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2 Timothy 1 - Utley - Bible Commentary

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2 Timothy 1

1 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,

2 To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.

Timothy, the Beloved

3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;

4 greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;

5 when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.

7 For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;

9 who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

10 but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:

11 whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

15 This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

16 The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

17 but, when he was in Rome, he sought me out very diligently, and found me.

18 The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.

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2 Timothy 1

NASB (UPDATED) TEXT: 2Ti 1:1-2 1Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus, 2to Timothy, my beloved son: Grace, mercy and peace from God the Father and Christ Jesus our Lord.

2Ti 1:1 "Paul" Saul of Tarsus is first called Paul in Act 13:9 . It is probable that most Jews of the diaspora had a Hebrew name (Saul) and a Greek name (Paul). If so, then Saul's parents gave him this name, but why, then, does "Paul" suddenly appear in Acts 1:3 ? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name: (1) the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes, deriving from a non-canonical book from Thessalonika called Paul and Thekla, is a possible source of the name; (2) Paul calls himself the "least of the saints" because he persecuted the Church (cf. Act 9:1-2 ; 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 ). Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasizes his independence from and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. 2Co 11:5 ; 2Co 12:11 ; 2 Cor. 15:10).

▣ "an apostle" This came from the Greek word "send" (apostellô). See Special Topic at 1Ti 1:1 . Jesus chose twelve men to be with Him in a special sense and called them "Apostles" (cf. Luk 6:13 ). This term was often used of Jesus being sent from the Father (cf. Mat 10:40 ; Mat 15:24 ; Mar 9:37 ; Luk 9:48 ; Joh 4:34 ; Joh 5:24 ; Joh 5:30 ; Joh 5:36-38 ; Joh 6:29 ; Joh 6:38-40 ; Joh 6:57 ; Joh 7:29 ; Joh 8:42 ; Joh 10:36 ; Joh 11:42 ; Joh 17:3 ; Joh 17:8 ; Joh 17:18 ; Joh 17:21 ; Joh 17:23 ; Joh 17:25 ; Joh 20:21 ). In Jewish sources, an apostle was someone sent as an official representative of another, similar to "ambassador" (cf. 2Co 5:20 ).

▣ "Christ" This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders — priests, kings, and prophets — were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb 1:2-3 ). He is the promised One who was to inaugurate the new age of righteousness. See SPECIAL TOPIC: MESSIAH <http://www.freebiblecommentary.org/special_topics/messiah.html> at 1Ti 1:1 .

▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation,"or "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, "YHWH." It was the name communicated by God through an angel to Mary (cf. Mat 1:21 ).

SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>

▣ "by the will of God" This same introductory phrase is used in 1Co 1:1 ; 2Co 1:1 ; Eph 1:1 ; and Col 1:1 . Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Act 9:1-22 ; Act 23:3-16 ; Act 26:9-18 ). Paul often asserted his God-given authority and calling to affirm his writings as being uniquely from God (i.e., inspired, cf. 2Ti 3:16 ; 1Co 2:9-13 ; 1Th 2:13 ).

NASB, NKJV "according to the promise of life"

NRSV "for the sake of the promise of life"

TEV "sent to proclaim the promised life"

NJB "in accordance with his promise of life"

Paul is asserting that his salvation, calling, and equipping for ministry are all based on God's promises of real life, eternal life through Christ (cf. 2Ti 1:1-2 ; 2Ti 1:9 ; 2Ti 1:13 ). Paul alludes to this concept of God's having and giving life several times in the Pastoral Letters (cf. 2Ti 1:1 ; 1Ti 6:15-16 ; 1Ti 6:19 ; Tit 1:2 ).

2Ti 1:2 "to Timothy, my beloved son" This is metaphorical for Paul being Timothy's spiritual father in the gospel (cf. 2Ti 2:1 ; Tim. 2Ti 1:2 ; Tit 1:4 ). This opening paragraph shows their mutual love. See SPECIAL TOPIC: TIMOTHY <http://www.freebiblecommentary.org/special_topics/timothy.html> at 1Ti 1:1 .

