The document is a commentary on the Apostle Paul's second letter to Timothy, highlighting its context as Paul's last written communication before his martyrdom. It emphasizes the themes of encouragement, responsibility, and the importance of faith amidst challenges, as Paul urges Timothy to remain steadfast in his ministry. The commentary also reflects on the gravity of Paul's message, his calling as an apostle, and the hope of eternal life through Christ.

1. II TIMOTHY 1 COMMETARY
Written and edited by Glenn Pease
PREFACE
I quote many old and new authors, and one of my primary resources is Preceptaustin. I quote
this resource a great deal, but there is far more on this site that you can get by just typing that
name into Google. There are literally hundreds of sermons there on this text. I just include their
summary comments. It was laborious to try and pick and choose what to add to this commentary,
and so in the final verses I just add all that Preceptaustin has in comments. If any author does not
wish their wisdom to be shared in this way, they can let me know and I will remove it. My e-mail
is glenn_p86@yahoo.com
ITRODUCTIO
1. This letter of Paul has more negative emotions and comments than most of what Paul wrote. It
deals with his dying, and the apostasy of many of his followers.
2. M. F. Sadler, “It was written from Rome shortly before the mart3nrdom of the apostle. It was
written chiefly to urge Timothy to come to him, all his other companions in the service of Christ
(excepting Luke) being away. One, Demas, had deserted him ; others, as Tychicus, he had sent
away. But, though apparently sent for the purpose of urging Timothy to come to him quickly, it
contains the most precious exhortation to him, and through him to all ministers, to make full
proof of their ministry, and this it does in the words of a dying man, who is ready to be
offered, and the time of whose departure is at hand. Whatever special onslaughts of the evil one
were yet in store for him, we have his expression of faith that God would carry him triumphantly
through all.”
3. Preceptaustin, “This letter is Paul's last will and testament and therefore deserves every
believer's careful attention and diligent study. As we see even in these introductory verses, death
cast no pall (loss of strength) or long standing shadow on the heart of this great man of God who
testified that it was well with his soul for he knew Whom He had believed (2Ti 1:12-note). May
God grant all of us this same blessed assurance that it is well with our souls eternally in Christ.
Amen...
For me, be it Christ, be it Christ hence to live:
If Jordan above me shall roll,

2. o pang shall be mine, for in death as in life
Thou wilt whisper Thy peace to my soul.
It is well, with my soul,
It is well, with my soul,
It is well, it is well, with my soul.
4. Spurgeon, “The second epistle to Timothy is remarkable as being probably the last which the
apostle wrote; it contains dying advice, written in the immediate prospect of martyrdom. Looking
forward calmly to the grave, and with the executioner's axe in the foreground, Paul pens this
letter to his favourite disciple, and solemnly charges him to abide faithful unto death. (The
Interpreter)
5. Allen Radmacher, “In light of mortality, what used to seem significant may dim in comparison
to one’s ultimate fate. That is why we listen to a person’s “last words.” When all is said and done,
everyone wants to know what gave that person hope in the face of death. Second Timothy is
Paul’s “last words.” From a cold, lonely Roman prison, the aged apostle Paul wrote his final
instructions to his protégé Timothy. Paul knew that this letter might well be his final contact with
Timothy; his execution was most likely imminent. He implored Timothy to come quickly to his
side. But in case he did not make it, Paul imparted his last words of encouragement to his “son”
in the faith.
6. Bob Deffinbaugh, “When Paul wrote 1Timothy, he had been freed from his first Roman
imprisonment and was carrying on his ministry (in Macedonia? – see 1 Timothy 1:3); as Paul
writes 2 Timothy, he is once again in prison, and this time he is not nearly as optimistic about the
outcome (2 Timothy 1:16; 2:9). Some have even suggested that Timothy may not have arrived
before Paul was executed. Paul’s last words to Timothy sound very much like a farewell address
(2 Timothy 4:6-8). One definitely gets the feeling that Paul is passing the torch of leadership to
Timothy, and to those who will succeed him. In 1 Timothy, Paul instructs Timothy how he should
conduct his ministry in Ephesus; in 2 Timothy, Paul instructs Timothy how he should conduct
himself and his ministry in the last days, in Paul’s absence.”
7. William Barclay, “Paul's object in writing is to inspire and strengthen Timothy for his task in
Ephesus. Timothy was young and he had a hard task in battling against the heresies and the
infections that were bound to threaten the Church. So, then, in order to keep his courage high
and his effort strenuous, Paul reminds Timothy of certain things.
(i) He reminds him of his own confidence in him. There is no greater inspiration than to feel that
someone believes in us. An appeal to honour is always more effective than a threat of punishment.
The fear of letting down those who love us is a cleansing thing.
(ii) He reminds him of his family tradition. Timothy was walking in a fine heritage, and if he
failed, not only would he smirch his own name, but he would lessen the honour of his family
name as well. A fine parentage is one of the greatest gifts a man can have. Let him thank God for
it and never bring dishonour to it.
(iii) He reminds him of his setting apart to office and of the gift which was conferred upon him.

3. Once a man enters upon the service of any association with a tradition, anything that he does
affects not only himself nor has it to be done only in his own strength. There is the strength of a
tradition to draw upon and the honour of a tradition to preserve. That is specially true of the
Church. He who serves it has its honour in his hands; he who serves it is strengthened by the
consciousness of the communion of all the saints.
(iv) He reminds him of the qualities which should characterize the Christian teacher. These, as
Paul at that moment saw them, were four.
(a) There was courage. It was not craven fear but courage that Christian service should bring to
a man. It always takes courage to be a Christian, and that courage comes from the continual
consciousness of the presence of Christ.
(b) There was power. In the true Christian there is the power to cope, the power to shoulder the
back-breaking task, the power to stand erect in face of the shattering situation, the power to
retain faith in face of the soul-searing sorrow and the wounding disappointment. The Christian is
characteristically the man who could pass the breaking-point and not break.
(c) There was love. In Timothy's case this was love for the brethren, for the congregation of the
people of Christ over whom he was set. It is precisely that love which gives the Christian pastor
his other qualities. He must love his people so much that he will never find any toil too great to
undertake for them or any situation threatening enough to daunt him. o man should ever enter
the ministry of the Church unless there is love for Christ's people within his heart.
(d) There was self-discipline. The word is sophronismos (GS4995), one of these great Greek
untranslatable words. Someone has defined it as the sanity of saintliness. Falconer defines it as
control of oneself in face of panic or of passion. It is Christ alone who can give us that self-mastery
which will keep us alike from being swept away and from running away. o man can
ever rule others unless he has first mastered himself. Sophronismos (GS4995) is that divinely
given self-control which makes a man a great ruler of others because he is first of all the servant
of Christ and the master of himself.”
1 Paul, an apostle of Christ Jesus by the will of God, in
keeping with the promise of life that is in Christ Jesus,
1. Preceptaustin has comments on every word of this opening sentence, and this reveals just how
much we tend to skip over without recognizing the truths being given to us. By looking at every
detail we become aware of the power of the Word, and why we need to live by every Word that
proceeds from the mouth of God. Paul was God's spokesman, and so every word he wrote is one
of those words from the mouth of God.
“Apostle of Christ Jesus - Paul is saying he is the possession of Christ. He is not his own. He
belongs to another. This is the perspective which every believer should seek to emulate and

4. cultivate for indeed we are not our own (1Co 6:19-note, 2Co 5:15-note, Titus 2:14-note) for we all
have been bought with a price and have the high and holy purpose to glorify God in (our)
body (1Co 6:20)
Apostle means one sent forth from by another, often with a special commission to represent
another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on
a mission or orders or commission and with the authority of the one who sent him. The Biblical
apostles had special authority and power given by God and when they died that was the end of
the special office of an apostle. In other words, contrary to what some men teach there is no
Biblical mandate for apostolic succession.
Apostle is used in two ways in the Scripture - (1) to designate an official office as in this passage
(2) Generically to refer to anyone who is one sent with a message.
In secular Greek apostolos referred to someone who was officially commissioned to a position or
task, such as an envoy. Cargo ships were sometimes called apostolic, because they were
dispatched with a specific shipment for a specific destination. In secular Greek apostolos was
used of an admiral of a fleet sent out by the king on special assignment. In the ancient world a
apostle was the personal representatives of the king, functioning as an ambassador with the
king’s authority and provided with credentials to prove he was the king's envoy.
1B. Preceptaustin goes on, “Paul begins five of his Epistles with a similar signature (will of
God), the other four being...
Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother (1 Co
1:1).
Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
To the church of God which is at Corinth with all the saints who are throughout Achaia: (2 Co
1:1).
Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who
are faithful in Christ Jesus: (Eph 1:1).
Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother (Col 1:1).
By the will of God - The preposition dia can also be translated through, so that the
instrumentality through which he became an apostle or sent one was through the will of God.
Stated another way God's will is the efficient cause (BADG). Paul is not being arrogant here
but is saying in essence that he is in the center of God's will as he proclaims the promise of life in
Christ Jesus.
1C. Jerry Bridges, “This repeated emphasis by Paul expresses his continual consciousness that
the divine will had chosen him as an apostle, despite that fact that he neither sought it nor
merited it. Practically, his consciousness that this was God's purpose that was being worked out
and not his own plan, held him firm throughout all the years of his strenuous and eventful life.
And here in his last written words, it was this conviction that kept him calm in the face of
impending martyrdom. As a prisoner, lonely and largely forsaken, he could fall back upon the
consciousness that he was an apostle, not by his own appointment, but by the will of God.”

5. 1D. Will, (thelema from thelo = to will with the -ma suffix indicating the result of the will = a
thing willed) generally speaks of the result of what one has decided. One sees this root word in
the feminine name Thelma. In its most basic form, thelema refers to a wish, a strong desire,
and the willing of some event. (ote: See also the discussion of the preceding word boule for
comments relating to thelema). The upshot is that thelema indicates that this call of Paul as an
apostle began in the heart of God...God started it and God completed it in Paul just as He desires
to do in your life dearly beloved of God (cp Php 1:6-note, 1Th 5:24-note)!
1E. Zodhiates says that thelema is the...Will, not to be conceived as a demand, but as an
expression or inclination of pleasure towards that which is liked, that which pleases and creates
joy. When it denotes God's will, it signifies His gracious disposition toward something. Used to
designate what God Himself does of His own good pleasure.”
1F. Preceptaustin, “I love what W. E. Vine says about being in God's will: He who is assured
that the work in which he engages is God’s will for him will find therein a means of steadfast
continuance, no matter how great the trials and difficulties he experiences. When the will of God
is the foundation of our activities, it acts as a counteractive power against all self-glorying and
should render His glory the inspiring aim of our whole being and service. It will lead us to say
with Paul, “ot I, but Christ.” (Vine, W. Collected writings of W. E. Vine. ashville: Thomas
elson )
1G. William Barclay, “When Paul speaks of his own apostleship there are always certain
unmistakable notes in his voice. To him it was always certain things.
(a) His apostleship was an honour. He was chosen to it by the will of God. Every Christian must
regard himself as a God-chosen man.
(b) His apostleship was a responsibility. God chose him because he wanted to do something with
him. He wished to make him the instrument by which the tidings of new life went out to men. o
Christian is ever chosen entirely for his own sake, but for what he can do for others. A Christian
is a man lost in wonder, love and praise at what God has done for him and aflame with eagerness
to tell others what God can do for them.
(c) His apostleship was a privilege. It is most significant to see what Paul conceived it his duty to
bring to others--the promise of God, not his threat. To him, Christianity was not the threat of
damnation; it was the good news of salvation. It is worth remembering that the greatest
evangelist and missionary the world has ever seen was out, not to terrify men by shaking them
over the flames of hell, but to move them to astonished submission at the sight of the love of God.
The dynamic of his gospel was love, not fear.”
2. D. Edmond Hiebert, “In accordance with the accepted practice of that day, Paul begins with
his own name. We moderns sign our name at the end of our letters, while the writer of a letter in
that day, with greater logic, placed his name at the beginning of his letter. And the very sight of
that name at the head of this communication to him must have thrilled the soul of Timothy. How

6. eagerly he would peruse any word from his beloved friend and teacher!”
3. Barnes, “According to the promise of life which is in Christ Jesus - In accordance with the
great promise of eternal life through the Saviour; that is, he was called to be an apostle to carry
out the great purpose of human salvation; compare Eph_3:6. God has made a promise of life to
mankind through faith in the Lord Jesus, and it was with reference to this that he was called to
the apostleship.
4. Clarke, “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.
5. Gill, “ Paul an apostle of Jesus Christ,.... ot of men, nor by men, but by Jesus Christ, from
whom he was sent; by whom he was qualified; in whose name he came, and ministered; and
whom he preached. Of his name Paul, and of his office, as an apostle; see Gill on Rom_1:1 into
which office he came
by the will of God; not by the will of man, no, not of the best of men, of James, Cephas, or John,
or any of the other apostles; nor by his own will, he did not thrust himself into this office, or take
this honour upon himself; nor was it owing to any merits of his, which he always disclaims, but to
the will and grace of God; it was by the secret determining will of God, that he was from all
eternity separated unto the Gospel of Christ; and it was by the revealed will of God to the church,
that he, with Barnabas, was set apart to the ministry of the word; see Rom_1:1.
According to the promise of life which is in Christ Jesus; or with respect unto it; this points at
the sum and substance, or subject matter, and end of his apostleship, for which this grace was
given to him, which was to publish the free promise of life and salvation by Jesus Christ. By
life here is meant, not this corporeal life, which, and a continuation of it, were promised in the
covenant of works, on condition of man's obedience to it; but eternal life, the promise of which is
a free promise made by God, of his own free sovereign will and pleasure, in the covenant of grace,
from everlasting; and is an absolute and unconditional one, not at all depending upon the works
of the law, or obedience to it; see Rom_14:16 and this promise is in Christ, in whom all the
promises are yea and arisen: for it was made before the world began, Tit_1:2 when the persons
on whose account it was made were not in actual being; but Christ, their head and representative,
then existed; and to him it was given, and into his hands was it put for them, where it is sure to all
the seed; and not only the promise, but the life itself is in him, and which is here intended. Christ,
as Mediator, asked it of his Father for all his people, and he gave it to him, where it is hid safe
and secure. Christ is the Prince or author of life; he is the procuring cause of it; he was sent, and
came, that his sheep might have it; he gave his flesh, his human nature for it; and by his

7. sufferings and death removed all obstructions which sin had thrown in the way, and opened the
way for their enjoyment of it; and he is the giver of it to as many as the Father has given him; nor
is it to be had in any other way, or of any other; but of him; and it lies in the knowledge of him,
communion with him, and conformity to him. ow it is the business, of Gospel ministers, not to
direct persons to work for life, or to seek to obtain eternal life by their own works of
righteousness, but to hold forth the word of life, or to show men the way of life and salvation by
Christ alone.
6. Henry, “The inscription of the epistle Paul calls himself an apostle by the will of God, merely by
the good pleasure of God, and by his grace, which he professes himself unworthy of. According to
the promise of life which is in Christ Jesus, or according to the gospel. The gospel is the promise of
life in Christ Jesus; life is the end, and Christ the way, Joh_14:6. The life is put into the promise,
and both are sure in Christ Jesus the faithful witness; for all the promises of God in Christ Jesus
are yea, and all amen, 2Co_1:20. He calls Timothy his beloved son. Paul felt the warmest affection
for him both because he had been an instrument of his conversion and because as a son with his
father he had served with him in the gospel. Observe, 1. Paul was an apostle of Jesus Christ by
the will of God; as he did not receive the gospel of man, nor was taught it, but had it by the
revelation of Jesus Christ (Gal_1:12), so his commission to be an apostle was not by the will of
man, but of God: in the former epistle he says it was by the commandment of God our Saviour,
and here by the will of God. God called him to be an apostle. 2. We have the promise of life,
blessed be God for it: In hope of eternal life, which God, who cannot lie, promised before the world
began, Tit_1:2. It is a promise to discover the freeness and certainty of it. 3. This, as well as all
other promises, is in and through Jesus Christ; they all take their rise from the mercy of God in
Christ, and they are sure, so that we may safely depend on them.”
7. Preceptaustin, “According to is kata which conveys the idea With a view to the fulfillment of
the promise. The idea is that Paul's apostleship was for the accomplishment of the promise of life
in Christ Jesus. (cp Ro 1:5)
Stated another way the preposition kata defines the aim and purpose of Paul's apostleship which
is to further the promise of life which is in Christ Jesus. In the context of this letter the promise of
life in Christ Jesus appears to be very compatible with the gospel of Jesus Christ, the good news
that those who are dead in their trespasses and sins (Eph 2:1-note) can find life in Christ Jesus.
Paul's introduction to Romans parallels his introduction here in 2Timothty 1:1...Paul, (His
Position) a bond-servant of Christ Jesus, called as an apostle, (His Purpose) set apart for the
Gospel of God (Ro 1:1)
One commentator has written: God chose him (Paul) because He wanted to do something
with him. He wished to make him the instrument by which the tidings of new life went out to
men. o Christian is ever chosen entirely for his own sake, but for what he can do for others.
A Christian is a man lost in wonder, love, and praise at what God has done for him; and
aflame with eagerness to tell others what God can do for them.
Guy King agrees with the above assessment on according to the promise...noting that, “The force
of that according to seems then to be that his call to the apostolate was given him for the
purpose of his publishing that good news of the promise of life to the needy sons and daughters
of men. (On the lines of = Moule in pursuance of =Alford in the service of = Moffatt)
Promise, (epaggelia from epaggello = to announce that one is about to do or furnish something

8. from epi = upon, intensifies meaning + aggelos = messenger or aggello = to tell or declare) is a
declaration that one will do or refrain from doing something specified. It is also a legally binding
declaration that gives the person to whom it is made a right to expect or to claim the performance
or forbearance of a specified act. Epaggelia is used primarily of the promises of God. In secular
Greek epaggelia was primarily a legal term denoting a summons and then coming to mean a
promise to do or give something.”
8. Guzik comments that...”The words according to the promise of life are unique in Paul's
greetings; since Paul is imprisoned again in Rome, and facing execution (2Ti 4:6-note), this
promise is all the more precious to him.
After Paul was released from the Roman imprisonment mentioned at the end of the book of Acts,
he enjoyed a few more years of liberty until he was re-arrested, and imprisoned in Rome again.
You can go to Rome today and see the place where they say Paul was imprisoned. It is really just
a cold dungeon, a cave in the ground, with bare walls and a little hole in the ceiling where food
was dropped down. o windows, just a cold, little cell that would have been especially
uncomfortable in winter (cp 2Ti 4:21).
Paul writes this letter from his second Roman imprisonment, and he will be condemned and
executed in Rome at the command of ero shortly. Paul senses this ahead of time; therefore
Second Timothy is not only the last letter we have from Paul, there is a note of urgency and
passion we might expect from a man who knows he is on death row!”
9. Preceptaustin, “Truly meaningful life, life on the highest plane, life that really worthwhile, is
found only in the promise of life in Christ Jesus (2 Ti 1:1, cp Jn 1:4 3:15 16 36 20:31 6:35 40 51
1Jn 1:1 5:11 12 13) Who came so that we might have life and might have it abundantly (Jn
10:10). This abundant life in Christ Jesus, the Word of Life (1Jn 1:1), is a supernatural life which
will endure throughout eternity but which begins even now in time! How many believers are
experiencing this quality of supernatural abundant life in this present evil age? Our Father's
desire for all His children is eternal life, an abundant life of a heavenly quality and quantity now,
a life which can never be lost. Beloved, eye has not seen and ear has not heard and it has not
entered the heart of man all that God has prepared for those who love Him (1Co 2:9). Let God's
sure promise of our future life in Christ Jesus motivate present supernatural living for and in
Him.”
It is notable that Paul's uses the phrase Christ Jesus three times in the first two verses - Every
believer should seek to live with such a Christocentric mindset for He gives temporal
circumstances a proper perspective, one that Paul certainly needed! Keep in mind that Paul was
writing from prison, in chains, with the knowledge that everyone in Asia had deserted him and
with the awareness that his earthly life would soon end! Facing death, Paul focuses on life!
Life in context includes eternal life proclaimed in the Good ews of Jesus Christ...
“Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has
eternal life, and does not come into judgment, but has passed out of death into life. (Jn 5:24,
cp Jn 5:39, 40)
“For this is the will of My Father, that everyone who beholds the Son and believes in Him
will have eternal life, and I Myself will raise him up on the last day.” (Jn 6:40).

9. (Jesus speaking) and I give eternal life to them, and they will never perish; and no one will
snatch them out of My hand. (Jn 10:28)
“This is eternal life, that they may know You, the only true God, and Jesus Christ whom You
have sent. (Jn 17:3)
These things I have written to you who believe in the name of the Son of God, so that you
may know that you have eternal life. (1 Jn 5:13)
John declares...He who has the Son has the life; he who does not have the Son of God does not
have the life. (1Jn 5:12)
Paul echoes this truth testifying that...I have been crucified with Christ; and it is no longer I who
live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of
God, Who loved me, and delivered Himself up for me. (Gal 2:20-note)
Patrick Fairbairn adds that in this supernatural union with Christ lies life in the higher sense,
comprehensive of all the blessings and glory, both in this world and the next, which flow from an
interest in the redemption of Christ.
Steven Cole notes that although Paul was facing death,...he was focused on the promise of life in
Christ Jesus. This description of life in Christ Jesus is clearly linked to the Gospel in verse 10
where Paul states that the purpose and grace which was granted to us in Christ Jesus from all
eternity (2Ti 1:9)...now has been revealed by the appearing of our Savior Christ Jesus, Who
abolished death and brought life and immortality to light through the gospel, (2 Ti 1:10-note)
Dwight Edwards agrees that...The phrase the promise of life which is in Christ Jesus is
synonymous with the Gospel. We ought to note a few things about this significant phrase. First, it
is a promise (epangelian zoes) from God to man. Therefore, it can be counted upon with absolute
certainty. Promises from men to men are often broken, but not so with the living God.
God is not a man that He should lie, nor a son of man that He should repent. Has He said
and will He not do it or has He spoken and will He not make it good. (u 23:19, cp Titus
1:2) Thus, we can present the Gospel with absolute certainty and conviction, for it is the
good news of God's unchanging love and faithfulness for mankind. This promise is one
which contains life. The term life in Scripture speaks not of mere existence but of the
quality of our existence (Jn 1:4,10:10; Ro 8:6-note, etc). God promises man a quality of life
which is superior to anything this temporal world can offer. This life can only be found in
Christ Jesus for He alone offers the living water which eternally quenches our spiritual
thirst. John 4:7 8 9 10 11 12 13 14 15 . John emphasizes this in the prologue of his Gospel In
Him was life and the life was the light of men. (Jn 1:4)
So we have seen in this first verse the intense single-mindedness of Paul. He was consumed with
a holy fire which brought the light and warmth of the Gospel to all he came in contact with.
And it is this same fire which he desires to see blazing brightly in the life of Timothy, his
disciple. And it is this same fire God desires to ignite within our lives so that we too bring the
light and warmth of the Gospel to all God brings our way. (Call to Completion)
Regarding the promise of life Dwight Moody said that God never made a promise that was too
good to be true. And He never made a promise that He has not kept.
ewport J D White comments that...The preciousness of that promise (of life in Christ Jesus) is
never wholly absent from the minds of Christians; though of course it comes to the surface of our
consciousness at crises when death is, or seems to be, imminent. (2 Timothy 1 - Expositor's Greek
Testament)

10. Barker rightly reminds us that...All spiritual life comes to us only in Christ.” And the more fully
and consciously we live in him, the richer that life becomes. (Barker, K. L.. Expositor's Bible
Commentary Abridged. Grand Rapids, MI: Zondervan Publishing House)
Barton comments that...When we are united with Christ (Ed: Compare related truths - Oneness
with Christ in the ew Covenant, in Christ), life takes on both immediate and eternal
dimensions. Paul’s use of the word promise can apply to the “life” that Jesus gives immediately to
those who trust Him, as well as to the “life” fully realized in eternity. On one hand, Paul said, “If
anyone is in Christ, he is a new creation” (2Co 5:17-note). So new life begins at conversion. Yet on
the other hand, “We wait eagerly for our adoption as sons, the redemption of our bodies. For in
this hope we were saved” (Ro 8:23-note Ro 8:24-note). The present experience we enjoy provides
a foretaste of our complete redemption at Christ’s return. When we struggle with difficulties in
this life, remember that the best is yet to come. (Barton, B, et al: The IV Life Application
Commentary Series: Tyndale or Logos or Wordsearch) (Bolding added for emphasis)
Life, (zoe) in Scripture is used (1) to refer to physical life (Ro 8:38-note, 1Co 3:22, Php 1:20-note,
Jas 4:14, etc) but more often to (2) to supernatural life in contrast to a life subject to eternal
death (Jn 3:36, see all 43 uses of eternal life below). This quality of life speaks of fullness of life
which alone belongs to God the Giver of life and is available to His children now (Ro 6:4-note, Ep
4:18-note) as well as in eternity future (Mk 10:30, Titus 1:2-note on Eternal Life).
Richards writes that..Zoe in classical Greek refers to natural life--the principle that enables living
things to move and to grow. In the T, zoe focuses on the theological meaning rather than on the
biological. From the perspective of the T, in every respect life is the counterpart of death. Each
book of the T speaks of zoe. In each, the principle of life lifts our vision beyond our earthly
existence to reveal a unique quality of life that spans time and eternity and that has its roots in
God. It is the biblical use and meaning of zoe that most concerns us as we examine what the T
says about life. (Richards, L O: Expository Dictionary of Bible Words: Regency)
Wuest (in comments on 2Pe 1:3-note) writes that zoe...speaks of life in the sense of one who is
possessed of vitality and animation. It is used to designate the life which God gives to the
believing sinner, a vital, animating, spiritual, ethical dynamic which transforms his inner being
and as a result, his behavior.
(In comments on 1John 1:2 Wuest adds that the) life that God is, is not to be defined as merely
animation, but as definitely ethical in its content. God is not the mere reason for the universe,
as the Greeks thought, but a Person with the characteristics and qualities of a divine Person.
The ethical and spiritual qualities of this life which God is, are communicated to the sinner
when the latter places his faith in the Lord Jesus as Savior, and this becomes the new,
animating, energizing, motivating principle which transforms the experience of that
individual, and the saint thus lives a Christian life.
The message of (the epistle of) John is that since the believer is a partaker of this life, it is an
absolute necessity that he show the ethical and spiritual qualities that are part of the essential
nature of God, in his own life. If these are entirely absent, John says, that person is devoid of
the life of God, and is unsaved. The ethical and spiritual qualities of this life were exhibited to
the human race in the earthly life of the Lord Jesus. His life thus becomes the pattern of what
our lives should be in holiness, self-sacrifice, humility and love.” (Wuest, K. S. Wuest's Word
Studies from the Greek ew Testament: Eerdmans
10. W H Griffith Thomas notes in the Gospel of John zoe is a key word, writing that, “Another

11. characteristic word of John’s Gospel is life. It expresses the ultimate element of his purpose in
writing. As the result of believing, the readers of this Gospel are intended to have life. The word
(zoe) always refers in this Gospel to the principle of spiritual life as distinct from the earthly
manifestation or principle of natural life (bios). This latter word is not found in the fourth Gospel
and only twice in all of John’s writings (1 John 2:16; 1 John 3:16), where the meaning is quite
clear. The word zoe occurs thirty-six times in the Gospel of John as compared with seven in
Matthew, four in Mark, and six in Luke. This again shows the prominence given to it and the
important place it occupies in the teaching of this Gospel. The idea is found as early as John 1:4,
and then almost chapter by chapter various aspects of the life are seen and various relationships
to it are borne by our Lord. The meaning of this life is perhaps best given in the words of our
Lord’s prayer: “This is life eternal, to know thee the only true God, and Jesus Christ, whom thou
hast sent” (John 17:3). It consists, therefore, not in any mere existence whether here or hereafter.
Its essence lies in the experience of fellowship with God. Quality, not duration, is the predominant
thought of life in this Gospel.”
11. Preceptaustin, “The life that God promises in Christ is a life that is capable of enjoying the
things of God down here, and a life that will be equally suitable to our heavenly home. Jesus said
this is eternal life, that they may know Thee, the only true God, and Jesus Christ Whom Thou
hast sent. (Jn 17:3) This new quality of life then is the present possession of the believer because
of his or her relationship with the Lamb Who takes away the sins of the world and it is also our
future hope when we will receive our glorified bodies, have every tear wiped away and be forever
free from sin, sickness, sorrow, suffering, and death (Php 3:20, 21
Christ is a transliteration of the Greek word Christos (from chrio = to anoint, rub with oil,
consecrate to an office) which is equivalent to the Hebrew word which is translated Messiah,
the Anointed One. In the Gospels the Christ is not a personal name but an official designation for
the expected Messiah (see Matthew 2:4, Luke 3:15). As by faith the human Jesus was recognized
and accepted as the personal Messiah, the definite article (the) was dropped and the
designation Christ came to be used as a personal name. The name Christ speaks of His
Messianic dignity and emphasizes that He is the fulfillment of the Old Testament promises
concerning the coming Messiah.
The name Jesus, comes from the Greek lesous, the Greek form of the Hebrew name Joshua,
which means Jehovah saves. It was the name given Him by the angel before He was born
(Luke 1:31 ; Matthew 1:21). His human name speaks of the fact of His Incarnation, His taking
upon Himself human form to become our Savior.
The order Jesus Christ places the emphasis on the historical appearing of the man Jesus Who
by faith was recognized and acknowledged as the Messiah. It proclaims the fact that Jesus is the
Christ. It speaks of Him Who came in human form, became obedient unto death,, and was
afterward exalted and glorified. This order is, always followed in the epistles of Peter, John,
James,andJude.
The combination of Christós Iesoús emphasizes His deity and His humanity, fully God and fully
man! Christ Jesus points to the theological fact that the One who was with the Father in
eternal glory became incarnate in human form.
Vine adds the following interesting thoughts on the order of Christ before or after Jesus
writing that

12. Christ Jesus describes the Exalted One Who emptied Himself (Php 2:5-note) and testifies to
His preexistence. Jesus Christ describes the despised and rejected One Who was afterwards
glorified (Php 2:11-note) and testifies to His resurrection. Christ Jesus suggests His grace. Jesus
Christ suggests His glory.
Wuest adds that We have therefore in these two names, the Messianic office of our Lord, His
deity, and His substitutionary atonement.
D. Edmond Hiebert notes that...The average English reader uses either order merely to designate
the Person to whom reference is being made without a clear sense of any difference in meaning.
But to Paul and his Greek readers each order had a significance over and above that of a mere
identification of the Person. In either case the first member of the compound name indicated
whether the theological or the historical idea was uppermost in the writer's mind. (Hiebert, D.
E. - 2 Timothy in Everyman's Bible Commentary Series).
Vine adds the following interesting thoughts on the order of Christ before or after Jesus
writing that The order “Christ Jesus,” points to Him as the One Who had been in the glory with
the Father, but Who emptied Himself taking the form of a servant, and endured the sufferings
and death of the Cross. This order testifies to His preexistence (Php 2:5-note). (Vine, W.
Collected writings of W. E. Vine. ashville: Thomas elson )
D. Edmond Hiebert comments that in this short salutation in 2Ti 1:1-2 we find God the Father is
mentioned twice, while the name of Christ Jesus is mentioned three times. How Paul loved and
gloried in that adorable ame! The very thought of Him runs through all of his thinking and
writing. He cannot move, think, or live without Him. Truly for Paul to live is Christ (Php 1:21-
note). (Ibid)
How ironic to encounter Paul deserted by those who formerly were with him, imprisoned as a
criminal, poured out as a drink offering, facing imminent death (2Ti 4:6-note), and yet choosing
to remind Timothy first of our life in Christ Jesus, a life which no physical death is able to harm
for Paul knows that to be absent from the body is to be at home with the Lord. (2Co 5:6-
note, 2Co 5:8-note). This would surely have been an encouragement to Timothy.
Surely Paul's knowledge of and focus on the wonderful truth of life in Christ Jesus protected
him from growing weary and losing heart (Gal 6:9-note) in what would appear from a human
viewpoint appeared to be a hopeless situation. Paul did not have the typical human viewpoint
but viewed his circumstances from God's perspective, convinced (and firmly held by the truth)
that Christ was able to guard what Paul had entrusted to Him. O that the Holy Spirit might open
the eyes of our hearts to really know what is the hope of His calling, what are the riches of the
glory of His inheritance in the saints and what is the surpassing greatness of His power toward us
who believe. (Ep 1:18, 19.”
2 To Timothy, my dear son: Grace, mercy and peace from
God the Father and Christ Jesus our Lord.

13. 1. Gordon Fee comments that “This verse exactly parallels 1Timothy 1:2, except that dear son
replaces “my true son in the faith.” Again, this reflects the altered circumstances. This letter is
not for the church in Ephesus; hence no need exists to legitimatize Timothy before them. Timothy
is now my dear (or “beloved”) son, as he has always been for Paul (see 1Co 4:17). The appeal to
these close ties will become a large part of this letter.
1B. Barclay, “As always when he speaks to Timothy, there is a warmth of loving affection in
Paul's voice. My beloved child, he calls him. Timothy was his child in the faith. Timothy's
parents had given him physical life; but it was Paul who gave him eternal life. Many a person
who never knew physical parenthood has had the joy and privilege of being a father or a mother
in the faith; and there is no joy in all the world like that of bringing one soul to Christ.”
2. Preceptaustin, “Beloved (agapetos) means dear (highly valued; precious), very much loved.
Agapetos speaks of a love called out of one’s heart by the preciousness of the object loved. The
first 9 uses of this adjective in the T are by God the Father speaking of Christ Jesus, His
beloved Son (see uses below). These T uses should give a good sense of the preciousness of
Paul's description of Timothy, and the effect those words must have had on Timothy has he
began reading this letter.
Paul's use of teknon is full of fatherly tenderness, a fact which the rendering son in the AS
and King James versions do not fully convey. Young's Literal version more accurately renders it
as beloved child. Paul had no real child of his own (as far as we know) and Timothy's father
was a Greek and probably not a believer (Acts 16:1- notes). The result was that these two grew to
love one another like a father and son. If you're a father and/or a son, you hopefully have
experienced the special nature of the father-son relationship. If however you are like me and
did not know your earthly father or perhaps did not experience a kind, loving relationship, be
encouraged for if you are a genuine born again one, then you are a child (birthed one) of God
(Study the 11 T uses of the phrase children [teknon] of God = Jn 1:12; 11:52; Acts 17:29; Ro
8:16, 21; 9:8; Php 2:15; 1Jn 3:1f, 10; 5:2) and you have the perfect Father...forever. Hallelujah!
So now imagine how young Timothy felt as his read this epistle.”
3. Lenski writes that “The whole letter throbs with the love of a father for a beloved child.”
4. John MacArthur comments that “If we want to truly motivate other believers, we must, like
Paul, have genuine, loving, and unqualified concern for their full spiritual blessing. In addition to
their recognizing our authority under God, we want our brothers and sisters in Christ to know
that they are loved by us without reservation.
Paul clearly thought highly of his young disciple referring to him on many occasions in his letters
my beloved and faithful child in the Lord (1Co 4:17)
my fellow worker (Ro 16:21-note; 1Th 3:2-note; cf. 1Co 16:10)
our brother (2Co 1:1; 1Th 3:2-note; cf. He 13:23-note),

14. as a fellow bond-servant of Christ Jesus (Php 1:1-note).
5. Timothy was with Paul in Corinth (Acts 18:5), was sent into Macedonia (Acts 19:22), and
accompanied the apostle on his return trip to Jerusalem (Acts 20:4). In addition, Timothy was
associated with Paul in the writing of Romans (Ro 16:21-note), 2 Corinthians (2Co 1:1),
Philippians (Php 1:1-note), Colossians (Col 1:1-note), both Thessalonian epistles (1Th 1:1-note;
2Th 1:1), and Philemon (Philemon 1:1). He served as Paul’s faithful representative in Corinth
(1Co 4:17), Thessalonica (1Th 3:2-note), Ephesus (1Ti 1:3, 4) and Philippi (Php 2:19-note)
6. Gill, “To Timothy, my dearly beloved son,.... ot in a natural, but in a spiritual sense; and not
on account of his being an instrument of his conversion, but by reason of that instruction in the
doctrines of the Gospel which he gave him, it being usual to call disciples children; and he calls
him so, because as a son, he, being young in years, served with him, and under him, as a father, in
the Gospel of Christ; for whom he had a very great affection, on account of his having been a
companion with him in his travels, and very useful to him in the ministry, and because of his
singular and eminent gifts, great grace, religion, and holiness: Grace, mercy, and peace, c.
7. Jamison, “my dearly beloved son — In 1Ti_1:2, and Tit_1:4, written at an earlier period than
this Epistle, the expression used is in the Greek, “my genuine son.” Alford 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 m him a want of firmness, whence arose the need of his stirring
up afresh the faith and grace in Him (2Ti_1:6). But this seems to me not justified by the Greek
word agapetos, which implies the attachment of reasoning and choice, on the ground of merit in
the one “beloved,” not of merely instinctive love. See Trench [Greek Synonyms of the ew
Testament].
8. Henry, “The grace, mercy, and peace, which even Paul's dearly beloved son Timothy wanted,
comes from God the Father and Christ Jesus our Lord; and therefore the one as well as the other
is the giver of these blessings, and ought to be applied to for them. 5. The best want these
blessings, and they are the best we can ask for our dearly-beloved friends, that they may have
grace to help them in the time of need, and mercy to pardon what is amiss, and so may have
peace with God the Father and Christ Jesus our Lord.
9. Biblical Illustrator, “The salutation in the three pastoral Epistles introduces between the
customary grace and peace the additional idea of mercy. It is a touching indication of
the apostle's own humility, and reveals his deepening sense of the need of mercy as he drew
near the glory of the unveiled Face. It records the fact that if in Ephesus, Rome, or England there
are any children of God who fancy they can rise above an utterance of the cry, God be merciful
to me, apostles and ministers of Christ, even in view of the martyr's crown, cannot forget their
profound need of Divine mercy. The association of Christ Jesus with God the Father as the
common source of grace, mercy, and peace shows what St. Paul thought of his Lord. As
he commenced his Epistle with this blended petition, we are not surprised to find that his last
recorded words were, The grace of our Lord Jesus Christ be with you. This was the sum of all
blessedness, and the exalted Lord, Christ, was Himself the source of it. (H. R. Reynolds, D.D.)

15. 10. Preceptaustin, “Grace, mercy and peace - This greeting is identical to that found in 1 Timothy
(1Ti 1:2) and both are unique in that mercy is inserted between grace and peace. Such a
threefold invocation of blessing occurs only one other time in 2John 1:3.
Grace is getting what we do not deserve.
Justice is getting what we do deserve.
Mercy is not getting what we do deserve.
Undoubtedly, from his experience Paul knows Timothy will need all three in order to fulfill the
ministry (2Ti 4:5) that has been entrusted to him. As John Stott has succinctly summarized the
salutation...
11. Guzik, “Spurgeon used this verse, along with 1Ti 1:2 and Titus 1:4 to show that ministers
need more mercy than other believers do. After all, in the beginning to his letters to churches in
general, Paul only says grace and peace in his greeting (Ro 1:7, 1Co 1:3, 2Co 1:2, Gal 1:3, Ep 1:2,
Php 1:2, Col 1:2, 1Th 1:1, 2Th 1:2). But when he starts writing the pastors (Timothy and Titus)
he is compelled to say grace, mercy, and peace to him!”
12. Spurgeon, “Did you ever notice this one thing about Christian ministers, that they need even
more mercy than other people? Although everybody needs mercy, ministers need it more than
anybody else; and so we do, for if we are not faithful, we shall be greater sinners even than our
hearers, and it needs much grace for us always to be faithful, and much mercy will be required to
cover our shortcomings. So I shall take those three things to myself: 'Grace, mercy, and peace.'
You may have the two, 'Grace and peace,' but I need mercy more than any of you; so I take it
from my Lord's loving hand, and I will trust, and not be afraid, despite all my shortcomings, and
feebleness, and blunders, and mistakes, in the course of my whole ministry.”
3 I thank God, whom I serve, as my ancestors did, with a
clear conscience, as night and day I constantly remember
you in my prayers.
1. Paul was in a bad situation as a prisoner soon to face possible execution. He had many bad
things happen to him, and many of his friends had forsaken him because they did not want to be
associated with a criminal of the state. Yet, even under these terrible circumstances, Paul was a
man of gratitude for being a servant of God. It was costly, but how much more costly would it
have been had not Jesus called him to new life and ministry? Paul knew how to focus on the
things to be thankful for when there was much to grieve about. He was thankful to be God's
servant, and he was thankful for his son in the faith, Timothy. He counted his blessings, and

16. named them one by one, and he saw what God had done for him, to him, and through him.
1B. Thanksgiving is good but thanks-living is better. - Matthew Henry
It is only with gratitude that life becomes rich. -Dietrich Bonhoeffer (From a man who was
martyred for His Lord!)
It ought to be as habitual to us to thank as to ask. - C. H. Spurgeon
How worthy it is to remember former benefits when we come to beg for new. - Stephen
Charnock
Prayer without thanksgiving is like a bird without wings. - William Hendriksen
Thankfulness is a flower which will never bloom well excepting upon a root of deep humility. -
J. C. Ryle
1C. Bob Deffinbaugh, “I have to admit I was puzzled by Paul’s reference to his clear conscience,
which he likened to that of his ancestors. What was this all about? I recall Paul speaking of his
“clear conscience,” as he did, for example, when he stood before the Sanhedrin in Acts 23:1. But
why this reference to his ancestors? What is the difference between “Paul’s ancestors” in 2
Timothy 1:3 and the “fathers” of unbelieving Jews who are mentioned in Acts 7:51-52; 28:24-28;
Hebrews 3:8-10?
I believe that Paul is acknowledging his relationship with the faithful “fathers” of the past, those
who trusted in God and obeyed His word. These “fathers” would be people like those named in
the “hall of faith” in Hebrews 11. These “fathers” paid for their faith and obedience by enduring
suffering and affliction. These “ancestors” would include men like Moses and many others:”
2. Jamison, “I thank — Greek, “I feel gratitude to God.” whom I serve from my forefathers —
whom I serve (Rom_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, etc., whom he calls “the fathers,” not
“progenitors” as the Greek is here; Rom_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 (Act_23:1; Act_24:14; Act_26:6, Act_26:7; Act_28:20), so Timothy should persevere
firmly in the faith of his parent and grandparent. ot 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 (Mal_4:6; Luk_1:17;
Rom_11:23, Rom_11:24, Rom_11:28). Probably Paul had, in his recent defense, dwelt on this
topic, namely, that he was, in being a Christian, only following his hereditary faith.
that ... I have remembrance of thee — “how unceasing I make my mention concerning thee”
(compare Phm_1:4). The cause of Paul’s feeling thankful is, not that he remembers Timothy
unceasingly in his prayers, but for what Timothy is in faith (2Ti_1:5) and graces; compare
Rom_1:8, Rom_1:9, from which supply the elliptical sentence thus, “I thank God (for thee, for
God is my witness) whom I serve ... that (or how) without ceasing I have remembrance (or make
mention) of thee,” etc. night and day — (See on 1Ti_5:5).

