anything at all about these men, their names standing here in the sacred text and bearing the perpetual infamy which is their deserved reward. Were they among Paul's friends among the Asiarchs (Acts 19:31) of Ephesus? Whoever they were, it seems that Paul had hoped for their support, hence the disappointment evident here. Turned away from me ... This does not refer to deserting the truth, but to the refusal to stand by the apostle in his trial. Christians who might have been guilty of such a thing would, of course, have suffered the most bitter pangs of sorrow and remorse. The savage persecution under Nero would sorely test the strongest; and there were many who simply would not be able to give up their lives for the holy faith. It is doubtless in view of this extenuating circumstance that Paul here expressed no criticism of those who turned away from him, no bitterness, no resentment, only the tragic fact itself being narrated, taking comfort in the blessed remembrance of one who had not forsaken him (2 Timothy 1:17). Verse 16 The Lord grant mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me diligently, and found meThe house of Onesiphorus ... This plea that the Lord would grant mercy to this man's house seems to imply that mercy had not been granted to Onesiphorus; and, from this, many have speculated that he had already been put to death, but there is no way to be certain about this. It is just as possible that Onesiphorus, like the apostle,, had been imprisoned and was awaiting execution, and that the mercy Paul hoped would be extended to his house would be that of their not being arrested and charged similarly, that is, mercy from Nero's persecution. The latter view of course would explain the omission of his name in Paul's plea for mercy "for his house." It is idle speculation to dwell upon the long and diligent search, through many frustrations and dangers, which Onesiphorus conducted before he found Paul, or upon the manner of his refreshing the apostle, etc. True knowledge of all these things has not been given. Verse 18 (the Lord grant unto him to find mercy of the Lord in that day); and in how many things he ministered at Ephesus, thou knowest very well.The parenthesis here is alleged by some to be an authentic New Testament example of prayers offered for the dead, but there is no proof at all that Onesiphorus was dead; and, even if he was, the expression of this fervent hope on Paul's part cannot be called a prayer, except in the most accommodative sense. It is not in the form of a prayer, qualifying rather as a prayerful hope, and not as a petition in the form of a specific request. Carl Spain wisely observed that, "If Onesiphorus was awaiting trial, Paul avoids language that might be used against him."[23] Before any proposition that justifies prayers for the dead could be supported by this passage, it would have to be proved that Onesiphorus was dead, and Paul's omission of his name in 2 Timothy 1:16 simply does not constitute any such proof. As DeWelt noted: Where was Onesiphorus when this letter was written? If he was in Rome, and Paul was writing from Rome to Ephesus, how could Paul (in a letter addressed to Timothy in Ephesus) greet someone who wasn't there? Does this prove he was dead? How ridiculous![24]Lenski affirmed that "The analogy of Scriptures is solidly against anything in the nature of prayers for the dead,"[25] a fact no student of the word may deny. A further word on this from Hendriksen will suffice: Paul at times expresses the wish that eschatological blessings be granted to those who, while the apostle is writing, are still living on earth (1 Thessalonians 5:23 b); (and therefore) the conclusion that Onesiphorus had actually died is not necessary.[26]It is best, therefore, to view this rather difficult passage, not as any kind of prayer on behalf of the dead; but, as Gealy suggested, "It may be that we should see in the prayer - it is not in the form of direct address - merely a gracious fervent wish or expression of hope."[27][23] Carl Spain, op. cit., p. 123. [24] Don DeWelt, Paul's Letters to Timothy and Titus (Joplin, Missouri: College Press, 1961). [25] R. C. H. Lenski, op. cit., p. 776. [26] William Hendriksen, op. cit., p. 240. [27] Fred D. Gealy, op. cit., p. 477. "THE SECOND EPISTLE TO TIMOTHY" Chapter One IN THIS CHAPTER 1) To notice the great love that existed between Paul and Timothy 2) To examine the exhortations to faithful service given by Paul to Timothy 3) To contrast the people who abandoned Paul, with a faithful friend like Onesiphorus SUMMARY The apostle Paul begins this letter to his "beloved son" with a prayer for grace, mercy and peace in his behalf. Thankful to God for the unceasing memories that he has of Timothy in his prayers night and day, Paul greatly desires to see the young man. Seeing him again will bring great joy as Paul is mindful of Timothy's tears and his unfeigned faith (2 Timothy 1:1-5). Paul's purpose in writing begins in earnest with a series of exhortations toward steadfast service. He encourages Timothy to stir up the gift of God which was in him by the laying on of Paul's hands, to not be ashamed of the testimony of the Lord nor of Paul His prisoner, and to hold fast the pattern of sound words which he had heard from Paul, keeping it by the indwelling Holy Spirit. Timothy is then reminded of those who had forsaken Paul, but also how Onesiphorus had proven to be a true friend and brother by virtue of his courage, diligence, and service (2 Timothy 1:6-18). OUTLINE I. (2 Timothy 1:1-5) A. (2 Timothy 1:1-2 a)1. From Paul, an apostle of Jesus Christ (2 Timothy 1:1) a. By the will of God b. According to the promise of life in Christ Jesus 2. To Timothy, his beloved son (2 Timothy 1:2 a) 3. Grace, mercy, and peace from God the Father and Christ Jesus our Lord (2 Timothy 1:2 b) B. (2 Timothy 1:3-5)1. Thanks offered to God by Paul (2 Timothy 1:3) a. Whom he serves with pure conscience, as did his forefathers b. For without ceasing he remembers Timothy in his prayers night and day 2. Greatly desiring to see Timothy (2 Timothy 1:4-5) a. For he is mindful of Timothy's tears b. For Paul himself desires to be filled with joy c. For he remembers the genuine faith that is in Timothy 1) Which dwelt first in his grandmother Lois and his mother Eunice 2) And which Paul is persuaded is in Timothy also II. TO ZEAL AND COURAGE (2 Timothy 1:6-12) A. STIR UP THE GIFT OF GOD (2 Timothy 1:6-7)1. Which was in him through the laying on of Paul's hands (6) 2. For God has given a spirit, not of fear, but of power, love, and a sound mind (2 Timothy 1:7) B. DON'T BE ASHAMED (2 Timothy 1:8-12)1. Of the testimony of our Lord, nor of Paul His prisoner (8a) 2. Share with Paul in the suffering of the gospel according to the power of God (2 Timothy 1:8-12) a. Who saved us and called us with a holy calling (2 Timothy 1:9-10) 1) Not according to our works 2) But according to His own purpose and grace a) Given to us in Christ before time began b) But has now been revealed by the appearing of our Savior Jesus Christ 1/ Who abolished death 2/ And brought light and immortality to light through the gospel b. For the gospel Paul was appointed a preacher, apostle and teacher (2 Timothy 1:11-12) 1) For such things he suffers 2) But he not ashamed a) For he knows Whom he has believed b) And is persuaded that He is able to keep what Paul has committed to Him until that Day III. TO AND LOYALTY (2 Timothy 1:13-18) A. BE (2 Timothy 1:13-14)1. Hold fast the pattern of sound words (2 Timothy 1:13) a. Which he had heard from Paul b. In faith and love which are in Christ Jesus 2. Keep that good thing (2 Timothy 1:14) a. Which was committed to you b. Keep it by the Holy Spirit who dwells is us B. BE LOYAL (2 Timothy 1:15-18)1. All in Asia have turned away from Paul, including Phygellus and Hermogenes (2 Timothy 1:15) 2. In contrast, the example of Onesiphorus (2 Timothy 1:16-18) a. May the Lord grant mercy to the household of Onesiphorus 1) For he often refreshed Paul 2) He was not ashamed of Paul's chains 3) Arriving in Rome, he sought Paul diligently and found him 4) He also ministered to Paul in many ways at Ephesus b. May the Lord grant mercy to Onesiphorus in that Day REVIEW FOR THE CHAPTER 1) What are the main points of this chapter? - Introduction (2 Timothy 1:1-5) - Exhortations to zeal and courage (2 Timothy 1:6-12) - Exhortations to steadfastness and loyalty (2 Timothy 1:13-18) 2) How does Paul describe Timothy in his salutation? (2 Timothy 1:2) - My beloved son 3) How did Paul serve God? (2 Timothy 1:3) - With a pure conscience, as did his forefathers 4) What two things came to Paul's mind when concerning Timothy? (2 Timothy 1:4-5) - His tears - The genuine faith that was in him 5) What two women had this genuine faith before Timothy? (2 Timothy 1:5) - His grandmother Lois and his mother Eunice 6) What did Paul remind Timothy to stir up? (2 Timothy 1:6) - The gift of God which was in him through the laying on of Paul's hands 7) What had God given Paul and Timothy? (2 Timothy 1:7) - Not the spirit of fear, but of power and of love and of a sound mind 8) What two things did Paul not want Timothy to be ashamed of? (2 Timothy 1:8) - The testimony of our Lord - Paul His prisoner 9) How has God saved us and called us with a holy calling? (2 Timothy 1:10) - Not according to our works but according to His own purpose and grace 10) What has been revealed by the appearing of our Savior Jesus Christ? (2 Timothy 1:10-11) - God's purpose and grace which was given to us in Christ before time began 11) What two things has Jesus done according to verse 10? - Abolished death - Brought life and immortality to light through the gospel 12) To what three functions had Paul been appointed relating to the gospel? (2 Timothy 1:11) - Preacher, apostle, teacher 13) Though Paul suffered, why was he not ashamed? (2 Timothy 1:12) - He knew Whom he had believed - He was persuaded that He is able to keep what he had committed to Him until that Day 14) What was Timothy to hold fast? (2 Timothy 1:13) - The pattern of sound words heard from Paul 15) How was he to keep that good thing that was committed to him? (2 Timothy 1:14) - By the Holy Spirit who dwells in him 16) Who had turned away from Paul? (2 Timothy 1:15) - All those in Asia - Including Phygellus and Hermogenes 17) What four good things are said about Onesiphorus? (2 Timothy 1:16-18) - He often refreshed Paul - He was not ashamed of Paul's chains - When he arrived in Rome, he diligently sought until he found Paul - He ministered to Paul in Ephesus in many ways 18) What two things did Paul desire of the Lord? (2 Timothy 1:16 2 Timothy 1:18) - Mercy be granted to the household of Onesiphorus - Mercy be granted to Onesiphorus in that Day Questions by E.M. Zerr For 2nd Timothy 11. What kind of life is meant in first verse? 2. State the title ascribed by Paul to Timothy. 3. Who are meant by Paul’ s forefathers verse 3 ? 4. How could he serve God from these forefathers ? 5. Did this service include his persecuting activities? 6. For what does he thank God ? 7. Of what is he mindful ? 8. State some things that might cause these. 9. What does he call to remembrance ? 10. Does this mean that faith is born in us? 11. What saying of Solomon does this suggest? 12. State the meaning of unfeigned faith. 13. What should Timothy stir up? 14. Why could this not have been gift of inspiration? 15. In what way was this gift bestowed? 16. What spirit had God given them? 17. Are we not to fear God? 18. Of what should Timothy not be ashamed? 19. In what way is Paul the prisoner of the Lord? 20. What is here said that means fellowship? 21. With what calling has God honored us? 22. Was this because we had worked for it? 23. State the objects of “ which” verse 9. 24. Through what means was this gift made ? 25. At which time was it arranged? 26. By what fact was it made manifest? 27. Did Jesus cause death to cease among men ? 28. What did he bring to light ? 29. What is the gospel in this place? 30. State the appointment Paul had. 31. Why specially mention the Gentiles? 32. State his present experience for this cause. 33. How had it affected his feeling toward Christ? 34. What persuasion was his foundation? 35. Identify “ that day” verse 12. 36. What form must be held ? 37. Explain meaning of sound words. 38. State Timothy’ s source of these words. 39. What must he keep? 40. How did he happen to have it? 41. By what influence did he have it ? 42. Compare with some part of Eph. 4. 43. How have the people in Asia treated Paul? 44. Does he restrict himself to general mention ? 45. For whom does he ask God to have mercy? 46. For what service was it to be? 47. What indicates his sincerity of interest? 48. State where else he had favored Paul. 49. What is meant by "that day” verse 18 ? 50. Explain all this in light of Matt. 25. 2 Timothy 1:1. Paul began his first epistle to Timothy by saying his apostleship was by the commandment of God and Christ. This one begins by saying it is by the will of God; hence a command of God is an expression of His will. In the other he says Christ is our hope, and in this he says it is according to the promise of life in Christ. The general thought in each place is the same as in the other. 2 Timothy 1:2. My dearly beloved son. The last word is from HUIOS, and it is explained in detail at 1 Timothy 1:2. The salutation or good wishes expressed here are virtually repeated in all of Paul's epistles, and are commented upon at 1 Corinthians 1:3. 2 Timothy 1:3. Serve from my forefathers means he had been a servant of God all his life, and that he had served Him according to what they had taught him. Pure conscience denotes that Paul had always done what he thought was right. Since we know that he did grievous wrong when he was persecuting Christians, we should under stand that it is not enough just to be conscientious, but the conscience must act in harmony with faith which is produced by the word of God. (See Romans 10:17 and 1 Timothy 1:19.) Paul thanked God for his favorable remembrance of Timothy, so that he offered daily prayers concerning him. 2 Timothy 1:4. Mindful of thy tears refers to some occasion when they had to separate. Since no definite information is available as to when it was, we must be satisfied with the thought that Timothy had a tender feeling for Paul as his father in the Gospel. The memory of those tears made Paul likewise to have a longing to see again his own "beloved son." 2 Timothy 1:5. Unfeigned faith means one that is sincere and not merely a pretended one. Faith cannot be inherited, but it can be induced by righteous parents or other relatives. Paul attributes the faith of Timothy (at least in part) to the influence of his mother and grandmother. There is a lesson in the case for all parents, to encourage them In training up their children in the way they should go. 2 Timothy 1:6. Timothy is here told to stir up the gift, and in 1 Timothy 4:14 it is "neglect not" the gift. Both phrases mean the same, for if a man stirs up a gift, he certainly will not neglect it. This was not the gift of inspiration, for such a gift could not be stirred up. An inspired man speaks or writes "as the Spirit gives him. utterance" (Acts 2:4). This gift, whatever it was, came to Timothy by the laying on of the hands of Paul, with endorsement of elders. (See Comments at 1 Timothy 4:14.) 2 Timothy 1:7. The word fear is from an original here that is always used in a bad sense, meaning "timidity, fearfulness, cowardice."--Thayer. Christians do not need to have such feelings, for God wishes them to be "strong in the Lord and the power of his might" (Ephesians 6:10). The love considered in this passage is a sincere desire to do that which will be beneficial for others, even though it might require some unpleasant reproof. Such service would call for good judgment or discretion, which is the meaning of a sound mind. 2 Timothy 1:8. Timothy was still at Ephesus where there had been much encountering with false teachers. Under such conditions it was appropriate that Paul exhort him not to be ashamed to bear testimony (declare the evidences in favor of) for Christ. Nor of me his prisoner. Paul was in Rome when he wrote this epistle, having been arrested and brought into the jurisdiction of Nero Caesar the second time. Timothy was urged not to be backward about pressing the claims of the Gospel upon the people, even though the great apostle was at the time a prisoner for that very Cause. His prisoner means that Paul was being held in chains because of his devotion to Christ. To be a partaker denotes that he should be willing to endure similar persecutions for the sake of Christ, and in so doing he would be having fellowship with the apostle. According to the power of God. Romans 1:16 says that the Gospel is the "power" of God unto salvation, and it is from the same Greek word as the one in our verse. Hence a sincere belief in the Gospel will enable one to meet and overcome all persecutions for His sake. 2 Timothy 1:9. Who hath saved us refers to God, because he is the source of all good things, and who arranged this salvation through his Son. Before the world began. The Englishman's Greek New Testament renders this phrase, "before the ages of time." Moffatt renders it, "ages ago." The idea could well be expressed by saying that God had the plan of salvation decided upon before anyone else even heard about it. The plan did not predestinate any certain persons to salvation, but God did determine to save all who would accept the holy calling when it was given to them. And while all who accept the call on its divine terms will be saved, it will not be on the merit of works performed, for man cannot do anything to "earn" salvation. The whole arrangement is based on the grace (unmerited favor) of God, and made possible through the sacrifice of Christ upon the cross. 2 Timothy 1:10. The plan of salvation through Christ was not fully revealed to man for ages, even after some of its preliminaries were being arranged with certain special servants (Matthew 13:17; Ephesians 3:5; 1 Peter 1:12). But when Jesus came to the earth he opened up the complete plan, which began with His death and resurrection. These are the facts of the Gospel (1 Corinthians 15:1-4), and when they occurred, the hope of life and immortality was brought to light--was revealed to the world. 2 Timothy 1:11. After the facts of the Gospel had taken place, they had to be made known to mankind, in Order that they might be heard of and believed (Romans 10:14). For this purpose Paul was appointed as one of the preachers as stated in the passage just cited. But a mere preacher could not spread the good news without being sent with power to speak with inspiration, as Romans 10:15 declares, hence Paul now states that he was appointed to be an apostle, which is defined in the lexicon as, "a delegate, messenger, one sent forth with orders." Teacher of the Gentiles. All nations were to be offered the blessings of the Gospel, but Paul was chosen by the Lord to be sent especially to the Gentiles (Acts 9:15; Ephesians 3:8; 1 Timothy 2:7). 2 Timothy 1:12. For the which cause I also suffer. It might seem strange that a man would be persecuted for preaching the good news of salvation. The mere fact of offering salvation was not what brought persecution to Paul, but it was because he claimed that it was obtained through Christ. The Jews were the ones who caused the persecutions, because they had rejected Christ and disliked all men who professed faith in Him. In Acts 4:2 the Jews did not all object to the preaching of a resurrection (some of them professed to believe in it themselves), but it was because it was being preached "through Jesus." I am not ashamed. Paul's confidence amidst persecutions is because of the knowledge he has of Christ in whom he believes. Paul had committed his entire interests of soul and body into the care and keeping of Christ, and he firmly believes that it is all in good hands. Against (or until) that day means the day of judgment. It is often referred to In such indefinite language because of the unequalled importance of it, for which reason it needs no other specification. 2 Timothy 1:13. Form means pattern or example, and sound denotes a condition of good health. The verse means for Timothy to adhere to the pattern of (spiritually) healthy words which he had received from Paul. He was to maintain such a course in faith and love. He should do so because he believed them and because he had love (interest in the welfare of all) in his heart. All of these motives were desirable and possible in Christ Jesus. 2 Timothy 1:14. That good thing refers to the "faith" that is mentioned in the preceding verse. Timothy was to keep it by holding fast to it and exposing any false teaching that might be attempted against it. The Holy Ghost (or Spirit) is in the church or body of Christ, and all faithful members of that body are made strong by the comforting influence of the divine Guest. 2 Timothy 1:15. Regardless of whether this refers to residents of Asia, or former professed friends of Paul, the significant fact is that he was deserted in the midst of his persecutions for the cause of Christ. Such treatment was to be expected, for Jesus taught his disciples while he was with them that they would be hated for His sake (Matthew 10:22 Matthew 24 Matthew 9), and Paul teaches the same thing in chapter 3:12 of this epistle. Nothing more is known of Phygellus and Hermogenes than is stated here. Paul's specifying them among the large number who had turned against him, indicates that they had been especially active in opposing the apostle's work. 2 Timothy 1:16. According to Funk and Wagnalls New Standard Bible Dictionary, Onesiphorus was a former resident of Ephesus, but his household only is mentioned directly in this verse, also in chapter 4:19. This indicates that he was dead at the time this epistle was written, but his memory was to be honored by well-wishing for his famiy. While he was living he often refreshed the apostle. That word is from , which Thayer defines, "to refresh," then he explains it to mean, "one's spirit, by fellowship, consolation, kindnesses." Robinson defines it, "to refresh, to cheer." Such ministrations could be accomplished by either the bestowal of bodily needs, or by words of cheer, or both. Not ashamed of my chain. Paul was literally fastened by a chain and was under sentence of death. But Onesiphorus did not let that keep him from showing friendship for the apostle, as some others might do according to Mark 8:38; being ashamed of a disciple of Christ is counted as being against Him (Matthew 25:45). 2 Timothy 1:17. Onesiphorus "proved his faith by his works" in that his interest in Paul was not profession only. He could have contributed material refreshment to hint while absent, by sending necessities of life to him. Such a service would not have exposed him to danger for his life or to shame of being a friend to a prisoner in chains, had he been unwilling to suffer any inconvenience to himself. But his interest in and devotion to Paul was more intense than that as we shall see. When he had occasion to be in Rome, he made diligent inquiry until he contacted the apostle, so as to give him the comfort of his presence. 2 Timothy 1:18. That day is commented upon at verse 12. The reward prayed for on behalf of the faithful brother was to be given at the day of judgment. This is especially significant if he was dead at the time of this epistle according to verse 16. Paul refers to some kindnesses that he bestowed upon him while he yet lived and the apostle was at Ephesus, Timothy also being in that city at the same time. David Lipscomb Commentary On 2nd Timothy 22 Timothy 2:1 Thou therefore, my child, be strengthened—In view of the course of the individuals just mentioned, take warning on the one hand by the defection of all that are in Asia, and as en­couraged on the other hand, by the faith and courage of Paul, and the fidelity of Onesiphorus, be strengthened that you may be faithful, "for God gave us not a spirit of fearfulness, but of power.” (2:7.)in the grace—Grace is the spiritual atmosphere, in which the Christian soul exists, and from which, as a vitalizing principle, the soul derives its strength. He is to find strength to be filled with power for work and conflict by drawing it from the grace of Christ, the quickening, empowering element, in which a Christian lives. “ But grow in the grace and knowl­edge of our Lord and Saviour Jesus Christ.” (2 Peter 3:18.)that is in Christ Jesus.—The grace which is only in Christ, and which he imparts to all who are in living union with him, as the vine imparts the life and fruit-bearing power to the branches abiding in it. (John 15:4-5.)2 Timothy 2:2 And the things which thou hast heard from me among many witnesses,—The things heard were the fundamental truths of the gospel. Timothy had frequently listened to Paul preaching to the many to whom he had proclaimed the gospel.the same commit thou to faithful men,—Not to men merely “ believers” in Jesus Christ, but the faithful men here denotes loyal, trustworthy men, who, under no temptation, would be­tray the charge committed to them, but who, with ability, would teach it to others.who shall be able to teach others also.—[Not only must the teachers of the doctrine of Christ to whom Timothy was given the commission of teaching be trustworthy men, they must also possess knowledge and the ability to communicate the knowledge to others. Although the divine help was to be prayed for and expected in this and all other sacred works, yet it is noticeable how Paul directs that no ordinary human means of securing success must be neglected. Paul’ s last charge in these Epistles directed that only those shall be selected as teachers of the truth as revealed through the inspired men of God whose abilities were such as fitted them for the discharge of their duties. The words of Paul here point to the duty of the teacher, not only himself to keep unchanged and safe the oracles of God as taught by the apostles, but to hand down the same unimpaired and safe to other hands.]2 Timothy 2:3 Suffer hardship with me, as a good soldier of Christ Jesus.—To suffer hardness is to bear persecution, deny oneself, and labor for the salvation of others. God carries his children through a discipline of hardness to try and strengthen their faith and develop the worthy elements of their character. [Here is a volume of tenderness and yearning confidence of a father’ s claims to loyal imitation. Take your share in enduring hardness. Take up my mantle. Paul bids Timothy come with him, come after him, be one with all who war the good warfare. Though strange it may seem to some, he craved the right of this to nerve him for his last crowning effort.]2 Timothy 2:4 No soldier on service entangleth himself in the affairs of this life;—No one who serves as a soldier entangles himself with the affairs of life that he may serve faithfully the gov­ernment which has called him out as a soldier. So Christians should not be so entangled with the affairs of life that they cannot render faithful service to the Lord Jesus Christ who called them to be soldiers of the kingdom of heaven. Such soldiers are under discipline and must render implicit obedi­ence to the laws of their Captain.that he may please him who enrolled him as a soldier.—[In applying this figure to the Christian we are not to infer that he is forbidden to use secular calling as a means of sup­port; but he is to avoid absorption in it or complications in connection with it, such as may divert him in spirit from his high calling in Christ. It is not a secular occupation, but entanglement in it, which is forbidden. Paul wrought in an earthly occupation, but his whole soul was absorbed in the one work of pleasing the Lord; the secular was incidental, only a means to a higher end. So should it be with every earnest, faithful Christian paramount and above any earthly consideration. It is necessary, too, and most desirable that every Christian should ever be above all reproach of covet­ousness. He is to have a “ single eye” in his work as a Christian and all things are to be set apart as means to that end.]2 Timothy 2:5 And if also a man contend in the games, he is not crowned, except he have contended lawfully.—In these games rewards were offered to him who could obtain the master. But in the effort he must conform to the laws regulating the game or he could not receive the chaplet. So in striving for the crown that the Lord shall give "to all them that have loved his appearing" (4:8), it will not be bestowed unless he who strives is governed by the law of God in the effort to obtain it. In other words, no man can gain the crown except through complying with the laws of God. [These words extend to all Christians, and they warn us, not against engaging in secular callings, but against so entangling ourselves in them that they hinder the growth and development into the <>likeness of Christ.]2 Timothy 2:6 The husbandman that laboreth must be the first to par­take of the fruits.—The husbandman must labor according to the laws of nature for the production of food, and then he who labors must first receive the benefit and fruits of that labor. In the spiritual world men must labor according to the will of God, and he who labors must first partake of the blessings. [It is the enduring, patient, self-sacrificing toil that is rewarded in the affairs of common life. The man who endures hardness, whether as soldier, athlete, or tiller of the ground, wins the reward, and as in the world so in the service of God. The teaching in the triple picture that Paul draws is not every soldier wins his commander’ s applause, but only the one who devotes himself heart and soul to the conflict; not every athlete wins the prize, but only he who trains with anxious, painful care; not every toiler of the soil gathers the earth’ s fruits, but only the patient toiler. So must it be in the life of the Christian. It is not enough to say, “ Behold what manner of love the Father hath bestowed upon us, that we should be called children of God,” but we should be so earnest and diligent in the effort to grow into the like­ ness of the Lord Jesus Christ that we can say, "And such we are.” (1 John 3:1.)]2 Timothy 2:7 Consider what I say;—[Think of the condition of the sol­dier, and of the principles on which he is enlisted; think of the aspirant for the crown in the Grecian games; think of the fanner patiently toiling in the prospect of the distant harvest; and then go to work with a similar spirit. These things are worth attention. When the Christian thinks of his hardships, of his struggles against the evil world, of his arduous and discouraging toil, let him think of the soldier, of the man who struggles for the world’ s honors, and the patient farmer and be content. How patiently they bear all, and yet for inferior rewards.]for the Lord shall give thee understanding in all things.