2 Timothy · Chapter 1

Verse 1. Paul an apostle] St. Paul at once shows his office, the authority on which he held it, and the end for which it was given him. He was an apostle-an extraordinary ambassador from heaven. He had his apostleship by the will of God-according to the counsel and design of God’s infinite wisdom and goodness. And he was appointed that he might proclaim that eternal life which God had in view for mankind by the incarnation of his Son Jesus Christ, and which was the end of all the promises he had made to men, and the commandments he had delivered to all his prophets since the world began. The mention of this life was peculiarly proper in the apostle, who had now the sentence of death in himself, and who knew that he must shortly seal the truth with his blood. His life was hidden with Christ in God; and he knew that, as soon as he should be absent from the body, he should be present with the Lord. With these words he both comforted himself and his son Timothy.

Verses 1-5. Paul, an apostle by the will of God — See 1 Corinthians 1:1-5; according to the promise of life — Appointed to exhibit, by preaching the gospel, and to bring men to, eternal life, promised by God to all true believers; in — And through; Christ Jesus — Who hath revealed and procured it. I thank God, whom I serve from my forefathers — That is, whom both I and my ancestors served, or, whom I serve as the holy patriarchs did of old; with a pure conscience — He always worshipped God according to his conscience, both before and after his conversion. Before his conversion, however, his conscience was neither truly enlightened nor awakened; for he was neither acquainted with the spirituality and extent of the moral law, nor with his own sinfulness and guilt through his violations of it. That without ceasing I have remembrance of thee in my prayers — See on Romans 1:8, 9. To know that the apostle prayed for him continually, must have afforded great encouragement to Timothy amidst his labours and sufferings: being mindful of thy tears — Perhaps frequently shed, as well as at the apostle’s last parting with him; that I may be filled with joy — In conversing with thee, and giving thee my dying charge and blessing. When I call to remembrance, &c. — That is, my desire to see thee is greatly increased by my calling to remembrance the unfeigned faith — In the gospel, and in its glorious Author; that is in thee — Of which thou hast given convincing evidence; and which dwelt — An expression not applicable to a transient guest, but only to a settled inhabitant; first in thy grandmother Lois — Probably this was before Timothy was born. Here it is insinuated, to the great praise of Timothy’s grandmother Lois, that, having embraced the Christian faith herself, she persevered in it, and persuaded her daughter Eunice to do the same; and that the instructions and example of these pious women prepared their son for receiving the gospel when it was preached to him: a fit example this for the imitation of all mothers, who, if they take the same pains with their children, may hope that, by the blessing of God, their care will be followed with similar happy effects.

Verse 1. Paul — according to the promise of life which is in Christ Jesus. On this promise of eternal life the whole system of revelation is built; for this cause Paul was made an apostle, that he might preach this hope to a benighted world. This eternal life, now confirmed by Christ, was promised from the foundation of the world. Genesis 17:7. Leviticus 18:5. Deuteronomy 31:16. — When Moses pressed the observance of the law, he added, It is not a vain (or light) thing for you, “because it is your life;” and through this thing you shall prolong your days in the land. Deuteronomy 32:47. Here is a double promise of temporal life in the land, and of eternal life, in the world to come.

1. Paul—Note, 1 Timothy 1:1. According to the promise—The word rendered promise signifies announcement; and hence Paul styles himself an apostle… according to, or for the purpose of, the announcement of the life… in Christ. Yet in the New Testament this announcement, being of a blessed result, becomes in effect a promise.

Verse 2. To Timothy, my dearly beloved son] See Clarke’s note on “1 Timothy 1:2”.

Verses 1-5. Paul, an apostle by the will of God — See 1 Corinthians 1:1-5; according to the promise of life — Appointed to exhibit, by preaching the gospel, and to bring men to, eternal life, promised by God to all true believers; in — And through; Christ Jesus — Who hath revealed and procured it. I thank God, whom I serve from my forefathers — That is, whom both I and my ancestors served, or, whom I serve as the holy patriarchs did of old; with a pure conscience — He always worshipped God according to his conscience, both before and after his conversion. Before his conversion, however, his conscience was neither truly enlightened nor awakened; for he was neither acquainted with the spirituality and extent of the moral law, nor with his own sinfulness and guilt through his violations of it. That without ceasing I have remembrance of thee in my prayers — See on Romans 1:8, 9. To know that the apostle prayed for him continually, must have afforded great encouragement to Timothy amidst his labours and sufferings: being mindful of thy tears — Perhaps frequently shed, as well as at the apostle’s last parting with him; that I may be filled with joy — In conversing with thee, and giving thee my dying charge and blessing. When I call to remembrance, &c. — That is, my desire to see thee is greatly increased by my calling to remembrance the unfeigned faith — In the gospel, and in its glorious Author; that is in thee — Of which thou hast given convincing evidence; and which dwelt — An expression not applicable to a transient guest, but only to a settled inhabitant; first in thy grandmother Lois — Probably this was before Timothy was born. Here it is insinuated, to the great praise of Timothy’s grandmother Lois, that, having embraced the Christian faith herself, she persevered in it, and persuaded her daughter Eunice to do the same; and that the instructions and example of these pious women prepared their son for receiving the gospel when it was preached to him: a fit example this for the imitation of all mothers, who, if they take the same pains with their children, may hope that, by the blessing of God, their care will be followed with similar happy effects.

Ver. 2. To Timothy, my dearly beloved son. Children are more especially endeared to a father when he is about to die, and such was now the situation of Paul the aged, looking forward to martyrdom. Grace, or the favour of God, is first implored, as the source of all other good. Mercy, which is a modification of grace, to preserve the life of Timothy amid the dangers of the present world, and to commiserate him under all his trials. And peace from God, as a reconciled Father, the result of grace and mercy, and the earnest of eternal rest.

2. Beloved—In 1 Timothy 1:2, genuine son, (see note there,) a difference arising from the fact that the first epistle is more official, this more personal and hearty.

I. PAUL’S HORTATORY REHEARSAL OF THE PAST; PREPARATORY TO A CONFIRMATION OF

V. 3. Whom I serve from my forefathers-That is, whom both I and my ancestors served.

With a pure conscience-He always worshipped God according to his conscience, both before and after his conversion One who stands on the verge of life is much refreshed by the remembrance of his predecessors, to whom he is going.

Verse 3. Whom I serve from my forefathers] Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping him.

With pure conscience] Ever aiming to please him, even in the time when through ignorance I persecuted the Church.

Without ceasing I have remembrance of thee] The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian Church, that a man particularly thanks God that he is enabled to pray for OTHERS. And yet he that can do this most must have an increase of that brotherly love which the second greatest commandment of God requires: Thou shalt love thy neighbour as thyself. It is also a great blessing to be able to maintain the spirit of a pure friendship, especially through a considerable lapse of time and absence. He that can do so may well thank God that he is saved from that fickleness and unsteadiness of mind which are the bane of friendships, and the reproach of many once warm-hearted friends.

Verses 1-5. Paul, an apostle by the will of God — See 1 Corinthians 1:1-5; according to the promise of life — Appointed to exhibit, by preaching the gospel, and to bring men to, eternal life, promised by God to all true believers; in — And through; Christ Jesus — Who hath revealed and procured it. I thank God, whom I serve from my forefathers — That is, whom both I and my ancestors served, or, whom I serve as the holy patriarchs did of old; with a pure conscience — He always worshipped God according to his conscience, both before and after his conversion. Before his conversion, however, his conscience was neither truly enlightened nor awakened; for he was neither acquainted with the spirituality and extent of the moral law, nor with his own sinfulness and guilt through his violations of it. That without ceasing I have remembrance of thee in my prayers — See on Romans 1:8, 9. To know that the apostle prayed for him continually, must have afforded great encouragement to Timothy amidst his labours and sufferings: being mindful of thy tears — Perhaps frequently shed, as well as at the apostle’s last parting with him; that I may be filled with joy — In conversing with thee, and giving thee my dying charge and blessing. When I call to remembrance, &c. — That is, my desire to see thee is greatly increased by my calling to remembrance the unfeigned faith — In the gospel, and in its glorious Author; that is in thee — Of which thou hast given convincing evidence; and which dwelt — An expression not applicable to a transient guest, but only to a settled inhabitant; first in thy grandmother Lois — Probably this was before Timothy was born. Here it is insinuated, to the great praise of Timothy’s grandmother Lois, that, having embraced the Christian faith herself, she persevered in it, and persuaded her daughter Eunice to do the same; and that the instructions and example of these pious women prepared their son for receiving the gospel when it was preached to him: a fit example this for the imitation of all mothers, who, if they take the same pains with their children, may hope that, by the blessing of God, their care will be followed with similar happy effects.

