THE SECOND EPISTLE OF PAUL TO TIMOTHY
INTRODUCTION
I. TIME AND PLACE OF WRITING THE EPISTLE.
There has been much diversity of sentiment on the question when this
epistle was written. That it was written at Rome, and when the apostle
was imprisoned there, is the unanimous opinion of all who have written
on the epistle, and indeed is apparent on the face of it. See
2 Timothy 1:8,16; 4:6. But whether it was written during his first
imprisonment there, or during a second imprisonment, is a question on
which critics even now are by no means agreed. The most respectable names
may be found on each side of this question, though the common opinion
has been that it was during a second imprisonment. Of this opinion are
Mosheim, Michaelis, Benson, Mill, Macknight, Le Clerc, Paley, Stuart,
Clarke, and Doddridge. The reasons for this may be seen at length in
Hug's Introduction, pp. 761-763, Macknight, and in Paley's Horae
Paulinae. Dr. Lardner, Baronius, Witsius, Lightfoot, Hammond, Hug,
Hemsen, and others, maintain that it was written during the first
imprisonment, and that it was sent about the same time as the epistles
to the Ephesians, Colossians, Philippians, and Philemon. The reasons
for this opinion may be found in Hug's Introduction, pp. 556-559, and
in Lardner, vol. vi. pp. 38--72. It is not consistent with the
design of these Notes to go at length into an examination of this
question, and it is not material in order to an exposition of the
epistle.
After considering the reasons of Lardner and Hug to prove that this
epistle was written during Paul's first imprisonment at Rome--that is,
as they suppose, during his only imprisonment there, and not long after
the first epistle was written--it seems to me still that there are
insuperable difficulties in such a view, and that the evidence is clear
that it was during a second imprisonment. The reasons for this are
briefly the following:--
(1.) In the epistles to the Philippians and to Philemon, written during
his first imprisonment, Paul confidently looked forward to a release,
and to a speedy departure from Rome. In this, he had no such
expectation. Thus he tells the Philippians, (Philippians 2:24,) "I trust in
the Lord, that I myself shall come shortly." See also Philippians 1:24.
In the epistle to Philemon, Philemon 1:22, he says, "But withal prepare
me also a lodging: for I trust that through your prayers I shall be given
unto you." In this epistle, however, the author had no such expectation.
2 Timothy 4:6, "For I am now ready to be offered, and the time of my
departure is at hand. I have fought a good fight, I have finished my
course, I have kept the faith; henceforth there is laid up for me a
crown of righteousness."
(2.) In 2 Timothy 4:16, the apostle uses the following language: "At my
first answer, no man stood with me, but all forsook me." It is true that
this may refer to a hearing which he had had before Nero during the same
imprisonment at Rome in which this second epistle was written; but the
most natural interpretation is to suppose that he had had one hearing,
and had been discharged, and that the imprisonment of which he speaks in
this epistle was a second one. This seems to me to be confirmed by what
he says in the next verse: "Notwithstanding the Lord stood with me, and
strengthened me; that by me the preaching might be fully known, and that
all the Gentiles might hear: and I was delivered out of the mouth of the
lion." Here it appears
(a) that he had been delivered, on that occasion, from death--
"I was delivered out of the mouth of the lion," which is equivalent to
saying that he was discharged;
(b) that after that discharge he was permitted to preach the gospel--
"that by me the preaching might be fully known;"
(c) that he had been permitted after that to travel and preach--" and
that all the Gentiles might hear," which is just such an expression as he
would use on the supposition that he had been discharged, and been
permitted to go abroad and preach the gospel extensively, and is not such
an expression as he could have used if he had been imprisoned but once.
(3.) The expression occurring in 2 Timothy 4:20, "Erastus at Corinth,"
implies that he had made a second journey to Rome. The word rendered
'abode' \~emeinen\~ is such as would be used where two were travelling
together, and where one of them chose to remain at a certain place. It
implies that, at the time referred to, the two were together, and that
one chose to go on, and the other to remain. But it is capable of very
clear proof that, when Paul was sent to Rome by Festus,
Acts chapters 16, 17. He did not stop at Corinth; and if Erastus had
been with him then, he would have passed by that place with him on his
way to Rome. Further, when Paul left Corinth, as related in
Acts chapter 20, on his way to Jerusalem, Timothy was with him. This is
the last time that Paul is mentioned as having been at Corinth before
coming to Rome, and there could have been no need of informing Timothy
of the fact that Erastus remained there, if this were so, because that
fact would be known to Timothy as well as Paul. Besides, that departure
from Corinth took place some five years before Paul wrote this second
epistle to Timothy; and what would be the use of his reminding Timothy
of this after so long an interval? It is clear, moreover, that Paul
refers to some recent transaction. He is urging Timothy to use all
diligence to come to him before winter; that is, as soon as possible.
2 Timothy 4:21. But how could it be a reason for this urgency to say that,
some five years before, he had been forsaken by one fellow-labourer, and
had been obliged to leave another one sick on the way?