—Enable Timothy to see the force of these considerations and to apply them to his case. Such are after the discouragements of the Christian. So prone are we to despondency that we need the help of the Lord to enable us to apply these most obvious considerations and to derive support from the plain and simple truths and promises.2 Timothy 2:8 Remember Jesus Christ,—[Timothy was to remember, was ever to bear in mind, two great facts. They are to be the foundation stones of his life’ s work. Remembering these in the hour of his greatest trouble, he was never to be cast down, but ever to take fresh courage. The two parts he was to remember were: that Jesus Christ, for whose sake he suf­fered, like Timothy and Paul, was born of flesh and blood and yet he was risen from the dead. Surely in the hour of his weakness such a thought would be sufficient to inspire him with comfort and courage. Two facts, then, the resurrection and incarnation of the Lord, are ever to be in the mind of Timothy.]risen from the dead,—The resurrection would always be reminding him of his Lord’ s victory over death and of his present glory.of the seed of David,—[The thought of Jesus being born “ of the seed of David” would impress on his mind that the risen and glorified Lord Jesus sprang, too, like himself, from mortal flesh and blood. The reason of the incarnation being ex­pressed in this special manner, born “ of the seed of David,” was to include another truth. The “ risen from the dead” was not only born of flesh and blood, but belonged to the very race specified in those so revered by Timothy and the chosen race from which should spring the Messiah: “ Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called: Jehovah our righteousness.” (Jeremiah 23:5-6.) No doubt Paul’ s purpose was to raise the fainting and much-tried Timothy in this hour of discouragement, and to supply a ground of confidence to the yet unborn Christians, who, in their day, would be as Timothy was when Paul pressed these thoughts on his beloved son in the faith; but in the background, in all probability, there lay another purpose. These great comforting truths were to be maintained and taught in the presence of those false teachers who were ever ready to explain away or even to deny then as now the be­ginning and the end of the life of the Son of God and his min­istry on earth, his incarnation, and his resurrection.]according to my gospel:—The great truth as preached by Paul was that Jesus Christ rose from the dead. He was the first fruits that gave assurance of the resurrection of all men as the full harvest.2 Timothy 2:9wherein I suffer hardship unto bonds, as a malefactor;—In and for the gospel he suffered trouble, arrest, imprison­ment, and affliction as though he had been an evildoer. Had he been a thief, a murderer, or a disturber of the peace, he would have suffered the same punishment that he did suffer.but the word of God is not bound.—He was imprisoned, deprived of his freedom, bound, but rejoiced that the word of God was not bound and could not be. No chain or prison wall can bind the word of God. [The words have a wide range of meaning. His hands were manacled, but his tongue was free, and with it he could speak the word of God. Apart from any action of his own that word was working actively outside his prison walls. There was no ground for fear that its course was over.]2 Timothy 2:10 Therefore I endure all things—Paul endured all things in order that the word of God might be widely spread and disseminated; he as a faithful soldier at his post bore up with quiet, patient courage against suffering, and he did it for the elect’ s sake; that is, for those whom, in his infinite mercy, God has been pleased to choose as his people, for those who in his unfathomable love are yet to be brought into the one fold.for the elect’ s sake,—From this it is clearly shown that Paul was speaking of a class, and not as individuals as such. This in no way intimates that God by any direct power elected them; but had chosen to elect a certain class, and left it to everyone to make himself of that class. It is said of that class that they were elect “ according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” (1 Peter 1:2.) One who does not show his election by obeying God may be sure that he will never be elected to anything beyond obedi­ence. So obedience is the prerequisite to all other higher election. There is not a word in this to discourage a man from seeking to make his calling and election sure or to give him assurance of salvation save in obedience to the will of God. There is no doubt but there is a certain election taught in the Bible. In the passage before us it is clearly taught, as well as in some others. Jesus said: “ And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.” (John 10:16.) In this he recognizes that he had a flock that were not then following him as the Shepherd. At Corinth the Lord said unto Paul: “ Be not afraid, but speak and hold not thy peace: for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.” (Acts 18:9-10.) They had not yet believed, but God called them his people. The meaning of both passages is that there were a number of persons of that frame of mind and disposition of heart that when they heard the gospel they would believe and obey it.that they also may obtain the salvation which is in Christ Jesus with eternal glory.—This was said before they were converted and shows that those willing to receive the gospel when they hear it are regarded as elect. It is possible that Paul had this class in view and for the sake of those who would receive it when they heard it, and he was willing to endure all things for this class, whether Jews or Gentiles, that they might hear the gospel, and through it obtain the salva­tion which is in Christ Jesus with eternal glory.2 Timothy 2:11 Faithful is the saying: For if we died with him, we shall also live with him:—It is a true saying, if we be dead with Christ to the world, we shall also be alive with him spiritually. [Faith in Christ united us with him in his death (Romans 6:1-13; Colossians 3:3; 1 Peter 2:24); but this union with him involves, not only a new relation to him, whereby through his death we have justification with God, but also a true and real fel­lowship with him in the spirit and objects of his death, so that in our present life we know “ the power of his resurrec­tion, and the fellowship of his sufferings, becoming con­formed unto his death.” (Philippians 3:10.) Here also a fellowship with Christ is set forth which is complete fellowship of life, and consequently also a fellowship of fortune, not barely of thought and feeling. This spiritual death with him with its consequent “ fellowship of his sufferings,” and readiness to suffer, if need be, bodily death with him, is the sure pledge of life with him, not only present spiritual life (Romans 6:8), but also the future resurrection life. The necessary result of sharing his death now is the eternal sharing of his life.]2 Timothy 2:12if we endure,—It is frequently impressed in the Scrip­tures that if one would reign with him there, he must suffer with him here. To suffer with him is to suffer for the truth, for the redemption of man as he suffered. To refuse to suffer with and for him is to deny him. When we deny him before men, he will deny us before his Father and the holy angels.we shall also reign with him:—The union with him in suf­fering, by enduring hardship and death for him, insures ulti­mate exultation with him. How must this glorious truth, believingly apprehended, have thrilled the souls of martyrs of Christ in the days of persecution! But it does not come to them only. Every Christian is under obligation to die with Christ through the mortification of his own pleasures and desires, and to put to death his former sins through the martyrdom of the flesh.if we shall deny him, he also will deny us:—[Perhaps this is an illusion to the Lord’ s own words: “ But whosoever shall deny me before men, him will I also deny before my Father who is in heaven” (Matthew 10:33), to which also is added: “ But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destruction.” (2 Peter 2:1). Also: “ For there are certain men crept in privily, even they who were of old written of beforehand unto this con­demnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ.” (Jude 1:4.)]2 Timothy 2:13if we are faithless, he abideth faithful; for he cannot deny himself.—If we are not true to our faith in him, yet he abideth faithful to himself. He cannot be untrue to himself or be untrue to his teachings. He must be true to them, and they will condemn everyone not true to him.2 Timothy 2:14 Of these things put them in remembrance,—Paul has been urging Timothy to be strong in endurance, to bear trouble and suffering with brave patience. He now charges him respecting the special work he has to do; and first he deals with his duties as a teacher of truth brought face to face with teachers of error.charging them in the sight of the Lord,—This is a very earnest, solemn thought for every public teacher and one cal­culated now as then to deepen the life of every proclaimer of the gospel. There was a grave danger that such empty profit­less disputes about words and expressions, which, we know, occupied the attention of many of the so-called teachers at Ephesus would end in distracting the minds of the members of the church who would naturally take their tone in matters connected with their religious life from their teachers, and thus words would soon come to be substituted for acts in the lives of men and women called by the name of Christ. See 1 Timothy 6:4 where these “ disputes of words” are mentioned among the special characteristics of the false teachers. that they strive not about words, to no profit,—It is almost universally regarded that this refers to the Judaizing teachers, but it refers equally to every and all questions not taught in the Scriptures. All things not so taught are without profit to man, and the introduction of them produces strife.to the subverting of them that hear.—[Not only are such arguments and disputes useless and profitless, but they are positively mischievous. In the history of Christianity, Paul’ s repeated warning respecting the danger of these disputes about words and expressions has been sadly verified. Such conten­tions unsettle the mind, shake the faith, and distract from real, earnest, and patient work for Christ.]2 Timothy 2:15 Give diligence to present thyself approved unto God,—The study of the word of God that he might understand and obey it was the way to show himself approved of God. When God approved he would be with and bless and strengthen him. Jesus Christ was the specially appointed of God who was approved because it was his meat to do his Father’ s will. All who, like Jesus, have no other will save the will of the Father, are approved of God. If he stands approved of God, he will have no cause of shame, no matter who disapproves. David says: “ Oh that my ways were established to observe thy statutes! Then shall I not be put to shame, when I have respect unto all thy commandments.” (Psalms 119:5-6.) If one will learn and keep the commandments of God, he will never have cause for shame. Being approved implies being tried and proved as precious metals are proved before they are accepted as genuine. Of such it is said: “ Blessed is the man that endureth temptation; for when he hath been ap­proved, he shall receive the crown of life, which the Lord promised to them that love him.” (James 1:12.)a workman that needeth not to be ashamed,—[This indi­cates that ceaseless, serious, earnest zeal, which was one of his chief characteristic traits. And certainly if the proposed standard is to be reached or seriously aimed at, an abundance of zeal will be required. The end proposed is that of present­ing himself to God in such a way as to secure his approval without fear of incurring the reproach of being a workman who had shirked his responsibility.]handling aright the word of truth.—The Scriptures were addressed to different classes of persons as any who will study them will learn. A proper regard for these divisions is needed to avoid confusion. It is probable that Paul here warned Timothy to distinguish properly between the things addressed to those under the law of Moses and those not under it. He draws the distinction by saying: “ Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in his sight; for. through the law cometh the knowledge of sin.” (Romans 3:19-20.) It would be wrong to apply the law of circumcision to those not under the law of Moses. So there are different classes under the Christian law. Care must be had that the Scriptures be applied to those addressed. For example: “ Re­pent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins.” (Acts 2:38.) If this language were applied to those in Christ who sin, it would require one every time he sinned to be baptized. This would be misleading and cause confusion. Study is required to un­derstand the different classes and divisions, to rightly apply it. Clinging to what is taught, avoiding that not taught, is very necessary in the application of the Scriptures.2 Timothy 2:16 But shun profane babblings:—Everything not com­manded by God in the Scriptures may safely be placed under this head. It refers to the questions brought in then, that diverted from the word of God, caused division and strife. This was to be shunned.for they will proceed further in ungodliness,—[Cherishing them will lead to more and more ungodliness. The addition of one thing not required of God leads to another. Their teaching is of a kind that will spread rapidly, and it is deadly in its effects.]2 Timothy 2:17and their word will eat as doth a gangrene:—Gangrene poisons the whole frame and quickly becomes fatal. So does the introduction of things not taught by God— the doctrines of men. These doctrines spread rapidly, corrupt the whole church till spiritual death ensues to the church of God. [Error is a diffusive poison rapidly spreading through the whole body and tending to vital decay and ultimate destruc­tion.]of whom is Hymenaeus and Philetus;—[Of these false teachers nothing is known beyond the mention of Hymenaeus, who, regardless of the severe action which had been taken against him, was apparently still continuing in his error. (1 Timothy 1:20.) Their names were simply given as examples of the teachers of errors to whom Paul was referring— fearless leaders, most likely, in their cheerless, destructive school of doctrine.]2 Timothy 2:18men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.—[In the absence of clearer evidence, it cannot be said with certainty what their error was, but the words apparently point to Paul’ s words in Romans 6:3-4 and Col. 2; 12, where he says, “ Having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead.” If so, they may have taught that “ raised with him” in baptism was the true resur­rection and come to the conclusion that the resurrection was already past. In reaching such a conclusion they made a fatal mistake, for the resurrection of the body, grounded upon the Lord’ s own words, is one of the cardinal doctrines of the gospel, as the following clearly shows: “ Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” (John 5:28-29.) Upon this Paul delighted to dwell, as in his words before Felix: “ But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. Herein I also exercise my­self to have a conscience void of offence toward God and men always.” (Acts 24:14-16.) With this resurrection of the body, Paul, guided by the Holy Spirit, taught men that the future state of rewards and punishments was intimately bound up; the soul will be clothed with a body of glory or with a body of shame, according to the deeds done in the body. These men opposed their own idealism to the strong and healthy teaching of the Holy Spirit through Paul.]2 Timothy 2:19 Howbeit the firm foundation of God standeth, having this seal,—Great and good men may turn from the truth, may make shipwreck of their own souls and may lead others down to ruin, yet the foundation of God remains steadfast and sure. God’ s faithfulness to himself, to his promises, to them that trust him as the foundation of all hope of good here and hereafter stands sure and the seal is given.The Lord knoweth them that are his:—Those who trust him he will never forsake. Of this class, Jesus Christ said: “ My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.” (John 10:27-28.)and, Let every one that nameth the name of the Lord depart from unrighteousness.—Let everyone who takes the name of the Christ upon him be careful to depart from iniquity. We believe in Christ, are consecrated to him through faith, in baptism take his name upon us and should be careful to depart from all unrighteousness; therefore, believers must separate themselves from all iniquity, injustice, and wrong. [The words, “ nameth the name of the Lord,” must be under­stood in the sense that no man can confess that he believes with all his heart that Jesus is the Christ the Son of the living God and deliberately practice unrighteousness. The two things are utterly incompatible— incapable of existing together. Unrighteousness here includes the teaching of false teachers as their teachings led away from the truth and re­sulted in an evil and lax way of life.]2 Timothy 2:20 Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth;—Paul carries out here the idea of a house of which God’ s promises are the foundation by which he means thus to intimate, for the en­couragement of the fainthearted believers, that the heresies and backsliding of many professing Christians does not affect God’ s covenant and promises to true and faithful believers: for as: “ in a great house” there are not only “ vessels of gold and of silver, but also of wood and of earth,” so in the church there are not only true Christians found, but persons who are not, whose hypocrisy and iniquity are overruled to fulfill his righteous purposes. Such being the case, “ let every one that nameth the name” of Christ depart from iniquity if he desires to attain the resurrection of the just. This he must do. There are bad as well as good characters in the church as in a large house there are various kinds of vessels, yet it is only by cleansing himself from all iniquity that he can be fit for his Lord and Master’ s service here and his reward hereafter.and some unto honor, and some unto dishonor.—[But this is by no means all. A vessel once made by the artificer can­not change itself. It cannot become any other material than of that of which it was originally made. But Paul here rep­resents vessels as changing themselves. This is absolutely incompatible with the idea that God has made a certain num­ber of persons to be saved and a certain number to be lost. It is, on the contrary, the most surprising assertion of the freedom of the human will in Scripture: for a man is not only supposed to be able, but is responsible for changing himself from that which is typified by an earthen vessel into that which is typified by a golden one. Hymenaeus and Philetus had fallen from being golden vessels into earthen ones, but if they repented they might become gold or silver ones; that is, if they purged themselves from the error in question and abstained from them who held it. By the fact that a man has once fallen into this pernicious error, he is not condemned forever, but by cleansing himself and becoming sanctified meet for the Master’ s use “ prepared unto every good work.” ]2 Timothy 2:21 If a man therefore purge himself from these, he shall be a vessel unto honor,—God uses only such as are fitted for his use. The reason God does not use more persons, or use them more effectively, is because they are unfitted for his use.sanctified, meet for the master’ s use, prepared unto every good work.—When fitted for his use, he is prepared for every good work. Man’ s duty is to so live as to fit himself for the service of God, and then God will direct him and use him.2 Timothy 2:22 But flee youthful lusts,—Timothy was at this time about thirty-six years old. Lusts and passions are strong in youth. He must fight with and conquer those lusts, passions, and desires which are more peculiarly tempting to those who are still in the meridian of life. These youthful lusts are by no means to be limited to those varied and fatal excesses in sensual passion, but to all the irregular desires and propensities belonging to earlier life as self-conceit, pride, ambition, love of applause; any impetuous passions to which the warmth of the age is prone.[This is not to be interpreted of lusts properly so called, such a sense being foreign to the context, and to the character of the person addressed; and the abstinence elsewhere ascribed to Timothy executes the idea of sensuality. It would seem that Paul meant to denote those vehement, im­petuous, and headstrong passions mostly found in young men, but which are sometimes found in middle age, which Timothy had nearly reached, and accordingly against which Paul here cautions him and through him other preachers of the gospel, both young and middle aged, as well as Timothy. Now when we consider that it was rashness, vanity, and rage for controversy and novelty that hurried Hymenaeus and Philetus into those baneful errors, against which Paul here cautions Timothy, the suitableness of the present admonition will be very apparent.]and follow after righteousness,—To restrain the sins of youth and cultivate righteousness and holiness is to lay the foundation in youth far resisting the sins of the middle and old age. He was to avoid youthful lust on the one hand, and on the other to follow after righteousness, doing right with God’ s law as the standard of living.faith,—Fidelity in all the relations to God and man. Fidelity is the practice of faith.love,—Love is the doing good to all through discharging the duties God has laid upon man.peace,—The peace that comes of doing the will of God; peace with all that are at peace with God.with them that call on the Lord out of a pure heart.—[To call upon is to invoke his aid. To call upon the name of Jesus Christ our Lord is to invoke his aid as the Christ, the Messiah predicted by the prophets, and as our almighty and sov­ereign possessor and ruler. It is in that sense that Jesus is Lord. All authority in heaven and on earth was committed unto him (Matthew 28:18) after he died and rose again that he might be the Lord of the dead and the living; that is, that he might acquire that peculiar right of possession in his people which arises from his having purchased them with his own blood (Acts 20:28). To call upon the name of Jesus as Lord is therefore to worship him. It looks to him for that help which God only can give. All Christians, therefore, are worshipers of Christ and every sincere worshiper is a true Christian. The phrase expresses not so much an individual act of invocation as an habitual state of mind and its appro­priate expression.]2 Timothy 2:23 But foolish and ignorant questionings refuse,—Things not taught by God are to be avoided because they breed strife and division.knowing that they gender strifes.—[Paul correctly says that the effect of such disputes is to engender harsh contention and strife. Points of vital import can and should be discussed carefully and prayerfully by those who are diligently and prayerfully seeking the truth.]2 Timothy 2:24 And the Lord’ s servant must not strive,—The servant of the Lord must not engage in bitter strife. [Everything which is likely to be the cause of strife, heart-burning, or hot words is singularly out of place in the life of a servant of the Lord. This, however is not out of harmony with the exhortation: “ I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints.” (Jude 1:3.)]but be gentle towards all,—Gentleness, with an appetite for teaching, and patience toward these in error, and, who oppose the truth is compatible with firmness and fidelity in maintain­ing the truth. [Paul would press upon Timothy and his suc­cessors the great truth that was the Master’ s will that the nations of earth who sit in darkness and in the shadow of should learn by slow, though sure, degrees how lovely and desirable a thing it is to be a Christian— should come at length to see clearly that Christ is the only lover and real friend of man.]apt to teach, forbearing,—[This is what the servant of the Lord should really aim at being— the teacher rather than the controversialist. Rather the patient endurer of wrong than the fomenter of dissensions and wordy strifes.]2 Timothy 2:25in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowl­edge of the truth,—The feelings and impulses of the flesh, the excitements and rivalries of controversy, the desire to expose error, and to make it appear unworthy— all have a tendency to lead us to forget that the Lord demands courteous con­sideration in our treatment of others. He demands that we give the same consideration to the mistakes and faults of others that we would like to receive and expect of them for our mistakes and faults. It does not mean that we should overlook their mistakes or let the faults go unreproved; but he demands that we should treat them kindly and respect their feelings in correcting them. Wisdom demands this as well as the fundamental spirit of the Christian religion. Especially we should treat every man’ s religious feelings and practices with the respect and courtesy we would like to have shown us. This does not involve any compromise of truth or righteousness or any winking at errors. Every man wishes, if he holds error, to be delivered from it. We desire it if we are true and honest. To treat them as we would be treated demands that we should show that we also desire to be freed from error. We should do this as far as we are able. But we regard our religion as sacred; we believe it true and holy. Others regard theirs in the same way. Our duty is to treat them in trying to correct their errors as we would would have them treat us in trying to correct what they regard as error. None of us have room for boasting of our knowledge. We should be modest, and while striving to correct and teach others, we should do it in meekness and forbearance for those most con­fident in their knowledge and practice are most liable to err. So, instead of denouncing others with harsh words, let us seek to teach them in meekness. [By “ them that oppose themselves,” it is not likely that Paul alludes so much to those teachers of false doctrine as those led away by them. He says: “ A factious man after a first and second admonition refuse; knowing that such a one is perverted and sinneth, being self-condemned." (Titus 3:10-11.) But the ones re­ferred to in the passage before us were to be dealt with in a different manner. Their treatment was to be a gentle one. Nothing is said here of a first and second admonition only; no hint is given that these are to be shunned.]2 Timothy 2:26and they may recover themselves out of the snare of the devil,—[The sin which issues in unbelief is here repre­sented as a kind of drunkenness, and by repentance a man becomes sober again, so Jesus calls it “ when he came to himself.” (Luke 15:17.) Again sin, so far from freedom to do as one likes, is a state of being ensnared by the devil, from which he is to be captured alive— to do the service of him whose service is perfect freedom. Here we have the thought frequently enunciated by Paul that man being a creature can­not have real independence; his only freedom is to choose whom he will serve. He must cast down imaginations, and every high thing that is exalted against the knowledge of God, and bring “ every thought into captivity to the obedience of Christ” (2 Corinthians 10:5) or fall under the dominion of the devil. There is no other alternative. He cannot serve two masters, but he must serve one and his wisdom is to choose the service of the Father who created him and the Savior who died to redeem him.]having been taken captive by him unto his will.—Men who turn from God and his ways to follow the ways of men are led by the devil. Under specious pretext of following their own wisdom, they are taken captive by him at his own will. Verse 1 2nd Timothy Chapter TwoLenski gave "Join in suffering what is bad" as the heading of this chapter.[1]This is especially appropriate for the first 13 verses, and the last half of the chapter (2 Timothy 2:14-26) lays out appropriate guidelines to be followed by Timothy in dealing with disorders then descending upon the church. The impending persecution, perhaps already underway, the proliferation of noxious heresies, the emergence of evil teachers and the creeping terror emanating from the central government continue to loom in the background of this letter. In the previous chapter, Paul had mentioned two well known defectors, countered by the mention of Onesiphorus who remained faithful; and dominating this whole epistle is Paul's urgent appeal for the faithfulness of Timothy no matter what might need to be suffered in connection with it. As a great encouragement to Timothy, the last half of the chapter points out that there is no need to fear for the church, which is securely anchored against all errors and misfortunes. It is founded upon solid rock, and neither time nor savage persecutions will be able to destroy it. Thou therefore, my child, be strengthened in the grace that is in Christ Jesus. And the things which thou hast heard from men among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Timothy 2:1-2) Be strengthened in the grace ... Such passages as this admonish men to be strengthened; as White said: Those who are exhorted to be strengthened are not merely passive recipients of an influence from without. The act of reception involves man's cooperation with God.[2]The very grace that is designed to strengthen Christians is "in Christ." When believers are baptized into the Lord, their constant duty ever afterward is to maintain their identity as Christ and in Christ, a duty that enlists the full employment and constant cultivation of the total religious life of the individual. If men would be strengthened by the grace "in Christ," their continual prayers and devotions, their unceasing study and perseverance, must be orchestrated in such a manner as to build up in Christ the true spiritual life of the Christian. The things which thou hast heard ... This is a reference to the total gospel message as Timothy had been so long accustomed to hear it proclaimed by Paul. The school of scholars who find here any reference to "the succession of apostolic doctrine through apostolic men,"[3] find what is not in the passage at all. As Hendriksen put it: 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.[4]Among many witnesses ... This is not a reference to the people who heard Timothy confess Christ, nor to the witnesses of his being ordained to the ministry (in any exclusive sense), but it is a reference to all the many thousands encountered upon the mission fields where Paul and Timothy had proclaimed the gospel. [1] R. C. H. Lenski, Interpretation of Paul's Epistles ... to Timothy (Minneapolis: Augsburg Press, 1964), p. 777. [2] Newport J. D. White, Expositor's Greek New Testament, Vol. IV (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1967), p. 160. [3] A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 21,2Timothy, p. 19. [4] William Hendriksen, New Testament Commentary, 2Timothy (Grand Rapids, Michigan: Baker Book House, 1957), p. 246. Verse 3 Suffer hardship with me, as a good soldier of Christ Jesus. No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier.Good soldier of Christ Jesus ... As often with Paul, he used metaphor in a very selective manner, only one side of soldiering coming to view here, namely, that quality of being willing to suffer that which is bad. Paul used the soldier metaphor also in speaking of the armor of God (Ephesians 6:13 f). The affairs of this life ... All Christians inevitably find themselves, in a sense, entangled with the affairs of the present life; and, therefore, most students are willing to accept such limitations on the meaning here as were supposed by Wesley, "any more than is unavoidable,"[5] and Lipscomb, "It is not secular employment that is forbidden, but entanglement with it."