Bible Commentary (1871–1879 Edition)
Charge to the Rich. 1 TIMOTHY VI. Avoid Vain Bahhling*.
God's git. As He hath life in Himself, so hath He given, to the S'on to have life in Himself (John 5. 20). The term used in tlie New Testament for immorial, wliicli does not occur, Is "incorruptible." "Immortality" is found 1 Corinthiacis 15. 53, 5t. dwelling In the light wlilcU no man can approacli unto—After life comes mention of Ug/U, a« in John 1. 4. That light is unapproachable to creatures, except so far as they are admitted by Him, and as He goes forth to them. [Bengel.] It is unapproachable oa account of its exceeding Ijrightness. [Theophylact.] If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, ad Autolycus] (Psalm 104. 2; 1 John 1.5). no man Iiatli seen—(Exodus to speak on this foundation' [De Wette]) they may lay hold on that which is life Indeed." 20, 31, Uecapitulatory conclusion : the main aim of the whole Epistle being here summarily stated, ao. O Timotiiy—A personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies, keep—from spiritual thieves, and from enemies who will, whilst men sleep, sow tares amidst the good seed sown by the Son of man. that whicli is committed to thy trust Greek, "the deposit" (ch. 1. 18; 2 Timothy 1. 12, 14; 2.2). The true or sound doctriiie to be taught, as opposed to tlie science falsely so called, Vfh\ch leads to e»Tor concerning the faith
(i). 21). "It is not thine: it is another's properly with which thou hast been entrusted : Diminish it not at all." [Chkysomtom.] "Tliat which was entrusted to thee, not found by thee; Whicli tliou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a uiatter brought to thee, not put forth by thee, in whicli thou ouglitest to be not an enlarger, but a guardian ; not an originator, but a disciple; not leading, but following. 'Keep,' saitli he,
83. 20; John 1. 18; Colossians 1. 15; Hebrews 11. 27; 1 John C 12). Perhaps even in the perfect stale no creature sliall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Matthew 5. 8; 1 Corinthians 13. 12; 1 John 3. 2; Revelation 22. 4). 17. Resuming the subject from above, v. 5,
10. The Immortality of God, alone rich in glory, and of His people through Him, is opposed to tlie lust of money
' the deposit;' preserve intact and inviolate tiie talent of the catliolie faith. What has been entrusted to thee, let that same remain witli thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impuilently, or brass fraudulently. I do not want the mere appearance of gold, but its actual realit.y. Not that there is to be no progress iu religion in Ciirist's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and
(cf. V. 14-16). From speaking of tlie desire to be rich, he here passes to those who are rich : 1. What ought to be their disposition; 2. what use they ought to make of their riches, and, 3. the consequences of their so using them, rich in this world—contrasted with the riclies of the future kingdom to be the portion of believers at Christ's "appearing," v. 14. high-minded— often the character of the rich (see Romans 12. Ii3). trwsf Greek, "to have their trust resting." In . . . ij»—ratlier, "upon. . . upon," as the oldest M.SS. uncertain riches—rather as Greek, "tlie uncertainty ©/ riches." They who rest their trust on riches, rest trust on uncertainly itself (Proverbs its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, whicli, though it develops its several parts in the progress of years, yet remains the same as it was essentially." [ViNCKNTIUS LiRINENSIS, A. D. 434.] avoiding— " turning away from" (cf. 2 Timothj' 3. 4). Even as they have "turned away from the truth" (ch. 1.6; 5.15; 2 Timothy 4. 4). profane—(Ch. 4.7; 2 Timothy 2.16.) vain— Greek, "empty:" mere "strifes of words," v.i, producing no moral fruit, oppositions—dialectic antithesis of the false teachers. [Alfokd.] Wiesiuger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistie oppositions, viz., between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (ch. 3. 16; 6. 5, 6; . 2 Timothy 2. 15-23). science falsely so called—where there Is not faith, there is not knowledge. [Chrysostom.] There was true "knowledge," a special gift of the Spirit, which was abused by some (1 Corinthians 8. 