▣ "Grace, mercy and peace" Notice the commonality and differences in Paul's opening greetings

1. "Grace to you and peace from God our Father and the Lord Jesus Christ" (Rom 1:7 ; 1Co 1:3 ; 2Co 1:2 ; Gal 1:3 ; Eph 1:2 ; Php 1:2 ; 1Th 1:2 ; Phm 1:3 )

2. "Grace to you and peace from God our Father" (Col 1:2 )

3. "Grace to you and peace" (1Th 1:1 )

4. "Grace, mercy and peace from God the Father and Christ Jesus our Lord" (1Ti 1:2 ; 2Ti 1:2 )

5. "Grace and peace from God the Father and Christ Jesus our Savior" (Tit 1:4 )

Notice that there is variety, but some elements are standard

1. "Grace" begins all greetings. It is a Christianized form of the standard Greek opening. It focuses on the character of God.

2. "Peace" is the result of humans trusting in the trustworthy God, faithing His faithfulness.

3. "Mercy" is another way of describing God's character and is unique to I and 2 Timothy. This term was used in the Septuagint to translate the Hebrew term hesed (i.e., covenant love and loyalty). God is gracious and trustworthy.

4. The Father and Son are mentioned in each greeting (in 1 Thessalonians they are mentioned in the previous phrase). They are always grammatically linked. This was one way the NT writers asserted the full deity of Jesus of Nazareth. This is also true of the use of the OT titles for YHWH applied to Jesus (i.e., Lord and Savior).



▣ "from God the Father and Christ Jesus our Lord" The opening phrase which follows "grace, mercy and peace" has one preposition (apo) linking the Father and the Son in an equal grammatical relationship (cf. 1Ti 1:2 ; Tit 1:4 and 2Ti 1:2 ). This was a technique used by Paul to assert the deity of Jesus.

"Father" is not used in the sense of sexual generation or chronological sequence, but intimate family relationship. God chose family terms to reveal Himself to humanity (cf. Hosea 2-3, where God is shown as passionate, faithful lover, and Hosea 1:1 where He is shown as loving father and mother).

The Deity of revelation is not the Prime Mover or the First Cause of Greek philosophy, but the Father of Christ Jesus. The Bible is not a human-reasoned philosophy but a divine self-disclosure, a revelation which cannot be discovered by human analysis. See SPECIAL TOPIC: FATHER <http://www.freebiblecommentary.org/special_topics/father.html> at 1Ti 1:2 .

▣ "Lord" God revealed His covenant name — YHWH — to Moses in Exo 3:14 . It was from the Hebrew verb "to be." The Jews were later afraid to pronounce this holy name, when they read the Scriptures, lest they take it in vain and break one of the Ten Commandments (cf. Exo 20:7 ; Deu 5:11 ). Therefore, they substituted another word, Adon, which meant, "husband, owner, master, lord." This is the source of the English translation of YHWH as Lord. See SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html> at 2Ti 1:1 .

When the NT authors called Jesus "Lord" (kurios), they were asserting the Deity of Jesus. This affirmation became the early church's baptismal formula, "Jesus is Lord" (cf. Rom 10:9-13 ; Php 2:6-11 ).



NASB (UPDATED) TEXT: 2Ti 1:3-14 3I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day, 4longing to see you, even as I recall your tears, so that I may be filled with joy. 5For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois, and your mother Eunice, and I am sure that it is in you as well. 6And for this reason I remind you to kindle afresh the gift of God which is in you through the laying on of my hands. 7For God has not given us a spirit of timidity, but of power and love and discipline. 8Therefore do not be ashamed of the testimony of our Lord, or of me His prisoner; but join with me in suffering for the gospel according to the power of God, 9who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity, 10but now has been revealed by the appearing of our Savior Christ Jesus, who abolished death, and brought life and immortality to light through the gospel, 11for which I was appointed a preacher and an apostle and a teacher. 12For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day. 13Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. 14Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.

2Ti 1:3 "I thank God" It was typical of ancient Mediterranean letters to include a prayer of thanksgiving at the beginning of the letter. Paul usually followed this pattern (cf. Rom 1:8 ; 1Co 1:4 ; Eph 1:15-16 ; Php 1:3-4 ; Col 1:3-4 ; 1Th 1:2 ; 2Th 1:3 ; Phm 1:4 ).