(4.) Similar remarks may be made respecting what Paul says in the close
of the same verse, 2 Timothy 4:20, "Trophimus have I left at Miletum
sick." Paul, when sent by Festus to Rome, did not stop at Miletus; for
the course which the ship took on that occasion is minutely described,
(Acts 27,) and there is every certainty that there can be that it did
not put in at that place. The time, then, to which Paul must refer here,
unless he made a second journey to Rome after he had been once discharged,
must have been several years before; certainly as far back as when he
took leave of the elders of the church of Ephesus, as recorded in
Acts 20. But this was about five years before; and what would have
been the pertinency of informing Timothy that, some five years before, he
had left a fellow-labourer sick there, as a reason why he should then
hasten to Rome as soon as possible? It was evidently a recent occurrence
to which the apostle refers here; and the only natural supposition is,
that, not long before his arrival at Rome, he had parted with both these
friends, and now needed, in consequence, especially the presence of
Timothy. Of course, if this be so, Paul must have made another circuit
through these countries, of which the Acts of the Apostles gives us no
account, and which must have been after his first imprisonment. It is
true that Hug suggests that the word rendered 'I have left'
\~apelipon\~ -may be in the third person plural, and may be rendered
'they have left.' But who left him there?. We are not told; and as
"nothing is suggested in the context which would supply us with a subject
of the verb in the third person plural, we are led naturally to
construe it of the first person singular, and, consequently, to apply it
to Paul." Prof. Stuart, in Hug's Intro.
(5.) With this supposition of a second and recent journey, agrees the
passage in 2 Timothy 4:13, "The cloak which I left at Troas with Carpus,
when thou comest, bring with thee, and the books, but especially the
parchments." This evidently refers to some recent affair. Can it be
believed that these had been there for some five years, and that Paul
had not needed them before? He was two years at Caesarea. He had
abundant opportunity of sending for them. An article of wearing
apparel, or books to study, or his own writings, he would be likely to
need long before, and it is highly improbable that he suffered them to
remain during this long period without sending for them.
(6.) In the epistles which were written during Paul's first imprisonment,
certain persons are referred to as being then with him, who are in this
epistle mentioned as absent. It is almost beyond a doubt that the
epistles to the Ephesians, Philippians, Colossians, and to Philemon, were
written during Paul's first imprisonment at Rome. See the Introduction to
those epistles. In the epistle to the Colossians, Colossians 1:1, Timothy
is mentioned as being then with the apostle. When this was written, of
course he was absent in the same epistle, Mark is mentioned as with Paul,
and unites with him in the salutation to the Colossians, Colossians 4:10;
when this epistle was written, he was absent, for Timothy is ordered to
bring him with him, (2 Timothy 4:11.) Demas was then with him,
(\\Col 4:4\\;) now he was absent for Paul says, "Demas hath forsaken me,
having loved this present world, and is departed unto Thessalonica."
2 Timothy 4:10. These circumstances make it quite clear that the second
epistle to Timothy was not written during the imprisonment at Rome in
which the epistles to the Colossians, to Philemon, etc., were written,
unless a change had taken place in the circumstances of the apostle,
which we have no reason to suppose occurred. The probability, then, seems
to be strong, that the apostle was imprisoned there a second time, and
that the things referred to in this epistle occurred then.
(7.) To these circumstances should be added the fact, that many of the
Fathers say that Paul was liberated from his first imprisonment, and
afterwards travelled extensively in preaching the gospel. This testimony
is borne by Eusebius, Chrysostom, Theodoret, and others. See Calmet's
Dictionary, and Lives of the Apostles, by D. F. Bacon, New Haven, pp.
619-621. If the supposition of a second imprisonment at Rome, during
which this epistle was written, is correct, then it was written probably
not far from the year 65. Lardner, however, who supposes it was
written during the first imprisonment, places its date in May, A.D. 61;
Hug, also, in the same year.
II. THE PLACE WHERE TIMOTHY WAS WHEN THE EPISTLE WAS ADDRESSED TO HIM.
THERE can be little doubt that Timothy was at Ephesus at the time when
this epistle was addressed to him. The evidence for this opinion is
thus stated by Lightfoot and others.--
(1.) Paul directs Timothy to salute the household of Onesiphorus,
2 Timothy 4:19. But it is evident, from 2 Timothy 1:18, that Onesiphorus
was an Ephesian, and, as the direction is to salute his 'household,' it
may be argued with the more certainty that Timothy was then at Ephesus,
the ordinary residence of the family of Onesiphorus.
(2.) He directs Timothy to take Troas in the way as he came to him at
Rome, 2 Timothy 4:13, which was the way that Paul had gone to Ephesus,
2 Corinthians 2:12; Acts 20:5, thus showing that this was the usual route of
travel, and was a way which Timothy would naturally take in passing from
Ephesus to Rome. It is true that this does not absolutely prove that he
was at Ephesus, since, if he bad been in any other part of the western
portion of Asia Minor, the direction would have been the same--but it is
a slight circumstance corroborating others.
(3.) He warns him to beware of Alexander, 2 Timothy 4:14, who we know was
an Ephesian, 1 Timothy 1:20; Acts 19:33.
(4.) In 2 Timothy 4:9, he gives direction to Timothy to come to him as
soon as possible, and then adds, 2 Timothy 4:12, "Tychicus have I sent to
Ephesus." From this it would seem that one reason why he wished him then
to come was, that he had appointed one to occupy his place there, so that
he could leave without injury to the cause. But it would seem also
probable that Paul was not in the habit of calling away a labourer
from an important station without supplying his place. Thus, in
Titus 3:12, he says, "When I shall send Artemas unto thee, or
Tychicus, be diligent to come unto me." It may thence be inferred that
Timothy was at Ephesus at the time when Paul wrote to him, and that he
had taken care that his place should not be left vacant, by the
appointment of Tychicus to fill it when he should leave.