1 ; 12.8; 14.6). This gift was soon counterfeited by false teachers arrogating to themselves preeminently the gift (Colossians 2. 8, 18, 23). Hence arose the creeds of the Church, called symbols, i. e., in Greek watcliwords, or a test whereby the orthodox miglit distinguisli one another in opposition to the heretical. Perhaps here, v. 20, and 2 Timothy 1. 13, 14,' imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written In Scripture, which is designed not to give dogmatic formularies, but to be the fountain wiience all such formularies are to be drawn according to the exigen' cies of the several churches and ages. Probalily thus a portion of the so called apostle's creed may have had tiieir sanction, and been preserved solel.y by tradition on this account. "The creed, handed down from the apos-
23. 5^. Now they belong to one person, now to another, and that which has many masters is possessed by none. [Thkodoret.] living God—The best MSS. and versions omit "living." He who trusts in riches transfers to them the duty he owes to God. [Calvin.] who giveth Gree/^:, "affordetb." all things richly—temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Proverbs 10. 22; 2 Peter
1.3). to enjoy—Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (cli. 4. 3). Enjoyment consists in giving, not in holding fast. Nonemployment should be far removed, as from man, so from his resources (James 5. 2, Z). [Bengel.] 18. do goodlike God Himself fPsiilm 119.68; Acts 14.17) and Christ (Acts 10. 38). TrrT.MANN translates, to do, or act well; as the Greek for to be beneficent, i-s a distinct word, agnthopniein. rich in good works—so "ricli in faith," which produces good works (James 2.5). Contrasted witli "rich in this world," V. 17. Lit., it is "rich iti honourable (right) works." Greek kntois, ergois, are works good or right in themselves: agnlhois, good to anotlier. ready to distribute—freegi vers [Alfokd] ; the heart not cleaving to possessions, but ready to impart to others, willing to communicate— ready contributors [Alfokd]: liberal In admitting others to share our goods in common wilh ourselves (Galalians 0. 6; Hebrews 13. 16). 19. Laying up in store—" therefrom (?. e., by tliis means [Alfokd]; but Bengef makes the Greek apo mean laying apart against a future time), laying up for themselves as a treasure" [AtFOKD] (Matthew 6. 1!), 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures Is "to distribute" them, and give otheis a share of them (u. 18). good foundallon—(xVoc, ch. 3.13; Luke 6. 48; 1 Corlntliians X 11.) Tlie sure reversion of tlie future heavenly Inheritance: earthly riches scattered in faith Jay up In store a sure increase of heavenly riches. We gather by scattering (Proverbs 11.21; 13.7; Luke 16.9). that . . . eternal life — The oldest MS.S. and versions read, that which is realli/ Wfa," its Joys being solid and enduring (Psalm 16. 11). The life that now is cannot l)e called so. Us goods being unsul)stai)tial, and itself a vapoui (James 4. U). "lu order that (' with their feet so tles, is not written on paper and with ink, but on fleshy tables of the heart." [.Ierome, adv. err. Juluvim. lUeros., ell.
9.] Thus, in the creed, contrary to the " oppositions" (the germs of which probably existed in the Cliuich in Paul's latter days) whereby the ceons were set off in pairs, God is staled to be "the Father Almighty," or all-governing "maker of heaven and earth." [Bishop Hinds.] ai. Which some professing viz., professing these oppotttions of science falsely so called, erred—(JVoie, ch. 1. 6; 2. U. 419
TnlroitucUon. 2 TIMOTHY, Introduction,
—Tit., misled the mark (2 Timothy 3. 7, 8). True sagacity is lic. [Bpngel.] But the oldest MSS. read, "be with you;" and t!ie "thee"' may be a transcriber's alteration to harmonize with 2 Timothy 4. 22; Titus 3. 15. Amen—Omitted In the oldest MSS.
liisi'piiniljle from faitli. gra.ce— Greek, "the grace," viz., of God, for wliicli we Christians look, and in which we stand. I Alfohd.] be with fliee—He restricts the salutation to TiiuoLhy, as the Epistle was not to be read in pul)-
THE SECOND EPISTLE OF PAUL THE APOSTLE TO
INTRODUCTION.
