Additional Notes §3
§3 Appeal to Loyalty Despite Hardship (2 Tim. 1:6–14)
This section forms the first part of an appeal—extending through 2:13—that urges Timothy to be steadfast and loyal in the face of increasing gains by the false teachers, on the one hand (2:16–18; 3:13; 4:3–4), and increasing defections of various kinds (1:15; 4:10–16) due to Paul’s (apparently political) imprisonment (1:8, 12; 2:9; 4:16–17), on the other. In light of these circumstances, he appeals for Timothy’s continued loyalty to his own Spirit-given ministry (vv. 6–7, 13–14; cf. 1 Tim. 1:18; 4:14), which means in turn to be loyal to Christ and his gospel (vv. 8a, 9–10) and to Paul in his imprisonment (vv. 8b, 11–12).
The argument begins and ends with an emphasis on the empowering of the Holy Spirit for Timothy’s ministry (vv. 6–7 and 13–14). Verse 8 sets the stage for the rest by its two-sided appeal: not to be ashamed of Christ or of Paul his prisoner but, on the contrary, to be ready to join with Paul in the present suffering. The basis for such an appeal is grounded in the gospel of Christ, who has given us hope by his abolition of death and revelation of life and immortality (vv. 9–10). Thus, do not be ashamed of Christ (v. 8a). Then he reminds Timothy of his (Paul’s) own ministry, as one who is not ashamed to suffer for Christ, because God can be fully trusted to keep safe what has been entrusted to him. Thus, do not be ashamed of me.
Examples of those who have deserted Paul (v. 15) and of one who was not ashamed of him (vv. 16–18) follow this first appeal. The second part of the appeal (2:1–13) takes up especially the theme of Timothy’s need for steadfastness as he takes his own part in the suffering.
1:6 / As noted in the discussion on v. 5, Paul moves directly from the thanksgiving to the main concern of the letter. The for this reason refers to the genuine faith that Paul is persuaded really does reside in Timothy. Believing that he has such faith, Paul now reminds him (a verb chosen almost certainly because of the threefold “remember” in vv. 3–5) to fan into flame the gift. This verb is a metaphor for rekindling a waning fire. It does not necessarily imply an actual wavering or dying faith on Timothy’s part, but it does urge with very strong language that he fan into flame the gift that God gave him long ago at the time of his call, through the laying on of Paul’s hands.
The picture of Timothy that emerges from these two verses (6 and 7), and throughout the Epistle, coincides with what surfaces elsewhere (cf. 1 Tim. 4:12; 5:23; 1 Cor. 16:10–11)—that Timothy is both a younger and less forceful colleague. As in 1 Timothy (1:18 and 4:14), a part of Paul’s appeal, therefore, is to remind him of the spiritual gift (for ministry; Gk. charisma; see disc. on 1 Tim. 4:14) of God that was given to him at the time of his call (“through words of prophecy”; 1 Tim. 1:18; 4:14) and that was recognized by the laying on of hands. In 1 Timothy 4:14 (which see), where a part of the concern was to authenticate Timothy before the church, Paul mentions the laying on of hands by the elders. Here, where the interest is almost totally personal, the focus is on Paul’s own part in that call, thus appealing to their close personal ties. Note a similar appeal to Timothy’s beginnings in 1 Timothy 6:12–14.
1:7 / Although the NIV’s translation of “spirit” in this verse with a lower case s is possible (since the definite article is absent in Greek) and follows the traditional English versions (KJV, RSV), it is most highly improbable and quite misses both the relationship of this sentence to verse 6 as well as Paul’s own usage and theology elsewhere. That Paul is referring not to some “spirit” (or attitude) that God has given us (him and Timothy, but ultimately all other believers who must equally persevere in the face of hardship), but to the Holy Spirit of God is made certain by several items: (a) the explanatory for that begins this sentence gives it the closest possible tie to verse 6; (b) the close relationship between charisma (“gift,” v. 6) and the Spirit (v. 7) is thoroughly Pauline (see on 1 Tim. 4:14); (c) the words power and love are especially attributed to the Spirit in Paul; and (d) there are close ties between this verse and 1 Timothy 4:14, where the “gifting” of Timothy is specifically singled out as the work of the Spirit.