(5.) It may be added, that the errors and vices Timothy is directed to
oppose, are the same as referred to in the first epistle, and it may be
hence inferred that he was at the same place.
How long Timothy had been in Ephesus is not certainly known, and is not
material to be known in order to a proper understanding of the epistle.
It does not appear, from the Acts, that he was with Paul during the two
years in which he was in Caesarea, nor during his voyage to Rome; yet it
is certain that he was in Rome when Paul wrote to the Philippians, to
the Colossians, and to Philemon, because he is named in the titles to
those epistles. In Hebrews 13:23, Paul says that Timothy was "set at
liberty," or, more probably, "sent away," See Barnes "Hebrews 13:23",
but to what place he had gone is not mentioned. Nothing would be more
natural, however, than that he should visit Ephesus again, and it is not
improbable that Paul would leave him there when he again visited Rome.
III. THE OCCASION ON WHICH THE EPISTLE WAS WRITTEN'
THE epistle was evidently written when the apostle was expecting soon
to be put to death. 2 Timothy 4:6-8. The main object of writing it seems
to have been to request Timothy to come to him as speedily as possible,
2 Timothy 4:9. But, in doing this, it was natural that Paul should
accompany the request with such counsel as Timothy needed, and such as
it was proper for Paul to give in probably the last letter that he would
write to him. The particular reason why the apostle desired the presence
of Timothy seems to have been, that nearly all the others on whom he
might have supposed he could rely in a time of trial, had left him. Thus
he says that Demas had forsaken him; Crescens had gone to Galatia; Titus
to Dalmatia, and Tychicus he had himself sent to Ephesus.
2 Timothy 4:10-12. No one remained with him but Luke, 2 Timothy 4:11,
and he was, therefore, desirous that Timothy and Mark should be
with him. 2 Timothy 4:11. He did not ask their presence merely that they
might sustain him in his trials, but that they might aid him in the work
of the ministry, 2 Timothy 4:11, for it would seem that all hope of doing
good in Rome was not closed.
If the view of the time when this epistle was written which has been
taken in this Introduction, is correct, and if this is the last epistle
which was written by the apostle Paul before his martyrdom, then it
occupies a very important place in sacred canon, and is invested with
great interest. It may be regarded as the dying counsels of the
most eminent of the apostles to one who had just entered on the
ministerial life. We should read it with the interest with which we do
the last words of the great and the good Then we feel that every word
which they utter has a weight which demands attention. We feel that,
whatever a man might do at other times, he will not trifle then. We feel
that, having little time to express his wishes, he will select topics
that lie nearest his heart, and that he deems most important. There is
no more interesting position in which we can be placed, than when we
sit down at such a man's feet, and listen to his parting counsels. To a
young minister of the gospel, therefore, this epistle is invaluable; to
any and every Christian, it cannot fail to be a matter of interest to
listen to the last words of the great apostle of the Gentiles, and to
ponder his last written testimony in favour of that religion to the
promulgation of which he had devoted his talents and his life.
THE SECOND EPISTLE OF PAUL TO TIMOTHY.
CHAPTER 1
ANALYSIS OF THE CHAPTER
THE principal design of this chapter is to exhort Timothy to
steadfastness and fidelity as a Christian and a minister; and to entreat
him to adhere to the truth, and live as became a Christian, in the
midst of all the temptations by which he was surrounded, and while
so many were turning away from the Christian faith. Timothy
was young; he was exposed, like others, to trials; he could not
be unaware that not a few had apostatized; he knew that his
father in Christ was in bonds, and he was liable to become disheartened,
or to be led astray. In these circumstances, the apostle seems to have
resolved to place before him strong reasons to induce him to devote
himself steadfastly to the cause of religion, and not to allow those
things which might tend to alienate him from Christianity to have any
effect on his mind. After the usual salutations, therefore,
1 Timothy 1:1,2, he proceeds to present these considerations to the mind
of Timothy:
(1.) He commences the chapter with delicate praise of his young
friend--one of the most happy methods of inducing him to persevere in
the course of life on which he had entered, 2 Timothy 1:3-5. We naturally
desire to perfect that in which we already excel; we feel encouraged for
future efforts in a cause in which we have already been successful. The
apostle, therefore, reminds Timothy of the manner in which he had been
trained; of the piety of his mother and grandmother, and assures him of
his belief that their efforts to train him up in the ways of religion had
not been in vain.
(2.) He urges various considerations to induce him not to turn away
from that holy purpose to which he had devoted himself. The
considerations which he urges are these:
(a) he had been solemnly consecrated to the work of preaching the gospel,
2 Timothy 1:6;
(b) God had imparted to him, as to others, a spirit of love and power,
and a sound mind, 1 Timothy 1:7;
(c) the grace of God had called him to his great work, and he possessed
that gospel by which life and immortality are brought to light,
1 Timothy 1:8-11;
(d) Paul urges his own example, and says that, amidst all his own
trials, he had never seen occasion to be ashamed of the gospel,
2 Timothy 1:12-14; and
(e) he reminds Timothy that all his other friends in Asia had turned away
from him, specifying two of them, and urges him, therefore, to maintain
a steadfast attachment to the principles which he had professed,
2 Timothy 1:15.
(3.) The chapter closes with the expression of an earnest prayer that
the Lord would bless the family of Onesiphorus, and with a grateful
mention of his kindness to him, 2 Timothy 1:16-18.