[6] Certainly they go much too far who suppose that this means preachers of the gospel should not touch any kind of physical or secular work. To begin with, the injunction here is not to preachers only, but to all followers of the Lord. Besides that, Paul himself worked at tent-making in order to support himself and his companions during their missionary labors. Zerr gave the practical thought here, that "Any kind of occupation whether right or wrong in itself that prevents a disciple from doing his duty would constitute the entangling affairs mentioned in this verse."[7][5] John Wesley, New Testament Commentary, 2Timothy (Nashville: Gospel Advocate Company, 1976), p. 209. [6] David Lipscomb, New Testament Commentaries, 2Timothy (Nashville: The Gospel Advocate Company, 1976), p. 209. [7] E. M. Zerr, Bible Commentary, 2Timothy (Marion, Indiana: Cogdill Foundation, 1954), p. 190. Verse 5 And if also a man contend in the games, he is not crowned, except he have contended lawfully.Paul made extensive use of such spectacles as the Olympian games, giving many comparisons regarding "the crown of life," "receiving the prize," "being encompassed with a great cloud of witnesses," "finishing the course," "running in a race," etc.; but here another use of the metaphor is given to stress the necessity of doing it God's way. "Contending lawfully" means that the child of God must recognize the divine rules, endure the disciplines, fulfill all requirements regarding the proper enrollment, always abiding by the rules of the contest, if he hopes to receive eternal life. The great thesis of current times to the effect that "I'll do it my way," "I'll work out my own religion," etc. - all such notions are refuted by Paul's words here. Both this metaphor and that of the field-laborer (next verse) are likewise associated in Paul's letter to the Corinthians (1 Corinthians 9:7-10 1 Corinthians 9:24 ff), where is also found a more extensive development of both figures. Timothy's familiarity with Paul's teaching from these analogies required only the briefest mention of them in such a letter as this. Verse 6 The husbandman that laboureth must be the first to partake of the fruits.Many see some kind of difficulty here, because Paul employed the same analogy in affirming the right of ministers to be supported financially, whereas such an application seems unlikely in this paragraph where the apostle is not at all stressing such a thing. Perhaps the intended application is that in striving so diligently to establish faith and endurance in others, Timothy himself will be the first to profit from such exhortations and strivings. White proposed that Paul might have meant that Timothy would benefit no matter how successful or unsuccessful his efforts might prove to be, thus: "The laborer receives his hire no matter how poor the crop may be; his wages are the first charge on the field"[8] (See 1 Corinthians 9:10). First to partake of the fruits ... As a matter of truth, any minister of the gospel who labors to encourage and strengthen others is the first to partake of the new and greater strength himself. As Hendriksen put it, "His own faith is strengthened, his hope quickened, his love deepened and the flame of his gift enlivened."[9][8] Newport J. D. White, op. cit., p. 162. [9] William Hendriksen, op. cit., p. 249. Verse 7 Consider what I say; for the Lord shall give thee understanding in all things.Plumptre rendered this verse, "Make the effort to reflect; for if thou do the Lord will give the discernment, which thou needest."[10]The word "consider" comes from Latin roots which mean, when taken together, "with the stars"; and, therefore, Plumptre's rendition surely gives the thought. There is nothing more needed upon the part of rushing, harried, heedless multitudes than that of reflection upon life and death, their meaning and purpose, and the need of facing both in a frame of reference that takes the will of God into account. And yet, how difficult, how nearly impossible is it properly to reflect upon such things! Henry Ward Beecher, one Sunday, commenting upon the appearance of his great audience sitting under the panels of sunlight streaming through the great colored windows of the church, noted that: Sometimes the audience has a scarf of yellow running over them, or one of blue, or one of red, according as the window is painted. Man's reason is like a painted window; the light that goes through it and falls upon his conscience is bizarre, wrinkled, grotesque or distorted ... Man's understanding is like a window. The sunlight is all of one color, but all the light that goes through the window is not.[11]Therefore, let men take heed how they consider and reflect. Consideration is the bottom layer of all true faith and worship. [10] E. H. Plumptre, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1956), p. 152. [11] Henry Ward Beecher, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1956), p. 153. Verse 8 Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel:Risen from the dead ... The constant theme of Paul's preaching invariably stressed the resurrection of Christ from the dead; and, in the threatening situation under which Paul wrote, it was most appropriate that this should be stressed again. Of special significance is the mention in this connection of "the seed of David," stressing the fact of the humanity of Jesus, the fact of his having an earthly body just like ours, and that it was that body which was raised from the dead. Neither Timothy, therefore, nor any of the Christians need have the slightest fear of anything that Rome may be able to do to them. According to my gospel ... Of all the countless comments this student has read regarding the meaning of this expression, the most intriguing is the following: Jerome remarked that, "As often as St. Paul in his epistles writes `according to my gospel' he refers to the volume of Luke ... Considering the weighty traditional evidence we possess of St. Luke's gospel being in reality written by Paul, appears on the whole substantially correct."[12]That Paul in this expression always referred to the Gospel of Luke could also just as easily be true, regardless of the obviously incorrect notion that Paul wrote it. Even if Luke is the author, which we do not for a moment doubt, it was nevertheless composed during times when the beloved physician was a constant companion of Paul, and we may be certain, with very little element of speculation in the certainty, that Paul was intimately familiar with Luke's gospel, and there would have been no inconsistency whatever in his calling it his own. Surely this understanding of the phrase is preferable to the heretical notion that Paul's gospel was a brand new version of Christianity which offered salvation "by faith alone" instead of "by faith and obedience of the gospel." Despite the above, however, it appears best to consider the passage as a reference to the total gospel as delivered both to Paul and to the Twelve, rather than as having any limited implication. Paul's gospel was the same as that of all the apostles, and he used the possessive pronoun in exactly the same sense as when he said, "my God and my Saviour." This is true because 2 Timothy 2:9, immediately afterward, connects Paul's hardship with "my gospel," there being no evidence at all that the gospel of Luke was any more connected with his sufferings than any other of the holy Scriptures. ENDNOTE: [12] Jerome, as quoted by H. D. M. Spence, Ellicott's Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1970), p. 226. Verse 9 wherein I suffer hardship unto bonds, as a malefactor; but the word of God is not bound.The word of God is not bound ... Paul comforted himself with the great truth that the Christian message had already been effectively planted upon earth. As Hervey put it: Though they bind me with an iron chain, they cannot bind the gospel. While I am here shut up in prison, the word of God preached by a thousand tongues, is giving life and liberty to myriads of my brethren of the human race.[13]White affirmed that the Greek of this verse must be identified, not with any late first century or early second century dating of this epistle, but positively "with the Neronian period."[14][13] A. C. Hervey, op. cit., p. 20. [14] Newport J. D. White, op. cit., p. 162. Verse 10 Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.For the elect's sake ... Disputes about whether this means those already saved or those to be saved in the future are pointless. All of the elect of all times and places truly benefit from the faithful suffering of the apostle Paul. Had there been any wavering on his part, any form of retraction, denial or adjustment of the holy message he had shouted up and down the ancient empire; had there been on Paul's part the slightest evidence of his doubt concerning what he had taught; if he had ever given the tiniest indication of any willingness to compromise the truth to save his life - any such weakness of the apostle under pressure would have brought agony to the believers of all generations and shouts of triumph from their enemies. On the other hand, how reassuring is the seal of Paul's martyrdom upon the apostolic testimony he delivered. This verse reveals the amazing truth that Paul knew the importance his sufferings would have throughout time to eternity for all of the elect. Therefore, he was more than willing to suffer on behalf of all who afterward might hear the gospel message and become Christians that they also may obtain the salvation! At the same time, his sufferings were for those already saved; because, if any moral failure had marred Paul's life at this juncture, the faith of many Christians then living would have been destroyed by such a disaster. The elect ... Ward quite properly noted that "This text implies that it is not the bare fact of election that saves men. The gospel of Christ has to be preached even to the elect."[15] The faithfulness of the elect even after they were saved "from their old sins" is likewise implied here; because the message of this verse is that such necessary fidelity would be greatly encouraged and aided by Paul's faithful suffering of martyrdom. ENDNOTE: [15] Ronald A. Ward, Commentary on 1,2Timothy and Titus (Waco, Texas: Word Books, 1974), p. 166. Verse 11 Faithful is the saying: For if we died with him, we shall also live with him: if we endure, we shall also reign with him: if we shall deny him, he also will deny us: if we are faithless, he abideth faithful; for he cannot deny himself.All of the nonsense one reads about this and other metrical passages in Paul's writings being "early liturgies" used by the church, or "fragments of hymns" sung by the earliest Christians should now be rejected. This letter was not written in the second century, as was once alleged, but in the period of Nero, as the Greek text shows; and there simply had not been sufficient time elapsed for hymns and liturgies to have been developed and to have gained popularity that would have justified Paul's use of such things in his letters. The knee-jerk response to all allegations that this is part of a hymn or liturgy should be avoided. No evidence supports such a notion; it is quite unreasonable and absolutely unnecessary. The writings of Shakespeare are almost entirely written in the same style of metrical prose that one finds here. Was Shakespeare quoting the hymns of Medieval Englishmen? Neither was the apostle Paul. Faithful is the saying ... Lenski wrote: We see that Paul is not quoting some ancient hymn as some think ... Although we have symmetry in the sentences, this is not poetry, but Paul's own prose.[16]Furthermore, there is no evidence that "faithful is the saying" constitutes any kind of popular formula for introducing a proverb. Where or when in the history of the world have popular proverbs needed to be "introduced" by any kind of preliminary identification? No. This is Paul's own way of emphatically affirming the truth of the pithy statement he was about to write. It has exactly the same force as "Before God, I lie not" (Galatians 1:20; Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7). Also, one of these affirmations is just as Pauline as the other. If we died with him ... "This is the death which occurs in baptism"[17] (see Romans 6:3-5). Dying with Christ is a metaphorical reference to denying one's self, contrition and repentance experienced at the time of being baptized "into his death." There are also legal implications of the most profound character connected with this: (1) when the sinner is baptized into Christ and identified with him "as Christ," he is therefore by God's flat automatically entitled to all the privileges of the death of Christ; (2) he is dead to the law of Moses; (3) he has already paid (through the death of Christ) all the penalty of sin, etc. We shall also live with him ... That is, if we endure persecution, hatred, opposition and even death itself - if we do all this, we shall partake of the glory of Christ in heaven. In the light of this, how unpromising must be the hope of those who will not endure any hardship or suffering at all for the sake of the holy faith? If we deny him, he also will deny us ... Jesus himself said the same thing (Matthew 10:33). It is true that Peter denied the Lord, lived to repent of it, and was forgiven; but the denial in this passage speaks of a final decision, a deliberate choice of repudiation against the Lord. The following verse does not mitigate the severity of this passage. If we are faithless ... Gould thought that the sin in focus here was of a less reprehensible nature than that of denying Christ, saying, "This represents a failure not in belief, but in fidelity. Even for such a one there is still a remaining hope."[18] However, the notion that faith exists (in any saving degree) where there is no longer fidelity is but a vagary of theological speculation. The true analysis of this place, as written by Spence, is appreciated: Those who understand this passage as containing soothing, comforting voices for the sinner, for the faithless Christian who has left his first love, are gravely mistaken ... This is one of the sternest passages in the Book of Life; for it tells how it is impossible for the pitiful Redeemer to forgive in the future life ... He cannot treat the faithless as though he were faithful - cannot act as though faithfulness and faithlessness were one and the same thing.[19]Hendriksen also agreed 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."[20]The overall thought of the entire faithful saying should be carefully observed. As DeWelt summarized it, "Without a cross, there is no crown; without a thorn, there is no throne."[21] All that Paul wrote to Timothy and his charges in Ephesus had in view the utter necessity of true fidelity and unwavering loyalty to Christ on the part of every Christian who hoped to share in the eternal reward. He cannot deny himself ... This truth is exactly parallel to Romans 6:18 and Titus 1:2, being therefore Pauline and having no connection whatever with any old proverb. Where in history was there ever such a proverb as this? [16] R. C. H. Lenski, op. cit., p. 792. [17] Ibid., p. 793. [18] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1969), p. 641. [19] H. D. M. Spence, op. cit., p. 228. [20] William Hendriksen, op. cit., p. 260. [21] Don DeWelt, Paul's Letters to Timothy and Titus (Joplin, Missouri: College Press, 1961), p. 218. Verse 14 Of these things put them in remembrance, charging them in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear.In this, Paul moved to instruct Timothy with regard to the false teachers who had emerged in Ephesus. Put them in remembrance of these things ... That is, remind the Christians under his care in Ephesus of the soul-inspiring truths just enunciated in the faithful saying. Strive not about words, to no profit ... Needless and useless argumentation have been the bane of historical Christianity. At the time of the great Communist revolution in Russia, the Orthodox Church was engaged in a tremendous argumentative crisis over the making of church vestments! Many a time, Christians have plunged into useless and silly arguments while the citadel of their faith was destroyed. Not only are such arguments of no profit, as Paul said; but they are actively mischievous, destructive and subversive of true faith. Christians? They are commanded not to do it! Verse 15 Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.Practically all of the exegesis one encounters on this verse regards the Greek words here rendered "handling aright," and in the KJV, "rightly dividing" the word of truth. The words have the following basic meaning: The compound verb (rightly dividing) means to "cut straight." Vincent defines the word, "to hold a straight course" (as plowing a straight furrow); and the Greeks used the word for "expound soundly."[22]The old expositors understood this as a reference to making the proper division between the law and the gospel, between the Old Testament and the New Testament; and, in view of the basic meaning of the words here rendered "handling aright," there is absolutely nothing wrong with such an exegesis. Certainly no preacher can "cut it straight," "tell it like it is," or employ "sound exegesis," without making these very distinctions clear in his preaching. How deplorable, therefore, is the attitude of some expositors who use the newer versions to poke fun at the old interpretations. As Lenski put it, "Certainly plenty of exegesis is crooked enough to call for careful cutting to set it straight."[23] Alan G. Nute summed up the meaning of this verse as "An appeal for a straightforward, balanced exegesis of holy Scripture."[24][22] Kenneth S. Wuest, Word Studies from the Greek New Testament (Grand Rapids, Michigan: Wm. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 2 Timothy 2:2. Timothy was not an inspired man, but had to receive instructions from Paul or others who were inspired. The witnesses evidently included those referred to in 1 Timothy 4:14 1 Timothy 6:12. It is true also that the truths about the divinity and authority of Jesus that Paul had declared to Timothy, had been attested by many who could speak from personal knowledge. With such an array of basic support, Timothy should be fully persuaded of their genuineness, and of their right to be transmitted to others. Hence Paul instructs him to commit them to faithful or trustworthy men, not to men of ambition for prominence but perhaps lacking in sincere interest. These faithful men thus equipped with the truths coming to them from Paul through Timothy, would be able to teach others in the principles of the Gospel. 2 Timothy 2:3. A good soldier is one who is willing to endure hardness or hardships on behalf of his country. He cannot always be resting in the comfort of his own camp, but must be out on the firing line before the enemy. Likewise the soldier of the cross must face the many persecutions as he battles against the enemies of the Lord. 2 Timothy 2:4. There are two applications of this verse, a specific and a general one. The former is concerning a person like Timothy who has gone into the special "work of an evangelist" (chapter 4:5). Such a person must give his entire attention to that work, not being involved in temporal affairs. The latter is applied to all Christians, and pertains to matters that would interfere with the kind of personal conduct a true disciple of Christ should practice. Specifications would be tOo numerous to mention in this space, but any kind of occupation, whether it is right or wrong of itself, that will prevent a disciple from doing his duty, would constitute the entangling affairs mentioned in this verse. 2 Timothy 2:5. The apostle takes up another subject for the purpose of illustration, and that is the athletic performances that were popular in those days. Strive for masteries is rendered "contend in the games" by the Englishman's Greek New Testament. It is the same exercise mentioned in 1 Corinthians 9:25 and commented upon in that place. In those games there were certain rules that the contestants were required to observe, and if they did not strive according to the rules, they were denied the prize even though they appeared to have outdone their rivals. The lesson is that in the great contest where the crown of eternal life is the goal, no one will receive that prize uness he complies with the rules. Of course those regulations have been laid down by the Lord, and they are recorded in the New Testament (John 12:48; Matthew 7:21). As in the case of the temporal contests, no matter how earnestly a professed contestant labors for the prize of salvation, his earnestness will not count unless it is guided by the law of Christ. Such "zeal" will be unavailing because it is "not according to knowledge" of the authorized rules prescribed by the "righteousness of God" (Romans 10:1-3). 2 Timothy 2:6. According to the Greek text, the words of this verse should be arranged as follows: "The husbandman must labor before partaking of the fruits." This is both scriptural and logical, for no man can expect to partake of the fruits of the ground, until after he has labored to produce them. Likewise no one may expect to reap eternal life unless he first sows the proper seed for such a harvest (Galatians 6:7-8). 2 Timothy 2:7. The Lord gives things in various ways; sometimes direct and sometimes through the agency of an other. In the present case, He will give Timothy understanding of the proper application of his duties by considering what Paul says to him. Consider is defined by Thayer, "to think upon, heed, ponder, consider." The simplest statement may convey no proper meaning to one if he treats it with indifference. For this reason Timothy was also told to "give attendance" to reading, etc. (1 Timothy 4:13). The ancient Israelites failed to know what they could have known, because they did not "consider" what the Lord said unto them. "Israel doth not know, my people doth not consider" (Isaiah 1:3). Furthermore, Paul named a large number of important subjects, then exhorted the brethren to "think on these things" (Philippians 4:8). 2 Timothy 2:8. Among the things Timothy was to consider and remember was the great fact of the story of Christ. He was of the seed of David--was a lineal descendant Of the ancient patriarch, yet that relationship did not keep Him from dying. In truth, He was predestined to die in harmOny with the aims of that lineage. His death was not permanent, however, for his resurrection was accomplished which was the final fact of the Gospel. Paul calls it my Gospel with the meaning of saying "the Gospel which I preach." He words it in that very way at 1 Corinthians 15:1. 2 Timothy 2:9. Wherein means for which cause Paul was in trouble, being falsely accused as an evildoer. Even unto bonds is literal, for he was fastened to a real chain as a prisoner held for execution. Word of God is not bound. The exact date set for the slaying of Paul is not stated, and we do not know whether he was informed of it. However, he was still able to tell the story of Jesus to those who came within the sound of his voice, and to write it as he is doing in this epistle, which is the reason he said the word was not bound. That is not the only sense in which the word of the Lord cannot be bound. Others who received it, and especially those who learned that Paul was being persecuted because of his devotion to it, would be thereby roused to speak out boldly on its behalf (Philippians 1:12-14). 2 Timothy 2:10. The over-all meaning of elect is given in Thayer's lexicon as, "picked out, chosen." All special meanings, such as who does the choossing and on what condition the choice is made, must be determined in each case by the connection in which it is used. In the present passage it means those whom God has chosen as heirs of salvation, because they have complied with the terms that He has made known to man. Each disciple must work out his own salvation (Philippians 2:12), but he can be greatly assisted in that conflict by the co-operation of others who likewise are engaged in the struggle. Such encouragement is especially helpful when it comes from one who has "borne the brunt of battle" as Paul has been doing. Hence he says he is enduring his suf-fering3 for their sakes, to the end they may win the reward of salvation made possible only through Christ. Eternal glory signifies that which will be enjoyed by the residents of Heaven, in contrast with the glitter and tinsel of this world which will soon fade away. 2 Timothy 2:11. A faithful saying is one that is based on the truth. An example of such a saying is that now expressed, namely, that the dead in Christ shall also live with him. Of course this means in a figurative or spiritual sense, for all mankind whether good or bad will live bodily at the resurrection (John 5:28-29). But those who die to sin by obedience (Romans 6:7 Romans 6:11 Romans 6:17-18), will enjoy the life referred to. 2 Timothy 2:12. Reign with is from , which Thayer defines, "to reign together." Since Christ is the sole king in the realm of religious government (Matthew 28:18; Ephe-sians 1:22, 23), we know this reigning is not in the sense of sharing in His authoritative rule. Thayer explains his definition as follows: "Figuratively to possess supreme honor, liberty, blessedness, with one in the kingdom of God." But Christians are expected to "take the bitter with the sweet." Christ had to suffer to establish his kingdom, hence the citizens must be willing to share in the persecutions heaped upon the kingdom by the enemy. To refuse to endure sufferings for the sake Of Christ, is equivalent to denying or disowning Him. Those who do such an unworthy thing will be disOwned by the Lord; not only in this world but in that to come (Mark 8:38). 2 Timothy 2:13. Unbelief on the part of man is here put as a contrast with the faithfulness of God. This is hardly a clear presentation of the subject, for it is inappropriate to speak of God either as believing or disbelieving; He knows everything. When the faithfulness of God is mentioned it means that He is always true to his word. This verse means, then, that regardless of whether man believes on the Lord or not, he will maintain his divinity and will make all divine declarations come true. Since God cannot lie (Titus 1:2), it would be impossible for Him to deny or disown his personal divinity and eternal existence. Verse 14. Timothy was left in Ephesus to guard the truth against false teachers (1 Timothy 1:3). He is still there and the same kind of instruction is repeated in this verse. These things are the facts and truths in the preceding verses. Charging them means he is to insist earnestly and religiously before the Lord. Let them know that all they do and say is known to Him. Strive not denotes they should not spend their time disputing over unprofitable words. Such contentions do no one any good, but rather result in subverting the hearers. The italicized word is from the Greek word which Thayer defines, "overthrow, destruction." We know how serious a catastrophe is considered as the English word terms it, and Paul considers the result of heeding unprofitable words as a happening amounting to a calamity. Verse 15. Study is from , and Thayer's definition at this place is as follows: "To exert one's self, endeavor, give diligence." Robinson defines it, "To give diligence, to be in earnest, to be forward." Hence the word does not especially apply to the mental process of investigating a literary subject, although it includes that. The general meaning is to be diligent in trying to show one's self approved unto God, whether in the actions of the body or the mind. If one's work is the kind that God will approve, the workman will have nothing of which to be ashamed. One important task for a workman employed in the service of God, is to make the proper application of the word of truth. Rightly dividing is from , and Thayer's definition at this place is as follows: "To make straight and smooth; to handle aright." The familiar use of this passage, that it means to divide rightly between the Old and New Testament is correct as a human comment, but it is not what the original word means, for the New Testament had not been composed when this epistle was written. Hence the word covers all phases of one's treatment of the word of God, and requires the teacher to give it the respect due a document coming from the Lord. 2 Timothy 2:16. Shun profane and vain babblings is the same instruction that is stated in 1 Timothy 6:20, and refers to empty and foolish talk that has no good use. But any kind of activities on the part of human beings is bound to produce some kind of results. Paul says these vain babblings will advance along the wrong lines, namely, more ungodliness. Thayer defines the last word, "want of reverence towards God." That is logical, for everything pertaining to God and the speech originating with Him, is full of helpful principles. Hence if one is concerned with such foolish lines of thought as are here described, it can be only from lack of respect for God. 2 Timothy 2:17. Canker is from which Thayer defines, "a gangrene." He explains the word as follows: "A disease by which any part of the body suffering from inflamation becomes so corrupted that unless a remedy be seasonably applied, the evil continually spreads, attacks other parts, and at last eats away the bones." An evil influence, whether it is in the form of false teaching or sinful conduct, is sure to spread and increase. This truth is illustrated by various figures in the Bible. The spread of bad leaven is used in 1 Corinthians 5:6, and the eating of a gangrenous infection is the illustration in our verse. Hence it should be attacked and destroyed as soon as it is discovered. Hymenaeus is mentioned in 1 Timothy 1:19-20 as one who had given up the faith, but nothing is specified. In our chapter (verse 18) his false doctrine is revealed. Philetus is called a heretic by Thayer. 2 Timothy 2:18. Concerning the truth have erred. The last word means to wander from the path, and the men just named had departed from the truth concerning the resurrection. They taught that no resurrection was to come in addition to what had already occurred. That same hersy was taught at Corinth, and the fifteenth chapter of Paul's first epistle to that church deals with the subject. Overthrow the faith of some. The most cherished item of a Christian's faith, is that of the resurrection from the dead at the day of judgment. This heresy of the false teachers, that no future resurrection was to occur, naturally destroyed the faith of all who received the false doctrine. 