17. 3. Barnes, “I thank God, whom I serve from my forefathers - Paul reckoned among his
forefathers the patriarchs and the holy men of former times, as being of the same nation with
himself, though it may be that he also included his more immediate ancestors, who, for anything
known to the contrary, may have been distinguished examples of piety. His own parents, it is
certain, took care that he should be trained up in the ways of religion; compare the Phi_3:4-5
notes; Act_26:4-5. The phrase “from my forefathers,” probably means, after the example of my
ancestors. He worshipped the same God; he held substantially the same truths; he had the same
hope of the resurrection and of immortality; he trusted to the same Saviour having come, on
whom they relied as about to come. His was not, therefore, a different religion from theirs; it was
the same religion carried out and perfected. The religion of the Old Testament and the ew is
essentially the same; see the notes at Act_23:6.
With pure conscience - see the notes at Act_23:1.
That without ceasing - compare the Rom_12:12 note; 1Th_5:17 note.
I have remembrance of thee in my prayers night and day - see the notes at Phi_1:3-4.
4. Clarke, “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 worshiping 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 neighbor 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.
5. Gill, “I thank God,.... After the inscription and salutation follows the preface to the epistle;
which contains a thanksgiving to God upon Timothy's account, and has a tendency to engage his
attention to what he was about to write to him in the body of the epistle. God is the object of
praise and thanksgiving, both as the God of nature and providence, and as the God of all grace;
for every good thing comes from him, and therefore he ought to have the glory of it; nor should
any glory, as though they had not received it: and he is here described, as follows,
whom I serve from my forefathers with pure conscience; the apostle served God in the precepts
of the law, as in the hands of Christ, and as written upon his heart by the Spirit of God, in which
he delighted after the inward man, and which he served with his regenerated mind; and also in
the preaching of the Gospel of Christ, in which he was very diligent and laborious, faithful and
successful: and this God, whom he served, was the God of his forefathers, of Abraham, Isaac,
and Jacob, and of Benjamin, of whose tribe he was, and also of his more immediate ancestors.
The Ethiopic version renders it, from my original; for though he preached the Gospel of
Christ, and asserted the abrogation of the ceremonial law, yet he worshipped the one, true, and
living God, the God of Israel, and was not an apostate from the true religion, as his enemies
would insinuate: and this service of his was performed with a pure conscience: every man has
a conscience, but the conscience of every natural man is defiled with sin; and that is only a pure

18. one, which is sprinkled and purged with the blood of Christ; and whereby a person is only fitted
to serve the living God, without the incumbrance of dead works, and slavish fear, and with faith
and cheerfulness; and such a conscience the apostle had, and with such an one he served God.
For this refers not to his serving of God, and to his conscience, while a Pharisee and a persecutor;
for however moral was his conduct and conversation then, and with what sincerity and
uprightness soever he behaved, his conscience was not a pure one. He goes on to observe what he
thanked God for,
that without ceasing I have remembrance of thee in my prayers night and day; that God had laid
him upon his heart, and that he had such reason to remember him at the throne of grace
continually. We learn from hence, that the apostle prayed constantly night and day; and if so
great a man as he stood in need of continual prayer, much more we; and that in his prayers he
was not unmindful of his friends, though at a distance from him; and in both these he is to be
imitated: it becomes us to pray without ceasing: to pray always, and not faint and give out, to
pray every day and night; and to pray for others as well as for ourselves, for all the saints, yea,
for our enemies, as well as for our friends.
6. Henry, “ Paul's thanksgiving to God for Timothy's faith and holiness: he thanks God that he
remembered Timothy in his prayers. Observe, Whatever good we do, and whatever good office
we perform for our friends, God must have the glory of it, and we must give him thanks. It is he
who puts it into our hearts to remember such and such in our prayers. Paul was much in prayer,
he prayed night and day; in all his prayers he was mindful of his friends, he particularly prayed
for good ministers, he prayed for Timothy, and had remembrance of him in his prayers night and
day; he did this without ceasing; prayer was his constant business, and he never forgot his friends
in his prayers, as we often do. Paul served God from his forefathers with a pure conscience. It
was a comfort to him that he was born in God's house, and was of the seed of those that served
God; as likewise that he had served him with a pure conscience, according to the best of his light;
he had kept a conscience void of offence, and made it his daily exercise to do so, Act_24:16.”
7. Biblical Illustrator, “The spirit of true service : My desire is that God may be pleased by me
and glorified in me, not only by my praying and preachiug and almsgiving, but even by my
eating, drinking, and sleeping, and visits, and discourses ; that I may do all in the name of the
Lord Jesus, giving glory to God by Him. Too often do I take a wrong aim and miss my mark ; but
I will tell you what are the rules I set myself and strictly impose upon myself from day to day :
ever to lie down but in the name of God, not barely for natural refreshment, but that a wearied
servant of Christ may be recruited and fitted to serve Him better the next day ; never to rise up
but with this resolution — well, I will go forth this day in the name of God, and will make my
religion my business, and spend the day for eternity ; never to enter upon my calling but first
thinking I will do these things as unto God, because He requireth these things at my hands, in the
place and station to which He hath appointed me ; never to sit down to table but resolving I will
not eat merely to please my appetite, but to strengthen myself for my Master's work ; never to
make a visit but upon some holy design, resolving to leave something of God wherever I go. This
is that which I have been for some time learning and hard pressing after, and if I strive not to
walk by these rules, let this paper be a witness against me. {J. Alleine.)
True and false service: — It is said of the Lacedoemonians, who were a poor and homely people,

19. that they offered lean sacrifices to their gods ; and that the Athenians, who were a wise and
wealthy people, offered fat and costly sacrifices ; and yet in their wars the former always had the
mastery of the latter. Whereupon they went to the Oracle to know the reason why those should
speed worst who gave most. The Oracle returned this answer to them : That the
Lacedoemonians were a people who gave their hearts to their gods, but that the Athenians only
gave their gifts to their gods. Thus a heart without a gift is better than a gift without a heart. {T.
Seeker.)
8. Preceptaustin, “Many Christians desire to worship the Lord on Sunday but are too busy to
serve Him at other times. The ew Testament knows nothing of such a dichotomy or
compartmentalization of our spiritual life from our secular life. In other words our secular life
always includes our spiritual life. On the other hand notice that the order in Scripture is first
“worship” and then “serve”. Acknowledgment of God Himself must have precedence over activity
in His service. Service to God derives its effectiveness from engagement of the heart with God.
Any true worshipper of God is also a servant, ready to do his Master's bidding, discharging his or
her priestly duties. The corollary truth is that good works should be those initiated by and
empowered by the Spirit of God, so that we engage in the works that God has prepared for each
of us even before the foundation of the world.”
Paul's introduction to the Romans conveys a similar nuance: For God, Whom I serve in my spirit
(with my whole spirit Amp) in the preaching of the gospel of His Son (So what is Paul's
service?), is my witness as to how unceasingly I make mention of you. (Ro 1:9-note)
Comment: Paul served God holistically beginning with his spirit, for he knew that those
who worship Him must worship Him in spirit and in truth (Jn 4:24). God pleasing and God
honoring service calls for total, unreserved commitment on the part of the worshiper (cp our
holistic spiritual service [latreia] of worship in Ro 12:1-note).
MacDonald comments on Paul's use of latreuo noting that for the great apostle this worshipful
service...was not that of a religious drudge (to do hard, menial, monotonous work), going through
endless rituals and reciting prayers and liturgies by rote. It was service bathed in fervent,
believing prayer. It was willing, devoted, tireless service, fired by a spirit that loved the Lord
Jesus supremely. It was a flaming passion to make known the Good ews about God’s Son.
(MacDonald, W., Farstad, A. Believer's Bible Commentary: Old and ew Testaments.
ashville: Thomas elson)
Writing to the Philippians Paul warned them to beware of the false circumcision (probably
Judaizers who wanted to add works to faith) declaring we are the true circumcision (Ro 2:28 29-
note), who worship (latreuo - render sacred service and obedience) in the Spirit of God (true
worship is supernatural, in the power of the Holy Spirit and not through prescribed physical
rituals, cf Isaiah 29:13) and glory (kauchaomai = boast with exultant joy about what one is most
proud of - 35/37 uses of this word are by Paul) in Christ Jesus and put no confidence in the flesh
(sarx = man’s fallen, unredeemed humanness which pictures human ability apart from God).
(Philippians 3:3-note)
9. Biblical Illustrator, “ Conscience a delicate creature: — Conscience is a dainty, delicate
creature, a rare piece of workmanship of the Maker. Keep it whole without a crack, for if there
be but one hole so that it break, it will with difficulty mend again. (S. Rutherford.) Conscience in
a Christian : — The Christian can never add a more faithful adviser, a more active accuser, a

20. severer witness, a more impartial judge, a sweeter comforter, or a more inexorable enemy. {Bp.
Sanderson.) Conscience in everything : — Trust that man in nothing who has not a conscience in
everything. (Sterne.) Conscience makes saints : — Conscience makes cowards of us ; but
conscience makes saints and heroes too. (J. Lightfoot.) Conscience hurt by sin: — Hurt not your
conscience with any known sin. (S. Rutherford.) A good conscience independent of outside
opinion: — In the famous trial of Warren Eastings it was recorded that when he was put on his
trial in magnificent a manner in Westminster Hall, after the counsel for the prosecution, Burke,
Sheridan, and others had delivered their eloquent speeches, he began to think he must be the
greatest criminal on the face of the earth ; but he related that when he turned to his own
conscience the effect of all those grand speeches was as nothing. I felt, he said, that I had
done my duty, and that they may say what they please. {J. C. Ryle, D.D.)
Integrity of conscience: — Hugh Miller speaks of the mason with whom he served his
apprenticeship as one who put his conscience into every stone that he laid. (S. Smiles.)
Obedience to conscience : — Lord Erskine, when at the Bar, was remarkable for the fearlessness
with which he contended against the Bench. In a contest he had with Lord Kenyon he explained
tbe rule and conduct at the Bar in the following terms : It was, said he, the first command
and counsel of my youth always to do what my conscience told me to be my duty, and leave the
consequences to God. I have hitherto followed it, and have no reason to complain that any
obedience to it has been even a temporal sacrifice ; I have found it, on the contrary, the road to
prosperity and wealth, and I shall point it out as such to my children. {W. Baxendale.)
10. Preceptaustin, “Webster defines conscience as the sense or consciousness of the moral
goodness or blameworthiness of one’s own conduct, intentions, or character together with a
feeling of obligation to do right or be good.
The Greek noun suneidesis is the exact counterpart of the Latin con-science, “a knowing with,” a
shared or joint knowledge. It is our awareness of ourselves in all the relationships of life,
especially ethical relationships. We have ideas of right and wrong; and when we perceive their
truth and claims on us, and will not obey, our souls are at war with themselves and with the law
of God
Suneidesis is that process of thought which distinguishes what it considers morally good or bad,
commending the good, condemning the bad, and so prompting to do the former and avoid the
latter.
To have a clear conscience does not mean that we have never sinned or do not commit acts of
sin. Rather, it means that the underlying direction and motive of life is to obey and please God, so
that acts of sin are habitually recognized as such and faced before God (1Jn 1:9, cp David's
attitude Ps 139:23 24, cp Ps 19:13-note) Spurgeon commenting on these passages in Ps 139 says...
He (David) will have God Himself search him, and search him thoroughly, till every point of
his being is known, and read, and understood; for he is sure that even by such an
investigation there will be found in him no complicity with wicked men. He challenges the
fullest investigation, the innermost search: he had need be a true man who can put himself
deliberately into such a crucible. Yet we may each one desire such searching; for it would be
a terrible calamity to us for sin to remain in our hearts unknown and undiscovered.
Try me, and know my thoughts. Exercise any and every test upon me. By fire and by water
let me be examined. Read not alone the desires of my heart, but the fugitive thoughts of my
head. Know with all penetrating knowledge all that is or has been in the chambers of my

21. mind. What a mercy that there is one being who can know us to perfection! He is intimately
at home with us. He is graciously inclined towards us, and is willing to bend His omniscience
to serve the end of our sanctification. Let us pray as David did, and let us be as honest as he.
We cannot hide our sin: salvation lies the other way, in a plain discovery of evil, and an
effectual severance from it.
And see if there be any wicked way in me. See whether there be in my heart, or in my life,
any evil habit unknown to myself (Ed: cp a clean conscience). If there be such an evil way,
take me from it, take it from me. o matter how dear the wrong may have become, nor how
deeply prejudiced I may have been in its favour, be pleased to deliver me therefrom
altogether, effectually, and at once, that I may tolerate nothing which is contrary to thy mind.
As I hate the wicked in their way, so would I hate every wicked way in myself.
And lead me in the way everlasting. If thou hast introduced me already to the good old way,
be pleased to keep me in it, and conduct me further and further along it. It is a way which
thou hast set up of old, it is based upon everlasting principles, and it is the way in which
immortal spirits will gladly run for ever and ever. There will be no end to it world without
end. It lasts for ever, and they who are in it last for ever. Conduct me into it, O Lord, and
conduct me throughout the whole length of it. By thy providence, by thy word, by thy grace,
and by thy Spirit, lead me evermore.
Think and be careful what thou art within,
For there is sin in the desire of sin:
Think and be thankful, in a different case,
For there is grace in the desire of grace.
--John Byron, 1691-1763.
Edwards explains that a... clear conscience consists in being able to say that there is no one
(God or man) whom I have knowingly offended and not tried to make it right (either by asking
forgiveness or restoration or both). ). Acts 24:16. Christ spoke of this very issue in the Sermon on
the Mount where He made it clear that our priestly service must be done with a clear conscience
to be acceptable before God. Therefore, if you bring your gift to the altar and there remember
that your brother has something against you, leave your gift there before the altar and go your
way. First be reconciled to your brother and then come and offer your gift. Mt. 5:23 24 25-note.
We are being told here that a clear conscience must precede priestly service. (2 Timothy Call to
Completion)
Paul wanted Timothy to have no doubt that he endured his present physical afflictions, as he had
countless others, because of his unswerving faithfulness to the Lord, not as a consequence of
unfaithful, ungodly living. So as Paul neared his death, he could testify that his conscience did not
accuse or condemn him. His guilt was forgiven, and his devotion was undivided. To continually
reject God’s truth causes the conscience to become progressively less sensitive to sin, as if covered
with layers of unspiritual scar tissue. Paul’s conscience was clear, sensitive, responsive to its
convicting voice. Click on the books below to study the T picture of conscience.
Conscience is like a window that let's in the light. When the window becomes soiled, the light
gradually becomes darkness. Once conscience is defiled (Titus 1:15-note), it gradually gets worse,
and eventually it may be so seared that it has no sensitivity at all (1Ti 4:2). Then it becomes an
evil conscience (He 10:22-note), one that functions just the opposite of a good conscience (1Pe
3:16-note).”

22. Conscience is a most important part of our inward man, and plays a most prominent part in our
spiritual history. It cannot save us. It never yet led any one to Christ. It is blind, and liable to be
misled. It is lame and powerless, and cannot guide us to heaven. Yet conscience is not to be
despised. It is the minister's best friend, when he stands up to rebuke sin from the pulpit. It is the
mother's best friend, when she tries to restrain her children from evil and quicken them to good.
It is the teacher's best friend, when he presses home on boys and girls their moral duties. Happy
is he who never stifles his conscience, but strives to keep it tender! Still happier is he who prays to
have it enlightened by the Holy Spirit, and sprinkled with Christ's blood. (John - chapter 8)
(Ryle in Looking Unto Jesus) We need inward peace. So long as our conscience is asleep,
deadened by indulged sin, or dulled and stupefied by incessant pursuit of the things of this
world—so long can that man get on tolerably well without peace with God. But once let
conscience open its eyes, and shake itself, and rise, and move—and it will make the stoutest
child of Adam feel ill at ease. The irrepressible thought that this life is not all—that there is a
God, and a judgment, and a something after death, an undiscovered destiny from which no
traveler returns—that thought will come up at times in every man's mind, and make him long
forinwardpeace.
It is easy to write brave words about eternal hope, and strew the path to the grave with
flowers. Such theology is naturally popular: the world loves to have it so. But after all, there is
something deep down in the heart of hearts of most men, which must be satisfied. The strongest
evidence of God's eternal truth, is the universal conscience of mankind. Who is there among us
all, who can sit down and think over the days that are past—school days, and college days, and
days of middle life, their countless things left undone that ought to have been done, and done
that ought not to have been done—who, I say, can think over it all without shame, if indeed he
does not turn from the review with disgust and terror, and refuse to think at all? We all need
peace. (Ryle Looking Unto Jesus!)
(Ryle in Without Christ) Moreover, to be without Christ is to be without peace. Every
man has a conscience within him, which must be satisfied before he can be truly happy. So long
as this conscience is asleep or half dead, so long, no doubt, he gets along pretty well. But as soon
as a man’s conscience wakes up, and he begins to think of past sins and present failings and
future judgment, at once he finds out that he needs something to give him inward rest. But
what can do it? Repenting and praying and Bible reading, and church going, and sacrament
receiving, and self–mortification may be tried, and tried in vain. They never yet took off the
burden from anyone’s conscience. And yet peace must be had!
There is only one thing can give peace to the conscience, and that is the blood of Jesus Christ
sprinkled on it. A clear understanding that Christ’s death was an actual payment of our debt to
God, and that the merit of that death is made over to man when he believes, is the grand secret
of inward peace. It meets every craving of conscience. It answers every accusation. It calms
every fear. It is written These things I have spoken unto you, that in Me you might have
peace. He is our peace. Being justified by faith, we have peace with God through our Lord
Jesus Christ (Jn 16:33; Ep 2:14; Ro 5:1). We have peace through the blood of His cross: peace
like a deep mine—peace like an ever–flowing stream. But without Christ we are without
peace. (Without Christ)
J C Philpot writes that there can be there is a receiving of the gospel as the word of men into the
natural COSCIECE; for there is a natural conscience as well as a spiritual conscience. This is
very evident from the language of the apostle when speaking of the Gentiles– Who show the

23. work of the law written in their hearts, their conscience also bearing witness, and their thoughts
the meanwhile accusing or excusing one another. (Ro 2:15.)And do we not read of those in the
case of the woman taken in adultery, who were convicted by their own conscience, and went out
one by one, beginning at the eldest, even to the last. (Jn 8:9.) The apostle also speaks of
commending himself to every man's conscience, in the sight of God. (2Co 4:2.)
ow as he preached to thousands, he could not have done this unless there was a conscience in
every man, as well as in every good man. Scarcely anything seems to approach the work of
grace so nearly as this; and yet we see in the cases of Saul, Ahab, and Herod, that there may be
the deepest convictions of conscience and yet no saving conversion to God. Thus there is a
receiving the gospel into the natural conscience, producing moral convictions, and a work that
seems at first sight to bear a striking similarity to the work of God upon the soul; and yet the
whole may be a mere imitation of grace, a movement of nature floating upon the surface of the
mind, and at times touching upon the domain of conscience, yet not springing out of the word
of God as brought with a divine power into the heart. (The Word of Men and the Word of God)
Archibald Alexander writes...Peace of conscience is a fruit of reconciliation with God. The blood
which reconciles, when sprinkled on the conscience, produces a sweet peace which can be
obtained in no other way. If the atonement of Christ satisfies the law which condemned us, and
we are assured that this atonement is accepted for us, conscience, which before condemned, as
being the echo of the law, is now pacified. (The Peace of God)”
11. John MacArthur writes that...In 1984 an Avianca Airlines jet crashed in Spain. Investigators
studying the accident made an eerie discovery. The black box cockpit recorders revealed that
several minutes before impact a shrill, computer-synthesized voice from the plane's automatic
warning system told the crew repeatedly in English, Pull up! Pull up!
The pilot, evidently thinking the system was malfunctioning, snapped, Shut up, Gringo! and
switched the system off. Minutes later the plane plowed into the side of a mountain. Everyone on
board died. When I saw that tragic story on the news shortly after it happened, it struck me as a
perfect parable of the way modern people treat guilt--the warning messages of their consciences.
The wisdom of our age says guilt feelings are nearly always erroneous or hurtful; therefore we
should switch them off. But is that good advice? What, after all, is the conscience--this sense of
guilt we all seem to feel?
The conscience is generally seen by the modern world as a defect that robs people of their self-esteem.
Far from being a defect or a disorder, however, your ability to sense your own guilt is a
tremendous gift from God. He designed the conscience into the very framework of the human
soul. It is the automatic warning system that cries, Pull up! Pull up! before you crash and
burn.”
12. Charles Wesley, “I want a principle within of watchful, Godly fear,
A sensibility of sin, a pain to feel it near.
Help me the first approach to feel of pride or wrong desire,
To catch the wand’ring of my will and quench the Spirit’s fire.
From Thee that I no more may stray, no more Thy goodness grieve,
Grant me the filial awe, I pray, the tender conscience give.
Quick as the apple of an eye, O God, my conscience make!

24. Awake my soul when sin is nigh and keep it still awake.
Almighty God of truth and love, to me Thy pow’r impart;
The burden from my soul remove, the hardness from my heart.
O may the least omission pain my reawakened soul,
And drive me to that grace again which makes the wounded whole.
13. Preceptaustin, “Conscience is a marvelous gift from God, the window that lets in the light of
His truth. If we sin against Him deliberately, that window becomes dirty, and not as much truth
can filter through. Eventually, the window becomes so dirty that it no longer lets in the light. The
Bible calls this a defiled, seared conscience...Do you keep a clean conscience? It is a part of your
inner being that responds to God's truth. When you sin, the window of your conscience becomes
dirty and filters out truth. Avoid sin in your life and live with a clean conscience. Every day feed
yourself truth from the Word of God. (Wiersbe, W: Prayer, Praise and Promises: Ps 51:3-6)
Hurt not your conscience with any known sin. - S. Rutherford
Conscience is that faculty in me which attaches itself to the highest that I know, and tells me what
the highest I know demands that I do.
When there is any debate, quit. There is no debate possible when conscience speaks.
Once we assuage our conscience by calling something a “necessary evil,” it begins to look more
and more necessary and less and less evil. - Sidney J. Harris
Conscience is God’s spy and man’s overseer. -John Trapp
A good conscience and a good confidence go together. -- Thomas Brooks
Conscience is a small, still voice that makes minority reports. -- Franklin P. Jones
Conscience is also what makes a boy tell his mother before his sister does.
Pop used to say about the Presbyterians, 'It don't prevent them committing all the sins there are,
but it keeps them from getting any fun but of it.' - Christopher Morley
The late General Omar Bradley was more serious in commenting on conscience
The world has achieved brilliance without conscience, he conceded. Ours is a world of
nuclear giants and ethical infants.
On the subject of conscience Martin Luther declared before the court of the Roman Empire at
Worms in 1521 My conscience is captive to the Word of God. ... I am more afraid of my own
heart than of the pope and all his cardinals. I have within me the great pope, Self.
When a person comes to faith in Christ, his conscience becomes acutely sensitive to sin. o longer
as a Christian can he sin with impunity. The story is told about an old Indian chief who was
converted. Later a missionary asked him: Chief, how are you doing spiritually? Are you
experiencing victory over the devil? It's like this, the chief replied. I have two dogs inside
me: a good dog and a bad dog. They are constantly fighting with each other. Which dog wins?
asked the puzzled missionary. Whichever one I feed the most, retorted the wise old man. His
conscience was being shaped by the Scriptures.

25. Billy Graham set out the importance of a clear conscience To have a guilty conscience is a
feeling. Psychologists may define it as a guilt complex, and may seek to rationalize away the sense
of guilt, but once it has been awakened through the application of the law of God, no explanation
will quiet the insistent voice of conscience.
C H Spurgeon spoke frequently about conscience as seen in the following quite pithy
quotations...beloved if you are contemplating sinning as you read this or are caught in the web of
some sin, may the Holy Spirit of the Living God convict you of sin, righteousness and the
judgment to come, not only for your sake of your Christian life but even more so for the sake of
His name...
Conscience may tell me that something is wrong, but how wrong it is conscience itself does not
know. Did any man's conscience, unenlightened by the Spirit, ever tell him that his sins deserved
damnation? Did it ever lead any man to feel an abhorrence of sin as sin? Did conscience ever
bring a man to such self-renunciation that he totally abhorred himself and all his works and
came to Christ?
A man sees his enemy before him. By the light of his candle, he marks the insidious approach. His
enemy is seeking his life. The man puts out the candle and then exclaims, I am now quite at
peace. That is what you do. Conscience is the candle of the Lord. It shows you your enemy. You
try to put it out by saying, Peace, peace! Put the enemy out! God give you grace to thrust sin
out!
Conscience is like a magnetic needle, which, if once turned aside from its pole, will never cease
trembling. You can never make it still until it is permitted to return to its proper place. I recollect
the time when I thought that if I had to live on bread and water all my life and be chained in a
dungeon, I would cheerfully submit to that if I might but get rid of my sins. When sin haunted
and burdened my spirit, I am sure I would have counted the martyr's death preferable to a life
under the lash of a guilty conscience O believe me, guilt upon the conscience is worse than the
body on the rack. Even the flames of the stake may be cheerfully endured, but the burnings of a
conscience tormented by God are beyond all measure unendurable. This side of hell, what can be
worse than the tortures of an awakened conscience?
He was a fool who killed the watchdog because it alarmed him when thieves were breaking into
his house. If conscience upbraids you, feel its upbraiding and heed its rebuke. It is your best
friend. Give me into the power of a roaring lion, but never let me come under the power of an
awakened, guilty conscience. Shut me up in a dark dungeon, among all manner of loathsome
creatures—snakes and reptiles of all kinds—but, oh, give me not over to my own thoughts when I
am consciously guilty before God!
Fire such as martyrs felt at the stake were but a plaything compared with the flames of a burning
conscience. Thunderbolts and tornadoes are nothing in force compared with the charges of a

26. guilty conscience. When a swarm of bees gets about a man, they are above, beneath, around,
everywhere stinging, every one stinging, until he seems to be stung in every part of his body. So,
when conscience wakes up the whole hive of our sins, we find ourselves compassed about with
innumerable evils: sins at the board and sins on the bed, sins at the task and sins in the pew, sins
in the street and sins in the shop, sins on the land and sins at sea, sins of body, soul, and spirit,
sins of eye, of lip, of hand, of foot, sins everywhere. It is a horrible discovery when it seems to a
man as if sin had become as omnipresent with him as God is.
The conscience of man, when he is really quickened and awakened by the Holy Spirit, speaks the
truth. It rings the great alarm bell. And if he turns over in his bed, that great alarm bell rings out
again and again, The wrath to come! The wrath to come! The wrath to come! othing can be
more horrible, out of hell, than to have an awakened conscience but not a reconciled God—to see
sin, yet not see the Savior—to behold the deadly disease in all its loathsomeness, but not trust the
good Physician, and so to have no hope of ever being healed of our malady. I would bear any
affliction rather than be burdened with a guilty conscience.
It is a blessed thing to have a conscience that will shiver when the very ghost of a sin goes by—a
conscience that is not like our great steamships at sea that do not yield to every wave, but, like a
cork on the water, goes up and down with every ripple, sensitive in a moment to the very
approach of sin. May God the Holy Spirit make us so! This sensitiveness the Christian endeavors
to have, for he knows that if he has it not, he will never be purified from his sin.”
14. Preceptaustin, “God's Word contains our marching orders for being on prayer patrol. Some
of them are:
Pray without ceasing (1Th 5:17-note).
Continue steadfastly in prayer (Ro 12:12-note).
Pray morning, noon, and night (Ps. 55:17) (Spurgeon's note)
Pray always and do not get discouraged (Luke 18:1).
Commit to pray and intercede--
The battle's strong and great's the need;
And this one truth can't be ignored:
Our only help comes from the Lord. --Sper
Praying frequently will lead to praying fervently.
15. Paul never ceased to pray for Timothy. He knew his life was coming to an end, and hopefully
Timothy would carry on the torch for Christ. Every servant of God needs a backup plan because
death will always end every ministry. Timothy was Paul's backup, and that is why he prayed for
him unceasingly. We all need to intercede like this for someone.
Teach Me, Lord, to Intercede!

27. Lord, I see the countless millions
In the land far o'er the sea,
Dying with no hope of Jesus,
Lost through all eternity;
And I feel so weak and helpless
As I view this desperate need,
Humbly, Lord, I do beseech Thee,
Teach me, now, to intercede.
Lord, I see my friends and neighbors
In a death march toward the grave;
ot one thought of Christ, who bought them,
or the priceless gift He gave;
Then I feel my own undoneness
Viewing thus this crying need,
And I cry with heartfelt anguish,
Teach me, Lord, to intercede.
Lord, I have no wealth to bring Thee,
And my talents are so few;
But I long for all to know Thee,
Love Thee as we ought to do.
So while men with brains and talents
Warn the wicked of their need,
I, within my secret closet,
Close to God, would intercede.
—Anna Van Buren Prat, in Way of Holiness
4 Recalling your tears, I long to see you, so that I may be
filled with joy.
1. Paul remembers the tears of Timothy, and we can only speculate what he is referring to. I
think the view that is expressed by Hiebert makes good sense. He wrote, “Paul does not specify
the occasion for those tears, but the context implies that it was the bitterness of parting from his
revered leader, apparently at Paul's last arrest, that caused the tears. They were genuine tears of
love and concern as his spiritual father was being torn from him. Stimulated by this memory,
Paul longs for reunion, that I may be filled with joy. To see Timothy again would be joy indeed.
Paul's memories afford him great joy as he sits in his dismal dungeon, but once more to get to

28. see Timothy, his beloved Timothy, will fill Paul's cup of joy to the very brim. Gratitude is coupled
with anticipated joy (Lenski).
2. Preceptaustin, “Epipotheo was a favorite word with Paul describes a strong desire, an intense
craving of possession, a great affection for, a deep desire, an earnest yearning for something with
implication of need. Here it describes the natural yearning of personal affection. Paul loved
Timothy as a man loves his own son and he longed for the joy of renewed fellowship with him
face to face. The force of the original Greek sentence emphasizes that the direction of Paul's
desire is for Timothy. This yearning is further nourished by his constant remembrance of
Timothy's tears.
Paul was continuously (present tense) longing to see Timothy. Why? For one reason he had no
one else of kindred spirit (Philippians 2:20 see note, cf 1Ti 1:15] Timothy was his beloved
spiritual son. (cf 3Jn 1:4). How it must have touched Timothy’s heart to read that not only was
Paul praying for him but was also earnestly longing to see him! This is a mark of Paul's special
love and esteem for Timothy (kindred spirit) and speaks eloquently of the graciousness,
tenderness, and humility of Paul.
3. Barnes, “Greatly desiring to see thee; - see 2Ti_4:9, 2Ti_4:21. It was probably on, account of
this earnest desire that this Epistle was written. He wished to see him, not only on account of the
warm friendship which he had for him, but because he would be useful to him in his present
circumstances.
Being mindful of thy tears - Alluding probably to the tears which he shed at parting from him.
The occasion to which he refers is not mentioned; but nothing is more probable than that
Timothy would weep when separated from such a father and friend. It is not wrong thus to weep,
for religion is not intended to make us stoics or savages.
That I may be filled with joy - By seeing you again. It is easy to imagine what joy it would give
Paul, then a prisoner, and forsaken by nearly all his friends, and about to die, to see a friend
whom he loved as he did this young man. Learn hence, that there may be very pure and warm
friendship between an old and young man, and that the warmth of true friendship is not
diminished by the near prospect of death.
4. Clarke, “Being mindful of thy tears - Whether the apostle refers to the affecting parting with
the Ephesian Church, mentioned Act_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.
5. Gill, “Greatly desiring to see thee,.... In his former epistle he had desired him to stay at
Ephesus, there being some work for him to do, which made it necessary he should continue; but
now having answered the apostle's purpose, and he standing in need of him at Rome, being
without any assistant there, some having left him, and others were left by him in other places,
and others were sent by him elsewhere; and it having been some time since he saw Timothy, he
longed for a sight of him:

29. being mindful of thy tears; shed either at the afflictions and sufferings of the apostle, of which
Timothy, being his companion, was an eyewitness, and he being of a truly Christian sympathizing
spirit, wept with those that wept; or at their parting from each other, as in Act_20:37
that I may be filled with joy; at the sight of him, and not at the remembrance of his tears; for the
last clause is to be read in a parenthesis, and these words stand not connected with that, but with
the preceding part of the text. The apostle intimates, that a sight of his dearly beloved son
Timothy would fill him with joy amidst all his troubles and afflictions he endured for the Gospel:
this is an instance of hearty, sincere, and strong affection.
6.Henry, “He greatly desired to see Timothy, out of the affection he had for him, that he might
have some conversation with him, being mindful of his tears at their last parting. Timothy was
sorry to part with Paul, he wept at parting, and therefore Paul desired to see him again, because
he had perceived by that what a true affection he had for him.
7. Biblical Illustrator, “We cannot be surprised that the apostle craved the presence of Timotny.
He was now a solitary old man, and a prisoner. Of his disciples and fellow-labourers, Titus was
gone unto Dalmatia, Tychicus he had sent to Ephesus, Trophimus was sick at Miletus, Mark was
absent, and only Luke remained with him. Besides, ingratitude and desertion had sorely tried his
affectionate spirit : Alexander the coppersmith had done him much evil ; Demas had forsaken
him and the faith together ; and when first brought up for trial before the imperial tribunal, none
of the disciples had stood by him to cheer and secoud him. To Timothy, therefore, and to the
remembrance of his pious and unfailing affection, the apostle clung very closely ; and his
presence he desired as his greatest earthly solace and support. The delight and satisfaction which
the apostle took in Timothy he also testified by expressing his confidence in his Christian
character, but especially in his faith, the root of all which is Christian in the character of any one
(ver. 5). St. Paul knew him well. During fourteen or fifteen years had this friendship endured, and
many were the trials to which it had been put — trials of the constancy of Timothy's affection,
trials of the integrity of his principles. But Paul had found no decline in his affection, no
instability in his Christian principles ; he therefore trusted him unfeignedly.
The causes of that delight and satisfaction. 1. As the great cause, the first cause, the mover and
originator of all secondary and inferior causes, St. Paul thanks God for the gifts and graces with
which He had enriched Timothy. 2. But God works by means. The means which He employed,
the causes to which as to instruments we must look in creating in Timothy such a trustworthy
and reliable Christian character, were these three — maternal piety, early biblical education, and
the ministry of the apostle. (H. J. Carter Smith, M.A.)
He seems not merely to speak of the former tears of Timothy shed at bidding Paul farewell (for
tears are usually elicited at parting, comp. Acts XX. 37), but of his habitual tears under the
influence of pious feeling. In this respect also he had him like-minded (Phil. ii. 20) with himself.
Tears, the flower of the heart, indicate either the greatest hypocrisy or the utmost sincerity.(J. A.
Bengel.) The power of tears : — There is no power that man can wield so mighty as that of
genuine tears. The eloquence of words is powerful, but the eloquence of tears is far more so.
What manly heart has not been often arrested by the genuine sobs of even some poor child in the

30. streets. A child's tear in the crowded thoroughfare has often arrested the busy merchant in his
hurried career Coriolanus, who defied all the swords in Italy and her confederate states, fell
prostrate before the tears of his mother : •' Oh, my mother, thou hast saved Borne, but lost thy
son. (D. Thomas, D.D.) Tears described: — Tears have been ^ described as the blood of the
wounds of the soul, the leaves of the plant of sorrow, the hail and rain of life's winter, the safety-valves
of the heart when too much pressure is laid on, the vent of anguish-showers blown up by
the tempests of the soul.”
5 I am reminded of your sincere faith, which first lived in
your grandmother Lois and in your mother Eunice and, I
am persuaded, now lives in you also.
1. Paul as he faces death begins to reflect back on his experiences with Timothy. He remembers
the sincerity of this young companion and fellow servant of the Lord. He also reflects on those
influences that made him the man he was. He goes back to his grandmother and mother as the
key influences in his spiritual life. He does not mention the father, and it is clear then that he is
not in the picture of those who had a positive influence on him. This is an example of how a boy
without a father's influence can still become a marvelous person and child of God. This demands,
of course, godly committed women who love and teach him.
2. D. Edmond Hiebert observes that Timothy's faith...is given a twofold description. It is
unfeigned, literally, unhypocritical; a faith arising out of an inner reality of conviction and
knowing no sham or pretense. It is further described by the clause which [lit., which is such as]
dwelt first in thy grandmother Lois, and thy mother Eunice. Timothy is parallel to Paul in that
he too has a line of godly ancestors, in whom this unhypocritical faith has effectively taken up
its abode.
Paul's mention of (Lois and Eunice) by name indicates that both were personally known to Paul.
And now as he reviews his memories of Timothy he is fully persuaded, or assured, that this same
faith indwells Timothy also. This is intended to cheer the depressed disciple, and suggests that
whatever others may assert about Timothy, Paul is assured of his sincere godliness
3. Ray Pritchard explains how this reminder of Timothy's godly legacy would have encouraged
the young disciple writing that...We all have a heritage, a family tree. We all have a spiritual
history—whether good or bad. We are Christians because someone influenced us to come to
Christ. o one comes completely on his own. We all have others who make their mark on us and
help us come to the place where we put our trust in Christ alone. We will be blessed and
strengthened as we remember where we came from.
4. J R Miller writes...”There is something in genealogy, after all. It is a fine thing for a young man
to have had a good mother and a godly grandmother. This does not mean that a man is
necessarily good because of the faith that dwelt in his grandmother and his own mother.

31. Goodness cannot be passed down like an estate. Some very bad men have had most pious
ancestry. At the same time, it is fitting when in successive generations piety is found. A young
man with worthy ancestors owes it to them to be worthy. He should keep unspotted the white
name he receives. We are responsible for the carrying on of the work which they have begun.
Paul was persuaded that the faith of his grandmother and mother was also in Timothy. It should
always be so with young people with Christian parents. Those who have a noble inheritance, of
memories, influences and teachings, should be better than those who have not had these
blessings.”
Our thanks, O God, for mothers
Who show, by word and deed,
Commitment to Thy will and plan
And Thy commandments heed.
--Johnson
o man is poor who has had a godly mother!
--Abraham Lincoln
4B. Guy King discusses the sincere faith writing that it refers to...
(a) The genuine article - not merely of the head, but of the heart; not just an intellectual
acceptance, nor a creedal assent, but a complete trust of heart and whole being.
(b) Faith is variously set forth. You will be familiar with that description of it in Hebrews 11:1
-ow faith is the substance of things hoped for, the evidence of things not seen. Or, in Samuel
Taylor Coleridge's couplet
Faith is an affirmation, and an act,
That bids eternal truth be present fact.
(c) The late Handley Moule says, speaking more particularly, that for Paul, faith means faith
in CHRIST. Yes, as we said earlier, he always runs beyond, and behind, things, to the Person.
(d) It is worth noticing that this quality is spoken of here as having dwelt in them - as if it
were not just a visitor, but a resident; not merely a fair-weather friend, departing in foul.
(e) This faith in Him should be both initial and continual - that first act of trust which, by His
infinite grace, makes us His and makes Him ours: and then the attitude of trust which, according
to His purpose, is to be the secret, and principle, of our daily Christian life. ot only are we
saved by faith, as Ephesians 2:8 teaches us, but also we walk by faith, as we learn from 2
Corinthians 5:7.
Such a faith is one of the fundamental characteristics of this Grandmotherly Religion which we
are contemplating: faith in Him and faithfulness to Him - a simple trust; a stedfast fidelity.
The unfeigned faith, which was the common property of this godly family, and which, please
GOD, is shared, with all its attendant blessings, by every reader.”
5. Spurgeon comments that...”There is no transmigration of souls, but there is a kind of
transmigration of faith, as if the very form and shape of faith, which was in Lois and Eunice,
afterwards appeared in Timothy. Truly, there are certain idiosyncrasies which may pass from
some Christian people to others; and when those idiosyncrasies are of a high and noble kind, it is

32. a great mercy to see them reproduced in children and children’s children. “I thought I heard
your mother speak,” said one, when she heard a Christian woman talking of the Savior, “you
speak in just the way in which she used to tell out her experience, and describe the love of
Christ.” Grace does not run in the blood, but it often runs side by side with it. The “grandmother
Lois” and the “mother Eunice “ had the true grace of saving faith dwelling in them, and Paul was
persuaded that it dwelt in the son and grandson Timothy.”
Charles Haddon Spurgeon the prince of preachers, telling about his grandfather in one of his
sermons, said: He had a large family and a very small income but he loved his Lord, and he
would not have given up his preaching of the Gospel for anything, not even for an imperial
crown. He has told me often how the Lord provided for him. He had a little farm to get his. living
upon it, and he had a cow which used to give milk for his many children, and one day when he
came up to the cow it fell back with the staggers and died.
Grandmother said, 'James, how will God provide for the dear children now? What shall we
do for milk?' 'Mother,' he said, 'God said He would provide, and I believe He could send us
fifty cows if He pleased.' It so happened that on that day a number of gentlemen were meeting
in London, persons whom he did not know, were sitting as a committee for the distribution of
money to poor ministers, and they had given it to all who had asked for any; he liked to earn
his own money. He did not send in any petition or appeal. Well, after the gentlemen had
distributed to all who had asked there was five pounds over, and they were considering what
they should do with this balance.
'Well,' said one, 'there is a Mr. Spurgeon down at Stambourne, in Essex, a poor minister. He
stands in need of five pounds.' 'Oh,' said another, 'don't send him five pounds. I will put five
to it. I know him. He is a worthy man.' 'o,' said another, 'don't send him ten pounds. I will
give another five pounds if somebody else will put a fourth five to it.' The next morning came
a letter to grandfather with ninepence to pay! Grandmother did not like to pay out ninepence
for a letter, but there was twenty pounds in it; and as my grandfather opened it he said, 'ow,
can't you trust God about an old cow?' How faithful God is!”
6. Jamison, “When I call to remembrance — This increased his “desire to see” Timothy. The
oldest manuscripts read, “When I called to remembrance”; implying that some recent incident
(perhaps the contrasted cowardice of the hypocrite Demas, who forsook him) had reminded him
of the sincerity of Timothy’s faith.
faith that is in thee — Alford translates, “that was in thee.” He remembers Timothy’s faith in
the past as a fact; its present existence in him is only matter of his confident persuasion or hope.
which — Greek, “such as.”
dwelt — “made its dwelling” or abode (Joh_14:23). The past tense implies they were now dead.
first — before it dwelt in thee. She was the furthest back of the progenitors of Timothy whom
Paul knew.
mother Eunice — a believing Jewess; but his father was a Greek, that is, a heathen (Act_16:1).
The faith of the one parent sanctified the child (2Ti_3:15; 1Co_7:14). She was probably converted
at Paul’s first visit to Lystra (Act_14:6). It is an undesigned coincidence, and so a mark of truth,
that in Act_16:1 the belief of the mother alone is mentioned, just as here praise is bestowed on the
faith of the mother, while no notice is taken of the father [Paley, Horae Paulinae].
and — Greek, “but,” that is, notwithstanding appearances [Alford].
persuaded that — it dwells, or it shall dwell “in thee also.” The mention of the faith of his

33. mother and grandmother is designed as an incentive to stir up his faith.
7. Barnes, “When I call to remembrance the unfeigned faith that is in thee; - notes, 1Ti_1:5. On
the faith of Timothy, see the notes at 1Ti_4:6.
Which dwelt first in thy grandmother Lois - That is, the same faith dwelt in her; or, she was a
sincere believer in Christ. It would seem probable, from this, that she was the first of the family
who had been converted. In the Acts of the Apostles Act_16:1, we have an account of the family of
Timothy: - “Then came he to Derbe and Lystra; and behold a certain disciple was there, named
Timotheus, the son of a certain woman which was a Jewess, and believed; but his father was a
Greek.” In this account no mention is made of the grandmother Lois, but there is no
improbability in supposing that Paul was better acquainted with the family than Luke. There is,
at any rate, no contradiction between the two accounts; but the one confirms the other, and the
“undesigned coincidence” furnishes an argument for the authenticity of both. See Paley’s Horae
Paulinae, in loc. As the mother of Timothy was a Hebrew, it is clear that his grandmother was
also. othing more is known of her than is mentioned here.
And in thy mother Eunice - In Act_16:1, it is said that the mother of Timothy was “a Jewess,
and believed;” but her name is not mentioned. This shows that Paul was acquainted with the
family, and that the statement in the Epistle to Timothy was not forged from the account in the
Acts . Here is another “undesigned coincidence.” In the history in the Acts , nothing is said of the
father, except that he was “a Greek,” but it is implied that he was not a believer. In the Epistle
before us, nothing whatever is said of him. But the piety of his mother alone is commended, and it
is fairly implied that his father was not a believer. This is one of those coincidences on which
Paley has constructed his beautiful argument in the Horae Paulinae in favor of the genuineness of
the ew Testament.
8. Clarke, “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 Act_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.