Verse 1. Paul, an apostle of Jesus Christ. See Barnes "Romans 1:1".
By the will of God. Called to be an apostle in accordance with the
Divine will and purpose. See Barnes "Galatians 1:1".
According to the promise of life which is in Christ Jesus. In
accordance with the great promise of eternal life through the Saviour;
that is, he was called to be an apostle to carry out the great purpose of
human salvation. Comp. Ephesians 3:6. God has made a promise of life to
mankind through faith in the Lord Jesus, and it was with reference to
this that he was called to the apostleship.
{a} "promise" Ephesians 3:6
Verse 2. To Timothy, my dearly beloved son.
See Barnes "1 Timothy 1:2".
Grace, mercy, and peace, etc. See Barnes "Romans 1:7".
{b} "beloved son" 1 Timothy 1:2
Verse 3. I thank God, whom I serve from my forefathers. Paul
reckoned among his forefathers the patriarchs and the holy men of
former times, as being of the same nation with himself; though it may
be that he also included his more immediate ancestors, who, for
anything known to the contrary, may have been distinguished examples of
piety. His own parents, it is certain, took care that he should be
trained up in the ways of religion. Comp. See Barnes "Philippians 3:4",
See Barnes " :"; See Barnes "Acts 26:4";
See Barnes "Acts 26:5". The phrase "from my forefathers," probably
means, after the example of my ancestors. He worshipped the same
God; he held substantially the same truths; he had the same hope of the
resurrection and of immortality; he trusted to the same Saviour
having come, on whom they relied as about to come. His was not,
therefore, a different religion from theirs; it was the same religion
carried out and perfected. The religion of the Old Testament and the New
is essentially the same. See Barnes "Acts 23:6".
With pure conscience. See Barnes "Acts 23:1".
That without ceasing. Comp. See Barnes " :".
I have remembrance of thee in my prayers night and day.
See Barnes "Philippians 1:3", See Barnes " :".
{c} "serve" Acts 23:1
{*} "from my forefathers" "After"
{d} "pure conscience" Hebrews 13:18
Verse 4. Greatly desiring to see thee. See 2 Timothy 4:9,21.
It was probably on account of this earnest desire that this epistle was
written. He wished to see him, not only on account of the warm friendship
which he had for him, but because he would be useful to him in present
circumstances. See Intro., paragraph 3.
Being mindful of thy tears. Alluding probably to the tears which he
shed at parting from him. The occasion to which he refers is not
mentioned; but nothing is more probable than that Timothy would weep when
separated from such a father and friend. It is not wrong thus to
weep, for religion is not intended to make us stoics or savages.
That I may be filled with joy. By seeing you again. It is easy
to imagine what joy it would give Paul, then a prisoner, and forsaken by
nearly all his friends, and about to die, to see a friend whom he loved
as he did this young man. Learn, hence, that there may be very pure and
warm friendship between an old and young man, and that the warmth of true
friendship is not diminished by the near prospect of death.
{e} "desiring" 2 Timothy 4:6
Verse 5. When I call to remembrance the unfeigned faith that is in
thee. See Barnes "1 Timothy 1:5". On the faith of Timothy,
See Barnes "1 Timothy 4:6".
Which dwelt first in thy grandmother Lois. That is, the
same faith dwelt in her; or, she was a sincere believer in Christ.
It would seem probable from this, that she was the first of the
family who had been converted. In the Acts of the Apostles
Acts 16:1,we have an account of the family of Timothy:--"Then came he
to Derbe and Lystra; and behold a certain disciple was there, named
Timotheus, the son of a certain woman which was a Jewess, and
believed; but his father was a Greek." In this account no mention is made
of the grandmother Lois, but there is no improbability in supposing that
Paul was better acquainted with the family than Luke. There is, at any
rate, no contradiction between the two accounts; but the one confirms
the other, and the "undesigned coincidence" furnishes an argument for
the authenticity of both. See Paley's Horae Paulinae, in loc. As the
mother of Timothy was a Hebrew, it is clear that his grandmother was also.
Nothing more is known of her than is here mentioned.
And in thy mother Eunice. In Acts 16:1, it is said that the mother
of Timothy was "a Jewess, and believed;" but her name is not mentioned.
This shows that Paul was acquainted with the family, and that the
statement in the epistle to Timothy was not forged from the account
in the Acts. Here is another "undesigned coincidence." In the
history in the Acts, nothing is said of the father, except that he
was "a Greek," but it is implied that he was not a believer. In the
epistle before us, nothing whatever is said of him. But the piety of
his mother alone is commended, and it is fairly implied that his
father was not a believer. This is one of those coincidences on
which Paley has constructed his beautiful argument in the Horae
Paulinae in favour of the genuineness of the New Testament.