Place of wkiting.—St. Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [Birks] (if we are to adopt the opinion that First Timothy was written after liis first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c» (mentioned ch. 4. i:!), with Carpus. From Ephesus he went to Crete for a short visit, and returned, and then wrote to Titus. Next he went hy Milefn.i to Corinth (ch. 4. 20), and thence to Nicopolis (Titus 3. 12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain wliere Timothy was at this time. Some of tlie interiial evidences favour the view of his having been then at Ephesus; thus the salutation of Priscilla and Afiuila, wlio generally resided there (ch. i. 19); also that of the household of Onesiphorus, who is stated in ch. 1. 16-18 to have ministered to Paul at Ephems, a circuinstance implying his residence there. Also, the Hymeneus of ch. 2. 17 seems to l)e the same as the Hymeneus at Ephesus (1 Timothy 1. 2()); and pr<)bab].y "Alexander the coppersmith" (ch. 4. 11) is the same as the Alexander joined with Hj'ineneus (1 Timothy 1.
Mini possioly the same as the Alexander put forward bj' the Jews to clear themselves, not to befriend Paul, at t lie riot in £'jilicsus (Acts 19. 33, 34). The difficulty is, on this supposition, how to account for ch. 4. 12, 20: if Timothy was at Ephesus, wliy did lie need to be told that Paul had sent Ti/chicus to Ephesus? or that Pan/ !iad left Trophimiis, himself <m JSphcsian (Acts 21. 29), sick at Miletus, which was only thirty miles from Ephesus? See, however, the notes, ch.
i. 12, 20. Trons lay on the road to Rome from either Ephesus or Pontus, so that ch. 4. 13 will accord with the theory of either Ephesus or anj' other place in the north-west of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission coml)iniiig the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probibly his headquarters.
Time OF WRITING.—(1.) Paul's first imprisonment, described in Acts 28., was much milder than that in which ha was when writing Second Ti,mothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in tlie latter, he was so closely confined that Onesiphorus with diffleulty found him ; he was chained, his friends had forsaken liini, and he had narrowly escaped sentence of execution from the Homiiii emperor. Mediseval legends represent tlie Mamertine prison, or Tullianum, as the scene of his incarceration witii Peter. But this is irreconcilable witli the fact of Onesipliorus, Linus, Pudeus, &Q., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (eh. 1. 1(>-1.S; 2. 9;
4. 6-8, 16, 17). (2.) The visit to Troas (ch.4. 13) can hardly have b(ien tliat mentioned Acts 20. 5-7, the last before his first Imprisonment; for, if it were, the interval between tliat visit and the first Imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of .service to him in tlie interim. (3.) Paul's leaving Trophimus sick at Miletus (ch. 4. 20), could not have been on the occasion mentioned (Acts 21). 15; for, subseciuent to that, Trophimus was with Paul in Jerusaletn (Acts 21. 29). (4.) The words (ch. 4. 20), " Erastus aliode at Corintli," imply that Paul had shortly before been at Corinth, where lie left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in tlie interval Timothy had been with him, so that Timotliy did not need at a later period to be told about that visit (Acts
20. 2, 4). For all these reasons tlie imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, Hebrews 13. 23, 24, rei)resents the writer (who was probably Paul) as Italy, and at liberty.
8() Ci-EMENT OF Rome (B. 1. 5), the disciple of Paul, explicitly states, "In the east and west, Paul as a prenclu-r infitrucled <Ac M.'7to?e )«o>-M (i. e., the Roman empire) in righteousness, and having gone to the extremity of the tecs/, and liaviiig borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled ills design (Romans 15. 24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about 170 A. D. (called MuBATORi's Cta»io>i), also montious " tlie journey of Paul from Rome to Spain." See Routh, llcliq. fiacr., vol. 4, p. 1-12.
His.martyrdom is universally said to have occurred in Nero's reign. [EusEnius, Ecclesiastical History, 2. 22; Jerome, Calalogus Scriplorum.] Five years thus seem to have elapsed between the first Imprisonment, 63 A. D. (Acts 2.S), and his martyrdom, June 68 A. D., the last year of Nero's reign. He was probably arrested V)y the magistrates in Nlcopolis
(Titus 3. 12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, It was alleged by Nero's partisans, to set fire to Rome, A. D. (it ; secondly, of introducing a novel and unlawful religion. His friends all left him, except Ijuke: Demas from "love ol tills present world:" the others from various causes (eh. 4. 10.