▣ "whom I serve. . .the way my forefathers did" Paul was not conscious of Christianity being a separate or new faith from the OT (cf. Act 24:14 ; Act 26:5-6 ; Act 26:22 ; Romans 4; 2Co 11:22 ; and Php 3:5 ). In Gal 6:15-16 he uses the OT title "the Israel of God" to describe the church. In Rom 2:28-29 he asserts that the true children of Abraham are by faith, not ethnic descent (cf. Rom 9:6 ). There is no Jew or Greek (cf. Rom 3:22 ; 1Co 12:13 ; Gal 3:28 ; Col 3:11 )!

▣ "clear conscience" See note at 1Ti 1:5 .

▣ "remember" Paul remembers Timothy's life, family, and call to ministry. He uses the term mneia in four ways in 2Ti 1:3-6 .

1. in 2Ti 1:3 Paul remembers Timothy constantly in his prayers

2. in 2Ti 1:4 he uses the participle form to remind Timothy of their tearful separation

3. in 2Ti 1:5 he uses a compound form (hupo + mneia) to remind Timothy of his family's sincere faith

4. in 2Ti 1:6 he uses a compound verbal form of the term (ana + mneia) to remind Timothy of his calling and equipping for ministry

It is theologically helpful and encouraging to look back over our lives and see God's hand which was involved at every stage (family faith, personal faith, call and equipping for ministry, and godly friends and mentors).

2Ti 1:4 Paul and Timothy had a wonderful relationship in Christ's service. Their friendship encouraged and strengthened them for ministry (cf. 2Ti 4:9 ; 2Ti 4:21 ).

2Ti 1:5 "sincere faith" Literally this is "unhypocritical." It is used in the sense of "a pure faith" (cf. 1Ti 1:5 ).

▣ "within you" It is uncertain from the context (and 2Ti 3:15 as well as Act 16:1 ) whether this refers to Judaism (Timothy's grandmother and possibly mother) or Christianity (Timothy's conversion). It obviously refers to faith in YHWH and His redemptive plan (see Special Topic at 1Ti 4:10 ).

NASB "I am sure that it is in you as well"

NKJV "I am persuaded is in you also"

NRSV "I am sure, lives in you"

TEV "I am sure that you have it also"

NJB "I am sure dwells also in you"

This is a perfect passive indicative. This phrase in Greek is a strong affirmation of continuing confidence in the Spirit's work in Timothy's life and ministry (cf. Php 1:6 ).

2Ti 1:6 "to kindle afresh" This is a present active indicative which implies an ongoing need to fan or rekindle or stir up the flame. There is the volitional aspect of giftedness (see SPECIAL TOPIC: COVENANT <http://www.freebiblecommentary.org/special_topics/covenant.html> at 2Ti 2:1 )! This is not meant to imply that Timothy had let the flame of God's call and giftedness burn low, but that in difficult situations like his current assignment, he should take strength from God's previous call and equipping.

▣ "the gift of God" The root of the term "gift" (charisma), which is from "grace" (charis). This could refer to the Holy Spirit or, better in this context, to his gifts of ministry. Every believer has a supernatural gift or gifts for ministry (1Co 12:7 ; 1Co 12:11 ; 1Co 12:18 ). Timothy's gift was recognized by Paul and his home church (cf. 1Ti 4:14 ).

▣ "through the laying on of my hands" This cannot be a proof text for "apostolic succession." See full note at 1Ti 4:14 . Laying on of hands was used for several reasons in the Bible. See Special Topic at 1Ti 4:14 .

2Ti 1:7 "For God has not given us a spirit of" The ancient Greek texts of the NT were written in all capital letters (uncials), so capitalization in modern translations is a matter of interpretation. There is no definite article in the Greek text. There are also NT parallels for a small "s" (cf. Rom 8:15 ; 1Co 2:12 ) yet in both contexts the Holy Spirit is specifically mentioned. Most modern translations have "a spirit..." (i.e., KJV, ASV, NKJV, NASB, RSV, NRSV, NEB, REB and NIV). However, others assume the Holy Spirit is being referred to here (cf. TEV, NJB and the William's translation of the NT). In reality it could be purposeful ambiguity (cf. NEB and NJB).