{f} "unfeigned faith" 1 Timothy 4:6
{g} "mother" Acts 16:1
Verse 6. That thou stir up the gift of God. Gr., That thou kindle up
as a fire. The original word used here denotes the kindling of a fire,
as by bellows, etc. It is not uncommon to compare piety to a
flame or a fire, and the image is one that is obvious when we speak
of causing that to burn more brightly. The idea is, that Timothy
was to use all proper means to keep the flame of pure religion in
the soul burning, and more particularly his zeal in the great cause
to which he had been set apart. The agency of man himself is
needful to keep the religion of the heart warm and glowing.
However rich the gifts which God has bestowed upon us, they do
not grow of their own accord, but need to be cultivated by our own
personal care.
Which is in thee by the putting on of my hands. In connection with
the presbytery. See Barnes "1 Timothy 4:14". This proves that Paul took
part in the ordination of Timothy; but it does not prove either that he
performed the duty alone, or that the "ordaining virtue," whatever that
was, was imparted by him only; for
(1.) it is expressly said 1 Timothy 4:14, that he was ordained by the
laying on of the hands of the presbytery, of which Paul was doubtless
one; and
(2.) the language here used, "by the putting on of my hands," is
just such as Paul, or any other one of the presbytery, would use in
referring to the ordination of Timothy, though they were all regarded as
on a level. It is such an expression as an aged Presbyterian, or
Congregational, or Baptist minister would address to a son whom he had
assisted to ordain. Nothing would be more natural than to remind him
that his own hands had been laid on him when he was set apart to the
work of the ministry. It would be in the nature of a tender, pathetic, and
solemn appeal, bringing all that there was in his own character,
age, and relation to the other, to bear on him, in order to induce
him to be faithful to his trust. On other occasions, he would
naturally remind him that others had united with him in the act,
and that he had derived his authority through the presbytery, just
as Paul appeals to Timothy, 1 Timothy 4:14. But no one would now
think of inferring from this, that he meant to be understood as
saying that he alone had ordained him, or that all the authority
for preaching the gospel had been imparted through his hands,
and that those who were associated with him only expressed
"concurrence;" that is, that their presence there was only an
unmeaning ceremony. What was the "gift of God" which had been
conferred in this way, Paul specifies in the next verse. It is "the
spirit of power, and of love, and of a sound mind." The meaning
is, that these had been conferred by God, and that the gift had
been recognised by his ordination. It does not imply that any
mysterious influence had gone from the hands of the ordainers,
parting any holiness to Timothy which he had not before.
{a} "Gift of God" 1 Timothy 4:14
Verse 7. For God hath not given us the spirit of fear. A timorous
and servile spirit. This is said in order to encourage Timothy, who was
not improbably modest and diffident.
But of power. Power to encounter foes and dangers; power to bear up
under trials; power to triumph in persecutions. That is, it is the nature
of the gospel to inspire the mind with holy courage. Comp., however,
Luke 24:49.
And of Love to God and to the souls of men. The tendency of this
also, is to "cast out fear," 1 John 4:18, and to make the mind bold
and constant. Nothing will do more to inspire courage, to make
a man fearless of danger, or ready to endure privation and persecution,
than love. The love of country, and wife, and children, and
home, makes the most timid bold when they are assailed; and the
love of Christ and of a dying world nerves the soul to great
enterprises, and sustains it in the deepest sorrows.
And of a sound mind. The Greek word denotes one of sober mind; a man
of prudence and discretion. The state referred to here is that in which
the mind is well balanced, and under right influences; in which it
sees things in their just proportions and relations; in which it is
not feverish and excited, but when everything is in its proper
place. It was this state of mind which Timothy was exhorted to
cultivate; this which Paul regarded as so necessary to the
performance of the duties of his office. It is as needful now for the
minister of religion as it was then.
{b} "fear" Romans 8:15; 1 John 4:18
{c} "power" Luke 24:49
Verse 8. Be not thou therefore ashamed of the testimony of our Lord.
Do not be ashamed to bear your testimony to the doctrines taught by
the Lord Jesus. John 3:11,32,33; 7:7. Comp. Acts 10:42; 20:24;
1 Corinthians 1:6; Revelation 22:16. Paul seems to have apprehended that Timothy was
in some danger of being ashamed of this gospel, or of shrinking back
from its open avowal in the trials and persecutions to which he now saw
it exposed him.
Nor of me his prisoner. Of the testimony which I have borne to the
truth of the gospel. This passage proves that, when Paul wrote this
epistle, he was in confinement. Comp. Ephesians 3:1; 6:20; Philippians 1:13,14,16;
Colossians 4:3,18; Philemon 1:9. Timothy knew that he had been thrown into prison
on account of his love for the gospel. To avoid that himself, there might
be some danger that a timid young man might shrink from an open avowal
of his belief in the same system of truth.
But be thou partaker of the afflictions of the gospel. The sufferings
to which the profession of the gospel may expose you. Comp.
See Barnes "Colossians 1:24".
According to the power of God. That is, according to the
power which God gives to those who are afflicted on account of the
gospel. The apostle evidently supposes that they who were subjected
to trials on account of the gospel, might look for Divine strength to
uphold them, and asks him to endure those trials, relying on that
strength, and not on his own.
{d} "partaker" Colossians 1:24
Verse 9. Who hath saved us. See Barnes "Matthew 1:21". He has brought
us into a state in which salvation is so certain, that Paul could speak
of it as if it were already done.
And called us. See Barnes "Romans 8:28"; See Barnes "Romans 8:30".