Ver. 3-5. I thank God — that I have remembrance of thee in my prayers. Nothing can be more paternal than this address, nothing more pertinent, more impressive, or better calculated to encourage Timothy to persevere in the work of the Lord. He had an interest in the apostle’s affections which perhaps no other individual possessed, and it must have afforded him great satisfaction to know it; nothing is more desirable than the esteem of eminently holy men, next to the lovingkindness of the Lord.

TIMOTHY IN THE FUTURE, 3-18.

1. Faithfulness of Timothy’s parentage an incitement to firmness for the glorious gospel of Christ, 3-10.

3. Thank God—For what? The mind of the apostle looks to verse 5, overleaping the accumulated particulars intervening, for the expression of the object of his thanks, namely, the hereditary and persistent piety of Timothy. From my forefathers—Not merely the forefathers of his nation, as Abraham, and others; but rather his own more immediate personal progenitors, like those of Timothy in verse 5. Serve… with pure conscience—They served God with a pure conscience before Christ came; he serves the same God with as pure a conscience since Christ came. His holy forefathers were in their day as true Christians as he; he in his day is as true Jew as they. See our notes on Acts 26:1, 6.

V. 4. Being mindful of thy tears-Perhaps frequently shed, as well as at the apostle's last parting with him.

Verse 4. Being mindful of thy tears] Whether the apostle refers to the affecting parting with the Ephesian Church, mentioned Acts 20:37, or to the deep impressions made on Timothy’s heart when he instructed him in the doctrine of Christ crucified, or to some interview between themselves, it is not certainly known. The mention of this by the apostle is no small proof of his most affectionate regards for Timothy, whom he appears to have loved as a father loves his only son.

Verses 1-5. Paul, an apostle by the will of God — See 1 Corinthians 1:1-5; according to the promise of life — Appointed to exhibit, by preaching the gospel, and to bring men to, eternal life, promised by God to all true believers; in — And through; Christ Jesus — Who hath revealed and procured it. I thank God, whom I serve from my forefathers — That is, whom both I and my ancestors served, or, whom I serve as the holy patriarchs did of old; with a pure conscience — He always worshipped God according to his conscience, both before and after his conversion. Before his conversion, however, his conscience was neither truly enlightened nor awakened; for he was neither acquainted with the spirituality and extent of the moral law, nor with his own sinfulness and guilt through his violations of it. That without ceasing I have remembrance of thee in my prayers — See on Romans 1:8, 9. To know that the apostle prayed for him continually, must have afforded great encouragement to Timothy amidst his labours and sufferings: being mindful of thy tears — Perhaps frequently shed, as well as at the apostle’s last parting with him; that I may be filled with joy — In conversing with thee, and giving thee my dying charge and blessing. When I call to remembrance, &c. — That is, my desire to see thee is greatly increased by my calling to remembrance the unfeigned faith — In the gospel, and in its glorious Author; that is in thee — Of which thou hast given convincing evidence; and which dwelt — An expression not applicable to a transient guest, but only to a settled inhabitant; first in thy grandmother Lois — Probably this was before Timothy was born. Here it is insinuated, to the great praise of Timothy’s grandmother Lois, that, having embraced the Christian faith herself, she persevered in it, and persuaded her daughter Eunice to do the same; and that the instructions and example of these pious women prepared their son for receiving the gospel when it was preached to him: a fit example this for the imitation of all mothers, who, if they take the same pains with their children, may hope that, by the blessing of God, their care will be followed with similar happy effects.

Ver. 3-5. I thank God — that I have remembrance of thee in my prayers. Nothing can be more paternal than this address, nothing more pertinent, more impressive, or better calculated to encourage Timothy to persevere in the work of the Lord. He had an interest in the apostle’s affections which perhaps no other individual possessed, and it must have afforded him great satisfaction to know it; nothing is more desirable than the esteem of eminently holy men, next to the lovingkindness of the Lord.

4. Mindful of—That is, recollecting thy tears, shed some time since, probably when Paul first left him at Ephesus to depart to Macedonia. 1 Timothy 1:3. That I refers back to see thee.

V. 5. Which dwelt-A word not applied to a transient guest, but only to a settled inhabitant.

First-Probably this was before Timothy was born, yet not beyond St. Paul's memory.

Verse 5. The unfeigned faith that is in thee] Timothy had given the fullest proof of the sincerity of his conversion, and of the purity of his faith. Which dwelt first in thy grandmother Lois] In Acts 16:1, we are informed that Paul came to Derbe and Lystra; and behold, a certain disciple was there, named Timotheus, the son of a certain woman, who was a Jewess, and believed; but his father was a Greek. Luke, the historian, it appears, was not particularly acquainted with the family; Paul evidently was. Luke mentions the same circumstance which the apostle mentions here; but in the apostle’s account there are particulars which argue an intimate acquaintance with the family and its history. Luke says Timothy’s father was a Greek, consequently we may believe him to have been then in his heathen state; Paul, in mentioning the grandmother, mother, and son, passes by the father in silence; which intimates that either the father remained in his unconverted state, or was now dead. Lois and Eunice are both Grecian, and indeed heathen names; hence we are led to conclude that, although Timothy’s mother was a Jewess according to St. Luke, yet she was a Grecian or Hellenist by birth. Lois, the grandmother, appears to have been the first convert to Christianity: she instructed her daughter Eunice, and both brought up Timothy in the Christian faith; so that he had a general knowledge of it before he met with St. Paul at Lystra. There, it appears the apostle was the instrument of the conversion of his heart to God; for a man may be well instructed in Divine things, have a very orthodox creed, and yet his heart not be changed. Instruction precedes conversion; conversion should follow it. To be brought up in the fear of God is a great blessing; and a truly religious education is an advantage of infinite worth.

Verses 1-5. Paul, an apostle by the will of God — See 1 Corinthians 1:1-5; according to the promise of life — Appointed to exhibit, by preaching the gospel, and to bring men to, eternal life, promised by God to all true believers; in — And through; Christ Jesus — Who hath revealed and procured it. I thank God, whom I serve from my forefathers — That is, whom both I and my ancestors served, or, whom I serve as the holy patriarchs did of old; with a pure conscience — He always worshipped God according to his conscience, both before and after his conversion. Before his conversion, however, his conscience was neither truly enlightened nor awakened; for he was neither acquainted with the spirituality and extent of the moral law, nor with his own sinfulness and guilt through his violations of it. That without ceasing I have remembrance of thee in my prayers — See on Romans 1:8, 9. To know that the apostle prayed for him continually, must have afforded great encouragement to Timothy amidst his labours and sufferings: being mindful of thy tears — Perhaps frequently shed, as well as at the apostle’s last parting with him; that I may be filled with joy — In conversing with thee, and giving thee my dying charge and blessing. When I call to remembrance, &c. — That is, my desire to see thee is greatly increased by my calling to remembrance the unfeigned faith — In the gospel, and in its glorious Author; that is in thee — Of which thou hast given convincing evidence; and which dwelt — An expression not applicable to a transient guest, but only to a settled inhabitant; first in thy grandmother Lois — Probably this was before Timothy was born. Here it is insinuated, to the great praise of Timothy’s grandmother Lois, that, having embraced the Christian faith herself, she persevered in it, and persuaded her daughter Eunice to do the same; and that the instructions and example of these pious women prepared their son for receiving the gospel when it was preached to him: a fit example this for the imitation of all mothers, who, if they take the same pains with their children, may hope that, by the blessing of God, their care will be followed with similar happy effects.

Ver. 3-5. I thank God — that I have remembrance of thee in my prayers. Nothing can be more paternal than this address, nothing more pertinent, more impressive, or better calculated to encourage Timothy to persevere in the work of the Lord. He had an interest in the apostle’s affections which perhaps no other individual possessed, and it must have afforded him great satisfaction to know it; nothing is more desirable than the esteem of eminently holy men, next to the lovingkindness of the Lord.

5. When—He gives now his theme of thanks in verse 3. Timothy’s faith, like Paul’s, is hereditary; both are firm Christians, as their parents were devout Jews. Lois—Here only mentioned. Eunice is referred to, but not named, in Acts 16:1, “which was a Jewess, and believed.” When Paul says that the same unfeigned faith permanently dwelt first in… Lois, he must refer to her previous faith as a devout Jewess before Jesus was preached by Paul in Lystra. In Timothy’s ancestry, then, as well as in his own, (verse 3,) Paul recognises that devout Hebraism was one with devout Christianity. And in this tender reminder of his maternal home, the mind of Timothy is turned back to those past days when the gospel came to Lystra, and perfected the Jewish faith, that there dwelt, into Christian faith. I am persuaded—In spite of the desertion of almost all others, in thee also. Timothy, he was persuaded, would be found “faithful among the faithless;” and thence he expected that instead of deserting him, like others, (verse 15,) Timothy would hasten to Rome at his call. Chap. 4:9.