God has given each believer the greatest gift, the Spirit, as well as a spiritual gift(s) for ministry but also a bold and powerful desire to serve, to share, to go, to be Christlike.

Robert Girdlestone, Synonyms of the Old Testament, has an interesting discussion of the uses of the term "spirit" in the NT (pp. 61-63).

1. evil spirits

2. the human spirit

3. the Holy Spirit

4. things that the Spirit produces in and through human spirits

a. "not a spirit of slavery" vs. "a spirit of adoption," Rom 8:15 b. "a spirit of gentleness," 1Co 4:21 c. "a spirit of faith," 2Co 4:13 d. "a spirit of wisdom and revelation in the knowledge of Him," Eph 1:17 e. "not a spirit of timidity" vs. "power, love and discipline," 2Ti 1:17 f. "spirit of error" vs. "spirit of truth," 1Jn 4:6

NASB, NJB "a spirit of timidity"

NKJV "a spirit of fear"

NRSV "a spirit of cowardice"

TEV "the Spirit. . .does not make us timid"

There are one negative and three positive aspects to the giftedness of God.

NASB "discipline"

NKJV "sound mind"

NRSV "self-discipline"

TEV, NJB "self-control"

See full note at 1Ti 3:2 .

2Ti 1:8-14 This is one sentence in Greek.

2Ti 1:8 "ashamed" This is a key phrase in this first chapter (cf. 2Ti 1:8 ; 2Ti 1:12 ; 2Ti 1:16 ; also note Mar 8:38 ; Rom 1:16 ). Here its grammatical form is an aorist passive (deponent) subjunctive; it does not imply that Timothy was ashamed, but is rather an admonition not to start being ashamed.

Paul may have been alluding to the OT concept of sin bringing problems and righteousness bringing blessings (cf. Deuteronomy 2:7-28 ; Job, Psalms 7:3 ). Paul was not suffering for sin but for Christ.

▣ "of the testimony of our Lord, or of me His prisoner" Paul admonished Timothy to continue to preach the sufferings of Christ (cf. Gen 3:15 ; Isaiah 5:3 ; Act 3:18 ; Act 26:23 ) and also to identify with Paul as a spiritual prisoner of the gospel and a physical prisoner because of the gospel! Preach the good news regardless of the cost or consequences (cf. Gal 4:17 ; 2Co 4:7-12 ; 2Co 6:3-10 ; 2Co 11:23-29 )!

▣ "join with me" Because of Paul's theology about the believers close identification with Christ in death (cf. Romans 6; Gal 2:20 ) and suffering (cf. Rom 8:17 ; 2Co 1:5 ; Php 3:10 ; also in 1Pe 4:13 ), Paul often forms new Greek words using the preposition syn which means "joint participation in."

1. suffer with (2Ti 1:8 and 2Ti 2:3 )

2. died with (2Ti 2:11 )

3. live with (2Ti 2:11 )

4. reign with (2Ti 2:12 )



▣ "in suffering for the gospel" This is an aorist active imperative (cf. 2Ti 2:3 ; 2Ti 2:9 ; 2Ti 4:5 ; Rom 8:17 ; 1Pe 3:14 ; 1Pe 4:12-19 ). The key to this phrase is "for the gospel," not our own evil (cf. 1Pe 2:15-16 ). Modern Christians must recognize that suffering for the gospel is the norm, not the exception (cf. Mat 5:10-12 ; Joh 15:18-21 ; Joh 16:1-2 ; Joh 17:14 ; Act 14:22 ; Rom 5:3-4 ; 2Co 4:16-18 ; 2Co 6:4-10 ; 2Co 11:23-28 ; Php 1:29 ; 1Th 3:3 ; 2Ti 3:12 ; Jas 1:2-4 ).

SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER? <http://www.freebiblecommentary.org/special_topics/why_do_christians_suffer.html>

2Ti 1:9 "who has saved us and called us" These are two aorist active participles joined by "and" (kai). In Rom 8:29-30 the "calling" comes before the "saving," referring to God's sovereignty (election), but here the calling is referring to ministry (called with a calling, cf. 2Ti 1:6-8 and Special Topic at 2Ti 1:9 ).

This is the NT equivalent to the covenant language of the OT used of Israel. Believers in Jesus are the covenant people of God.

SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) <http://www.freebiblecommentary.org/special_topics/salvation_greek_verb_tenses.html>

▣ "with a holy calling" This could refer to God as holy, but probably in context it refers to God's will for a holy covenant people. God's will has always been for a people "made in His image" (cf. Gen 1:26-27 ) to reflect His image to the world (cf. Gen 12:3 ; Exo 19:5-6 )! The work of the Messiah has restored the image of God lost in the rebellion of Adam and Eve in Genesis 3. The goal of Christianity is Christlikeness (cf. Rom 8:29 ; Gal 4:19 ; Eph 1:4 ).

SPECIAL TOPIC: CALLED <http://www.freebiblecommentary.org/special_topics/called.html>

▣ "not according to our works" This was Paul's main preaching point to the Judaizers of Acts 1:5 and the book of Galatians. The false teachers of the Pastoral Letters also have a Jewish works-righteousness mentality. This rejection of a works-righteousness is a recurrent theme in Paul's writings (cf. Rom 3:20 ; Rom 3:27-28 ; Rom 4:4-5 ; Rom 4:8 ; Rom 9:11 ; Gal 2:16 ; Gal 3:11 ; Eph 2:8-9 ; Php 3:9 ; 2Ti 1:9 ; Tit 3:5 ).

▣ "according to His own purpose and grace" God's will and character cannot be separated. He has acted on fallen mankind's behalf based on who He is (cf. Eph 1:4-5 ; Eph 1:11 ). The gospel reflects the heart of the Father, the loving actions of the Son and the power of the Spirit. Salvation was God's idea, God's initiation and God's provision!

▣ "which was granted us in Christ Jesus from all eternity" The gospel was not "plan B." It was always God's plan to redeem fallen mankind, mankind made in His image and made for fellowship with Him. As Genesis 3 records mankind's rebellion, it also records God's promise and plan (cf. Gen 3:15 ; Rom 16:25-26 ; Eph 2:11 to Eph 3:13 , see Special Topic at 1Ti 4:10 ).

This predetermined plan through Christ is referred to often in the sermons of the Apostles in Acts (cf. Act 2:23 ; Act 3:18 ; Act 4:28 ; Act 13:29 as well as in Jesus' own words in Mar 10:45 ; Luk 22:20 ). It is possibly alluded to in Tit 1:2 (see Special Topic: Eternal at Tit 1:2 ) and Rev 13:8 .

Israel was only the first stage in God's plan of world redemption (cf. Gen 12:3 ; Exo 19:5-6 ). The Messiah has always been the only hope for sinful humanity!

2Ti 1:10 "the appearing of" The term epiphany here refers to Christ's first coming (cf. 1Ti 6:14 ; Tit 2:11 ), but in 2Ti 4:1 and Tit 2:13 the same word refers to His Second Coming. See Special Topic: NT Terms for Christ's Return at Tit 2:13 .

▣ "our Savior Christ Jesus" Savior is an OT title for YHWH (cf. Psa 106:21 ; Isa 43:3 ; Isa 43:11 ; Isa 43:15 ; Isa 43:21 ; Isa 49:26 ; Isa 60:16 ; Isa 63:8 ; Hos 13:4 ; Luk 1:47 ). In the NT it is attributed to Jesus as God's Messiah (cf. Luk 2:11 ; Joh 4:42 ; Joh 13:23 ; Eph 5:23 ; Php 3:20 ; 1Jn 4:14 ).

Only in the Pastoral Letters are both titles used in close proximity for both God the Father and God the Son.

A. God

1. God our Savior (1Ti 1:1 )

2. God our savior (1Ti 2:3 )

3. the savior of all men (1Ti 4:10 )

4. God our savior (Tit 1:3 )

5. God our savior (Tit 2:10 )

6. God our savior (Tit 3:4 )

B. Christ

1. our savior (2Ti 1:10 )

2. the Lord Jesus Christ our savior (Tit 1:4 )

3. our great God and Savior, Christ Jesus (Tit 2:13 )

4. Jesus Christ our savior (Tit 3:6 )

5. our Lord and Savior Jesus Christ (1Pe 1:11 )

6. the Lord and Savior Jesus Christ (2Pe 2:20 )

7. our Lord and Savior Jesus Christ (2Pe 3:18 )

The Pastoral Letters, written in the mid to late sixties, were also reacting against the Roman Emperor's claims of being both God and savior (as well as these titles' use in the mystery religions). For Christians these titles were reserved for YHWH and His Messiah.