34. 9. Gill, “When I call to remembrance the unfeigned faith that is in thee,.... This caused him to
give thanks to God for it, whose gift it is and made him the more desirous of seeing one, who was
a true believer, and an Israelite indeed. This is to be understood of the grace of faith, which was
implanted in the heart of Timothy by the Spirit of God, and was genuine and sincere; he believed
with the heart unto righteousness; his faith worked by love to God, and Christ, and to his people,
and was attended with good works;
which dwelt first in thy grandmother Lois: who was his grandmother, not by his father's side,
who was a Greek, but by his mother's side; and so the Syriac version renders it, thy mother's
mother; who, though she might not know that the Messiah was come in the flesh, and that Jesus
of azareth was he, yet believed in the Messiah to come, and died in the faith of it, and in a
dependence upon righteousness and salvation by him; and so her faith was of the same kind with
Timothy's; and which dwelt in her, and continued with her to the last:
and thy mother Eunice: who was a Jewess, and a believer in Christ, Act_16:1 though her name is
a Greek one, and so is her mother's name; hers signifies good victory, and is the name of one of
the ereides, the daughters of Oceanus (a); and her mother's signifies better, or more
excellent. She lived, it seems, if her mother did not, to know that Christ was come, and that
Jesus, the son of Mary, was he; and she believed in him for righteousness, life, and salvation; and
in her this faith dwelt and abode to the end.
And I am persuaded that in thee also; not only that faith was in him, and that that was unfeigned,
but that it also dwelt, remained, and would continue with him to the end of life; for true faith is
an abiding grace, it is a gift of God, that is irrevocable, and without repentance; Christ is the
author and finisher of it, and prays that it fail not, whose prayers are always heard; it is begun,
carried on, and performed by the power of God, and has salvation inseparably connected with it.
ow when the same faith is said to dwell, first in his grandmother, and in his mother, and in him,
this is not to be understood as if this grace was conveyed from one to another by natural
generation; for grace comes not that way, only sin; men are not born of blood, but of God; but
the sense is, that the same like precious faith was obtained by one, as by another. This was a rich
family mercy, and deserved special notice, as being a thing uncommon, and required a particular
thanksgiving; and is designed as a motive and encouragement to stir up Timothy to the exercise
of that grace, and every other gift God had bestowed upon him, as in the following verse.
10. Henry, “He thanks God that Timothy kept up the religion of his ancestors, 2Ti_1:5. Observe,
The entail of religion descended upon Timothy by the mother's side; he had a good mother, and a
good grandmother: they believed, though his father did not, Act_16:1. It is a comfortable thing
when children imitate the faith and holiness of their godly parents, and tread in their steps,
3Jo_1:4. - Dwelt in thy grandmother and thy mother, and I am persuaded that in thee also. Paul had
a very charitable opinion of his friends, was very willing to hope the best concerning them;
indeed he had a great deal of reason to believe well of Timothy, for he had no man like-minded,
Phi_2:20. Observe, 1. We are, according to St. Paul, to serve God with a pure conscience, so did
his and our pious forefathers; this is to draw near with a true heart, in full assurance of faith,
having our heart sprinkled from an evil conscience, Heb_10:22. 2. In our prayers we are to
remember without ceasing our friends, especially the faithful ministers of Christ. Paul had
remembrance of his dearly beloved son Timothy in his prayers night and day. 3. The faith that
dwells in real believers is unfeigned; it is without hypocrisy, it is a faith that will stand the trial,

35. and it dwells in them as a living principle. It was the matter of Paul's thanksgiving that Timothy
inherited the faith of his mother Eunice and his grandmother Lois, and ought to be ours
whenever we see the like; we should rejoice wherever we see the grace of God; so did Barnabas,
Act_11:23, Act_11:24. I rejoiced greatly that I found of thy children walking in the truth, 2Jo_1:4.
11. Biblical Illustrator, “Timothy is one of the unblamed youths of the Bible. He ranks along with
Abel, Joseph, Moses, Josiah, and Daniel.
I. Timothy's book. His father was a Greek and a heathen ; but his mother, Eunice, and his
grandmother, Lois (who lived with them), were Jews and believers. They did their best for the
godly upbringing of their boy ; and they would be left to do as they liked in the matter. For
heathen fathers gave more attention to their young dogs and horses than to their young children.
Books were then very scarce and dear, and probably the Old Testament was the only book in
their house. They used it well, and found it to be a library in itself, and the best children's
treasury.
II. Timothy's home. The boy would be strongly tempted to follow his dashing heathen father,
whose amusements would be such as boys most delight in ; yet he sided with and took after his
devout mother and grandmother. That fact speaks volumes for him. I believe that he gladly gave
himself up to all the best influences of his home. Thus his mother was his mother thrice over, for
she gave life to his mind and to his soul as she had given life to his body. Obedience is only one of
the outward signs of the true spirit of a child. A girl once heard a sermon upon this subject. On
the way home, feeling uneasy, she said, '• Mother, do I always obey you ? You know best
yourself, my dear, the mother replied. Well, I never disobey you, the girl continued, I
always do what you bid me, but I sometimes go slow. The Bible shows concern chiefly about the
kind and spirit of your obedience. Children, obey your parents in the Lord. The right feeling to
parents is so like the right feeling to God that people have used one word for both. The noblest
characters are found among those men who in youth yielded most to a mother's influence. You
will find many striking proofs of my view in such books as Smiles' Self-help and Character.
The reason is soon found. Boys like Timothy unite in their characters what is best in man and
woman. They are rich in spirit beyond others, for ature gives them manly strength, to which a
mother's influence adds tenderness and sweetness. A well-known writer has said, In my best
moments I find again my mother in myself. Usually man is the son of woman in his best gifts.
A kiss from my mother, said West, made me a painter. To love your mother well, then, is a
liberal education of head and heart.
III. Timothy's conversion. Some, like Samuel, cannot remember a time when they did not trust
God. Their love to the Savior is not an after-love, but a first love. Others, like Timothy, have a
well-marked and a well-remembered conversion. Paul calls him my own son in the faith, . . .
whom I have begotten in the gospel. Often the successful preacher but reaps what the mother
had sowed, and watered with her prayers, and brought to the verge of harvest. Timothy must
have been a mere boy at the time of his conversion. For he was quite young when he was
ordained, and even when Paul wrote his Epistle to him, he was so boyish- looking that people
might easily despise his youth. His early conversion was one chief reason why Timothy did so
much good, and why he still remains such an inviting example of grace. It made him like ewton,
of whom Bishop Burnet Bays, that he had the whitest soul he ever knew, and was as a very infant
in purity of mind. Than youthful piety God has no better gift for you but heaven. (James Wells)

36. Appeal for Loyalty to Paul and the Gospel
6 For this reason I remind you to fan into flame the gift of
God, which is in you through the laying on of my hands.
1. Here we see the union of the natural and the supernatural. The gift of God is not of man, but a
spiritual act of God to endow Timothy with a gift, but it is not all up to the Spirit of God to make
it useful. Timothy has a will by which he can choose to make that gift practical in its usefulness.
He must choose to fan it into flame. If he does not, it will be a gift that will not be useful to
anyone's benefit. God gives, and man enhances the gift. They work together for the best results.
God uses Paul to impart the gift by the laying on of his hands, and then uses Timothy to enhance
the gift by fanning it into flame. God is the source, but he is using human agents to accomplish
his will.
1B. Jamison, “Wherefore — Greek, “For which cause,” namely, because thou hast inherited,
didst once possess, and I trust (“am persuaded”) still dost possess, such unfeigned faith [Alford].
stir up — literally, “rekindle,” “revive the spark of”; the opposite of “quench” or “extinguish”
(1Th_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 have become somewhat remiss from being so long without
Paul (2Ti_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 Ephesian Church
(see on 1Ti_4:14), imparting fearlessness, power, love, and a sound mind (2Ti_1:7).
by the putting on of my hands — In 1Ti_4:14, it is “with [not by] 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 the 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
hands with him.
1C. Preceptaustin, “Paul wanted Timothy to actively recall to mind again something he already
knew. Paul is constantly actively stirring up the embers of past memories to stimulate Timothy
not to shrink from the sufferings (reproach tribulation) that a stand for Christ brings. Paul
knows that remembering will help Timothy to press on to maturity, to run the race with
endurance, to fight the good fight, to finish the course, to keep the faith. Paul is saying in essence
Remember when God did this or that for us...when He answered our prayers so clearly...when

37. He removed incredible obstacles...when He performed the impossible...etc.
Hiebert explains I remind you as...more literally, I am reminding thee, (which) tactfully
represent Timothy as himself conscious of these duties which are now urged upon him. All that he
needs is reminding. Paul makes an appeal for zeal (v. 6) and supplies an incentive (v. 7).
It is an unwarranted inference to conclude from these words that Timothy has allowed his
spiritual flame to die down. Such a view is inconsistent with Paul's statement in verse 5. It also
overlooks the force of the present tense of the infinitive which means rather that Timothy is to
keep the flame blazing at white heat as he has been doing. It is not an implied rebuke for neglect
but a fatherly appeal bravely to continue in the face of serious difficulty. The appeal is
preventative rather than corrective. The appeal is timely and pertinent in view of the
development of imperial hostility to Christianity.
1D. Preceptaustin continues, “Clarence Jordon translates this verse
I’m reminding you to shake the ashes off the God-given fire that’s in you.
John Wesley says this verb is
Literally, blowing up the coals into a flame. (John Wesley's Explanatory otes on the Whole
Bible)
The only other use in Scripture is from the Septuagint translation of Genesis where anazopureo is
used to translate the Hebrew word for revived which describes old Jacob's reaction as he
became convinced that his son Joseph was really alive...
When they told him all the words of Joseph that he had spoken to them, and when he saw
the wagons that Joseph had sent to carry him, the spirit of their father Jacob revived. (Lxx =
anazopureo - ews of Joseph cause Jacob to be rekindled in his spirit, to have the old flames
stirred up to full blaze. This revelation of Joseph added fuel to the dying embers and he
became active again!) (Genesis 45:27)
Amy Carmichael (biography) caught Paul's vision...
Give me the love that leads the way,
The faith that nothing can dismay,
The hope no disappointments tire,
The passion that will burn like fire.
Let me not sink to be a clod;
Make me Thy fuel, Flame of God.
1E. Gary Demarest rightly comments that “every fire needs repeated stirring and rearranging to
keep it burning brightly. Here is a powerful insight into a reason why so many Christians are
more like smoldering ashes than dancing fires. How do you rekindle the fire? Make some
changes. Do some rearranging. If your devotional life is dull, try some different approaches. If
your joy in Christ has cooled, try getting closer to someone else to renew the flame. I find small
groups that meet regularly are the most helpful in shaking off the ashes of lethargy and self-pity.
Don’t be surprised or alarmed when the flames go down—just shake off some ashes and get some
new kindling! (Briscoe, D. S., Ogilvie, L. J. The Preacher's Commentary Series, ew

38. Testament. 2003; Thomas elson)
1F. Calvin, “This exhortation is highly necessary; for it usually happens, and may be said to be
natural, that the excellence of gifts produces carelessness, which is also accompanied by sloth;
and Satan continually labors to extinguish all that is of God in us. We ought, therefore, on the
other hand, to strive to bring to perfection everything that is good in us, and to kindle what is
languid; for the metaphor, which Paul employs, is taken from a fire which was feeble, or that was
in course of being gradually extinguished, if strength and fame were not added, by blowing upon
it and by supplying new fuel. Let us therefore remember that we ought to apply to use the gifts of
God, lest, being unemployed and concealed, they gather rust. Let us also remember that we
should diligently profit by them, lest they be extinguished by our slothfulness.
1G. Preceptaustin gives us these comments from Vance Havner, “Vance Havner once remarked
that we need...a ministry of exhortation, a stirring ministry... Paul admonished Timothy to stir
up the gift of God within him. If ever God's people needed to be awakened and aroused and
shocked and alarmed into a sense of their holy privilege and solemn duty, it is today.
It is not enough to be orthodox: we must awaken to action. We have more apologists than
apostles. Too many fundamentalists are sound-sound asleep! Our theology needs to go up in
doxology. We have the facts but not the fire. If we had as much vitality as we have had vocality,
we would have set the world on fire long ago. We have talked much farther along than we have
walked. We need to let our feet catch up with our tongues. We defend the truth, but we do not
demonstrate the truth. We ponder it instead of proving it. We preach a dynamite gospel and live
firecracker lives. (Bolding added)
On another occasion Vance Havner commented on stirring up the gift of God...
Paul advises Timothy to kindle the sacred flame within him.... There come times in our
experiences when the fires of God burn low and we must stir up the heavenly flame within our
hearts. Timothy was not exhorted to stir up himself. It is not our fire but God's that we are to
kindle.... It is stated in another verse: eglect not the gift that is in thee which was given thee by
the laying on of the hands of the presbytery (1Ti 4:14). It was the gift of the Spirit for his
peculiar ministry, the supreme qualification for preaching and witnessing and service. And in
application it represents the fire of the Spirit in each and all of us believers...If for any reason the
fire has become coals, stir up the gift of God! Keep aglow at any cost! o price is too great to pay
to be a burning and shining light for Him! Better go to lengths that may seem absurd to others
to keep the fire blazing!...We have a lot of dear folk, today, who are either in a state of cholera
morbus or St. Virus's dance. The thing for us to do is to get going for God. Faith has no value in
itself unless it connects you with God. The Bible is constantly trying to wake us up. Stir up the
gift of God. Break up your fallow ground. Gird up the loins of your mind. We need to take
ourselves by the nape of the neck and make ourselves do the thing we know we ought to do,
whether we feel like it or not.
A lot of dear people are waiting for a lovely feeling. You have a Bible there; read it. Pray whether
you feel like it or not. Go to God's house to pray. March yourself to the place where prayer is
wont to be made. Get one foot in front of the other and walk down that church aisle and do the
thing you ought to do. There is none that stirreth up himself to take hold of God. These things
in the church today hinder the visitation of God. Our sinfulness, our self-righteousness and our
sluggishness hinder the ministry of the Spirit. Whatever your trouble is, apply the means of grace

39. and do something about it. God will visit you. He will do it again!
Finally Vance Havner summed up Paul's exhortation to Timothy...We must stir up the gift of God
within us, that we may be burning and shining lights. But it is the dynamic of the Spirit, not
human enthusiasm-old Adam worked up to a high pitch. Stir carries the idea of kindling the
flame-doctrine that we may believe, discipline that we may behave, dynamic that we may burn!
That is the true ew Testament Timothy, believing, behaving, burning!”
2. Barnes, “That thou stir up the gift of God - Greek, That thou “kindle up” as a fire. The
original word used here denotes the kindling of a fire, as by bellows, etc. It is not uncommon to
compare piety to a flame or a fire, and the image is one that is obvious when we speak of causing
that to burn more brightly. The idea is, that Timothy was to use all proper means to keep the
flame of pure religion in the soul burning, and more particularly his zeal in the great cause to
which he had been set apart. The agency of man himself is needful to keep the religion of the
heart warm and glowing. However rich the gifts which God has bestowed upon us, they do not
grow of their own accord, but need to be cultivated by our own personal care.
Which is in thee by the putting on of my hands - In connection with the presbytery; see the
notes at 1Ti_4:14. This proves that Paul took part in the ordination of Timothy; but it does not
prove either that he performed the duty alone, or that the “ordaining virtue,” whatever that was,
was imparted by him only; because:
(1) It is expressly said 1Ti_4:14, that he was ordained by the laying on of the hands of the
presbytery, of which Paul was doubtless one; and,
(2) The language here used, “by the putting on of my hands,” is just such as Paul, or any other
one of the presbytery, would use in referring to the ordination of Timothy, though they were all
regarded as on a level. It is such an expression as an aged Presbyterian, or Congregational, or
Baptist minister would address to a son whom he had assisted to ordain. othing would be more
natural than to remind him that his own hands had been laid on him when he was set apart to the
work of the ministry. It would be in the nature of a tender, pathetic, and solemn appeal, bringing
all that there was in his own character, age, and relation to the other, to bear on him, in order to
induce him to be faithful to his trust. On other occasions, he would naturally remind him that
others had united with him in the act, and that he had derived his authority through the
presbytery, just as Paul appeals to Timothy, 1Ti_4:14. But no one would now think of inferring
from this, that he meant to be understood as saying that he alone had ordained him, or that all
the authority for preaching the gospel had been imparted through his hands, and that those who
were associated with him only expressed “concurrence;” that is, that their presence there was
only an unmeaning ceremony. What was the “gift of God” which had been conferred in this way,
Paul specifies in the next verse 2Ti_1:7. It is “the spirit of power, and of love, and of a sound
mind.” The meaning is, that these had been conferred by God, and that the gift had been
recognized by his ordination. It does not imply that any mysterious influence had gone from the
hands of the ordainers, imparting any holiness to Timothy which he had not before.
3. Clarke, “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 αναζωπυρειν, 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

40. 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 on 1Ti_4:14 (note).
4. Gill, “ Wherefore I put thee in remembrance,.... Because of the great affection the apostle had
for Timothy, and because of that confidence he had of him, that unfeigned faith dwelt in him, as
well as because this had had a place in his relations before him; he therefore acts the part of a
kind monitor to him, and, upon these considerations, doubts not of succeeding in his following
admonition:
that thou stir up the gift of God which is in thee; by the gift is meant his ministerial gift; for
what qualifies men for the ministry, is not anything natural in them, nor acquired by them, but
what is given unto them, and that of God: and this was in him; it continued with him; it was
not lost by him, nor taken from him, as gifts may be, when they are not used; and yet it seems as
if there was some decline, some backwardness and indifference as to the exercise of it: he might
be too remiss, negligent, and forgetful of it; wherefore the apostle puts him in mind to stir it
up: there is in the word used a metaphor taken from coals of fire covered with ashes, as if almost
extinct, and need to be blown up into a flame, and a very apt one it is; since the gifts of the Spirit,
especially his extraordinary ones, such as ministers in those times had, are compared to fire: see
Mat_3:11 and these may be reinflamed or increased, when they seem on the decline, by reading,
meditation, prayer, and the frequent exercise of them. Agreeably to this the Arabic version
renders it, that thou kindle the fire of the gift of God which is in thee; and the rather the
apostle took this freedom with Timothy, not only because of his superior age and office, but
because this gift was through his means; by the putting on of my hands; though not alone, but
with the rest of the presbytery;
5. Henry, “Here is an exhortation and excitation of Timothy to his duty (2Ti_1:6): I put thee in
remembrance. The best men need remembrancers; what we know we should be reminded of.
2Pe_3:1, I write this, to stir up your pure minds by way of remembrance.
I. He exhorts him to stir up the gift of God that was in him. Stir it up as fire under the embers.
It is meant of all the gifts and graces the God had given him, to qualify him for the work of an
evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the
imposition of the apostle's hands. These he must stir up; he must exercise them and so increase
them: use gifts and have gifts. To him that hath shall be given, Mat_25:29. He must take all
opportunities to use these gifts, and so stir them up, for that is the best way of increasing them.
Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the
latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by
the putting on of the apostle's hands, which I take to be distinct from his ordination, for that was
performed by the hands of the presbytery, 1Ti_4:14. It is probable that Timothy had the Holy
Ghost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle's
hands (for I reckon that none but the apostles had the power of giving the Holy Ghost), and
afterwards, being thus richly furnished for the work of the ministry, was ordained by the
presbytery.”
6. John MacArthur comments that the laying on of hands...may mean that Paul laid his hands on

41. Timothy at the time of his conversion, which corresponded to the time of receiving his unique
spiritual giftedness. Or it may mean that Timothy’s spiritual endowment was extraordinary,
being received, or perhaps enhanced at a later time, through the… hands of the apostle, as well as
through “the laying on of hands by the presbytery” (1 Tim. 4:14), and “in accordance with the
prophecies previously made concerning you” (1 Tim. 1:18). But Paul’s basic admonition to
Timothy, and to every believer, remains unchanged. Divine giftedness is to be continually
rekindled, fanned into flame, in order that Christ may fully work out His will for us and through
us. The very fact that we have giftedness from God demands its full and constant use. And the
fact that every believer has a divinely bestowed gift means that every believer has a divinely
equipped ministry.”
7. F B Meyer, “MOST YOUG people are fond of athletics, and the Roman and Greek youth
were specially addicted to them. The Divine Spirit does not under-value any of these means for
keeping our physical health vigorous. But if we pay such earnest attention to these things we
ought, all the more, to give attention to godliness, which disciplines the soul for Eternal Life. We
all know what it is to discover and bring into play certain muscles of the body which we had not
previously used. Are we equally keen to discover the hidden properties and resources of the soul
and spirit?
Timothy was gifted in various ways, but specially for public ministry; and in this Epistle and the
next, the Apostle bids him stir it up, i.e. stir into flame (marg.). The fire may be well provided
with coal, the heat and light may be present, but the poker needs to be used to let in the air. We
may have gifts, but we must carefully practise the duties in which they can be used for the benefit
of others. It becomes us all to give ourselves to the duties which lie immediately to our hands, not
shirking or scamping them. We must not give part of our thought and care to our appointed
tasks, but give our whole selves. What our hands find to do must be done with our might. Just as
men build arches of brick over slight structures of wood, and when these are taken away the
substantial Material remains, so on the passing duties of an hour we are building up habits and
character which will live for ever. What we do is comparatively unimportant, but how we do
what we do is all-important. We must always be on guard, always on the alert, for we have in our
hands the interests of others as well as our own (1Ti 4:16).”
8. Biblical Illustrator, “Stir up the gift of God which is In thee by the putting on of my hands. —
The graces of God's Spirit are of a fiery quality : — And here we must all learn a double lesson.
First, to get this fire ; and next, to keep it from quenching. This is that one thing necessary ; and
how should we rejoice if it be already kindled,For without it we are blind, corrupt, cold, yea,
stark dead. We must make our hearts the hearth to uphold it, and our hands the tongs to build
it ; it must lodge with us daily, send out flame from us, and our lamps must be continually
burning ; then shall we glorify our God, give light to others, walk safely, as walled about with a
defense of fire, in this pilgrimage ; and the Lord, at length, shall send us fiery chariots to carry us
to heaven, where our lamps shall burn day and night, and shine as the Sun in the clear firmament
for ever and ever. (J. Barlow, D.D.)
The gifts of God are to be stirred up within, for if they be not, will they not perish ? Have you not
heard that they are of a fiery quality, and therefore subject, without stirring, blowing, to decay
and be extinguished ? The things that put out the fire of the spirit in us, are — first, evil
cogitations ; as smoke weakeneth the eye, cold frosts nip the tender bud, and stinking smells

42. damp and dull the purest spirits, so do bad thoughts disturb, impoverish, and enfeeble the gifts of
God that be in us. [Secondly, corrupt speech ; that troubleth the fountain, and stoppeth the
spirit's spring ; it shakes the young plants of grace, as the boisterous winds do the late grafted
scions : this will cause the new man to die before his time, and the best fruits he beareth to
become blasted. Thirdly, wicked works ; they raze the foundation, and, like the boar of the wood,
root up all ; when these break forth into action, then falls grace suddenly into, a consumption ;
for they do not only wither the branches and change the complexion, but also kill the body,
devour the juice of life, and destroy the constitution. Fourthly, loud company ; this doth press
down and keep under the gifts of God, that they cannot shoot up and spring ; as water to fire,
green wood to dry, this quencheth all ; one grain of this leaven leaveneth the whole lump. Let the
Israelites live among the Egyptians, though they hate the men, yet they will learn their manners ;
and Peter will grow cold if he warm his fingers at Caiaphas' fire. Fifthly, the prosperity of the
wicked ; that will buffet the soul, wound the very spirit, and make grace to look pale and wan.
How have the faithful fainted to see this, and the strongest foot of faith reeled, staggered. This
mud hath made the men of God almost to turn out of the way. Sixthly, and finally, the pampering
of the flesh. It will impoverish the spirit, and make it look lank and lean. If the one be cherished,
the other will be staired When one of these buckets is ascending the other is descending. Paul
knew it well, therefore would beat down his body, and keep it in subjection. These be the greatest
impediments that hinder the gifts of grace from stirring, growing. {Ibid.)
Private helps to stir up grace: — First, reading either the Scriptures or other holy writings. This
being done in a corner will refresh the spirit. It is like food to the fainting passenger. Secondly,
meditation. He that sits long by the fire shall have his body to grow hot, and his cold spirits to
become active, nimble. Let this be done thoroughly, and it will make grace to stretch itself beyond
its ordinary wont, and the Christian to be rapt out of himself. Thirdly, prayer. Who ever in his
secret chamber went to God by earnest prayer but he was ravished in mind, and in the strength
of that action spent all that day without weariness ? God giveth the greatest gifts in secret ; and,
like man, revealeth Himself apart. Yea, private prayer doth both stir up and increase grace
mightily ; and as secret meals make a fat body, so doth that a well-liking mind. Fourth'y,
observation, and that of the daily acts of God's providence. Fifthly, example : not the worst, but
the most excellent. Set before thine eyes the cloud of witnesses, that have far outstripped thee.
Think what a shame it is for thee to come so far behind them. Will not a comely suite make some
leap into the fashion ? Sixthly, resolution ; which must consist in propounding to ourselves a
higher pitch of perfection. He that would shoot or leap further than before will cast his eye and
aim beyond the mark. But if all these will not stir up this fire, then consider what a loss it is to be
a dwarf and bankrupt in this grace. How God may forsake us, an evil spirit possess us, and Satan
seek about to apprehend us, as the Philistines did Samson ; so shall we pluck up our spirits, stir
up our strength, rise out of this lethargy, and fly for our lives. (Ibid.)
The ordinances of God are not without profit, if rightly practised:— It is not a trade, but the well
using of it ; not a farm, but the well husbandry of it, that will enrich the one and the other.
Wherefore, be steadfast, immoveable, and abundant in the work of the Lord, knowing that your
labor is not in vain in the Lord. {Ibid.)
Increase of grace: — First, there may be an increase of grace in the best Christians. For
Timotbeus was an excellent man before this time ; and were not his gifts now augmented ?
Secondly, that a minister hath need of more grace than a common Christian. This is the reason
his gifts were increased. Thirdly, that the more worthy calling God sets us in, the greater portion
of His spirit will He pour upon us. He did so by Timothy. Fourthly, that preachers may (above
others) depend upon God for a blessing. For, are they not consecrated with great care and

43. solemnity ? enriched with extraordinary gifts and graces ? Think on this, ye men of God, and in
contempt of the world let the honor of your calling, and hope of good success in the faithful
execution, comfort your souls, and breed an un- daunted resolution in you. (Ibid.)
St. Paul's concern about St. Timothy: — The letter is a striking but thoroughly natural mixture
of gloom and brightness. . . The thought which specially oppresses (the apostle) is anxiety about
all the Churches — and about Timothy himself. Dark days are coming. False doctrine will be
openly preached and will not lack hearers ; and utterly un-Christian conduct and conversation
will become grievously prevalent. And, while the godly are persecuted, evil men will wax worse
and worse. This sad state of things has already begun ; and the apostle seems to fear that his
beloved disciple is not altogether unaffected by it. Separation from St. Paul or the difficulties of
his position may have told on his over-sensitive temperament, and have caused him to be remiss
in his work, through indulgence in futile despondency. The words of the text strike the dominant
chord of the Epistle and reveal to us the motive that prompts it. The apostle puts Timothy in
remembrance that he stir up the gift of God which is in him. Again and again he insists ou this
and similar counsels (see vers. 8, 14, ii. 3, 15, iii. 14). And then, as the letter draws to a close, he
speaks in still more Bolemn tones of warning (chap. iv. 1, 2, 5). Evidently the apostle is anxious
lest even the rich gifts with which Timothy is endowed should be allowed to rust through want of
use. Timidity and weakness may prove fatal to him and his work, in spite of the spiritual
advantages which he has enjoyed. The apostle's anxiety about the future of the Churches is
interwoven with anxiety about the present and future conduct of his beloved delegate and
successor. (A, Plummer, D.D.)
Grounds of St. Paul's appeal to St. Timothy : — In encouraging Timothy to stir up the gift that is
in him, and not suffer himself to be ashamed of the ignominy, or afraid of the hardships, which
the service of Christ entails, the apostle puts before him five considerations. There are the
beautiful traditions of his family, which are now in his keeping. There is the sublime character of
the gospel which has been entrusted to him. There is the teaching of St. Paul himself, who has so
often given him a pattern of sound words and a pattern of steadfast endurance. There is the
example of Onesiphorus with his courageous devotion. And there is the sure hope of the
salvation which is in Christ Jesus with eternal glory. Any one of these might suSice to influence
him : Timothy cannot be proof against them all. (Ibid.)
Watching the heart fiame : —The Greek word rendered stir up literally means to kindle up, to
fan into flame. We know that St. Paul frequently uses for his illustrations of Christian life scenes
well known among the Greek heathen nations of the Old World, such as the Greek athletic
games. Is it not possible (the suggestion is Wordsworth's) that the apostle while here charging
Timothy to take care that the sacred fire of the Holy Ghost did not languish in his heart, while
urging him to watch the flame, to keep it burning brightly, to fan the flame if burning dimly — is
it not possible that St. Paul had in mind the solemn words of the Roman law, Let them watch
the eternal flame of the public hearth? (Cicero, De Legibus xi. 8). The failure of the flame was
regarded as an omen of dire misfortune, and the watchers, if they neglected the duty, were
punished with the severest penalties. {H. D. M. Spence, M.A.)
A neglected gift enkindled : — Dr. Paley's great talents were first called into vigorous exercise
under the following circumstances : — I spent the first two years of my undergraduate- ship,
said he, happily, but unprofitably. I was constantly in society, where we were not immoral, but
idle and rather expensive. At the commencement of my third year, however, after having left the
usual party at rather a late hour in the evening, I was awakened at five in the morning by one of
my companions, who stood at my bedside, and said, ' Paley, I have been thinking what a fool you
are. I could do nothing, probably, were I to try, and can afford the life I lead ; you could do

44. everything, and cannot afford it. I have had no sleep during the whole night on account of these
reflections, and am now come solemnly to inform you, that if you persist in your indolence, I
must renounce your society.' I was so struck, Dr. Paley continued, with the visit and the visitor,
that I lay in bed great part of the day and formed my plan. I ordered my bed-maker to prepare
my fire every evening, in order that it might be lighted by myself. I arose at five ; read during the
whole of the day, except during such hours as chapel and hall required, allotting to each portion
of time its peculiar branch of study ; and just before the closing of gates (nine o'clock) I went to a
neighboring coffee-house, where I constantly regaled upon a mutton-chop and a dose of milk-punch.
And thus on taking my bachelor's degree, I became senior wrangler. {Life of Paley.)
Individual gifts : — What if God should command the flowers to appear before Him, and the
sunflower should come bending low with shame because it was not a violet, and the violet should
come striving to lift itself up to be like a sunflower, and the lily should seek to gain the bloom of
the rose, and the rose the whiteness of the lily ; and so, each one disdaining itself, should seek to
grow into the likeness of the other ? God would say, Stop foolish flowers, I gave you your own
forms and hues, and odors, and I wish you to bring what you have received. O sunflower, come as
a sunflower ; and you sweet violet, come as a violet ; let the rose bring the rose's bloom, and the
lily the lily's whiteness. Perceiving their folly, and ceasing to long for what they had not, violet
and rose, lily and geranium, mignonette and anemone, and all the floral train would come, each
in its own loveliness, to send up its fragrance as incense, and all wreathe themselves in a garland
of beauty about the throne of God. (If. W. Beecher.)
Self-education : — Every man has two educations — that which is given to him, and that which
he gives himself. Of the two kinds, the latter is by far the most valuable. Indeed, all that is most
worthy in a man, he must work out and conquer for himself. It is this that constitutes our real
and best nourishment. What we are merely taught seldom nourishes the mind like that which we
teach ourselves. (4. Tynman.)
The Christian exhorted to stir up the gift of God that is in him : — We must infer from this
language that Timothy had become somewhat remiss since the departure of St. Paul, and needed
a word of admonition and rebuke. But we must remember also, in justice to Timothy, that his
position in Ephesus was an unusually trying one for a man of his age. He had been left in the city
for the purpose of checking the outgrowth of heresy and licentiousness which had just begun to
manifest itself. His ordinary duties were anxious and heavy : he had to role presbyters, most of
whom were older than himself ; to assign to each a stipend in proportion to his work ; to decide
on charges that might be brought against them ; to regulate the almsgiving and the sisterhoods of
the Church, and to ordain the presbyters and deacons. But, in addition to all this, there were
leaders of rival sects in the city — Hymenus, Philetus, and Alexander — men, probably, of
considerable intellectual power, and certainly wielding great influence in the Christian
community, who would exert themselves to oppose and to thwart the youthful bishop, and who
would find in the absence of St. Paul their best opportunity of doing so with effect and success.
ow Timothy, as it appears, was a man of a gentle and sensitive temperament. Lacking in the
sterner fibre of character, he shrank from opposition and conflict. But although no mistake was
made, as the sequel proved, the weaker nature of Timothy required on occasions the support and
stimulus which the robust mind of the great apostle of the Gentiles was calculated to afford. One
such occasion we have before us now. There came a visible slackening in the energy and vigor
with which the youthful disciple held the reins of ecclesiastical government. St. Paul heard of this
declension, and immediately spoke. The old man, ready to be offered, standing just on the
confines of martyrdom, and just within reach of his crown, might well speak to his younger
associate. And very touching are his words.

45. The first thought on which we shall enlarge will be this— that there is a gift of God abiding in
every one who names the name of Christ, and that this gift is a spirit of power, and of love, and
of a sound mind. The second thought will be this — that the gift in question may be permitted,
through carelessness and neglect, to fall into decay; and that when this is the case, measures must
immediately be taken to stir up the gift — to impart to it, by the use of suitable means, the
vitality and vigor which it seems to have lost. ow, according to St. Paul, a Christian is one in
whom the Spirit of God — the personal Spirit, God the Holy Ghost — has taken up His abode,
and become, as it were, an IMATE. What constitutes a temple is the inhabitation of Deity. It is
just one with ourselves. Excellence of character and beauty of disposition are not things to be
despised, but they only constitute the empty habitation; and the man is not a Christian unless the
Spirit of God is dwelling within him. But, again, according to St. Paul, the Spirit of God does not
supply to us the place of our spirit ; but leaving the man in his completeness, pervades, animates,
directs, that part of his nature by which he holds communion with the Divine.
This gift of God which is in us is in the direction of power, and of love, and of a sound mind.
What does he mean ? He means this. The office of God the Holy Ghost is to take of the things of
the Lord Jesus Christ, and to show them to the true disciple. In other words, the Holy Ghost
imparts to the soul a right understanding, a correct perception of Christian truth, and enables us
to realize our own personal concern and interest in the things that are explained. The apostle
tells us that THIS Gift or God within us may be allowed to wane — may require to be stirred
up. Yes ; interest abates ; novelty ceases to be novelty ; variety is sought for ; the first flush of
early love passes away ; the impulse which set us a-going is expended; duties become wearisome ;
regularity is monotonous. And are we always aware of the process that is going on within us ? ot
always. We attribute it to others — to causes that are outside ourselves.
I have frequently visited consumptive patients. The poor fellow, with his wasted frame, and hectic
flush, and racking cough, tells you that he is a little worse to-day — a little feebler ; but then he
knows how to account for it — he sat inadvertently in a draught yesterday. On the occasion of
your next visit he is worse ; but then — he took something at one of his meals which disagreed
with him. The next time he is still worse ; but he sat up too late — he overstayed his usual hour of
retiring to rest. He has always a reason to assign that is not the real, the right, the true one. You,
watching him pityingly, can give a better account of the matter. You know that the bodily frame is
decaying, — that death is stretching on with rapid strides to claim his victim. So with the
symptoms of spiritual declension. The man has one excuse or another to account for his decaying
interest, for his waning spirituality, for his neglect of Bible study, for his less frequent attendance
at the house of God or at the table of the Lord. Business has increased ; his health is not
what it used to be ; the preaching is not so interesting as it once was. Well, that is his account
of the matter, as the poor consumptive patient has his account of the matter. You, looking on,
know that the chill torpor of worldliness has seized upon the soul, and is threatening to bring it
into the icy stillness of spiritual death. I fear we are all of us object to the waning of the life within
us. Let us be on our guard, then. The gift of God maybe in us still ; but it may need stirring
up. {0. Calthrop, M.A.)
Christian enthusiasm : — What Timothy seems to have wanted most was fire. St. Paul could have
no doubt as to his gifts, nor of the fidelity with which he would use them. But the work and the
times demanded something more than talent and conscientiousness ; they required enthusiasm.
Hence the apostle urges his friend to stir up the gift that was in him, or, as his words might be
better rendered, kindle the gift that is in thee into flame. For the want of this enthusiasm men
of splendid parts prove splendid failures, and, although otherwise qualified to fill the highest

46. places and to lead the grandest enterprises, are never heard of, from sheer inability to push their
way. But our subject is not enthusiasm in general, but Christian enthusiasm in particular ; and
our text, with its context, supplies us with some useful hints respecting its subject, its nature, and
its motive. I. Its subject. To be enthusiastic it is obvious that we must have something to be
enthusiastic about, worthy of our enthusiasm. The enthusiasm of the Christian worker, like that
of the poet, may be fine frenzy, but, like the poet's, again, it is not aimless frenzy. It gathers
round a definite object, which has sufficient force of attraction to draw towards it the whole
interest and strength of the man over whom it throws its spell. In Timothy's case this subject was
a gift for the office of bishop and evangelist. otice, then, that this capacity is —
1. The gift of God. We take the greatest pride in the products of our independent genius and
industry, or in the purchases of our wealth. But here we have, as the bestowment of a generous
benefactor, what all our money could not buy, and what all our skill could not fabricate. We serve
God just because God has given us the ability to serve Him. In Christian work, therefore,
boasting is shameful, and vanity ridiculous.
2. A constitutional gift. God has invested us with two classes of gifts — gifts external and gifts
internal — gifts which go to make up what a man has ; gifts which constitute him what he is. Our
capacity for Divine service is one of the latter class. It is in us. It is a soul faculty. It entered
into the original plan of our being. Further, this capacity —
3. Assumes different forms. It is a common gift, but the idiosyncrasies of the individuals to whom
it is given invest it, in each case, with a peculiar shape. Thus painting and architecture, music and
science, philosophy and poetry, statesmanship and wealth; that subtle thing called influence, and
that dreadful thing called war, that prosaic thing called trade, and that humble thing called
home, have each and all been pressed into the service of illustrating our text: Wren in St. Paul's,
Handel in the Messiah, ewton in the Principia, Bacon in the ovum Organum, Milton in
the Paradise Lost, Wilberforce in his Parliamentary achievements, Peabody in his munificent
benefactions, Shaftesbury in the example he set before society, Gordon in the heroism with which
he defended Khartoum, Moore in his work in the London warehouse, Susannah Wesley in hers in
the Epworth rectory, and others in what they have done in the house, in the shop, or in the field,
all seem to say, There, that is what I mean by the gift that is in me. And that we should
ascertain what our special talent is, and in what our capacity should be employed, is of the
utmost importance for many reasons. How often do we hear the remark applied to some social
failure — and true it is — he has missed his calling. A man who might have made something
out in a walk in life for which he was suitably endowed, makes nothing out, because he has
chosen one for which he is totally unqualified. Once more, this capacity —
4. Is intended for and must find employment in the service of the Church. St. Paul's injunction
carries with it the broad principle just laid down, but we must remember that the apostle had in
view the interests of Christ's Church, and urged Timothy to promote those interests in the way
for which he was Divinely qualified.
II. Its nature. We have the gift ; with what shall we kindle it ? 1. Like the capacity it has to kindle
into flame. Christian enthusiasm is the gift of God. o man ever purchased it ; no man ever
created it. It is not from beneath and human, it is from above and Divine ; God hath given us
the spirit ... of power, of love, and of a sound mind. And that a Divine person should provide the
materials for the kindling of a Divine gift arises out of the necessities of the case. Like produces
like, and fire kindles fire. You have in your grates blocks of a cold black mineral, the last things in
the world, as far as appearances go, from which yon would expect light and heat. But you know
that fire lies imprisoned and slumbering there. And you know, also, that neither the most careful
arrangement of the coals, nor the most vigorous use of the fire irons, will be of the least service in

47. awakening the element and setting it free. What you do, however, is to apply a light, and then the
cold black mineral becomes fervent and radiant heat.
Eighteen hundred years ago a few weak and unlettered peasants formed all that there was of the
Christian Church. Who would have given them credit for a world-converting capacity ? But
within them lay dormant the Divine gift. They formed no elaborate organization ; they made no
violent stir. They simply waited and prayed ; and by and by fire from without met its counterpart
within. The Holy Ghost fell upon them, made them enthusiasts for Christ, and thus enabled them
to kindle their gift into flame.
2. Christian enthusiasm is not the spirit of fear. This is obvious. Until that spirit is laid there
can be no enthusiasm. It can only be conquered by the Divine Spirit, who, as He subdues the
craven or the diffident temper, will make us instinct with that Christian enthusiasm which is —
(1) The spirit of power. And being this, it is distinguished from excitement, which is the spirit of
weakness. The two may, indeed, be confounded for a time, just as a meteor may, at first, be
mistaken for a star. o ; Christian enthusiasm is not a transient spasm of excitement ; it is power,
and that means stability, persistence, inexhaustible resources, unwearied and inextinguishable
force. The spirit of power, however, although the first and basal element in Christian enthusiasm,
is not the only one. For power, by itself, will make a man not an enthusiast, but a fanatic.
Fanaticism is by no means weakness, it is force, often of the most vigorous kind, but force without
regulation and control. Christian enthusiasm is, therefore —
(2) The spirit of love. We all know the mighty part that love has sustained in the purest human
enthusiasms. Love of children ; for what heroism has that not qualified the weakest of mothers ?
Love of country ; what flames has that not kindled in the most phlegmatic of citizens? Love of
man; for what endurance and what effort has that not nerved some of the feeblest of our race ?
Analyze any given case of noble enthusiasm, and you will find the very life of it to be love ; either
the love which manifests itself in devotion to a person, or the love which finds expression in
consecration to a cause. Li Christian enthusiasm both of these loves find play, for it is first
devotion to a person. Christian love is love to God, and if I love God I must cling to Him. But
Christian enthusiasm is also —
(3) The spirit of a sound mind — a fact that is most frequently overlooked. Hence, by many, it is
regarded as a symptom of goodness of heart, possibly, but certainly of weakness of head. In the
world the enthusiast is not a mad speculator or simple dreamer ; he is the man who, by the
sagacity with which he lays his plans, the common sense lines on which he works them, the
alertness with which he seizes every opportunity, and the tenacity with which he retains his hold
on every advantage, builds up a colossal business and amasses a vast fortune. And we refuse to
recognize as a Christian enthusiast the man who, by his wild vagaries neutralizes the good of
which he might have been otherwise capable, or the man whose sanguine temperament is
imposed upon by impossible ideals. We claim for Christian enthusiasm rational as well as
emotional qualities. It demands the consecration of the intellect at its freshest and its best, that it
may help the body to render *' a reasonable service. And what is this sound-mindedness ? It is
the self-control which conserves its energies, the patience which bides its time, the discernment
which perceives that its time has come ; it is the knowledge that understands its work, the
judgment that determines where the work can be best done, the wisdom that suggests how to do
it in the best way ; it is the prudence which prepares for difficulties, the resolution which faces
them, the tact which threads its way through them, or turns them to its own account. In one
word, it is the mind in full health, in the health which consists of the wholeness, vigor, and
harmonious activity of all the rational faculties ; the intellect filled with the Holy Spirit of God.
III. Its motives. We have the gift ; by what considerations are we urged and encouraged to kindle

48. it ? 1. Timothy was reminded of his responsibility in the very terms of our text. 2. Timothy was
reminded of his ancestral traditions. Men of noble lineage are supposed to have stronger motives
to do nobly than those of meaner origin. They have a family as well as a personal reputation to
sustain. 3, Timothy was reminded of his share in the great salvation. That we might kindle our
gift, God, if I may so say, kindled His. 4. Lastly, Timothy was reminded that he had been honored
with a Divine call to stir up his gift. He was called with a holy calling. There was nothing meri-torious
in him, as the apostle is careful to remind him, to occasion this call. It was of God's grace,
and God, who had entrusted him with the gift, now laid formal claim to the use of His own. (J. W.
Burn.)
7 For the Spirit God gave us does not make us timid, but
gives us power, love and self-discipline.
1. Jamison, “For, etc. — implying that Timothy needed the exhortation “to stir up the gift of God
in him,” being constitutionally “timid”: “For God did not give us (so the Greek, namely, at our
ordination or consecration) the spirit of fear.” The spirit which He gave us, was not the spirit of
timidity (literally, “cowardice,” which is weakness), but of “power” (exhibited in a fearless
“testimony” for Christ, 2Ti_1:8). “Power is the invariable accompaniment of the gift of the Holy
Ghost. Luk_24:49; Act_1:8; compare Act_6:6, “full of faith and of the Holy Ghost,” with 2Ti_1:8,
“full of faith and power.” Fear is the result of “the spirit of bondage” (Rom_8:15). Fear within
exaggerates the causes of fear without. “The spirit of power” is the spirit of man dwelt in by the
Spirit of God imparting power; this power “casteth out fear” from ourselves, and stimulates us to
try to cast it out of others (1Jo_4:18).
love — which moves the believer while “speaking the truth” with power, when giving his
testimony for Christ (2Ti_1:8), at the same time to do so “in love” (Eph_4:15).
a sound mind — The Greek, is rather, “the bringing of men to a sound mind” [Wahl]. Bengel
supports English Version, “a sound mind,” or “sober-mindedness”; a duty to which a young man
like Timothy especially needed to be exhorted (2Ti_2:22; 1Ti_4:12; Tit_2:4, Tit_2:6). So Paul
urges him, in 2Ti_2:4, to give up worldly entanglements, which as thorns (Luk_8:14) choke the
word. These three gifts are preferable to any miraculous powers whatever.
2. Barnes, “For God hath not given us the spirit of fear - A timorous and servile spirit. This is said
in order to encourage Timothy, who was not improbably modest and diffident.
But of power - Power to encounter foes and dangers; power to bear up under trials; power to
triumph in persecutions. That is, it is the nature of the gospel to inspire the mind with holy
courage; compare, however, Luk_24:49.
And of love - Love to God and to the souls of men. The tendency of This, also, is to “cast out
fear” 1Jo_4:18, and to make the mind bold and constant. othing will do more to inspire
courage, to make a man fearless of danger, or ready to endure privation and persecution, than
“love.” The love of country, and wife, and children, and home, makes the most timid bold when