V. 6. Wherefore-Because I remember this.

I remind thee of stirring up-Literally, blowing up the coals into a flame. The gift of God-All the spiritual gifts, which the grace of God has given thee.

Verse 6. Stir up the gift of God, which is in thee] The gift which Timothy had received was the Holy Spirit; and through him, a particular power to preach and defend the truth. This gift is represented here, under the notion of a fire, which, if it be not frequently stirred up, and fresh fuel added to it, will go out. This is the precise idea which the apostle had in his mind; hence the term anazwpurein, which signifies to stir up the fire; to add fresh fuel to it. From this it plainly appears, that if Timothy had not continued to be a daily worker with God, he would have received the grace of God in vain. The Latins have a similar metaphor, excitare igniculos ingenii, to stir up the sparks of genius.

By the putting on of my hands.] See Clarke on “1 Timothy 4:14”.

Verses 6, 7. Wherefore — Because I remember this; I put thee in remembrance — Because of my love to thee; that thou stir up the gift of God — That is, every gift which the grace of God has given thee. The word anazwpurein is a metaphorical expression, borrowed from stirring up fire when it is almost extinct, and thereby causing it to burn with a fresh flame. The meaning is, that Timothy was to embrace the opportunities which his station afforded him for improving his spiritual gifts, by boldly and diligently exercising them in inculcating and defending the doctrines of the gospel. By the putting on of my hands — Together with those of the presbytery, 1 Timothy 4:14. And let nothing discourage thee, for God hath not given us the spirit of fear — That is, the spirit which God hath given us Christians, is not the spirit of fear, or of timidity, or cowardice, as deiliav signifies; but of power — Banishing fear; or of Christian courage in the midst of dangers and troubles; and of love — To God and all mankind, animating us to zeal and diligence in God’s service, and in our endeavours to save men’s souls. And of a sound mind — So as to act according to the best principles of reason and religion.

Ver. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee, from the putting on of my hands. This is repeated from the first epistle: 1 Timothy 4:14. By the repeating of this reference, we gather that the ordination of Timothy was a memorable occasion; that the heavens had been open to prayer, and that the Spirit of power and love had been largely poured out, as an encouraging token of the glory that would attend the consecration of this young man to the Lord.

6. Wherefore—In view of thy hereditary and unswerving faith. Put thee in remembrance—Not any implication of remissness, (as, most absurdly, Alford,) but a permanent reminder (2 Peter 3:1) to ministerial faithfulness. Gift—The gift of ministerial power, imparted by the Spirit bestowed by Paul’s putting of hands on Timothy. This gift could slumber, like embers beneath the ashes, and wane away, unless the possessor should stir up, that is, enkindle and arouse it, as one does a smothered fire. This is to be done by earnest prayer and diligent exercise. From 1 Timothy 4:14, (where see note,) it appears that the hands of the presbytery were laid upon Timothy concurrently with those of St. Paul as principal.

V. 7. And let nothing discourage thee, for God hath not given us-That is, the spirit which God hath given us Christians, is not the spirit of fear-Or cowardice.

But of power-Banishing fear.

And love and sobriety-These animate us in our duties to God, our brethren, and ourselves. Power and sobriety are two good extremes. Love is between, the tie and temperament of both; preventing the two bad extremes of fearfulness and rashness. More is said concerning power, 1 Timothy 1:8; concerning love, 2 Timothy 2:14, &c.; concerning sobriety, 2 Timothy 3:1, &c.

Verse 7. God hath not given us the spirit of fear] Here is an allusion to the giving of the law on mount Sinai. This was communicated with such terrible majesty as to engender fear in all the Israelites: even Moses, on the occasion, did exceedingly fear and tremble. The Gospel was ushered in, in a much milder manner; every thing was placed on a level with the human intellect; and within reach of every human spirit. Nothing was terrific, nothing forbidding; but all was inviting. The very spirit and genius of it was a spirit of power, of love, and of a sound mind.

Instead of deiliav, fear, some MSS. and versions have douleiav, servitude or bondage; God hath not given unto us the spirit of BONDAGE-but of power, dunamewv, to work miracles, to confound enemies, to support us in trials, and enable us to do that which is lawful and right in his sight. And of love, which enables us to hear, believe, hope, and endure all things; and is the incentive to all obedience. Of a sound mind, swfronismou, of self-possession and government, according to some. But a sound mind implies much more; it means a clear understanding, a sound judgment, a rectified will, holy passions, heavenly tempers; in a word, the whole soul harmonized in all its powers and faculties; and completely regulated and influenced so as to think, speak, and act aright in all things. The apostle says, God hath given the spirit of these things; they are not factitious; they are not assumed for times and circumstances; they are radical powers and tempers; each produced by its proper principle.

Verses 6, 7. Wherefore — Because I remember this; I put thee in remembrance — Because of my love to thee; that thou stir up the gift of God — That is, every gift which the grace of God has given thee. The word anazwpurein is a metaphorical expression, borrowed from stirring up fire when it is almost extinct, and thereby causing it to burn with a fresh flame. The meaning is, that Timothy was to embrace the opportunities which his station afforded him for improving his spiritual gifts, by boldly and diligently exercising them in inculcating and defending the doctrines of the gospel. By the putting on of my hands — Together with those of the presbytery, 1 Timothy 4:14. And let nothing discourage thee, for God hath not given us the spirit of fear — That is, the spirit which God hath given us Christians, is not the spirit of fear, or of timidity, or cowardice, as deiliav signifies; but of power — Banishing fear; or of Christian courage in the midst of dangers and troubles; and of love — To God and all mankind, animating us to zeal and diligence in God’s service, and in our endeavours to save men’s souls. And of a sound mind — So as to act according to the best principles of reason and religion.

7. For—Reason for arousing his gift; that bestowed spirit is not the spirit of fear, with which the deserters from Paul and Christ are in these trying times dismayed. It is rather the spirit of power, by which dangers and foes are encountered and overcome. Of love—Which is the true inspirer and regulator of power. Sound mind—Rather, of admonition or corrective reproof of others, the result at which Timothy’s ordination to the ministry aims.

V. 8. Therefore be not thou ashamed-When fear is banished, evil shame also flees away.

Of the testimony of our Lord-The gospel, and of testifying the truth of it to all men.

Nor of me-The cause of the servants of God doing his work, cannot be separated from the cause of God himself.

But be thou partaker of the afflictions-Which I endure for the gospel's sake.

According to the power of God-This which overcomes all things is nervously described in the two next verses.

Verse 8. Be not-ashamed of the testimony] The testimony of Christ is the Gospel in general, which proclaims Christ crucified, and redemption through his blood. In the sight of the world, there appeared to be reason why a man should be ashamed of this; ashamed of him who was crucified as a malefactor; but, when this Gospel became the power of God to the salvation of every one that believed, it was a subject to exult in. Hence the apostle, Romans 1:16, said, I am not ashamed of the Gospel of Christ; where see the note.

Nor of me his prisoner] When our friends are in power and credit, we can readily acknowledge them, and take opportunities to show that we have such and such connections; but when the person falls into disgrace or discredit, though we cannot pretend not to know him, yet we take care not to acknowledge him. This induced Cicero, in relation to friendships, to give for a maxim-Amicus certus in re incerta cernitur: “A true friend is known in adverse circumstances;” and from this we have borrowed our proverb, A friend in need, is a friend indeed.

Be thou partaker of the afflictions of the Gospel] No parent could love a child better than Paul loved Timothy; and, behold! he who could wish him nothing but what was great, honourable, and good, wishes him to be a partaker of the afflictions of the Gospel! Because, to suffer for Christ, and suffer with Christ, was the highest glory to which any human being in this state could arrive. The royal way to the crown of glory, is by the cross of Christ.

According to the power of God.] While thou hast no more affliction than thou hast grace to sustain thee under, thou canst have no cause to complain. And God will take care that if a faithful discharge of thy duty shall expose thee to afflictions, his power manifested in thee shall be in proportion to thy necessities. His load cannot be oppressive, who is strengthened to bear it by the power of God.