Furthermore, the typical Pauline “not … but” contrast, especially the parallels in Romans 8:15 and 1 Corinthians 2:12, is determinative. In each case the difficulty arises from Paul’s first mentioning the negative contrast, which does not in fact fit the Holy Spirit very well (“of slavery,” “of the world,” and “of timidity”). But it is equally clear in each case that when Paul gets to the “but” clause, he intends the Holy Spirit. Thus Paul’s intent goes something like this: “For when God gave us his Spirit, it was not timidity that we received, but power, love, and self-discipline.”
Paul’s concern, of course, ties into what he has just said in verse 6. In light of the appeal to persevere in the face of hardship, he urges Timothy to “fan into flame the charisma from God,” namely, his giftedness for ministry. The basis for this appeal goes back to his original gift of the Spirit, given at conversion. In giving his Spirit to Timothy, God did not give him timidity—a translation that is probably too weak. The word, often appearing in battle contexts, suggests “cowardice” or the terror that overtakes the fearful in extreme difficulty (cf. Lev. 26:36; 2 Macc. 3:24). It is a particularly appropriate choice of words for this letter, given Timothy’s apparent natural proclivities and the suffering and hardship now facing him.
To the contrary, and in the face of present hardships, Paul reminds Timothy that the Spirit has endowed him with power (a thoroughgoing NT and Pauline understanding; cf. e.g., Acts 1:8; Rom. 15:13, 19; 1 Cor. 2:4), love (cf. Gal. 5:22; Rom. 5:5), and self-discipline (sōphronismos; a different word for “self-discipline” from that of Gal. 5:23). This is a cognate, and here probably a synonym, for the “soundmindedness” of Titus 2:2, 5, and elsewhere. In all likelihood Paul intended to call for a “wise head” in the face of the deceptive and unhealthy teaching of the errorists.
Thus Paul begins his appeal by reminding Timothy of his own “gift of the Spirit” for ministry, who in turn has given him the necessary power, love, and soundmindedness to carry out that ministry.
1:8 / With the two imperatives of this verse (do not be ashamed, and join with me in suffering) we come to the heart of this first appeal. These imperatives are closely tied to what has preceded by the so (better, “therefore”). That is, for the very reason that “the Spirit God has given us” leads not to cowardice but “fills us with power” (not to mention also because of the close personal ties between them, vv. 3–6), Paul exhorts Timothy to further loyalty, both to the gospel and to Paul himself.
This appeal has its clear life-setting in Paul’s present imprisonment for the sake of the gospel (cf. 2:9). As will be articulated in 3:12, such suffering for the gospel has for Paul always been a part of the ongoing proclamation of the gospel (cf., e.g., 1 Thess. 1:6; 2:14; 3:4; 2 Cor. 4:7–15; Rom. 8:17; Col. 1:24; Phil. 1:12, 29). In Paul’s understanding this suffering is closely tied to Christ’s own suffering, both the physical pain of torture and the humiliation of the shamefulness of crucifixion. Only in this context can one accurately hear the two imperatives, which are actually the two sides of a single reality.
Determining a precise meaning for the expression do not be ashamed poses some difficulties. The word frequently refers to “deserved” humiliation or disgrace, but more often it is “undeserved” humiliation and, especially for the biblical writers, humiliation from which one hopes for divine vindication (e.g., Ps. 25:1–3). At other times it relates to the stigma or embarrassment of association with that which has shame. In this passage these latter two meanings seem to coalesce. There is a stigma to being associated with a crucified Messiah (thus a state criminal) and his (political) prisoner. Yet it is “undeserved humiliation” from which there will be vindication “on that Day” (see v. 12). Thus, Paul does not want Timothy to avoid the humiliation generated by his association with Christ (to testify about our Lord, or perhaps to be understood more objectively, “of the witness [gospel] about our Lord”) or by his association with me, his prisoner (when imprisoned for Christ, Paul was not in his own thinking a prisoner of the empire, but of Christ himself).
On the contrary (but), Paul exhorts Timothy, paradoxically, to join in the “humiliation”: Join with me in suffering (or perhaps, “take your part in suffering,” as GNB), but not just any suffering. It is suffering for the gospel, suffering that will be his both by his association with the gospel and by his own activities in its behalf (hence, v. 6: “fan into flame your gift of the Spirit for ministry”). Thus the two imperatives of this verse entreat Timothy to the three basic loyalties: to Christ (and his gospel), to Paul, and to his own ministry.