49. they are assailed; and the love of Christ and of a dying world nerves the soul to great enterprises,
and sustains it in the deepest sorrows.
And of a sound mind - The Greek word denotes one of sober mind; a man of prudence and
discretion. The state referred to here is that in which the mind is well balanced, and under right
influences; in which it sees things in their just proportions and relations; in which it is not
feverish and excited, but when everything is in its proper place. It was this state of mind which
Timothy was exhorted to cultivate; this which Paul regarded as so necessary to the performance
of the duties of his office. It is as needful now for the minister of religion as it was then.
3. Clarke, “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. othing 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 δειλιας, fear, some MSS. and versions have δουλειας, servitude or bondage; God
hath not given unto us the spirit of Bondage - but of power, δυναμεως, 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, σωφρονισμου, 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.
4. Henry, “The great hindrance of usefulness in the increase of our gifts is slavish fear. Paul
therefore warns Timothy against this: God hath not given us the spirit of fear, 2Ti_1:7. It was
through base fear that the evil servant buried his talent, and did not trade with it, Mat_25:25.
ow God hath therefore armed us against the spirit of fear, by often bidding us fear not. “Fear
not the face of man; fear not the dangers you may meet with in the way of your duty.” God hath
delivered us from the spirit of fear, and hath given us the spirit of power, and of love, and of a
sound mind. The spirit of power, or of courage and resolution to encounter difficulties and
dangers; - the spirit of love to God, which will carry us through the opposition we may meet with,
as Jacob made nothing of the hard service he was to endure for Rachel: the spirit of love to God
will set us above the fear of man, and all the hurt that a man can do us; - and the spirit of a sound
mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes
discouraged in our way and work by the creatures o our own fancy and imagination, which a
sober, solid, thinking mind would obviate, and would easily answer. 2. The spirit God gives to his
ministers is not a fearful, but a courageous spirit; it is a spirit of power, for they speak in his
name who has all power, both in heaven and earth; and it is a spirit of love, for love to God and
the souls of men must inflame ministers in all their service; and it is a spirit of a sound mind, for
they speak the words of truth and soberness.”
5. D. Edmond Hiebert, Some would interpret spirit here to mean the Holy Spirit. It seems

50. better... to regard the reference to the inner qualities, the spiritual character wrought in us by the
Holy Spirit. This Spirit-wrought character, described negatively and positively, is the gift of
God's grace. egatively, it is not a spirit of fearfulness. God did not give us a spirit of
fearfulness, cowardice, or timidity, so that we cower and let our flame die down when confronted
with the prospects of suffering. But, on the contrary, God gave us a spirit of power and love
and discipline. These three graces are especially needed by one in Timothy's circumstances.
Threatening clouds are rapidly darkening the sky; added to the prevailing local hostility to the
planting and development of the Church there is now imperial hostility. In the face of these
ominous developments there is need for power, aggressive energy in the face of difficulty, which
overcomes the weakness of cowardice and enables one to work, to endure, to suffer, and to die if
need be. eeded also is the spirit of love, that self-forgetting love to Christ, the church, and the
souls of men, which exhorts, warns, rebukes with boldness and fidelity at whatever risk of
consequences to self. The third quality mentioned is discipline. The original word means the
act of making sober, or calling to soundness of mind...The meaning is rather that of self-control,
self-discipline, the exercise of a sane, balanced mind. As Paul grew older and richer in
experience, he realized the value to the preacher of religious sanity (Greene).
6. Preceptaustin gives us an in depth study of timidity: “Spirit of timidity - Is Paul suggesting his
young protégé is a Timid Timothy? Many commentaries and expositors take Paul's phrase as
suggesting that Timothy was fearful. For example Guy King gently addresses the issue of
Timothy's supposed timidity writing...
However, Paul writes to brace him up; he assures him that he need not fear, with such a
GOD above him, and before him, and behind him, and beneath him, and beside him, and
within him. What time I am afraid, I will trust in Thee, says David, in Ps 56:3; but Paul
would prefer the prophet's word for him, I will trust, and not be afraid, Is 12:2 - an
attitude which, as a matter of fact, the Psalmist did also himself afterwards take up, in Ps
56:4 and Ps 56:11. We will not dare to criticize Timothy for any tendency to fear, for are we
not also much inclined that way? How often we refrain from some right word, or action,
because we are so dreadfully afraid of what other people would think, or say, or do! Do we
not hesitate again and again from starting upon some good course, or undertaking, because
of that stupid fear of falling, of not being able, after all, to carry it out, or to keep it up! Are
we not constantly halted, or crippled, in Christian endeavour because we are afraid of
looking a fool! Well, this spirit of fear has no right to be there. As we think of the old
worthies of past days, how completely free they were of all such unworthy feeling. (2Timothy
1:3-7 Grandmotherly Religion)
The able expositor Steven Cole seems also to allude to some degree of reticence in young Timothy
observing...
It seems that Timothy had a tendency to retreat from the front lines of serving Christ. He
was rather shy and timid, and not in the best of health (1Ti 5:23). His relative youthfulness
caused him to be a bit unsure of himself when difficult issues required confident leadership
(1Ti 4:12). Once Paul had to write to the Corinthians (1Co 16:10), “ow if Timothy comes to
you, see that he is with you without cause to be afraid.” Paul knew that the rowdy
Corinthians might run roughshod over this insecure man.
As Paul sat chained in a Roman dungeon, awaiting execution, he knew that he had to hand
off the torch to Timothy. So he wrote this final letter to encourage Timothy to keep running
the race in spite of difficulties and opposition. He words should encourage any of us who may

51. be tempted to draw back from actively serving the Lord to persevere. And this book exhorts
all who know Christ, but are not serving, to get into the race.
In 2Ti 1:6-11, Paul is encouraging Timothy to continue serving the Lord with all of his
strength, in spite of opposition. His flow of thought goes like this: “Because you are saved,
you must serve (2Ti 1:6, 7); but when you serve, be prepared to suffer (2Ti 1:8); when you
suffer, remember your salvation and God’s call to preach the gospel (2Ti 1:9, 10, 11).” Then
Paul points to his own example of serving in spite of suffering (2Ti 1:12) and to the example
of Onesiphorus (2Ti 1:16, 17, 18). The theme here is, even if you suffer for serving Christ, do
not be ashamed of the gospel or of those who preach the gospel (2Ti 1:8, 12, 16). (2 Timothy
1:6-7 Saved to Serve)
otice that Paul does not address this statement specifically to Timothy but us, declaring that
God has not given us..., and so he would seem to include himself in this statement.
Furthermore, why would Paul send Timothy into spiritually difficult situations if he was so
timid? For example, it is well known that Timothy was given leadership in the difficult venue of
the church at Ephesus church, and it would seem quite unlikely that a timid soul would be
entrusted with such an important post. Furthermore, why would Paul make statements like he
did in Philippians if Timothy was so fearful...
For I have no one else of kindred spirit who will genuinely be concerned for your welfare.
(Php 2:20-note)
Comment: The key word in regard to this discussion of Timothy's timidity is kindred
spirit which is the Greek word isopsuchos (from ísos = equal + psuche = soul, mind)
which literally means one of equal soul, thus like–minded or of like character and
activated by the same motives. One would hardly classify Paul as a timid believer!
On the other hand, there is no question that when you receive a letter from your mentor
explaining that most of his associates have left him (2Ti 1:15, 4:10, 16), that he has been
imprisoned (2Ti 1:8, 11, 12, 16, 2:9) for the very truths he is trusting to you (2Ti 1:13, 14, 2:2,
3:10, 11, 4:1,2) and that he himself is about to die for that gospel (2Ti 4:6), would not these
realities send a shiver through even the most bold of disciples? Indeed they would and such a
real human reaction, far from detracting from one's usefulness, would actually make them
potentially more effective in their ministry. In other words, such a person would not foolishly
brush off the many hindrances to proclamation of the gospel, but be aware of them and in this
awareness would understand that they could only succeed with the Lord's gracious gift (fully
adequate!) of power and love and sound mind. It is in the recognition and acknowledgment of
our human weakness, that the Spirit of Christ can be strong (2Co 12:9, 10). The point is that
timidity or fear is not an abnormal human emotion, but it should not be one's prevailing mindset,
for we have all, like Timothy, been given the abundant provision of grace in God's power and
love and sound mind.”
Timidity (deilia from deilos = fearful, timid as in Mt 8:26 where it equated their fear with little
faith and in Septuagint of Jdg 7:3-note, other uses of deilos = Mk 4:40, Re 21:9, deiliao - used
only in Jn 14:27) (this is the only use of deilia in the T) means lack of mental or moral strength,
timidity (lacking courage, self confidence, boldness or determination), reticence (inclination to be
silent or uncommunicative in speech), cowardice (lack of courage or resolution) or shameful fear
that is generated by weak, selfish character. The picture is one who is in a state of fear because of
a lack of courage or moral strength.
As noted deilia is used only here in the T, which makes a discussion of the definition more

52. difficult than if there were numerous T uses to compare the contextual uses. Deilia however is
used in the Septuagint (LXX) which might help substantiate the meaning of deilia. For example
Moses records...
Lv 26:36 (or Lv 26:36ESV) As for those of you who may be left, I will also bring weakness
into their hearts in the lands of their enemies. And the sound of a driven leaf will chase them
and even when no one is pursuing, they will flee as though from the sword, and they will fall.
Comment: In Lv 26:36, the Hebrew noun morek is translated weakness (AS) or faintness
(ESV) and conveys the idea of fearfulness or timidity (Dictionary of Biblical Languages with
Semantic Domains). The Septuagint translators choice of deilia for morek is compatible with the
definition outlined above. Morek is grouped in the TWOT in a list of Hebrew words that William
White states all convey...
The psychological notion of “weak resolve,” which is the basic and underlying meaning is
easily understood in all of the contexts in which it occurs. (Harris, R L, Archer, G L
Waltke, B K Theological Wordbook of the Old Testament. Moody Press)
So again the Hebrew ideas conveyed by morek are very compatible with deilia signifying a lack of
mental resolve which results in timidity or cowardice.
In addition Spicq writes that this word group (deilia, deiliao, deilos) is...
Associated with phobos (Wis 4:17), eklusis (2 Macc 3:24), anandria (cf. 4 Macc 6:20), atolmia
(Philo, Virtues 25; Josephus, Ant. 4.298; 15.142; Aeneas Tacticus, Polior. 16.20),
faintheartedness or cowardice can be defined as “a failure of spirit caused by fear.” Rarely
mentioned in the papyri, it is used for mere reserve or abstention, a lack of courage and of
reaction, a sort of torpor, and finally fright (tarassō, Ps 55:4; John 14:27; Josephus, Ant.
5.216) which can become panic and terror in the face of extreme danger. Jesus reproaches
the apostles for this psychological fear when they are terrified by the storm (Mt 8:26; Mk
4:40), because it involves a moral deficiency: they no longer have faith, or they have but little
faith in the presence of the Savior, who has to reassure them. (Spicq, C., Ernest, J. D.
Theological Lexicon of the ew Testament. 1:300-301. Peabody, MA.: Hendrickson)
Deilia is never used in a good sense, whereas another word for fear (phobos) can be used in
either a good sense (fear of the Lord) or a bad sense. Deilia is only used here in the T.
7. Ray Stedman, I do not know any statement in Paul's writings that is more practically
important to us than that (God has not given us a spirit of fear), because, if you are like me,
you are oppressed and assaulted by a spirit of fear most of the time. Anxiety, worry, trembling
about what is going to happen, a sense of terrible disaster looming, of chaos and crisis that is
about to break upon us -- these are forms of fear; this is the spirit of fear. This verse says that
these do not come from God. Did it ever occur to you that Christians are forbidden to fear? How
many times in the Scriptures do we read that Jesus said, Fear not! (Ed: however not the same
Greek word) Let not your heart be troubled, {Jn 14:1, 14:27}. Do not let it go in that direction.
Stop it when it starts going that way. God does not give us a spirit of fear. If we have such it is
coming from another source, the enemy, who is the spirit of fear. (See the full sermon The
Promise of Life)
8. John MacArthur records a powerful example of the spirit Paul is writing about in this verse:

53. “During the Boxer Rebellion (1899–1900), extreme nationalist Chinese fomented a campaign of
terror against officials of foreign governments, Christian missionaries, and even Chinese
Christians. After they surrounded a certain mission station, they sealed all exits except one. They
placed a cross in the dirt in front of the opened gate and told the missionaries and students that
anyone who walked out and trampled the cross would be spared. According to reports, the first
seven students who departed trampled the cross and were sent on their way. The eighth student, a
young girl, approached the cross, knelt down, prayed for strength, carefully walked around the
cross, and was immediately shot to death. The remaining 92 students, strengthened by that girl’s
courageous example, also walked around the cross to their deaths.” (MacArthur, J. 2 Timothy.
Chicago: Moody Press or Logos)
resources we have from our heavenly Father are power and love and discipline, when we are
vacillating and apprehensive, we can be sure it is because our focus is on ourselves and our own
human resources rather than on the Lord and His available divine resources. If God has told
us to do something this verse takes away the excuse I can't do it, it's too hard
9. Preceptaustin, “Dunamis is the root from which we derive the English word dynamic,
(synonyms = energetic, functioning, live, operative, working) which describes that which is
marked by usually continuous and productive activity or change. That which is dynamic is
characterized by energy or forces that produce motion, as opposed to that which is static.
Another English word dynamite, is derived from dunamis and since dunamis is used by Paul to
describe the power of God, some have suggested that the gospel is God’s dynamite. This is
misapplication of this English derivative in an attempt to try to picture the life saving power of
the gospel. Dunamis does not refer to explosive power, as if the gospel will blow men to bits but as
discussed above, it refers to intrinsic power. The gospel is dynamic, God’s dynamic, and so is
powerful in the transformation of human lives.
Regarding dunamis power available to believers today the Open Bible comments that...
The power of the Holy Spirit was not designed solely for the first-century church. Rather,
all Christians are indwelt by the Spirit and thus have His power available (1Corinthians
6:19). However, living the Christian life under the Spirit’s power must not be thought of as
simply allowing the Spirit to take control while the believer does nothing. Believers still must
live the Christian life, though they do it through the Spirit’s power. Romans 8:13 (note) says,
“if by the Spirit you put to death the deeds of the body, you will live.” It is you who are to put
to death the sinful deeds of the body, but you are to do it through the Spirit’s power.
Christians who struggle in their own strength to live the Christian life will fail. They must by
faith appropriate daily the power of the Holy Spirit (Ro 8:4; 8:5 -see notes Ro 8:4; 8:5).
Described practically, this means that believers trust the Spirit to empower them in specific
instances such as sharing their faith with others, resisting temptation, being faithful, and so
on. There is no secret formula that makes the Spirit’s power available. It is simply a reliance
on the Spirit to help. (The Open Bible: ew King James Version. ashville: Thomas elson
Publishers)
Dunamis is the word most often translated as miracles (miraculous powers) {compilation of
articles: Miracle (ISBE); Miracle (Torrey); Miracles (aves); Miracles (Smith); Miracles
(Baker's); Miracle (Easton); Miracle (ATS); Miracles (Holman) } are defined as an extraordinary
work of God, generally though transcending the ordinary powers of ature; an extraordinary
event manifesting divine intervention in human affairs; an event that is contrary to the

54. established laws of nature and attributed to a supernatural cause.”
What does this dunamis power to be a witness for Jesus look like? It radically touches our inner
complexities—who we are deep inside. ot only must we have the message, the gospel, but we
should seek to have the compliment made of us that Sir Henry Stanley gave David Livingstone
after discovering and spending time with him in Central Africa:
“If I had been with him any longer, I would have been compelled to be a Christian, and he
never spoke to me about it at all.”
David Livingstone’s witness went far beyond mere words because it was not his power but God's
supernatural inherent (dunamis) power flowing through him. May the compliment be given to
Livingstone be multiplied in our lives beloved, for the glory of God alone and for His Kingdom.
God protect us from the danger of forgetting that we cannot do what God can do and that God
will not do what we can do.
Kenneth Wuest says that dunamis...
power in the sense of that which overcomes resistance or effects a change (In Mark 5:30
literal Greek = “Jesus, perceiving in Himself the out from Him power going out”) It was
some of (Jesus') supernatural power which He felt leaving Him in the accomplishing of the
miraculous cure.
(Describing the effect of the gospel Wuest writes) Paul chooses dunamis to describe the
effectual working of the good news of salvation (See Romans 1:16 -note For I am not
ashamed of the gospel, for it is the power [dunamis] of God for salvation to everyone who
believes, to the Jew first and also to the Greek.). Dunamis is power, natural ability, inherent
power residing in a thing by virtue of its nature, or, power which a person or thing exerts or
puts forth. The gospel is the inherent, omnipotent power of God operating in the salvation of
a lost soul that accepts it. “Unto” is eis a preposition often signifying result. The gospel is
God’s power resulting in salvation to the one who believes. The definite article is absent
before “power,” “The gospel is a power of God.” Denney says, “It does no injustice to render
a ‘divine power.’ The conception of the gospel as a force pervades the epistles to the
Corinthians; its proof, so to speak, is dynamical, not logical. It is demonstrated, not by
argument, but by what it does; and looking to what it can do, Paul is proud to preach it
anywhere.” Vincent says that the gospel is “not merely a powerful means in God’s hands, but
in itself a divine energy.” It is the good news of salvation energized by the Holy Spirit. Our
word “dynamite” is the transliteration of this Greek word but not its translation. Dunamis
does not refer to an explosive powder. The Greeks knew nothing about gunpowder. The
gospel is not the dynamite of God. It is a sweet and loving message of mercy and grace which
the Holy Spirit in sovereign grace makes operative in the heart of the sinner elected to
salvation before the foundation of the universe.
(Describing the effect of dunamis in Paul's prayer in Ephesians 3:20 (note) ow to Him
who is able to do exceeding abundantly beyond all that we ask or think, according to the
power [dunamis] that works [energeo] within us) The power (dunamis) that is putting
forth energy in us (energeo), is the operation of the Holy Spirit in His work of sanctification.
God is able to do for us and answer our prayers according to the efficiency, richness, and
power of the working of the Spirit in our lives. This latter is determined by the yieldedness of
the believer to the Holy Spirit. Thus, the saint determines what God is able to do for him. In
His inherent ability, there is no limit to what God can do in and through the saint. But the
saint limits the working of God in and through him by the degree of his yieldedness to the
Spirit. (Wuest, K. S. Wuest's Word Studies from the Greek ew Testament: Eerdmans)

55. (Bolding added) (See note on Ephesians 3:20)
10. A. W. Tozer, “We are turning out from the Bible schools of this country year after year young
men and women who know the theory of the Spirit-filled life but do not enjoy the experience.
These go out into the churches to create in turn a generation of Christians who have never felt
the power of the Spirit and who know nothing personally about the inner fire....The only power
God recognizes in His church is the power of His Spirit whereas the only power actually
recognized today by the majority of evangelicals is the power of man. God does His work by the
operation of the Spirit, while Christian leaders attempt to do theirs by the power of trained and
devoted intellect. Bright personality has taken the place of the divine afflatus. Everything that
men do in their own strength and by means of their own abilities is done for time alone; the
quality of eternity is not in it. Only what is done through the Eternal Spirit will abide eternally;
all else is wood, hay, stubble....We have the blessed Holy Spirit present, and we are treating Him
as if He were not present at all. We resist Him, disobey Him, quench Him and compromise with
our hearts. We hear a sermon about Him and determine to learn more and do something about it.
Our conviction wears off, and soon we go back to the same old dead level we were in before. We
resist the blessed Comforter. He has come to comfort. He has come to teach. He is the Spirit of
instruction. He has come to bring light for He is the Spirit of light. He comes to bring purity for
He is the Spirit of holiness. He comes to bring power for He is the Spirit of power...God Almighty
is saying to us, “I am not wanting to wake up the power that lies in you. Ye shall receive the
power of the Holy Spirit coming upon you!” That is a different thing altogether. If we had only to
be awakened, the Lord would simply have gone around waking us up—but we need more than
this. We need to be endued with power from on high...many Christians spend a lot of time and
energy in making excuses, because they have never broken through into a real offensive for God
by the unlimited power of the Holy Spirit!...Many persons preach and teach. Many take part in
the music. Certain ones try to administer God’s work—but if the power of God’s Spirit does not
have freedom to energize all they do, these workers might just as well have stayed home.
11. Preceptaustin comments on love, “Agape love is a prerequisite for the manifestation of the
character of Christ in all our conduct and service for the Lord, otherwise we are nothing but a
noisy gong or a clanging cymbal. (1Cor 13:1). As John says
There is no fear in love; but perfect love casts out fear because fear involves punishment,
and the one who fears is not perfected in love. We love, because He first loved us. (1 John
4:18-19)
Stedman has these comments on a spirit of love:
We are expected not only to be concerned about our struggles and problems, but others'
too, and we long to reach out to them to help them with their problems. othing is more
proof to me that a person is filled with the Spirit than when he evidences concern for
somebody else's problems. That is the spirit of love.
MacArthur adds that Agape
is not emotional and conditional, as philos love often is, and has nothing in common with
eros love, which is sensual and selfish (Ed note: this Greek word for love is not used in
Scripture). The love we have from God is constant. It does not share the ebb and flow or the
unpredictability of those other loves. It is a self-denying grace that says to others, in effect, “I
will give myself away on your behalf.” Directed back to God, from whom it came, it says, “I

56. will give my life and everything I have to serve you.”
12. Preceptaustin comments on self discipline, “Sophronismos describes sound-mindedness in
action and the opposite mindset is one predisposed to excessive self-indulgence or lack of good
sense.
Sophronismos describes the individual marked by a sense of sobriety (temperance, moderation),
sound judgment, exercise of prudence, moderation, prudence (prudence includes the ability to
govern and discipline oneself, sagacity or shrewdness in the management of affairs, skill and good
judgment in the use of resources, caution or circumspection as to danger or risk).
Paul reminds Timothy that God has given us a mind which has the power to keep self (see flesh)
in check and free from all excitement. The mind described here has a close parallel in (see Ro 8:5;
8:6; 8:7- notes Ro 8:5; 8:6; 8:7)
Gary Demarest adds that...
the sound mind all alone can become merely academic or speculative. Power, love, and a
sound mind, given to us by God Himself, is the antidote to the spirit of fear or timidity.
(Briscoe, D. S., Ogilvie, L. J. The Preacher's Commentary Series, ew Testament. 2003;
Thomas elson)
Discipline describes a person who is sensibly minded and balanced, who has his life under
control.
The Amplified Version reads,
calm and well-balanced mind and discipline and self-control.
William MacDonald observes that...
The words a sound mind do not completely convey the thought. They might suggest that a
Christian should be sane at all times, free from nervous breakdowns or other mental
ailments. This verse has often been misused to teach that a Christian who is living close to
the Lord could never be afflicted with any kind of mental ills. That is not a scriptural
teaching. Many mental ills can be traced to inherited weaknesses. Many others may be the
result of some physical condition not connected in any way with the person’s spiritual life.
What this verse is teaching is that God has given us a spirit of self-control or self-mastery.
We are to use discretion and not to act rashly, hastily, or foolishly. o matter how adverse
our circumstances, we should maintain balanced judgment and act soberly. (MacDonald, W
Farstad, A. Believer's Bible Commentary: Thomas elson)
Guy King observes...
How infinitely more effective is a horse when its wild freedom gives place to a proper control.
What a wholly revolutionized thing, will that wide-spread, sluggish water become if it is
confined within narrow banks - able now in its swiftly-running energy to do things, and to
turn things. It is all the difference between waters dissipated, or disciplined, that is suggested
by this quality of self-mastery.
J Vernon McGee remarks that...
A sound mind means discipline. In other words, God does not intend that defeat should be
the norm of Christian living. We should be disciplined Christians rather than slaves to our
emotions. We are all moved by our emotions. That is why people will send money to

57. organizations that advertise with the picture of a poor, hungry, little orphan. But Christians
are not to be motivated by their emotions. Our emotions are not to master us. We are to be
disciplined. (McGee, J V: Thru the Bible Commentary: Thomas elson)
Ray Stedman adds these practical thoughts regarding discipline (sound mind):
It is not fanaticism; it is not talking constantly about dreams, visions, special revelations and
wonderful experiences. It is talking about sober, realistic appraisals of a situation, deciding
the right thing to do, and then, steadfastly, quietly, moving to do it. That is the spirit of sound
judgment.
John MacArthur adds that a God-given discipline allows believers to control every element of
their lives, whether positive or negative. It allows them to experience success without becoming
proud and to suffer failure without becoming bitter or hopeless. The disciplined life is the
divinely ordered life, in which godly wisdom is applied to every situation...When we live by the
godly discipline that our gracious Lord supplies, our priorities are placed in the right order,
and every aspect of our lives is devoted to advancing the cause of Christ...The great spiritual
triumvirate of power, love, and discipline belong to every believer. These are not natural
endowments. We are not born with them, and they cannot be learned in a classroom or
developed from experience. They are not the result of heritage or environment or instruction.
But all believers possess these marvelous, God-given endowments: power, to be effective in His
service; love, to have the right attitude toward Him and others; and discipline, to focus and
apply every part of our lives according to His will. When those endowments are all present,
marvelous results occur. (MacArthur, J. 2 Timothy. Chicago: Moody Press)
8 So do not be ashamed of the testimony about our Lord
or of me his prisoner. Rather, join with me in suffering for
the gospel, by the power of God.
1. Jamison, “therefore — seeing that God hath given us such a spirit, not that of fear.
Be not thou ... ashamed — I agree with Ellicott, in opposition to Alford, that the Greek
subjunctive here, with the negative, implies action completed at one time, not continued action,
which the present imperative would express; thus implying that Timothy had not decidedly yet
evinced such feeling of shame; though I think, Paul, amidst the desertion of others who once
promised fair, and from being aware of Timothy’s constitutional timidity (see on 2Ti_1:7), 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 (2Ti_1:8) is the companion of fear (2Ti_1:7); if fear be
overcome, false shame flees [Bengel]. Paul himself (2Ti_1:12), and Onesiphorus (2Ti_1:16), were
instances of fearless profession removing false shame. He presents in contrast sad instances of

58. fear and shame (2Ti_1:15).
of the testimony of our Lord — of the testimony which thou art bound to give in the cause of
our Lord; he says “our,” to connect Timothy and himself together in the testimony which both
should give for their common Lord. The testimony which Christ gave before Pilate (1Ti_6:12,
1Ti_6:13), is an incentive to the believer that he should, after His Lord’s example, witness a good
testimony or confession.
nor of me his prisoner — The cause of God’s servants is the cause of God Himself (Eph_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 — with me.
of the gospel — rather, as Greek, “for the Gospel,” that is, suffered for the Gospel (2Ti_2:3-5;
Phm_1:13).
according to the power of God — exhibited in having saved and called us (2Ti_1:9). God who
has done the greater act of power (that is, saved us), will surely do the less (carry us safe through
afflictions borne for the Gospel). “Think 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 world to embrace salvation” [Chrysostom].
2. Barnes, “Be not thou therefore ashamed of the testimony of our Lord - Do not be ashamed to
bear your testimony to the doctrines taught by the Lord Jesus; Joh_3:11, Joh_3:32-33; Joh_7:7;
compare Act_10:22; Act_20:24; 1Co_1:6; Rev_22:16. Paul seems to have apprehended that
Timothy was in some danger of being ashamed of this gospel, or of shrinking back from its open
avowal in the trials and persecutions to which he now saw it exposed him.
or of me his prisoner - Of the testimony which I have borne to the truth of the gospel. This
passage proves that, when Paul wrote this Epistle, he was in confinement; compare Eph_3:1;
Eph_6:20; Phi_1:13-14, Phi_1:16; Col_4:3, Col_4:18; Phm_1:9. Timothy knew that he had been
thrown into prison on account of his love for the gospel. To avoid that himself, there might be
some danger that a timid young man might shrink from an open avowal of his belief in the same
system of truth.
But be thou partaker of the afflictions of the gospel - The sufferings to which the profession of
the gospel may expose you; compare the notes at Col_1:24.
According to the power of God - That is, according to the power which God gives to those who
are afflicted on account of the gospel. The apostle evidently supposes that they who were
subjected to trials on account of the gospel, might look for divine strength to uphold them, and
asks him to endure those trials, relying on that strength, and not on his own.
3. Clarke, “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, Rom_1:16 (note), said, I
am not ashamed of the Gospel of Christ.
or 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

59. 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 - o parent could love a child better than Paul
loved Timothy; and, behold! he who could wish him nothing but what was great, honorable, 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.
4. Gill, “ Be not then therefore ashamed of the testimony of our Lord,.... Either that testimony
which Christ bore personally by his doctrine and miracles, and by his sufferings and death; or
rather the Gospel so called, because it comes from Christ, and because it is a testimony
concerning him; concerning his person, his offices, his righteousness, blood, sacrifice, and
satisfaction; concerning his obedience, sufferings, death, resurrection, ascension, session at God's
right hand, intercession for his people, and second coming to judgment; and concerning life and
salvation by him: and which no preacher or professor of Christ has reason to be ashamed of, it
being so true in itself, so great, so glorious, and so useful; and whoever is, Christ will be ashamed
of him another day:
nor of me his prisoner; for Paul was now a prisoner at Rome, but not for any capital crime, or for
any immorality, but for the sake of Christ, and for preaching his Gospel; wherefore none of his
friends had any reason to be ashamed of him; he was suffering in a glorious cause, and setting a
noble example to others; it looks as if Timothy was somewhat blameworthy in this respect.
But be thou partaker of the afflictions of the Gospel; the Gospel is here represented as a person
suffering afflictions, and the apostle would have Timothy suffer them as that did, and along with
it; he means those afflictions which come upon men for preaching and professing the Gospel; for
though the Gospel is a Gospel of peace, yet, through the corruption and depravity of men, it
brings a sword, division, and trouble. Tribulation arises on account of it; and this should be
endured patiently, and constantly, for the sake of it:
according to the power of God; which is only sufficient to enable persons to bear them; and is
mentioned for the encouragement of Timothy and others, to endure them cheerfully.
5. Henry, “He exhorts him to count upon afflictions, and get ready for them: “Be not thou
therefore ashamed of the testimony of our Lord, nor of me his prisoner. Be not thou ashamed of the
gospel, of the testimony thou hast borne to it.” Observe,
1. The gospel of Christ is what we have none of us reason to be ashamed of. We must not be
ashamed of those who are suffering for the gospel of Christ. Timothy must not be ashamed of
good old Paul, though he was now in bonds. As he must not himself be afraid of suffering, so he
must not be afraid of owning those who were sufferers for the cause of Christ. (1.) The gospel is
the testimony of our Lord; in and by this he bears testimony of himself to us, and by professing

60. our adherence to it we bear testimony of him and for him. (2.) Paul was the Lord's prisoner, his
prisoner, Eph_4:1. For his sake he was bound with a chain. (3.) We have no reason to be ashamed
either of the testimony of our Lord or of his prisoners; if we are ashamed of either now, Christ
will be ashamed of us hereafter. “But be thou partaker of the afflictions of the gospel, according to
the power of God, that is, expect afflictions for the gospel's sake, prepare for them, count upon
them, be willing to take thy lot with the suffering saints in this world. Be partaker of the
afflictions of the gospel;” or, as it may be read, Do thou suffer with the gospel; “not only
sympathize with those who suffer for it, but be ready to suffer with them and suffer like them.” If
at any time the gospel be in distress, he who hopes for life and salvation by it will be content to
suffer with it. Observe, [1.] Then we are likely to bear afflictions as well, when we fetch strength
and power from God to enable us to bear them: Be thou partaker of the afflictions of the gospel,
according to the power of God. [2.] All Christians, but especially ministers, must expect afflictions
and persecutions for the sake of the gospel. [3.] These shall be proportioned, according to the
power of God (1Co_10:13) resting upon us.”
6. Preceptaustin has numerous comments on this verse, and I will share them all, for it is difficult
to choose what is valuable and what is not. “Ashamed (epaischunomai from epi = upon or used to
intensify the meaning of the following word + aischunomai from aischos = disfigurement then
disgrace) means to experience a painful feeling or sense of loss of status because of some
particular event or activity. It describes one's consciousness of guilt or of exposure or the fear of
embarrassment that one's expectations may prove false. Epaischunomai is associated with being
afraid, feeling shame which prevents one from doing something, a reluctance to say or do
something because of fear of humiliation, experiencing a lack of courage to stand up for
something or feeling shame because of what has been done.
Epaischunomai is used 11 times in the T in the ASB - Mark 8:38; Luke 9:26; Rom 1:16; 6:21;
2 Tim 1:8, 12, 16; Heb 2:11; 11:16. In Septuagint 3x - Ps 118:6, Job 34:19, Is 1:29
Webster adds that to be ashamed is to experience the painful emotion caused by consciousness of
guilt, shortcoming, or impropriety, to experience the condition of humiliating disgrace or
disrepute, or to experience something that brings censure or reproach. Another source states that
ashamed is
Almost exclusively moral in significance; confusion or abashment through consciousness of
guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace
connected with the performance of some action. Capacity for shame indicates that moral
sense (conscience) is not extinct. (ISBE, 1918).
The 1828 Webster's adds ashamed is
Confused by a consciousness of guilt or of inferiority; by the mortification of pride; by
failure or disappointment...(and that shame is) A painful sensation excited by a
consciousness of guilt, or of having done something which injures reputation; or by of that
which nature nature or modesty prompts us to conceal. Shame is particularly excited by the
disclosure of actions which, in the view of men, are mean and degrading. Hence it it is often
or always manifested by a downcast look or by blushes, called confusion of face.
The aorist tense and subjunctive mood when used with a negative particle (me = not) conveys
the idea of a prohibition designed to prevent an action from arising. It could be phrased Don't
begin to be ashamed. In other words Paul was not telling Timothy to stop being ashamed as if he
already was ashamed.

61. Marvin Vincent writes that...
The feeling expressed by (epaischunomai) has reference to incurring dishonor or shame in
the eyes of men. It is “the grief a man conceives from his own imperfections considered with
relation to the world taking notice of them; grief upon the sense of disesteem” (“South, ” cit.
by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the
knowledge and opinion of men. (Vincent, M. R. Word studies in the ew Testament. Vol. 1,
Page 3-342)
Bengel notes that
shame is the companion of fear; if fear is overcome, disgraceful shame flees away.
Kenneth Wuest agrees writing that...
The exhortation, “Be not ashamed,” does not mean that Timothy was ashamed. Had that
been the case, Paul would have used the present imperative, which with the negative, forbids
the continuance of an action already going on. Here he uses the aorist subjunctive with the
negative which forbids the doing of an act not yet begun. (Wuest, K. S: Wuest's Word
Studies from the Greek ew Testament: For the English Reader. Grand Rapids: Eerdmans)
(Bolding added)
So Paul is saying do not be ashamed of the gospel of Christ. Do not yield to the temptation to
become ashamed. He must not.
Paul then encourages (exhortation) Timothy with his example, explaining that of he had been
appointed as a preacher and an apostle and a teacher of the gospel and that...
For this reason I also suffer these things, but I am not ashamed (epaischunomai); for I
know Whom I have believed and I am convinced that He is able to guard what I have
entrusted to Him until that day. (see note 2 Timothy 1:12) (Compare same thoughts in this
chapter in 2 Timothy 1:12 1:16) It was not so much what Paul knew (and he surely knew
theology better than any other man) but it was Who he knew. May we all grow in intimacy
with our Lord, so that Jesus alone becomes our ultimate source of comfort and strength.
What you know you hold, but Who you know holds you!
Paul goes on to give the example of Onesiphorus in order to encourage Timothy writing...
The Lord grant mercy to the house of Onesiphorus for he often refreshed me, and was not
ashamed of (epaischunomai) my chains; but when he was in Rome, he eagerly searched for
me, and found me. (see notes 2 Timothy 1:16; 1:17)
Paul knew there would be many challenges when Timothy preached the word not fearing men
but fearing God (Pr 29:25) and that he might be tempted to feel shame for taking a bold stand.
(Ps 40:9) Timothy had surely heard this admonition before, for in Paul's first missionary journey
through Timothy's hometown he had declared...
Through many tribulations we must enter the kingdom of God. (Acts 14:21,22)
Remember that at the time this letter was written being a Christian not only brought almost
universal criticism but frequently persecution, imprisonment and even death.
Jesus after asking what would it profit one to gain the whole world and forfeit his soul and what
would one give in exchange for their soul, then warned that...
whoever is ashamed (epaischunomai - Bible Knowledge Commentary adds will not identify

62. with Him or believe on Him) of Me and My words (which of course would include the
Gospel) in this adulterous and sinful generation, the Son of Man will also be ashamed
(epaischunomai) of him when He comes in the glory of His Father with the holy angels.
(Mark 8:38)
The interpretation of this passage is radically split between those who feel Jesus is saying
those who are ashamed are unbelievers and others who say they are believers who will only
suffer loss of rewards. I favor the former interpretation (eg, see the preceding context -
especially forfeit his soul - to aid your interpretation) Literally, of course, the glorified
Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as
if he should feel himself disgraced before the Father and the holy angels in owning any
fellowship with those who have been ashamed of him. Jesus gives this warning because He
knows that a major deterrent against total commitment to His testimony, the gospel, is the
fear of shame. It is completely irrational for a creature to be ashamed of his Creator, for a
sinner to be ashamed of his Savior.”
A W Tozer wrote that...
Little by little evangelical Christians these days are being brainwashed. One evidence is that
increasing numbers of them are becoming ashamed to be found unequivocally on the side of
truth. They say they believe but their beliefs have been so diluted as to be impossible of clear
definition.
The Bible has a great deal to say about suffering and most of it is encouraging.
Samuel Johnson (1709–1784) wrote that...
Shame arises from the fear of men, conscience from the fear of God.
Suffering... is the badge of the true Christian. - Dietrich Bonhoeffer
There is a certain kind of maturity that can be attained only through the discipline of suffering. -
D. A. Carson
Do not kick against suffering, for in so doing you may be fighting against God. - Spurgeon
Life without struggle and difficulty is thin and tasteless. How can a noble life be constructed if
there be no difficulty to overcome, no suffering to bear? -Spurgeon
He who can touch the secret springs of the heart, apart from circumstances and conditions, has
often made a man glad when he has been racked with pain, or when he has been in the depths of
poverty, or when he has been suffering at the demoniacal hands of inquisitors. - Spurgeon
I believe that one of the sweetest joys under heaven comes out of the severest suffering when
patience is brought into play. - Spurgeon
There is a great want about all Christians who have not suffered. Some flowers must be broken
or bruised before they emit any fragrance. - Robert Murray M’Cheyne
When missionary Dan Crawford's body was found, a well worn ew Testament was found in the

63. coat pocket of that great missionary to Africa. Inside he had penned the words of a man
unashamed of the testimony of His Lord
I cannot do it alone!
The waves dash fast and high;
The fog comes chilling around,
And the light goes out in the sky.
But I know that we two shall win in the end—
Jesus and I.
Coward and wayward and weak,
I change with the changing sky,
Today so strong and brave,
Tomorrow too weak to fly.
But He never gives up,
So we two shall win in the end:
Jesus and I.
(ote: Some have attributed this poem to Corrie Ten Boom)
As you ponder In what ways am I ashamed of Jesus, His Cross and His Gospel? click the links
to the hymns and spiritual songs below be overwhelmed by the love of God Who was not
ashamed to send His only Son to die on a cruel, shameful Cross in our stead...
Our God Reigns
It was our sin and guilt that bruised and wounded Him.
It was our sin that brought Him down.
When we like sheep had gone astray our Shepherd came
And on His shoulders bore our shame.
Jesus, Thy Blood and Righteousness...
Jesus, Thy blood and righteousness
My beauty are, my glorious dress;
’Midst flaming worlds, in these arrayed,
With joy shall I lift up my head.
Bold shall I stand in Thy great day;
For who aught to my charge shall lay?
Fully absolved through these I am—
From sin and fear, from guilt and shame.
Savior, Again to Thy Dear ame
Grant us Thy peace upon our homeward way;
With Thee began, with Thee shall end the day.
Guard thou the lips from sin, the hearts from shame,
That in this house have called upon Thy ame.
Before Thy Throne, O God, We Kneel
Before Thy throne, O God, we kneel;
Give us a conscience quick to feel,
A ready mind to understand

64. The meaning of Thy chastening hand;
Whate’er the pain and shame may be,
Bring us, O Father, nearer Thee.
The Old Rugged Cross
To the old rugged cross I will ever be true;
Its shame and reproach gladly bear;
Then He’ll call me some day to my home far away,
Where His glory forever I’ll share.
Stand Up, Stand Up for Jesus
Stand up, stand up for Jesus, the solemn watchword hear;
If while ye sleep He suffers, away with shame and fear;
Where’er ye meet with evil, within you or without,
Charge for the God of battles, and put the foe to rout.
On March 28, 1997, pastor Eugenio ij of San Raymundo, Guatemala, was arrested and
imprisoned on charges of assault and attempted murder. The charges were completely false--no
evidence was produced. Yet Eugenio remained in prison despite petitions signed by hundreds of
townspeople. In jail Eugenio continued to minister. He told Pulse magazine: “I’ve preached thirty
or forty times in the fifty days I’ve been here. . . . I’ve also been able to comfort fellow prisoners,
some of whom have confessed their crimes to me while others are innocent. There have been
twenty to thirty conversions. . . . As a minister, I find this a special experience from God.” (Today
in the Word)
Suffering for the Gospel - Early in the morning on January 23, 1999, a group of about sixty
Hindu fundamentalists shattered the windows of Graham Staines’s jeep. Graham, longtime
director of a leprosy mission in India, and his sons, Philip and Timothy, were participating in a
Bible conference in the village Monoharpur. After breaking the windows, the fanatics poured
gasoline over the vehicle and set it on fire. Graham and his sons died, though not instantly, as
many heard screams coming from the blaze. Days later, Graham’s wife, Gladys, made a public
statement forgiving the murderers of her husband and sons. She also expressed hope that the
guilty individuals would be touched by the love of Christ. India was stunned by her spirit of
forgiveness, as well as her commitment to stay on and direct the mission. Gladys has this advice
for future missionaries: “Make very sure of your call from God and, once you’re sure of it, be
very prepared for whatever, even if it costs your life.” The strength, love, and commitment of the
Staines family teach us much about a godly response to suffering, the focus of today’s devotion.
We suffer in the knowledge of reward and victory. Jesus promised: “Blessed are those who are
persecuted because of righteousness, for theirs is the kingdom of heaven” (Matt. 5:10-12; 2 Thess.
1:4-5; Heb. 10:32-39; Rev. 2:10). (Today in the Word)
OF THE TESTIMOY OF OUR LORD: to marturion tou kuriou hemon: (Ps 19:7; Jn 15:27;
19:35; 1Ti 2:6; 1Jn 4:14; 1Jn 5:11,12; Rev 1:2; Rev 12:11; 19:10)
Testimony (3142) (marturion source of English martyr) means the declaration which confirms

65. or makes something known.
Marturion - 19x in 19v - Matt 8:4; 10:18; 24:14; Mark 1:44; 6:11; 13:9; Luke 5:14; 9:5; 21:13;
Acts 4:33; 7:44; 1 Cor 1:6; 2 Cor 1:12; 2 Thess 1:10; 1 Tim 2:6; 2 Tim 1:8; Heb 3:5; Jas 5:3; Rev
15:5. AS = testimony(19), witness(1).
Marturion refers to the firsthand authentication of a fact and provides information about a
person or an event concerning which the speaker has direct knowledge. Christ made known the
truth about sin, righteousness and the judgment to come and men gnashed their teeth at Him
(and they will at us also!).
In the context of this epistle, this phrase, the testimony of our Lord is a reference to the
gospel and is used this way in the following T passages
And this gospel of the kingdom shall be preached in the whole world for a testimony
(marturion) to all the nations, and then the end shall come. (Matthew 24:14)
When will this testimony be preached in the whole world? Remembering that Scripture is always
the best commentary on Scripture (Click for discussion of this principle), in the Revelation (at the
midpoint of Daniel's Seventieth Week, often called the Tribulation) John records his
testimony...
And I saw another angel flying in midheaven, having an eternal gospel to preach to those
who live on the earth, and to every nation and tribe and tongue and people and he said with
a loud voice, Fear God, and give Him glory, because the hour of His judgment has come;
and worship Him who made the heaven and the earth and sea and springs of waters. (see
notes Revelation 14:6; 14:7)
Luke records the beginning of the spread of the gospel from the first church in Jerusalem writing
that...
with great power (dunamis = intrinsic power which Jesus had stated must be present for
witnessing in Acts 1:8 where power = dunamis) the apostles were giving (imperfect tense =
over and over) witness to the resurrection of the Lord Jesus (the very thing the Sanhedrin
had forbidden them to do - the apostles were not ashamed of the testimony our Lord), and
abundant grace was upon them all. (Acts 4:33)
John records his punishment for preaching the gospel testifying...
I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance
(hupomone = remaining under = patiently enduring affliction without giving up) which are
in Jesus, was on the island called Patmos, because of the word of God (the gospel) and the
testimony of Jesus. (the gospel) (see note Revelation 1:9).
John later describes the scene in heaven which illustrates the cost some had to pay for taking a
stand and not being ashamed of the testimony of our Lord...
I saw the souls of those who had been beheaded because of their testimony of Jesus (the
gospel) and because of the word of God (the gospel) (see note Revelation 20:4)
OR OF ME HIS PRISOER: mede eme ton desmion autou:
Prisoner (1198)(desmios from deo = to bind) is an adjective, primarily denoting binding, bound,
then, as a noun, the person bound, a captive or prisoner, one who was a deprived of liberty and
kept in prison or some other form of custody as a punishment for a crime, while awaiting trial, or
for some other reason. Click description of ancient prisons.