Verses 8-10. Be not thou, therefore — Discouraged by any dangers or trials; or ashamed of the testimony of our Lord — The gospel which testifies of Christ, or of testifying the truth and importance of it to all men; nor of me his prisoner — The cause of the servants of God, doing his work, cannot be separated from the cause of God himself. But be thou partaker of the afflictions of the gospel — Of such afflictions as I endure for the gospel’s sake: or, be ready to undergo the persecutions and troubles which attend the profession and preaching of the gospel: according to the power of God — That is, as God shall enable thee; who hath saved us — By faith in his Son and in his gospel, from sin and misery, present and eternal, and therefore we may the more readily endure any temporal evils for the gospel. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described. And called us with a holy calling — A calling holy in regard, 1st, Of the author, God; 2d, The means, his word and Spirit; 3d, The end, holiness; not according to our works — See on Romans 9:11; 11:6. But according to his own purpose and grace — That is, his gracious purpose; (see on Ephesians 3:11;) which was given us in Christ — Through his mediation and grace; before the world began — He being appointed, in the everlasting and unchangeable counsels of God, to be the Redeemer and Saviour of all that should believe in and obey him. But now is made manifest — Is openly revealed and exhibited; by the appearing of our Saviour — By his manifestation in the flesh, and the publication of the gospel of his grace. Who hath abolished death — Hath obtained for persevering believers a glorious resurrection even from temporal death hereafter, and deliverance from the sting of it here; with a title to, and meetness for, the eternal life of both soul and body; so that death shall be completely swallowed up in victory. And hath brought life and immortality to light — Hath clearly revealed by the gospel that immortal life which he hath purchased for us. Or, if afqarsian be rendered, as it properly may, not immortality, but incorruption, the meaning will be, he hath clearly revealed the life, or existence and happiness, of the soul immediately after death, and the incorruption of the body: or rather, hath made them clear; for the word fwtizw, here used, means to make a thing clear and plain which was formerly obscure, a translation which is more proper here than to bring to light. “For the Israelites had an obscure knowledge of the immortality of the soul, and of the resurrection of the body, given them in the writings of Moses, as is plain from our Lord’s words, (Luke 20:37,) and from what is related 2 Mac. 7:9, 14, 23. Nevertheless, as these things were but obscurely revealed in the ancient oracles, the far more clear discovery of them in the gospel, but especially Christ’s express promise to raise the dead, and give eternal life to believers, might with the greatest propriety be called a making these things clear.” The heathen also had some confused hopes of the immortality of the soul, but as they had no ground for these hopes but uncertain tradition and their own wishes, they were much in the dark concerning it.

Ver. 8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. To justify a man condemned, is to arraign the justice by which he received his sentence. If Paul were involved in the popular fury which then raged against the innocent, it was the more a duty to honour in a most decided manner the character of him who had uniformly been a confessor, and finally became a martyr for the truth. — See the introduction to this epistle.

8. Be not… ashamed—As I am not ashamed, ver. 12. Therefore— From the fact that ours is the spirit of power, able to vanquish all false shame. Testimony—In behalf of our Lord; or more properly and forcibly, the Lord’s testimony, a testimony to be performed by us, but truly his. And so in the phrase his prisoner, Paul means to call himself, tersely, Christ’s prisoner; kept a prisoner by Christ in behalf of his gospel. Partaker—As I am Christ’s prisoner, so be thou co-sharer with me of the afflictions of the gospel, dismissing fear and shame, and maintaining a firm sympathy. According to—In proportion to the power of God viewed here by St. Paul (as in Ephesians 1:19) as stupendously displayed in the system of salvation as now described in the verse following.

V. 9. Who hath saved us-By faith. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described.

Having called us with an holy calling-Which is all from God, and claims us all for God.

According to his own purpose and grace-That is, his own gracious purpose.

Which was given us-Fixed for our advantage, before the world began.

Verse 9. Who hath saved us] From sin; the spirit of bondage, and all tormenting fear. This is the design of the Gospel.

And called us with a holy calling] Invited us to holiness and comfort here; and to eternal glory hereafter.

Not according to our works] We have not deserved any part of the good we have received; and can never merit one moment of the exceeding great and eternal weight of glory which is promised. See the notes on the parallel passages.

Before the world began] pRomans cronwn aiwniwn. Before the Mosaic dispensation took place, God purposed the salvation of the Gentiles by Christ Jesus; and the Mosaic dispensation was intended only as the introducer of the Gospel. The law was our schoolmaster unto Christ, Galatians 3:24. See the parallel places, and the notes there.

Verses 8-10. Be not thou, therefore — Discouraged by any dangers or trials; or ashamed of the testimony of our Lord — The gospel which testifies of Christ, or of testifying the truth and importance of it to all men; nor of me his prisoner — The cause of the servants of God, doing his work, cannot be separated from the cause of God himself. But be thou partaker of the afflictions of the gospel — Of such afflictions as I endure for the gospel’s sake: or, be ready to undergo the persecutions and troubles which attend the profession and preaching of the gospel: according to the power of God — That is, as God shall enable thee; who hath saved us — By faith in his Son and in his gospel, from sin and misery, present and eternal, and therefore we may the more readily endure any temporal evils for the gospel. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described. And called us with a holy calling — A calling holy in regard, 1st, Of the author, God; 2d, The means, his word and Spirit; 3d, The end, holiness; not according to our works — See on Romans 9:11; 11:6. But according to his own purpose and grace — That is, his gracious purpose; (see on Ephesians 3:11;) which was given us in Christ — Through his mediation and grace; before the world began — He being appointed, in the everlasting and unchangeable counsels of God, to be the Redeemer and Saviour of all that should believe in and obey him. But now is made manifest — Is openly revealed and exhibited; by the appearing of our Saviour — By his manifestation in the flesh, and the publication of the gospel of his grace. Who hath abolished death — Hath obtained for persevering believers a glorious resurrection even from temporal death hereafter, and deliverance from the sting of it here; with a title to, and meetness for, the eternal life of both soul and body; so that death shall be completely swallowed up in victory. And hath brought life and immortality to light — Hath clearly revealed by the gospel that immortal life which he hath purchased for us. Or, if afqarsian be rendered, as it properly may, not immortality, but incorruption, the meaning will be, he hath clearly revealed the life, or existence and happiness, of the soul immediately after death, and the incorruption of the body: or rather, hath made them clear; for the word fwtizw, here used, means to make a thing clear and plain which was formerly obscure, a translation which is more proper here than to bring to light. “For the Israelites had an obscure knowledge of the immortality of the soul, and of the resurrection of the body, given them in the writings of Moses, as is plain from our Lord’s words, (Luke 20:37,) and from what is related 2 Mac. 7:9, 14, 23. Nevertheless, as these things were but obscurely revealed in the ancient oracles, the far more clear discovery of them in the gospel, but especially Christ’s express promise to raise the dead, and give eternal life to believers, might with the greatest propriety be called a making these things clear.” The heathen also had some confused hopes of the immortality of the soul, but as they had no ground for these hopes but uncertain tradition and their own wishes, they were much in the dark concerning it.

Ver. 9. Who hath saved us and called us. Christ saves his people from the guilt and punishment of sin by being made sin for us, thus covering us with his arm, and braving the thunderbolts of justice levelled against us. And having procured for us a plenitude of salvation, and of eternal glory, he has called us according to his own purpose and grace. See on Ephesians 1:4. Titus 1:2.

9. The be not ashamed of the preceding verse is now enforced by the grandeur and eternity of God’s purpose and grace… in Christ Jesus, a purpose and grace in the bosom of God before the world began; but is now made manifest. Hath saved us—With a temporal, preparatory to an eternal, salvation. Called us… calling—A calling become a permanent state, in consequence of that call to live a holy life, upon our first having become believers. Hence it was a holy calling, embraced in words like these: “As he which hath called you is holy, so be ye holy,” Not… works—See notes on Romans 3:24, 27. His own purpose—His eternal secret purpose, now made manifest, (next verse,) of saving men on condition of faith. See note on Ephesians 1:19. Given us—As believers, and conditionally in view of our future faith. See notes on Romans 9:10-13. But the successive verbs here, saved, called, given, abolished, speak of the entire great scheme, which is really in an incomplete process, as fully accomplished. St. Paul speaks as from the end. Note, Romans 5:12; and 8:30. Before the world began—Literally, before aeonic times; before the cycles of events began to roll; from all eternity. Notes on Romans 16:26; 1 Corinthians 2:7; Ephesians 1:4.

2. Paul’s apostleship, and committed trust of the gospel doctrine, 11-14.

V. 10. By the appearing of our Saviour-This implies his whole abode upon earth.

Who hath abolished death-Taken away its sting, and turned it into a blessing.

And hath brought life and immortality to light-Hath clearly revealed by the gospel that immortal life which he hath purchased for us.

Verse 10. But is now made manifest.] This purpose of God to save the Gentiles as well as the Jews, and call them to the same state of salvation by Jesus Christ, was, previously to the manifestation of Christ, generally hidden; and what was revealed of it, was only through the means of types and ceremonies.