With an holy calling. A calling which is in its own mature holy,
and which leads to holiness. Comp. See Barnes "Ephesians 4:1";
See Barnes "Philippians 3:14"; See Barnes "Hebrews 3:1".
Not according to our works. Titus 3:6;
See Barnes "Ephesians 2:8", See Barnes "Ephesians 2:9".
The idea is, that our own works have nothing to do in inducing God to
call us. As, when we become Christians, he does not choose us
because of our works, so the eternal purpose in regard to our
salvation could not have been formed because he foresaw that we would
perform such works as would be a reason why he should choose us. The
whole arrangement was irrespective of our deserts.
But according to his own purpose and grace.
See Barnes "Romans 9:11"; also Romans 9:12-13,16;
See Barnes "Ephesians 1:4,6".
Which was given us in Christ Jesus before the world began.
That is, which he intended to give us, for it was not then actually
given. The thing was so certain in the Divine purposes, that it might
be said to be already done. Comp. See Barnes "Romans 4:17".
{e} "saved us" Matthew 1:21
{f} "called" Romans 8:28,30
{g} "not according" Titus 3:5
{h} "purpose" Deuteronomy 7:7,8
{i} "before" Ephesians 1:4
Verse 10. But is now made manifest. The purpose to save us was long
concealed in the Divine Mind, but the Saviour came that he might
make it known.
Who hath abolished death. That is, he has made it so certain that
death will be abolished, that it may be spoken of as already done. It is
remarkable how often, in this chapter, Paul speaks of what God
intends to do as so certain, that it may be spoken of as a thing
that is already done. On the meaning of the expression here,
See Barnes "1 Corinthians 15:54". Comp. See Barnes "Hebrews 2:14". The meaning
is, that, through the gospel, death will cease to reign, and over those
who are saved there will be no such thing as we now understand by
dying.
And hath brought life and immortality to light through the gospel.
This is one of the great and glorious achievements of the gospel, and
one of the things by which it is distinguished from every other system.
The word rendered "hath brought to light" \~fwtizw\~-- means to give
light, to shine; then to give light to, to shine upon; and then
to bring to light, to make known. Rob. Lex. The sense is, that these
things were before obscure or unknown, and that they have been
disclosed to us by the gospel. It is, of course, not meant that there
were no intimations of these truths before, or that nothing
was known of them--for the Old Testament shed some light on them; but
that they are fully disclosed to man in the gospel. It is there that
all ambiguity and doubt are removed, and that the evidence is so clearly
stated as to leave no doubt on the subject. The intimations of a
future state, among the wisest of the heathen, were certainly very
obscure, and their hopes very faint. The hope of a future state is
styled by Cicero, Futurorum quoddam augurinto sieculorum--
a conjecture or surmise of future ages. Tusc. Q. 1.
Seneca says it is "that which our wise men do promise, but they
do not prove." Epis. 102. Socrates, even at his death, said, "I
hope to go hence to good men, but of that I am not very confident;
nor doth it become any wise man to be positive that so it will be.
I must now die, and you shall live; but which of us is in the
better state, the living or the dead, God only knows." Pliny
says, "Neither soul nor body has any more sense after death, than
before it was born." Cicero begins his discourse on the subject
with a profession that he intended to deliver nothing as fixed and
certain, but only as probable, and as having some likelihood of
truth. And, having mentioned the different sentiments of philosophers,
he concludes,--"Which of these opinions is true, some
god must tell us; which is most like to truth, is a great question."
See Whitby, in loc. Such doubts existed in regard to the
immortality of the soul; but of the resurrection and future life of
the body, they had no conception whatever. Comp. Acts 17:32.
With what propriety, then, may it be said that these doctrines were
brought to light through the gospel! Man would never have known them if
it had not been for revelation. The word "life," here, refers
undoubtedly to life in the future world. The question was, whether man
would live at all; and that question has been determined by the gospel.
The word "immortality" means, properly, incorruption, incapacity
of decay; and may be applied either to the body or the soul. See it
explained See Barnes "1 Corinthians 15:42". It is used in reference to the
body, in 1 Corinthians 15:42,53,54. In Romans 2:7, it is applied to the
future state of rewards, without special reference to the body or soul.
Here it seems to refer to the future state as that in which there will
be no corruption or decay. Many suppose that the phrase "life and
immortality," here, is used by hendiadys (two things for one,) as meaning
immortal or incorruptible life. The gospel thus has truths not found
in any other system, and contains what man never would have discovered
of himself. As fair a trial had been made among the philosophers of
Greece and Rome as could be made, to determine whether the unaided
powers of the human mind could arrive at these great truths; and their
most distinguished philosophers confessed that they could arrive at no
certainty on the subject. In this state of things, the gospel comes and
reveals truths worthy of all acceptation; sheds light where man had
desired it; solves the great problems which had for ages perplexed the
human mind, and discloses to man all that he could wish--that not only
the soul will live for ever, but that the body will be raised from the
grave, and that the entire man will become immortal. How strange it is
that men will not embrace the gospel! Socrates and Cicero would
have hailed its light, and welcomed its truths, as those which their
whole nature panted to know.
{j} "manifest" 1 Peter 1:20
{k} "death" 1 Corinthians 15:54
{l} "life" John 5:24-29
Verse 11. Whereunto I am appointed a preacher. That is, I am
appointed to make these truths known. See Barnes "Ephesians 3:7",
See Barnes "Ephesians 3:8".