But again, aware of Timothy’s character and of the difficulties ahead, Paul adds the dimension of divine help: by the power of God (the same word as in v. 7). This mention of God launches Paul into a creedlike expression of the gospel itself (vv. 9–10; the first loyalty), which is followed in turn by Paul’s own example (vv. 11–12; the second loyalty), and a final exhortation to “guard the deposit” (vv. 13–14; cf. 1 Tim. 6:20; the third loyalty).
1:9–10 / In a fashion typical of these letters, Paul supports his point with a semicreedal formulation, which gives a brief, and not necessarily complete, expression of the gospel, which is at the same time particularly adapted to the concerns of the present argument (see disc. on Titus 2:11–14 and 3:4–7). In this case the emphases are particularly fitting for one whose gift needs “fanning into flame” and who is being urged “not to be ashamed of the gospel but to take his part in the suffering.” (All of vv. 8–11 in fact are a single sentence in Gk.)
Having noted that Timothy’s taking his part in suffering can only be accomplished “by the power of God,” Paul emphasizes that this is the same God who saved us and called us, and that this saving act resided in God’s own gracious purpose … before the beginning of time, but was revealed historically as an expression of grace … through the appearing of … Christ, whose work in this instance is defined as destroying death and revealing immortality. Thus he braces Timothy’s resolve by emphasizing God’s sovereign grace and purpose to render death inoperative, and by insisting that this revelation resides in the very gospel for which Timothy is to “take his part in suffering”!
The formulation begins with a common theme in the PE: It is “God” who has saved us (see disc. on 1 Tim. 1:1; 2:3–4; 4:10; Titus 1:3; 2:10; 3:4–5). In a typically Pauline fashion, such salvation also constitutes our calling (see disc. on 1 Tim. 6:12; cf., e.g., 2 Thess. 2:13–14; 1 Cor. 1:9, 24, 26; Rom. 8:28–30). God both initiated and effected salvation. In this case the call is qualified as (literally) “a holy calling.” This is a Semitic construction whose meaning is not altogether certain. It could be a dative of means, “with a holy calling” (RSV, NASB), because it comes from a holy God. More likely it is a dative of interest, to a holy life (cf. esp. 1 Thess. 4:7) or “to be a holy people” (cf. NEB; cf. “called to be saints” or “God’s holy people,” 1 Cor. 1:2, etc.).
As in Titus 3:5 and elsewhere in Paul (e.g., Eph. 2:8–9), God’s saving act is based not on what we have done, but on his own purpose and grace. This is a thoroughly Pauline way of saying it (cf. Rom. 8:28–30), as are the descriptions of that purpose and grace that follow—although the stating of them is a bit convoluted. God’s saving us, Paul says to Timothy, is predicated on his purpose and grace, both of which, not just his grace, find expression (were given us) in Christ Jesus. Because he is a God of grace, he purposed our salvation in Christ Jesus before the beginning of time (cf. Titus 1:2), but only now has it been revealed through the appearing (epiphaneia; see disc. on Titus 2:11, 13; 3:4; cf. 1 Tim. 6:14) of our Savior, Christ Jesus (cf. Titus 1:4; 3:6). For this very Pauline view of things, see the discussion on Titus 1:2–3 (cf. 1 Cor. 2:7–10; Eph. 1:4).
Finally, and especially significantly for this context of bolstering Timothy’s resolve to take his share of the suffering, Paul describes the effect of this “manifestation”: He has destroyed death (“rendered death ineffectual,” Berkeley) and has brought life and immortality (lit., “life and incorruptibility,” cf. Rom. 2:7) to light. As usual in Paul, salvation has an eschatological outlook. But the immortality that is yet to be is in a sense already ours, because in his appearing (incarnation), and especially through the cross and resurrection, our last enemy, death, has already received its mortal wound. So his word to Timothy is plain: “Be steadfast; rekindle your gift; take your part in the suffering; for we are already among those who have overcome death through Christ.”
All of this has been brought to light, Paul notes, through the gospel; and just as the mention of “the power of God” at the end of verse 8 launched Paul into this creedlike statement of God’s saving activity, so now this mention of the gospel will, as often before, prompt him to restate his own role in proclaiming that gospel.