▣ "who abolished death" See Special Topic below.

SPECIAL TOPIC: NULL AND VOID (KATARGEÔ) <http://www.freebiblecommentary.org/special_topics/null_void.html>

▣ "brought life and immortality to light" The term "life" is used several times in the Pastoral Letters and can mean

1. eternal life (1Ti 1:16 ; 1Ti 6:12 ; Tit 1:2 ; Tit 3:7 )

2. true life (1Ti 6:19 )

3. present life and life of the age to come (1Ti 4:8 )

4. promise of life in Christ (2Ti 1:1 )

5. life and immortality through Christ (2Ti 1:10 )

There are two related terms used in the Pastoral Letters to express never ending, new age life:

1. "corrupt" with an alpha privative (2Ti 1:10 ; Tit 2:7 ; Rom 2:7 ; 1Co 15:52-54 )

2. "death" with an alpha privative (1Ti 6:16 and 1Co 15:53-54 )

This is not the Greek concept of every human having an immortal pre-existing "soul." Believers' immortality begins with their personal repentant faith in Christ. God is the only source of immortality (cf. 1Ti 1:17 ; 1Ti 6:16 ). He gives it freely through Christ (and Christ alone).

▣ "through the gospel" This Greek term originally meant "a reward for bringing good news." It came to uniquely refer within Christianity to God's wonderful message of forgiveness and acceptance through Jesus' life, teachings, death and resurrection. It later became the term used to describe the books about Jesus' life (i.e., the four Gospels). Jesus is the good news of God's love and provision for sinners.

2Ti 1:11 "for which I was appointed" This is aorist passive indicative. In this verse Paul is asserting his God-given gifts and tasks related to the gospel (cf. 1Ti 2:7 ).

▣ "a preacher" This is not so much a gift as it is a task (cf. TEV). Preaching is never listed as a gift, but in a sense is a vital aspect of all the leadership gifts (cf. Eph 4:11 ), which all involve proclamation. This noun is from the verb kçrussô, which meant to publicly announce or proclaim. It came to have a technical sense as a way of referring to Apostolic preaching (kçrygma) especially as it appears in the recorded sermons of Peter and Paul in the book of Acts. See Special Topic: The Kerygma of the Early Church at 2Ti 3:15 .

▣ "an apostle" "Apostle" comes from one of the Greek words meaning "to send" (apostellô). Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luk 6:13 ). The verb form is often used of Jesus being sent from the Father (cf. Mat 10:40 ; Mat 15:24 ; Mar 9:37 ; Luk 9:48 ; Joh 4:34 ; Joh 5:24 ; Joh 5:30 ; Joh 5:36-38 ; Joh 6:29 ; Joh 6:38-40 ; Joh 6:57 ; Joh 7:29 ; Joh 8:42 ; Joh 10:36 ; Joh 11:42 ; Joh 17:3 ; Joh 17:3 ; Joh 17:18 ; Joh 17:21 ; Joh 17:23 ; Joh 17:25 ; Joh 20:21 ). In Jewish sources, the term was used of someone sent as an official representative of another, similar to "ambassador."

This term had a special authoritative meaning. It was used of those who knew Christ during His physical life and ministry (cf. Act 1:21-26 ). Paul claimed that he also had seen the Lord in his Damascus vision and call (cf. Acts 9). These men were uniquely called and equipped by the Spirit to record and explain the events, teachings, and miracles of Jesus' earthly life.

The term came to be used of an ongoing gift in the church (cf. 1Co 12:28 ; Eph 4:11 ). Their exact function is never specified; it may be church planting in new areas or regional leadership (cf. Act 14:4 ; Act 14:14 ; Act 18:5 ; 1Co 4:9 ; Gal 1:19 ; Php 2:25 ; 1Th 2:6 ).