Who hath abolished death] katarghsantov men ton qanaton. Who has counterworked death; operated against his operations, destroyed his batteries, undersunk and destroyed his mines, and rendered all his instruments and principles of attack useless. By death here, we are not to understand merely natural death, but that corruption and decomposition which take place in consequence of it; and which would be naturally endless, but for the work and energy of Christ. By him alone, comes the resurrection of the body; and through him eternal life and glory are given to the souls of believers.

Brought life and immortality to light] The literal translation of the original is, He hath illustrated life and incorruption by the Gospel. Life eternal, or the doctrine of life eternal, even implying the resurrection of the body, was not unknown among the Jews. They expected this, for they found it in their prophets. It abounded among them long before the incarnation: and they certainly never borrowed any notion in it from the Christians; therefore the Gospel could not be stated as bringing to light what certainly was in the light before that time. But this doctrine was never illustrated and demonstrated before; it existed in promise, but had never been practically exhibited. Jesus Christ died, and lay under the empire of death; he arose again from the dead, and thus illustrated the doctrine of the resurrection: he took the same human body up into heaven, in the sight of his disciples; and ever appears in the presence of God for us; and thus, has illustrated the doctrine of incorruption. In his death, resurrection, and ascension, the doctrine of eternal life, and the resurrection of the human body, and its final incorruptibility, are fully illustrated by example, and established by fact.

Verses 8-10. Be not thou, therefore — Discouraged by any dangers or trials; or ashamed of the testimony of our Lord — The gospel which testifies of Christ, or of testifying the truth and importance of it to all men; nor of me his prisoner — The cause of the servants of God, doing his work, cannot be separated from the cause of God himself. But be thou partaker of the afflictions of the gospel — Of such afflictions as I endure for the gospel’s sake: or, be ready to undergo the persecutions and troubles which attend the profession and preaching of the gospel: according to the power of God — That is, as God shall enable thee; who hath saved us — By faith in his Son and in his gospel, from sin and misery, present and eternal, and therefore we may the more readily endure any temporal evils for the gospel. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described. And called us with a holy calling — A calling holy in regard, 1st, Of the author, God; 2d, The means, his word and Spirit; 3d, The end, holiness; not according to our works — See on Romans 9:11; 11:6. But according to his own purpose and grace — That is, his gracious purpose; (see on Ephesians 3:11;) which was given us in Christ — Through his mediation and grace; before the world began — He being appointed, in the everlasting and unchangeable counsels of God, to be the Redeemer and Saviour of all that should believe in and obey him. But now is made manifest — Is openly revealed and exhibited; by the appearing of our Saviour — By his manifestation in the flesh, and the publication of the gospel of his grace. Who hath abolished death — Hath obtained for persevering believers a glorious resurrection even from temporal death hereafter, and deliverance from the sting of it here; with a title to, and meetness for, the eternal life of both soul and body; so that death shall be completely swallowed up in victory. And hath brought life and immortality to light — Hath clearly revealed by the gospel that immortal life which he hath purchased for us. Or, if afqarsian be rendered, as it properly may, not immortality, but incorruption, the meaning will be, he hath clearly revealed the life, or existence and happiness, of the soul immediately after death, and the incorruption of the body: or rather, hath made them clear; for the word fwtizw, here used, means to make a thing clear and plain which was formerly obscure, a translation which is more proper here than to bring to light. “For the Israelites had an obscure knowledge of the immortality of the soul, and of the resurrection of the body, given them in the writings of Moses, as is plain from our Lord’s words, (Luke 20:37,) and from what is related 2 Mac. 7:9, 14, 23. Nevertheless, as these things were but obscurely revealed in the ancient oracles, the far more clear discovery of them in the gospel, but especially Christ’s express promise to raise the dead, and give eternal life to believers, might with the greatest propriety be called a making these things clear.” The heathen also had some confused hopes of the immortality of the soul, but as they had no ground for these hopes but uncertain tradition and their own wishes, they were much in the dark concerning it.

Ver. 10. Christ hath abolished death, and hath brought life and immortality to light through the gospel. By becoming a sacrifice for sin, he has abolished death, which is the wages of sin, so that it is no longer a penal sentence against them that believe. He has therefore said, Oh death, I will be thy plague. Oh grave, I will be thy destruction. By consequence, he has illustrated and demonstrated, by the light of the gospel, and by his own resurrection, the promise of eternal life. The temporal promises under the law were figures of spiritual and eternal felicity. St. Paul also has affirmed, that godliness has the promise of present and of eternal life. 1 Timothy 4:8. The heathen world, wide as the wandering tribes of the earth, took with them those ideas of a future state. The poor Indian hopes that his dog shall accompany him there in the chase. But the learned among the heathen had chaster ideas. “The souls of all men,” says Cicero, “are indeed immortal; but the good and the virtuous are divine.” Omnium quidem animi immortales sunt, sed fortium bonorumque divini. — De Legibus. They are made partakers of the divine nature.

Cyrus, as quoted on Ezra 6:10, spake to his sons in his last sickness very explicitly on this subject, as is reported by Xenophon, whose works are now before me. By consequence, the Saviour has given us what we wanted, — demonstration of a future world. “Handle me,” said he to his disciples, “for a spirit hath not flesh and bones as ye see me have.

10. Now—In sublime antithesis to before the world began. This is the epoch of divine revelation in contrast with ages of concealment. Appearing—’Epifaneia, the shining forth, the epiphany, (see notes on 2 Thessalonians 2:8,) including the entire period of Christ’s first residence on earth. Abolished death—First in his own body, by his own resurrection; and then, by including the race in his resurrective power. See note on 1 Corinthians 15:26. All, like him, die; all, like him, rise again. Brought… to light—Literally, has illuminated, or shed light upon, life and immortality. The resurrective power lay, as yet, concealed in shades of death and darkness; but the gospel pours light upon and discloses the author, origin, and true nature of life and immortality to our view. Life takes place at the resurrection, and immortality is the eternal consequence of the soul’s enshrinement in the resurrective body. The apostle is not speaking here, nor perhaps anywhere else, of the metaphysical immortality of the soul, based on its own intrinsic immaterial nature, whether that be verity or not; but of that life of the soul consequent on the restoration of the race on the probationary basis as correspondent to the resurrection of the body. Note on 1 Corinthians 15:14. Immortality—Not undyingness; not the non-annihilation of the soul; but the incorruptibility of the resurrection body. Note, 1 Corinthians 15:42, 43. Through the gospel—For, as it is Christ’s epiphany that has secured this resurrective insolubility, so it is his gospel that throws light upon and discloses it to men. All this implies not that the doctrine of future life was previously unknown to the world. On the contrary, it has been an almost universal thought in the mind of the race. Our love of life, (shared with the lower animals,) united with our intuitive idea of the eternal, (un-shared by lower races.) becomes a hope of endless life. Conscience adds the thought of retribution, which finds its realization only in a future existence. The earliest records of the race, disclosed by Egyptian obelisks and Assyrian bricks, reveal the fact that primitive men even clothed the conception of immortality with an imaginative and often fantastic costume of bodily resurrections. It is the gospel which presents in Christ the definite cause, method, and results of life and immortality.

Verse 11. Whereunto I am appointed a preacher] khrux, a herald. See Clarke’s notes at “Matthew 3:17”.

And an apostle] Sent immediately from God to man.

A teacher] One whose business it is to instruct men, and particularly the Gentiles, to whom he was especially sent; to proclaim the doctrines of eternal life, the resurrection and final incorruptibility of the human body; and, in a word, the salvation both of the body and soul of man by Christ Jesus.

Verses 11, 12. Whereunto — For proclaiming which good news; I am appointed a preacher — Khrux, a herald; and an apostle — Invested with an extraordinary commission, and furnished with spiritual gifts to make me a successful teacher of the Gentiles — That is, of them chiefly. For which — Namely, my preaching to the Gentiles; I suffer these things — “By assigning his preaching salvation to the Gentiles through Christ, without obedience to the law of Moses, as the cause of his second bonds in Rome, he hath insinuated that the unbelieving Jews were active in getting him imprisoned, and tried for his life as a criminal.” — Macknight. Nevertheless — Though my condition may seem infamous; I am not ashamed — Either of my doctrine or of my sufferings. For I know whom I have believed — That is, whose word and promise I have credited, and to whom I have trusted all my important concerns: I know his power, and love, and faithfulness; and am persuaded, fully satisfied, he is able to keep that which I have committed to him — Thn paraqhkhn mou, my deposite, until that day — Of final retribution; meaning, undoubtedly, his immortal soul, or his whole person, soul and body. Thus Peter, (1 Peter 4:19,) Let them that suffer according to the will of God, commit the keeping of their souls to him, (or, as may be included, the preservation, or, if taken away, the restoration, of the life of their bodies,) in well-doing, as unto a faithful Creator, who never did, and never will, deceive, or disappoint the hopes of any that trust in him.