2 Timothy 2:19. Nevertheless. The preceding verse states that the faith of some men was being overthrown by false teaching. A man's faith must be resting upon some foundation or base, and the faith in God is based on the facts of the Gospel. If a man is seduced by false teaching to forsake that divine foundation, it will be the ruination of his faith, yet he cannot take the foundation along with him into ruin. In spite of the desertion of some professing believers, the foundation remains unmoved. Because of these precious truths, the ones who remain faithful need not be discouraged, for the Lord knoweth (recognizes and cares for) his own. That is, amid the turmoil and confusion of the backsliders, the Lord will not lose sight of those who are remaining on the unmoveable foundation. A seal is an inscription attached to a book or other document or any other important article, that signifies the approval of an authority concerned. This is used figuratively to denote the surety of acceptance for all who will remain true to God. However, to receive and keep such a seal, each man must keep himself apart from iniquity. The last word is from ADIKIA, which Thayer defines, "unrighteousness of heart and life." But in order to be free from it, the professors of faith (those who nameth the name of Christ) must depart from such a life, and not expect God to perform a special miracle to rid them of sin. 2 Timothy 2:20. A great house literally refers to the material structures made by men, but it is used to illustrate the church which is also called a house (1 Timothy 3:15). In the material buildings there are various kinds of vessels (defined "house-hold utensils" in Thayer's lexicon). These vessels will be made of different kinds of material, depending on the service expected to get from them. Honor ,and dishonor in a material building means only that the use of some utensils is more special or particular than that of others. When such a service is wanted, the householder will use the utensils that are made of the best materials, and those most in keeping with the dignity or importance of the occasion. A utensil made of gold or silver could be used on occasions when those of wood or clay would not serve the purpose. 2 Timothy 2:21 Verse 21. In the illustration, a vessel is whatever kind its owner decrees for it. But in the house of God every man may be an "honorable" vessel if he will. Hence if a man therefore purge himself from these, meaning the objectionable principles referred to in the preceding verses, he can be the kind of vessel that is desirable. Sanctified means he is cleansed from iniquity by obedience to the truth, and set apart for a righteous use, namely, that of the Master's. Such a reformation in his life prepares him for the work that is designed by his Owner. Note that nothing is said about doing great or highminded work, but every good work. 2 Timothy 2:22. Youthful lusts. Thayer defines the first word, "peculiar to the age of youth, youthful." The phrase means those desires that are more common in one who is young. The Lord will not overlook a misdeed of one on the ground of his "early years." Joseph was scarcely out of his "teens" when his mistress tried to seduce him, yet he was able to resist her advances by the faith he had in God. In 1 Timothy 4:12 the evangelist is told not to let anyone despise or belittle his youth. Our present passage is similar in its purpose, and he is to maintain the respect of others by practicing the things that both young and old should do in order to please God, and be an example to others. Righteousness is a general term and always means the practice of that which is right. To follow after it requires that one make it his daily conduct, not merely when it is covenient. Faith, when used with reference to one's manner of life, means the conduct of one who is true or faithful to the will of the Lord. Charity in this passage denotes a sincere interest in the welfare of others. Peace must be in accord with the wisdom that is from above (James 3:17). Such a peace is not always agreeable to others, hence Paul specifies that Timothy may have it with those who are pure in heart in the sight of the Lord. 2 Timothy 2:23. Unlearned questions means subjects that are not instructive. Many times we hear brethren worrying and laboring over matters that are not set forth in the scriptures, and often it is concerning inquiries that would not be of any profit even if they could be solved. Such conversations are foolish, and Timothy is directed to avoid them. They not only are without any lawful result, but rather will they gender (beget) strifes. The last word is from MACHE which Thayer defines, "A fight, combat; quarrel." Sincere contention on behalf of a revealed principle is right and is commanded (Jude 1:3), but an argument over useless words is always wrong. 2 Timothy 2:24. The Bible does not contradict itself, and when there seems to be a disagreement there is always a proper explanation. This verse says a servant of the Lord must not strive, while other passages show he may (verse 5). But it is from a different original in the present verse which Thayer defines, "to quarrel, wrangle, dispute." The connection shows Paul is writing about Timothy's work among those who are out of the way because of being uninformed; he should be gentle and patient toward such. Apt to teach. This phrase is from , which occurs only twice in the Greek New Testament. Thayer's definition is, "apt and skilful in teaching." The other place where the word is used Isaiah 1 Timothy 3:2 where it is applied to the elders, while in our verse it is applied to anyone who is a servant of the Lord, which might not always be an evangelist even. In one place it is applied to a man with authority in the church, in the other the connection does not indicate authority. Since the definition does not state how skilful he must be in teaching, we must consult some other passage for that. Titus 1:9 is considering the qualifications and work of a bishop (or elder), and it shows he must be able by "sound doctrine" (teaching) to convince the gainsayers. Unless a man is able to do that kind of teaching, he is not qualified for the eldership, while a man without that degree of teaching ability might be an acceptable servant of the Lord. 2 Timothy 2:25. Meekness means humbleness and is about the same in effect as gentleness in the preceding verse. Oppose themselves refers to those who place themselves in opposition to the truth that Timothy was teaching. Peradventure. God wishes every person in sin to repent (2 Peter 3:9), and never prevents him from so doing if he becomes penitent in mind. Hence the uncertainty expresses by the word is on the question of whether these people in error will be persuaded by the means that God will be using through the services of Timothy. Such repentance or reformation must begin by the acknowledging of the truth that was offered to them. 2 Timothy 2:26. These people engaged in opposition to the truth are compared to a victim caught in a snare or trap. The trap has been set by the devil , who uses various means to capture the people of the Lord. Sometimes he is overt and vicious after the manner of a roaring lion (1 Peter 5:8), at other times he captures them with his wiles or snares. Taken captive is from ZOGREO which Thayer defines, "to take alive." The last clause is a very interesting use of an illustration. It pictures a scene where the Lord finds a human being who had once been His servant, but was caught in the trap of the devil. The victim is released and taken captive by the Lord, who originally had possession of him anyway, and who now will again be turned into the kind of service that is in harmony with His will. David Lipscomb Commentary On 2nd Timothy 32 Timothy 3:1 But know this,—Notwithstanding the hope just expressed in regard to the recovery of some who follow the ways of men, many evil men will arise in the church who will never be reclaimed. that in the last days grievous times shall come.—This is the common designation in the Old Testament of the Messianic age— the time after the coming of the Christ into the world. It is thus used in the New Testament to designate the new dispensation, this being the last period of human history. The whole representation points to the immediate as well is to the remote future. Probably such “ grievous times” would more than once occur, and the last occurring before the second coming of the Lord Jesus Christ may be the worst in the wide extent and terrible character of its error and sin.2 Timothy 3:2 For men shall be lovers of self,—Selfishness will be a general characteristic of the period. It denotes one who as­signs to himself a larger share of wealth, honors, and bodily pleasures than to others. This trait is mentioned first because, as the root of the essence of all sin, it is the source of the other evil characteristics mentioned.lovers of money,—Filled with selfish greed for the accumula­tion of wealth; improperly desirous of gain.boastful,—These arrogate to themselves honors which do not fairly belong to them.haughty,—These are they who contemptuously look down on others beneath them either in social position or wealth or in natural gifts.railers,—Are scornful, insolent, and blame with bitterness. They carry the war of their tongues into the camp of the enemy and give vent to their vengeance against God or man. It is sinful in either case.disobedient to parents,—No character has been more con­demned by God than those disobedient to parents. Under the law of Moses the stubborn and rebellious son who would not obey his parents was to be stoned to death. (Deuteronomy 21:18-20.) The parents stood in the place of God to the child, and if it would not obey them they could not expect it to obey God. [Christ has set up a new standard of individual re­sponsibility which sometimes makes it necessary for children, when they have come to years of responsibility, to act contrary to the wishes of their parents in order that they may obey God. The Lord said: “ He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me.” (Matthew 10:37.) Yet parents have not forfeited all their natural rights, and in all matters where obedience to God is not at stake children are even more bound to yield them respect, obedience, and tender affection.]unthankful,—[Children who begin life with disobedience to their parents with rare exceptions are ungrateful to all others who may show them kindness in their life journey. Ingrati­tude has always been regarded as one of the worst of crimes. It is said here that it would characterize that wicked age of which Paul speaks.] unholy,—Not consecrated to God through their want of purity; defiled with sin, irreligious. [Those who scoff at holi­ness of life and character in its deepest sense.]2 Timothy 3:3without natural affection,—Without affection for parents or children. The attachment of parents to children is one of the strongest in nature, and nothing can overcome it but the most confirmed and determined wickedness. [An affection which is common to every class of brutes, consequently men and women without it are worse than brutes.]implacable,—Those who will not be bound by any oath or held by any engagement or obligated by any promise. They readily promise anything, but never intend to perform. Noth­ing could be more indicative of the lowest state of degradation than that in which all compacts and agreements are utterly disregarded.slanderers,—Accusations maliciously uttered with the pur­pose or effect of damaging the reputation of another. As a rule, it is a false charge (Matthew 5:11), but it may be a truth treacherously circulated with the purpose of destroying the good reputation of another.without self-control,—Persons of unbridled appetites and passions who do not control their evil propensities. [This seems to mean that in a man’ s soul there are two elements, a better and a worse, and when the better controls the worse, then he is said to be a master of himself. The lowest bodily pleasures are a sphere in which this virtue of self-control is specially displayed; that is those bodily pleasures which the other animals share with man and which are consequently shown to be slavish and brutal— pleasure of touch and taste. It is manifest that in order to be a virtuous man at all one must at least have control over one’ s own appetites. When this virtue is illuminated by the gospel its meaning is inten­sified. Its sphere is not confined to the lowest sensual en­joyments, self-mastery with regard to such things is still included; but other things are included also. There is a spiritual frenzy, and there are spiritual self-indulgencies anal­ogous to spiritual madness and there are spiritual self-indul­gencies analogous to bodily indulgence. For these things self-mastery is needed.]fierce,—[In this resembling savages and wild beasts, the denial of godliness ending in their having no power over their angry passions.]no lovers of good,—Hostile to every good thought and work.2 Timothy 3:4traitors,—Those ready to betray any person or trust com­mitted to their keeping. Treason has been in all ages regarded as one of the worst crimes that man can commit.headstrong,—[Stubbornly bent on pursuing one’ s own plans or accomplishing one’ s own ends; obstinate; willful, ungov­ernable.]puffed up,—[Self-conceit, like smoke without substance, puffed out into great volume, envelops and blinds them, dis­torting and magnifying their views of themselves as compared with others.]lovers of pleasure rather than lovers of God;—More ready to follow sensual pleasures than to follow the law of God. [They are people who would make any sacrifice to procure a fleeting pleasure and who would give nothing up in order to do honor to the God and Father of the Lord Jesus Christ. The sorrowful catalogue which has just passed before our minds began with “ lovers of self,” that unhappy vice which excludes all love for others, closes with the lovers of pleasure which shuts out all love of God.]2 Timothy 3:5holding a form of godliness,—All who so live while claim­ing to be Christians have the “ form,” the profession of godli­ness, while they fail to live according to its laws. [Keeping up a show by formally keeping the Lord’ s appointment, but renouncing its power and influence over the heart and life; showing openly that they neither acknowledge its guidance or even wish to do so. These claiming to be Christians, wearing the name of Christ, but by their lives denouncing his name, do the gravest injury to his cause. Another shameful catalogue of vices Paul gives (Romans 1:28-32), but in that passage he points to the sins of heathenism. Here he describes the characteristics of a class of people who went under the name of Christ.]but having denied the power thereof:—They deny its power by failing to let its spirit dwell in their hearts, and its laws rule in their lives. Anyone denies the power of godliness when he professes to honor God, but refuses to obey his command­ments.from these also turn away.—These persons who, while pre­tending to serve the Lord, lived the degraded life of the heathen were to be shunned. No friendly intercourse was pos­sible between the hypocrite and the devoted Christian. It was a declaration that they had in vain exhausted all scriptural means to save him before withdrawing; now this is the last resort. Deliver him to Satan for the destruction of the flesh that he may be saved. If they have followed the law of God in the steps leading to it, their action has the full sanction of the divine law, and their act is the act of God himself. A man excluded by a church acting according to the divine law is excluded by God himself and without repentance as surely damned as he will be when God says, “ I never knew you: depart from me.” The churches and individuals come to regard this act too lightly. But the letter and spirit of God’ s law should be followed in trying to save the sinner. When this is done, it is an awful sentence of God himself as to his condition.2 Timothy 3:6 For of these are they that creep into houses,—The men with these unworthy characters are described as insinuating themselves into the homes of the Christians, and their influ­ence must have been great, and the church suffered much. The power they acquired over women of this type was great, and their influence abounded everywhere in the apostolic age.and take captive silly women—These hypocritical men busied themselves in securing popularity among the women of the church. The way by which this was accomplished was by easing their guilty consciences.laden with sins, led away by divers lusts,—[As if sins were heaped upon them. Their consciences were oppressed with sins, and in this morbid state they lay open to the insidious attacks of these corrupt men who promise them ease of con­science if they will follow them.] Those who reject the truth of God and are not subject to his authority are slaves of sin and are led into the excesses and immoralities of lust.2 Timothy 3:7ever learning,—Those who reject the authority of Jesus Christ and the law of God as the standard of right have no standard, and so led by their selfish desires and lusts are always reasoning, always speculating, and always learning.and never able to come to the knowledge of the truth.—Because they reject the only standard by which to determine the truth— the word of God. [As there lies in the womanly character the foundation for the highest development of the power of faith, so also for the highest revelation of the power of sin.]2 Timothy 3:8 And even as Jannes and Jambres withstood Moses,—These names are not mentioned elsewhere by name in the Bible. They are supposed by early Jewish writers to have been the magicians in Egypt that wrought wonders before Pharaoh when Moses performed his miracles to cause him to let the Israelites go. They used these magical arts to with­stand Moses and prevent the delivery of Israel from Egypt.so do these also withstand the truth;—So did these men who now opposed Paul and sought to destroy his influence. Prob­ably they used some magical powers to deceive the people with the idea that they exerted miraculous powers as well as Paul and others of the inspired men. God sometimes per­mitted evil men to manifest wonder-working power from the devil which his servants wrought for him.men corrupted in mind,—They were men who had once been Christians, but had become corrupt in mind and were enemies of the truth. reprobate concerning the faith.—Their faith had become so perverted by sin that God condemned it as unworthy, leading to ruin instead of salvation. It is possible for man to believe that Jesus is the Christ and yet his faith is so mixed up with error that it will not lead to salvation. This may mean that they are so given over to sin that they lose the ability to dis­tinguish between good and evil.2 Timothy 3:9 But they shall proceed no further:—They shall proceed in their wicked course no longer. [After the apostle had pointed out the fearful ravages in the Ephesian church by the evil men, he proceeds to comfort Timothy with the assurance that, great as the mischief accomplished was, it should proceed no further. To human eyes such a state of things as here de­scribed would appear desperate. It was as though a deadly and incurable disease was eating away the life of the whole body of believers, but Timothy need not fear— the evil would be allowed to reach a certain point. Since Paul thus wrote the same prophecy, not only at Ephesus, but in numerous other churches, has been fulfilled to the very letter. Still the same old foes under new leaders make havoc of the church. But, as a rule, they never advance beyond a certain point, and after all the centuries the church of the Lord Jesus Christ is still full of faith and life, bright, too, in spite of all the discourage­ments and the perpetual presence of these treacherous men with promise for future triumphs.]for their folly shall be evident unto all men, as theirs also came to be.—Moses exposed the folly of Jannes and Jambres, and Paul will do the same to those perverters of the faith and bring their evil ways to an end. Adam Clarke says: “ As the Scriptures are the only rule of morals and doctrine, and shall ever be preserved, so sooner or later all false doctrines shall be tried by them; and the folly of men setting up their wisdom against the wisdom of God must become manifest to all. False doctrine cannot prevail long where the sacred Scriptures are read and studied. Error prevails only where the book of God is withheld from the people.”2 Timothy 3:10 But thou didst follow my teaching,—Timothy followed the instruction given by Paul with full sympathy and approval. The reference is to Timothy’ s conversion of which the teach­ing, life, and sufferings of Paul were the means through which it was brought about. No other man knew the history of Paul’ s life like Timothy, who had been carefully trained to assist in carrying on the Lord’ s work after Paul should be removed. This earnest appeal to Timothy’ s recollection of the past was for two distinct purposes: (1) it was to contrast the life of Paul, with which Timothy was so well acquainted, with the lives of the false teachers who were engaged in the destructive work in the Ephesian church; and (2) his memory of Paul and his devoted and self-sacrificing service of the Lord to stir Timothy to greater zeal in faithfulness in service to the Lord regardless of the cost of suffering and persecution in contending “ earnestly for the faith which was once for all delivered unto the saints.” (Jude 1:3.)conduct,—Timothy had modeled his life after that of Paul’ s in teaching, fidelity to God, his long-suffering and bearing op­position, and his love and patience under all the suffering brought upon him.purpose,—This refers to Paul’ s steadfast purpose to devote himself without reserve to the ministry of the gospel, to which the Lord had called him.faith,—In the sense of fidelity to God; but probably to be taken in the usual sense of trust in God’ s word as an actuating principle of life taking God at his word.longsuffering,—Long-suffering toward his many bitter ad­versaries, especially toward those of his own countrymen. In spite of all that unwearied, sleepless persecution which he endured at the hands of the Jews, he loved Israel to the end with a love as intense as it was changeless.love,—It was with eager efforts that he ever sought to realize the wonderful grace of love by resisting temptations to any course of conduct that would hinder it and by using every opportunity to further it.patience,—Paul bore patiently all things that came upon him. It is among the chief virtues and describes one who has been tested and who cannot be swerved from his course by any opposition or suffering. Jesus forewarned his disciples that they would have much to endure and had strengthened them by the promise that he who endured to the end would be saved. (Matthew 10:22.)2 Timothy 3:11persecutions, sufferings;—[Not only were his plans foiled, his hopes baffled, his friends alienated through the per­sistent enmity of his opponents, but bodily sufferings were in­flicted on him— stoning, scourging, long imprisonments were among the repeated sufferings he endured for his Master's sake.]what things befell me at Antioch, at Iconium, at Lystra;—He recalls the persecutions and afflictions he had endured at Antioch, Iconium, and Lystra. These were neighboring cities. Timothy was reared at Lystra and was no doubt acquainted with the facts, which are as follows: “ The Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders.” (Acts 13:50.) “ And when there was made an onset both of the Gentiles and of the Jews with their rulers, to treat them shamefully and to stone them, they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about: and there they preached the gospel.” (Acts 14:5-7.) When these persecutions occurred, Timothy may not have been a member of the church, but lived at Lystra, and knew of them, and at a subsequent visit of Paul and Silas became a com­panion of Paul and Silas. (Acts 16:11.)what persecutions I endured:—Timothy was acquainted with the facts of Paul’ s persecutions, and he mentions them to encourage him in his work and to strengthen him for the trials which would certainly come upon him in his work.and out of them all the Lord delivered me.—[He was cared for by the Lord, who said: “ All authority hath been given unto me in heaven and on earth” (Matthew 28:18), to whom he belonged to order the earthly destiny of his servants. The Lord, who had more work for him to do, delivered him out of the hands of his enemies— gave him up to friends when he was left for dead by his enemies.]2 Timothy 3:12 Yea, and all that would live godly in Christ Jesus shall suffer persecution.—From this consideration of his own suf­ferings and afflictions for Christ’ s sake, he lays down this proposition. This truth is universal. A man that is faithful to God in all things will be opposed and persecuted. The persecution takes different forms in different ages and coun­tries. Sometimes it is ridicule, oppositions of various kinds. Even the light-minded and those in the church who lack devo­tion. and earnestness will ridicule, oppose, and persecute those who seek to live and lead others to pure, holy, godly lives. There is an antagonism between the flesh and the desires of the spirit, so they oppose.[It is the duty of the Christian so to teach and to live as to commend himself to everyone in the sight of God, as Paul says: “ But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man’ s conscience in the sight of God” (2 Corinthians 4:2), and thus compel the inward respect of even wicked men for his sincerity and consistency; but a decided, earnest Christian spirit and life will always evoke some form of opposition from the ungodly.]2 Timothy 3:13 But evil men and impostors shall wax worse and worse,—Men who are given over to evil themselves and who beguile and lead others into sin wax worse and worse. There is no standing still morally or religiously. If a man is not improv­ing, he is going backward. If he is going downward, he grows worse and worse every day he follows this course.deceiving and being deceived.—One who starts out in a wrong course that seeks to deceive others deceives himself worse than he does others. As a rule, men deceive themselves as to their own course and character more than they deceive their fellow men. When one imagines he gains anything by deceiving others, he badly deceives himself. When a man wrongs another, he commits a greater wrong against himself. [He who perverts the truth in the very act destroys his own power to see the truth and opens his soul to the influx of error.]2 Timothy 3:14 But abide thou in the things which thou hast learned and hast been assured of,—Paul had been Timothy’ s spiritual father and chief teacher in the gospel. He taught under the direction of the Holy Spirit, and always maintained the divine authority of that teaching, and reminded him to continue in this teaching, which he had learned, and of which he had been assured by the spiritual power manifested to confirm them. This course would make Timothy grow better, wiser and wiser, in contrast with the evil men who wax worse and worse.knowing of whom thou hast learned them;—This refers to Paul, from whom Timothy had heard the gospel, as he had learned the Scriptures of the Old Testament from his mother and grandmother.2 Timothy 3:15and that from a babe thou hast known the sacred writ­ings which are able to make thee wise unto salvation—[These words are corrective and explanatory of the foregoing asser­tion, indicating the only means whereby the salvation in ques­tion can be attained; provided we superadd faith in Christ Jesus, who is “ the end of the law unto righteousness to every one that believeth.” (Romans 10:4.) Thus we are drawn from the letter of the law to its spirit in the gospel. (John 5:39-40; John 5:46.) The apostle here grants that the Old Testament Scriptures were able to make him wise unto salvation, but he adds]:through faith which is in Christ Jesus.—[Wherefore, with­out the teaching of the New Testament that Christ hath wrought the redemption of the world, which redemption the Old Testament did foreshow he should work, it is not the Old Testament alone which can perform so much as Paul claims who presupposes this when he magnifies that so highly. Of the intent of the Old Testament as compared with that of the New Testament, the general end of both is one, the dif­ference between them consisting in this: the Old Testament did make wise by teaching salvation through the Messiah that should come; the New Testament, by teaching that Christ the Savior is come, and that Jesus, whom the Jews did crucify and whom God did raise again from the dead, is he.]2 Timothy 3:16 Every scripture inspired of God is also profitable—There have been doubts as to the proper translation of this sentence, but the translations— King James and the American Standard— make no material difference in the meaning. The two Ver­sions give the point in the difference of translation. One says: “ All scripture” (the Old Testament Scripture), referred to in verse 15, that had made Timothy wise unto salvation, “ is given by inspiration of God, and is profitable.” The other says: “ Every scripture inspired of God is also profitable.” They both declare the Scriptures of God that had gone before were profitable to the man of God— him who believed in Christ Jesus— for teaching. The same thing is in the following: “ Now these things hap­pened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come.” (1 Corinthians 10:11.)for teaching,—The man of God can find teaching and exam­ple, warning and instruction in God’ s dealings with the Jewish people to help him in every temptation and trial through which he is called to pass.for reproof,—For reproving mistakes and wrongs in our­selves and others.for correction,—The Scripture is perceived as the rule of faith, convicting of error and guiding to truth.for instruction which is in righteousness:—The Scripture trains by guiding and inspiring the soul in holiness and right living. These instructions are given as in accordance with the will of God as revealed through Christ Jesus and the Holy Spirit.2 Timothy 3:17that the man of God may be complete, furnished com­pletely unto every good work.—The teachings of Jesus and the apostles, in connection with examples, teachings, and the warnings of the Old Testament Scriptures, are suffi­cient to make the man of God perfect— perfect him in the knowledge of God’ s will as revealed through Jesus Christ. Man should not treat the New Testament requirements in a way he does not find authority for treating them in the Old Testament. As God punished for disobeying, rejecting, turn­ing aside, adding to or going beyond the requirements of the Old Testament, so he will punish for a similar course toward the requirements of the New Testament. As he blessed for faithful and trusting obedience to the Old Testament, so he will bless for faithful requirements of the New Testament. Verse 1 2nd Timothy Chapter Three Verse 1 This chapter has a vivid description of the great apostasy (2 Timothy 3:1-9), signs of which were already present, an appeal to Paul's own inspiring and inspired example (2 Timothy 3:10-15), and one of the most impressive paragraphs in all the Bible with reference to the inspiration of the Holy Scriptures (2 Timothy 3:16-17). For more extensive discussion of the apostasy, the man of sin, and antichrist, see excursus at end of 2 Thessalonians 2. But know this, that in the last days grievous times shall come. See 2 Timothy 3:1. Know this ... "Be keeping this in mind."