11). On the first cliarge he seems to have been acciuittc-d. His liberation from his first imprisonment took place in Hi
A. n., tlic year before the great fire at Rome, which Nero made the pretext for his persecution of tlie Christians. Every cruelty was heaped on them ; some were crucified ; some were arrayed in the skins of wild boasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to lllumlnato the circus of the Vatican and gardens of Nero, whilst that monster mixed among the spectators In the garb of a charioteer. But now (07 or 68
A. D.) some years had elap.sed since the first excltcmicnt which followed the fire. Hence, Paul, being a Roman eilizeu, was treated in his trial witli a greater respect for the forms of the law, and nenco was aonuitted (ch. 4. 17) on the first charge ol having instigated the Christians to their supposed acts of iuceudiarlsia before his last departure from Rome,
PauUs Tlianhjul Expresdnn of Love 2 TIMOTHY I. and Desire tu sec Timothy.
Alexanfler the coppprsftiith seems to have been a witness against him (eh. 4. 11.) Had he beeii coiiilemiioil on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His ju'lfje was the city Prjefect. Clemens Romanus specifies that his trial was (not before tlie emperor, but) " before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances miglit have aided him; for instance, one of the powerful .iEmilian house, under which his family possibly enjoyed clientship (ch.
4. 10, 17), whence he may have taken his name Paul. The place of trial was, pi-obably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. jEmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He (lid not expect this to come on until the following "winter" (ch. 4. 21), whereas it took place about miilsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion ; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, tlie future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (note, ch. 4. 21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (ch. 4. 12; perhaps bearing with him this Epistle).
Object of the Epistle.—He was anxious to see hife disciple Timothy, before his death, and that Timothy should bring Mark with him (ch. 1. 4; 4. 9, 11, 21 ). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though St. Paul thought he saw In him some signs of constitutional timidity (ch. 2. 2-8; 4. l-o; 1 Timothy 5. 22, 23).
St. Paul's Death.—Dionysius, bishop of Corinth (quoted in Eusebius, Ecclesiastical History, 2. 2-5) about A. n. 170,
Is the earliest autliority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having laboured for some time there. He calls Peter and Paul "the founders of the Corintliian and Roman Churches." The Roman presbj'ter, Caius (about a. d. 200), mentions the tradition that Peter sutrered martyrdom in the Vatican. But (1.) Peter's work was among the Jews (Galatians 2. 9), whereas Rome was a Gentile Church (Romans
1. 13). Moreover, (2.) the First Epistle of Peter (1. 1; o. 13) represents him as labouring in Babylon in Mesopotamia. (3.) The silence of St. Paul's Epistles written in Rome, negatives the tradition of his having founded, or laboured long at Rome ; though it is possible he may have endured niartyrdom there. His martyrdom, certainly, was not, as Jeroms says, "on the same day" with that of Paul, else Paul would liave mentioned Peter's being at Rome in eh. 4. 11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, aski d. Lord, whither goest thou? to which the Lord replied, I go again to be crucified. Tlie disciple returned penitejit and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to Caius (quoted in Eusebitjs, Ecclesiastical History, 2. 25), suffered niartyrdom on the Ostian Way. So also .Jerome, who gives the date, the 14th year of Nero. It was common to send prisoners, whose death miglit attract too mucli notiae at Rome, to some distance from 'he cily, under a military escort, for execution ; hence tlie soldier's sword, not tlie executioner's axe, was the instrui.ient of his decapitation [Orosius, Hist., 7. 7.] Paul appears, from Philippians 1., to have had his partisans even in tlie palace, and certainly must have exercised such an influence as would excite sympathy in his belialf, to avoid whicli the execution was ordered outside the city. Cf. Tacitus, Hist., 4. 11. The Basilica of St. Paul, first built by Constantine, now stands outside Romeon the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fonlane, not far from the Basilica. [Conybeare and Howson.]
fntlicra whom I serve (Romans 1. 9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God ; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, Ac, wliom he calls "the fathers," not "progenitors" as the Oreek is here; Romans 9. 5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Acts 23. 1 ; 24. 14 ; 26.
CHAPTER I.