11. Whereunto—To this most glorious gospel. Appointed—Not by my own assumption, but by divine will. Verse 1. A preacher—A herald; for so the Greek word signifies. A herald was an appointed messenger in war from one side to the other, whose person was sacred while in performance of his duties. Often was he the bearer of terms of peace; hence weapons of war must be quiet in his presence. Apostle—Note, Matthew 10:1, 2; Luke 1:2. Of the Gentiles—Which most of the Ephesian Church were.

V. 12. That which I have committed to him-My soul. Until that day-Of his final appearing.

Verse 12. I am not ashamed.] Though I suffer for the Gospel, I am not ashamed of the Gospel; nor am I confounded in my expectation; his grace being at all times sufficient for me.

For I know whom I have believed] I am well acquainted with the goodness, mercy, and power of Christ; and know that I cannot confide in him in vain.

That which I have committed unto him] This is variously understood. Some think he means his life, which he had put, as it were, into the hands of Christ, in order that he might receive it again, in the resurrection, at the great day. Others think he means his soul. This he had also given into the hands of his faithful Creator, knowing that although wicked men might be permitted to take away his life, yet they could not destroy his soul, nor disturb its peace. Others think that he is speaking of the Gospel, which he knows will be carefully preserved by the great Head of the Church; for, though he shall be soon called to seal the truth with his blood, yet he knows that God will take care that the same truth shall be proclaimed to the world by others, whom God shall raise up for that very purpose.

Verses 11, 12. Whereunto — For proclaiming which good news; I am appointed a preacher — Khrux, a herald; and an apostle — Invested with an extraordinary commission, and furnished with spiritual gifts to make me a successful teacher of the Gentiles — That is, of them chiefly. For which — Namely, my preaching to the Gentiles; I suffer these things — “By assigning his preaching salvation to the Gentiles through Christ, without obedience to the law of Moses, as the cause of his second bonds in Rome, he hath insinuated that the unbelieving Jews were active in getting him imprisoned, and tried for his life as a criminal.” — Macknight. Nevertheless — Though my condition may seem infamous; I am not ashamed — Either of my doctrine or of my sufferings. For I know whom I have believed — That is, whose word and promise I have credited, and to whom I have trusted all my important concerns: I know his power, and love, and faithfulness; and am persuaded, fully satisfied, he is able to keep that which I have committed to him — Thn paraqhkhn mou, my deposite, until that day — Of final retribution; meaning, undoubtedly, his immortal soul, or his whole person, soul and body. Thus Peter, (1 Peter 4:19,) Let them that suffer according to the will of God, commit the keeping of their souls to him, (or, as may be included, the preservation, or, if taken away, the restoration, of the life of their bodies,) in well-doing, as unto a faithful Creator, who never did, and never will, deceive, or disappoint the hopes of any that trust in him.

Ver. 12. I am persuaded that he is able to keep that which I have committed unto him against that day; the glorious appearing of the great God, even our Lord Jesus Christ. Titus 2:13. Here is the full assurance of faith; yea, of hope unto the end. Paul rested his own salvation on the doctrine he taught to others. He had no fear of falling away when he saw the sword unsheathed, or the axe laid on the block to strike off his head. He trusted in the power of Christ to keep him, not indeed forgetting his former triumph, for he had long been persuaded that nothing should be able to separate him from the love of God, which is in Christ Jesus our Lord. Romans 8:38, 39.

But how shall the Lord Jesus be able to keep the souls of all his people, and to guard their everlasting interests, if there lurk in any part of the universe an insidious adversary of which he is not cognizant, and whose machinations he is not competent to defeat? How keep them, unless his power and dominion be absolute and illimitable, extending over every thought and every action that might be hostile, and unless he has the superintendence of all worlds, with ability to controul all possible contingencies and events? How be persuaded that he is able to keep until the great day, the souls committed to his care, unless we are equally persuaded, not only of his infinite ability, but of his faithfulness to the trust reposed, that his promises like himself are all immutable, and his love without the shadow of a change. If he be not God over all, and blessed for ever, neither Paul nor any other saint could exercise unlimited confidence, in committing their immortal interests into the hands of their Redeemer. But the divinity of our Lord is everywhere implied, where it is not directly stated, and lies at the foundation of the entire system of redemption.

12. For the which cause—For this divine and eternal purpose and salvation of vv. 9-11. Suffer… not ashamed—As he had charged Timothy, ver. 8, to be not ashamed either of the cause or its apostle. For this suffer had a terrible garb of ignominy about it. The chain, the base soldier, the surrounding crowd of malefactors, the scorn of the Roman world, and the withdrawal of even professing Christians, were almost overwhelming loads of shame. Hence our apostle is obliged to say even to his beloved son Timothy, be not ashamed, for I am not ashamed. For— To give the solid reason for his not ashamed. I know—There was a moveless basis in this I know. So many proofs he had had that he rested on the eternal rock. Whom—That rock was Christ. That which I have committed—In Greek, a single word, the deposit. What was the said deposit? Himself; his own entire being, temporal and eternal, devoted by faith, believed, committed to Christ. That day—The day on which all Christian thought was then resting, the judgment advent of Christ.

V. 13. The pattern of sound words-The model of pure, wholesome doctrine.

Verse 13. Hold fast the form of sound words] The word upotupwsiv signifies the sketch, plan, or outline of a building, picture, &c.; and here refers to the plan of salvation which the apostle had taught Timothy. No man was left to invent a religion for his own use, and after his own mind. God alone knows that with which God can be pleased. If God did not give a revelation of himself, the inventions of man, in religious things, would be endless error, involving itself in contortions of unlimited confusion. God gives, in his mercy to man, a form of sound words or doctrines; a perfect plan and sketch of the original building; fair and well defined outlines of every thing which concerns the present and eternal welfare of man, and his own glory.

In faith and love] Faith credits the Divine doctrines. Love reduces them all to practice. Faith lays hold on Jesus Christ, and obtains that love by which every precept is cheerfully and effectually obeyed.

Verses 13, 14. Hold fast the form — The draught, pattern, or model; (so upotupwsiv signifies;) of sound words — Of pure and salutary doctrine; which thou hast heard of me — Hast received repeatedly from my own lips: keep this, not merely in theory, and in thy memory, but in thy heart; in faith and love — In that cordial faith and sincere love which are essentially necessary to our being in Christ Jesus, and which will ensure our being owned by him as his true disciples. Macknight thinks the phrase ugiainontwn logwn, sound, wholesome, or salutary words, here used by the apostle, is an insinuation that the false teachers had introduced into their discourses a variety of high-sounding, mysterious words and phrases of their own invention, on a pretence that they expressed the Christian doctrines better than those used by the apostles; and that Timothy was hereby required to “resist this bad practice, by adhering closely to the words and phrases in which the apostle had taught him the doctrines of the gospel, and which he terms wholesome words, because, being dictated by the Spirit, (1 Corinthians 2:13,) they are more fit for expressing the doctrines of Christ than any words of human invention. The teachers in modern times, who, in explaining the articles of the Christian faith, use phrases different from the Scripture phraseology, would do well to attend to this apostolical injunction.” That good thing which was committed, &c. — Greek, thn kalhn parakataqhkhn, literally, the good deposite. “Our translators have added the words to thee, which are not in the original; and besides are unnecessary, because the apostle is speaking of a deposite committed in trust to himself, as well as to Timothy; as is plain from the last words of the verse, fulaxon, guard by the Holy Ghost which dwelleth in us.” Concerning this deposite, see on 1 Timothy 6:20. “As the form of sound words, mentioned in the preceding verse, was a part of this deposite, an exhortation to guard them was extremely necessary, before the writings of the apostles and evangelists were published, in which the doctrines of the gospel are expressed in words taught by the Holy Ghost. And now that these inspired writings are in our possession, this exhortation implies that we ought to preserve them pure, without any alteration; and that all the translations which are made of them ought to exhibit, as nearly as possible, the very words which were dictated to the inspired writers by the Spirit of God.”

Ver. 13, 14. Hold fast the form of sound words, which thou hast heard of me. Let them be treasured up in thy heart, and recited in thy sermons. Let them be repeated in conversation, and transmitted to all the new and rising churches. Keep them with all other truths that have been committed to thee by the Holy Ghost.