[1]In the last days ... It is a mistake to identify this period as restricted to times immediately prior to the Second Advent; because, as the passage itself shows, examples of the grievous times were plentiful at the time Paul wrote. Wesley said, "This means the times of the gospel dispensation."[2] As Spain pointed out, "The word here is the same as in Acts 2:17 where Peter refers to the Christian age or the age of the church on earth."[3] "The days of the Messiah are often alluded to by the Hebrew prophets as `the last days' (Isaiah 2:2; Hosea 3:5; Micah 4:1)."[4]Grievous times ... Although perhaps a better rendition than "perilous times," as in KJV, scholars seem to be agreed that the word actually means "hard times"[5] or times of stress. [1] Kenneth S. Wuest, Word Studies from the Greek New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), p. 143. [2] John Wesley, Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [3] Carl Spain, Commentary on 1,2Timothy and Titus (Austin, Texas: R.B. Sweet, 1970), p. 138. [4] H. D. M. Spence, Ellicott's Commentary on the Holy Bible, Vol. VIII(Grand Rapids, Michigan: Zondervan Publishing House, 1970), p. 232. [5] Kenneth S. Wuest, op. cit., p. 143. Verse 2 For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy,There are many such lists of sins in Paul's writings; and none of them is exhaustive or complete. What is given here in the twenty earmarks of an apostate world is a general description of the type of characters meant. Lovers of self ... Self-love is pride, selfishness and a total unawareness of God; and the other sins enumerated actually derive from this basic root of all wickedness. Lovers of money ... The Pharisees who crucified Jesus were described by the gospel of Luke as "lovers of money"; and, in all ages, the money-lovers have never stopped crucifying the Son of God. The New Testament describes covetousness as idolatry, and so it is (Luke 16:14). Boastful, haughty, railers ... What a graphic picture of the unregenerated opponent of the truth is this! The words hardly need any explanation. Disobedient to parents, unthankful, unholy ... The breakdown of family discipline, the graceless and ungrateful behavior of spoiled and undisciplined children which inevitably follows, and the gross wickedness that inevitably derives from such conditions are characteristic of the current history of our times; but in various degrees these sins have always been present in our society. Paul's teaching is that the intensification and proliferation of these shall indeed mark the final apostasy. Verse 3 without natural affection, implacable, slanderers, without self-control, fierce, no lovers of good,Without natural affection ... This refers to the unnatural child which does not love the parents, or to mothers who do not love their children, or to any person without the basic affections which are the glue which holds the social order together. As Lipscomb said, "The affection here is common to every class of brutes; consequently, men and women without it are worse than brutes."[6]Implacable ... is the attitude of a person unwilling to make a truce or to agree to peace under any circumstance, a vicious fighter who fights for the sheer enjoyment of it. Slanderers ... The Greek word here is [@diabolos], one of the names of Satan, and has the literal meaning of "false-accusers."[7]Without self-control ... Some of the older translations render this "incontinent," thus restricting the meaning to sexual laxity; but much more is meant. The persons noted here have no restraint or self-control in anything, none of their ambitions, passions, lusts, appetites or desires being under any discipline whatever. Fierce ... is also rendered "savage." No lovers of good ... The natural animosity of darkness against the light, of wickedness against righteousness, of error against truth, etc., is the mark of these. "The wolves always hate the sheep." [6] David Lipscomb, New Testament Commentaries, 2Timothy (Nashville: The Gospel Advocate Company, 1976), p. 228. [7] E. M. Zerr, Bible Commentary (Marion, Indiana: Cogdill Foundation, 1954), p. 194. Verse 4 traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God;Traitors ... Every selfish, undisciplined person exhibiting the qualities Paul was describing is at heart a traitor to all that is good and holy, every one of them a potential Judas instantly ready to betray the holiest for self-gratification. Headstrong, puffed up ... How Paul piled word upon word in this graphic composite of the wicked person. Lovers of pleasure rather than lovers of God ... Is this two qualities, or one? It makes no difference; because lovers of pleasure, unless such love is renounced, will inevitably find themselves drifting away from the Lord. Whether or not SINFUL pleasures is meant here is not stated, because the words apply to all pleasures, even those which in themselves may be said to be innocent and harmless. The love of pleasures has the potential of robbing the soul of its love of the Lord. In the parable of the sower, it will be remembered that the cares and riches and pleasures were the thorns that choked out the word. Ward noted that this expression is a well-known figure of speech, meiosis, or understatement for the sake of emphasis. "In literal fact, they always please themselves and do not love God at all!"[8]ENDNOTE: [8] Ronald A. Ward, Commentary on 1,2Timothy and Titus (Waco: Word Books, Publisher, 1974), p. 188. Verse 5 holding a form of godliness, but having denied the power thereof: from these also turn away.The fact of the gross sinners described here "holding a form of godliness" identifies this particular discussion of the apostasy as descriptive of the inner character of many in the apostate religion that shall characterize the last days. Outsiders are not primarily in view here, but those who hold a form of godliness. "Paul here described a class of people who went under the name of Christ."[9] Hervey quoted Alford thus, "This command shows that the apostle treats the symptoms of the last times as in some respects present."[10] This ought not to be surprising, however, for in 2 Thessalonians 2:7, Paul also represented the "spirit of lawlessness" as already working. Neither passage may be pressed into service for the support of the noxious error that Paul expected the Second Advent in his own days. Note also the powerful implication of this passage regarding the "power" of the form of godliness, a power denied by the evil behavior of some, but nevertheless a power resident in the form of holy religion itself. "Genuine Christians must also be professing Christians."[11] The very ordinances of holy religion are power-laden; they are not mere symbols. Many today hold to such forms but in a positive unbelief of the gospel as a regenerating force. The admonition here is not to leave off the forms of the gospel, but not to deny the power of them through godless living. Gould has a very perceptive passage on this, as follows: This is not intended to suggest that true religion is formless. Indeed form and power are not natural enemies or mutually exclusive. In fact, there must be a marriage between form and power if the worship of God is to be the thing of grace and beauty that God desires.[12]From these also turn away ... Lipscomb and DeWelt believed that here is apostolic authority for withdrawal, or excommunication of gross sinners. De Welt said, "Here is the reason for withdrawal of fellowship."[13] True as this assuredly is in many instances, Paul was here speaking of the general apostasy in which evil souls would themselves be in control of the visible machinery of the church; and the thought seems to be directed to the proposition that the true Christian should himself turn away from the corrupt majority. There have been many historical examples of that situation. This is no less difficult to do than the other. When one becomes convinced that a whole communion of professing Christians has so far departed from the word of God that he must turn away from them, the social consequences can be very unpleasant. [9] David Lipscomb, op. cit., p. 229. [10] A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 21,2Timothy, p. 41. [11] Newport J. D. White, Expositor's Greek New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), Vol. IV, p. 171. [12] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1969), p. 648. Verse 6 For of these are they that creep into houses, and take captive silly women laden with sins, led away by divers lusts,"One of the great virtues of womanhood, namely, that of trusting another, is here turned into a weakness by Satan. Eve was deceived. Adam sinned with his eyes wide open."[14] Paul did not say that all women were capable of being so deceived, but a certain class, present in every society; and as Ward said, "They are fruit waiting to be plucked by a `nice man' with a novelty!"[15]The notorious Manson, sentenced by the State of California for murder, was supported and maintained by a small company of women whom he had deceived; and there has hardly been a charlatan in all history whose modus operandi failed to exhibit this same device. A similar deception was perpetrated against Patricia Hearst. [13] Don DeWelt, Paul's Letters to Timothy and Titus (Joplin, Missouri: College Press, 1961), p. 237. [14] Kenneth S. Wuest, op. cit., p. 146. [15] Ronald A. Ward, op. cit., p. 190. Verse 7 ever learning, and never able to come to the knowledge of the truth.Ever learning ... That is, "Ever learning new things, but never learning the word of God."[16] There is a type of person, by no means restricted to women, who is always seeking novelty, something new and different, such persons having never learned to "Ask for the old paths, where is the good way" (Jeremiah 6:16). ENDNOTE: [16] John Wesley, op. cit., in loco. Verse 8 And even Jannes and Jambres withstood Moses, so do these also withstand the truth; men corrupted in mind, reprobate concerning the faith.Jannes and Jambres ... These were the evil magicians who withstood Moses during his appearances before Pharaoh; and Paul's identification of them here is the very earliest mention of these names which has descended to us through history. That these names have appeared in later Jewish writings in slightly different form is not a reflection against Paul, but against those writings. Though their names are not in the Old Testament, the works of these impostors are recorded in Exodus 7:11 Exodus 9:11. They could indeed counterfeit some of the miracles of Moses; but in others their weak pretensions were exposed, and their folly became evident to all. For example, when Moses cast down his rod and it became a serpent, the magicians also produced serpents; but all of their serpents were swallowed up by the serpent that came from the rod of Moses. At any time in history when the grace of God is very active, Satan always responds with his own brand of wonders. When the Holy Spirit in the Person of Christ dwelt on earth, Satan entered the arena with demon possession; the "lying miracles" of the apostate church are another example. Reprobate concerning the faith ... This indicates that the evil men Paul spoke of had once been in the faith but had fallen away from it. "The faith" is understood subjectively in this place by some; but as Lenski wisely observed: The Lord has not supplied us with a touchstone that may be applied to men's hearts; but he has supplied us with his word, thereby to test all that men offer as "the faith" or doctrine.[17]ENDNOTE: [17] R. C. H. Lenski, Interpretations of St. Paul's Epistles ... 2Timothy (Minneapolis: Augsburg Press, 1964), p. 828. Verse 9 But they shall proceed no further: for their folly shall be evident to all men, as theirs also came to be.They shall proceed no further ... has the meaning that all the devices of evil opponents shall be unable to checkmate or foil the truth. As Hervey put it, "Heresies shall not prevail against the truth."[18]Their folly shall be evident to all men ... This is certain to be true eventually, even if, for some great length of time, the heretical teaching seems to prevail (Revelation 6:12-17). ENDNOTE: [18] A. C. Hervey, op. cit., p. 41. Verse 10 But thou didst follow my teaching, conduct, purpose, faith, longsuffering, love, patience,In this and the following verse Paul listed ten aspects of his own life which he was leaving to Timothy as an example of faithful conduct. As Spain said, "They serve as a sort of check list for Timothy to use as he reflects on his close companionship with Paul through the years."[19]Much could be said about every one of these words; but perhaps the big lesson may be found in their order. As always, Paul put first. Other things are important, but the true doctrine is the most important of all. Without exception, Paul stressed the doctrine, then the pragmatic teaching derived from it. None of his major epistles departs from this order: doctrine first, then the practical admonitions. This needs to be pondered by some current preachers who boast that they do not preach doctrine; in reply to which it might be stated that if one does not preach doctrine he does not preach the gospel Paul preached. Thou didst follow ... A marvelous compliment to Timothy is inherent in this. As Ward noted, the meaning is, "You, in contrast to the false teachers."[20] Through a long time, Timothy had been given every opportunity to listen and to observe Paul's life and teachings, finding absolutely nothing in either that was inconsistent with the whole; and therefore he had wholeheartedly followed the blessed apostle's example. [19] Carl Spain, op. cit., p. 145. [20] Ronald A. Ward, op. cit., p. 194. Verse 11 persecutions, sufferings; what things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured: and out of them all the Lord delivered me.At Antioch ... Any forger, writing at a later date, would certainly have specified which Antioch he meant; but Paul, writing to one who was there when it all happened, had no such need, providing inadvertently a convincing mark of the genuineness of this epistle. It was of course Antioch of Pisidia, not of Syria. Of Paul's almost innumerable hardships and persecutions, he chose here exactly those with which Timothy was familiar. Acts 13 and Acts 14 record the events mentioned here, as well as Timothy's connection with them. Rather than recounting again all of the persecutions endured by the apostle, we should dwell upon the lesson which he advanced on the basis of them, namely, that the Lord had stood by him and delivered him out of every one of them. This, of course, was intended to arm Timothy to the utmost during the persecutions which were certain to descend upon him also. Verse 12 Yea, and all that would live godly in Christ Jesus shall suffer persecution.The absence of persecution, in any active sense, from the lives of most Christians of this era is generally due to the watered-down version of their Christianity and not to any subsidence of the savage hatred of the darkness for the light. Besides that, persecutions today are manifested much more indirectly. Promotions are withheld, invitations are denied, and a snickering unpopularity are the daily portion of many precious souls working in a hostile, atheistic environment. Given the right conditions, such oppositions would be just as deadly as the great Roman persecutions. Why does the world hate Christians? "Because ye are not of the world ... therefore the world hateth you" (John 15:19; Matthew 10:22 Matthew 10:38-39). In the light of this warning from the Saviour, no Christian should be surprised at persecution. The doctrine of the necessity of persecution was no new thing to Paul. Luke recorded the very words spoken on the mission field long ago, "Through many tribulations we must enter into the kingdom of God" (Acts 14:22); and, in the words of White, "Consistency in the life of Christ must necessarily be always opposed by the world."[21] See also under 1 Thessalonians 3:3. ENDNOTE: [21] Newport J. D. White, op. cit., p. 173. Verse 13 But evil men and impostors shall wax worse and worse, deceiving and being deceived.Sin, like cancer and certain other diseases, is progressive, becoming worse and worse in each succeeding stage. As Christ is received and honored, here and there, upon the earth, rampant wickedness appears to subside and diminish; but with every relaxation of the Christian ethic, a new wave of terror follows. Verse 14 But abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;"The Latin translations blunder here,"[22] making the meaning to be that tradition and Scripture (which really means tradition superimposed upon Scripture) are both basically authoritative; but as Hendriksen declared: It is clear that those who nurtured Timothy are not viewed as independent authorities apart from the word, but as secondary and intermediate sources of knowledge, and even this only because they had accepted Scripture![23]It is true of all men who have the good fortune to come from godly homes, that the teaching and example of Christian parents is a priceless advantage; but such parents always teach their children that the authority is not in themselves but in the word of the Lord. Still, there was powerful motivation for Timothy in that three generations of his family had accepted Scriptural authority, consenting to walk in the light of it; and in this probably lies the reason for Paul's appeal here. [22] Ibid., p. 174. [23] William Hendriksen, New Testament Commentary, 2Timothy (Grand Rapids, Michigan: Baker Book House, 1957), p. 296. Verse 15 and that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus.From a babe ... This is hyperbolic, and, as White said, "Timothy could not recall a period when he had not known the sacred writings. This is the force of the hyperbole."[24]The sacred writings ... In the next verse, Paul used the word "Scripture." Why the distinction? Paul did this for the simple reason that he wishes to draw a distinction between the Old Testament (2 Timothy 3:15) and has a right to be called divinely inspired Scripture (2 Timothy 3:16). The latter comprises more than the former.[25]The earnest conviction of this writer supports Hendriksen's comment on this, and no objections to it have any weight against it. Scholars agree that this verse applies to the Old Testament, but the error comes when some of them also refer 2 Timothy 3:16 to the Old Testament, on the premise that the New Testament at the time of Paul's writing had not been written. Nevertheless, a great deal of the New Testament had indeed already been written. In fact every book of the New Testament preceding 2Timothy, of which there are no less than fifteen, had already been in circulation for a period of time covering up to three decades! Indeed some of the New Testament was to come subsequently to the publication of 2Timothy, but as regards the central message of the New Testament, it had already been published for decades; besides that, Paul left room here for whatever writings in the future might qualify as Scripture. Also, the notion that Paul did not consider his own writings as Scripture is also false. Time and again in his epistles, he used the ancient formula of the prophets of God, "thus saith the Lord," or "He saith," as in Ephesians 4:8 Ephesians 5:14; 1 Thessalonians 4:15, etc. Therefore, 2 Timothy 3:15 refers to the Old Testament, and 2 Timothy 3:16 refers to the New Testament, in addition to and inclusive of the Old Testament, thus, to both the Old Testament and the New Testament. Zerr accepted this understanding of the passage, thus, "2 Timothy 3:16 means both the Old and New Testament as to their divine source."[26] As Ward said, "(2 Timothy 3:16) can be interpreted as covering the New Testament as well as the Old."[27]Able to make wise unto salvation ... The Old Testament was able to do this, because therein were contained the prophecies which pointed out and identified the Messiah when he came into the world. Only in this sense could the Old Testament make one wise unto salvation, as Paul immediately added in the qualifying clause, "Through faith which is in Christ Jesus." Through faith which is in Christ Jesus ... This clause is interesting in that it defines the arena where the faith that saves is operative, giving a concise definition of what "faith in Christ" actually means. It has no reference to the subjective trust/faith of believers, but means faithful adherence to the teachings of Christ, true fidelity, exercised by one who is in Christ. Thus, people who have not accepted the gospel by being baptized "into Christ" may indeed have faith "out of Christ" (that being where they are), but not "faith in Christ," no matter what professions of faith may be enunciated. [24] Newport J. D. White, op. cit., p. 174. [25] William Hendriksen, op. cit., p. 300. [26] E. M. Zerr, op. cit., p. 197. [27] Ronald A. Ward, op. cit., p. 200. Verse 16 Every Scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness:There are two ways of rendering this verse, as seen by a glance at the KJV, compared to this. Every Scripture that is inspired of God (ASV). All scripture is given by the inspiration of God (KJV). Many scholars such as Lenski and Lipscomb insist that there is no difference in the meaning of these renditions; but such a viewpoint has always been a mystery to this writer. The passages simply do not say the same thing. "The first of these renderings necessarily implies that there are some Scriptures which are not inspired";[28] and, in context, it is impossible to suppose that Paul meant to imply that. All Scripture ...In distinction from the "sacred writings" (2 Timothy 3:15), "all Scripture" here means everything which, through the testimony of the Holy Spirit in the church, is recognized by the church as canonical. When Paul wrote these words, the direct reference was to a body of sacred literature which even then contained more than the Old Testament.[29]Is inspired of God ... The Greek words here are "God-breathed," meaning that the canonical writings are absolutely trustworthy. The great prophecies of the New Testament have been and are being fulfilled. Every line of it has stood the test of centuries, shattered every attack of evil men, and yet stands enshrined in the hearts of millions as God's saving word for lost men. Profitable for teaching ... If the church would prosper, let it teach the word of Scripture, for there is no profit in the postulations of men. For reproof ... Only the Christian morality is the true ethic governing human behavior. The pre-Christian Gentiles forsook God, and the result was the near-universal debauchery of the human race. There can be no doubt that forsaking the New Testament ethics on such things as adultery, homosexuality, drunkenness, etc., if persisted in, will have the same final result. For correction, for instruction ... Such uses as these could not be attributed to human works; therefore, it is in view of the holy inspiration of the Bible that Paul was able to add this and 2 Timothy 3:17. [28] A. C. Hervey, op. cit., p. 43. [29] William Hendriksen, op. cit., p. 301. Verse 17 that the man of God may be complete, furnished completely unto every good work.The man of God here is not merely Timothy. "Man" is generic and means "human being." All persons who walk in the way of God are made complete and completely furnished unto every good work by the Holy Scriptures. As Lenski said: The value of these two verses (2 Timothy 3:16-17) is beyond question. It is a proof passage for verbal inspiration and for much more besides. As a proof passage it is outstanding and yet forms only a part of the entire volume of proof and evidence for verbal inspiration. It is one of the peaks in the Rocky Mountain range that establishes "The Impregnable Rock of Holy Scripture" (Gladstone) as inspired.[30]Before leaving this incredibly important passage, we shall explore a little further the Scriptural evidence bearing upon the subject of . THE OF THE BIBLEFirst of all, and most importantly, our Lord himself believed in the inspiration of the Old Testament. Matthew 4:4 ff. Our Lord, the Redeemer and Saviour of the human race, in his confrontation with the prince of evil at the time of Jesus' great temptation, turned aside every thrust of Satan with the words, "It is written ... it is written ... and again it is written." Is it possible to believe that the Lord of Life in such a confrontation would have appealed to a book that was merely human, fallible or untrustworthy? Matthew 19:5 ff. "God (he who created man) said, For this cause shall a man leave his father and his mother, etc." Jesus said this, thus attributing the authorship of Genesis to the Creator of the world. John 10:34-36. In this passage, Jesus referred to the Old Testament as "your law ... the Scriptures ... the word of God," adding that "the Scriptures cannot be broken." Matthew 22:29. Jesus attributed the ignorance of the Sadducees to the fact of their not "knowing the Scriptures." Luke 24:25. Jesus denounced as "foolish" those who did not "believe all" that stands in the Scripture. Jesus frequently explained occurrences as coming to pass "that the Scriptures might be fulfilled" (Mark 14:49; John 13:18 John 17:12; Mark 12:13, etc.), indicating his utmost confidence that everything in the holy Scriptures would indeed be fulfilled. Of course, as Warfield said, Jesus made such appeals upon the basis "of his ascription of it (the Bible) to God as the author of it."[31]Secondly, the holy apostles implicitly believed in the total accuracy, infallibility and inspiration of the sacred Scriptures, further proof that Jesus was also the source of that belief; for it is inconceivable that they would have believed such a thing unless it had been taught to them by the Master. 2 Timothy 3:16-17. See discussion above. 2 Peter 1:21. "But no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit." This passage says all that Paul said in the passage above. Furthermore, "prophecy" must be understood in the sense of "all scripture" and not limited to predictive elements. The source of Scripture is God; Scriptures were spoken by man indeed; but the men who spoke it spoke "from God." The total preaching of the apostles was geared to the conviction that the gospel they delivered was prophetically unfolded in the Old Testament. The death, burial and resurrection of Christ were "according to the Scriptures" (1 Corinthians 15:3-4). When Judas betrayed the Lord, it was "because it is written" (Acts 1:20). The Bereans were "more noble" because they tested even the preaching of apostles "searching the Scriptures to see whether these things were so" (Acts 17:11). Dozens of other examples could be cited, every one of which testifies to the apostolic confidence in the inspiration of the Old Testament (and of the New Testament as well). This same certainty of its inspiration pertains also to the New Testament. We have already observed Paul's frequent use of the ancient formula "He saith," or simply "Saith" in the Greek to introduce sections of his own writings (Romans 15:10; 1 Corinthians 6:16; 2 Corinthians 6:2;Galatians 3:16; Ephesians 4:8 Ephesians 5:14, etc.). Warfield noted that "saith," standing without the pronoun in the writing of the apostles always meant "God saith." "For who could be the speaker of the words of Scripture but God only?"[32] How deplorable it is, therefore, that some commentators and translators supply the pronoun "it" (meaning the Old Testament); and then when they cannot find the passage Paul "quoted," they accuse him of garbling or misquotation! when the truth is that Paul was writing, not quoting Scripture. Paul possibly referred to Luke's gospel in 2 Timothy 2:8; and in 1 Timothy 5:18 he certainly quoted from Luke 10:7. Likewise Peter recognized the inspiration of Paul's writings even regarding some things "hard to be understood" (2 Peter 3:16). Our Lord made an argument for immortality and the resurrection to depend upon a single word, the verb "I AM," and the tense of it at that. Paul also made an argument relative to the whole Christian religion on a single word, the noun "seed," and the number of it! Those who believe in the Lord and his holy apostles have no trouble whatever with the doctrine of inspiration, despite there being many things concerning it which we shall never be able to understand. Regarding the inspiration of the New Testament, Jesus promised the apostles, "It is not ye that speak but the Spirit of your Father that speaketh in you" (Matthew 10:10), and also that "he (the Spirit) will bring to your remembrance whatsoever I have said unto you" (John 14:26), and that "he will teach you all things" (John 14:26), and that "he will guide you unto all truth" (John 16:13), and that "he will declare unto you the things that are to come" (John 16:13). The consent of Christians in all ages has viewed these expressions as certification of New Testament inspiration, a fact attested by the apostolic writings having been bound (in the form of the New Testament) to the Old Testament which preceded it, thus forming the Bible, all of which is inspired. Unintentionally, the enemies of the New Testament are themselves a witness in favor of its inspiration, because of the inordinate amount of time and effort expended by them in their vain efforts to discredit even a single line of it. Why do they not spend similar time and energies in efforts to prove the Declaration of Independence, the Magna Carta, or the works of William Shakespeare to be forgeries, fraudulent or unreliable? Simply because they know instinctively that the New Testament is the word of God, therefore far more important, and much more challenging to their evil genius. [30] R. C. H. Lenski, op. cit., p. 848. [31] Benjamin B. Warfield, ISBE, Vol. III, p. 1477. "THE SECOND EPISTLE TO TIMOTHY" Chapter Three IN THIS CHAPTER 1) To learn about the moral decline that will occur in the last days 2) To appreciate the value of all Scripture, including the Old Testament SUMMARY From exhortations to steadfast service in the first two chapters, Paul now proceeds to offer exhortations to sound doctrine in this chapter and into the next. He warns of perilous times to come in the last days, describing the condition of the people during these times. Such people Timothy was to turn away from, for they would be just like Jannes and Jambres who resisted Moses in the Old Testament (2 Timothy 3:1-9). Reminding Timothy of how he had carefully followed Paul's doctrine and manner of life up to that point, Paul warns of the persecution to befall those who desire to live godly in Christ Jesus. While evil men and impostors will grow worse and deceive many (being deceived themselves), Timothy is exhorted to continue in those things he has learned. Paul has special reference to the Scriptures Timothy had known since childhood, which like all Scripture is inspired of God and has the value of making one wise for the salvation which is by faith in Christ, instructing one in such a way as to make him complete and thoroughly equipped for every good work (2 Timothy 3:10-17). OUTLINE I. TIMES TO COME (2 Timothy 3:1-9) A. A OF THESE TIMES (2 Timothy 3:1-5 a)1. They will come in the last days (2 Timothy 3:1) 2. There will be perilous times because of the condition of men (2 Timothy 3:2-5 a) a. Lovers of themselves, lovers of money b. Boasters, proud, blasphemers, disobedient to parents c. Unthankful, unholy, unloving, unforgiving d. Slanderers, without self-control, brutal, despisers of good e. Traitors, headstrong, haughty f. Lovers of pleasure rather than lovers of God g. Having a form of godliness but denying its power B. REASONS TO TURN AWAY FROM SUCH PEOPLE (2 Timothy 3:5-9)1. A warning to turn away from such people (2 Timothy 3:5 b) 2. Reasons to do so (2 Timothy 3:6-9) a. For such lead gullible people astray b. For such are always learning but never able to come to the knowledge of the truth c. Just like Jannes and Jambres who resisted Moses... 