"Ver. 1-18. Address : Thankful Expression of Love AND Desire TO See him: Remembrance of his Faith AND THAT OF HI.S MOTHER AND GRANDMOTHER. EXHORTATION TO Stir up the Gift of God in Him, and NOT Shrink from Affliction, Enforced by the Consideration of the Fp.eeness of God's Grace in OUR Gospel Calling, and by the Apostle's Example. The Defection of many: The Steadfastness of Onesiphorus. 1. This Epistle is the last testament and swan-like death-song of Paul. [Bengel.] according to the promise of life ... in Clirlst—Paul's apos Ueship is
6,7; 28. 20), so Timothy should persevere firmlyin the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Malachi 4. 6; Luke 1. 17 ; Romans in order to carry into effect this promise. Cf. " according to the faith .•. . In hope of eternal life . . . promise," &c. (Titus 1.1,2). This "promise of life in Christ" (cf. u. 10; ch. 2. 8) was needed to nerve Timothy to fortitude amidst
11. 23,24, 28). Probably Paul had, in his recent defence, dwelt on this topic, viz., that he was, in being a Christian, only following his hereditary faith, that ... I have remembrance of thee "Hoiv unceasing I make my mention concerning thee" (cf. Philemon 4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timotliy is in faith trials, and to boldness in undertaking the journey to Rome, which would be attended, witli much risk {v. 8). 8. my dearly belove<l son—In 1 Timothj' 1. 2, and Titus 1. 4, written at an earlier period than this Epistle, the expression used is In the Oreek, "My genuine son." Alfoud sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw in him a want of firm-
(v. 5) and graces; cf. Romans 1. 8, 9, from wliicli supply the elliptical sentence thus, "I thank God [for thee, for God ness, whence arose the need of his stirring up afresh the is my witness] whom I serve, &c., that (or how) without ceasing I have remembrance (or make mention) of thee," faith and grace in Him {v. 6). But this seems to me not justified by the Oreek word agapelos, which implies the attachment of reasoning and choice, on the ground ofmerit In the one "beloved," not of merely instinctive love. See Trkncii, Synonyms of New Testament. 3. I t\yan\i— Oreek, " IJecl gratuude to God." whom I serve from my fore-
&c.. night and dfiy—(Note, 1 Timothy 5. 5.) 4. desiring —Oreek, " with yearning as for one much missed." mindful of tliy tears—not only at our parting (A<'ts 20. 37), tut also often when under pious feelings, that ' majbe 42i
Ood's Gifl lo us is Power 2 TIMOTHY I. and Love, not Fear.
fUlefl with joy—to be joined with "tlesiritig to see thee" (Romans 1. 11, 12; 15. 32). 5. AVlieii 1 call to reni-embraiice, &c.—This increased liis "desire to see" Timotliy. The oldest MSS. read, " Wlien I called to remembrance;" Implying that some recent incident (perliaps the contrasted cowardice of the hypocrite Demas, wlio forsook him) liad reminded liim of the sincerity of Timotliy's fore—seeing that God hath given us such a spirit, not that of fear. Be not thou . . . ashamed— I agree with Ellicott, in opposition to Alfoku, tliat the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, wliich tlie present imperative would express; thus implying that Timotliy had not decidedly yet evinced such feeling ol stianie ; though I think, Paul, amidst tlie desertion of others wlio once promised fair, and from being aware of Timothy's eonstitutioniil timidity (Note, v. 7), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame faith, faitli tUat Is in tliee Alford translates, " tliat ivas in thee." He remembers Timothy's faitli in tlie past as a fact; itsprcsenl existence in liim is only matterof his confident persiia.vion or hope. vvliicU Greek, "such as." dwelt—"made its dwelling" or abode (John 14.23). The past tense implies th(!y were now dead, first—bel'oi'e it dwelt in thee. She was the furthest back of the progen-
(v. 8) is tlie companion of fear (v.7): if fear be overcome, false shame flees. [Bengel.] Paul himself (f. 12), and Ouesiphorus {v. 16), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (v. 15). of the testimony of our Ijord of the testimony whicli tliou art bound to give in the cause of our Lord ; he says "our," trt connect Timotliy and himself together in the testimony wliicli both should give for their common Lord. The testimony which Chr ist gave before Pilate (1 Timothy 6. 12, 13), is an incentive to the believer that he should, after His Lord's example, ivitness a good testimony or confession, nor of me his prisoner The cause of God's servants is the cause of God Himself (Epheslans 4. 1). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner, be thou partaker witli me. of the Gospel —rather, as Greek, "for the Gospel," i. e., sul Tercd for tlie Gospel (q\\. 2. Philemon 13)." according to the power of God—exhibited in having saved and called ii (v. 9). God who has done the greater act of power (i. e., saved us), will surely do the less (carry us safe through ajfliclions borne for the Gospel). "Tliink not that thou hast to bear these afflictions by thine own power, nay it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the vvorld to embrace salvation." [Chrysostom.] 9. Wliio . . . called ua —viz., God the Father (Galatiaus 1. 6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made eflective to us by the Holy Spirit; therefore, "saved us" comes before " called us" (Romans S. 2S-3U). holy calling—the actual call to a, itors of Timothy whom Paul knew, mother Eunice— believing Jewess; but his father was a Greek, i.e., a heathen (Acts 16. 1). The faith of the one parent sanctified -the child (ch. 3. 15; 1 Corinthians 7. 11). She was probabljr converted at Paul's first visit to Lj-stra (Acts 11. 6).