1:11–12 / With this clause the sentence that began in verse 8 is brought to a close. Paul began with a twofold appeal for Timothy not to be ashamed either of the gospel of Christ or of Paul, Christ’s prisoner. Verses 9–10 then function both as a reminder of the content of that gospel—why he should not be ashamed of it—and as a bolster in the face of hardship. Having concluded by noting that God’s saving event, his Good News, was brought to light “through the gospel,” he now affirms his own role in this gospel, and he does so in order to make his next point (v. 12), that it is for the sake of the gospel, and his own role in proclaiming it, that he is now in prison—which is why Timothy should not be ashamed of him as well (v. 8).
Verse 11 almost repeats 1 Timothy 2:7 but lacks the insertion “I am not lying; I am telling the truth” and the phrase “of the Gentiles” (although this latter is added to the majority of later MSS). Thus his concern here is not with the solemn affirmation of his ministry to the Gentiles but simply with his appointment as a herald (see disc. on 1 Tim. 2:7) and an apostle and a teacher … of (lit., “for the sake of”) this gospel. The ordering of the three words makes it clear that the emphasis is not on his authority as an apostle, but on the gospel itself and his own relationship to it.
With verse 12 Paul ties his role as a messenger of the gospel (That is why; i.e., what is said in v. 11) to his present circumstances (I am suffering as I am, i.e., his imprisonment; cf. v. 9; 2:9). It is probably not his appointment or his apostleship that he has in mind as the reason; rather, it is the fulfilling of his commission as herald-apostle-teacher of the gospel that has resulted in his present trouble.
Since he is writing to Timothy so that, not only will he not retreat (“be ashamed”) under these circumstances, but he will also be prepared to take his own share of suffering (v. 8), Paul encourages him by noting his own response. I myself am not ashamed (cf. Rom. 1:16). But what does it mean for Paul to be not ashamed? It could mean “not ashamed of the gospel,” despite what has happened. More likely it means, “my imprisonment causes me no personal shame,” precisely because it is for Christ and his gospel. Furthermore, similar to the psalmists who hope for vindication from God in the time of their humiliation (e.g., Pss. 31:1–5; 69:9), Paul knows no shame in his imprisonment, because he knows the One (probably “God,” perhaps “Christ”) whom he has believed (in the context of this sentence “trusted” is to be preferred).
Considerable disagreement exists over the meaning of the rest of the sentence, which expresses Paul’s confidence in his ultimate vindication. Literally, the text reads: “And I am convinced that he is able to guard my deposit unto that day.” The problems are, first, whether “my deposit” is something God has entrusted to Paul or something Paul has entrusted to God and, second, to what the metaphor “deposit” refers.
Most contemporary scholars, convinced that the metaphor itself must have the same meaning here as in verse 14, understand it to refer to the “sound teaching” of verse 13—the gospel itself—that God has entrusted to Paul (v. 12), that Paul in turn has entrusted to Timothy (v. 14; cf. 1 Tim. 6:20) and that Timothy is likewise to entrust to others (2:2). As attractive as that alternative is, it is unfortunately based on a prior commitment to the meaning of the metaphor and does not take seriously enough the plain sense of the idiom guard what has been entrusted (“guard the deposit”). Since it is God who is here envisioned as guarding “my deposit,” the idiom demands that it is therefore something entrusted to God (as to Timothy in v. 14), not something God has entrusted to another that he yet continues to guard. The clearly eschatological force of for that day also supports this understanding.
What precisely the metaphor itself means is not certain. Very likely it refers either to Paul’s life or to his commitment to Christ and his gospel. But in either case the emphasis parallels that of verses 9–10. Just as the gospel announces a salvation that God in grace initiated and effected, and through which he rendered death ineffective, so also the same God can be trusted to guard … for the End the life that has been entrusted to his care.
1:13–14 / In these final two verses Paul returns to the direct appeal to Timothy, but now with some slightly different nuances. The entreaty from verses 6–12 has been very personal and directly related to Paul’s present circumstances and his and Timothy’s personal relationship. But Paul has not forgotten the ongoing threat of the false teachers and the havoc they have been generating. The language of the two parallel imperatives of these verses indicates that they must be understood in this light (as v. 15 also seems to suggest).
The first imperative repeats the concern throughout the PE that Timothy keep as the pattern of sound teaching (see disc. on 1 Tim. 1:10). As always, the sound teaching is that which you heard from me (cf. 2:2, where the same wording appears; cf. also 3:10; 1 Tim. 4:6). Such a concern elsewhere always is expressed against the backdrop of the false teachers.