▣ "a teacher" This is listed as a spiritual gift in Act 13:1 ; Rom 12:6-7 ; 1Co 12:28 ; and James 3. It is combined with the gift of pastor in Eph 4:11 and 1Ti 3:2 ; 2Ti 2:24 . When used as a separate gift, it may refer to the training of new converts, but when linked to pastor it may refer to the training of believers in doctrine (cf. 2Ti 2:15 ; 2Ti 3:16-17 ).

The KJV and the NKJV have the added term "to the Gentiles." This does not occur in the Greek uncial manuscript א* and A, but it does occur in MSS אcf8 i2, C, D, F, G, and other ancient texts. It does occur in 1Ti 2:7 and is probably an addition by early scribes. The UBS4 gives its exclusion a "B" rating (almost certain).

2Ti 1:12 "for this reason I also suffer these things" This must relate to 2Ti 1:8 . Paul knew personally the price of spiritual leadership (cf. 2Co 4:7-12 ; 2Co 6:3-10 ; 2Co 11:24-28 ).

▣ "but I am not ashamed" This refers to Paul's admonition to Timothy in 2Ti 1:8 and v.16. Paul's problems were in a sense evidence of his success in gospel proclamation (cf. Gal 6:17 )!

▣ "for I know whom" Notice that the emphasis is on personal relationship, not circumstances.

▣ "I have believed" This is a perfect active indicative which is literally "I have believed and continue to believe." It refers to Paul's salvation experience on the road to Damascus (cf. Acts 9).

For "believed" see Special Topic at 1Ti 1:16 .

▣ "I am convinced" This is a perfect passive indicative. It refers to Paul's confidence in God and from God, even amidst the persecution and imprisonments that he experienced.

SPECIAL TOPIC: ASSURANCE <http://www.freebiblecommentary.org/special_topics/assurance.html>

▣ "He is able to guard" The phrase "He is able" is a wonderful descriptive designation for God (cf. Rom 16:25 ; Eph 3:20 and Jud 1:24 ). God is not only able, but He is willing to protect our profession of faith in Christ (cf. 1Pe 1:4-5 ) and our faithful lifestyle! Not only is salvation a God-initiated, God-produced and God-consummated event, but so too, is the Christian life.

▣ "what I have entrusted to Him" God guards believers' professions (cf. 1Pe 1:4-5 ). However, believers must guard their stewardship of the gospel (see full note at 1Ti 1:18 , cf. 1Ti 6:20 ). Christianity is a covenant with benefits and privileges, but also with requirements and responsibilities!

▣ "that day" This is an OT way of referring to the end time (cf. 2Ti 1:18 ). The OT clearly revealed one climactic intervention of God into human history. However, from the progressive revelation of the NT believers now know there are two comings, the incarnation (the inauguration of the kingdom of God) and the Second Coming (the consummation of the kingdom of God).

SPECIAL TOPIC: THAT DAY <http://www.freebiblecommentary.org/special_topics/day,that.html>

2Ti 1:13 NASB "retain"

NKJV "hold fast"

NRSV "hold to"

TEV "hold firmly to"

NJB "keep"

This is the very common "I have" (echô), but it has a wide semantic range as the translations show. The form is a present active imperative. Timothy must continue to hold on to the apostolic truth passed on to him by Paul (cf. 2Ti 1:14 ; Tit 1:9 ).

▣ "the standard" The term "standard" in Greek meant "to sketch" and was used of an architect's designs (i.e., a blueprint). Paul had given Timothy the overall theological plan.

▣ "of sound words" This is a recurrent theme in the Pastoral Letters which refers to healthy teachings (cf. 1Ti 1:10 ; 1Ti 4:6 ; 1Ti 6:3 ; 2Ti 1:13 ; 2Ti 4:3-4 ; Tit 1:9 ; Tit 1:13 ; Tit 2:1-2 ). This verse obviously reflects the presence and problems caused by the false teachers.

▣ "in the faith and love" This refers to the manner in which leaders are to retain, pass on, and defend the truth of the gospel (cf. 1 Corinthians 1:3 ).

2Ti 1:14 "Guard through the Holy Spirit" This is an aorist active imperative. Note that believers must guard, but the Holy Spirit is the means and power by which it is done!