It is an undesigned coincidence, and so a mark of truth, that in Acts IG. 1 the belief of tlie mother aZone is mentioned, just as here praise is bestowed on the faith of the mother, whilst no notice is taken of the father. [Paley's Horce Pautince.] and— Greek, "but," i.e., notwithstanding appearances. [Alford.] persuaded that it dwells, or it shall dwell " in thee also." The mention of tlie faith of his mother and grandmother is designed as an incentive to stir up his faith. 6. Wherefore— Orec^-, "For which cause," viz., because thou hast inherited, didst once possess, and I trust [? " am persuaded"] still dost possess, such unfeigned faith. [Alford.] stSr up— " rekindle," "revive the spark of ;" the opposite of "quench" or extinguish (1 Thessalonians 5. 19). Paul does not doubt the existence of real faith in Timothy, but he desires it to be put into active exercise. Timothy seems to liave become somewhat remiss from being so long without Paul (ch. 2.
22). gift of God—the spiritual grace received for his ministerial office, either at his original ordination, or at his consecration to the particular office of superintending the Epliesian Church {Note, 1 Timothy 4. 14), imparting fearlessness, power, love, and a sound mind {v. 7). by the putting on of my hands—In 1 Timothy 4. 14, it is "with (not
the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "by" is applied. The presbytery were his assistants; so "with," implying merely accompaniment, is said of them. Paul was tlie instrument in Timothy's ordination and reception of the grace then conferred; the presbyters were the concurrent participants in the act of ordination ; so the Greek, dia and meta. So in ordinations by a bishop in our days, he does the principal act, they join in laying on han<ls ivith him. t. For, ifec—Implying that Timothy needed theexliortation " tostlr up tlie giftof God in him," being constitutionally timid : " For God did not give us (so the Greek, viz., at our ordination or consecration) tlie spirit of fear." The spirit which He gave us, was not the spirit of timidity (lit., coioardice, wliich is weakness), but of "power" (exhibited in a fearless " testimony" for Christ, life of holiness. Plebrews 3. 1, " Heavenly calling"'|TiTTMA'S'S, Synonyms]; whereas we were sinners and enemies (Epheslans 1. 18; 4. 1). The call comes wholly fi-om God, and claims us wholly for God. " Holy" implies the separation of believers from the rest of the world unto God. not according to—not having regard to our works in His election and calling of grace (Romans 9. 11; Epheslans 2.
8, 9). his own purpose—The origination of salvation was of His own purpose, flowing from His own goodness, not for worlvS of ours coming first, but wholly because of His own gratuitous, electing love. [Tiieodoret and Calvin.] grace . . . given us—In His everlasting purpose, regarded as the same as when actually accomplislied in due time. in Ciirlst—believers being regarded by God as IN Him, with whom the Father makes the covenant of salvation (Ephesians 1. 4; 3. 11). before tlie world began Greek, "before the times (periods) of ages;" the enduring ages of which no end is contemplattd (1 Corinthians 2. 7; Ephesians 3. 11). 10. But . . . now . . . manifest — lu contrast to its concealment heretofore in the elcrnal purpose of God "before the world began" {v. 9; (Jolossians 1,
V. 8). "Power is the invariable accompaniment of the gift of the Holy Ghost. Luke 24. 49 ; Acts 1. 8 ; cf. 6. 6, " full of faith and of the Ilvly Ghost," with v. 8, " full of faitli and power." Fear is the result of "the spirit of bondage" (Konuuis 8.