13. Form of sound words—Type of healthful doctrine. Sound words— The same in Greek as wholesome words in 1 Timothy 6:3. Note, 1 Timothy 1:10. Form of… words, therefore, does not signify some verbal formula committed to memory, as the Lord’s Prayer or the Apostles’ Creed. Words mean principles or doctrines, and the form of sound words was the type or system of healthful theology which Timothy had often heard from St. Paul, and of which 9-11 is a summary. It was to be held in Timothy’s firm faith, and in that love which in Christ Jesus animated his heart.

V. 14. The good thing-This wholesome doctrine.

Verse 14. That good thing] The everlasting Gospel, keep by the Holy Ghost; for without a continual spiritual energy man can do nothing. This indwelling Spirit will make them effectual to thy own salvation, and enable thee to preach them to the salvation of the souls of others.

Verses 13, 14. Hold fast the form — The draught, pattern, or model; (so upotupwsiv signifies;) of sound words — Of pure and salutary doctrine; which thou hast heard of me — Hast received repeatedly from my own lips: keep this, not merely in theory, and in thy memory, but in thy heart; in faith and love — In that cordial faith and sincere love which are essentially necessary to our being in Christ Jesus, and which will ensure our being owned by him as his true disciples. Macknight thinks the phrase ugiainontwn logwn, sound, wholesome, or salutary words, here used by the apostle, is an insinuation that the false teachers had introduced into their discourses a variety of high-sounding, mysterious words and phrases of their own invention, on a pretence that they expressed the Christian doctrines better than those used by the apostles; and that Timothy was hereby required to “resist this bad practice, by adhering closely to the words and phrases in which the apostle had taught him the doctrines of the gospel, and which he terms wholesome words, because, being dictated by the Spirit, (1 Corinthians 2:13,) they are more fit for expressing the doctrines of Christ than any words of human invention. The teachers in modern times, who, in explaining the articles of the Christian faith, use phrases different from the Scripture phraseology, would do well to attend to this apostolical injunction.” That good thing which was committed, &c. — Greek, thn kalhn parakataqhkhn, literally, the good deposite. “Our translators have added the words to thee, which are not in the original; and besides are unnecessary, because the apostle is speaking of a deposite committed in trust to himself, as well as to Timothy; as is plain from the last words of the verse, fulaxon, guard by the Holy Ghost which dwelleth in us.” Concerning this deposite, see on 1 Timothy 6:20. “As the form of sound words, mentioned in the preceding verse, was a part of this deposite, an exhortation to guard them was extremely necessary, before the writings of the apostles and evangelists were published, in which the doctrines of the gospel are expressed in words taught by the Holy Ghost. And now that these inspired writings are in our possession, this exhortation implies that we ought to preserve them pure, without any alteration; and that all the translations which are made of them ought to exhibit, as nearly as possible, the very words which were dictated to the inspired writers by the Spirit of God.”

Ver. 13, 14. Hold fast the form of sound words, which thou hast heard of me. Let them be treasured up in thy heart, and recited in thy sermons. Let them be repeated in conversation, and transmitted to all the new and rising churches. Keep them with all other truths that have been committed to thee by the Holy Ghost.

14. Good thing… committed—That deposit; namely, the gift of ver. 6. Keep—By faithfulness in its discharge, not solely in his own strength, but by the Holy Ghost. In us—The common inheritance of all Christians.

3. Maintained amid apostasies of many, with rare exception, 15-18.

V. 15. All who are in Asia-Who had attended me at Rome for a while. Are turned away from me-What, from Paul the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time, when he was on the borders of immortality. Perhaps a little measure of the same spirit might remain with him under whose picture are those affecting words, "The true effigy of Francis Xavier, apostle of the Indies, forsaken of all men, dying in a cottage."

Verse 15. All they which are in Asia] It seems as if the apostle must refer to the Asiatic Christians which were then at Rome, or had been lately there. Finding the apostle in disgrace, and thinking it dangerous to own him or his cause, they neither visited him, or confessed Christianity. He cannot be speaking of any general defection of the Asiatic Churches, but of those Asiatics who had professed a particular friendship for him. Phygellus and Hermogenes.] These were two of the persons of whom he complains; but who they were, or what office they held, or whether they were any thing but private Christians who had for a time ministered to St. Paul in prison, and, when they found the state determined to destroy him, ceased to acknowledge him, we cannot tell.

Verses 15-18. This thou knowest — Of this thou hast received information; that all they which are in Asia — He appears to mean those of Asia who were known to him by a profession of Christianity, and who had attended him at Rome for a while; are turned away from me — And have proved treacherous friends, after all their forward pretences. See on chap. 4:16. “What! turned away from Paul, the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time when he was on the borders of immortality.” — Wesley. Of whom are Phygellus and Hermogenes — Probably he mentions these two persons as known to Timothy, or as having distinguished themselves by their profession, so that there was great reason to expect a different conduct from them. The Lord give mercy unto the house — Or family; of Onesiphorus — As well as himself; for he oft refreshed me — By his visits and liberalities, both at Ephesus and Rome; see verse 18; and was not ashamed of my chain — That is, he both owned and relieved me without fear or shame, in this time of my imprisonment. It appears that offices of kindness done to Paul, especially when in distress, made a deep impression on his mind, and filled him with gratitude. When he was in Rome he sought me out — An expression implying that the apostle was in such close confinement that few knew where he was to be found. The Lord grant, &c., that he may find mercy of the Lord — The Lord, in this latter clause, may mean the Lord Jesus; or the words may be a common Hebraism for, May the Lord grant him mercy. By praying first for the family of Onesiphorus, (verse 16,) the apostle intimated that Onesiphorus was at a distance from his family; and then his praying for that good man himself, implies that he was not dead, as the Papists suppose, inferring from this prayer of the apostle the lawfulness of praying for the dead.

15. This—The sad desertion of Paul by his friends in Asia Minor. If we accepted our English translation of the words we should be inclined to adopt the conclusions of Renan, that all Asia went over to the Judaists, adopting the “Petrine gospel;” that Paul was, during the first age, forgotten; and that it was not until the Church, taught by advancing time, dismissed the expectation of an approaching advent, and made search for documents to form her future canon, that St. Paul’s numerous epistles came into Scripture, and renewed his fame in the Church. But the Greek aorist requires that be turned should be rendered simply turned, pointing to a particular time, namely, the crisis of his trial; the same period as that in which Onesiphorus was so faithful. The idea, then, is, that the Christians in Asia deserted Paul at his moment of need; those who came to Rome, Phygellus and Hermogenes, by as strictly avoiding him, and the rest in Asia by inaction through fear, shame, or negligence, endorsing the avoidance. This, however, involves no permanent rejection of Paul or Pauline doctrine. Wiesinger thinks, that the all in Asia were those who had been at Rome during Paul’s crisis, but had now returned to Asia. Huther suggests the construction: All they in Asia belonging to Phygellus and Hermogenes. This thou knowest—For thou art thyself in Asia, and knowest how they in Asia behave. Asia—See note, Acts 6:9. This Asia included the great provinces of Mysia, Lydia, and Caria, bordering on the AEgean. Timothy’s residence was at its capital, Ephesus. Turned from me—Stood aloof from, deserted me. Phygellus and Hermogenes— Mentioned only here, as flagrant specimens of those who deserted him in his trial, in contrast with the earnest adherence of Onesiphorus and the firmness of Luke. 2 Timothy 4:11.

V. 16. The family of Onesiphorus-As well as himself. Hath often refreshed me-Both at Ephesus and Rome.

Verse 16. The Lord give mercy] Onesiphorus had acknowledged him, and continued to do so; he, and his house, or family, ministered to him in prison, and were not ashamed of their imprisoned pastor, nor of the cause for which he was in disgrace and suffering. As he showed mercy to the apostle, the apostle prays the Lord to show mercy to him.

Verses 15-18. This thou knowest — Of this thou hast received information; that all they which are in Asia — He appears to mean those of Asia who were known to him by a profession of Christianity, and who had attended him at Rome for a while; are turned away from me — And have proved treacherous friends, after all their forward pretences. See on chap. 4:16. “What! turned away from Paul, the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time when he was on the borders of immortality.” — Wesley. Of whom are Phygellus and Hermogenes — Probably he mentions these two persons as known to Timothy, or as having distinguished themselves by their profession, so that there was great reason to expect a different conduct from them. The Lord give mercy unto the house — Or family; of Onesiphorus — As well as himself; for he oft refreshed me — By his visits and liberalities, both at Ephesus and Rome; see verse 18; and was not ashamed of my chain — That is, he both owned and relieved me without fear or shame, in this time of my imprisonment. It appears that offices of kindness done to Paul, especially when in distress, made a deep impression on his mind, and filled him with gratitude. When he was in Rome he sought me out — An expression implying that the apostle was in such close confinement that few knew where he was to be found. The Lord grant, &c., that he may find mercy of the Lord — The Lord, in this latter clause, may mean the Lord Jesus; or the words may be a common Hebraism for, May the Lord grant him mercy. By praying first for the family of Onesiphorus, (verse 16,) the apostle intimated that Onesiphorus was at a distance from his family; and then his praying for that good man himself, implies that he was not dead, as the Papists suppose, inferring from this prayer of the apostle the lawfulness of praying for the dead.