Verse 12. For the which cause I also suffer these things. That is, I
suffer on account of my purpose to carry the gospel to the Gentiles.
See Barnes "Colossians 1:24".
Nevertheless I am not ashamed. Comp. See Barnes "Romans 1:16".
For I know whom I have believed. Marg., trusted. The idea is,
that he understood the character of that Redeemer to whom he had
committed his eternal interests, and knew that he had no reason to be
ashamed of confiding in him. He was able to keep all that he had
intrusted to his care, and would not suffer him to be lost.
See Barnes "Isaiah 28:16".
And am persuaded that he is able to keep that which I have committed
unto him. That is, the soul with all its immortal interests. A man
has nothing of higher value to intrust to another than the intereats of
his soul, and there is no other act of confidence like that in which he
intrusts the keeping of that soul to the Son of God. Learn hence,
(1.) that religion consists in committing the soul to the care of the
Lord Jesus; because
(a) we feel that we cannot secure its salvation ourselves;
(b) it is by nature in danger;
(c) if not saved by him, it will not be saved at all.
(2.) That is a great and invaluable treasure which is committed to him.
(a) No higher treasure can be committed to another;
(b) in connection with that the whole question of our happiness on earth
and in heaven is intrusted to him, and all depends on his fidelity.
(3.) It is done by the true Christian with file most entire confidence,
so that the mind is at rest. The grounds of this confidence are
(a) what is said of the mighty power of the Saviour;
(b) his promises that he will keep all who confide in him,
(comp. John 10:27-29;)
(c) experience--the fact that those who have trusted in him have found
that he is able to keep them.
(4.) This act of committing the soul, with all its interests, to the
Saviour, is the true source of peace in the trials of life. This is so
because
(a) having done this, we feel that our great interests are secure. If
the soul is safe, why need we be disturbed by the loss of health, or
property, or other temporal comforts. Those are secondary things. A man
who is shipwrecked, and who sees his son or daughter safe with him on the
shore, will be little concerned that a casket of jewels fell
overboard--however valuable it might be.
(b) All those trials will soon pass away, and he will be safe in heaven.
(c) These very things may further the great object--the salvation of
the soul. A man's great interests may be more safe when in a prison than
when in a palace; on a pallet of straw than on a bed of down;
when constrained to say, "Give us this day our daily bread," than
when encompassed with the wealth of Croesus.
Against that day. The day of judgment--called "that day," without
anything further to designate it, because it is the great day; "the day
for which all other days were made." It seems to have been so much the
object of thought and conversation among the early Christians that the
apostle supposed that he would be understood by merely referring
to it as "that day ;" that is, the day which they were always
preaching about, and talking about, and thinking about.
{a} "nevertheless" Romans 1:18
{1} "whom I have believed" "trusted"
{b} "have committed"
Verse 13. Hold fast the form of sound words.
See Barnes "1 Timothy 1:3". On the Greek word here rendered "form,"
See Barnes " :", where it is rendered pattern. The word
means a form, sketch, or imperfect delineation--an outline. Grotius says
that it here means "an exemplar, but an exemplar fixed in the mind--an
idea." Calvin says that the command is that he should adhere to the
doctrine which he had learned, not only in its substance, but in its
form. Archbishop Tilotson explains this as meaning the profession of
faith which was made by Christians at baptism. There seems to be an
allusion to some summary or outline of truth which Paul had given to
Timothy, though there is no evidence that it was written. Indeed, there
is every presumption that, if it refers to such a summary, it was not
committed to writing. If it had been, it would have been regarded as
inspired, and would have taken its place in the canon of Scripture. It
may be presumed that almost none of the sacred writings would have been
more sacredly preserved than such a condensed summary of Christian truth.
But there is no improbability in supposing that Paul, either at his
ordination, or on some other occasion, may have stated the outlines
of the Christian religion to Timothy, that he might have a clear
and connected view of the subject. The passage, therefore, may be used as
an argument for the propriety of some brief summary of doctrine as a
matter of convenience, though not as having binding authority on the
consciences of others.
Of sound words. Comp. See Barnes "1 Timothy 6:3". The Greek is the same
in both places.
Which thou hast heard of me. This proves that he does not refer
to a written creed, since what he refers to was something which he
had heard.
In faith and love which is in Christ Jesus. Hold these truths with
sincere faith in the Lord Jesus, and with that love which is the best
evidence of attachment to him.
{c} "fast" Revelation 2:25
{d} "form" Romans 6:17
{e} "sound words" 1 Timothy 6:3
Verse 14. That good thing which was committed unto thee.
See Barnes "1 Timothy 6:20". The reference here in the phrase, "that good
thing committed to thee," is to the sound Christian doctrine with which
he had been intrusted, and which he was required to transmit to others.
Keep by the Holy Ghost. By the aid of the Holy Ghost. One of the
best methods of preserving the knowledge and the love of truth is to
cherish the influences of the Holy Spirit.
{a} "good thing" 1 Timothy 6:20
{*} "Holy Ghost" "Spirit"
Verse 15. This thou knowest, that all they which are in Asia be
turned away from me. That is, in that part of Asia Minor of which
Ephesus was the capital. The name Asia was often given particularly to
that of Asia Minor. See Barnes "Acts 2:9"; See Barnes "Acts 16:6".