15). Fear within exaggerates tlie causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting poiwer; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (1 John 4. 18). love—wliich moves the believer whilst "speaking the trutli" with power, when g.ving his testimony for Christ 8), at the same time to do so "in love" (Epheslans 4. 15). a sound mind—Tlie Ureek is rather, " the bringing of men to a sound mind."
16; Titus 1.2, 3). appearing-the visible manifestation In the flesh, abolished death— (?)cp, "taken away the power from death." [Tittmann.] Tlie GVecA: article before "death," Implies that Christ abolished death, not only in some particular instance, but in Its very essence, being, and idea, as well as in all its aspects and conseqiu noes (John 11.26; Romans 8. 2, 38 ; 1 Corinthians 15. 2ti, 5"); Hebrews 2. 14). The carrying out of the abolition of death into full ellect Is to bo at the resurrection (Revelation 20.
[ >Vahl.] Bisnokl supports English Version, "a sound mind," or " sobcrinindedness;" a duty to which a young man like Timotliy especially needed to be exhorted
(ch. 2.22; 1 Timothy 4. 12; Titus 2. 4, G). So Paul urges lilm. In cli. 2. 4, to give up worldly entanglemcnis, which as thorns (Luke 8. 14) choke the word. These three gifts are preferable to any miraculous powers whatever. 8. thcrc422
14). The death of the body miianwhile is but temporary, and is made no. account of by Christ and the apostles, brought . . . to liglit — making visible by the Ciotipel
Tiuolhy is Exhorted to Steadfastness 2 TIMOTHY II. and to Constancy and Perseverance, what was before hidden in God's purpose. Hfe—of the
It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather Onesiphortjs, and to come to him (ch. 4. 21). Phygellus and Hermogenes—specified perhaps, as being persons from whom such pusillanimous conduct could least be expected ; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was la Asia Minor. 16. Tlie Lord give mercy-even as OneSIPHORUS had abounded in works of mercy, the house of Onesiphorus—He himself was then absent from Ephesus, which accounts for the form of expression (ch. 4. 19). Hia household would hardly retain his name after the master was dead, as Bengbl, supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favoured by Alforb also, that he was dead. Gort blesses not only the righteous man himself, but uU his household, my chain—Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him. 17. found me—in the crowded metropolis. So in turn " may he yznrf mercy of the Lord' in that day " when the whole universe shall be assembled. 18. grant unto him—as well as " unto his house " (v. Ifi). the Lord —who rewards a kindness done to His disciples as if done
Spirit, acting first on the soul here, about to act on the body also at the resurrection. Immortality— GreeA;, " incorruptibility" of the new life, not merely of the risen body [Alford]. (Romans 8. 11.) throiigli by means of the Gospel, which brings to light the life mid immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over deatli through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favourable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest Idea of the resurrection of the body (Acts 17. 18, .32). If Christ were not "tlie life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Revelation 1. IS), we could never break through the liars of death or gates of hell. [Bishop Peakson.] 11. WUereunto—For the publication of which Gospel. I am appointed— Gi-eefc, " I was appointed." preacher — Greefc, "herald." teaclier of the Gentiles—(1 Timothy 2. 7.) He brings forward his own example in this verse and v. 12, as a pattern for Timothy, as a public " preacher," an " apostle," or missionary from place to place, and a " teacher" in private instructing His flock with patient perseverance. 13. For the which canse—For tlie Gospel cause of which I was appointed a preacher (u. 10, 11). I also suffer—besides my active work as a missionary. Ellicott translates, " I suffer even theso things;" the sufferings attendant on my being a prisoner to Himself (Matthew 25. 45). ot—from the Lord; "the Lord " is emphatically put instead of " from Himself," for solemnity and emphasis (2 Thessalonians 3. 5). In how many things—"how many acts of ministry he rendered." unto me—Omitted in the oldest MSS., so that the "ministered " may include services rendered to others as well as to . Paul, very well—rather as Greek, " Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus).