66. Desmios - 16x in 16v - Matt 27:15f; Mark 15:6; Acts 16:25, 27; 23:18; 25:14, 27; 28:17; Eph 3:1;
4:1; 2 Tim 1:8; Philemon 1:1, 9; Heb 10:34; 13:3
Paul may be in a Roman dungeon but he is foremost the prisoner of the Lord Jesus who had
sovereign control of his life. As Dwight Edwards writes, Paul's...
chains were not clamped on by an oppressive Roman government, but by the hand of a
loving, faithful Father Who was working it all to Paul's ultimate good and His glory. And so
Paul was able to avoid bitterness toward the Roman authorities, for he did not see them as
acting on their own. He had developed 50-20 vision which Joseph describes in Ge 50:20, but
as for you, you meant evil against me; but God meant it for good. (Call to Completion)
(Bolding added)
BUT JOI WITH ME I SUFFERIG: alla sugkakopatheson (2SAAM):
Join with me in suffering (4777) (sugkakopatheo from sun = with + kakos = evil + pathos =
passion) literally means to suffer hardship, evil or affliction along with someone. It means to
suffer something bad or base, to suffer ill treatment along with some else. It means to undergo the
same type of suffering as others do, to join with them in suffering, to assume one’s share of
suffering or to suffer together.
Paul like a wartime general uses the aorist imperative which is a command calling for immediate
and urgent action. Timothy, do this now, without hesitation is the idea.
As a side note this letter has the most commands of any pastoral epistle - 2 Timothy has 31 second
person singular imperatives compared with 30 in the longer 1 Timothy and 12 in Titus.
ote the little preposition sun (Click in depth discussion) which means with. Sun pictures an
intimate union. When Timothy suffered for the gospel, Paul's heart (while he was alive) was knit
with Timothy's and suffered along with him (1Cor 12:26). Then as well as today, when anyone is
persecuted for the sake of His ame, Jesus is there as He explained to Saul on the Damascus
Road in Acts...
And it came about that as (Paul) journeyed, he was approaching Damascus, and suddenly a
light from heaven flashed around him; 4 and he fell to the ground, and heard a voice saying
to him, Saul, Saul, why are you persecuting Me? 5 And he said, Who art Thou, Lord?
And He said, I am Jesus whom you are persecuting, 6 but rise, and enter the city, and it
shall be told you what you must do. (Acts 9:3-6).
Because Jesus is in covenant with those who have placed their faith in Him, He is obligated to be
their avenger, which is the truth that Paul discovered on the Damascus Road. What an
encouragement to Timothy and to us is this truth that Jesus is there when persecution comes and
even when everyone else deserts us (cf notes (cf 2Ti 4:16; 17- notes 2Ti 4:16; 17, Hebrews 13:5, 6-
note) Jesus has always been there for His suffering saints.
Daniel records ebuchadnezzar's amazing vision after Shadrach, Meshach and Abed-nego (who
refused to bow and worship the image of ebuchadnezzar) were thrown into the midst of the
furnace of blazing fire.
Then ebuchadnezzar the king was astounded and stood up in haste; he responded and
said to his high officials, Was it not three men we cast bound into the midst of the fire?
They answered and said to the king, Certainly, O king. He answered and said, Look! I
see four men loosed and walking about in the midst of the fire without harm, and the
appearance of the fourth is like a son of the gods (KJV translates this like the Son of
God)! (Daniel 3:24-25).

67. Although not everyone agrees that the fourth man in the fire was the Preincarnate Messiah, I
think the evidence supports this premise. For example, the Septuagint (Greek translation of the
Hebrew OT) reads the fourth is like the Son of God. While one cannot be dogmatic, many
excellent conservative commentators agree that this person was most likely the preincarnate
Lord Jesus or the Angel of the LORD.
Church tradition says that most of the apostles died as martyrs. Paul is concerned that in the face
of vicious, deadly opposition, Timothy might be afraid to boldly proclaim the gospel. This is not
an unreasonable consideration in light of the fact that all who were in Asia turned away from
Paul (in prison) and Demas deserted him (see note 2 Timothy 4:10-note)
Did Timothy keep the faith and finish his course? In the epistle to the Hebrews we read that
Timothy has been released (see note Hebrews 13:23-note) which suggests that Timothy had
endured hardship and fulfilled his ministry, unashamed of the gospel even to the point of
suffering imprisonment.
This call to join with me has the ring of a teacher (Paul) calling on his disciple (Timothy) to follow
in his steps. In both the secular Greek and the Jewish cultures disciples (Students of rabbis or
philosophers, normally committed to memorizing and living according to their master’s
teachings) were called to follow in their teachers’ steps. Ultimately both Paul and Timothy were
disciples of
How incredible that Timothy and you and I have been considered worthy to suffer shame for
His name (Acts 5:41)
Paul is inviting Timothy ( all genuine disciples of Christ) to join a not too popular club The
Pain of Shame Club. And Paul uses the Aorist imperative construction which is a command to
do this now, without hesitation, even conveying a sense of urgency.
Bear evil treatment along with me Timothy, for afflictions will come upon those who preach and
profess the Gospel, for even though the Gospel is a Gospel of peace, men are corrupt and
depraved (see note Romans 1:28-note) and the Gospel brings a sword (Mt 10:34), division (Jn
7:43, 10:19 Mt 10:35 Lk 12:51), and trouble (Acts 16:20KJV). Tribulation arises on account of
the Gospel; and this suffering should be endured patiently, and constantly, for he sake of the
Gospel. Do we really understand Paul's 'invitation in 21st Century America? Our Lord Jesus
made it clear that we would have trouble. (Jn 16:33) Paul repeatedly affirmed that suffering for
the gospel was the expected lot of believers (see note 2 Timothy 3:12-note). He had consistently
proclaimed this truth throughout his ministry (Acts 14:21,22; 1Th 3:4; Philippians 1:29 [note],
etc). Christians today must not be blind to this plain teaching of Scripture and must avoid
surprise when opposition to the gospel produces a personal attack.
Wuest adds
The exhortation is “Be a fellow-partaker with us (the Lord and Paul) with respect to our
sufferings for the gospel’s sake.” The sufferings are those that are a natural accompaniment
of the preaching of the gospel. Paul alludes to the same thing in Colossians 1:24 (see note).
(Wuest, K. S. Wuest's Word Studies from the Greek ew Testament: Eerdmans or Logos)
John R. Scott gives a modern example of one who suffered for the gospel observing that...
Few men of this century have understood better the inevitability of suffering than Dietrich
Bonhoeffer. He seems never to have wavered in his Christian antagonism to the azi regime,
although it meant for him imprisonment, the threat of torture, danger to his own family, and
finally death. He was executed by direct order of Heinrich Himmler in April 1945, in the

68. Flossenburg concentration camp, only a few days before it was liberated. It was the
fulfillment of what he had always believed and taught: Suffering, then, is the badge of true
discipleship. The disciple is not above his master. Following Christ means 'passio passiva'
suffering because we have to suffer. That is why Luther reckoned suffering among the
marks of the true church, and one of the memoranda drawn up in preparation for the
Augsburg Confession similarly defines the Church as the community of those who are
persecuted and martyred for the gospel's sake… Discipleship means allegiance to the
suffering Christ, and it is therefore not at all surprising that Christians should be called
upon to suffer. (John R. Scott, Christian Counter Culture)
Am I a Soldier of the Cross?
click to play
Am I a soldier of the cross, a follower of the Lamb?
And shall I fear to own His cause, or blush to speak His name?
Must I be carried to the skies on flowery beds of ease?
While others fought to win the prize, and sailed through bloody seas.
Sure I must fight if I would reign, Increase my courage Lord.
I'll bear the toil, endure the pain, supported by thy Word.
---- Isaac Watts
FOR THE GOSPEL ACCORDIG TO THE POWER OF GOD: to euaggelio kata dunamin
theou:
Spurgeon comments that...
The old man eloquent feels his soul kindling as he describes the glories of the gospel,
eternal in its purpose, matchless in its achievements. He sits on the brink of the grave, and
sings of One who hath abolished death. Faith in the resurrection could alone suggest such a
triumphant exclamation. (The Interpreter)
Gospel (2098) (euaggelion from eú = good + aggéllo = proclaim, tell) means literally good news.
(Click word study of euaggelion)
Wuest gives these added insights on euaggelion explaining that...
Gospel” comes from the Saxon word gode-spell [gode meaning good “spell” = a story, a
tale]. Euaggelion was in just as common use in the first century as our words good news.
“Have you any good news (euaggelion) for me today?” must have been a common question.
Our word GOSPEL today has a definite religious connotation. In the ordinary conversation
of the first century, it did not have such a meaning. However, it was taken over into the Cult
of the Caesar where it acquired a religious significance. The Cult of the Caesar was the state
religion of the Roman empire, in which the emperor was worshipped as a god. When the
announcement of the emperor’s birthday was made, or the accession of a new Caesar
proclaimed, the account of either event was designated by the word euaggelion. Thus, when
the Bible writers were announcing the good news of salvation, they used the word euaggelion
which word meant to the 1st century readers “good news.”
Vine adds that
The gospel, like the kingdom of God, does not make progress with “outward show.” Its
methods do not make an appeal to the natural mind. Its ministry involves hardships,
inevitable to all who faithfully proclaim it, as was the case with Him who constitutes it
subject. (Vine, W. Collected writings of W. E. Vine. ashville: Thomas elson or Logos)

69. According to - This is the Greek preposition kata which is not out of but according to His infinite
power. To illustrate the principle imagine that I am a billionaire and I give you ten dollars, I have
given you out of my riches. ow on the other hand, if I give you a million dollars, I have given to
you according to my riches. The first $10 gift was only a portion (and a small one at that) but the
second was a proportion of my wealth. In the first gift, I would take it out of my riches, and thus
would be like the wealthy Mr. Rockefeller who would give his caddy a dime after carrying his
clubs for 18 holes! God is not that way and He gives according to His power, which is where
the illustration breaks down for God's riches and power are infinite and inexhaustible. Does this
truth boggle your mind even a little? It should beloved for His resources are what we now have
access to!
Power (1411) (dunamis) of God enables us to suffer hardship and affliction for the gospel. God
gives us in Christ Jesus and the Spirit Who indwells us. It is an inherent ability which gives us the
potential to carry out whatever God calls us to do, including to suffer.
Dunamis conveys the idea of effective, productive energy, rather than that which is raw and
unbridled. God gives every believer the same supernatural power which was manifest in
Jesus’ life and which resurrected Him from the dead. We have at our disposal this same
resurrection power beloved! And notice that it given to us according to, which is explained
below. In Acts we see the disciples manifesting this power in boldly witnessing, not fearing
persecution or imprisonment. And what was their source of this power? The Holy Spirit had
come upon them as Jesus had prophesied in (Acts 1:8) where He declared that they would
receive
receive power when the Holy Spirit has come upon you; and you shall be My witnesses both
in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.
Today every believer has been baptized by (identified with) the Holy Spirit (1Corinthians 12:13)
and thus he or she has access to the same power the believers in the early church had. There is no
difference in the power available to us today beloved (although certain miraculous works appear
to have been restricted to this unique transition time in history as outlined in the book of Acts -
beloved please do not be sidetracked - the greatest miracle of a dead sinner being resurrected to
newness of life is still a reality and this should be our desire and focus). Do we really believe we
have access to God's supernatural power? Why then do so few of us experience this divine
power? Could it be that we resist, quench and/or grieve the Spirit of God Who gives us this
power? Could it be that we are not letting the Word of Christ dwell in us richly (more than a
verse or two in the morning), obeying (under grace not law) that Word as directed (filled,
controlled) by the Holy Spirit? Or perhaps we are like the saints at Ephesus who must have been
instructed about their source of inherent spiritual power and yet Paul was still moved by the
Spirit to pray for them to know this power deep within their innermost being, praying that...
18 the eyes of your heart may be enlightened, so that you may know what is the hope of His
calling, what are the riches of the glory of His inheritance in the saints,
19 and what is the surpassing greatness of His power toward us who believe. These are in
accordance with the working of the strength of His might
20 which He brought about in Christ, when He raised Him from the dead (how great is the
power available to us? Here Paul equates it with resurrection power and secondly states that
it is a power greater than that of any spiritual forces arrayed against us - far above all power
- we are seated with Him according to Ephesians 2:6 [note]6), and seated Him at His right
hand in the heavenly places,
21 far above all rule and authority and power and dominion, and every name that is named,
not only in this age, but also in the one to come.

70. 22 And He put all things in subjection under His feet, and gave Him as head over all things to
the church,
23 which is His body, the fulness of Him who fills all in all. (see notes Ephesians 1:18; 1:19;
1:20; 1:21; 1:22; 1:23)
Hiebert comments that...
lest Timothy, naturally inclined to be timid, might feel that this made a demand beyond his
abilities, Paul reminds him that the suffering is to be according to the power of God. The
reference may be either to the power which God imparts (2Ti 1:7) or the power which
belongs to God and He has exhibited in our salvation (2Ti 1:9). From the context the latter
reference seems preferable but surely both thoughts are involved. That power which God has
displayed in working our own salvation He also imparts to us to be enabled to suffer for the
Gospel. The test of our power lies in our ability to suffer for the Gospel. (2 Timothy by D.
Edmond Hiebert)
F. B. Meyer wrote:
God’s soldiers must be brave and unflinching in meeting the opposition of the world. When
once we realize that the stores which reside in God are at the disposal of our faith, we too
shall be invulnerable and irresistible.
Warren Wiersbe writes...
Years ago, I read about a Christian who was in prison because of his faith. He was to be
burned at the stake, and he was certain he would never be able to endure the suffering. One
night, he experimented with pain by putting his little finger into the candle flame. It hurt,
and he immediately withdrew it. “I will disgrace my Lord,” he said to himself. “I cannot bear
the pain.” But when the hour came for him to die, he praised God and gave a noble witness
for Jesus Christ. God gave him the power when he needed it, and not before. (Wiersbe, W:
Bible Exposition Commentary. 1989. Victor or Logos)
Hodges rightly notes that...
We can bear less than we think if we trust our strength, more than we think if we trust His.
Knock, Knock! - A knock came at the door of the home of a man who had a young family. When
the father answered the door, he was greeted by someone he had never met—a friendly man from
a nearby church who had stopped by to say hello.
His pleasant demeanor and kind words impressed the dad, and the two agreed to meet again.
When they did, the visitor introduced the man to the gospel of Jesus Christ. Both he and his wife
trusted Jesus as Savior.
That changed everything. The couple began attending church, and all six of their children
became believers in Christ. Eventually the dad became a Sunday school teacher and a deacon.
One of this couple’s daughters grew up to attend the same Christian college I attended. That
student’s name was Sue, and from the first time I saw this cute girl from Grand Rapids, I was
smitten. The man who had answered the door eventually became my father-in-law. That door-to-door
ambassador changed not just one man, but an entire family—and the results continue to
reverberate.

71. Paul encouraged us, Let your speech always be with grace, seasoned with salt, that you may
know how you ought to answer each one (Col. 4:6).
Whose life, whose future, will you impact? — Dave Branon
Lord, lay some soul upon my heart,
And love that soul through me;
And may I nobly do my part
To win that soul for Thee. —Tucker
The Good ews of Christ is too good to keep to yourself.
7. William Barclay, “It is inevitable that loyalty to the gospel will bring trouble. For Timothy, it
meant loyalty to a man who was regarded as a criminal, because as Paul wrote he was in prison
in Rome. But here Paul sets out the gospel in all its glory, something worth suffering for.
Sometimes by implication and sometimes by direct statement he brings out element after element
in that glory. Few passages in the ew Testament have in them and behind them such a sense of
the sheer grandeur of the gospel.
(i) It is the gospel of power. Any suffering which it involves is to be borne in the power of God. To
the ancient world the gospel was the power to live. That very age in which Paul was writing was
the great age of suicide. The highest-principled of the ancient thinkers were the Stoics; but they
had their own way out when life became intolerable. They had a saying: God gave men life, but
God gave men the still greater gift of being able to take their own lives away. The gospel was,
and is, power, power to conquer self, power to master circumstances, power to go on living when
life is unlivable, power to be a Christian when being a Christian looks impossible.
(ii) It is the gospel of salvation. God is the God who saves us. The gospel is rescue. It is rescue
from sin; it liberates a man from the things which have him in their grip; it enables him to break
with the habits which are unbreakable. The gospel is a rescuing force which can make bad men
good.
(iii) It is the gospel of consecration. It is not simply rescue from the consequences of past sin; it is
a summons to walk the way of holiness. In The Bible in World Evangelism A. M. Chirgwin quotes
two amazing instances of the miraculous changing power of Christ.
There was a ew York gangster who had recently been in prison for robbery with violence. He
was on his way to join his old gang with a view to taking part in another robbery when he picked
a man's pocket in Fifth Avenue. He went into Central Park to see what he had succeeded in
stealing and discovered to his disgust that it was a ew Testament. Since he had time to spare, he
began idly to turn over the pages and to read. Soon he was deep in the book, and he read to such
effect that a few hours later he went to his old comrades and broke with them for ever. For that
ex-convict the gospel was the call to holiness.
There was a young Arab in Aleppo who had a bitter quarrel with a former friend. He told a
Christian evangelist: I hated him so much that I plotted revenge, even to the point of murder.
Then, he went on, one day I ran into you and you induced me to buy a copy of St. Matthew. I
only bought it to please you. I never intended to read. it. But as I was going to bed that night the
book fell out of my pocket, and I picked it up and started to read. When I reached the place

72. where it says: `Ye have heard that it hath been said of old time, Thou shalt not kill.... But I say
unto you that whosoever is angry with his brother without a cause shall be in danger of the
judgment,' I remembered the hatred I was nourishing against my enemy. As I read on my
uneasiness grew until I reached the words, `Come unto me all ye who labour and are heavy laden,
and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in
heart; and ye shall find rest unto your souls.' Then I was compelled to cry: `God be merciful to
me a sinner.' Joy and peace filled my heart and my hatred disappeared. Since then I have been a
new man, and my chief delight is to read God's word.
It was the gospel which set the ex-convict in ew York and the would-be murderer in Aleppo on
the road to holiness. It is here that so much of our Church Christianity falls down. It does not
change people; and therefore is not real. The man who has known the saving power of the gospel
is a changed man, in his business, in his pleasure, in his home, in his character. There should be
an essential difference between the Christian and the non-Christian, because the Christian has
obeyed the summons to walk the road to holiness.
(iv) It is the gospel of grace. It is not something which we achieve, but something which we
accept. God did not call us because we are holy; he called us to make us holy. If we had to deserve
the love of God, our situation would be helpless and hopeless. The gospel is the free gift of God.
He does not love us because we deserve his love; he loves us out of the sheer generosity of his
heart.
(v) It is the gospel of God's eternal purpose. It was planned before time began. We must never
think that once God was stern law and that only since the life and death of Jesus, he has been
forgiving love. From the beginning of time God's love has been searching for men, and his grace
and forgiveness have been offered to them. Love is the essence of the eternal nature of God.
(vi) It is the gospel of life and immortality. It is Paul's conviction that Christ Jesus brought life
and incorruption to light. The ancient world feared death; or, if it did not fear it, regarded it as
extinction. It was the message of Jesus that death was the way to life, and that so far from
separating men from God, it brought men into his nearer presence.
(vii) It is the gospel of service. It was this gospel which made Paul a herald, an apostle and a
teacher of the faith. It did not leave him comfortably feeling that now his own soul was saved and
he did not need to worry any more. It laid on him the inescapable task of wearing himself out in
the service of God and of his fellow-men. This gospel laid three necessities on Paul.
(a) It made him a herald. The word is kerux (GS2783), which has three main lines of meaning,
each with something to suggest about our Christian duty. The kerux (GS2783) was the herald
who brought the announcement from the king. The kerux (GS2783) was the emissary when two
armies were opposed to each other, who brought the terms of or the request for truce and peace.
The kerux (GS2783) was the man whom an auctioneer or a merchantman employed to shout his
wares and invite people to come and buy. So the Christian is to be the man who brings the
message to his fellow-men; the man who brings men into peace with God; the man who calls on
his fellow-men to accept the rich offer which God is making to them.
(b) It made him an apostle, apostolos (GS0652), literally one who is sent out. The word can
mean an envoy or an ambassador. The apostolos (GS0652) did not speak for himself, but for
him who sent him. He did not come in his own authority, but in the authority of him who sent
him. The Christian is the ambassador of Christ, come to speak for him and to represent him to
men.
(c) It made him a teacher. There is a very real sense in which the teaching task of the Christian

73. and of the Church is the most important of all. Certainly the task of the teacher is very much
harder than the task of the evangelist. The evangelist's task is to appeal to men and confront
them with the love of God. In a moment of vivid emotion, a man may respond to that summons.
But a long road remains. He must learn the meaning and discipline of the Christian life. The
foundations have been laid but the edifice has still to be raised. The flame of evangelism has to be
followed by the steady glow of Christian teaching. It may well be that people drift away from the
Church, after their first decision, for the simple, yet fundamental, reason that they have not been
taught into the meaning of the Christian faith.
Herald, ambassador, teacher--here is the threefold function of the Christian who would serve his
Lord and his Church.
(viii) It is the gospel of Christ Jesus. It was full displayed through his appearance. The word Paul
uses for appearance is one with a great history. It is epiphaneia (GS2015), a word which the
Jews repeatedly used of the great saving manifestations of God in the terrible days of the
Maccabaean struggles, when the enemies of Israel were deliberately seeking to obliterate him.
In the days of Onias the High Priest there came a certain Heliodorus to plunder the Temple
treasury at Jerusalem. either prayers nor entreaties would stop him carrying out this sacrilege.
And, so the story runs, as Heliodorus was about to set hands on the treasury, the Lord of Spirits
and the Prince of Power caused a great epiphaneia (GS2015).... For there appeared unto them
an horse with a terrible rider upon him... and he ran fiercely and smote at Heliodorus with his
forefeet.... And Heliodorus fell suddenly to the ground and was compassed with great darkness
(2Macc.3:24-30). What exactly happened we may never know; but in Israel's hour of need there
came this tremendous epiphaneia (GS2015) of God. When Judas Maccabaeus and his little
army were confronted with the might of icanor, they prayed: O Lord, who didst send thine
angel in the time of Hezekiah king of Judaea, and didst slay in the host of Sennacherib an
hundred fourscore and five thousand (compare 2Kgs.19:35-36), wherefore now also, O Lord of
Heaven, send a good angel before us for a fear and a dread unto them; and through the might of
thine arm let those be stricken with terror, that come against thy holy people to blaspheme. And
then the story goes on: Then icanor and they that were with him came forward with trumpets
and with songs. But Judas and his company encountered the enemy with invocation and prayer.
So that, fighting with their hands and praying unto God with their hearts, they slew no less than
thirty and five thousand men; for through the epiphaneia (GS2015) of God they were greatly
cheered (2Macc.15:22-27). Once again we do not know exactly what happened; but God made a
great and saving appearance for his people. To the Jew epiphaneia (GS2015) denoted a rescuing
intervention of God.
To the Greek this was an equally great word. The accession of the Emperor to his throne was
called his epiphaneia (GS2015). It was his manifestation. Every Emperor came to the throne
with high hopes; his coming was hailed as the dawn of a new and precious day, and of great
blessings to come.
The gospel was full displayed with the epiphaneia (GS2015) of Jesus; the very word shows that
he was God's great, rescuing intervention and manifestation into the world.”
9 He has saved us and called us to a holy life—not because

74. of anything we have done but because of his own purpose
and grace. This grace was given us in Christ Jesus before
the beginning of time,
1. Jamison, “Who ... called us — namely, God the Father (Gal_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 effective to us by the Holy Spirit; therefore, “saved
us” comes before “called us” (Rom_8:28-30).
holy calling — the actual call to a life of holiness. Heb_3:1, “heavenly calling” [Tittmann, Greek
Synonyms of the ew Testament]; whereas we were sinners and enemies (Eph_1:18; Eph_4:1). The
call comes wholly from 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
(Rom_9:11; Eph_2:8, Eph_2:9).
his own purpose — The origination of salvation was of His own purpose, flowing from His own
goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing
love [Theodoret and Calvin].
grace ... given us — in His everlasting purpose, regarded as the same as when actually
accomplished in due time.
in Christ — believers being regarded by God as I HIM, with whom the Father makes the
covenant of salvation (Eph_1:4; Eph_3:11).
before the world began — Greek, “before the times (periods) of ages”; the enduring ages of
which no end is contemplated (1Co_2:7; Eph_3:11).
2. Barnes, “Who hath saved us; - See the notes at Mat_1:21. He has brought us into a state in
which salvation is so certain, that Paul could speak of it as if it were already done.
And called us - see the notes at Rom_8:28, Rom_8:30.
With an holy calling - A calling which is in its own nature holy, and which leads to holiness;
compare the Eph_4:1 note; Phi_3:14 note; Heb_3:1 note.
ot according to our works - Tit_3:5; notes, Eph_2:8-9. The idea is, that our own works have
nothing to do in inducing God to call us. As, when we become Christians, he does not choose us
because of our works, so the eternal purpose in regard to our salvation could not have been
formed because he foresaw that we would perform such works as would be a reason why he
should choose us. The whole arrangement was irrespective of our deserts.
But according to his own purpose and grace - see the Rom_9:11-13 notes, 16; Eph_1:4-5 notes.
Which was given us in Christ Jesus, before the world began - That is, which he intended to give
us, for it was not then actually given. The thing was so certain in the divine purposes, that it
might be said to be already done; compare the notes at Rom_4:17.

75. 3. Clarke, “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.
ot 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 - Προ χρονων αιωνιων. 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, Gal_3:24. See
the parallel places, and the notes there.
4. Gill, “Who hath saved us, and called us,.... And therefore should not be ashamed of his Gospel,
but should readily partake of the afflictions of it, depending on his power to support under them.
There is a salvation previous to calling: there is a temporal salvation; a special providence
attends the elect of God, as soon as born; God's visitation in a very special manner preserves
their spirits; they are kept from many imminent dangers, and some of them from the grosser
immoralities of life; and there is a chain of providences, as the fixing of their habitations,
bringing to such a place, and under such a ministry, with various other things, ways and
methods, which lead on to the effectual calling: and there is a preservation of them in Christ
Jesus, antecedent to calling, Jud_1:1. God had a mind to save some; he pitched on his own Son to
be the Saviour of them; he put those persons into his hands, where they are safely preserved; so
as not to be damned, and everlastingly perish, notwithstanding their fall in Adam, their original
corruption, and actual transgressions, until called by grace: yea, that spiritual and eternal
salvation, which is by Jesus Christ, is before calling; this was resolved upon from eternity; a
council of peace was formed; a covenant of grace was made; a promise of life given; persons were
fixed upon to be saved; a Saviour was appointed, and blessings of grace were put into his hands;
and all according to an eternal purpose. Salvation was not only resolved upon, but the scheme of
it was contrived from eternity, in a way agreeable to all the divine perfections, in which Satan is
most mortified, the creature abased, and the elect effectually saved; nay, salvation is obtained
before calling, Christ being called to this work, and having undertook it, was in the fulness of
time sent to effect it, and is become the author of it: the thing is done, and all that remain are the
application of it, which is in the effectual calling, and the full possession of it, which will be in
heaven. The calling here spoken of is not to an office, nor a mere call by the external ministry of
the word, but a call by special grace, to special privileges, to grace and glory; and is an high and
heavenly one, and is here called holy, for it follows,
with an holy calling. The Vulgate Latin and Ethiopic versions read, with his holy calling: the
author of it is holy; it is a call to holiness, and the means of it are holy; and in it persons have
principles of grace and holiness implanted in them; and are influenced to live holy lives and
conversations:
not according to our works; neither salvation nor calling are according to the works of men: not
salvation; works are not the moving cause of it, but the free love and favour of God; nor the
procuring cause of it, but the Lord Jesus Christ; nor the adjuvant or helping cause of it, for his
own arm brought salvation alone: nor calling; which must be either according to works before, or
after; not according to works before calling, for such are not properly good works, being

76. destitute of faith in Christ, and proceeding neither from a right principle, nor to a right end; not
according to works after calling, as they are after it they are the fruits of calling grace, and
cannot be the cause, or rule, and measure at it:
but according to his own purpose and grace; salvation is according to both: it is according to the
purpose of God; God resolved upon the salvation of some; in pursuance of this resolution, he set
up Christ as the Mediator; and it being necessary that he should be man, this was agreed to, and
a body was prepared him; the time of his coming was fixed, called the fulness of time; and his
sufferings and death, with all the circumstances of them, were determined by God. And it is
according to grace; the resolution for it, and the contrivance of it, are owing to the grace of God;
and which also appears in the making of a covenant; in setting up Christ as the Mediator of it; in
the mission of him into this world; and in all the parts and branches of salvation: in the choice of
persons to it; in the redemption of them by Christ; in their justification by his righteousness; in
the pardon of their sins through his blood; in their adoption, regeneration, sanctification, and
eternal glory; and the end of it is the glory of the grace of God. Vocation is also according to both
the purpose and grace of God: it is according to his purpose; the persons called are fixed upon by
him; whom he predestinates he calls; none are called, but whom God purposed to call; and for
their calling no other reason can be assigned but the sovereign will of God, nor can any other
reason be given why others are not called; the time of their calling is fixed in the decrees of God;
and the place where, and means whereby, and occasion whereof, all are predetermined by him:
and this is also according to grace; the author of it is the God of all grace; and in it is made the
first discovery of grace to sinners; nothing out of God could move him to do it, and so it is
sovereign grace; it is of some men, and not all, and so is distinguishing grace; it is of sinners, and
so is free grace; and it is both to grace and glory, and so is rich grace: and it is according to grace
which was given us in Christ Jesus before the world began; it is a gift, and a free gift, not at all
depending upon any conditions in the creature, and entirely proceeding from the sovereign will of
God; and it was a gift from eternity; there was not only a purpose of grace in God's heart, and a
promise of it so early, but there was a real donation of it in eternity: and though those to whom it
was given did not then personally exist, yet Christ did, and he existed as a covenant head and
representative of his people; and they were in him, as members of him, as represented by him,
being united to him; and this grace was given to him for them, and to them in him; in whom they
were chosen, and in whom they were blessed with all spiritual blessings. The Ethiopic version
reads, in Christ Jesus, who before the world was; but without any foundation.
5. Henry, “Mentioning God and the gospel, he takes notice what great things God has done for us
by the gospel, 2Ti_1:9, 2Ti_1:10. To encourage him to suffer, he urges two considerations: -
(1.) The nature of that gospel which he was called to suffer for, and the glorious and gracious
designs and purposes of it. It is usual with Paul, when he mentions Christ, and the gospel of
Christ, to digress from his subject, and enlarge upon them; so full was he of that which is all our
salvation, and ought to be all our desire. Observe, [1.] The gospel aims at our salvation: He has
saved us, and we must not think much to suffer for that which we hope to be saved by. He has
begun to save us, and will complete it in due time; for God calls those things that are not (that are
not yet completed) as though they were (Rom_4:17); therefore he says, who has saved us. [2.] It is
designed for our sanctification: And called us with a holy calling, called us to holiness.
Christianity is a calling, a holy calling; it is the calling wherewith we are called, the calling to
which we are called, to labour in it. Observe, All who shall be saved hereafter are sanctified now.
Wherever the call of the gospel is an effectual call, it is found to be a holy call, making those holy

77. who are effectually called. [3.] The origin of it is the free grace and eternal purpose of God in
Christ Jesus. If we had merited it, it had been hard to suffer for it; but our salvation by it is of
free grace, and not according to our works, and therefore we must not think much to suffer for it.
This grace is said to be given us before the world began, that is, in the purpose and designs of God
from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man come in and
through Christ Jesus.”
6. Preceptaustin, “In the Greek text, note that verses 8-11 are a single sentence.
ote that this next section is an expansion of the last word in the previous verse God and His
infinite power. Paul simply cannot resist the opportunity to enlarge upon the gospel of God and
what He did in providing the way (ote: ot a way but the only way, Jn 14:6 where the
definite article the precedes way, truth, and life, cp Acts 4:12) of escape from the divine wrath
to come, a wrath which was otherwise justly deserved by sinners such as he (and we).
Steven Cole has a poignant introduction in his exposition of this passage observing that...
Most evangelistic appeals today pitch the gospel as the way to have an abundant life. “Jesus
came to offer you abundant life. Trust in Him and He will give you peace, joy, and a truly
happy life.” While all of those claims are true if properly defined, what the salesman hasn’t
told the potential customer is that your problems may grow much worse after you have
trusted in Christ.
When we pitch Jesus as a better way to self-fulfillment, we’re promoting an Americanized
message that is not identical with the biblical gospel. What if the potential convert is from a
Muslim background? Will his life be one of trouble-free happiness if he trusts in Christ? His
family will disown him and possibly kill him because he converted to Christianity. What if he
is from China? He may lose his job or be sent to a labor camp on account of his Christian
faith. In 2Ti 3:12 (note), Paul says,
“Indeed, all who desire to live godly in Christ Jesus will be persecuted.”
We had better present a gospel that is worth suffering for!
In the Greek text, 2Ti 1:8-11 are a single sentence. In 2Ti 1:8, Paul exhorts Timothy not to
“be ashamed of the testimony of our Lord, or of me His prisoner, but join with me in
suffering for the gospel according to the power of God.”
Then in 2Ti 1:12, Paul states,
“For this reason, I also suffer these things, but I am not ashamed.”
So our text is sandwiched between an exhortation to embrace suffering for the gospel
without shame and an example of one who had done so. The motive that Paul uses to urge
Timothy to embrace suffering is the glorious gospel of God’s sovereign grace. He is saying
that…
Because God has saved us by His sovereign grace, we should be willing to suffer for the
gospel.
Getting a grasp of the glorious truth that God saved us according to His own purpose and
grace, which was granted to us in Christ Jesus from all eternity, will give us the strength to
endure suffering for the sake of the gospel. Remember, these words are coming to us from
the Holy Spirit through the mouth of a man who is facing imminent execution on account of

78. the gospel. So these truths are powerfully practical, but we must understand and submit to
them in order to benefit from them. (Why Suffer for the Gospel? By Steven Cole)
Saved (4982) (sozo [word study]) has the basic meanings of to rescue from peril, danger or
destruction (ultimately the second death in the Lake Of Fire - See also Garland's Births,
Deaths, and Resurrections), to protect, to keep alive in either a physical or spiritual sense (the
latter of course being the most important in eternal terms).
Sozo occurs 54x in the Gospels, 14 uses relating to deliverance from disease or demon possession
(Mt 9:21, 22, Lk 8:36), 20x to the rescue of physical life from some impending peril or death (Mt
8:25; 14:30) and the remaining 20x referring to spiritual salvation (Mt 1:21; 10:22; Lk 8:12;
Jn10:9).
Sozo - 106x in 99v in AS - Matt 1:21; 8:25; 9:21f; 10:22; 14:30; 16:25; 19:25; 24:13, 22; 27:40,
42, 49; Mark 3:4; 5:23, 28, 34; 6:56; 8:35; 10:26, 52; 13:13, 20; 15:30f; 16:16; Luke 6:9; 7:50;
8:12, 36, 48, 50; 9:24; 13:23; 17:19; 18:26, 42; 19:10; 23:35, 37, 39; John 3:17; 5:34; 10:9; 11:12;
12:27, 47; Acts 2:21, 40, 47; 4:9, 12; 11:14; 14:9; 15:1, 11; 16:30f; 27:20, 31; Rom 5:9f; 8:24; 9:27;
10:9, 13; 11:14, 26; 1 Cor 1:18, 21; 3:15; 5:5; 7:16; 9:22; 10:33; 15:2; 2 Cor 2:15; Eph 2:5, 8; 1
Thess 2:16; 2 Thess 2:10; 1 Tim 1:15; 2:4, 15; 4:16; 2 Tim 1:9; 4:18; Titus 3:5; Heb 5:7; 7:25; Jas
1:21; 2:14; 4:12; 5:15, 20; 1 Pet 3:21; 4:18; Jude 1:5, 23. AS = bring...safely(1), cured(1), ensure
salvation(1), get(1), get well(2), made...well(6), made well(5), preserved(1), recover(1), restore(1),
save(36), saved(50), saves(1), saving(1).
Saved in this verse is in the aorist tense (as is the following verb called) which signifies that
God's act of saving (and calling) the believer was at a point in time. In other words in this
context, the aorist tense speaks of a specific historical event.
Edwards points out that...
This is one of the few times in the T where the word save (sozo) refers only to
justification (salvation from the penalty of sin). In each case when save is used only for
justification, it is used in a past tense (either aorist or perfect). Ep 2:8, Titus 3:5, Lk 8:12. It is
interesting to note the contrast in the use of save here with 1Ti 4:16. In 1Ti 4:16, Timothy's
salvation is still future and is conditional. Here Timothy's salvation is past and
unconditional. Is there a contradiction? o, 1Ti 4:16 is talking about SACTIFICATIO
(salvation from the power and effects of sin) while 2Ti 1:9 is in reference to
JUSTIFICATIO. Untold confusion has arisen by men forcing justification upon the
word save whenever they see it in the T.
We ought to note that it is God Who reached down and saved us. He initiated the process
from before time eternal, He wooed us and won us by the convicting ministry of His Spirit,
and He will consummate the process in His good time. Truly there can be no boasting on
man's part for all we ever did was turn farther away from the One Who created and
redeemed us. Inseparably linked to our salvation, is our calling. . . . and called us with a
holy calling. (2 Timothy Call to Completion)
Do you remember the day you were saved? (I only know the season myself = My Testimony to
God's Grace). Paul’s is saying that since God has saved us and called us at a definite point of
time, this glorious truth ought to strengthen our faith to be willing to suffer unashamedly. He has
reminded Timothy that he (and we) have God's gifts (2Ti 1:7-note) and God's power (Recall to
mind God's power = omnipotent) to overcome opposition (cp overcomers 1Jn 5:4, 5, Ro 8:35,
36-note, Ro 8:37, 38, 39-note). Beloved, as we suffer, let us be sure that we are suffering for doing
good and not evil! (cp 1Pe 2:20-note, 1Pe 3:17-note)

79. Through the cleansing blood of the dying Lamb,
Through the pow’r of grace and the precious ame,
Through the light that beams from the Morning Star,
More than conquerors, conquerors we are.
(Play)
Spurgeon writes that
The apostle uses the perfect tense and says, Who hath saved us. Believers in Christ Jesus
are saved. They are not looked upon as persons who are in a hopeful state, and may
ultimately be saved, but they are already saved. Salvation is not a blessing to be enjoyed
upon the dying bed, and to be sung of in a future state above, but a matter to be obtained,
received, promised, and enjoyed now. The Christian is perfectly saved in God’s purpose;
God has ordained him unto salvation, and that purpose is complete. He is saved also as to the
price which has been paid for him: “It is finished” was the cry of the Saviour ere he died.
The believer is also perfectly saved in his covenant head, for as he fell in Adam, so he lives in
Christ. This complete salvation is accompanied by a holy calling. Those whom the Saviour
saved upon the cross are in due time effectually called by the power of God the Holy Spirit
unto holiness: they leave their sins; they endeavour to be like Christ; they choose holiness,
not out of any compulsion, but from the stress of a new nature, which leads them to rejoice in
holiness just as naturally as aforetime they delighted in sin. God neither chose them nor
called them because they were holy, but he called them that they might be holy, and holiness
is the beauty produced by his workmanship in them. The excellencies which we see in a
believer are as much the work of God as the atonement itself. Thus is brought out very
sweetly the fulness of the grace of God. Salvation must be of grace, because the Lord is the
author of it: and what motive but grace could move him to save the guilty? Salvation must be
of grace, because the Lord works in such a manner that our righteousness is for ever
excluded. Such is the believer’s privilege—a present salvation; such is the evidence that he is
called to it—a holy life. (Morning and Evening)
Steven Cole has a good discussion on salvation writing...
As I’ve often said, salvation is a radical word. You don’t need saving if you’re in pretty good
shape. All you need then is a little help. You need saving when you’re perishing and are
helpless to save yourself. The Bible uses a number of metaphors to show that we are
desperately helpless and unable to save ourselves. It says that we were dead in our sins (Eph.
2:1; John 11). It pictures us as blind (John 9; 2 Cor. 4:4), lost (Luke 15), leprous (Luke 5:12-
14), crippled (Luke 5:18-25), deaf (Mark 7:31-35), and hardened in our hearts (Eph. 4:18).
Salvation means that God came to us while we were His sinful enemies (Rom. 5:8, 10),
rescued us from our helpless condition, and gave us new life as His free gift. As William
Hendriksen put it (ew Testament Commentary, 1 2 Timothy, Titus [Baker], p. 232), “God
has delivered us from the greatest of all evils and he has placed us in possession of the
greatest of all blessings.”
But here is where much controversy arises. Many will say, “It’s true that God saves us, but
the sinner has to exercise his free will in order to accept God’s gift.” In other words, God has
done His part by sending Christ to die for our sins, but now it’s up to us to accept Him.
Implicit in this teaching is that everyone has the ability to believe in Christ. Without such
ability, they say, God’s offer of salvation is a sham. What good is it to tell a sinner to trust in
Christ if he is not able to trust in Christ?
Several things need to be said here. First, sinners must repent and trust in Christ to be saved.