▣ "who dwells in us" This is a present active participle. There is a fluidity between the work of the Spirit and the Son. G. Campbell Morgan said that the best name for the Spirit is "the other Jesus." The following is an outline comparison of the work and titles of the Son and Spirit:

1. Spirit called "Spirit of Jesus" or similar expression (cf. Rom 8:9 ; 1Co 15:45 ; 2Co 3:17 ; Gal 4:6 ; 1Pe 1:11 ).

2. Both called by the same terms

a. "Truth"

(1) Jesus (Joh 14:6 )

(2) Spirit (Joh 14:17 ; Joh 16:13 )

b. "Advocate"

(1) Jesus (1Jn 2:1 )

(2) Spirit (Joh 14:16 ; Joh 16:7 )

3. Both indwell believers

a. Jesus (Mat 28:20 ; Joh 14:20 ; Joh 14:23 ; Joh 15:4-5 ; Rom 8:10 ; 2Co 13:5 ; Gal 2:20 ; Eph 3:17 ; Col 1:27 )

b. Spirit (Joh 14:16-17 ; Rom 8:9 ; Rom 8:11 ; 1Co 3:16 ; 1Co 6:19 ; 2Ti 1:14 )

c. Father (Joh 14:23 ; 2Co 6:16 )



SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT <http://www.freebiblecommentary.org/special_topics/personhood_of_the_spirit.html>

NASB "the treasure which has been entrusted to you"

NKJV "that good thing which was committed to you"

NRSV "the good treasure entrusted to you"

TEV "the good things that have been entrusted to you"

NJB "that precious thing given in trust"

This refers to something entrusted to another for safe keeping. This is possibly a word play on the term pistis, which is translated into English as belief, trust, or faith. Believers have entrusted (see full note at 1Ti 1:18 ) their faith to God (cf. 2Ti 1:12 ). God in turn has entrusted to them the gospel message (cf. 1Ti 6:20 ). Believers are stewards of the gospel message. We will one day give an account to Him (cf. 2Co 5:10 ) on how we have handled this deposit of truth!

SPECIAL TOPIC: THE ORTHODOXY OF THE PASTORALS <http://www.freebiblecommentary.org/special_topics/pastorals_orthodoxy.html>



NASB (UPDATED) TEXT: 2Ti 1:15-18 15You are aware of the fact that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes. 16The Lord grant mercy to the house of Onesiphorus for he often refreshed me, and was not ashamed of my chains; 17but when he was in Rome, he eagerly searched for me, and found me— 18the Lord grant to him to find mercy from the Lord on that day—and you know very well what services he rendered at Ephesus.

2Ti 1:15 "all who are in Asia" This is a hyperbole. Paul is emphasizing that most/many were afraid and stopped association with him.

▣ "turned away from me" Some of Paul's helpers (cf. 2Ti 4:10 ; 2Ti 4:16 ) deserted him in his imprisonment (cf. 2Ti 1:8 ; 2Ti 1:16 ) but not necessarily deserted their faith in Christ. This was probably related to Paul's Roman trial.

▣ "Phygelus and Hermogenes" Nothing is known about Phygelus or Hermogenes.

2Ti 1:16-18 2Ti 1:16-18 are an extended prayer (aorist active optative).

2Ti 1:16 "Onesiphorus" This is one believer and his family (or house church) who did not desert Paul (cf. 2Ti 4:19 ). In unspecified ways (emotionally, financially) this man encouraged Paul while he was in prison, as well as provided a needed ministry in Ephesus (cf. 2Ti 1:18 ).

2Ti 1:18 "The Lord. . .the Lord" In Hebrew there is a clear distinction between YHWH (Lord) and Adon (Lord, cf. Psa 110:1 ). In Greek both are translated as kurios. It seems that this prayer is addressed to the Messiah and refers to the "day of YHWH," an OT idiom for the end of time (a day of blessing or judgment). See SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html> at 2Ti 1:2 .

This seems like a strange prayer to us. Some commentators have assumed that Onesiphorus had died, if so this is the only prayer in the Bible on behalf of the dead. Paul was asking that God bless his "house" (i.e., family or house church) because of his faithful ministry (cf. Deu 7:9 ; Deu 5:10 and the same concept in 1Co 7:14 ).




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Rights in the Authorized (King James) Version in the United Kingdom are vested in the Crown. Published by permission of the Crown’s patentee, Cambridge University Press.
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