(v. 8, 15). I am not ashamed—neither be thou (v. 8). for —Confidence as to the future drives away shame. [Bengel.] I know—though the world knows Him not (John
10. 1-J; 17.25). whom—I know what a faithful, promisekeeping God He is (ch. 2. 13). It is not, I know hoiv I have believed, but, I know whom I have believed; a feeble faith may clasp a strong Saviour, believed—
CHAPTER II.
rather, "trusted;" carrying out the metaphor of a depositor depositing his pledge with one whom He trusts. I am persuaded—(Romans 8. 38.) He is able—in spite of so many foes around me. that which I have committed nuto Mm—Greek, "my deposit;" the body, soul, and spirit, which I have deposited in God's safe keeping (1 Thessalonians 5. 23; 1 Peter 4. 19). So Christ Himself in dying (Luke 23. 46). "God deposits with us Hia word; we deposit with God our spirit." [Grotius.] There is one deposit [His revelation] committed by Ood to us, which we ought to keep (v. 13, 14) and transmit to others (ch. 2. 2); there is another committed by God to us, which we should commit to His keeping, viz., ourselves and our heavenly portion, that day—the day of His appearing (v. 18; ch. 4. 8). 13. Hold ra«t the form—rather as Greek, "Have(i. e., keep) apattern of sound (Greek, healthy) words whicli thou bust heard from me. In faith and love." "Keep" suits the reference to a deposit in the context. The secondary position of the verb in the Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated " pattern " in 1 Timothy 1. 16, the only other passage where it occurs. Have such a pattern drawn from my sound words, in opposition to the unsound doctrines so current at KphcsiXH, vividly impressed (Wahi, translates it "delineation ;" the verb implies to make a lively and lasting impress) on thy mind. In faith and love—the element IN which my sound words had place, and in which thou art to have the vivid imjyression of them as thj' imuardly delineated pattern, moulding conformably thy outward profession. So nearly Bkngel explains, 1 Timothy 3. 9. 14. Translate an Greek, "That goodly depositkeep through the Holy Ghost," viz., "the sound words which I have committed to thee " (v. 13; ch. 2. 2). Inns— In all believers, not merely In you and me. The Indwelling .Spirit enables us to keep from the robbers of the soni the deposit of His word committed to ns by God. 1.5. all they which are In Asia—Proconsular Asia ; "All who are there now, when they were in Rome (not " be " or are, but) turned from me "
Ver. 1-26. Exhortations; To Faithfulnkss as a Good Soldier of Christ ; Errors to be Shunned ; The Lord's Sure Foundation; The Right Spirit fou a Servant OF Christ. 1. Thou therefore—following my example
(ch. 1. 8, 12), and that of Onesiphorus (ch. 1. 16-lS), and shunning that of those who forsook me (ch. 1. 15). my son — CTitWrcre ought to imitate their father, be strong lit,, "be invested with power." Have power, and show tliyself to have it; implying an abiding state of power, in the grace—the element in which the believer's strength has place. Cf. ch. 1. 7, "God hath given us the spirit o( power."
3. among Greek, "through," i. e., with the attestation
(ZzZ., intervention) of many witnesses, ufz., the presbyters and others present at his ordination or consecration (1 Timothy 4. 14; 6. 12). commit—in trust, as a deposit (ch. 1.
14). faithful—The quality most needed by those having a trust committed to them, who Greek, " (persons) such as shall be competent to teach (them to) others also." Thus the way Is prepared for inculcating the duty of faithful endurance (v. 3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same ofllce. This is so far from supporting oral tradition now, that it rat Jier teaches how precarious a mode of preserving revealed trutli it was, depending, as It did, on the trustworthiness of each individual in the chain of succession ; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk. 3. Thou therefore endure hardness—The oldest MSS. have no "Thou therefore," and read, " Endure hardship unth " (me). " Take thy share In suffering." [Conybeare and Howson.] 4. "No one whilst serving as a soldier." the affairs, &c.— " the businesses of life" [Alford]; mercantile, or other than military, him who hath chosen him—the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (Acts 18. 3). Therefore what is prohibited here Is, not all other save religious occupation, but the becoming entangled, or over-engro.ssed therewith. 5. And— " Moreover." strive Tor masteries—"strive In the games" then ; were "ashamed of my chain," in contrast to OnkBiPBORrs; did not stand with me but forsook me (ch 4. 16).