80. Christ commands sinners to repent and believe the gospel (Mark 1:15). But the command
does not imply ability. Jesus plainly said (John 6:44, 65), “o one can come to Me unless the
Father who sent Me draws him; and I will raise him up on the last day…. For this reason I
have said to you, that no one can come to Me unless it has been granted him from the
Father.” Clearly, the Father does not draw everyone to Christ, because Jesus promises to
raise up on the last day all who come to Him through the Father’s drawing. But not all will
be saved. Jesus said (Luke 10:22), “All things have been handed over to Me by My Father,
and no one knows who the Son is except the Father, and who the Father is except the Son,
and anyone to whom the Son wills to reveal Him.” Clearly, Jesus does not will to reveal the
Father to everyone. When the disciples asked Jesus why He spoke to the multitudes in
parables, He replied (Matt. 13:11), “To you it has been granted to know the mysteries of the
kingdom of heaven, but to them it has not been granted.”
In John 8:43, 44, Jesus asked the unbelieving Jews, “Why do you not understand what I am
saying? It is because you cannot hear My word. You are of your father the devil, and you
want to do the desires of your father….” Jesus did not say, “It is because you chose by your
free will not to hear My word,” but rather, “because you cannot hear My word.” Because
they were not born again, they were of their father the devil, and they acted in accordance
with their nature.
If we had time, I could multiply verses that say the same thing (e.g., Ro 8:7, 8; 1Cor. 2:14;
2Co 4:4; Ep 2:1, 2, 3; 4:17, 18). So to speak of “free will” is really misleading. As Martin
Luther correctly argued against Erasmus (The Bondage of the Will), the fallen human will
(before conversion) is in bondage to sin. Or, as Charles Wesley put it (“And Can it Be?”),
“Long my imprisoned spirit lay, fast bound in sin and nature’s night….” God has to send
that quickening (life-giving) ray to awaken us from our darkness, death, and bondage. At
that instant, we respond in faith and repentance, which also come from God. It is God who
saves us. (Why Suffer for the Gospel?)
AD CALLED US: kai kalesantos (AAPMSG): (Ro 8:28, 30. 9:24. 1Th 1:4. 4:7. 2Th 2:13, 14. He
3:1. 1Pe 1:15, 16, 2:9, 20, 21. 2Pe 1:3)
Called (2564) (kaleo [word study]) has several nuances including (1) to identify by name or
attribute, call, call by name, name (Lk 1:59, Jn 10:3) (2) to request the presence of someone at a
social gathering, invite (Mt 22:9) (3) to use authority to have a person or group appear or to
summon (Mt 2:7) and (4) from the meanings ‘summon’ ‘invite’ there develops the extended
sense of to choose for receipt of a special benefit or experience which is the meaning in the
context of the present verse (Heb 5:4 of God calling one to be priest, 1Pe 5:10 called to eternal
glory).
Vincent comments that called
It is Paul’s technical term for God’s summoning men to salvation.
Jamieson rightly says
The call comes wholly from God and claims us wholly for God. (and adds that) “Holy”
implies the separation of believers from the rest of the world unto God.
As John Gill says
The calling here spoken of is not to an office, nor a mere call by the external ministry of the
word, but a call by special grace, to special privileges, to grace and glory; and is an high and
heavenly one, and is here called holy.

81. WITH A HOLY CALLIG: klesei hagia: (Ro 8:28, 29, 30; 9:24; 1Th 4:7; 2Th 2:13,14; Heb 3:1;
1Pet 2:9; 2:21)
Edwards comments on the four aspects of our calling
1) It is a HOLY CALLIG: The word holy (hagios) means set apart. God has always
desired His people to be set apart people. Dt. 7:6, Isa. 52:11, 1 Pet. 1:15,16. We are to be
set apart from sin and set apart to the Savior. Holiness is not an option for the believer,
it is a family obligation for all those who are joined together in Christ. Let everyone who
names the name of the Lord depart from iniquity. II Tim. 2:19.
(2) It is an UMERITED CALLIG: not according to our works but according to his
own . . . grace. Our salvation and calling are utterly unmerited by US. Our righteous deeds
are but filthy rags (Is. 64:6) and the only thing our lives truly merit is the wrath of
Almighty God. Yet because of God's unfathomable love, He reached out to us who were dead
in trespasses and sin and has made us alive together in Christ. (Eph 2:1-5). Isaac Watts put it
well:
Alas and did my Savior bleed? and did my Sovereign die?
Would He devote that sacred head for such as worm as I?
Was it for crimes that I have done He groaned upon the tree?
Amazing pity! grace unknown! and love beyond degree!
Click to play ponder the full hymn @ Cyberhymnal
(3) It is a PURPOSEFUL CALLIG: but according to His own purpose . . . One of the
greatest pursuits of our day is the pursuit for purpose in life. I remember reading a few years
back about a man named Isaac Singer, obel Peace Prize winner for literature. In the article
his very successful life was described in some detail and it appeared that he had lived a very
full and rewarding life. But at the end of the article, Isaac Singer made a statement which
I've never forgotten. He said, But you know the same questions bother me today which
bothered me fifty years ago. And number one among these questions was, Why was I
born? o doubt Mr. Singer is not alone in his unfulfilled quest for purpose and meaning in
life. In fact Dr. Karl Jung, the famous psychologist made the statement not long ago that
Purposelessness is the neurosis of our day. Yet God has provided a totally satisfying
answer to the question of purpose. But it is important to note that this answer is according
to HIS OW purpose. Until we are willing to live life for HIS purpose then we will chafe at
His answer for it cuts across the grain of our natural desire for personal HAPPIESS. God's
purpose (prothesis) for our lives is not personal HAPPIESS but personal HOLIESS
(Christ-likeness) Ro 8:28,29.
God's great goal for our lives is to conform us to the image of His Son Ro 8:29. He will
stop at nothing to bring about this holy task. Thus, the great purpose set before us is to be
consumed with the calling of Christ-likeness and to unrelentlessly pursue this great goal, no
matter what the cost. Like the apostle Paul, we should set as our primary purpose in life to
know Him, and the power of His resurrection, and the fellowship of His sufferings, being
conformed to His death, if by any means I may attain to the resurrection from the dead.
(Php 3:10,11)
(4) It is an ETERAL CALLIG. which was given to us in Christ Jesus before time
began. The pronoun which is probably referring back to both purpose and grace. Here
we catch a glimpse of the majestic sovereignty of God Who works all things according to

82. the counsel of His will (Ep 1:11). God's purpose and grace were given to us in the person of
Christ Jesus. But look when we received them: before times eternal (pro chronon aionion).
The human mind is simply incapable of fully grasping the immensity of truths such as these;
yet it should not frustrate us that we are not able to pigeonhole God's eternal workings by
our frail, finite intellects. Rather, truths such as these should stir our hearts to deeper
appreciation and fuller worship of the great God we serve. Oh the depth of the riches both
of the wisdom and knowledge of God! How unsearchable are His judgments and His ways
past finding out! (Ro 11:33) What may appear to us to be taking place in the here and now,
took place in the mind of God even before He set time in motion. Thus it is no accident that
you and I are come upon the stage of human history at this particular point in time. We are
simply playing a part God designed and decreed for us long, long ago even before the genesis
of time itself. (2 Timothy Call to Completion)
In another letter Paul reminds the saints that...
God has not called us for the purpose of impurity (uncleanness, word used of graves), but in
sanctification (holiness, to dedicate ourselves to the most thorough purity [Amp]). (1Th
4:7)
Moses describes what God's will is for His people...
For I am the LORD your God. Consecrate yourselves therefore, and be holy; for I am holy.
And you shall not make yourselves unclean with any of the swarming things that swarm on
the earth. (Leviticus 11:44)
Matthew Poole comments on a holy calling noting that...
in order to our obtaining it, hath effectually called, renewed, and sanctified us.
Holy (40) (hagios [word study]) defines a believer's calling as not profane, but separate from the
corrupt, contaminated world. Believers are set apart (hagios) from sin and set apart for the
Master's (kurios) use (cp 2Ti 2:21-note). (Click discussion of Be holy and holiness)
The holy calling is from God and is often referred to as His effectual call of a sinner to salvation
in which the sinner called, willingly accepts the salvation God offers him. This is God’s invitation
to man to accept the benefits of salvation. In short, in the epistles, God's calling always denotes
an effective and successful calling.
Why is it referred to as a holy calling? Gill has this succinct answer:
The Author of it is holy; it is a call to holiness, and the means of it are holy; and in it persons
have principles of grace and holiness implanted in them; and are influenced to live holy lives
and conversations. Stated another way this calling is holy because it is not only the
invitation to a holy life, but also to the holy life which the one called is expected to live. God
has always desired His people to be a set apart people (Dt 7:6, Isa 52:11).
Holiness is not an option for the believer, it is a family obligation (see how His children are to
act - 1Pe 1:15,16-notes) for all those who are joined together in Christ and all who name the
name of the Lord (are to) abstain (aorist imperative - do it now, sense of urgency) from
wickedness. (2Ti 2:19-note, see Torrey's Topic Character of Saints)
The Christian’s holy calling is described in some detail in Ephesians 1–3, especially Eph 1:3-14
where we see the truths that saints are chosen (Ep 1:4-note), predestined (Ep 1:5-1:11-see notes
Ep1:5, 11), adopted as sons (Ep 1:5-note), accepted in the Beloved (Ep 1:6-note), redeemed

83. through His blood (Ep 1:7-note), forgiven (Ep 1:7-note), sealed with the Holy Spirit (Ep 1:13-
note) and given the earnest of our inheritance (Ep 1:14-note).
In addition to a holy calling, saints also have a high (upward) calling (Php 3:14-note) and a
heavenly calling (He 3:1-note)
The called are those are benefactors of the calling of God. Ponder (and then Praise God for) the
Scriptural associations (benefits/responsibilities) of the saint's calling...
by grace (Kaleo - Gal 1:6)
through the gospel that we may gain the glory of our Lord Jesus Christ (Kaleo - 2Th
2:14)
to salvation (Kaleo - Ro 8:30-note)
saints by calling (Kletos - 1Co 1:2)
brought into fellowship with His Son, Jesus Christ our Lord (Kaleo - 1Co 1:9)
both Jews and Greeks (Kletos - 1Co 1:24)
not from among Jews only, but also from among Gentiles (Kaleo - Ro 9:24-note)
according to His purpose (Kletos - Ro 8:28-note)
to walk worthy (Kaleo - Ep 4:1- note)
(to proclaim His excellencies) out of darkness into His marvelous light (Kaleo - 1Pe 2:9-note)
for this purpose (to suffer...follow in His steps) - (Kaleo - 1Pe 2:21-note)
heavenly calling (klesis) (Heb 3:1-note)
(a holy calling) having been called (kaleo) with a holy calling (klesis) (2Ti 1:9-note)
to be holy yourselves in all your behavior - (Kaleo - 1Pe 1:15-note)
to inherit a blessing (following Christ's example) - (Kaleo -1Pe 3:9-note)
to His eternal glory in Christ (Kaleo - 1Pe 5:10-note)
and return in triumph with Him at the end of this age (Kletos - Re 17:14-note).
These magnificent truths on called should cause all the called of Jesus Christ to cry out
Glory!
Hiebert comments on the two words saved and called writing that...
The order of the two terms, united under one article, is interesting. Boise observes 'As the
order now stands, it presents the picture of one who is wandering away from God. He is
stopped in his course. This first divine act saves him. He is then called, invited, with a holy
calling-holy in contrast with the invitations to sin such as he had previously listened to. The

84. calling is the work of God's holiness and it leads to holiness in the called.' (2 Timothy by D.
Edmond Hiebert).
Steven Cole notes that...
One common objection to the view that salvation is totally by God’s grace is that such
teaching will lead to licentiousness. The charge was leveled against Paul (Ro 3:8,6-see notes
Romans 3:8; 6:1). But he always made it clear that God calls us to live holy lives. If someone
claims to be saved but continues living in sin, he had better examine whether he was truly
saved at all. Salvation that does not result in a life of progressive holiness is not genuine
salvation. It dishonors the name of God when someone claims to be saved, especially
someone in public ministry, but he lives in sin. While no one can be totally free from sin in
this life, those whom God has saved will sin less as they grow in holiness in thought, word,
and deed. God’s call to holiness is effectual, which is to say, it is something that He purposes
and promises to accomplish in us. Yet at the same time, we must actively strive for holiness
according to the means that God has provided. (Why Suffer for the Gospel? )
OT ACCORDIG TO OUR WORKS: ou kata ta erga hemon: (Titus 3:5, Eph 2:8, 9,10, Ro
3:20, 4:5, 9:11, 11:5, 6; Gal 2:16) (Click discussion of good deeds Torrey's Good Works)
ot according to - Fittingly Paul uses the strongest Greek word for not (ou) to convey that
there is absolutely no way works of a man can merit salvation. This false belief is so important to
refute that he reiterates this same idea many times in his epistles...
Romans 3:20 (note) because by the works of the Law no flesh will be justified in His sight;
for through the Law comes the knowledge of sin.
Romans 4:4 (note) ow to the one who works, his wage is not reckoned as a favor, but as
what is due. 4:5 But to the one who does not work, but believes in Him who justifies the
ungodly, his faith is reckoned as righteousness,
Romans 11:6 (note) But if it is by grace, it is no longer on the basis of works, otherwise grace
is no longer grace.
Galatians 2:16 nevertheless knowing that a man is not justified by the works of the Law but
through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified
by faith in Christ, and not by the works of the Law; since by the works of the Law shall no
flesh be justified.
Ephesians 2:8 (note) For by grace you have been saved through faith; and that not of
yourselves, it is the gift of God; 2:9 not as a result of works, that no one should boast. 2:10
For we are His workmanship, created in Christ Jesus for good works, which God prepared
beforehand, that we should walk in them.
Titus 3:4 (note) But when the kindness of God our Savior and His love for mankind
appeared, 3:5 He saved us, not on the basis of deeds which we have done in righteousness,
but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,
3:6 whom He poured out upon us richly through Jesus Christ our Savior,
Our works have not the least trace of holiness to merit God's holy calling. As Spurgeon once
said...
The first link between my soul and Christ is not my goodness but my badness, not my merit
but my misery, not my riches but my need.
Saints were saved not according to their good works (none are good, no not one) but for or

85. unto good works (Ep 2:10-note; Titus 2:14-note; He 10:24-note; 1Pe 2:12-note; Re 22:12-note) cf
Acts 9:36 ,1Ti 6:18) the ultimate work being to bring glory to our Father in heaven.
Our righteous deeds are but filthy rags (Isa 64:6) and the only thing our lives truly merit is the
wrath of Almighty God. Thus Paul always emphasizes that men are saved despite what they
deserve, not because of what they deserve!
Gill explains man's works as not properly good works (2Ti 2:21-note; 2Ti 3:17-note), being
destitute of faith in Christ, and proceeding neither from a right principle, nor to a right end...no
matter how good they may appear to other men. (Jer 17:9,10) Salvation is not earned nor
merited by anything that the sinner does.
Calvin astutely observes that
If God chose us before the creation of the world He could not have considered the question of
our works, which could have had no existence at a period when we ourselves were not.
John Blanchard's quip puts our works in their proper place...
We are saved not by merit but by mercy.
Spurgeon
William Wickham being appointed by King Edward to build a stately church, wrote in the
windows, This work made William Wickham. When charged by the king for assuming the
honour of that work to himself as the author, whereas he was only the overseer, he answered
that he meant not that he made the work, but that the work made him, having before been
very poor, and then in great credit.
Lord, when we read in thy Word that we must work out our own salvation, thy meaning is
not that our salvation should be the effect of our work, but our work the evidence of our
salvation.— Feathers for Arrows
BUT ACCORDIG TO HIS OW PURPOSE: alla kata idian prothesin: (Dt 7:7, 7:8; Isa
14:26,27; Mt 11:25,26; Lk 10:21; Jn 15:16, Ro 8:28; 9:11, 12, 13, 16, 10:20, 1Co 1:27, 28, 29, Ep
1:3, 4, 5, 6, 7, 9, 11, 3:11)
But according to - This is a humbling contrast of which we would be wise to never lose sight. He
did not save us because of how famous we were, of how great we were, on the basis of what great
things we had done, etc, but because it was His holy purpose! This is humbling and should
stimulate great gratitude.
Jamieson adds that..
The origination of salvation was of His own purpose, flowing from His own goodness, not for
works of ours coming first, but wholly because of His own gratuitous, electing love
His own - This phrase is emphatic in the Greek sentence. God was self-moved, impelled by
motives, not from without, but from within Himself and His own private purpose (Wuest
translation).
Hiebert adds that...
Only God's sovereign and wise purpose is the norm for our salvation. If our salvation
depended on our own deserving, we might well despair, but it has its ground in God's eternal
and unshakable purpose. And that purpose expressed itself in grace, the unmerited favor
of God toward us guilty sinners. (2 Timothy by D. Edmond Hiebert).

86. Purpose (4286) (prothesis from protithemai = set before oneself to be looked at or exposed to view
and then to purpose or plan) is literally placing before or setting before and so means the setting
forth of a thing or placing of it in view, a putting forward openly -- a presentation, setting forth,
plan, design, purpose, resolve, will.
Prothesis has a secular Greek use meaning setting forth of something in public and in a similar
T use refers to the name give to the shewbread (loaves of presentation) in the Temple which is
exposed before God. The bread before the Presence of the Lord consisted of twelve loaves of
wheat bread offered every Sabbath (12 = number of the tribes of Israel) and arranged in two
rows on the table before the Holy of Holies and to remain there for seven days. (See topics:
Vincent's note below, The Shewbread; shewbread; table of shewbread or showbread).
The 11 non-apocryphal uses in the Septuagint (LXX) apply prothesis only to the shewbread (see
Ex. 39:36; 40:4, 23; 1 Sa 21:6; 1 Chr. 9:32; 23:29; 28:16; 2 Chr. 2:4; 4:19; 13:11; 29:18). Prothesis
meaning intention, purpose, plan, is found only in the apocryphal books of 2 Macc 3:8; 3 Macc.
1:22; 2:26; 5:12, 29.
The other major T meaning of prothesis is purpose, which is something set up as an object or
end to be attained. Purpose describes fixed intention in doing something or the reason for which
something is done or for which something exists. It describes what one intends to accomplish or
attain and suggests a settled determination (this is going to happen - see uses below that
especially relate to God's purpose).
Richards observes that...
God's sovereignty is affirmed in both OT and T. An important T aspect of this
affirmation is found in the repeated emphasis on that which God has purposed, planned, and
decreed. Two Greek words, prothesis and boule, are particularly significant. Prothesis means
a plan or a resolve, denoting a decision that has been made. The IV renders this word
purpose in four of the twelve places where it appears in the T (Ro 8:28; 9:11; Eph 1:11;
3:11). Boule is a strong term, indicating God's fixed intention. That which is his purpose
stands utterly fixed and cannot be changed by any action of others. (Richards, L O:
Expository Dictionary of Bible Words: Regency)
Prothesis speaks of the action of an individual setting before himself a proposed action. Thus, it
presupposes deliberation upon a course of conduct, and then the determination to carry it
through.
Prothesis was also used to denote the public lying in state of the dead (Plato, Leg., 12, 947b),
public announcements (Aristot., Pol., 6, 8, p. 1322a 9), and later an intention (Polyb., 5, 35,
2). From Aristotle on prothesis was used to express purpose and as shown below Paul uses it
of 'the Divine purpose of God for the salvation of mankind,' the 'purpose of the ages'
determined in the Divine mind before the creation of the world. (Adapted in part from
Brown, Colin, Editor. ew International Dictionary of T Theology. 1986. Zondervan)
Vincent writes that prothesis originally referred to...
a placing in public or setting before. Hence of the shew-bread, the loaves set forth before the
Lord (see Mark 2:26). Something set before one as an object of attainment: a purpose.
Here in 2 Timothy God's purpose refers to His plan and grace is the means of accomplishing His
plan (cf similar truth in 2Ti 1:1 according to the will of God). ote that several other passages
also refer to God's purpose (cp Ro 8:28- note, Ro 9:11-note, Ep 1:11-note, Ep 3:11-note). Clearly
one thing we learn from these divine uses of prothesis is that God is a very purposeful God,

87. which should be a source of great comfort to our soul. He is not haphazard, hit or miss, but
always on target and on time.
Prothesis is used 12 times in the T...
Matthew 12:4 how he entered the house of God, and they ate the consecrated bread, which
was not lawful for him to eat, nor for those with him, but for the priests alone?
Mark 2:26 how he entered the house of God in the time of Abiathar the high priest, and ate
the consecrated bread, which is not lawful for anyone to eat except the priests, and he gave it
also to those who were with him?
Vincent's ote on prothesis in this passage: The shewbread (tous artous tes protheseos).
Literally, the loaves of proposition, i.e., the loaves which were set forth before the Lord.
The Jews called them the loaves of the face, i.e., of the presence of God. The bread was
made of the finest wheaten flour that had been passed through eleven sieves. There were
twelve loaves, or cakes, according to the number of tribes, ranged in two piles of six
each. Each cake was made of about five pints of wheat. They were anointed in the
middle with oil, in the form of a cross. According to tradition, each cake was five hand-breadths
broad and ten long, but turned up at either end, two hand-breadths on each
side, to resemble in outline the ark of the covenant. The shewbread was prepared on
Friday, unless that day happened to be a feast-day that required sabbatical rest; in
which case it was prepared on Thursday afternoon. The renewal of the shewbread was
the first of the priestly functions on the commencement of the Sabbath. The bread which
was taken off was deposited on the golden table in the porch of the sanctuary, and
distributed among the outgoing and incoming courses of priests (compare save for the
priests). It was eaten during the Sabbath, and in the temple itself, but only by such
priests as were Levitically pure. This old bread, removed on the Sabbath morning, was
that which David ate. (Word Studies in the ew Testament 1:173-174)
Luke 6:4 how he entered the house of God, and took and ate the consecrated bread which is
not lawful for any to eat except the priests alone, and gave it to his companions?
Acts 11:23 Then when he had come and witnessed the grace of God, he rejoiced and began to
encourage them all with resolute heart (Literally = with purpose of heart) to remain true to
the Lord; (Here prothesis means purpose of heart, that is, with determination and/or
devotion - compare to the Stoic use of this word)
Acts 27:13 And when a moderate south wind came up, supposing that they had gained their
purpose, they weighed anchor and began sailing along Crete, close inshore.
Romans 8:28 (note) And we know that God causes all things to work together for good to
those who love God, to those who are called according to His purpose.
Romans 9:11 (note) for though the twins were not yet born, and had not done anything good
or bad, in order that God's purpose according to His choice might stand (God's purpose
which operates by selection), not because of works, but because of Him Who calls (Here
purpose speaks of God's doctrine of Predestination - see passage in Ephesians. Cp notes
Romans 8:29, 30 and Ephesians 1:5.)

88. Ephesians 1:11 (note) also we have obtained an inheritance, having been predestined
according to His purpose (God's grand design) Who works all things after the counsel of
His will,
Ephesians 3:11 (note) This was in accordance with the eternal purpose which He carried out
in Christ Jesus our Lord,
2 Timothy 1:9 (note) who has saved us, and called us with a holy calling, not according to our
works, but according to His own purpose and grace which was granted us in Christ Jesus
from all eternity,
2 Timothy 3:10 (note) But you followed my teaching, conduct, purpose (the guiding motive of
Paul's life and work), faith, patience, love, perseverance,
Hebrews 9:2 (note) For there was a tabernacle prepared, the outer one, in which were the
lampstand and the table and the sacred bread; this is called the holy place.
MacDonald adds this thought worth pondering:
Why should God have so loved ungodly sinners that He was willing to send His only Son to
die for them? Why should He go to such a cost to save them from hell and to bring them to
heaven so that they could spend eternity with Him? The only possible answer is: according to
His own purpose and grace. The reason for His action did not lie in us. Rather, it lay in His
own great heart of love. He loved us because He loved us!
Along this same line of reasoning note that the word “own” warrants special attention, signifying
that God’s purpose sprang solely from His good will and love and not from anything external to
Himself.
Wuest adds that salvation
is dominated by God’s purpose...that of glorifying Himself in the bestowal of salvation and
in the life of the person who is the recipient of that salvation. Salvation, therefore, can never
be earned. If it could, the sinner would be glorified. Salvation must be a free gift with no
strings tied to it. And that is grace, the act of God giving salvation as a free gift to one who
does not only not deserve it, but who deserves punishment for his sins. This grace is given us
in Christ Jesus in the sense that He made the gift of salvation possible through His death on
the Cross by which He satisfied the just requirements of the law which sinners broke, thus
making it possible for a righteous God to show mercy to a hell-deserving sinner on the basis
of justice satisfied. This grace was given us before the world began. (Wuest, K. S. Wuest's
Word Studies from the Greek ew Testament: Eerdmans or Logos
Dwight Edwards has some excellent thoughts regarding God's purpose
One of the greatest pursuits of our day is the pursuit for purpose in life. I remember reading
a few years back about a man named Isaac Singer, obel Peace Prize winner for literature.
In the article his very successful life was described in some detail and it appeared that he had
lived a very full and rewarding life. But at the end of the article, Isaac Singer made a
statement which I've never forgotten. He said, But you know the same questions bother me
today which bothered me fifty years ago. And number one among these questions was, Why
was I born?
o doubt Mr. Singer is not alone in his unfulfilled quest for purpose and meaning in life...Yet
God has provided a totally satisfying answer to the question of purpose. But it is important

89. to note that this answer is according to HIS OW purpose. Until we are willing to live life
for HIS purpose then we will chafe at His answer for it cuts across the grain of our natural
desire for personal HAPPIESS. God's purpose for our lives is not personal HAPPIESS
but personal HOLIESS (Christ-likeness) (Ro 8:28ff-note) God's great goal for our lives is
to conform us to the image of His Son (Ro 8:29-note). He will stop at nothing to bring
about this holy task. Thus, the great purpose set before us is to be consumed with the
calling of Christ-likeness and to unrelentlessly pursue this great goal, no matter what the
cost. Like the apostle Paul, we should set as our primary purpose in life
that I may know Him and the power of His resurrection and the fellowship of His
sufferings, being conformed to His death; in order that I may attain to the
resurrection from the dead. (Php 3:10,11-note)
AD GRACE WHICH WAS GRATED US: kai charin ten dotheisan (APPFSA) hemin: (Grace
- Acts 15:11) (Which was granted us - Jn 6:37; 10:28,29; 17:9; 1Cor 1:4, 3:21,22; Eph 1:3)
Grace (charis [word study]) is the beneficent disposition of God toward mankind. God's Riches
At Christ's Expense. Unmerited favor from God to man.
My God, how excellent Thy grace,
Whence all our hope and comfort spring!
The sons of Adam in distress
Fly to the shadow of thy wing.
--Isaac Watts
Grace is God's unmerited favor and supernatural enablement and empowerment for salvation
and for daily sanctification (cp empowering/strengthening aspect of grace in 1Cor 15:10, 2Co
12:9-note, 2Ti 2:1-note). Grace is everything for nothing to those who don't deserve anything.
Justice is getting what you deserve; mercy is not getting what you deserve; grace is getting what
you do not deserve.
J. H. Jowett defined grace as holy love on the move.
Grace is needed for every service, mercy for every failure and peace for every circumstance.
Accept God's grace through faith, then prove his grace through works, for God does not save us
by grace so that we might then live in disgrace (to His holy ame).
The grace of God does not find men fit for salvation, but makes them so. - Augustine
The only limits to God's grace are the limits we put on it.
Grace is as large in renewing us as sin was in defacing. - Stephen Charnock
Grace in the heart of man is an exotic. It is a new principle from without, sent down from
heaven and implanted in his soul. - J. C. Ryle
As heat is opposed to cold, and light to darkness, so grace is opposed to sin. Fire and water
may as well agree in the same vessel as grace and sin in the same heart. - Thomas Brooks
The law tells me how crooked I am. Grace comes along and straightens me out. - D. L.
Moody
Grace is what all need, what none can merit and what God alone can give. - George Barlow
Saving grace makes a man as willing to leave his lusts as a slave is willing to leave his galley,
or a prisoner his dungeon, or a thief his bolts, or a beggar his rags. - Thomas Brooks

90. He gives more grace when the burdens grow greater.
He sends more strength when the labors increase,
To added affliction He addeth His mercy,
To multiplied trials, His multiplied peace.
When we have exhausted our store of endurance,
When our strength has failed 'ere the day is half done;
When we reach the end of our hoarded resources
Our Father's full giving is only begun.
His love has no limit, His grace has no measure.
His power no boundary known unto men;
For out of His infinite riches in Jesus
He giveth and giveth and giveth again.
-- Annie Flint Johnson
Spurgeon writes that...
Many are like that Indian who, passing up the mountain side pursuing game, grasped a
shrub to prevent his slipping, and as its roots gave way they uncovered masses of pure silver,
and thus the richest silver mine was discovered by a happy accident by one who looked not
for it. These Gentiles discovered in Christ the righteousness which they needed, but which
they had never dreamed of finding. This reminds us of our Lord's own parable: the man was
ploughing with oxen, and on a sudden the ploughshare struck upon an unusual obstacle. He
stopped the plough and turned up the soil, and lo! he found a crock of gold! This treasure
hid in a field at once won his heart, and for joy thereof he sold all that he had, and bought
the field. Grace finds men who else would never have found grace.— Barbed Arrows from
the Quiver of C. H. Spurgeon
Granted (didomi) means to give of one’s own accord and with good will and is aorist tense which
denotes the giving is a past completed action and in the passive voice signifies that the action
proceeds from an outside source, i.e., from God in Christ Jesus.
ote when this was granted to us. As Vincent says
The meaning...of this phrase (pro chronon aionion) is rightly given in A. V.: before the
world began, that is, before time was reckoned by aeons or cycles. Then, in that timeless
present, grace was given to us in God’s decree...The gift planned and ordered in the eternal
counsels is here treated as an actual bestowment.”
I CHRIST JESUS FROM ALL ETERITY: en Christo Iesou pro chronon aionion: (Jn 17:24;
Acts 15:18; Ro 16:25; Eph 1:4; 3:11; 2Th 2:13, Titus 1:2; 1Pe 1:20; Rev 13:8; 17:8)
From is the Greek preposition pro which is a marker of a point of time prior to another point of
time, earlier than, before and would allow a translation such as before the ages and more
literally before eternal times. Try to comprehend that Truth! But don't try too hard...just fall
down in worship thanksgiving for the truth of your calling (election) and your predestination
before time began!
As discussed, calling here is an effectual call to salvation and as used by Paul (and Peter) equates
with the elect or chosen of God. And also note that here as elsewhere Paul’s reference to
predestination (from all eternity) is designed to strengthen and comfort saints, not to confuse
and confound us.

91. What is a practical application? When one knows that God purposed his or her salvation from all
eternity, it will give one the firm assurance that God will finish what He began (Php 1:6). In other
words, we did not do anything to gain salvation before we were even born and by analogy we
cannot do anything to lose salvation once we are saved.
Vincent notes that the Greek literally reads...
before eternal times. If it is insisted that aionios means everlasting, this statement is absurd.
It is impossible that anything should take place before everlasting times. That would be to
say that there was a beginning of times which are from everlasting. Paul puts the beginnings
of salvation in God’s purpose before the time of the world (1Cor. 2:7; 1Pe 1:20-note); and
Christ’s participation in the saving counsels of God prior to time, goes with the Pauline
doctrine of Christ’s preexistence. The meaning, therefore, of this phrase is rightly given in A.
V.: before the world began, that is, before time was reckoned by aeons or cycles. Then, in that
timeless present, grace was given to us in God’s decree, not actually, since we did not exist.
The gift planned and ordered in the eternal counsels is here treated as an actual bestowment.
(Word Studies in the ew Testament 4:291)
MacArthur adds
God sovereignly designed salvation, and He sovereignly initiates, sustains, and completes
salvation. He has forgiven us, justified us, and delivered us from sin and Satan, from death
and hell. In every sense and in every tense—past, present, and future—God is our Savior.
(MacArthur, J. 2 Timothy. Chicago: Moody Press or Logos)
ote 2 truths about Christ - His preexistence (from all eternity) and His role as Mediator in
Whom divine grace is made available from God to sinful mankind.
We who are in Christ Jesus were saved and called (past tense), not only before we
consciously accepted Christ, but even before we were born and before He created the world
(Ep 1:4-note; Re 2:10-note; Re 13:10-note; Re 17:8-note)! While we cannot understand this
with our minds, we can apprehend it with our hearts, and thank the Lord. (Morris, Henry:
Defenders Study Bible otes Online - Conservative and literalistic interpretation =
Recommended!) (Bolding added)
John Gill nicely summarizes this section on salvation commenting that...
It is a gift, and a free gift, not at all depending upon any conditions in the creature, and
entirely proceeding from the sovereign will of God; and it was a gift from eternity; there was
not only a purpose of grace in God's heart, and a promise of it so early, but there was a real
donation of it in eternity: and though those to whom it was given did not then personally
exist, yet Christ did, and he existed as a covenant head and representative of His people; and
they were in Him, as members of Him, as represented by Him, being united to Him; and this
grace was given to Him for them, and to them in Him; in Whom they were chosen, and in
Whom they were blessed with all spiritual blessings.
Guy King says that Paul...
makes it quite clear that its blessing (of the Gospel) comes not according to our works, but
according to His own purpose and grace. There is still a multitude of people, even many
church people, who think that acceptance with GOD is secured by their own merit, that
entrance to Heaven is gained by their own good works. How insistently does the ew
Testament combat that self-flattering idea! Although salvation is unto good works - that is,

92. it commits its recipients to a subsequent practical Christianity yet - it is not of works - that
is, our works cannot win it. His finished Work for us must first be accepted by faith, and
then our continual works for Him must follow, as the mark of our gratitude and the fruit of
our love. Such is the teaching, not of this present poor scribe, but of the inspired writer of Ep
2:8, 9-note, Ep 2:10-note. All comes of His own purpose and grace: because of His infinite
grace, He conceived the loving purpose of our salvation. When did He come by that purpose?
Let us dare to take just a few steps into that realm of mystery, and note
How the Gospel is prepared. Before the world began, says our verse 9. It was not a sudden
whim of the Almighty: it was prepared before the face (perhaps here = the existence) of all
people, sang old Simeon, in Luke 2:31. Before the sin happened, before the sinner came,
before the sinner's world was - the salvation plan was drawn up ready. The Lamb, Who is
the Plan, was foreordained before the foundation of the world, Peter was allowed to reveal
to us, in 1Pe 1:20-note. That word foundation means the architect's plan. He has the
conception of his house in his mind; then he sets about drawing his plans. With his thoughts
upon what will be the needs of those who will come to inhabit it, he puts in this and that -
kitchen, bedrooms, coal cellar, bathroom, study, lounge, and so on. Our word suggests to us
the Architect of the Universe, first conceiving, and then planning, this World - House for the
habitation of men. All the while, His mind will be dwelling upon what will be their need. He
sees them in His mind, as if they were already here in occupation of the house. According to
the foreknowledge, as 1Peter 1:2-note has it. The Architect knows that the chief need will be
for the provision of a way of dealing with sin - so it is put down in the Plan. Even before the
emergency of sin, there is the emergence of grace. In the course of time the Plan was put into
effect and, as our passage (2Ti 1:10-note) says, is now made manifest by the appearing of
our Saviour Jesus Christ. Hebrews 9:24ff speaks of three appearances of Him - He [hath]
appeared to put away sin by the sacrifice of Himself; He has gone back into Heaven now
to appear in the presence of God for us; and He [shall] appear the second time . . . unto
salvation. (Reference)
Caught And Cleaned - There's a little church in the mountains west of Boise, Idaho, that recently
celebrated its centennial. One part of the celebration was an enactment of the history of their
church. Townspeople dressed in period costume portrayed the pastors who served their church
over the years.
One of the former ministers was played by an old logger who had lived through much of the
history of the church. The logger had come to faith in Christ as a result of that pastor's ministry.
He told of the efforts of the pastor to reach him—a hard-drinking, hard-living man with no
interest in the gospel, a man who once said he had never met a preacher he liked.
The minister was praying one day and complaining that he'd never win the logger to Christ, and
that even if he did he wouldn't know what to do with him. The Lord's answer came to him in a
way he could understand: Don't worry about a thing. You 'catch' him, I'll 'clean' him.
It's a privilege to tell people about Christ. Salvation is a holy calling, not according to our
works, but according to His own purpose and grace (2Timothy 1:9).
If we just keep fishing, we'll catch some, and God will make the foulest clean—just as He has

93. done for us. —David H. Roper (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI.
Reprinted by permission. All rights reserved)
You've fished for men's souls for years,
Yet little success you can claim;
Keep casting the net where God leads—
Your faithfulness honors His name. —Egner
You can never speak to the wrong person about Christ.
7. Biblical Illustrator, “
10 but it has now been revealed through the appearing of
our Savior, Christ Jesus, who has destroyed death and has
brought life and immortality to light through the gospel.
1. Jamison, “But ... now ... manifest — in contrast to its concealment heretofore in the eternal
purpose of God “before the world began” (2Ti_1:9; Col_1:16; Tit_1:2, Tit_1:3).
appearing — the visible manifestation in the flesh.
abolished death — Greek, “taken away the power from death” [Tittmann]. The Greek 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 consequences (Joh_11:26;
Rom_8:2, Rom_8:38; 1Co_15:26, 1Co_15:55; Heb_2:14). The carrying out of the abolition of
death into full effect is to be at the resurrection (Rev_20:14). The death of the body meanwhile is
but temporary, and is made no account of by Christ and the apostles.
brought ... to light — making visible by the Gospel what was before hidden in God’s purpose.
life — of the Spirit, acting first on the soul here, about to act on the body also at the
resurrection.
immortality — Greek, “incorruptibility” of the new life, not merely of the risen body [Alford],
(Rom_8:11).
through — by means of the Gospel, which brings to light the life and 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 death through Him. Before the Gospel
revelation from God, man, by the light of nature, under the most favorable 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 (Act_17:18, Act_17:32). If Christ were not “the 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 (Rev_1:18), we could never break through the bars of death or gates of hell [Bishop

94. Pearson].
2. Barnes, “But is now made manifest - The purpose to save us was long concealed in the divine
mind, but the Saviour came that he might make it known.
Who hath abolished death - That is, he has made it so certain that death will be abolished, that
it may be spoken of as already done. It is remarkable how often, in this chapter, Paul speaks of
what God intends to do as so certain, that it may be spoken of as a thing that is already done. In
the meaning of the expression here, see the notes at 1Co_15:54; compare the notes at Heb_2:14.
The meaning is, that, through the gospel, death will cease to reign, and over those who are saved
there will be no such thing as we now understand by dying.
And hath brought life and immortality to light through the gospel - This is one of the great and
glorious achievements of the gospel, and one of the things by which it is distinguished from every
other system. The word rendered “hath brought to light” - φωτίζω phōtizō - means to give light,
to shine; then to give light to, to shine upon; and then to bring to light, to make known. Robinson,
Lexicon. The sense is, that these things were before obscure or unknown, and that they have been
disclosed to us by the gospel. It is, of course, not meant that there were no intimations of these
truths before, or that nothing was known of them - for the Old Testament shed some light on
them; but that they are fully disclosed to man in the gospel. It is there that all ambiguity and
doubt are removed, and that the evidence is so clearly stated as to leave no doubt on the subject.
The intimations of a future state, among the wisest of the pagan, were certainly very obscure, and
their hopes very faint.
The hope of a future state is styled by Cicero, Futurorum quoddam augurium saeculorum - “a
conjecture or surmise of future ages. Tusc. Q. 1. Seneca says it is “that which our wise men do
promise, but they do not prove.” Epis. 102. Socrates, even at his death, said, “I hope to go hence
to good men, but of that I am not very confident; nor doth it become any wise man to be positive
that so it will be. I must now die, and you shall live; but which of us is in the better state, the
living or the dead, only God knows.” Pliny says, “either soul nor body has any more sense after
death, than before it was born.” Cicero begins his discourse on the subject with a profession that
he intended to deliver nothing as fixed and certain, but only as probable, and as having some
likelihood of truth. And, having mentioned the different sentiments of philosophers, he concludes,
- “Which of these opinions is true, some god must tell us; which is most like to truth, is a great
question.”
See Whitby, “in loc.” Such doubts existed in regard to the immortality of the soul; but of the
resurrection and future life of the body, they had no conception whatever; compare the notes at
Act_17:32. With what propriety, then, may it be said that these doctrines were brought to light
through the gospel! Man would never have known them if it had not been for revelation. The
word “life,” here, refers undoubtedly to life in the future world. The question was, whether man
would live at all; and that question has been determined by the gospel. The word “immortality”
means, properly, “incorruption, incapacity of decay;” and may be applied either to the body or
the soul. See it explained in the notes at 1Co_15:42. It is used in reference to the body, in
1Co_15:42, 1Co_15:53-54; in Rom_2:7, it is applied to the future state of rewards, without special
reference to the body or soul. Here it seems to refer to the future state as that in which there will
be no corruption or decay.
Many suppose that the phrase “life and immortality,” here, is used by hendiadys (two things
for one), as meaning immortal or incorruptible life. The gospel thus has truths not found in any
other system, and contains what man never would have discovered of himself. As fair a trial had
been made among the philosophers of Greece and Rome as could be made, to determine whether

95. the unaided powers of the human mind could arrive at these great truths; and their most
distinguished philosophers confessed that they could arrive at no certainty on the subject. In this
state of things, the gospel comes and reveals truths worthy of all acceptation; sheds light where
man had desired it; solves the great problems which had for ages perplexed the human mind, and
discloses to man all that he could wish - that not only the soul will live for ever, but that the body
will be raised from the grave, and that the entire man will become immortal. How strange it is
that men will not embrace the gospel! Socrates and Cicero would have hailed its light, and
welcomed its truths, as those which their whole nature panted to know.
3. Clarke, “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 - Καταργησαντος μεν τον θανατον. 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.
4. Gill, “ But is now made manifest by the appearing of our Saviour Jesus Christ,.... The grace
according to which the elect of God are saved and called; though it was given to them in Christ,
before the world was, yet lay hid in the heart of God; in his thoughts, council and covenant; and
in Jesus Christ; and in the types, shadows, sacrifices, prophecies, and promises of the Old
Testament; but is now made manifest in the clearness, freeness, and abundance of it by the
appearance of Christ, as a Saviour in human nature; who is come full of grace and truth, and
through whom there is a plentiful exhibition of it to the sons of men:
who hath abolished death; the law of sin and death, which is the cause of death; and has
destroyed him which has the power of it, the devil; he has abolished corporeal death with regard
to his people, as a penal evil, he has took away its sting, and removed its curse, and made it a
blessing to them; and he has utterly, with respect to them, abolished the second death, so as that
it shall have no power over them, or they ever be hurt by it; all which he did by dying, and rising

96. again: for though he died, yet he continued not under the power of death; but rose again and
triumphed over it, as having got the victory of it; and the keys of it are in his hand:
and hath brought life and immortality to light through the Gospel. Christ was the first that rose
again from the dead to an immortal life; the path of life was first shown to him, and brought to
light by him; and though the doctrine of the resurrection of the dead was known by the Old
Testament saints, yet not so clearly as it is now revealed in the Gospel; and in which is so fully
attested the resurrection of Christ, and of many of the saints with him, as well as the general
resurrection at the last day: and besides, eternal life, which is the free gift of God, lay hid in his
purpose, promise, and covenant, and in his Son Jesus Christ, into whose hands it was put; and
which he has brought to light in a more clear manner than ever it was before; by his appearance
in human nature, by his personal ministry, by his death and resurrection from the dead, and
through the Gospel, as preached by his ministers; which gives an account of the nature of it,
shows the way unto it, and points out and describes the persons that shall enjoy it.
5. Henry, “ The gospel is the manifestation of this purpose and grace: By the appearing of our
Saviour Jesus Christ, who had lain in the bosom of the Father from eternity, and was perfectly
apprised of all his gracious purposes. By his appearing this gracious purpose was made manifest
to us. Did Jesus Christ suffer for it, and shall we think much to suffer for it? [5.] By the gospel of
Christ death is abolished: He has abolished death, not only weakened it, but taken it out of the
way, has broken the power of death over us; by taking away sin he has abolished death (for the
sting of death is sin, 1Co_15:56), in altering the property of it, and breaking the power of it.
Death now of an enemy has become a friend; it is the gate by which we pass out of a troublesome,
vexatious, sinful world, into a world of perfect peace and purity; and the power thereof is broken,
for death does not triumph over those who believe the gospel, but they triumph over it. O death!
where is thy sting? O grave! where is thy victory? 1Co_15:55. [6.] He has brought life and
immortality to light by the gospel; he has shown us another world more clearly than it was before
discovered under any former dispensation, and the happiness of that world, the certain
recompence of our obedience by faith: we all with open face, as in a glass, behold the glory of
God. He has brought it to light, not only set it before us, but offered it to us, by the gospel. Let us
value the gospel more than ever, as it is that whereby life and immortality are brought to light,
for herein it has the pre-eminence above all former discoveries; so that it is the gospel of life and
immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well
as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and
immortality.”
6. Dr. Ray Pritchard, “Our text makes a wonderful affirmation when it declares that Jesus has
destroyed death. Let us pause for a moment to consider those words. The older versions say he
has abolished death.
There is but one problem with that thought. Death does not appear to have been abolished. If
death has been destroyed, someone forgot to tell the undertakers. People still die every day. The
cemeteries fill up and new ones open. People claim that Forest Park (a community adjacent to
Oak Park) has more dead residents than living ones Ð which is a strange thought but apparently
true. There is no end of funeral homes, mortuaries, wakes, and weeping spouses. And there is no
end of cancer, strokes, heart attack, sudden accidents, unexplained tragedies, ethnic cleansing,
and bombs in the night. If you doubt my words, just pick up the Chicago Tribune and read the
obituary section. Yesterday there were 54 different listings, including a 91-year-old former Girl

97. Scout leader, a man who made his fortune on the Mercantile Exchange, a veteran of the Korean
War, a college student who died of kidney cancer, and a 17-year-old boy who attended Wheaton
Bible Church. The list goes on and on. Death we have aplenty, where is the resurrection? How
can we say that death has been abolished when death seems to stare us in the face every day?
The word translated destroyed in II Timothy 1:10 means to render powerless. When Jesus rose
from the dead, he broke the power of death forever. And one day death itself will die. Until then
death has taken on new meaning for the Christian. This is what Jesus meant when he said,
Whoever lives and believes in me will never die (John 11:26). Death for the Christian is a
temporary interruption, a passing from one stage of life to another. That is what Paul meant
when he declared that to live is Christ, and to die is gain (Philippians 1:21).
After I preached this, Ted King suggested a modern computer software analogy. Right now I am
Ray Pritchard Version 7.0. Because I am a work in progress I am susceptible to viruses, quirky
incompatibility, and sudden system failures. But the day is coming when God will issue Ray
Pritchard Version 12.0 and I will be immune to viruses, completely compatible, and free from
system failure for all eternity.
7. Preceptaustin, “But now marks Paul's abrupt transition from a discussion of God’s purposes
in eternity to Christ’s appearance in time. In ages past Jesus was not yet incarnate. But at the
incarnation Jesus became manifest to the senses and visible to all men. ote the powerful effect of
the gospel.
But ow
Why are these two of the greatest words in the Bible?
Study the following passages for the answer...
Romans 3:21-note, Ro 6:22-note, Ro 7:6-note, Ro 11:30-note, Ro 16:26-note
1Corinthians 15:20
Galatians 3:25, Gal 4:9
Ephesians 2:13-note, Ephesians 5:8-note
Hebrews 9:26-note
1Pe 2:10-note, 1Pe 2:25-note
Revealed (5319) (phaneroo) means more than just to appear and includes the sense of making
manifest, visible or known what was previously hidden or unknown.
Phaneroo - 49 times in the T - Mk 4:22; 16:12, 14; Jn 1:31; 2:11; 3:21; 7:4; 9:3; 17:6; 21:1, 14;
Ro 1:19; 3:21; 16:26; 1Co 4:5; 2Co 2:14; 3:3; 4:10, 11; 5:10, 11; 7:12; 11:6; Ep 5:13, 14; Col 1:26;
3:4; 4:4; 1Ti 3:16; 2Ti 1:10; Titus 1:3; Heb. 9:8, 26; 1Pe 1:20; 5:4; 1Jn 1:2; 2:19, 28; 3:2, 5, 8; 4:9;
Re 3:18; 15:4.