1) These resist the truth 2) They are men of corrupt minds, disapproved concerning the faith 3) They will not progress, and their folly will become manifest to all II. A OF PAUL'S EXAMPLE (2 Timothy 3:10-13) A. TIMOTHY HAD PAUL'S AND LIFE (2 Timothy 3:10-11)1. His doctrine, manner of life, purpose, faith, love, perseverance (2 Timothy 3:11) 2. Even his persecutions and afflictions at Antioch, Iconium and Lystra (2 Timothy 3:11 a) 3. Yet the Lord delivered him out of them all (2 Timothy 3:11 b) B. EXPECT (2 Timothy 3:12-13)1. For those who live godly in Christ Jesus will suffer persecution (2 Timothy 3:12) 2. Evil men and impostors will grow worse, deceiving and being deceived (2 Timothy 3:13) III. TO ABIDE IN THE (2 Timothy 3:14-17) A. IN THE THINGS HE HAD LEARNED (2 Timothy 3:14-15)1. Things he had been assured of, knowing from whom he had learned them (2 Timothy 3:14) 2. In particular that which he learned from childhood, the Holy Scriptures (2 Timothy 3:15 a) 3. For they are able to make him wise for salvation through faith in Christ (2 Timothy 3:15 b) B. THE ALL- OF THE (2 Timothy 3:16-17) 1. All scripture is given by inspiration of God (2 Timothy 3:16 a) 2. It is profitable for doctrine, reproof, correction, instruction in righteousness (2 Timothy 3:16 b) 3. So the man of God can be complete, thoroughly complete for every good work (2 Timothy 3:17) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter? - Perilous times to come (2 Timothy 3:1-9) - A reminder of Paul's example (2 Timothy 3:10-13) - Exhortation to abide in the Scriptures (2 Timothy 3:14-17) 2) When will perilous times come? (2 Timothy 3:1) - In the last days 3) During these perilous times, what three things will men love? (2 Timothy 3:2-4) - Themselves, money, and pleasure 4) What sort of godliness will they have? (2 Timothy 3:5) - Just a form of godliness, denying its power 5) How will such men gain followers? (2 Timothy 3:6) - Leading gullible women away by various lusts 6) What is said about their learning? (2 Timothy 3:7) - Always learning and never able to come to the knowledge of the truth 7) What two men will these individuals in perilous times be like? (2 Timothy 3:8) - Jannes and Jambres, who resisted Moses 8) What had Timothy carefully followed in regards to Paul? (2 Timothy 3:10-11) - His doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions 9) What did Paul say about those who desire to live godly in Christ Jesus? (2 Timothy 3:12) - They will suffer persecution 10) What will happen in regards to evil men and impostors? (13) - They will grow worse and worse, deceiving and being deceived 11) In what was Timothy to continue? (2 Timothy 3:14) - The things he had learned and been assured of 12) What had he known from his childhood? (2 Timothy 3:15) - The Holy Scriptures (i.e., the Old Testament) 13) What was the value of those things he had known since childhood? (2 Timothy 3:15) - They were able to make him wise for salvation through faith in Christ Jesus 14) What two things are stated about all scripture? (2 Timothy 3:16) - Given by inspiration - Profitable for doctrine, reproof, correction, instruction in righteousness 15) What are the scriptures designed to produce? (2 Timothy 3:17) - The man of God who is complete, thoroughly equipped for every good work Questions by E.M. Zerr For 2nd Timothy 31. What kind of times shall come? 2. Point out the prediction of selfishness. 3. And also the lovers of money. 4. Describe evil speaking. 5. State the prediction of self praise. 6. Identify the vain. 7. Which predicted disobedience violates Eph. 6: 1 ? 8. How does he designate the ungrateful? 9. Some shall be without what natural thing? 10. What is a truce-breaker? 11. Show which associates some with the devil. 12. What word violates 1 Thess. 4: 4? 13. Which one violates Titus 1:8? 14. Distinguish between traitors and truce-breakers. 15. Point out a word that violates Eph. 5: 15. 16. Which one is against 1 Tim. 6:4? 17. Is all love of pleasure condemned here? 18. Show how a lawful pleasure may become wrong? 19. How deep is their godliness? 20. What do they deny or disown ? 21. How should Timothy treat all the above? 22. In what manner will this sort operate ? 23. What kind of characters can they influence ? 24. State what they learn and yet do not learn. 25. What is it that renders them “ unable” ? 26. Who were Jannes and Jambres? 27. How did they withstand Moses? 28. What principle are they said to have resisted? 29. How do they stand as to faith? 30. Show the antecedent of each “ their” in verse 9. 31. Compare the lot of their works. 32. What had Timothy fully known about Paul ? 33. In what way could he have learned this? 34. State where Paul suffered these things. 35. What had the Lord done for him in them? 36. Was he alone in endurance of persecutions ? 37. What kind of life will bring persecutions ? 38. Are men to get better or worse? 39. How extensive will be the deception? 40. In what should Timothy continue? 41. What had strengthened his learning? 42. Prom what period had he known the scriptures ? 43. Tell what scriptures are here meant? 44. What are they able to do for him? 45. Through what means will they do this? 46. How wise may he thus become? 47. What portion of this scripture is inspired? 48. Distinguish doctrine, reproof, correction. 49. Whose man will this cause one to be? 50. How well may such a man be equipped? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 2 Timothy 3:2. Lovers of their own selves. They will be selfish and interested chiefly in that which gives themselves the enjoyments of life. Such characters will often insist on such gratification even when it causes discomfort to others. Covetous is from , which Thayer defines, "loving money, avaricious." It is easy to understand how such characters would make it hard for others to get along. Boasters is from ALAZON and Thayer defines it, "an empty pretender, a boaster." It is unbecoming for a man to manifest the spirit of a boaster, even when he has accomplished something worth while. It is more so when one boasts of some merit that he does not actually have. Proud includes much of the same spirit as the word just explained, and goes further to include an exalting of one's self above others. It means a person who is overbearing and shows a "holier-than-thou" attitude toward others. Blasphemers. I can do no better at explaining this word than to quote the definition of the original given by Thayer as follows: "Speaking evil, slanderous, reproachful, railing, abusive;" and that of Robinson, "Hurtful to the good name of any one, detractive." Disobedient to parents. The simple fact of disobedient children was nothing new when Paul wrote this epistle, as may be seen by reading Deuteronomy 21:18; Proverbs 19:18; Hebrews 12:9-11. Hence it is well to consider again the comment at verse 1, that is was the increase of the evils that was predicted. We do not know how soon after Paul's day this predicted increase began, but we do know that disobedience and other forms of disrespect to parents are rampant today. However, the children are not the only ones who are responsible for this condition; parents also are to blame. They will throw up their hands in a gesture of despair, and wonder what is to be done about the "problem of the young people," as if a radical change had come into the natural relation between parents and their offspring. Nothing of that kind has happened, for the children have always been just as they are now, except that their natural tendency toward disobedience has become worse according to the prediction. The change has come on the part of parents, in that they are too indolent to exercise the discipline they should. This situation is made worse by the modern teaching of public schools, where it is said that the youth should be left to form their own conclusions regarding their personal conduct. They have always wanted to do that, hence it is no new idea. Another thing that encourages this increased rebellion is the daily public press. Many of the "columns" in the papers advocate such notions as "proper handling" of our children. In some instances, this "advice" comes from persons who never had any children of their own, and may even never have been married. The world would be better off if these features were ruled out of the papers. Unthankful. Ingratitude is one of the worst characteristics manifested by humanity. Many people will grasp the favors that come within reach, and act as if such things were to be taken for granted, and that the obligations all traveled in one direction. Unholy. This is a general term, and applies to all forms of evil conduct considered in this passage. Any form of un-righteousness may truly be described as unholy. 2 Timothy 3:3. Without natural affection. These words all come from the Greek word ASTORGS, and the only other place it is used is in Romans 1:31, and in each place the translation is the same, which is also according to Thayer's lexicon. The word is derived by inflection from the Greek word STORGE which means "love of kindred," the inflection giving it a negative meaning. The thought is that children should be inclined to obey their parents from the motive of the close kindred if from no other. But if they do not have such love, that will help to explain their disobedience to parents mentioned in the preceding verse. Trucebreakers is from the same word as "implacable" in Romans 1:31, and Thayer defines it. "without a treaty or covenant; that cannot be persuaded to enter into a covenant." Such people are so unwilling to be at peace with others that they will not even talk about "terms" of agreement. False accusers is from which is one of the names or Satan, and is elsewhere translated "devil." This is an appropriate name since he is the father of lies (John 8:44). Incontinent means "without self-control, intemperate." Fierce is from a Greek word that is defined "savage" in the lexicon of Thayer. Such a characteristic does not necessarily mean bodily attacks, but is a vicious attitude toward those who oppose their unrighteous ways. Despisers of those that are good. There is no personal pronoun in the original, but:the statement means they despise or belittle anything that is good. Not being good themselves, they pretend to have no respect for anything that is good. 2 Timothy 3:4. Traitors are those who will turn against their best friends if they oppose their evil ways, using underhanded means to overcome them. Heady means to be rash, inclined to plunge forward without "thinking twice before the leap." Highminded is another word for "proud," and it is used for those who are puffed up over some imaginary personal merit. Lovers of pleasures. The last word does not occur here as a separate term, hence we cannot give a specified definition of it as we can in other passages. It is also true that the simple word "pleasure" is not definite as to whether lawful or unlawful enjoyment is meant; the context in each case must determine that. But regardless of this distinction, the sin in our passage consists in loving pleasure more than loving God. Even things that are right in themselves will become evil if they are preferred above God. (See Matthew 10:37.) 2 Timothy 3:5. Having a form of godliness. They make a profession of some form of religion that is supposed to cause a man to do right. Denying the power thereof. These people claim that they have a system of religious conduct that is adapted to the right kind of life, yet they will not let that system have any effect upon their own lives. They deny the system the chance to have the said good effects upon their own conduct. Timothy not only must not join with these empty pretenders in their inconsistent course, but he must turn away from them. 2 Timothy 3:6. This sort refers to the characters described in the preceding verses. Such persons might be expected to accomplish their unrighteous schemes by means of this kind. Creep into houses. According to the Greek sense of the words, they mean men who manage to get inside the houses after the manner of an insistent salesman. They make their approach to the silly women ("little women"--Thayer) who are already in a state of uncertainty on account of their many sins. Since they are already led away with their various lusts, they would be easy prey for these intruding men who will capture their attention for evil purposes. 2 Timothy 3:7. Ever learning means these silly women are always curious to hear something different, hence they eagerly listen to these corrupt men. But while they are thus ever learning--are always seeking to hear something--it is not the truth they obtain. 2 Timothy 3:8. Jannes and Jambres were the magicians who stood against Moses and Aaron in Exodus 7:11-12. According to Thayer, their names were given in the Jewish commentaries. Paul is making the comparison of the simple fact that both sets of evil workers resisted the principles of truth that would have been accepted of the Lord. Out of the heart the mouth speaks (Matthew 12:34), and since these were men of corrupt minds, is was in line for them to act against the principles of righteousness. Reprobate (unfit or useles) concerning the faith. There was nothing in the character of these men that was of any use for the faith. 2 Timothy 3:9. The first two pronouns (they and their) refer to the men being considered in this chapter, the third one (theirs) means Jannes and Jambres. The magicians finally were exposed as frauds, and likewise these evil men in Paul's case were destined to be brought to shame. 2 Timothy 3:10. Hast fully known all comes from which Thayer defines as follows: "To follow faithfully, namely, a standard or rule, to conform one's self to." Robinson defines it, "To follow, to conform unto." I have consulted four translations which also render the word according to these lexicon definitions. So that Timothy not only learned the truth from his father in the Gospel, but he imitated the example of faithfulness that was shown amidst various trials. Doctrine refers to the teaching, and manner of life is the putting of that teaching into practice. (See 1 Timothy 4:16.) Purpose. Timothy had heard and seen enough from Paul to learn his sincere motive in life; that it harmonized with his conduct. It also was a practical demonstration of his faith which was according to the Gospel. Longsuffering means a submissive spirit under persecutions, and patience denotes that submission to his lot was enduring or followed with perseverance. Charity in this passage means sincere interest in the welfare of others. 2 Timothy 3:11. Persecutions and afflictions denote the same experiences referred to in the preceding verse, but are repeated in connection with the places where the apostle had the experiences. At Antioch (Acts 13:14 Acts 13:50), at Iconium (Acts 14:2), at Lystra (Acts 14:6 Acts 14:19). Paul does not mention these things out of a desire to "feel sorry for himself," but to give force to his next declaration that out of them all the Lord delivered me, which is added for the encouragement of Timothy and others. 2 Timothy 3:12. This verse is Paul's comment on the preceding two verses, to the effect that his experience was no exception to the rule of the faithful in Christ. Persecutions are caused by people who are enemies of the Lord. They generally do not make much ado over the mere fact that a man is not a bad character in his personal life, hence to live godly means more than merely abstaining from evil practices; it includes activity against the things that are evil. A Christian must not only "have no fellowship" with the sinful conduct of others, but he must "rather reprove it" (Ephesians 5:11). When this is done it will arouse the anger of evil workers, and their usual procedure is to persecute the one who opposes them. It is no real compliment to say of a man that "he never had an enemy," as we frequently hear. Jesus said, "Woe unto you, when all men shall speak well of you" (Luke 6:26). This is why the apostles in Acts 5:41 could rejoice over the shame they were enduring for His name. 2 Timothy 3:13. Evil men is general and could apply to all persons who are not righteous, while seducers specifies one of the evil things such men will do. The word is from GOES, a Greek term which originally meant "a wizard, juggler," according to Robinson, and a "juggler, enchanter," according to Thayer. Such a word is appropriate, because in verse 8 the apostle makes reference to the magicians in Egypt. Both lexicons give the word also the meaning of "impostor," which would apply to any of the means these evil men might use to mislead the people. Deceiving and being deceived. It is possible for a man to formulate and utter false doctrines so persistently, that he will come to believe in them himself and thus be deceived. The magicians in Egypt evidently were devoted to their witchcraft until a shameful defeat convinced them that they had been misled, for they admitted that "this [the work of Moses and Aaron is the finger of God" (Exodus 8:19). Paul says that all of this shall wax worse and worse, which is really the prophetic phase of this chapter. 2 Timothy 3:14. This verse is an exhortation for Timothy not to be swerved from the course of truth that had influenced him all his life. The assurance of being right is based on the reliable source of his information, of which he was fully aware. His mother and grandmother had taught him the scriptures, which is the subject of the rest of this chapter. (See chapter 1:5.) 2 Timothy 3:15. From a child has the same meaning as "from my forefathers" (chapter 1:3). The thought is that he had been reared in the spiritual surroundings that are mentioned here and in chapter 1:5. Holy scriptures refers to the Old Testament, for the New had not been written when Timothy was growing up. Able to make thee wise. The Old Testament was the law for salvation with the Jews, it being the one that was in force during that age. And its use as a source of wisdom or information was still available for the evangelist, even though he had become a disciple of Christ; and that is one reason that volume was preserved unto the Christian Dispensation (Romans 15:4). However, the wisdom that was possible through the Old Testament would not alone bring salvation, now that Christ has put an end to that law "for righteousness" (Romans 10:4). Hence Paul adds what is necessary for Timothy (and all others) to do that he might be saved, namely, accept the faith (the New Testament system) which is in Christ Jesus. 2 Timothy 3:16. All scripture. Having proceeded to include the faith in Christ in the general subject of divine law, the term scripture here means both the Old and New Testaments as to their divine source. Given by inspiration of God. All of these words are from the Greek term , which Thayer defines, "inspired by God," and which Robinson defines, "God-inspired, inbreathed of God." When an author puts his ideas in a book, the volume is said to be inspired by the said author. That is true whether lie does the writing bodily himself, or dictates it and has some other person to do the writing. Likewise, God dictated (by means of the Holy Spirit) to the writers of the Bible what He wished to go into the Sacred Text, and for that reason it is said to be a volume inspired of God. Profitable means it is useful or serviceable for the following purposes. Doctrine is the same as teaching, stating what is the truth about the whole system of "the faith," and instruction, in righteousness is the information that shows how to put the above doctrine into practice. All re-proof is correction, but not all correction is reproof; the difference is mainly in .the degree of intensity. If a man is in error through weakness or lack of information, he needs correction only. But if he is wrong when he knows better or could have known better, then he deserves to be reproved. (See Jude 1:22-23.) 2 Timothy 3:17. Man of God. This phrase is used of the evangelist in 1 Timothy 6:11, and I wish the reader would turn back and see the comments at that place, for they include a reference to our present passage. Man is from , and the universal meaning as given in Thayer's lexicon is, "A human being, whether male or female." Any human being, therefore, who has given himself to God may truly take the phrase underscored. It is expected that a servant of God will work for Him, and to do so lie needs the kind of equipment that is adapted to the work that his Master will approve. The inspired scriptures will provide such an equipment, making him perfect which is another word for "complete." With the word of God, a Christian has the complete outfit necessary in his service for the Lord. The rest of the verse is along the line of emphasis, specifying what Paul means by being perfect. Thoroughly furnished means completely prepared unto all good works. It is evident, then, that if a man attempts or desires to do something in his religious life for which the scriptures do not furnish the authority and instruction, lie is seeking to be active in something that is not a good work. David Lipscomb Commentary On 2nd Timothy 42 Timothy 4:1I charge thee in the sight of God, and of Christ Jesus,—Because of the all-sufficiency of the word of God to make the man of God perfect and to thoroughly furnish him for every good work, he gave him this solemn charge before God and the Lord Jesus Christ.who shall judge the living and the dead,—Paul reminds Timothy of this judgment to be executed by Jesus Christ to warn him of the fearful responsibility resting on him to preach the word of God, for he would be held accountable for fidelity in this at the last day.and by his appearing and his kingdom:—[This solemn charge was not because he suspected him of any unfaithful­ness, but to show his own extreme solicitude for the preserva­tion of the pure and unadulterated word of the Lord, and of the peace and prosperity of the church; and to leave in the divine record to proclaimers of the word in the succeeding ages a desire to be faithful and diligent in all their work.]2 Timothy 4:2preach the word;—He was to preach the word that would make the man of God perfect, and that would thoroughly fur­nish him unto every good work. He was to preach this word as all-sufficient. It is a fearful thing to add to it or take from it or in any way to mutilate or change that word.be urgent in season,—Be ready on every favorable occasion to teach, exhort, and admonish; be urgent generally in the whole work of his ministry.out of season;—Do not await favorable moments, but create them, to teach the word even under unfavorable circumstances. Eternal ruin is facing the world— await not for favorable cir­cumstances to warn them of the terrible danger. [This, how­ever, only touches a portion of the thought of Paul, who urges on God’ s faithful servants sleepless earnestness, which strug­gles on in the Lord’ s work regardless of bodily weakness and discouragement in face of dangers and bitterest opposition.]reprove,—For wrong teaching with the idea of bringing the fault home to the offender.rebuke,—For sins and wrongs persisted in. [A sharper and more severe word than reprove, generally with the idea of bringing the fault home to the offender.]exhort,—Kindly encourage to greater fidelity those who are weak, disheartened, and ready to give up.with all long-suffering and teaching.—Do this in a kind, for­bearing, long-suffering spirit, striving to instruct and lead into the right paths while applying the word to the different con­ditions.2 Timothy 4:3 For the time will come when they will not endure the sound doctrine;—Paul urges that this be done the more ear­nestly while it may do good, for the time will come when these professed Christians will not endure the sound doctrine. Er­rors now just apparent, he must remember, would attain more formidable dimensions. The thirst for novelties in doctrine, the desire for a teaching which, while offering peace to a trou­bled conscience, yet allow the old self-indulgent life to go on, as before, would increase. In full view of this develop­ment of vicious error, in sure expectation of a future full of anxious care, Timothy and his fellow laborers must indeed be watchful and earnest in their teachings and ministrations.but, having itching ears, will heap to themselves teachers after their own lusts;—They will serve teachers who will gratify their own desires by teaching the things that please their own fancy, that gratify the itching of their own ears. The prophet describes them in the following terse words: “ My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I also will forget thy children. As they were multiplied, so they sinned against me: I will change their glory into shame. They feed on the sin of my people, and set their heart on their iniquity. And it shall be, like people, like priest; and I will punish them for their ways, and will requite them their doings. And they shall eat, and not have enough; they shall play the harlot, and shall not increase; because they have left off taking heed to Jehovah.” (Hosea 4:6-10.) That is, teachers can always be found who will teach what the people wish to be taught. As they are catered to, they grow more and more de­praved in appetite, and in hearing they will wax worse and worse. When we leave the truth of God, there is no stopping place. 2 Timothy 4:4and will turn away their ears from the truth,—They turn away their ears wholly from the truth, and will give up wholly to fables. A man begins to leave the plain and simple truth of God and to turn from it and ends in wholly rejecting it. Hence, the necessity of holding fast the form of sound words.and turn aside unto fables.—These fables were no doubt purely rabbinical. It was said in the Jewish schools that an oral law had been given on Mount Sinai, and that this law a succession of teachers, from the time of Moses, had handed down. This “ law that is upon the lip,” as it was termed, was further illustrated and enlarged by the sayings and comments of the more famous Jewish rabbis, and in the time of the Lord Jesus Christ constituted a supplement to the written law of Moses. For centuries this supplementary code was pre­served by memory or in sacred rolls and doubtless was con­stantly receiving additions. It contained, along with many wild and improbable legendary histories, some wise teachings. This strange collection of tradition and comment was com­mitted to writing in the second century by Rabbi Jehuda under the general name of the Mishna or “ repetition of thelaw.” Round this compilation a complement of discussions—the Gemara— was gradually formed and was completed at Babylon somewhere about the end of the fifth century A.D. These works— Mishna and the Gemara together with a second Gemara formed somewhat earlier in Palestine— are generally known to us as the Talmud. The influence of these traditions is alluded to by the Lord. (Matthew 15:3.)2 Timothy 4:5 But be thou sober in all things,—Those who are under the power and error of sin are mentally and spiritually living under the passions of drunkenness, while only such as are under the power of the truth and holiness are sober with clear vision and well-balanced mind. The word sums up all Paul’ s direc­tions from 2:14, in which he charged Timothy to abstain from striving about words to no profit, to the subverting of them that hear, and to confine himself to the simple word of truth, to avoid discussion which would lead to strife, and to be patient and gentle with all, and to keep steadily in the old paths in which the apostle had walked. He was to be ever watchful in all these things.suffer hardship,—Bear persecutions that come for fidelity to the truth, which must be preached at any risk, and is thor­oughly deserving of the greatest sacrifice.do the work of an evangelist,—This includes all the teaching needed to make the gospel effective in the salvation of men. There was originally a distinction in the meanings of the words preach, evangelize, and teach. But the same person was called to all to such an extent that the words greatly lost their distinction and are used almost indiscriminately to refer to all the preaching and teaching to save men.fulfil thy ministry.—This was to be done by devotion, zeal, and fidelity. He was to do the work faithfully, zealously, and courageously. Thus he would show his efficiency as a min­ister of Christ by doing the full work to which he had been called.2 Timothy 4:6 For I am already being offered,—[In his first Roman im­prisonment he thought a martyr’ s death was probable. At the time he now writes he says: “ I am already being offered,” which points to the drink offering of wine, which among the Jews accompanied the sacrifice. The allusion here is to Paul’ s bloody death. So certain was he that the time for his death was at hand that as he speaks he feels as though it was even then taking place. And he sees in his present suffering in the harsh treatment the beginning of that mar­tyrdom in which his blood would be poured out. But he would not allow Timothy or the many Christians who loved him to be dismayed by his sufferings or tragic death. He would show them by his calm, triumphant courage that to him death was no terror, but only the appointed passage out of the body into the presence of the Lord as he said: “ We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.” (2 Corinthians 5:8.) So he speaks of his lifeblood being shed under the well-known peaceful image of the wine poured out over the sacrifice, the drink offering, the sweet savor unto the Lord. (Numbers 15:1-10.)]and the time of my departure is come.—Paul’ s work was nearly over. He was soon to die for the cause of the Lord. His trial was near or past and he realized that he must soon die, hence the appeal to Timothy. As the old men fall out of the ranks, the young men must press forward to carry on the Lord’ s work and be watchful and faithful to the truth.2 Timothy 4:7I have fought the good fight,—It was for the good of man to save him from sin and its fearful consequences. It was for the glory and the honor of God. [The struggle had been bravely sustained in the past, and was now being equally bravely sustained to the end. His claim to the crown was established.]I have finished the course,—It was to do his duty as a con­scientious and noble hero of faith. He had fought it to a good end. [How had he finished the course? The question is answered in Paul’ s own words, in which he explains his own course with joy as the ministry which he had received of the Lord Jesus. He says: “ But I hold not my life of any account as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God. . . . Where­fore I testify unto you this day, that I am pure from the blood of all men. For I shrank not from declaring unto you the whole counsel of God.” (Acts 20:24-27.)]I have kept the faith:—He had been true to the faith through all the difficulties, conflicts, dangers, and temptations. He had not shrunk from confessing it when death stared him in the face; he had not corrupted it to meet the views of Jews or Gentiles. With courage and resolution and perseverance he had kept it to the end. To be faithful to God to the end is to succeed. That is the only true success.2 Timothy 4:8henceforth there is laid up for me the crown of righteous­ness,—[Paul, after speaking calmly of death, the bitterness of which he was already tasting, looks on beyond death and speaks of the crown which awaited him.]which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing.—It is a crown that comes as a reward of the righteous life that he had lived. Such a crown was not only for Paul, but a similar one awaits all that have loved his ap­pearing. The appearing of Jesus Christ will be the destruc­tion of sin and the vindication of the righteous. It will be the establishment of the rule of right, justice, and mercy. All who are faithful and will look for his coming will desire it, will love it. For such the crown of righteousness is ready and waiting.2 Timothy 4:9 Give diligence to come shortly unto me:—Paul, having given this exhortation to Timothy, asks him to use all dili­gence to soon come to him. He wished to see his son in the gospel, with whom he had been so much in his labors and sufferings, once more before he left this world. It is natural to suppose that Timothy was equally desirous to see him once more in the flesh.2 Timothy 4:10for Demas forsook me, having loved this present world, and went to Thessalonica;—Demas was once a faithful worker with Paul in Rome during Paul’ s first imprisonment there, and united with Paul in sending salutations from Rome to the Colossians and to Philemon. (Colossians 4:14; Philemon 1:24.) He is here described as having forsaken Paul when he was awaiting his trial before Nero. How sadly Paul now says that he “ loved this present world, and went to Thessalonica.” This is a sad statement.Crescens to Galatia,—It is not likely that he had turned from following the Lord. He had possibly gone on a gospel mission.Titus to Dalmatia.—Dalmatia was a province of Roman Illyricum, lying along the Adriatic Sea. Nothing is known respecting this journey of Titus. It was most likely with Paul’ s sanction, for we can hardly conceive of one who had been a trusted and honored companion of Paul and a Christian preacher as he had been had turned from following the Lord.2 Timothy 4:11 Only Luke is with me.—"Luke, the beloved physician” (Colossians 4:14), of all Paul’ s companions, seems to have been most closely associated with Paul. He was with him, we know, in his second missionary journey. Among Biblical scholars it is generally agreed that Luke was the author of the third gospel and Acts, both of which were certainly written by the same hand. (Acts 1:1.) Accordingly we learn more of him in Acts in which he intimates his presence with Paul by the use of the pronouns “ we” and “ us.” From these passages it is certain that Luke joined Paul at Troas and accompanied him to Macedonia (Acts 16:10) and was with him in Philippi when Lydia and her household were baptized (Acts 16:11-17); joined him again at Troas (Acts 20:5); and thence accompanied him on his last journey to Jerusalem (Acts 20:13-14; Acts 21:1-17), and accompanied him to Rome (Acts 27:1 to Acts 28:16), and remained with him till he was released as is shown by references made to him by Paul written during that time (Colossians 4:14; Philemon 1:24). While these items seem relatively unimportant, they show that Luke’ s fidelity to Paul kept him at his side through the first imprisonment, and the verse before discloses him as with the apostle at the end of the second imprisonment.Take Mark, and bring him with thee;—Mark was the son of the sister of Barnabas, over whom Barnabas and Paul disagreed and separated. (Acts 15:36-41.) Paul then thought him unwilling to endure hardness and danger. [Since that time Mark had, by steady, earnest work, won back his place in Paul’ s heart. After some twelve years we find him during the first imprisonment with Paul at Rome. (Colossians 4:10; Philemon 1:24.)]for he is useful to me for ministering.—Paul seems now to appreciate him so highly that he is now summoned in his hour of supreme danger, and in circumstances from which other friends were ready to flee.2 Timothy 4:12 But Tychicus I sent to Ephesus.—Tychicus was with Paul in his journey through Macedonia. (Acts 20:4.) It is not known how he came to Rome when Paul was a prisoner. Paul sent him to report his condition to the churches and to comfort them. (Ephesians 6:21.) He carried the letters to the Ephesians (Ephesians 6:21) and to the Colossians (Colossians 4:7). [He is mentioned also in Acts (20:4) and Titus (3:12) so that he too was one of the few found faithful to the end.]2 Timothy 4:13 The cloak that I left at Troas with Carpus, bring when thou comest,—Paul in passing through Troas at some time, left a cloak with Carpus. Winter was now coming on and Paul in the cold damp prison, with few friends and scant resources, remembered and wished for his cloak. (4:21.)and the books, especially the parchments,—We know not what books he had. The parchments were probably some ofhis own writings. The writing was then done on parchments—dressed skins.2 Timothy 4:14 Alexander the coppersmith did me much evil:—He may have been a professed Christian who was a Judaizing teacher turned against Paul and made shipwreck of his faith. [Three men named Alexander are mentioned in connection with Paul’ s work, and we cannot positively decide which one is here denounced. They are: (1) Alexander of Ephesus, who was brought “ out of the multitude, the Jews putting him forward” (Acts 19:33) to defend them. The purpose of this was most likely to save the Jews from being mixed up with the Christians in the vengeance of the people. He may or may not have been the same as Alexander the coppersmith. (2) Alexander the coppersmith, of whom it is said he did Paul “ much evil” (2 Timothy 4:14). (3) Alexander, an early Christian who “ made shipwreck concerning the faith” (1 Timothy 1:19-20), who did Paul “ much evil” (2 Timothy 4:14). Many attempts have been made to identify these men, but identification is simply a matter of conjecture.]the Lord will render to him according to his works:—Paul leaves him with God to reward him according to his deeds, refraining from personal judgment, leaves him to the certain and holy judgment of God, assured that it will be according to his works.2 Timothy 4:15of whom do thou also beware;—The opposition to the gospel which led him to withstand Paul would lead him also to oppose Timothy, and he gives this warning against him as a man not to be trusted. He was to be watched and avoided.for he greatly withstood our words.—He violently opposed the teaching of Paul. Evidently he was an enemy of the gospel, and yet seemingly one who was disguised, for Timothy is put upon his guard against him.2 Timothy 4:16 At my first defence no one took my part,—At this first reply to the charges made against him in his trial, none stood firmly by him. [Accustomed to refer to his high spiritual privileges, he speaks but little, and never in details of the outward incidents of his life. They did not belong to the world’ s passing show, to the things which were seen and rapidly passing away. Two vivid touches alone reveal to us the nature of the occasion. One is the shameful fact that not a single friend had the courage to stand by his side. He had to defend himself singlehanded. No advocate would plead his case or speak a word in his favor.]but all forsook me:—[The position of Paul, a well-known leader of the Christians in the year A.D. 66-67, was a critical one, and the friend who dared to stand by him would be in great danger. After the great fire in Rome (A.D. 64), the Christians were looked upon as the enemies of the state, and were charged as the authors of the terrible disaster. Nero, to avert suspicion from himself, accused the Christians of the awful deed. And as a consequence a very great multitude of Christians were subjected to terrible sufferings and death. It is possible that Paul was eventually accused and arrested as implicated in this crime and brought to Rome. But Paul, conscious of his own great peril, knew well that to stand by him now, implicated as he was in this network of false accu­sations, would be a service of the greatest danger to the Christians.]may it not be laid to their account.—So he pleads for these weak, unnerved Christians, who, through no ill will to the cause of Christ, but solely from timidity, had deserted him, remembering, no doubt, the Lord Jesus, who, too, in his hour of deadly peril, had been forsaken, said: “ Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone.” (John 16:32.) But like the Master who proceeded to say, “ I am not alone, because the Father is with me,” so Paul said to Timothy.2 Timothy 4:17 But the Lord stood by me, and strengthened me;—Not­withstanding the fact that his friends and brethren had for­saken him, the Lord stood by him and enabled him, now old and feeble, to speak with clearness and force before the highest earthly tribunal in the capital city of the world filled with a power that lifted him above fear and clothed him with a divine energy which his enemies could not resist. The following words of the Lord Jesus supported him on this trying occa­sion: “ But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you.” (Matthew 10:19-20.) And the great promise was fulfilled: “ Lo, I am with you always, even unto the end of the world.” (Matthew 28:20.)that through me the message might be fully proclaimed,—The strength and courage which the felt presence of the Lord gave him enabled him on that momentous occasion, when alone, friendless, accused of an awful crime before the highest earthly court in the capital city of the world, to plead not only for himself, but for the cause for which his Lord and Master died on the cross. The great trial probably took place in the Forum and in the presence of a great concourse of people gathered from all parts of the empire.and that all the Gentiles might hear:—This was apparently the culminating point in Paul’ s life-work alluding primarily to the vast audience which had listened to him on this solemn occasion; but there is another and deeper reference to those unnumbered peoples in the isles of the Gentiles (Isaiah 11:11; Isaiah 24:15; Isaiah 51:5), who, by Paul’ s work and teachings, would come to the knowledge of the truth as it is in Jesus and be saved.and I was delivered out of the mouth of the lion.—It was thought that the result of the trial would be that he would be cast to the lions in the amphitheatre. In all his trials in Jerusalem and Caesarea his defense was that the gospel is true. He preached that Jesus was raised from the dead as the vindication of his course. Many attended the trial of Paul, and by his defense on that occasion his preaching be­came fully known. All the Gentiles heard the truth and God delivered him from the lion’ s mouth. The trial so resulted and his preaching so affected the people and the judges that he was not thrown to the lions. The customs of the country, the fate of the Christians condemned, and the surroundings seem to require this meaning.2 Timothy 4:18 The Lord will deliver me from every evil work,—The evil design of casting Paul to the lions had been thwarted and God would deliver him from all evil works. This does not imply that God would save him from a violent death, but that he would be with him and not allow any evil attempt against him to succeed.and will save me unto his heavenly kingdom:—[The issue, so far as Paul was concerned, would be his entrance into Christ’ s everlasting kingdom. This would be granted unto him after and through death. The safe placing of Paul in Christ’ s eternal kingdom is meant on the one side (2 Peter 1:11) removal from the sphere of evil, and on the other side coming under the highest conditions of happiness in the en­joyment of Christ (Philippians 1:21-23; 2 Corinthians 5:8-9).]to whom be the glory for ever and ever. Amen.—[Doxology is an accompaniment of the highest spiritual mood. It is offered here to the Son of God as elsewhere to the Father. For it was the Son’ s assistance that he had enjoyed and still expected and into whose kingdom in heaven he was by the same assistance to be safely brought. It will take the ages of ages to declare all that Christ had been and was still to be to him.]2 Timothy 4:19 Salute Prisca and Aquila,—These were two of Paul’ s earliest friends after he had entered into his great work in the service of the Lord Jesus. They were originally of Pontus (Acts 18:2); they had taken up their abode in Rome, where Aquila exercised his trade as a tent-maker (Acts 18:2-3). They were driven from Rome by the decree of Claudius, which banished the Jews from Rome; they came to Corinth, where Paul became acquainted with them; they evidently were Christians when Paul first met them; they were with Paul at Corinth, at Ephesus (1 Corinthians 16:19), and Paul sends greetings to them at Rome (Romans 16:3). They evidently were among the many active and zealous teachers in the early days of the church. That they were able and zealous is evident from the fact that it was they who taught the learned Apollos the way of God more accurately. (Acts 18:26.) In this place and in others Prisca is named before her husband. This seems to indicate that in this case the woman was the principal worker in the cause of the Lord Jesus.and the house of Onesiphorus.—Onesiphorus had been with Paul in Rome (1:17) and was now likely teaching or preach­ing, but whose family was at Ephesus. Paul evidently intends to compliment the family for its worth and holiness.2 Timothy 4:20 Erastus remained at Corinth:—Erastus had been a teach­ing companion of Paul and Timothy. He and Timothy were sent by Paul into Macedonia, while Paul remained in Asia. (Acts 19:22.) After teaching with Paul and Timothy for a time, he settled down at Corinth. Paul tells this as interest­ing to Timothy.but Trophimus I left at Miletus sick.—Trophimus went with Paul to Jerusalem, was a Greek of Ephesus, and Paul was accused of leading him into the temple and profaning it, which brought on the tumult against him. He seems to have been sent as a messenger between the churches and Paul. [That he was left there in a state of sickness shows that Paul’ s gift of healing was not permitted by God to be employed for private needs, even for the purpose of securing to him the services of his closest friends, but was only to be used when there was some clear intimation of the Spirit that it was fitting.]2 Timothy 4:21 Give diligence to come before winter.—Paul’ s life was near to the end. Sailing and traveling were dangerous and uncertain in winter. If he did not come before winter, he might be delayed another season. Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren.—Nothing is known of Eubulus and of the others whose names are mentioned here. They all send greetings to Timothy. He had been with them and this was a kindly remembrance. 2 Timothy 4:22 The Lord be with thy spirit. Grace be with you.—It is a peculiarity of the salutation that it is doubled— one to Timo­thy personally, the other to the church at Ephesus. [Thus closes our last authentic account of this great apostle. These are, perhaps, the last words of him who wrought a greater change in the condition of mankind by his writings and speech than any other man who ever lived. All honor to his blessed memory. Verse 2 2 Timothy Chapter Four This immortal chapter is indelibly stamped upon the conscience of all mankind. It may be called the last will and testament of the great apostle to the Gentiles. In view of the apostasy, even at that time working in the church, an event Paul had frequently mentioned, and in view of his own forthcoming death, Paul penned his solemn charge to Timothy to "preach the word" (2 Timothy 4:1-8); then he called for Timothy to hasten to be at his side for the end, requesting that he bring Mark and a few personal belongings, including in this some very interesting material regarding his personal affairs and the circumstances that pertained to his final imprisonment (2 Timothy 4:10-18). The final four verses (2 Timothy 4:19-22) contain a few salutations and the final apostolic benediction. I charge thee in the sight of God and of Christ Jesus, who shall judge the living and the dead, and by his appearing and his kingdom: (2 Timothy 4:1) Facing the immediate prospect of death, as were so many others of the faithful Christians, Paul declared his solemn charge to be "before," that is, "in the sight of" God and of Christ Jesus; but it was also very appropriate that his charge with attendant warnings should contain this powerful reminder of the eternal judgment to be faced by all men. Who shall judge the living and the dead ... The living are those who shall remain and still be upon the earth at the time of the Second Advent (2 Thessalonians 4:17; 1 Corinthians 15:51); the dead, of course, are the myriads who sleep in death until the coming of the Lord. And by his appearing and his kingdom ... These are not added here as witnesses along with God and of Christ of Paul's solemn charge, but merely for the "purpose of reminding Timothy of both."[1] The coming of Christ will be the occasion of the final judgment; and, as Lenski said, "There is no room for nor thought of a millennium"[2] in this passage. His kingdom ... On Paul's very first missionary journey, he had stressed that "Through many tribulations we must enter into the kingdom of God" (Acts 14:22); and, despite the fact that the false charges of his enemies who accused him of setting up a regime opposed to that of Caesar (Acts 17:7-8) had caused him to use other synonyms for the church of God, he never changed this basic concept of it as the kingdom of God." Evil men shall not inherit the kingdom (1 Corinthians 6:9; Galatians 5:21); he wrote that both the Colossians and the Thessalonians had been called and translated into the kingdom (Colossians 1:13; 1 Thessalonians 2:12); Jesus is now reigning in his kingdom and will continue to do so until all enemies are put under foot (1 Corinthians 15:25). Despite the Pauline concept of the kingdom already being now and here, his teachings also recognized a higher and more exalted state of the kingdom to be realized in the future (2 Timothy 4:18), also speaking of this thus: "Flesh and blood cannot inherit the kingdom" (1 Corinthians 15:50); "These only are fellow-workers unto the kingdom of God" (Colossians 4:11). All of this bears out fully Paul's own declaration that "I went about preaching the kingdom" (Acts 20:25); "He expounded the matter, testifying the kingdom of God" (Acts 28:23); "He abode two whole years ... preaching the kingdom of God, and teaching the things concerning the Lord Jesus" (Acts 28:31). [1] R. C. H. Lenski, Exposition of the Epistles of Paul ... 1Timothy (Minneapolis: Augsburg Press, 1964), p. 851. [2] Ibid. Verse 2 preach the word; be urgent in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching.Preach the word ... Something of what this means has been lost in the modern definition of preaching. The true meaning is "Herald the word of God in its completeness, not altering it in any way, nor adding anything of his own that is borrowed from another source."[3] It also includes the mandate to announce to men the total message as God gave it. Paul said, "I shrank not from declaring unto you the whole counsel of God" (Acts 20:27). The brilliant little intellectual essays, just as suitable for the Kiwanis club as for any church of any name, which are the stock in trade of modern "preaching," simply do not qualify as "preaching" in the New Testament frame of reference. Again from Lenski, "Many a preacher who should be a herald and is not ... must stammer and blush when he faces Christ's appearance and his kingdom."[4]Be urgent in season, out of season ... To state this negatively, it means that preaching should not be limited to convenient times or to those occasions purported to be propitious. As White said: Do not ask yourself if this is a suitable occasion for preaching? but ask rather why this should not be a suitable occasion. Have no limited season; let it always be thy season.[5]What God wants of his ministers was stated positively by Spence in these words: (He wants) a restless, sleepless earnestness, which struggles on with the Master's work in spite of bodily weakness and discouragement, in face of dangers and the bitterest opposition.[6]Reprove ... This means to censure, as for a fault, and to express disapproval of the actions of others, certain]y a lost art in modern preaching. Rebuke ... This is even a stronger word that means "to reprove sharply, to reprimand with authority." The preacher should never forget WHOSE word it is that he preaches. Exhort ... The meaning here is "to urge by earnest appeal or argument," but it also carries the idea of persuasion. With all longsuffering and teaching ... The love and tenderness of the preacher are required by this. The true preacher should not be like Jonah who indeed heralded the message of God, inwardly hoping to see the awful sentence executed, who did not even invite his hearers to repent, who indeed hoped they would not heed the message, and who was disappointed and angry when they did! [3] Ibid., p. 852. [4] Ibid. [5] Newport J. D. White, Expositor's Greek New Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967). p. 176. [6] H. D. M. Spence, Ellicott's Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House. 1970), p. 239. Verse 3 For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts;For the time will come ... The use of "for" here and in 2 Timothy 4:6 cites two reasons for Paul's urgent charge, these being (1) apostasy so often foretold is present (potentially) even in Timothy's time, and indeed at all times, and (2) the grand old warrior Paul will very soon have departed from this life. Thus there are the most urgent considerations requiring Timothy to exert himself to the utmost. This clause also has the effect of identifying the evil conditions foretold as supplementary prophecy regarding the great falling away. For a more extensive list of the New Testament teaching on this subject, see excursus at the end of 2 Thessalonians 2. When they will not endure the sound doctrine ... The thought here is that, as the future unfolds, Christians will more and more despise and hate the doctrine taught by the apostles of Christ, preferring their own philosophies, systems and devices to those of the sacred Scriptures. "Timothy must keep in mind that things in the church of Christ on earth will not change for the better."[7]But, having itching ears ... "This comes from a verb which in the active means to tickle; hence in the passive to be tickled, thus, to itch, or have an irritating desire."[8] The thought is that men in the church will strongly prefer to hear novelties, tantalizing theories, stimulating rhetoric and flowery phrases rather than the word which is able to make them wise unto salvation. And will heap to themselves teachers ... "The desire for pleasure is insatiable, and is increased by indulgence; hence the heaping up of those who may minister to it."[9]After their own lusts ... Here is the seat of the trouble. The lusts of men, which at all risks they are determined to satisfy, lead them to despise the truth which condemns them; and yet, desiring to keep some semblance of religion, they are beguiled by evil ministers who deceive them with soothing words, fantasies, speculations and philosophies of men. [7] Ibid. [8] William Hendriksen, New Testament Commentary, 2Timothy (Grand Rapids, Michigan: Baker Book House, 1957), p. 311. [9] Ibid. Verse 4 and will turn away their ears from the truth, and turn aside unto fables.What happens to people who despise and turn away from God's truth is revealed here; they are duped by fables. When a child of God fails away from the truth, there are no longer any hoops on the barrel; there is absolutely nothing too ridiculous or preposterous for him to receive. It is always the most bizarre and extreme cults that are able to seduce and proselyte Christians. Verse 5 But be thou sober in all things, suffer hardship, do the work of an evangelist, fulfill thy ministry.Be thou sober ... This is not an injunction against drunkenness, a commandment Timothy did not need. Sober in this context means "that clarity of mind and sound judgment that is not blinded and carried away by follies, fables and morbid opinions."[10]Suffer hardship ... a hardship which Paul himself was at that moment suffering, thus providing the great example for Timothy. Do the work of an evangelist ... The New Testament does not make the distinction between this word and "preacher," as in current usage. For comment on the work of preaching, see under 2 Timothy 4:2. Fulfill thy ministry ... Spain observed that the word "fulfill" here means "the same as the word Paul used in2 Timothy 4:17 where Paul speaks of proclaiming the word FULLY."[11] To fulfill one's ministry is to be faithful and loyal to all of its obligations, not to stint the service, nor abridge the message, nor to shrink from giving the full measure of fidelity and devotion. [10] R. C. H. Lenski, op. cit., p. 856. [11] Carl Spain, Commentary on 1,2Timothy and Titus (Austin, Texas: R. B. Sweet Company, 1970), p. 153. Verse 6 For I am already being offered, and the time of my departure is come.Commentators find a metaphor here, as of loosening the ropes of a tent when breaking camp, or a ship slipping off her moorings and heading for the open sea; but White declared that "There is no figure of speech here."[12] Paul used the same word again as a synonym for death (Philippians 1:21), also speaking of death as being "at home with the Lord" (2 Corinthians 5:8), as gain (Philippians 1:21), as far better (Philippians 1:22), and as a falling asleep in Jesus (1 Thessalonians 4:14). I am already being offered ... "This is comparable to the libation of wine that was poured out beside the altar (Numbers 15:1-10) in the Jewish sacrifices."[13] The meaning is that Paul considered his coming death as the final event that would embellish and complete the marvelous life of suffering for the gospel which he had already lived. The libation poured out in the Jewish sacrifices was the final, crowning ceremony involved in the offering of the sacrifice. The same comparison is in Philippians 2:17; see the comment in my Commentary on Galatians, p. 190. However, as Lightfoot effectively proved, Paul never consideredHIMSELF in any sense as a sacrifice to God, there being only one sacrifice involved in the redemption of men, namely, that of Jesus Christ our Lord. The evident meaning of this verse is that Paul recognized that his earthly race was run and that the issue of his present imprisonment was certain to be his execution, an event he regarded as already in progress, with the date of it, of course, unknown to himself. His calling, a moment later, for Timothy to join him does not indicate any doubt on his part, but merely an uncertainty as to the time of it. How inspiring, how noble, how unbelievably beautiful is the attitude of this grand apostle in the contemplation of death! As Lenski put it: Socrates' attitude toward the cup of hemlock has been admired; it is the best that paganism can offer; but how pitifully empty it is when placed beside these few words of Christian triumph and Christian assurance which are looking up to the Lord ... with all who love his epiphany and await their crowning. Lord give me a death like this![14][12] Newport J. D. White, op. cit., p. 178. [13] William Hendriksen, op. cit., p. 313. [14] R. C. H. Lenski, op. cit., p. 858. Verse 7 I have fought the good fight, I have finished the course, I have kept the faith:It is wrong to see any touch of egotism in this. In the Greek, "I" does not begin each clause. Hendriksen rendered it: "The grand fight have I fought, the race I have finished, the faith I have kept."[15] Besides that, the mere reference to facts so overwhelmingly obvious, in such a context as this, could not possibly indicate any undue self-esteem on the part of the apostle. The grand fight I have fought ... The imagery here is not that of a mere boxing match, or of any other particular contest such as marked the Olympian games, but rather to the entire course of life, which Paul surely regarded as "the grand fight," the same being not a contest looking merely to the defeat of others but of triumphing over every obstacle that stood between him and the crown of life. That such a contest involved struggling against enemies, and even struggling with himself, is, of course, inherent. I have finished the course. Here again, under another figure, it is the race of life which is meant. Unlike the races which marked the Olympiads, wherein only one received the prize, the Christian race allows that all who run lawfully and diligently may receive the prize (2 Timothy 4:8), provided that, as in the example of the apostle, they FINISH the course. It will be remembered that in the Saviour's parable, the payoff came in the evening (Matthew 20:8). I have kept the faith ... Many scholars cannot resist the temptation to alter any passage in the New Testament that speaks of faith in the objective sense, even so reliable a writer as Hendriksen referring to the meaning here as "I have retained my personal trust in God."[16] How preposterous! Of course, it is true that Paul had kept alive and nourished his subjective faith in the Lord, but it is absolutely impossible that he used "faith" in any such sense here. His keeping the faith is exactly parallel to his having fought the grand fight and finished the course, meaning a body of duties discharged. It is delightful to find Lenski agreeing with this totally: "All three nouns are alike objective, and only thus are the three statements one."