Although Paul’s intent in this sentence is clear enough, the actual wording is not (lit., “hold an example of sound words”). Probably this means that what Paul taught is to serve as a model for Timothy’s teaching (as most interpreters; but see the NEB and Moffatt for alternatives).
The final prepositional phrase, faith and love in Christ Jesus, is likewise not altogether clear. It seems certain that Timothy’s faith (not the faith) and love are products of his being in Christ Jesus (see disc. on 1 Tim. 1:14; cf. Gal. 5:22). But how this phrase relates to the verb presents a more difficult problem. The sense seems to go something like this: “Let what you have learned from me serve as your model for sound teaching, but let it do so as you yourself also model faith [or faithfulness] and love.”
The final imperative, guard the good deposit that was entrusted to you, parallels verse 13, but now in the language of 1 Timothy 6:20 (which see). “Timothy,” Paul urges, “keep safe what I have deposited with you; it is a sacred trust.” Since what was entrusted is described as good, it almost certainly refers to the “sound teaching” of the gospel. He must not allow it to be purloined or eroded by the false teachings. But for such a charge, Timothy is not to think of himself as on his own. He is to fulfill his responsibilities with the help of the Holy Spirit (see v. 7) who lives in us.
Thus the appeal has come full circle. It began by urging that Timothy fan into flame his gift of ministry, which was his through the power of the Spirit (vv. 6–7). Then Paul urged loyalty to the gospel and to himself, even though now a prisoner. After detailing the gospel and Paul’s own loyalty to it, with emphasis on God’s sovereignty, he returns to urge once more loyalty to his (Timothy’s) own ministry and to the gospel; and again he is to do so with the help of the Spirit. From here Paul will turn to some examples of disloyalty and of one who was especially loyal (to Paul in his imprisonment).
1:6–7 / Because of the close relationship between this appeal and the thanksgiving, modern editors have not all agreed on the best scheme of paragraphing. The paragraphing followed by this commentary (3–5, 6–12, 13–14), which differs from the NIV (vv. 3–7, 8–12, 13–14), adheres closely to Paul’s own sentencing. It is also followed by Kelly and NA26.
Although Paul clearly says “through the laying on of my hands” in v. 6, the evidence from 1 Tim. 1:18 and 4:14 suggests that it was by the Spirit (“through prophetic utterances”) that Timothy received his gift, and that it was accompanied by the laying on of hands. Therefore, the dia (“through”) is either attendant circumstance (so Barrett) or simply a “telescoped” expression (like “by faith” for “by grace through faith”).
Given the fully Pauline character of v. 7, it seems biased on Hanson’s part to say, “but the word the author uses here, sōphronismos, has a slight element of prudential ethic in it that is foreign to Paul’s way of thinking” (pp. 121–22). A similar thing could be said of the use of enkrateia (“self-discipline”) in Gal. 5:23, if one believed Paul did not write that letter.
1:8 / For the concept of “ashamed/shame” in Paul (and the rest of the NT) see esp. H. C. Kee, “The Linguistic Background of ‘Shame’ in the New Testament,” in On Language, Culture, and Religion: In Honor of Eugene A. Nida, ed. M. Black and W. A. Smalley (The Hague: Mouton, 1974), pp. 133–47.
1:9–10 / On the matter of these creedlike formulations in the PE, see disc. on Titus 2:11–14 and esp. 3:4–7. As with the Titus passages, there is nothing of the nature of a hymn here (despite Easton). The use of the word “liturgical” for these formulations (as Hanson) is likewise arguing for more than the data themselves suggest.
1:11–12 / Given the context, the order of the three titles, and the fact that when Paul wants to assert his authority he emphasizes his apostleship, it seems to miss the point of vv. 11–12 rather widely to argue (as Hanson, p. 124): “The three titles given to Paul here are intended to enhance his sole authority in the churches which he founded.”
For arguments on both sides of the question of who has been entrusted with the deposit in v. 12, see Kelly or Bernard for “entrusted to God,” and W. Barclay “Paul’s Certainties VII. Our Security in God—2 Timothy i. 12” for “entrusted to Paul.”
1:13–14 / See Bernard (p. 112) for a full presentation and good discussion of the alternative possibilities for understanding this sentence.