98. A person may appear in a false guise or without a disclosure of what he truly is, but to be
manifested is to be revealed in one's true character.
Jesus' life and death and fulfilling of the Father's will revealed His character and purpose...He
became obedient to the point of death, even death on a Cross (see note Philippians 2:8),thus
accomplishing the Father's will work for Him (compare the words of Jesus' early ministry -Jn
4:34- and latter ministry - Jn 17:4).
Isaiah prophesied of the coming of the Light of the World (Jn 8:12, cp Mary's song Lk 1:76, 77,
78, 79; Simeon's testimony in Lk 2:30, 31, 32, co Jn 1:5, 12:35, 36, 46)...
For behold, darkness will cover the earth, And deep darkness the peoples; But the LORD
will rise upon you, And His glory will appear upon you. And nations will come to your light,
And kings to the brightness of your rising. (Isa 60:2,3 cp Isaiah's prophecy in Isa 9:1,2 - see
the ultimate fulfillment of the prophecy in the ew Heaven and ew Earth - Rev 21:23-note,
Re 21:24-note)
BY THE APPEARIG OF OUR SAVIOR CHRIST JESUS: dia tes epiphaneias tou soteros
hemon Christou Iesou:
through the coming (TEV)
with the coming (GWT)
of our Deliverer the Messiah Yeshua (JT)
by the illumination of our Saviour Jesus Christ (Douay-Rheims)
By the appearing of our Savior - Titus associates the appearing of Christ Jesus with the
appearance of the grace of God writing...
For the grace of God has appeared, bringing salvation to all men (Titus 2:11-note)
John describes this appearing in the opening of his first epistle testifying that ...
1Jn 1:1 What was from the beginning, what we have heard, what we have seen with our eyes,
what we beheld and our hands handled, concerning the Word of Life--2 and the life was
manifested, (the Incarnation) and we have seen and bear witness and proclaim to you the
eternal life, which was with the Father and was manifested to us
Appearing (2015) (epiphaneia [word study] from epí = upon + phaino = to shine) (Click for in
depth study of related word epiphaino) literally means a shining upon and is used three times
in this epistle. Epiphaneia gives us the English word epiphany and was a word quite familiar in
Paul's time and was used by the pagan Greeks to describe the glorious appearance of a Greek
mythological god.
Epiphaneia - 6x in 6v - 2 Thess 2:8; 1 Tim 6:14; 2 Tim 1:10; 4:1, 8; Titus 2:13.
In other T uses epiphaneia refers to the return of Christ (2Ti 4:1-note, 2Ti 4:8-note, 2Th 3:8,
1Ti 6:14, Titus 2:13-note, cf the shining upon in Mt 24:27, See Table comparing Rapture vs
Second Coming) but in the present context epiphaneia refers to the first Advent.
Both the verb revealed and the noun appearing (appearing), which have the same root, express
the thought of making plain or bringing into view that which was previously hidden. The
appearing or epiphany of Christ refers to His Incarnation (His humanity) and His entire
earthly ministry. Only here does Paul use the word epiphany of Christ's First Advent. Don't
miss the fact that this truth of Jesus Christ appearing also implies that He existed before He came
to this earth, which furthermore is an assertion of His deity. If He had not been fully God

99. salvation would have had no good news. As an aside the importance of this truth is reflected by
the fact that the cults go to great lengths to counter Jesus' deity, for if He is not fully God and
fully Man, there is no gospel and He cannot save us from our sins. (eg, see what the Jehovah's
Witnesses do pulling Colossians 1:15 out of context - click here - scroll to bottom of note on Col
1:15)
Epiphaneia was
a technical term relating to transcendence...to a visible and frequently sudden manifestation
of a hidden divinity, either in the form of a personal appearance, or by some deed of power
or oracular communication by which its presence is made known...to help humans. (Arndt)
Savior (4990) (soter) (Click word study of soter) is a rich term worth meditating on for it includes
the ideas of a rescuer (one who sets free from confinement or danger), a deliverer (one who
releases a person from confinement, temptation, slavery, or suffering), preserver (one who keeps
safe from injury, harm, or destruction). A soter saves from danger or destruction and brings into
a state of prosperity and blessedness.
Soter - 24 times in the T - Lk. 1:47; 2:11; Jn. 4:42; Acts 5:31; 13:23; Eph. 5:23; Phil. 3:20; 1Ti
1:1; 2:3; 4:10; 2 Tim. 1:10; Titus 1:3f; 2:10, 13; 3:4, 6; 2 Pet. 1:1, 11; 2:20; 3:2, 18; 1 Jn. 4:14;
Jude 1:25
Greeks applied soter as the epithet especially of Asclepius (Aesculapius), the god of healing (a
symbol today of the medical profession).
At an early date soter was used as a title of honor for deserving persons of high-ranking
officials, being applied to personalities who are active in the world’s affairs, in order to remove
them fro the ranks of ordinary mankind and place them in a significantly higher position. For
example, Epicurus is called soter by his followers. Of much greater import is the designation of
the (deified) rulers or emperors of Rome as soter.
WHO ABOLISHED DEATH: katargesantos (AAPMSG) men ton thanaton: (Isa 25:8, Jn 11:25,
1Co 15:55, Heb 2:15)
He has broken the power of death (ET)
Who annulled death and made it of no effect (Amp)
Who has destroyed death (IV)
He not only made of none effect the death (Wuest)
The redemptive work of Christ is set forth first its destructive aspect and then its
constructive aspect.
Abolished (2673) (katargeo [word study] from kata = intensifies meaning + argeo = to be idle or
inactive from argos = ineffective, idle, inactive from a = without + érgon = work) literally means
to reduce to inactivity. The idea is to make the power or force of something ineffective and so to
render powerless, reduce to inactivity, to cause to be idle or useless, inoperative or ineffective.
Katargeo - 27 times in T - Lk. 13:7; Rom. 3:3, 31; 4:14; 6:6; 7:2, 6; 1 Co. 1:28; 2:6; 6:13; 13:8,
10f; 15:24, 26; 2 Co. 3:7, 11, 13f; Gal. 3:17; 5:4, 11; Eph. 2:15; 2 Thess. 2:8; 2 Tim. 1:10; Heb.

100. 2:14
Abolished does not mean annihilation of death but that death is nullified or made of no effect,
which is the result of Christ's death and resurrection. Death is reduced to powerlessness. Because
of Christ's sacrifice, physical death loses its power or effectiveness over believers. In fact for a
believer, death is the doorway leading to our entrance into the presence of our Lord and our
Savior Jesus Christ.
Katargeo also means to cause the release of someone from an obligation -- think about this. All
men are born in Adam and owe a wage (debt) called death (Ro 3:23-note). But if anyone by grace
through faith (Ep 2:8, 9-notes) enters the ark which is in Christ they are delivered from the
wrath to come (1Th 1:10-note) and from eternal death because Christ has paid the price in full
that releases us from our obligation to pay the debt incurred by our sin. Thus believers no longer
need to fear death. Formerly the devil held the power of death (He 2:14-note) in sense that we
were subject to his domain and he could entice us to sin which brings death. For a believer now
to die is gain because to die is to be with Christ (Php 1:21-note; Php 1:23-note). There will be
no more death (Re 20:6-note; Re 21:4-note). All human beings still must die (unless they are
raptured), but death is not the end for there is hope beyond the grave and that certain hope (not
a hope so hope) counters the fear of death.
Steven Cole explains that...
when Paul says that Christ abolished death, he means that through His death and
resurrection, Jesus broke the power of death and freed us from fear of judgment (He 2:14,
15-notes). While believers are still subject to physical death (unless we’re alive at His
coming), the sting of death has been removed...
It is because Jesus Christ took the sting of death from us (1Co 15:55, 56) that death for
believers is now referred to as sleep (Acts 7:60; 1Th 4:13-note). This does not mean that our
souls sleep. The moment we die, we are consciously in the presence of the Lord in heaven
(2Co 5:8). But our bodies sleep in the grave until the return of Christ, when they will be
raised and transformed into incorruptible bodies that are suited for heaven.
I love that scene in The Pilgrim's Progress where Christian and Hopeful come to the final
river of death. They are fearful that the water will be over their heads. But Hopeful goes first
and calls back to Christian, “Be of good cheer, my brother; I feel the bottom, and it is good.”
For every Christian, the bottom is good because of the word of Christ Jesus our Savior, who
has promised that He will take us to be with Him in heaven (John 14:3). When you face
death, trust in His promise to bring you safely to the other side. (See A Cause Worth Dying
For)
Vine adds that
katargeo or abolished literally means to reduce to inactivity. By His death and resurrection
He actually and potentially for all His people robbed death of its sting and rendered its
activity nugatory. “By dying, death He slew.” As regards death, whether of the body or
spiritual death, the Lord Himself said, “He that believeth on Me, though he die, yet shall he
live: and whosoever liveth and believeth on Me shall never die” (Jn 11:26). For the believer
physical death is but the entrance upon a condition in which the spirit enjoys an activity far
superior to that experienced here, a life entirely free from all effects of sin. This will be
extended to his whole being, when the Lord comes to the air to receive the saints to Himself,
death in all its forms having been robbed of its power by Him when He accomplished that for
which He became incarnate.

101. Death (2288) (thanatos) includes not only physical death, but also the quality of one's present life
(1Ti 5:6). Here Paul uses the term of the death brought in by human sin.
Death came though the tree of life - in the garden by Adam (Ro 5:12-note) - life came through the
tree of death (cross) on Calvary by the second Adam (Christ - 1Pe 2:24-note). Adam's
disobedience brought death to all; so Christ's obedience brought life to all (1Cor 15:22). Adam
took and ate and thus brought death to men. Christ died and thus brought life to man by the
same words, Take and eat. (Mt 26:26). Truly, Christ put death out of business (not existence)
and so we can sing with the apostle Paul,
O Death, where is your sting? O Hades, where is your victory? (1Cor 15:55)
Death for the believer has been deprived of its power and terror by the removal of its sting, for
death is now a believer's portal into the presence of our Lord. The final and ultimate annihilation
of death is future when at the Great White Throne judgment death and Hades (will be) thrown
into the lake of fire. (Rev 20:14-note)
When The End Is A Beginning - Our faith in Jesus Christ ought to make a difference in the way
we live--and in the way we die.
God wants us to live with zest and happiness. Indeed, Jesus said He came to offer us abundant
life (Jn 10:10). Paul too affirmed that God gives us richly all things to enjoy (1Ti 6:17).
Yet we can't escape the fact that our days on earth are numbered. So it is wise to think about our
inevitable appointment with death (He 9:27-note).
Is our attitude toward our departure from this world like that of famous scientist Marie Curie,
who with her husband Pierre discovered radium? When he was accidentally killed, she lamented,
It is the end of everything, everything, everything!
Our attitude should be radically different. Because of our trust in the death-conquering Savior,
we can say as a young German theologian (see note below) did the night before the azis hanged
him in 1945,
For me, this is the beginning.
For the believer, death is the end of all pain, loneliness, and sorrow, the end of whatever has made
this life less than abundant, and the beginning of unimaginable blessing (Rev 21:1, 2, 3, 4, 5, 6).
That prospect enables us to exclaim, O Death, where is your sting? (1Co 15:55). —Vernon C
Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
To Him I trust my soul, my dust,
When flesh and spirit sever;
The Christ we sing has plucked the sting
Away from death forever. --Anon.
Christ is the difference
between hope and hopelessness.

102. Scared To Death - The opening line of a country song, “Sarabeth is scared to death . . . ,” leads
the listener into the fearful heart of a teenage girl who is diagnosed with cancer. The lyrics of
“Skin (Sarabeth)” expose the struggles she faces, not only with the disease and its treatment but
also with the obvious evidence of her struggle—the loss of her hair (hence, the title). It is a
touching song of triumph in the midst of tragedy, as Sarabeth deals with the understandable life-and-
death fears that cancer brings.
The specter of death is faced by every human being. Yet, whether we face that reality with fear or
with confidence is not dependent on having a good outlook or a positive attitude. The way we face
death depends completely on whether or not we have a personal relationship with Jesus, who
gave Himself to die so that death itself could be abolished.
Paul wrote to Timothy that our Savior was the One who “abolished death and brought life and
immortality to light through the gospel” (2Ti 1:10). The result is that even in the most disturbing
times of life, we never need to be scared to death.
We can live confidently and filled with hope, because Jesus conquered death. —Bill Crowder
(Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All
rights reserved)
Your love, O God, would spare no pain
To conquer death and win;
You sent Your only Son to die
To rescue us from sin. —M. Gustafson
Because Christ is alive,
we need not fear death.
Touching Bottom - Crowds gathered each week to hear the soul-stirring sermons of Joseph
Parker, the famous pastor of London's City Temple in the late 19th century. Then a crisis hit him
hard. His wife died after an agonizing illness. Parker later said he would not have allowed a dog
to suffer as she did. A heartbroken husband whose prayers had gone unanswered, he confessed
publicly that for a week he had even denied that God existed.
But Parker's loss of faith was only temporary. From that experience he gained a stronger
personal trust in Jesus' death-destroying resurrection and began to testify: I have touched the
bottom, and it is sound.
Listen to this exclamation of triumph from the risen Christ as He proclaims His victory over the
grave: Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and
behold, I am alive forevermore (Revelation 1:17, 18).
Death is our most venomous enemy, robbing us of joy and hope—unless the triumph of Christ's
resurrection reverberates in our heart. As we believe in the mighty Victor over death, doubt is
banished and light drives away the darkness.
Hold fast to that triumphant trust as you struggle through life's worst crises.—Vernon C
Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by

103. permission. All rights reserved)
Some through the waters, some through the flood,
Some through the fire, but all through the blood;
Some through great sorrow, but God gives a song
In the night season and all the day long. —Young
(Play God Lead Us Along)
Because of Christ's empty tomb,
we can be full of hope.
ews From The Graveyard - What's the foundation of our Christian faith? An empty tomb! Yes,
the cornerstone of the gospel is that grave which held no corpse on that first resurrection
morning.
French skeptic Joseph-Ernst Renan unwittingly spoke about the truth of the resurrection when
he sneered,
Christianity lives on the fragrance of the empty vase.
To express the truth more accurately, Christianity lives on the saving grace of the resurrected
Jesus. He did indeed arise, breaking the bonds of death and leaving empty that garden sepulcher.
And that is the good news which ever since has been proclaimed by followers of Jesus Christ.
A character in Ernest Poole's novel The Harbor remarks cynically,
History is just news from a graveyard.
There's one great exception to the sadness of all graveyards with their silent message of death—
the electrifying news from the graveyard where Jesus was buried. The news is that death has
been defeated and the door to eternal life has been opened by His nail-pierced hands (1Cor.
15:54, 55, 56, 57).
The next time you drive past a cemetery or attend a funeral service, remember the good news of
the resurrection of Christ and the promise of our own. —Vernon C Grounds (Our Daily Bread,
Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Grave, where is thy victory now?
See the light upon His brow!
Empty see the stony bed;
Christ is risen from the dead. —Chisholm
Christ's empty tomb is full of hope.
For Whom The Bell Tolls - In 17th-century England, church bells tolled out the news of what was
taking place in a parish. They announced not only religious services but also weddings and
funerals.
So when John Donne, author and dean of St. Paul's Cathedral, lay desperately sick with the
plague that was killing people in London by the thousands, he could hear the bells announce

104. death after death. Writing down his thoughts in the devotional diary that became a classic, Donne
urged his readers, ever send to know for whom the bell tolls. It tolls for thee.
How true! The book of Hebrews teaches that we will all face death one day: It is appointed for
men to die once, but after this the judgment (He 9:27-note).
But if we are believers in the gospel, news of death does not need to arouse dread. We know, as
Paul joyfully assured us, that by His resurrection Jesus has broken the power of death and
brought life and immortality to light through the gospel (2Timothy 1:10). Death has been
swallowed up in victory by the Lord Jesus Christ (1Corinthians 15:54). Its sting is gone (1Cor
15:55).
When the bell tolls for the Christian, it announces the good news of Jesus' victory over death. —
Vernon C Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted
by permission. All rights reserved)
Ring the bells, ring the bells;
Let the whole world know
Christ the Savior lives today
As He did so long ago. —Bollback
© 1958, Singspiration, Inc.
Christ's resurrection is cause for our celebration
Dietrich Bonhoeffer's tireless efforts on behalf of Jews and other victims of the Third Reich led at
last to his arrest by the Gestapo on April 5, 1943. But even prison could not repress his passion
for ministry to the sick and fellow prisoners. He was so congenial and selfless that his guards
apologized to him for locking him in his cell after rounds in the courtyard. In prison, the Gestapo
used many tactics to persuade Bonhoeffer to recant his faith. They threatened him with torture
and the arrest of his family and fiancée, all of whom had helped him with his resistance efforts.
Still, he defiantly declared his opposition to ational Socialism and all for which it stood. Sunday,
April 8, 1945, Bonhoeffer was leading a worship service to comfort women whose husbands had
been executed for their resistance efforts. He had just completed the final prayer when two
Gestapo agents entered the room and said,
Prisoner Bonhoeffer, get ready to come with us.
As he bade farewell to his friends, he turned to a British officer, Payne Best, and whispered to
him,
For me, this is the beginning of life.
The next day, at Flossenburg prison in the Bavarian forest, he was hanged. (See related story of
Martin eimoller)
AD BROUGHT LIFE AD IMMORTALITY TO LIGHT: photisantos (AAPMSG) de zoen kai
aphtharsian: (LIFE Jn 5:24, 25, 26, 27, 28, 29,40; 14:6; 20:31; Ro 2:7; 5:17;5:18 1Cor 15:53;
2Cor 5:4; 2Pe 1:3; 1Jn 1:2; Rev 2:7; 22:1,2,14,17; LIGHT Lk 11:36; Jn 1:9; 1Cor 4:5; Eph
1:18; Heb 10:32; Rev 18:1)
He showed us the way to have life that cannot be destroyed (ICB)

105. showed us the way to everlasting life (LT)
and brought to light life and incorruptibility (Darby)
brought life and immortality (immunity from eternal death) (Amp)
brought to light life and incorruption (Wuest)
brought eternal life into full view (GWT)
made life unending come to light through the good news (BBE)
Thayer says brought...to light (photizo) means
to cause something to exist and thus come to light and become clear to all
Hiebert writes that...
Christ's work of redemption illuminated like a blazing light of noonday sun, truth which
previously existed but which was shrouded in uncertainty. The hope of immortality was in
the world before but He brought it into a certainty through His teaching and above all by His
own resurrection. (2 Timothy by D. Edmond Hiebert).
The Old Testament doctrines of eternal life, death, resurrection, and the eternal state were
presented in shadows. Here and there one finds glimpses of light but for the most part, the
picture is dark. But when Jesus Christ shone His light on death and the grave through the
Gospel, He illumined the truths about eternal life, resurrection, and the hope of heaven.
Life (2222) (zoe) refers to the new (eternal) life believers receive at the new birth (regeneration)
here includes the present spiritual life of the believer and the glorified state realized at the coming
of Christ for His saints. This truth about life explains in part the the promise of life in Christ
Jesus in (2Ti 1:1-note).
Life and immortality to light - The true meaning of life as God intended for us to experience is
found only in our Savior, Christ Jesus. This eternal, incorruptible (immortal) life can never be
taken from us, for Jesus declared...
I give eternal life to them, and they shall never perish; and no one shall snatch them out of
My hand. (John 10:28)
Immortality (861) (aphtharsia [word study] from a = not or without + phthartós = corruptible
from the verb phtheiro = to corrupt, shrivel, wither, spoil by any process, ruin , deprave, defile,
destroy; see related words aphthartos; phthora) is a state of not being subject to decay or death -
immortality, incorruptibility (state of being free from physical decay), perpetuity.
Aphtharsia defines the state of not being subject to decay, dissolution or interruption. It speaks of
an unending existence, of that which is not capable of corruption. In a word not rotting!
Aphtharsia indicates immunity to the decay that infects all of creation.
Aphtharsia - Used 7x in T - Rom. 2:7; 1Co. 15:42, 50, 53, 54; Eph. 6:24; 2Ti 1:10
Aphtharsia is thus more accurately rendered incorruption or imperishability for it refers to
that which is not capable of corruption.
Paul is describing the state of unending existence in which believer's glorified resurrection body
will not be subject to decay or corruption.
We enter into this state when we have been born again not of seed which is perishable but
imperishable (aphtharsia) that is, through the living and abiding word of God. (see note 1 Peter

106. 1:23)
Vine writes that aphtharsia is used
(a) of the resurrection body, 1Cor 15:42, 50, 53, 54;
(b) of a condition associated with glory and honour and life, including perhaps a moral
significance, Romans 2:7 (note); 2 Ti 1:10; this is wrongly translated “immortality” in the
AV;
(c) of love to Christ, that which is sincere and undiminishing, Ephesians 6:24 (note) (Vine, W
E: Vine's Complete Expository Dictionary of Old and ew Testament Words. 1996. elson)
Aphtharsia is translated imperishable (ASB) in 1 Corinthians where Paul describes the
resurrection of the dead whose body is sown a perishable body, (but) ...raised an imperishable
body (1Co 15:42) adding that the perishable (phthartos) must put on the imperishable (1Cor
15:53, 54).
Though our body is presently corruptible because of the decaying and destructive effects of sin
one day we are assured that it will be raised imperishable and immortal. Then we will have a
resurrected, glorified body which will be conformed to His glorious body. (Php 3:21-note).
John tells us that
it has not appeared as yet what we will be. We know that when He appears, we will be like
Him, because we will see Him just as He is everyone who has this hope fixed on Him
purifies himself, just as He is pure (1Jn 3:2-3)
Brought...to light - The Old Testament has only scattered references to the hope of eternal life
beyond the grave, and these were only dimly visible, in a comparative dusk, until the Son of
righteousness came and brought these truths into full light in the gospel.
THROUGH THE GOSPEL: dia tou euaggeliou:
the Good ews (GWT)
the glad tidings (Darby)
Through (dia) in this verse serves as a marker of instrumentality (the gospel) whereby something
is accomplished (death rendered ineffective and life and immortality come to light).
All the glorious truths Paul has described in 1Timothy 1:9-10 are brought to light through (by
means of) the gospel. And yet though God brought these truths to light through the gospel,
God's human agents must bring the life and light giving gospel to lost men and women so that
they might have clear exposure to the gospel's transforming power.
Gospel (2098) (euaggelion [word study] from eú = good + aggéllo = proclaim, tell) is literally good
news or glad tidings) in secular Greek originally referred to a reward for good news and later
became the good news itself. The word euaggelion was commonly used in the first century as our
words good news today. The idea then and now is something like this - “Have you any good
news (euaggelion) for me today?” This was a common question in the ancient world. Our English
word Gospel is from the Old English or Saxon word gōdspell (gōd = good + spell = message)
which is literally good tale, message. When I was a young man Godspell was actually the name
of a popular musical play (See description). I wonder if they really understood the meaning of
this word which is the very foundation stone of Christianity.
Euaggelion - 76 times in the T - Matt. 4:23; 9:35; 24:14; 26:13; Mk. 1:1, 14f; 8:35; 10:29; 13:10;
14:9; 16:15; Acts 15:7; 20:24; Rom. 1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19; 16:25; 1 Co. 4:15;

107. 9:12, 14, 18, 23; 15:1; 2 Co. 2:12; 4:3f; 8:18; 9:13; 10:14; 11:4, 7; Gal. 1:6f, 11; 2:2, 5, 7, 14; Eph.
1:13; 3:6; 6:15, 19; Phil. 1:5, 7, 12, 16, 27; 2:22; 4:3, 15; Col. 1:5, 23; 1 Thess. 1:5; 2:2, 4, 8f; 3:2; 2
Thess. 1:8; 2:14; 1 Tim. 1:11; 2 Tim. 1:8, 10; 2:8; Philemon 1:13; 1 Pet. 4:17; Rev. 14:6
In modern secular use gospel has an interesting meaning of something accepted as infallible truth
or as a guiding principle (e.g., such and such is the gospel truth). This is not a bad Biblical
definition either!
In ancient secular Greek as alluded to above, euaggelion described good news of any kind and
prior to the writing of the ew Testament, had no definite religious connotation in the ancient
world until it was taken over by the Cult of Caesar which was the state religion and in which
the emperor was worshipped as a god (see more discussion of this use below).
The writers of the ew Testament adapted the term as God's message of salvation for lost
sinners. The gospel key opens the door to eternal life where death is abolished and immortality
becomes reality.
So Timothy does not need to be ashamed of the gospel for it is
the power of God for salvation to everyone who believes (see note Romans 1:16)
As Hiebert reminds us
comparatively few among the masses of humanity saw personally the manifestation of life an
immortality in Christ; so it is through the preaching of the Gospel, in which the
manifestation is enshrined, that this revelation is now made known to men. (2 Timothy by D.
Edmond Hiebert).
11 And of this gospel I was appointed a herald and an
apostle and a teacher.
1. Clarke, “Whereunto I am appointed a preacher - Κηρυξ, a herald. See the notes at Mat_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.
2. Gill, “ Whereunto I am appointed a preacher,.... Both from eternity, in the counsel and purpose
of God, Act_9:15 and in time, by the church at Antioch, and the prophets in it, according to the
express order of the Holy Ghost, Act_13:2. And if ever there was a preacher of the Gospel, Paul
was one; he preached purely, powerfully, publicly, constantly, boldly, and with all faithfulness
and integrity:

108. and an apostle; that is, of the Gentiles, as follows, and as he elsewhere styles himself, Rom_11:13
for it does not run so smooth and easy to connect this with the word Gospel. In 2Ti_1:1, he is
called the apostle of Jesus Christ, because he was sent by him; and here the apostle of the
Gentiles, because, he was sent to them; and this by the same appointment, by which he became a
preacher:
and a teacher of the Gentiles; though all the apostles, by their commission, were sent to teach all
nations, or the Gentiles in the several parts of the world, as well as Jews; yet the apostle was
eminently a teacher of them; his work chiefly lay among them; the Gospel of the uncircumcision,
or the ministration of the Gospel to the uncircumcised Gentiles, was committed to him; and he
was a teacher of them in faith and verity, as in 1Ti_2:7. The Alexandrian copy only reads, and a
teacher.
3. Preceptaustin, “FOR I WAS APPOITED : eis ho etethen (1SAPI) ego:
For - The flow of Paul's argument in this section is salvation that leads to service.
I was appointed - Jesus Himself appointed Paul as
a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of
Israel (Acts 9:15, cp Acts 13:2, 1Ti 2:7)
A PREACHER: kerux kai: (Eph 3:7,8, 1Ti 2:7, 1Co 1:17, 1:23, 2:1, 2)
Preacher (2783) (kerux) is the Greek term describing the Imperial Herald (Crier,
Messenger, Proclaimer) who made a public proclamations for kings, magistrates, princes,
military commanders.
A kerux was the town crier or herald. The kerux, who often served as a close confidant of the
king, would travel throughout the realm announcing to the people whatever the king wished to
make known. It is this note of authoritative declaration that is so appropriately transferred to the
proclamation of the gospel.
Kerux is used 3 times in the ew Testament...
And for this I was appointed a preacher and an apostle (I am telling the truth, I am not
lying) as a teacher of the Gentiles in faith and truth. (1 Ti 2:7)
and did not spare the ancient world, but preserved oah, a preacher of righteousness, with
seven others, when He brought a flood upon the world of the ungodly (See notes 2 Peter 2:5)
This proclamation was given with a sense of formality, gravity and authority which must be
heeded.
Kerusso the verb form of kerux is used by Paul in 2Ti 4:2 to command his young recruit
Timothy to publicly declare the gospel...
preach (aorist imperative = do it now, and do it effectively!) the Word in season and out. (see
note 2 Timothy 4:2 )
In Classic Greek kerux was used of a public servant of supreme power both in peace and in war,
who summoned the town gathering (which is the Greek word ekklesia translated in the T as
church). Paul was the public crier of the gospel message resulting in the ekklesia being called
out of the world and unto God into the body of Christ, the church. That the gospel message was
also found in the OT, is implied by Peter's description of oah as a preacher (kerux) of
righteousness (2Pe 2:5-note).

109. Kerux word also stresses the boldness and openness of Paul’s evangelistic work because he had a
message which he boldly, uncompromisingly proclaimed before both kings and commoners.
Paul (and every Christian in a sense) is the herald of Christ. We are not called to bring men our
opinions but the message of the gospel of Jesus Christ.
William Barclay writes that ...
Kerux is the Greek word for herald, and the herald was the man who brought a message
direct from the king. This word tells us of certain characteristics of the preaching of Jesus
and these are characteristics which should be in all preaching.
(i) The herald had in his voice a note of certainty. There was no doubt about his message; he
did not come with perhapses and maybes and probably’s; he came with a definite message.
Goethe had it: “Tell me of your certainties: I have doubts enough of my own.” Preaching is
the proclamation of certainties, and a man cannot make others sure of that about which he
himself is in doubt.
(ii) The herald had in his voice the note of authority. He was speaking for the king; he was
laying down and announcing the king’s law, the king’s command, and the king’s decision. As
was said of a great preacher, “he did not cloudily guess; he knew.” Preaching, as it has been
put, is the application of prophetic authority to the present situation.
(iii) The herald’s message came from a source beyond himself; it came from the king.
Preaching speaks from a source beyond the preacher. It is not the expression of one man’s
personal opinions; it is the voice of God that Jesus spoke to men. (Barclay, W: The Daily
Study Bible Series. The Westminster Press or Logos)
We may not all be appointed preachers like Paul but we do have the same gospel message and we
have all been in a sense appointed as ambassadors for Christ with the good news of the word
of reconciliation. (2Cor 5:19 20). The question we each need to ask is will we be found a
trustworthy steward when our Lord and Master returns? (1Cor 4:2, Mt 25:21)
Edwards adds these thoughts to help illustrate kerux
This was a graphic word in the ancient Greek world. It was used in several different ways,
each of which exemplified Paul's ministry. It was used of a herald who brought an
announcement from the king. Paul (as well as us) was sent forth to herald the good news of
salvation from the King of kings. It was used of an emissary when two armies were opposed
to each other. The man of God is sent as a go-between to offer conditions of peace to men in
opposition to God. It was also used of an auctioneer or merchant shouting out his wares and
inviting people to come and buy. So we are to make known to those around us the gift of
eternal life which God is inviting all men to come receive freely. Clearly Paul saw the gospel
as something to be VERBALLY communicated. While it is absolutely essential that our walk
backs our talk, it is equally essential that our talk explains our walk. Otherwise, how will
people come to know the real reason for the difference in our lifestyle? (2 Timothy: Call to
Completion)
AD A APOSTLE : apostolos kai:
Apostle (652) (apostolos [word study]) is one sent out as an envoy or ambassador with a special
commission and a proclamation to be delivered with such gravity, formality, and authority as to
be heeded (eg see before Felix Acts 24:25 before Agrippa Acts 24:28) and so Paul again (2Ti

110. 1:1-note) emphasizes his authority as a messenger of Christ Jesus.
Apostolos - 80 times in T - Matt. 10:2; Mk. 3:14; 6:30; Lk. 6:13; 9:10; 11:49; 17:5; 22:14; 24:10;
Jn. 13:16; Acts 1:2, 26; 2:37, 42f; 4:33, 35, 36, 37; 5:2, 12, 18, 29, 40; 6:6; 8:1, 14, 18; 9:27; 11:1;
14:4, 14; 15:2, 4, 6, 22f; 16:4; Ro 1:1; 11:13; 16:7; 1 Co. 1:1; 4:9; 9:1f, 5; 12:28f; 15:7, 9; 2 Co.
1:1; 8:23; 11:5, 13; 12:11, 12; Gal. 1:1, 17, 19; Eph. 1:1; 2:20; 3:5; 4:11; Phil. 2:25; Col. 1:1;
1Thess. 2:7; 1Tim. 1:1; 2:7; 2Tim. 1:1, 11; Titus 1:1; Heb. 3:1; 1Pet. 1:1; 2Pet. 1:1; 3:2; Jude
1:17; Rev. 2:2; 18:20; 21:14
The apostolos did not speak for himself, but for him who sent him. He did not come in his own
authority, but in the authority of him who sent him. The Christian is the ambassador of Christ,
come to speak for him and to represent him to men.
Cole notes that...
The office of apostle as one who had unique authority from Christ no longer exists, because
the church was built on the foundation of the apostles and prophets (Eph. 2:20). We have the
apostolic foundation in the ew Testament. In the sense of “one sent out to plant churches,”
the role does exist. But for the sake of avoiding confusion, such people should not be called
apostles, but missionaries or church planters (A Cause Worth Dying For )
AD A TEACHER: kai didaskalos:
Teacher (1320) (didaskalos gives us English didactic - click here for in depth study of related
word didaskalía and of the verb didasko = to teach) and was one who taught others with the
specific purpose of shaping the will of the one being taught by the content of what was taught, in
this case the gospel. Here teacher has reference to the method of imparting the message.
Didaskalia - 59 times in the T - Matt. 8:19; 9:11; 10:24f; 12:38; 17:24; 19:16; 22:16, 24, 36; 23:8;
26:18; Mk. 4:38; 5:35; 9:17, 38; 10:17, 20, 35; 12:14, 19, 32; 13:1; 14:14; Lk. 2:46; 3:12; 6:40;
7:40; 8:49; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21, 28, 39; 21:7; 22:11; Jn. 1:38; 3:2, 10;
8:4; 11:28; 13:13f; 20:16; Acts 13:1; Rom. 2:20; 1 Co. 12:28f; Eph. 4:11; 1 Tim. 2:7; 2 Tim. 1:11;
4:3; Heb. 5:12; Jas. 3:1
Preacher views his office in relation to his message, apostle in relation to his credentials, teacher
in relation to those to whom he ministers.”
12 That is why I am suffering as I am. Yet this is no cause
for shame, because I know whom I have believed, and am
convinced that he is able to guard what I have entrusted
to him until that day.

111. 1. Jamison, “For the which cause — For the Gospel cause of which I was appointed a preacher
(2Ti_1:10, 2Ti_1:11).
I also suffer — besides my active work as a missionary. Ellicott translates, “I suffer even these
things”; the sufferings attendant on my being a prisoner (2Ti_1:8, 2Ti_1:15).
I am not ashamed — neither be thou (2Ti_1:8).
for — Confidence as to the future drives away shame [Bengel].
I know — though the world knows Him not (Joh_10:14; Joh_17:25).
whom — I know what a faithful, promise-keeping God He is (2Ti_2:13). It is not, I know how I
have believed, but, I know WHOM I have believed; a feeble faith may clasp a strong Savior.
believed — rather, “trusted”; carrying out the metaphor of a depositor depositing his pledge
with one whom he trusts.
am persuaded — (Rom_8:38).
he is able — in spite of so many foes around me.
that which I have committed unto him — Greek, “my deposit”; the body, soul, and spirit, which
I have deposited in God’s safe keeping (1Th_5:23; 1Pe_4:19). So Christ Himself in dying
(Luk_23:46). “God deposits with us His word; we deposit with God our spirit” [Grotius]. There is
one deposit (His revelation) committed by God to us, which we ought to keep (2Ti_1:13,
2Ti_1:14) and transmit to others (2Ti_2:2); there is another committed by God to us, which we
should commit to His keeping, namely, ourselves and our heavenly portion.
that day — the day of His appearing (2Ti_1:18; 2Ti_4:8).
2. Barnes, “For the which cause I also suffer these things - That is, I suffer on account of my
purpose to carry the gospel to the Gentiles; see the notes at Col_1:24.
evertheless I am not ashamed - compare the notes at Rom_1:16.
For I know whom I have believed - Margin, “trusted.” The idea is, that he understood the
character of that Redeemer to whom he had committed his eternal interests, and knew that he
had no reason to be ashamed of confiding in him. He was able to keep all that he had intrusted to
his care, and would not suffer him to be lost; see Isa_28:16.
And am persuaded that he is able to keep that which I have committed unto him - That is, the
soul, with all its immortal interests. A man has nothing of higher value to intrust to another than
the interests of his soul, and there is no other act of confidence like that in which he intrusts the
keeping of that soul to the Son of God. Hence, learn:
(1) That religion consists in committing the soul to the care of the Lord Jesus; because:
(a) We feel that we cannot secure the soul’s salvation ourselves.
(b) The soul is by nature in danger.
(c) If not saved by him, the soul will not be saved at all.
(2) That the soul is a great and invaluable treasure which is committed to him.
(a) o higher treasure can be committed to another;
(b) In connection with that the whole question of our happiness on earth and in heaven is
entrusted to him, and all depends on his fidelity.
(3) It is done by the true Christian with the most entire confidence, so that the mind is at rest.
The grounds of this confidence are:
(a) What is said of the mighty power of the Saviour;

112. (b) His promises that he will keep all who confide in him (compare the notes at Joh_10:27-
29;
(c) Experience - the fact that those who have trusted in him have found that he is able to
keep them.
(4) This act of committing the soul, with all its interests, to the Saviour, is the true source of
peace in the trials of life. This is so because:
(a) Having done this, we feel that our great interests are secure. If the soul is safe, why
need we be disturbed by the loss of health, or property, or other temporal comforts?
Those are secondary things. A man who is shipwrecked, and who sees his son or daughter
safe with him on the shore, will be little concerned that a casket of jewels fell overboard -
however valuable it might be:
(b) All those trials will soon pass away, and he will be safe in heaven.
(c) These very things may further the great object - the salvation of the soul. A man’s
great interests may be more safe when in a prison than when in a palace; on a pallet of
straw than on a bed of down; when constrained to say, “Give us this day our daily
bread,” than when encompassed with the wealth of Croesus.
Against that day - The day of judgment - called “that day,” without anything further to
designate it, because it is the great day; “the day for which all others days were made.” It seems
to have been so much the object of thought and conversation among the early Christians, that the
apostle supposed that he would be understood by merely referring to it as “that day;” that is, the
day which they were always preaching about, and talking about, and thinking about.
3. Clarke, “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.
4. Gill, “For the which cause I also suffer these things,.... The present imprisonment and bonds in
which he now was; these, with all the indignities, reproaches, distresses, and persecutions, came
upon him, for the sake of his being a preacher of the Gospel; and particularly for his being a
teacher of the Gentiles: the Jews hated him, and persecuted him, because he preached the Gospel,
and the more because he preached it to the Gentiles, that they might be saved; and the
unbelieving Gentiles were stirred up against him, for introducing a new religion among them, to
the destruction of their idolatry and superstition; and the sufferings which he endured were
many; and he was appointed to them, as well as to the Gospel, which he preached.