Ver. 16. The Lord give mercy to the house of Onesiphorus, that is, his children and family, for the father was probably resident in some other city. Grateful recollections! He often refreshed me with food and lodging. At the risk of his life he opened his door for me in Iconium, and sought me out diligently in Rome. The Lord grant that he may find mercy in that day, the rewards of righteousness, which in our scriptures are not reckoned as debts, but as the gifts of a Father’s love.

16. Onesiphorus is one bright exception to this desertion. House— Implying, perhaps, that he was himself dead. Refreshed—As a cooling does a heated person. Not ashamed—As St. Paul was not, verse 12, and Timothy should not be, verse 8. My chain—Sometimes two chains. Note, Acts 12:6; and so Acts 21:33. Note, Ephesians 6:20.

Verse 17. When he was in Rome] Onesiphorus was no doubt an Asiatic, (probably an Ephesian, see below,) who had frequent business at Rome; and when he came sought out the apostle, who, it is supposed, had been confined in some close and private prison, (see the preface,) so that it was with great difficulty he could find him out. This man had entertained the apostle when he was at Ephesus, and now he sought him out at Rome. Pure love feels no loads. Here was a true friend, one that sticketh closer than a brother.

Verses 15-18. This thou knowest — Of this thou hast received information; that all they which are in Asia — He appears to mean those of Asia who were known to him by a profession of Christianity, and who had attended him at Rome for a while; are turned away from me — And have proved treacherous friends, after all their forward pretences. See on chap. 4:16. “What! turned away from Paul, the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time when he was on the borders of immortality.” — Wesley. Of whom are Phygellus and Hermogenes — Probably he mentions these two persons as known to Timothy, or as having distinguished themselves by their profession, so that there was great reason to expect a different conduct from them. The Lord give mercy unto the house — Or family; of Onesiphorus — As well as himself; for he oft refreshed me — By his visits and liberalities, both at Ephesus and Rome; see verse 18; and was not ashamed of my chain — That is, he both owned and relieved me without fear or shame, in this time of my imprisonment. It appears that offices of kindness done to Paul, especially when in distress, made a deep impression on his mind, and filled him with gratitude. When he was in Rome he sought me out — An expression implying that the apostle was in such close confinement that few knew where he was to be found. The Lord grant, &c., that he may find mercy of the Lord — The Lord, in this latter clause, may mean the Lord Jesus; or the words may be a common Hebraism for, May the Lord grant him mercy. By praying first for the family of Onesiphorus, (verse 16,) the apostle intimated that Onesiphorus was at a distance from his family; and then his praying for that good man himself, implies that he was not dead, as the Papists suppose, inferring from this prayer of the apostle the lawfulness of praying for the dead.

17. But—Contrastive. He did not find business too pressing to attend to me, or find his Jewish or Roman friends too respectable to condescend to me, but. Was in Rome—Drawn there by some other call, as probably business, which often drew Asiatics to Rome. Notes on Acts 19:1; and on 18:19. Sought—For such was the obscurity of my condition that I needed to be sought and found.

Verse 18. The Lord grant-that he may find mercy of the Lord] Some think that this is a prayer to God the Father to communicate grace to him, that he might find mercy in the great day at the hand of Jesus Christ the Judge. It is probably only a Hebraism for, God grant that he may here be so saved by Divine grace, that in the great day he may receive the mercy of the Lord Jesus Christ unto eternal life. See a similar form of expression, Genesis 9:16; 19:24; Exodus 24:1, 2.

IT is impossible to read this chapter over without feeling deeply interested for this most noble and amiable of men. To what trials did God expose him! His life was a life of perils and tribulations, his labours were superabundant, and his success all but incredible. Wherever he went, he left a track of light and life behind him. To him, as the grand instrument of God, the Gentiles, the whole habitable world, owe their salvation. Yet see him, in his old age, neglected by his friends, apparently forsaken of God, and abandoned to the hands of ruthless men; in prison and in chains; triumphing over sufferings and death; perfectly unshaken, unstumbled, with the evils with which he is obliged to contend, having the fullest persuasion of the truth of the doctrines which he had preached, and the strongest and most encouraging anticipation of the glory that was about to be revealed. He felt no evil, and he feared none. Sin had lost its power, and death its sting; the grave its victory, and hell its horrors. He had the happiness which heathenism spoke of, but could not attain, because it knew not the great Source whence it must proceed. This God he knew, feared, loved, obeyed, and was happy. Who but the righteous man can sing:—

Felix, qui potuit rerum cognoscere causas;

Atque metus omnes et inexorabile fatum

Subjecit pedibus, strepitumque Acherontis avari!—

Illum non populi fasces, non purpura regum

Flexit, et infidos agitans discordia fratres;—

Non res Romanæ, perituraque regna.

VIRG. GEORG. ii. v. 490.

No murmur is heard from his heart; he is persuaded that all things work together for good to them that love God; the miserable uncertainty of friendship, the defection of cowardly brethren, and the apostasy of once zealous professors, did not move him. As far as it is lawful, he courts death, knowing that to be absent from the body is to be present with the Lord. Glorious system of truth by which such an apostle was formed! and glorious apostle by whom this system was illustrated and confirmed! The character and conduct of St. Paul must make Christianity doubly amiable to believers and highly respectable even to its enemies.

II TIMOTHY

Verses 15-18. This thou knowest — Of this thou hast received information; that all they which are in Asia — He appears to mean those of Asia who were known to him by a profession of Christianity, and who had attended him at Rome for a while; are turned away from me — And have proved treacherous friends, after all their forward pretences. See on chap. 4:16. “What! turned away from Paul, the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time when he was on the borders of immortality.” — Wesley. Of whom are Phygellus and Hermogenes — Probably he mentions these two persons as known to Timothy, or as having distinguished themselves by their profession, so that there was great reason to expect a different conduct from them. The Lord give mercy unto the house — Or family; of Onesiphorus — As well as himself; for he oft refreshed me — By his visits and liberalities, both at Ephesus and Rome; see verse 18; and was not ashamed of my chain — That is, he both owned and relieved me without fear or shame, in this time of my imprisonment. It appears that offices of kindness done to Paul, especially when in distress, made a deep impression on his mind, and filled him with gratitude. When he was in Rome he sought me out — An expression implying that the apostle was in such close confinement that few knew where he was to be found. The Lord grant, &c., that he may find mercy of the Lord — The Lord, in this latter clause, may mean the Lord Jesus; or the words may be a common Hebraism for, May the Lord grant him mercy. By praying first for the family of Onesiphorus, (verse 16,) the apostle intimated that Onesiphorus was at a distance from his family; and then his praying for that good man himself, implies that he was not dead, as the Papists suppose, inferring from this prayer of the apostle the lawfulness of praying for the dead.

18. Lord grant—If Onesiphorus was deceased, here, say the Romanists, is a prayer for the dead. In the early epitaphs of the catacombs, as Mr. Withrow informs us, a rare instance or two is found of a devout wish for the bliss of the dead. One, dated A.D. 268, reads, “Mayest thou live among the holy ones.” Another, 291, reads, “Refresh thyself among sainted spirits.” And so the English service for burial of the dead, “Beseeching Thee, that it may please Thee of Thy gracious goodness to accomplish the number of Thine elect, and to hasten Thy kingdom; that we, with all those that are departed in the true faith of Thy Holy Name, may have our perfect consummation and bliss, both in body and soul, in Thy everlasting glory.” Wesley, in his Journal, thus describes the tomb of Bishop Bedell: “A plain flat stone, inscribed, ‘Depositum Gulielmi Bedell, quondam Episcopi Kilmorensis:’ over whom the Rebel army sung, ‘Requiescat in pace ultimus Anglorum’—May he rest in peace, last of the Englishmen.” All these ejaculations were not prayers for the redemption of the wicked dead, but devout accords with the divine will in the final glorification of the holy dead, with us. Of the Lord—A similar repetition of the word Lord in Genesis 19:24. Probably St. Paul, in the course of writing the sentence, remembers that Christ is judge in that day without taking into view the fact that he had already mentioned him as Lord. Thou, as being at Ephesus, knowest very well; Greek, better, that is, than I; or better than you know his well-doing in Rome.