This passage proves that Timothy was somewhere in that region when this
epistle was written to him, for otherwise he could not be supposed to
"know" what is here said. When Paul says that "all" were turned away
from him, he must use the word in a general sense, for he immediately
specifies one who had been faithful and kind to him.
Of whom are Phygellus and Hermogenes. We know nothing of these
individuals but what is here mentioned. It would seem that they were
prominent persons, and those from whom the apostle had a right to expect
other treatment. "The ecclesiastical traditions allege that they were of
the seventy disciples, and, in the end, became followers of Simon
Magus. We imagine that this is little more than conjecture."
Pict. Bib.
It is a end thing when the only record made of a man--the only evidence
which we have that he ever lived at all--is, that he turned away
from a friend, or forsook the paths of true religion. And yet there
are many men of whom the only thing to be remembered of them is, that
they lived to do wrong.
{b} "all" Acts 19:10
{c} "turned away" 2 Timothy 4:10,16
Verse 16. The Lord give mercy unto the house of Onesiphorus. The
family of Onesiphorus--for so the word house is often used. He
was himself still living, 2 Timothy 1:18, but not improbably then absent
from his home. Comp. 2 Timothy 4:19. H e was evidently of Asia, and
is the only one who is mentioned from that region who had showed
the apostle kindness in his trials. He is mentioned only in this
epistle, and nothing more is known of him. The record is entirely
honourable to him, and for his family the apostle felt a warm
interest on account of the kindness which he had shown to him
in prison. The ecclesiastical traditions also state that he was one
of the seventy disciples, and was ultimately bishop of Corone.
But there is no evidence of this. There is much force in the
remark of the editor of the Pictorial Bible, that "the pretended
lists of the seventy disciples seem to have been made out on the
principle of including all the names incidentally mentioned in the
sacred books, and not otherwise appropriated."
For he oft refreshed me. That is, showed me kindness, and ministered
to my wants.
And was not ashamed of my chain. Was not ashamed to be known as a
friend of one who was a prisoner on account of religion. Paul was bound
with a chain when a prisoner at Rome, Philippians 1:13,14,16; Colossians 4:3,18;
Philemon 1:10; See Barnes "Acts 28:20".
{d} "Onesiphorus" 2 Timothy 4:19
{e} "chain" Acts 28:20
Verse 17. But when he was in Rome. What was the employment of
Onesiphorus is not known. It may have been that he was a merchant, and
had occasion to visit Rome on business. At all events, he was at pains to
search out the apostle, and his attention was the more valuable because
it cost him trouble to find him. It is not every one, even among
professors of religion, who, in a great and splendid city, would be at
the trouble to search out a Christian brother, or even a minister, who
was a prisoner, and endeavour to relieve his sorrows. This man, so kind
to the great apostle, will be among those to whom the Saviour will say,
at the final judgment, "I was in prison, and ye came unto me,"
Matthew 25:36.
Verse 18. The Lord grant unto him that he may find mercy of the Lord
in that day. The day of judgment. See Barnes "2 Timothy 1:12".
This proves that Onesiphorus was then alive, as Paul would not offer
prayer for him if he were dead. The Papists, indeed, argue from this in
favour of praying for the dead--assuming from 2 Timothy 4:19, that
Onesiphorus was then dead. But there is no evidence of that.
The passage in 2 Timothy 4:19 would prove only that he was then
absent from his family.
And in how many things he ministered unto me at Ephesus. This was
the home of Onesiphorus, and his family was still there,
2 Timothy 4:19. When Paul was at Ephesus, it would seem that Onesiphorus
had showed him great kindness. His affection for him did not change when
he became a prisoner. True friendship, and especially that which is based
on religion, will live in all the vicissitudes of fortune, whether we
are in prosperity or adversity; whether in a home of plenty, or in a
prison.
This chapter is full of interest, and may suggest many interesting
reflections. We see
(1.) A holy man in prison and about to die. He had nearly finished his
course, and had the prospect of soon departing.
(2.) He was forsaken by his friends, and left to bear his sorrows
alone. They on whom he might have relied, had left him; and to all his
outward sufferings, there was added this, one of the keenest which his
Master endured before him, that his friends forsook him, and left him to
bear his sorrows alone.
(3.) Yet his mind is calm, and his faith in the gospel is unshaken.
tie expresses no regret that he had embraced the gospel; no sorrow that
he had been so zealous in it as to bring these calamities upon himself.
That gospel he still loves, and his great solicitude is, that his young
friend may never shrink from avowing it, though it may call him also to
pass through scenes of persecution and sorrow.
(4.) In the general apostasy, the turning away of those on whom
he might have relied, it is refreshing and interesting, to find mention
made of one unshaken friend, 2 Timothy 4:16. He never swerved in
his affections. He had been kind to him in former years of
comparative honour, and he did not leave him now in the dark day of
adversity. It is always interesting to find true friendship in this
world--friendship that survives all reverses, and that is willing to
manifest itself when the great mass turn coldly away. There is
such a thing as friendship, and there is such a thing as religion;
and when they meet and mingle in the same heart, the one strengthens the
other; and then neither persecution, nor poverty, nor chains, will
prevent our doing good to him who is in prison is about to die.
See Barnes "2 Timothy 4:16".
{f} "that day" Matthew 25:34-40
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