[17] To be sure, Lenski, who also holds to the doctrine of salvation by faith alone, likewise tempered the meaning here by making Paul's keeping the faith to consist only of his "guarding it" and passing it on intact to others; but the total life of Paul indicates that his keeping the faith included the full discharge of his duties as a Christian. Without such fidelity, or the earnest effort to attain it, no person has any promise of eternal life. This is a basic fact of the Christian religion, nor does this truth, in any sense, make man his own Saviour, or require sinless perfection. [15] William Hendriksen, op. cit., p. 313. [16] Ibid., p. 316. [17] R. C. H. Lenski, op. cit., p. 861. Verse 8 henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing.Henceforth ... means that the next thing in order is for Paul to receive the crown. Crown of righteousness ... Hervey thought the crown of righteousness here means "that crown the possession of which marks the wearer as righteous before God";[18] whereas White believed that "it is the crown which belongs to, or is the due reward of, righteousness";[19] however, the view here is that it is most certainly BOTH. Without the righteousness of keeping the word and commandments of the Lord, none shall receive that crown; but all of the righteousness of a Christian cannot make him ultimately and truly righteous in the eyes of the Lord, THAT righteousness being the achievement of Jesus Christ alone. However, the crown of righteousness at the last day will endow all who are truly "in Christ" with the sum total of our Lord's own righteousness. Analogous expressions are "the crown of glory" (1 Peter 5:4) and "the crown of life" (James 1:12; Revelation 2:10). Of course, all of these are used metaphorically, crowns being the earthly symbol of the glory, power and majesty of kings, they are also, by metaphor, fitting symbols of the rewards, honors and glory of Christians in the world to come. The Lord, the righteous judge ... There is an unstated but obvious contrast here between the righteous Lord and the unjust judge before whom Paul had stood to be condemned. Shall give to me at that day ... It should be noted that Paul said nothing of any who would be crowned in some "first resurrection." He spoke of only one day, only one occasion, that of the Second Advent of our Lord, as being the occasion when all of the redeemed would receive the crown of life. To all who have loved his appearing ... One cannot escape the overwhelming emphasis upon the doctrine of the Second Coming in a statement like this. Those who are finally to be saved are precisely those who love, and longingly await, the coming of Christ in judgment. How many professed Christians can meet this test? The great design of the Lord's Supper was that it should be observed by the faithful "until he come"; and it is a loss of interest in Jesus' Second Coming that contributes to the omission and forsaking of the Lord's table by vast multitudes of the secular church of this age. Why should Christians love the appearing of Christ in judgment? It will mean that the glory of Jesus Christ will then be apparent to all men; the time of probation shall have ended; the reward of the righteous shall be received; and God shall rise in holy wrath and cast evil out of his universe. [18] A. C. Hervey, The Pulpit Commentary, Vol. 21,2Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 59. [19] Newport J. D. White, op. cit., p. 178. Verse 9 Give diligence to come shortly unto me.As noted earlier, this cannot indicate any uncertainty on Paul's part of the eventual outcome of his imprisonment, but rather an uncertainty of the date when the inevitable sentence would be carried out. Against the possibility that his imprisonment might drag on through the cold winter months, Paul wrote for Timothy to come as soon as possible. To be sure, he might need the cloak mentioned later; but, principally, he needed the loving and sympathetic companionship of one whom he loved and with whom he had already endured so many sufferings and hardships. Verse 10 for Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia.Demas ... is mentioned only three times in the New Testament, the other references being Colossians 4:14 and Philemon 1:24. His having loved the present age stands in contrast with those who love the appearing of the Son of God; and any hope that some seem willing to express on his behalf seems very precarious at best. It is idle to speculate on what Demas did in Thessalonica, or on why he chose that destination instead of any other. With the persecution raging in Rome, his purpose might very well have been merely that of getting as far away as he could. Crescens to Galatia ... The English Revised Version (1885) margin gives Gaul as an alternative reading here; and, if that is correct, Crescens' going there may have indicated that Paul on the trip to Spain which he very probably made between the first and second imprisonments, might also have established congregations in Gaul (in France). Nothing is known of this man except what is written here. Titus to Dalmatia ... The absence of these friends and co-workers from Paul's side in Rome is mentioned as one of the reasons why he so needed the presence of Timothy. Significantly, only Demas was mentioned unfavorably; and thus it may be assumed that the others were all absent on legitimate business. Verse 11 Only Luke is with me. Take Mark, and bring him with thee; for he is useful to me for ministering.Luke ... For comment on the beloved physician who so long was Paul's companion, and even here is still by his side; see introduction to the Gospel of Luke in this series. Take Mark, and bring him with thee ... The introduction to the Gospel of Mark (in this series of commentaries) has a rather full account of this young man, now older of course, who had once deserted Paul at Pamphylia (Acts 13:13), but who in this scene is fully restored to the apostle's confidence. Verse 12 But Tychicus I sent to Ephesus:This is doubtless an epistolary aorist, having the meaning that "I am sending Tychicus to Ephesus"; and as most scholars believe, he was the bearer of this letter to Timothy. Supplemental comment on Tychicus may be found on page 419 of Vol. VIII (Galatians, Ephesians, etc.) in this series. Verse 13 The cloak that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments.The cloak ... White declared that the word thus rendered is from the Latin paenula, "meaning a circular cape which fell down below the knees, with an opening for the head in the center."[20] Hendriksen also mentioned the same facts, adding that "It had no sleeves," and that in Latin, "this is the usual, although not the only meaning of the word."[21] It would appear from this that it somewhat resembled the poncho, even today observed in south Texas and Mexico. The cold of Roman nights, even in summer, is well known; and Paul's prospect of possibly spending the winter in a dungeon without heating or proper clothing was indeed a chilling one. Gould added the information that this poncho type of garment "is still worn in many parts of the world."[22]That I left at Troas with Carpus ... Nothing more is known of Carpus; and, as to why Paul left the cloak at Troas, we simply do not know. Some have speculated that Paul was arrested there and transported to Rome without being given a chance to gather his personal things together; but Lenski denominated this theory as so highly improbable that it should be rejected. And the books, especially the parchments ... It is impossible to identify these. Perhaps the most plausible is the view that Paul might have wanted copies of the Septuagint (LXX) to use in his plea regarding the legitimacy of the Christian religion, but such a thesis fails to be convincing. It is not even known if "the parchments" means materials that Paul would need in writing letters, or if valuable written documents already in existence are meant. There are so many questions which insist themselves upon the inquisitive mind as these poignant words are read, but only the silence of centuries answers us. [20] Ibid., p. 180. [21] William Hendriksen, op. cit., p. 322. [22] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1969), p. 658. Verse 14 Alexander the coppersmith did me much evil: the Lord will render to him according to his works: of whom do thou also beware; for he greatly withstood our words.Lockyer lists five characters bearing this name in the New Testament.[23] They are (1) the one here mentioned, (2) a prominent member of the high priestly family in Jerusalem (Acts 4:6), (3) the son of Simon who bore the cross of Jesus (Mark 15:21), (4) the man identified with the tumult at Ephesus (Acts 19:35), (5) a Christian who became an apostate (1 Timothy 1:20), possibly, though not certainly, the man in view here. The name was about as common in those days as Jones and Smith are today, and there can be no certainty with regard to identifying any of these Alexanders with any of the others listed. The Lord will render to him according to his works ... One loses patience with commentators who tend to find Paul at fault in such a statement as this. Here was a man who was trying to hinder the gospel of Christ, doing a great deal of damage to the blessed apostle; and it was only natural that Paul should have been comforted in the assurance that God will judge and punish such evil-doers. He uttered no imprecations, expressed no bitterness and manifested no vindictiveness of any kind. The fact stated here should comfort all who truly love the Lord. Do thou also beware ... If Alexander lived in Ephesus, where Timothy was located, or if he lived in Rome to which Paul summoned Timothy, Timothy would encounter him either way; hence the necessity of this warning. ENDNOTE: [23] Herbert Lockyer, All the Men of the Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 43. Verse 16 At my first defense no one took my part, but all forsook me: may it not be laid to their account.Those who forsook Paul, as mentioned here, were guilty of a grievous sin against him; but there was a difference in their sin and that of Alexander. These loved the apostle, and through fear, failed to stand by him; but Alexander was an enemy of the truth; therefore, Paul breathed a prayer for these, whereas he consigned Alexander to the judgment of God. His was a sin against the truth. At my first defense ... Many learned opinions are in disagreement about the occasion of this first defense. It has been variously understood as meaning Paul's appearance before the Sanhedrin (Acts 23:1-10), his appearance before Felix (Acts 24:1-23), his first appeal to Caesar (Acts 25:11-12), also as the defense which he made at his arraignment (preliminary trial) on the occasion of his last imprisonment, and which had taken place only shortly before the time of his letter to Timothy. The tenor of the passage seems to indicate that Paul spoke of something recent. Conybeare identified this with the preliminary trial of the final imprisonment, pointing out that it would have been held, "not before the emperor, but before the City Prefect, Urbi, which under Nero had superseded the older methods of Roman justice,"[24] and which was conducted in a biased and unfair manner. About the only difficulty that confronts this interpretation is the reference to Paul's deliverance in 2 Timothy 4:17. ENDNOTE: [24] J. W. Conybeare, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1966), p. 767. Verse 17 But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.The Lord stood by me ... The great apostle was not alone, after all; the blessed Saviour who had protected and blessed him through so many fiery trials in the past was present then to encourage, bless, comfort and strengthen. Even in the extremity of this situation, Paul's concern was that he might be empowered to preach the truth to the great Gentile multitude which (according to Conybeare) would most certainly have been present at a trial like Paul's. This verse reveals Paul's satisfaction and thanksgiving at having been enabled to proclaim an effective message to those who, in all probability, were screaming for his death. And I was delivered out of the mouth of the lion ... The easy first-blush meaning of this would appear to be that Paul's life was spared; and, even though it was but briefly spared, Paul's thanksgiving appears in a word like this. After all, even though Paul was sure that death was coming to him, as Spain said, "Paul always allowed for the possibility that God might intervene and change the future which Paul envisioned."[25]Scholars have long disputed about Paul's meaning here, and we do not feel qualified to determine the matter. However, we do reject the notion that Paul was saying that God had delivered him from Satan, a deliverance that had taken place long before this time. ENDNOTE: [25] Carl Spain, op. cit., p. 159. Verse 18 The Lord will deliver me from every evil work, and will save me unto his heavenly kingdom: to whom be the glory for ever and ever. Amen.The Lord will deliver me ... Paul did not mean that the Lord would deliver his body, but deliver HIM. As Stibbs expressed it: "The deliverance Paul expected was from all evil, not from death, but through it."[26] Paul was here claiming the blessed promise of the Lord to the apostles that "They shall cause you to be put to death, and ye shall be hated of all men for my name's sake. And not a hair of your head shall perish" (Luke 21:16-18). Paul knew that his body would be beheaded, and yet he triumphantly declared, "The Lord will deliver me." His heavenly kingdom ... See more on the kingdom under 2 Timothy 4:1. Note too, "that the Father's kingdom is also the Son's in Pauline doctrine."[27]Unto whom be the glory ... "This doxology is unmistakably addressed to Christ,"[28] thus ascribing deity to our Lord. [26] A. M. Stibbs, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1183. [27] Newport J. D. White, op. cit., p. 183. [28] Ibid. Verse 19 Salute Prisca and Aquila, and the house of Onesiphorus.Prisca and Aquila ... This wonderful couple had saved Paul's life, putting the whole world of Gentile churches in their debt; and both in this list and in Romans 16:3, Paul mentioned them above all others. For discussion of their relationship with Paul see my Commentary on Romans 511,512. The house of Onesiphorus ... Comment on this Christian friend of Paul's will be found above, under 2 Timothy 1:17. It is not known whether or not he had perished, or if he had been sent on some mission. There is no reason to suppose that Paul gave any complete account of all that was going on. If Onesiphorus was, like Paul, awaiting trial, it might have damaged his case if Paul had mentioned him. Verse 20 Erastus remained at Corinth: but Trophimus I left at Miletus sick.Erastus ... This too was a common name; but despite this, White identified him as probably the Erastus mentioned in Acts 19:22. The Erastus who was chamberlain of Corinth is thought to be a different character. Trophimus I left at Miletus sick ... No forger would have spared a miracle in this situation; but, as always, there is a remarkable economy of the divine power where miracles were concerned. They were never wrought for the private benefit of any persons, but were always for confirming the word, either of Christ or his blessed apostles. This Asiatic Christian was a friend and traveling companion of the apostle Paul, being mentioned three times in the New Testament, here, and in Acts 21:29, and in Acts 24:6. Some also think that he might have been the one Paul mentioned in 2 Corinthians 8:16-24, but without giving his name. He was one of the eight friends who accompanied Paul at the close of his third missionary journey. He was the innocent cause of the riot in the Jewish temple that almost cost Paul his life. The reference before us shows that even at this late date Trophimus was still a traveling companion of the apostle, having been with him only recently, and who no doubt would have been with him in Rome had not the sickness overtaken him which led to his being left behind in Miletus. "This was not far from Trophimus' native city of Ephesus."[29]ENDNOTE: [29]; ISBE, Vol. V, p. 3023. Verse 21 Give diligence to come before winter. Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren.Before winter ... Paul quite naturally dreaded the onset of cold weather, not having the cloak which he so much needed. Again, in this, he urged Timothy "to hurry." Eubulus ... Nothing is known of this man except what is written here. Pudens ... This is all that Scripture reveals of him. Linus ... His name appears nowhere else in Scripture; and, as for the tradition that he was "the first bishop of Rome," it may be rejected out of hand. Not one line of authentic history supports such a claim. And Claudia ... "In the Constitution of the Apostles, this woman is identified as the mother of Linus";[30] but little dependence can be accredited to it. And all the brethren ... Neither whom nor how many of these may be ascertained; but yet the words have a comforting ring. After all, in spite of the persecution, there was some considerable company of the redeemed in the ancient imperial capital who were still "brethren," and who would carry forward the living faith after its most prominent leaders were slaughtered in the Neronian persecution. ENDNOTE: [30] Newport J. D. White, op. cit., p. 184. Verse 22 The Lord be with thy spirit. Grace be with you."This is Paul's own prayer-wish for Timothy; they are the great apostles' last words that came down to us through history."[31] What sadness fills our hearts as we contemplate the termination of so fine and great a life! Did Timothy reach him in time to supply any comfort in his martyrdom? Did the execution take place immediately, or at some protracted time afterward? What did Paul do with the cloak? bequeath it to Timothy? and the parchments? and the books? How much we would like to know, but the silent centuries mock us. However, not altogether; for the things are known. Paul sealed his marvelous witness of Christ and his resurrection with the blood of his martyrdom; the letters he launched from the end of his chain and from the final dungeon at last exploded the pagan empire with all of its diabolical institutions; and the historical church erected its cathedrals upon the ruins of it. If ever one died triumphantly, it was Paul; and his holy words still challenge men to believe and obey the gospel of Christ Jesus our Lord. ENDNOTE: [31] R. C. H. Lenski, op. cit., p. 884. "THE SECOND EPISTLE TO TIMOTHY" Chapter Four IN THIS CHAPTER 1) To see the need for diligence in preaching the word of God 2) To note the satisfaction Paul had in looking back over his service to Christ, and the confidence he possessed as he looked forward to the Judgment Day and the heavenly kingdom SUMMARY The final chapter begins with a charge for Timothy to preach the word at all times. The time was coming when people would not listen to sound doctrine, but instead follow teachers who would tell what they wanted to hear. Timothy was therefore to be watchful, to endure what afflictions might come his way, and to do the work as an evangelist as he fulfilled his ministry (2 Timothy 4:1-5). Knowing that his own end was near, Paul expresses personal satisfaction that he has fought the good fight, finished the race, and kept the faith. He is confident that there is laid up for him that crown of righteousness which the Lord will give to all who have loved His appearing (2 Timothy 4:6-8). Timothy is then told to be diligent to come quickly. Only Luke is with Paul as he writes, for Demas has forsaken him and others have left to go to other places. Requests are made, one related to getting Mark and bringing him along, followed by a warning about Alexander the coppersmith. A reference is made concerning those who forsook Paul at his first defense, for whom Paul prays it might not be charged against them. During that time the Lord stood by Paul, and he is confident that the Lord would deliver him from every evil work and preserve him for the heavenly kingdom (2 Timothy 4:9-18). Timothy is then asked to relay greetings to Paul's dear friends. Brief references are made to Erastus and Trophimus, followed by a plea for Timothy to come before winter. Finally, Paul sends greetings from various brethren and closes the letter with a prayer that the Lord will be with Timothy (2 Timothy 4:19-22). OUTLINE I. TO PREACH THE WORD (2 Timothy 4:1-5) This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 2 Timothy 4:2. Preach the word. This is consistent with the declarations in the closing verses of the preceding chapter. Since the word is inspired and complete, it is logical that it should be preached. Be instant means to be at hand and ready for the work when any opportunity occurs. In season, out of season. There are times when the prospect is apparently more favorable than at others, but the true preacher of the word should not wait until he finds it more convenient (for himself) to press the claims of the Gospel. Reprove and rebuke are virtually the same in effect, and means to disapprove of the wrongs committed by professed disciples of Christ. Exhort means to insist on one's doing what he has learned to be his duty, and in order that men may be ready for exhortation, the preacher must first deliver the doctrine (teaching) that is applicable in the case. He will need to be longsuffering or patient in all this work, because of the conditions to be described next. 2 Timothy 4:3. Among the things predicted to get worse (chapter 3:13), was the growing dislike for the teaching of the word, especially that part of it that condenms a sinful life. When the term sound is used with reference to the physical body, it means to be in good health. When used of doctrine or teaching, it signifies the kind of in struction that will result in good moral and spiritual health. But evil men are not interested in that kind of health, hence they will not endure or put up with such teaching. They want the kind that will allow them to feel comfortable in the midst of their corrupt practices. To do so, they seek to obtain men who will give them that kind of teaching. A faithful pro-claimer of the word will not try to tickle the itching ears of these lustful pretenders, hence they seek for the kind of teachers who are as bad as they--men whose lives are also fashioned after the lusts like those of the hearers with itching ears. This verse might seem clearer if the construction would be arranged as follows: "They will not endure sound doctrine; but, having itching ears, they will heap to themselves teachers who practice their own lusts." 2 Timothy 4:4. These teachers with lusts like the people who employed them, would naturally be disposed to furnish the kind of speeches that were acceptable. Hence they (the lustful teachers) will turn away their (the people with itching ears) ears from the truth. In place of the truth, they will entertain them with fables or fictions. 2 Timothy 4:5. Watch thou is a kindly warning for Timothy to maintain his composure under all circumstances, for many tests of his perseverance were likely to come. Encouraged by the example of Paul, he should be equal to the occasion even when persecutions come. Do the work of an evangelist. We may learn two important items of information by this statement. One is that Timothy was an evangelist, which has sometimes been questioned. Paul certainly would not tell anyone to do a work that did not belong to his position in life. The other is that an evangelist has a work to perform that is peculiar to his office. By consulting 1 Timothy 3 and Titus 1, we will learn that an evangelist is the one to appoint elders and deacons, and in 2 Timothy 5 it is shown that an evangelist is the one to discipline an elder when charges are preferred against him. It is also taught in Titus 1:5 that an evangelist is to take charge of churches that have not been established, and hold that charge until matters are set in order and elders are appointed to take oversight of the congregation, at which time the evangelist is to go to other fields of labor. Make full proof of thy ministry is rendered "fully carry out thy service" by the Englishman's Greek New Testament. 2 Timothy 4:6. For I am now ready to be offered. The Englishman's Greek New Testament renders this as follows: "For I already am being poured out," and the Greek text justifies the translation. The word for offered is defined "poured out" by Thayer, and Paul used it because he knew he was actually to have his blood poured out of his body on the executioner's block. Of course the execution was not actually started, and was not to start at once, for Paul still expected to do some writing (verse 13). But he was a captive in chains, condemned to die for the Gospel's sake, and he regarded his sacrifice as having been started. One item in the Mosiac system consisted of pouring blood out about the altar of sacrifice (Exodus 29:12; Leviticus 4:7), and Paul compares the pouring out of his blood, to those sacrifices. In other words, here is one instance where an act (pouring out) is used in both a literal and a spiritual sense, since his death was to be occasioned by his religious devotion to God. Departure is from , which Thayer defines, "An unloosing, a dissolving, departure." The unloosing refers to the separation of the soul from the body, and departure pertains to the flight of the soul to the intermediate region after it leaves the body. At hand denotes it is comparatively near only, for the apostle expected still to do some more work for the Lord as the chapter will later show. 2 Timothy 4:7. A good fight is one that is waged on behalf of a good cause and against a bad one. A course means one's career or race of life, and finish means to complete or make full. Paul's active work was over because of his chains, and in that sense his race was run. But the teaching of the scripture is that Christians must be faithful until death in order to gain the crown (James 1:12; 1 Peter 5:4; Revelation 2:10). That is true, but a man can be faithful even when prevented by unavoidable circumstances from further activity in the work. Paul's activities were stopped by the enemy, and in that sense his course was finished. Kept the faith. The law of God, which is the basis of the faith, will live until it has accomplished its divine purpose, hence it. is not left for man to "keep" the faith in the sense of pre serving its existence. So the phrase means that Paul had kept himself true to the law of divine faith, always advocating it whenever he had the opportunity. 2 Timothy 4:8. Henceforth means "hereafter" or "from now on." It is equivalent to the preceding thought that the prospect of a crown is held out only to those who complete a life of righteousness. The last word denotes that the crown is a "medal of honor" to be bestowed upon a person who has lived a righteous life. Lord, the righteous judge is significant, because in earthly contests the judges are sometimes influenced to decide with partiality, while He will decide strictly on the basis of faithfulness. That day refers to the day of judgment, and it is often referred to in such indefinite language because of its unequalled importance, for which reason it needs no other specification. Love his appearing. The first word is defined by Thayer, "To welcome with desire, long for." If a man has not been living a righteous life, he will dread to see the Lord come. But a faithful servant (Luke 12:41-46) will be glad to look forward to the coming of Christ (Revelation 22:20). 2 Timothy 4:9. Though he was an apostle, Paul had the same craving for companionship that any Christian will have for another. He knew he was not to live much longer (how much longer is not stated), and he wished to have his son (in the Gospel) with him again before he left this world. 2 Timothy 4:10. According to Colossians 4:14 and Philemon 1:24, Demas had been associated with Paul in his travels, and for a while even after the apostle was taken to Rome in chains. But he failed to stand the test when persecution threatened, being more interested in the pleasures of this world than in the cause of Christ. No unfavorable comment is made about the departure of Cresens and Titus, hence we may conclude they left with Paul's consent. Such a conclusion is reasonable since verse 12 expressly says that the apostle sent another disciple away for some purpose (not stated). 2 Timothy 4:11. Only Luke is with me means of the ones who had traveled with Paul, for verse 21 shows that several brethren were still associated with him in his trials and labors for the Lord. Mark is the disciple who deserted Paul, recorded in Acts 13:13 Acts 15:36-41. But he seems to have reclaimed himself in Paul's confidence, for he calls for him that he might he of use in the 'ministry or service. 2 Timothy 4:12. This is referred to and commented upon at verse 10. 2 Timothy 4:13. A cloke is a loose outer garment, especially needed in winter. Books means the documents already composed and the parchments are writing materials. His calling for all these articles indicates that while death was "at hand," yet he expected to be able to do some more reading and writing, and as a faithful servant (even "unto death"), he determined to "die fighting." 2 Timothy 4:14. Alexander the coppersmith. The last word is given merely to identify the one Paul means, as there were several men with the same name. We have very little information about him except what is given here, that he did the apostle much harm. The last sentence denotes that Paul expects Alexander to receive punishment from God. 2 Timothy 4:15. Alexander evidently was going about since Paul warns Timothy about him. This verse indicates that the "evil" he was doing against Paul was .to oppose his teaching; he was doubtless a Judaizer. 2 Timothy 4:16. First answer means Paul's first defense before Caesar's court. It may be learned by history as well as by Acts 28:30, that when Paul arrived in Rome from Caesarea, he was turned over to the Roman authorities who placed him in chains, but permitted him to live in a house which he rented. After this two-year period he was released, and traveled out among the churches a short while, then came back to Rome and was again arrested and brought before the court and made his own defense (called his first answer in our verse), but was not further punished as yet. (See next verse.) He was still held in chains and was soon to be condemned to die. It was at this first answer that all his associates deserted him or failed to stand by him. He was unresentful over it, though, and prayed God not to hold it against them. 2 Timothy 4:17. The Lord stood by Paul as he faced the Roman court, and for the time being prevented him from being slain. The purpose was that the apostle might round out his work of preaching to the Gentiles of that city, thus making fully known the Gospel for which cause he was there in chains. Christians were sometimes thrown to the lions, literally, to die for their faith. That fact is used figuratively of Nero, who threatened to have Paul executed immediately. But he was given a temporary respite, and in that sense he was delivered out of the mouth of the lion. 2 Timothy 4:18. Shall deliver inc. Not that he was to be prevented from being slain at last, but that his death would not keep him from enjoying the heavenly kingdom, which is the same as the "everlasting kingdom" of 2 Peter 1:11. 2 Timothy 4:19. Prisca is another form for Priscilla. She and her husband Aquila had been faithful friends of Paul, and he is here "speaking a good word" for them. See chapter 1:16 for comments on the household of Onesiphorus. 2 Timothy 4:20. Erastus had been with Paul (Acts 19:22), but later came to Corinth to reside (Romans 16:23). On his way back to Rome, Paul left Trophimus at Miletum because of his being sick. Not that the apostle was unable to heal him miraculously, but neither Christ nor his disciples were to perform miracles when there was no question of testimony at stake. 2 Timothy 4:21. Come before winter. (See the comments at verse 9.) It might have been an additional reason for this instruction in the fact that sailing was difficult in the winter season. The other persons named were friends and disciples who joined with Paul in sending their greetings to the evangelist. 2 Timothy 4:22. This verse is Paul's affectionate benediction to his "son in the Gospel."