113. evertheless I am not ashamed; neither of the Gospel, and the truths and ordinances of it, for
which he suffered; but he continued to own and confess it constantly, and to preach it boldly;
none of these things moved him from it: nor of the sufferings he endured, for the sake of it; since
they were not for murder, or theft, or sedition, or any enormity whatever, but in a good cause;
wherefore he was so far from being ashamed of them, that he took pleasure in them, and gloried
of them. or was he ashamed of Christ, whose Gospel he preached, and for whom he suffered;
nor of his faith and hope in him. For it follows,
for I know whom I have believed. A spiritual knowledge of Christ is necessary to faith in him: an
unknown Christ cannot be the object of faith, though an unseen Christ, as to bodily sight, may
be, and is. Knowledge and faith go together: they that truly know Christ, believe in him, and the
more they know him, the more strongly do they believe in him: such who spiritually and savingly
know Christ, have seen the glories of his person, and the fulness of his grace; and they approve of
him, as their Saviour, being every way suitable to them, and disapprove of all others; they love
him above all others, and with all their hearts; and they put their trust in him, and trust him with
all they have; and they know whom they trust, what an able, willing, suitable, and complete
Saviour he is. This knowledge which they have of him, is not from themselves, but from the
Father, who reveals him to them, and in them; and from himself, who gives them an
understanding that they may know him; and from the spirit of wisdom and revelation in the
knowledge of him: and be it more or less, it is practical, and leads to the discharge of duty, from a
principle of love to Christ; and is of a soul humbling nature, and appropriates Christ to a man's
self; and has always some degree of certainty in it; and though it is imperfect, it is progressive;
and the least measure of it is saving, and has eternal life connected with it: and that faith which
accompanies it, and terminates on the object known, is the grace, by which a man sees Christ in
the riches of his grace; goes to him in a sense of need of him; lays hold upon him as a Saviour;
receives and embraces him; commits its all unto him; trusts him with all; leans and lives upon
him, and walks on in him till it receives the end of faith, even eternal salvation.
And I am persuaded that he is able to keep that which I have committed unto him against that
day. By that which he had committed to him is meant, not the great treasure of his labours and
sufferings for Christ, as if he had deposited these in Christ's hands, in order to be brought forth
at the great day of account to his advantage; for though his labours and sufferings were many,
yet he always ascribed the strength by which he endured them to the grace of God; and he knew
they were not worthy to be compared, nor made mention of, with the glory that was to be
revealed in him. Rather this may be understood of the souls of those he had been instrumental in
the converting of, whom he had commended to Christ, hoping to meet them as his joy and crown
of rejoicing another day; though it seems best of all to interpret it either of his natural life, the
care of which he had committed to Christ, and which he knew he was able to preserve, and would
preserve for usefulness until the day appointed for his death; or rather his precious and immortal
soul, and the eternal welfare and salvation of it: and the act of committing it to Christ, designs his
giving himself to him, leaving himself with him, trusting in him for eternal life and salvation,
believing he was able to save him to the uttermost; even unto the day of death, when he hoped to
be with him, which is far better than to be in this world; and unto the day of the resurrection,
when both soul and body will be glorified with him; and to the day of judgment, when the crown
of righteousness will be received from his hands. And what might induce the apostle, and so any
other believer, to conclude the ability of Christ to keep the souls of those that are committed to
him, are, his proper deity, he having all the fulness of the Godhead, or the perfections of deity
dwelling in him; his being the Creator and upholder of all things; his having accomplished the
great work of redemption and salvation, by his own arm; his mediatorial fulness of grace and

114. power; and his being trusted by his Father with all the persons, grace, and glory of the elect, to
whom he has been faithful. And now the consideration of all this, as it was a support to the
apostle, under all his afflictions, and sufferings for the Gospel, and in a view of death itself, so it
may be, as it often has been, a relief to believers, under all the sorrows of this life, and in a
prospect of death and eternity. Philo the Jew (b) speaks in like manner as the apostle here of
παρακαταθηκη ψυχης, the depositum of the soul: though he knew not where to commit it for
safety, as the apostle did, and every true believer does.
5. Henry, “Consider the example of blessed Paul, 2Ti_1:11, 2Ti_1:12. He was appointed to preach
the gospel, and particularly appointed to teach the Gentiles. He though it a cause worth suffering
for, and why should not Timothy think so too? o man needs to be afraid nor ashamed to suffer
for the cause of the gospel: I am not ashamed, says Paul, for I know whom I have believed, and am
persuaded that he is able to keep that which I have committed unto him against that day. Observe,
[1.] Good men often suffer many things for the best cause in the world: For which cause I suffer
these things; that is, “for my preaching, and adhering to the gospel.” [2.] They need not be
ashamed, the cause will bear them out; but those who oppose it shall be clothed with shame. [3.]
Those who trust in Christ know whom they have trusted. The apostle speaks with a holy triumph
and exultation, as much as to say, “I stand on firm ground. I know I have lodged the great trust
in the hands of the best trustee.” And am persuaded, etc. What must we commit to Christ? The
salvation of our souls, and their preservation to the heavenly kingdom; and what we so commit to
him he will keep. There is a day coming when our souls will be enquired after: “Man! Woman!
thou hadst a soul committed to thee, what hast thou done with it? To whom it was offered, to God
or Satan? How was it employed, in the service of sin or in the service of Christ?” There is a day
coming, and it will be a very solemn and awful day, when we must give an account of our
stewardship (Luk_16:2), give an account of our souls: now, if by an active obedient faith we
commit it to Jesus Christ, we may be sure he is able to keep it, and it shall be forthcoming to our
comfort in that day.”
6. Preceptaustin, “FOR THIS REASO I ALSO SUFFER THESE THIGS: di en aitian kai
tauta pascho (1SPAI): (2Ti 1:8; 2:9; 3:10, 11;3:12 4:16; 4:17 Acts 9:16; 13:46; 13:50 14:5,6; 21:27,
28, 29, 30, 31; Acts 22:21, 22, 23, 24; Eph 3:1, 2,3, 4, 5, 6, 7, 8; 1Thes 2:16)
For this reason - Always stop and ask What reason? Check the immediate context. What is
Paul preaching and teaching about? Preaching and teaching the gospel.
Suffer (3958) (pascho) means to be affected by something (in this case evil) from without.
Pascho - Used 42 times in the T - Matt. 16:21; 17:12, 15; 27:19; Mk. 5:26; 8:31; 9:12; Lk. 9:22;
13:2; 17:25; 22:15; 24:26, 46; Acts 1:3; 3:18; 9:16; 17:3; 28:5; 1 Co. 12:26; 2 Co. 1:6; Gal. 3:4;
Phil. 1:29; 1 Thess. 2:14; 2 Thess. 1:5; 2 Tim. 1:12; Heb. 2:18; 5:8; 9:26; 13:12; 1 Pet. 2:19ff, 23;
3:14, 17f; 4:1, 15, 19; 5:10; Rev. 2:10
Pascho is in the present tense indicating that Paul's experience of suffering was a continual action
going on in the present (2Ti 3:12-note).
Paul was not asking Timothy to do anything he had not done.
Dwight Edwards makes an excellent practical point
The way we cross the dark valleys of undeserved suffering will determine whether we end
up as holy or bitter individuals. Undeserved suffering will drive us into one of these two

115. camps; either it will purify our faith so that we become increasingly holy or it will erode our
confidence in God so that w e become increasingly bitter. (see notes Hebrews 12:11; 12:12;
12:13; 12:14; 12:15) We see in this passage how Paul responded to his undeserved
suffering...This suffering had not diminished his confidence in God, in fact it was strong as
ever. (2 Timothy: Call to Completion)
These things (tauta) - Paul does not enumerate here but in the context of this letter some of these
things would include imprisonment and all that is entailed as well as the painful fact that all in
Asia turned away from him (2Ti 1:!5 [note], cf 2Cor 11:23, 24, 25f). He had experienced the
suffering of one was abandoned and undoubtedly was lonely (cf his plea for Timothy to make
every effort to come 2Ti 4:9-note, 2Ti 4:21-note)
Paul had a proper perspective on suffering writing
I rejoice in my sufferings for your (the Colossian saints) sake (see note Colossians 1:24)
BUT I AM OT ASHAMED: all ouk epaischunomai (1SPPI): (2 Ti 1:8 1:16, 2:12 Ro 1:16, 1Pe
4:16)
Still I am not ashamed (Amp)
yet I am not in the least ashamed (Phillips)
but I have no feeling of shame (BBE)
But I am not ashamed. I know Jesus, the One I have believed in (ICB).
But - Introduces a striking contrast - suffering but unashamed. This is not humanly possible but
reflects Paul's having learned the principle of Christ's sufficiency for his human weaknesses (see
2Co 12:9-note, 2Co 12:10-note)
ot (3756) (ouk) is as absolute negative. In no way was Paul ashamed.
Ashamed (1870) (epaischunomai from epi = upon or intensifies meaning of + aischunomai from
aischos = disfigurement then disgrace) means to experience a painful feeling or sense of loss of
status because of some particular event or activity. It describes one's consciousness of guilt or of
exposure or the fear of embarrassment that one's expectations may prove false.
Epaischunomai - 11 times in the T - Mk. 8:38; Lk. 9:26; Ro 1:16; 6:21; 2Ti 1:8, 12, 16; Heb.
2:11; 11:16
Epaischunomai is associated with being afraid, feeling shame which prevents one from doing
something, a reluctance to say or do something because of fear of humiliation, experiencing a lack
of courage to stand up for something or feeling shame because of what has been done.
Marvin Vincent writes that...
The feeling expressed by (epaischunomai) has reference to incurring dishonor or shame in
the eyes of men. It is “the grief a man conceives from his own imperfections considered with
relation to the world taking notice of them; grief upon the sense of disesteem” (“South, ” cit.
by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the
knowledge and opinion of men. (Vincent, M. R. Word studies in the ew Testament. Vol. 1,
Page 3-342)
Isaiah records a prophecy concerning the Messiah, writing
For the Lord GOD helps Me, therefore, I am not disgraced. Therefore, I have set My face
like flint, and I know that I shall not be ashamed. (Isa 50:7)

116. Paul likewise is convinced that God is strong to enable him to be faithful to his apostolic calling,
in spite of the sufferings which attend it, until the day when he shall be summoned to render his
final account. Paul had learned the secret of being filled and going hungry, both of having
abundance and suffering need (Php 4:12-note) and that secret was the Person of Christ, Who
enabled Paul to exclaim I can do all things through Him who strengthens me. (Php 4:13-note)
Paul's abiding knowledge of the Person of Jesus removed all sense of shame. From a Roman
prison Paul wrote to his beloved brethren at Philippi reminding them (quoting from the LT):
I live in eager expectation and hope that I will never do anything that causes me shame, but
that I will always be bold for Christ, as I have been in the past, and that my life will always
honor Christ, whether I live or I die. (see note Philippians 1:20)
Vine adds that
Paul’s example of freedom from shame was intended as an incentive to his younger fellow
missionary to show the same confidence and endurance. He who is conscious of pleasing God
has no reason for feelings of shame through experiencing any form of suffering in
consequence. Faithfulness to God frees the believer from bondage to human opinion, regard,
and reward. (Vine, W. Collected writings of W. E. Vine. ashville: Thomas elson or
Logos)
I KOW WHOM I HAVE BELIEVED: oida (1SRAI) gar o pepisteuka (1SRAI): (Click Fanny
Crosby's hymn ’Tis Summer in My Heart)
adhered to and trusted in and relied on (Amp)
in Whom I have put my trust (ISV)
in Whom my trust reposes (WT)
for I know Him in whom I have trusted and still am trusting, and I became convinced and
still am convinced that He is able to guard my deposit until that day.” (Literal translation
bringing out the verb tenses - Steven Cole)
Know (1492) (oida) is the Greek verb that signifies absolute, beyond a doubt knowledge. This
knowledge is not personal knowledge gained by experience, but knowledge of a Person Who he
had found absolutely dependable in any circumstance. His personal knowledge of Jesus as the
One in Whom he had learned to trust, imparted the absolute assurance of His unfailing
faithfulness.
Spurgeon writes that Paul's text...
THE text is wholly taken up with three things; namely, with knowing, with believing, and
with the person who is known and believed; and upon both the knowing and the believing
Paul is very decided. He puts in no “if,” no word of change; he does not say, “I hope so,” or
“I trust so,” but “I know I have believed, and I know whom I have believed.”
It is all assurance, and not a shadow of doubt. Let us imitate the apostle, or ask for grace to
be able to imitate him, that we may shake off the dubious phraseology which is so common
among Christians nowadays, and may be able to speak with apostolic confidence upon, a
matter upon which we ought to be confident if anywhere at all, namely, our own salvation...
“I know,” saith the apostle, — not “what “ — but “whom I have believed.” He does not say,
“I know the catechism which I have believed,” nor “I know the Institutes of Calvin,” nor “I
know the body and system of theology”; but, “I know whom I have believed.” Both the
knowing and the believing center round the wondrous person who for our sakes left his

117. starry throne and became a man; knowing whom, is a saving knowledge, and trusting whom,
is saving trust, but of which, all other knowing and believing falls short. (see full sermon 2
Timothy 1:12 Knowing and Believing)
“He is able, he is willing:
Doubt no more.”
Believed (4100) (pisteuo from pistis; pistos; related studies the faith, the obedience of faith)
means to consider something to be true and therefore worthy of one’s trust. To accept as true,
genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or
someone. To consider to be true. To accept the word or evidence of.
Using the perfect tense Paul is saying
I first trusted Jesus on the Damascus Road and I still trust Him with my eternal present and
eternal future.
Paul had permanently put his trust and confidence (convinced below is also perfect tense) in
Christ Jesus and still trusted Him even as the shadow of death loomed over him. This speaks of
Paul's trust as permanent and abiding.
Wuest paraphrases the idea of the perfect tense -
I have believed with the present result that my faith is a firmly settled one.” It is like
hammering a nail through a board and clinching it on the other side. It is there to stay. So,
Paul’s faith was placed permanently in the God whom he knew, which faith was
immovable.
ote how Paul puts it: “I know Whom I have believed. He doesn’t say I know what I have
believed,” though that would be true. And he doesn’t say, “I know how much I have believed,”
even though that is also true. And he doesn’t say, “I know when I believed,” which he could well
have said. And he doesn’t say, “I know why I have believed,” even though that would be true as
well.
Hiebert adds that...
Paul testifies personally to that which he has asked of Timothy (v8) and explains that the
secret of his attitude is a Person. It is his abiding knowledge of this Person that removes all
sense of shame. The world may regard his faith in a crucified Jesus a thing of folly and a just
cause for shame, but his personal relations with this Person prevent any such feeling. This
Person will never put him to shame. He has permanently put his trust and confidence in Him
(perfect tense), has been trusting Him all along, and is trusting Him now in the face of
impending death. It is his settled, fixed assurance that he is able to guard that which I have
committed to Him. The Greek is literally, that he is able to guard my deposit. He has
unshaken confidence in His ability to do what he trusts Him to do. He is able effectively to
guard my deposit.. (2 Timothy by D. Edmond Hiebert)
As Spurgeon puts it, it is as if Paul says,
I know the Person into whose hand I have committed my present condition, and my eternal
destiny. I know Who he is, and I therefore, without any hesitation, leave myself in His hands.
It is the beginning of spiritual life to believe Jesus Christ. Spurgeon goes on to add that
Jesus was a distinct Person to the apostle, so real as to be known to him as a man knows a
friend. Paul knew nobody else so well as he knew his Lord.”
If you are trying to keep your own soul, you are in serious trouble and will be rudely surprised

118. one day. You cannot keep yourself safe. Your only hope is to entrust all that you are and have to
Jesus. Lay it all at his feet and you will be safe.
MacArthur adds that Paul's
confidence did not come from a creed or a theological system or a denomination or an
ordination. It came solely from a close, unbroken relationship with God, to whom he
unreservedly gave his life, going about his divine mission with no concern for his own
welfare, safety, or life.
Gill adds that
A spiritual knowledge of Christ is necessary to faith in Him: an unknown Christ cannot be
the object of faith... Knowledge and faith go together: they that truly know Christ, believe in
Him, and the more they know Him, the more strongly do they believe in Him... and they
know... what an able, willing, suitable, and complete Saviour He is. This knowledge which
they have of him... is practical, and leads to the discharge of duty, from a principle of love to
Christ.
I Know Whom I Have Believed
Daniel Whittle
I know not why God’s wondrous grace
To me He hath made known,
or why, unworthy, Christ in love
Redeemed me for His own.
Refrain
But I know Whom I have believèd,
And am persuaded that He is able
To keep that which I’ve committed
Unto Him against that day.
I know not how this saving faith
To me He did impart,
or how believing in His Word
Wrought peace within my heart.
Refrain
I know not how the Spirit moves,
Convincing us of sin,
Revealing Jesus through the Word,
Creating faith in Him.
Refrain
I know not what of good or ill
May be reserved for me,
Of weary ways or golden days,
Before His face I see.
Refrain
I know not when my Lord may come,

119. At night or noonday fair,
or if I walk the vale with Him,
Or meet Him in the air.
Refrain
AD I AM COVICED THAT: kai pepeismai (1SRPI) hoti: (cf Ro 8:38)
I am sure (CV)
I am positively persuaded (Amp)
I am absolutely sure (Williams)
I am thoroughly persuaded (Centenary)
Convinced (3982) (peitho [word study]) means literally to persuade or induce by words to believe
(Acts 19:26, Mt 27:20, Ro 14:14). Peitho is a strong verb which which conveys the ideas of
confidence, reliance, and hope.
Peitho - 52 times in the T - Mt 27:20, 43; 28:14; Lk. 11:22; 16:31; 18:9; 20:6; Acts 5:36, 37, 39;
12:20; 13:43; 14:19; 17:4; 18:4; 19:8, 26; 21:14; 23:21; 26:26, 28; 27:11; 28:23, 24; Ro 2:8, 19;
8:38; 14:14; 15:14; 2Co. 1:9; 2:3; 5:11; 10:7; Gal. 1:10; 5:7, 10; Php 1:6, 14, 25; 2:24; 3:3, 4; 2Th
3:4; 2Ti 1:5, 12; Philemon 1:21; Heb 2:13; 6:9; 13:17, 18; Jas 3:3; 1Jn. 3:19
The use of the perfect tense indicates that Paul became convinced when he was saved by Christ
and he remained convinced of His saving and keeping power. Paul had a settled, fixed assurance
that Christ was able.
Wuest adds
Paul had come to a settled persuasion regarding the matter and was fixed in an immovable
position. You could not budge him.
Paul trusted his absolute security in God. He had been through years of relentless temptations,
trials and testing, opportunities and hardships. He had seen the power of God at work again and
again, both in him and around him. Are you convinced Jesus is able to guard you?
In Romans 8 Paul was likewise convinced writing...
For I am convinced that neither death, nor life, nor angels, nor principalities, nor things
present, nor things to come, nor powers (see note Romans 8:38)
HE IS ABLE TO GUARD: dunatos estin (3SPAI) phulaxai (AA):
He is able to safeguard (JB)
He is able to guard safely (Berkley)
able to protect (GWT)
able to keep safe (TEV)
Able (1415) (dunatos [word study] from dunamai = referring to power one has by virtue of
inherent ability and resources; see study of dunamis) means powerful, able, strong. Able
describes that which has sufficient or necessary power, means, skill, or resources to accomplish
an objective. Thus dunatos describes one who is powerful enough, who has the ability to perform
the function in this case of guarding Paul's deposit.
TDT notes that all words deriving from the stem duna- have the basic meaning of “being able,”
of “capacity” in virtue of an ability) pertains to being capable, able (having the ability to perform

120. some function; having sufficient power, skill, or resources to accomplish an objective), adept
(highly skilled or well-trained implying aptitude as well as proficiency) or competent (being what
is necessary; having requisite or adequate ability or qualities).
Dunatos - 32 uses in T - Matt. 19:26; 24:24; 26:39; Mk. 9:23; 10:27; 13:22; 14:35f; Lk. 1:49;
14:31; 18:27; 24:19; Acts 2:24; 7:22; 11:17; 18:24; 20:16; 25:5; Rom. 4:21; 9:22; 11:23; 12:18;
15:1; 1 Co. 1:26; 2 Co. 10:4; 12:10; 13:9; Gal. 4:15; 2 Tim. 1:12; Titus 1:9; Heb. 11:19; Jas. 3:2
Paul like Abraham was
fully assured that what (God) had promised, He was able (dunatos) also to perform. (see
note Romans 4:21)
Luke uses dunatos to describe God as the Mighty One (Lk 1:49).
Paul writes to the Corinthians that God is
able (dunatos) to make all grace abound to you, that always having all sufficiency in
everything, you may have an abundance for every good deed (2Cor 9:8)
Would that we all knew the Mighty One with such a confidence.
Paul understood the truth that the Lord God was
laying in Zion a stone, a tested stone, a costly cornerstone for the foundation, firmly placed.
He who believes in it will not be disturbed. (Lxx = ashamed) (Isaiah 28:16)
Guard (5442) (phulasso [word study] from phulax = watchman) means not simply to keep as a
possession, but to keep secure and was a military term that denotes the activity or office of a
watchman whose job it was “to protect” those who are asleep from harm during the night.
The soldier on watch was accountable with his own life to protect that which was entrusted to his
care.
Phulasso - 31 uses in the T - Mt 19:20; Mk. 10:20; Lk. 2:8; 8:29; 11:21, 28; 12:15; 18:21; Jn.
12:25, 47; 17:12; Acts 7:53; 12:4; 16:4; 21:24f; 22:20; 23:35; 28:16; Ro 2:26; Gal. 6:13; 2Th 3:3;
1Ti 5:21; 6:20; 2Ti 1:12, 14; 4:15; 2Pe 2:5; 3:17; 1Jn 5:21; Jude 1:24. AS = abstain(1), guard(8),
guarded(1), guarding(1), guards(1), keep(5), keeping(2), keeps(1), kept(4), kept under guard(1),
maintain(1), observe(2), preserved(1), protect(1), watching(1).
Phulasso refers specifically to deliberate and conscious watching, being on the alert, carrying out
sentinel functions, to guard (one assigned to protect or oversee another) or to protect by taking
careful measures. What a word picture of our ever alert, all powerful Sentinel Christ Jesus
Who is MIGHTY enough to guard against robbery or preserve from loss.
Jesus in His great prayer to His Father said
While I was with them...I guarded (phulasso) them and not one of them perished but the son
of perdition.... (John 17:12)
Paul reminded the afflicted saints at Thessalonica that
the Lord is faithful and He will strengthen and protect (phulasso) you from the evil one.
(2Thes 3:3)
Jude uses phulasso to describe
Him Who is able to keep (us) from stumbling... (Jude 1:24).
WHAT I HAVE ETRUSTED TO HIM: ten paratheken mou:

121. Martin Luther wrote...
I have had many things in my hands and have lost them all. But whatever I have been able to
place in God's hands I still possess.
Peter has a parallel thought writing...
Therefore, those also who suffer according to the will of God shall entrust their souls to a
faithful Creator in doing what is right. (see note 1 Peter 4:19)
ote that there are 2 ways this phrase can be translated: This could refer to what Paul entrusted
to God or alternatively could refer to what God had entrusted to Paul's care (eg, the gospel).
The ASB and the following versions translate this section with emphasis on Paul entrusting to
God --
what I have entrusted to Him (IV)
that which I have committed to Him (YLT)
what I have committed to Him (KJV)
the deposit I have entrusted to Him (Darby)
to keep that which I have given into His care (BBE).
The following versions by contrast translate the phrase with the emphasis on what God entrusted
to Paul --
what He had entrusted to me (GWT)
what has been entrusted to me (ESV, JT)
what He has entrusted to me (TEV)
the work He has committed to me (Phillips)
that which has been committed as a trust to me (Wuest).
The Amplified version is interesting as it includes both views in its translation --
that which has been entrusted to me and which I have committed to Him (Amp).
Hiebert has an excellent summary writing that
the former view...regards the deposit variously as Paul's soul, his salvation or his final
reward. Thus viewed, God is pictured as the Trustee with Whom he has deposited for
safekeeping his temporal and eternal welfare. This truth provides wondrous comfort to the
tried and tested servant of the Lord. The majority of Greek expositors... have held that the
deposit is best explained here...in the sense of the Christian message with which Paul
himself has been entrusted. The word (paratheke) occurs only in (1Ti 6:20), here and in (2Ti
1:14 [note]) following. In the other two passages the word clearly expresses what is
committed by God to a person and for which he is answerable to God. This fact makes it
probable that Paul, in the absence of any indication otherwise, uses it in the same sense
here...Thus viewed the meaning is that the precious deposit of the Gospel, which God has
entrusted to Paul, God will not in these difficult times allow to be lost. In view of his
impending martyrdom and the devastating persecutions of the Church which appear
inevitable (2Ti 3:12 [note]) Paul is confident that the all powerful Guardian and Protector,
Whom he has learned to trust implicitly, will Himself safeguard the message which He has
given. We let the deposit mean the Gospel which has been entrusted to him, yet this

122. assurance ultimately includes himself, his all, since the preaching of that Gospel was his very
life.
Robertson favors the former translation and so says
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Mt
6:19-note).
Entrusted (3866) (paratheke from paratithemi from para = beside + tithemi = place) literally
denotes “a putting with,” and so refers to a deposit (anything entrusted to the care of another for
safekeeping), a trust, or something consigned or committed to another's charge for faithful
keeping. This practice was common in days when there were no banks. The picture Paul is
painting is drawn from this practice of one person trusting another with some precious deposit,
to be kept for a time and then restored intact.
Paratheke is used only three times in Scripture and each time in combination with the Greek
word phulasso (translated guard or keep): 1Ti 6:20 2Ti 1:12, 2Ti 1:14
In his first epistle Paul used the same combination of phulasso and paratheke in his exhortation
to Timothy to
O Timothy, guard what has been entrusted to (paratheke) you, avoiding (ektrepo = present
tense = continually turning away from, shunning, avoiding meeting or associating with
because false doctrine is like a deadly, highly contagious plague) worldly (bebelos =
originally referred to everything outside the sacred grounds of a Greek temple = describes
what is outside the realm of truth, and hence unholy and profane = same word in 2Ti 2:16-
note) and empty chatter and the opposing arguments (antithesis, a technical term used in
rhetoric for a counter proposition in a debate. Timothy was to avoid the pseudo-intellectual
arguments of those who merely wanted to attack Scripture for their talk “will spread like
gangrene” 2Ti 2:17-note) of what is falsely called “knowledge”—which some have professed
and thus gone astray from ( missed the mark concerning) the faith. Grace be with you. (1Ti
6:20, 21)
The third use of paratheke is found in this same chapter...
Guard (aorist imperative), through the Holy Spirit who dwells in us, the treasure which has
been entrusted to you. (See note 2 Timothy 1:14)
Paratheke refers to something entrusted to another for faithful keeping or deposited for
protection.
Paratheke was a secular legal term describing something placed on trust in another's keeping.
TDT adds that paratheke referred to...
a trust agreement and a legal device whereby an object can be entrusted to another’s
keeping for a specific period. This object was to be kept free, unused and undamaged until
restoration. The trustworthiness of the trustee was thus most important. (Kittel, G.,
Friedrich, G., Bromiley, G. W. Theological Dictionary of the ew Testament. Eerdmans)
Vincent notes that
sums deposited with a Bishop for the use of the church were called trust-funds (paratheke) of
the church.
J. . D. Kelly comments concerning paratheke that this truth...
is not something which the church’s minister works out for himself or is entitled to add to; it

123. is a divine revelation which has been committed to his care, and which it is his bounden duty
to pass on unimpaired to others.
The root verb paratithemi is used in the Septuagint in Ps 31:5 where the David puts himself
under (entrusts himself to) God’s protection writing...
Into Thy hand I commit (paratithemi) my spirit. Thou hast ransomed me, O LORD, God of
truth. (Psalm 31:5) (See Spurgeon's ote)
Our Lord Jesus quotes first half of this verse from the cross
crying out with a loud voice, said, “Father, into Thy hands I commit (paratithemi - entrust)
My spirit. And having said this, He breathed His last. (Luke 23:46)
Does not this use of the related verb paratithemi give you a added sense of the meaning of the
noun paratheke and why Paul was able to triumphantly withstand suffering for his Lord. It is
also interesting that church history reveals that many martyrs have also quoted this verse from
Psalm 31:5 at the moment of execution. Such confidence at the point of death reveals tremendous
trust in the Lord.
F B Meyer (in Our Daily Homily) writes that...
There is a double deposit here, and the comparison comes out clear and marked in the
Greek. When we give our most precious treasure into the custodianship of Jesus, He turns to
honor us by entrusting His own treasure to our care. Oh that we might be as eager to keep
that which He entrusts to us, as He is that which we entrust to Him; so that He might be able
to say of us, I know them in whom I have trusted, and am persuaded that they will never
fail to do whatever needs to be done for My honor and glory.
Our deposit with Christ. - What is the true policy of life? How can I best spend these few
years to the best advantage? What is there beyond, and beyond? Such questions come to all
earnest souls, and greatly trouble them, till they entrust the keeping of their souls and the
direction of their lives into the hands of the faithful Saviour. We feel sure that He has the
words of eternal life, and that all power is given to Him in heaven and on earth. At first there
is something of a venture - we trust Him; next, there is the knowledge which comes from
experience - we know Him; lastly, there is strong confidence - we are persuaded that He is
able.
Christ's deposit with us. - And what is this? 1Ti 6:20, 1Ti 4:16, suggests the answer. To every
believer Jesus hands the custody of His honor, His Gospel, His Father's glory, His holy day,
the ordinances which He bequeathed to the Church. As Ezra charged the priests to bear
safely through the desert march the sacred vessels, so our Captain charges us, and
throughout the whole Bible rings the injunction: Be ye clean, ye that bear the vessels of the
Lord.
Steven Cole tells this story...
I read once about a family that put their elderly grandmother on a plane for her first flight.
She wasn’t too sure about this mode of transportation, but she grudgingly went along with it.
When she returned, some of the family members couldn’t help playfully asking, “Grannie,
did the plane hold you up okay?” She reluctantly admitted that it did, but then added, “But I
never put my full weight down on it.”
Trusting Christ as your Savior means getting on board and putting your full weight down on

124. Him. You let go of any notion that you can do anything to save yourself. You abandon any
trust in your good works. You rely on Christ and His shed blood as the only acceptable
payment for your sins. That is the starting point of banking with God.
Someone may wonder, “If I deposit all of my life with Christ, does that mean that I have to
be a missionary in Africa?” The answer is, maybe, maybe not. It does mean that you must be
willing to be a missionary in Africa if the Lord calls you to do that. Trusting Christ means
that you trust that He is good and that He knows what is best for your life. If He wants you
to be a missionary in Africa, you’d be miserable to be a successful stockbroker on Wall
Street. You’ve got to trust Him for that. You hand Him a blank check for all of your life and
He fills in the details. (Banking with God)
Christ Is Able! - Only when we fully trust someone will we commit ourselves to that person. Such
complete trust is depicted in the following story.
A crowd gazed in awe as a tightrope walker inched his way across iagara Falls. The people
cheered when he accomplished the feat.
Then he turned to a man and said, Do you think I could carry someone across? Sure, the
man replied.
Let's go then! o thanks! the man exclaimed. So the tightroper asked another man, What
about you? Will you trust me? Yes, I will, he said. That man climbed onto his shoulders, and
with the water roaring below they reached the other side.
Hidden in this story is a spiritual challenge each of us must face. Our sinfulness is a yawning
chasm between us and God, and we are unable to cross it. Only Jesus is able to bring us safely to
the other side. But we must repent and trust Him with our lives. The apostle Paul confidently
wrote, I know whom I have believed and am persuaded that He is able to keep what I have
committed to Him until that Day (2Ti. 1:12).
Are you trying on your own to cross the chasm of sin that separates you from God? It's
impossible. Put your trust in Christ, for He alone is able to bring you to God. —Joanie Yoder
(Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All
rights reserved)
My hope is built on nothing less
Than Jesus' blood and righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus' name. --Mote
Christ is the bridge over the chasm of sin.
TO HIM UTIL THAT DAY: eis ekeinen ten hemeran:
That day (same phrase in 2Ti 1:18, 4:8) - This begs the question What day? For Paul it would
be the day he would see Jesus, either by Jesus coming for Paul (see harpazo - the Rapture) or by
Paul going to Jesus (falling asleep in Jesus). The early saints lived with an awareness of
imminency of that day, and this was so well known to them that they did not even need to identify
it. That Day was enough.

125. Most expositors favor that day in context has reference to the Second Coming of the Lord, when
the church will be raptured and then experience the Judgment (bema) Seat of Christ (see 2Co
5:10-note, cf Ro 14:10-note) where
each man's work will become evident; for the day will show it, because it is to be revealed
with fire and the fire itself will test the quality of each man's work. If any man's work which
he has built upon it remains, he shall receive a reward. If any man's work is burned up, he
shall suffer loss; but he himself shall be saved, yet so as through fire. (1Cor 3:13, 14, 15)
Comparison with the other two uses of that day in 2 Timothy would support this interpretation.
Remember that the best commentary on Scripture is always Scripture (See topic - Compare
Scripture with Scripture).
the Lord grant to him (Onesiphorus) to find mercy from the Lord on that day-- and you
know very well what services he rendered at Ephesus. (see note 2 Timothy 1:18)
Thomas Constable commenting on 2Timothy 1:18 writes that
Paul wished the Lord would show Onesiphorus “mercy” at the judgment seat of Christ
[cf. “that day” in 2Ti 1:12]. Paul seems to have been envisioning a scene in which all his
unfaithful brethren would stand before the Lord, Onesiphorus among them, namely
Christ’s judgment seat. God would express displeasure with the failure of the others, but
Onesiphorus would escape that shame (cf. 1John 2:28). (2 Timothy)
in the future there is laid up for me the crown of righteousness, which the Lord, the
righteous Judge, will award to me on that day; and not only to me, but also to all who have
loved His appearing. (see note 2 Timothy 4:8)
Barnes has an interesting, convicting thought on that day -
It seems to have been so much the object of thought and conversation among the early
Christians, that the apostle supposed that he would be understood by merely referring to it
as that day; that is, the day which they were always preaching about, and talking about, and
thinking about.
Steven Cole explains until that day as Paul's reference to...
the day of judgment, when all accounts will be squared away before God. If this life is all
that there is, then we live in a cruel and unfair world. Here is a godly, self-sacrificing apostle
in a dungeon while a perverted lunatic revels in luxury and debauchery as he rules the
Roman Empire. Paul was executed while ero kept on partying. That was not fair! But, that
day is coming. When he was preaching to the intellectuals in Athens, Paul proclaimed (Acts
17:31) that God “has fixed a day in which He will judge the world in righteousness through a
Man whom He has appointed, having furnished proof to all men by raising Him from the
dead.” If Jesus is risen, then that day is coming. o one will get away with anything. All
wrongs will be brought to light and punished. All who have trusted in Christ will not face
judgment, but will “stand in the presence of His glory blameless with great joy” (Jude 24). In
light of eternity, it is a secure and wise investment to deposit your life with Jesus Christ.
Have you made that deposit with your life? That’s where you begin. You commit everything
that you are and have to Christ, convinced that He is able to guard your deposit until that
day. (Banking with God)
The reality (and certainty) of that day that should motivate each of us to discipline ourselves for
godliness, even laboring and striving toward that worthy goal (1Ti 4:7, 8, 9, 10-see notes 1Ti 4:7;
4:8; 4:9; 4:10). In light of that day we should seek to cleanse ourselves from

126. all defilement of the flesh and spirit, perfecting holiness in the fear of God? (2Cor 7:1-note, cf
1Jn 3:2, 3:3)
Tozer said...
Before the judgment seat of Christ my service will not be judged by how much I have done
but by how much of me there is in it.
When Sir James Simpson, the discoverer of chloroform, was on his deathbed, a friend asked him,
“Sir, what are your speculations?” Simpson replied: “Speculations! I have no speculations!
‘For I know whom I have believed, and am persuaded that He is able to keep that which I
have committed unto Him against that day.”
How wonderful that the last words on his life were a recollection of the keeping power of our
Mighty Savior. I pray it be likewise with us all dear reader.”
7. Barclay on 12 to 14, “This passage uses a very vivid Greek word in a most suggestive double
way. Paul talks of that which he has entrusted to God; and he urges Timothy to safeguard the
trust God has reposed in him. In both cases the word is paratheke (GS3866), which means a
deposit committed to someone's trust. A man might deposit something with a friend to be kept for
his children or his loved ones; he might deposit his valuables in a temple for safe keeping, for the
temples were the banks of the ancient world. In each case the thing deposited was a paratheke
(GS3866). In the ancient world there was no more sacred duty than the safe-guarding of such a
deposit and the returning of it when in due time it was claimed.
There was a famous Greek story which told just how sacred such a trust was (Herodotus 6: 89;
Juvenal: Satires, 13: 199-208). The Spartans were famous for their strict honour and honesty. A
certain man of Miletus came to a certain Glaucus of Sparta. He said that he had heard such great
reports of the honesty of the Spartans that he had turned half his possessions into money and
wished to deposit that money with Glaucus, until he or his heirs should claim it again. Certain
symbols were given and received which would identify the rightful claimant when he should
make his claim. The years passed on; the man of Miletus died; his sons came to Sparta to see
Glaucus, produced the identifying tallies and asked for the return of the deposited money. But
Glaucus claimed that he had no memory of ever receiving it. The sons from Miletus went
sorrowfully away; but Glaucus went to the famous oracle at Delphi to see whether he should
admit the trust or, as Greek law entitled him to do, should swear that he knew nothing about it.
The oracle answered:
Best for the present it were, O Glaucus, to do as thou wishest, Swearing an oath to prevail, and
so to make prize of the money. Swear then--death is the lot even of those who never swear falsely.
Yet hath the Oath-god a son who is nameless, footless and handless; Mighty in strength he
approaches to vengeance, and whelms in destruction All who belong to the race, or the house of
the man who is perjured. But oath-keeping men leave behind them a flourishing offspring.
Glaucus understood; the oracle was telling him that if he wished for momentary profit, he should
deny the trust, but such a denial would inevitably bring eternal loss. He besought the oracle to
pardon his question; but the answer was that to have tempted the god was as bad as to have done
the deed. He sent for the sons of the man of Miletus and restored the money. Herodotus goes on:
Glaucus at this present time has not a single descendant; nor is there any family known as his;
root and branch has he been removed from Sparta. It is a good thing therefore, when a pledge
has been left with one, not even in thought to doubt about restoring it. To the Greeks a

127. paratheke (GS3866) was completely sacred.
Paul says that he has made his deposit with God. He means that he has entrusted both his work
and his life to him. It might seem that he had been cut off in mid-career; that he should end as a
criminal in a Roman gaol might seem the undoing of all his work. But he had sowed his seed and
preached his gospel, and the result he left in the hands of God. Paul had entrusted his life to God;
and he was sure that in life and in death he was safe. Why was he so sure? Because he knew
whom he had believed in. We must always remember that Paul does not say that he knew what he
had believed. His certainty did not come from the intellectual knowledge of a creed or a theology;
it came from a personal knowledge of God. He knew God personally and intimately; he knew
what he was like in love and in power; and to Paul it was inconceivable that he should fail him. If
we have worked honestly and done the best that we can, we can leave the result to God, however
meagre that work may seem to us. With him in this or any other world life is safe, for nothing can
separate us from his love in Christ Jesus our Lord.
But there is another side to this matter of trust; there is another paratheke (GS3866). Paul
urges Timothy to safeguard and keep inviolate the trust God has reposed in him. ot only do we
put our trust in God; he also puts his trust in us. The idea of God's dependence on men is never
far from ew Testament thought. When God wants something done, he has to find a man to do it.
If he wants a child taught, a message brought, a sermon preached, a wanderer found, a sorrowing
one comforted, a sick one healed, he has to find some instrument to do his work.
The trust that God had particularly reposed in Timothy was the oversight and the edification of
the Church. If Timothy was truly to discharge that trust, he had to do certain things.
(i) He had to hold fast to the pattern of health-giving words. That is to say, he had to see to it that
Christian belief was maintained in all its purity and that false and misleading ideas were not
allowed to enter in. That is not to say that in the Christian Church there must be no new thought
and no development in doctrine and belief; but it does mean to say that there are certain great
Christian verities which must always be preserved intact. And it may well be that the one
Christian truth which must for ever stand is summed up in the creed of the early Church, Jesus
Christ is Lord (Php.2:11). Any theology which seeks to remove Christ from the topmost niche or
take from him his unique place in the scheme of revelation and salvation is necessarily wrong.
The Christian Church must ever be restating its faith--but the faith restated must be faith in
Christ.
(ii) He must never slacken in faith. Faith here has two ideas at its heart. (a) It has the idea of
fidelity. The Christian leader must be for ever true and loyal to Jesus Christ. He must never be
ashamed to show whose he is and whom he serves. Fidelity is the oldest and the most essential
virtue in the world. (b) But faith also has in it the idea of hope. The Christian must never lose his
confidence in God; he must never despair. As A. H. Clough wrote:
Say not, `The struggle naught availeth; The labour and the wounds are vain; The enemy faints
not, nor faileth, And as things have been they remain.' For while the tired waves, vainly breaking,
Seem here no painful inch to gain, Far back, through creeks and inlets making, Comes silent,
flooding in, the main.
There must be no pessimism, either for himself or for the world, in the heart of the Christian.
(iii) He must never slacken in love. To love men is to see them as God sees them. It is to refuse
ever to do anything but seek their highest good. It is to meet bitterness with forgiveness; it is to
meet hatred with love; it is to meet indifference with a flaming passion which cannot be
quenched. Christian love insistently seeks to love men as God loves them and as he has first loved

128. us.”
13 What you heard from me, keep as the pattern of sound
teaching, with faith and love in Christ Jesus.
1. Jamison, “Hold fast the form — rather as Greek, “Have (that is, keep) a pattern of sound
(Greek, ‘healthy’) words which thou hast 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 1Ti_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 Ephesus, vividly impressed (Wahl
translates it “delineation”; the verb implies “to make a lively and lasting impress”) on thy mind.
in faith and love — the element I which my sound words had place, and in which thou art to
have the vivid impression of them as thy inwardly delineated pattern, molding conformably thy
outward profession. So nearly Bengel explains, 1Ti_3:9.
2. Barnes, “Hold fast the form of sound words; - see the notes at 1Ti_1:3. On the Greek word
here rendered “form,” see the notes at 1Ti_1:16, where it is rendered pattern. The word means a
form, sketch, or imperfect delineation - an outline. Grotius says that it here means “an exemplar,
but an exemplar fixed in the mind - an idea.” Calvin says that the command is that he should
adhere to the doctrine which he had learned, not only in its substance, but in its form. Dr.
Tillotson explains this as meaning the profession of faith which was made by Christians at
baptism. There seems to be an allusion to some summary or outline of truth which Paul had
given to Timothy, though there is no evidence that it was written. Indeed, there is every
presumption that, if it refers to such a summary, it was not committed to writing. If it had been, it
would have been regarded as inspired, and would have taken its place in the canon of Scripture.
It may be presumed that almost none of the sacred writings would have been more sacredly
preserved than such a condensed summary of Christian truth. But there is no improbability in
supposing that Paul, either at his ordination, or on some other occasion, may have stated the
outlines of the Christian religion to Timothy, that he might have a clear and connected view of the
subject. The passage, therefore, may be used as an argument for the propriety of some brief
summary of doctrine as a matter of convenience, though not as having binding authority on the
consciences of others. “Of sound words;” compare the notes at 1Ti_6:3. The Greek is the same in
both places.
Which thou hast heard of me - This proves that he does not refer to a written creed, since what
he refers to was something which he had heard.
In faith and love which is in Christ Jesus - Hold these truths with sincere faith in the Lord
Jesus, and with that love which is the best evidence of attachment to him.

129. 3. Clarke, “Hold fast the form of sound words - The word ὑποτυπωσις signifies the sketch, plan,
or outline of a building, picture, etc.; and here refers to the plan of salvation which the apostle
had taught Timothy. o 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.
4. Gill, “Hold fast the form of sound words,.... By words are meant, not mere words, but
doctrines; for the servants of the Lord should not strive about words, to no profit, or be too
tenacious of them. Indeed when words have long obtained, and have been very useful to convey
just ideas of truth to the mind, they are not to be easily parted with, though they are not
syllabically expressed in Scripture, unless other and better words can be substituted in their
room; and especially they are to be tenaciously abode by, when the apparent design by dropping
or changing them is to set aside the truths signified by them; such as trinity, unity, essence,
person, imputed righteousness, satisfaction, c. But here words design doctrines, the words of
faith and good doctrine, the wholesome words of our Lord Jesus Christ; and which are said to be
sound, in opposition to the words and doctrines of false teachers, which are corrupt and
unsound, and are pernicious, and eat as do a canker; and because they are so in themselves; they
are not only sweet and pleasant, but salutary and nourishing; they are milk for babes, and meat
for strong men; they are food for faith, and nourish up to eternal life. The form of them either
intends the manner of teaching them, which should be it, apt and acceptable words, plain and
easy to be understood, and not with the enticing words of men's wisdom; or a brief summary, a
compendium of Gospel truth. It was usual with both Jews and Christians to reduce the principles
of their religion into a narrow compass, into a short form or breviary. The Jew had his form of
knowledge, and of the truth in the law, Rom_2:20, which was a rule to himself, and an
instruction to others; and such a form, or Jewish creed, may be seen in Heb_6:1. The Apostle
Paul gives a summary of the Gospel, which he preached, and which he reduces to two heads;
repentance towards God, and faith towards our Lord Jesus Christ, Act_20:20 and an excellent
compendium and abridgment of the Gospel, and a glorious form of sound words, we have in
Rom_8:29 and such an one Timothy had heard and received from the apostle, as a pattern for
him hereafter to preach by, as this word signifies; and as it is rendered in 1Ti_1:16. There seems
to be an allusion to painters, who first make their outlines, and take a rough draught before they
lay on their colours and beautiful strokes; and which rough draught and first lines are the rule
and pattern of their after work; and which they never exceed, but keep within the compass of: so
there is a set of Gospel truths, which may be called the analogy or proportion of faith, which are
a rule and pattern, as for hearers to judge by, so for ministers to preach according to, 1Ti_6:3
And such a form or pattern was the apostle's doctrine to Timothy, and which he full well knew:
and this form includes the doctrines concerning the trinity of persons in the Godhead, Father,
Son, and Spirit, and the proper deity and distinct personality of each of them; concerning the
everlasting love of the three Persons to the elect, the covenant of grace, and the transactions in it
relating to them; their personal and eternal election in Christ, and his suretyship engagements
for them; the state and condition of men by the fall, and through, sin, as that Adam's sin is
imputed to all his posterity, and a corrupt nature propagated from him, and that man is

130. altogether impure, and entirely impotent all that is spiritually good; as also such doctrines as
concern particular redemption by Christ, satisfaction for sin by his sacrifice, free and full pardon
by his blood, and justification by his imputed righteousness: regeneration and sanctification by
the powerful and efficacious grace of the Spirit of God; and the final perseverance of the saints to
eternal glory, as the free gift of God. And this is a form never to departed from, but to be held
fast, as Timothy is exhorted; which supposes that he had it, as he had, not only in his head, but in
his heart; and that there was danger of dropping it through the temptations that surrounded him,
the reproach and persecution the Gospel lay under, and through the sleight of false teachers, who
lay in wait to deceive, and to take every opportunity of wringing it out of his hands; and therefore
it became him, as he had it, not only to hold it forth, and publish it, but to hold it fast, in
opposition to any wavering about it, or cowardice in it, or departure from it in any degree. And
the argument to hold it fast follows,
which thou hast heard of me; both in private conversation, and in the public ministry of the
word; and which the apostle had not from men, but by the revelation of Christ; and therefore
was to be depended upon, and to be abode by, or held fast, in the manner next directed to:
in faith and love which is in Christ Jesus; in the exercise of faith, and from a principle of love;
which two graces always go together, and have Christ, as here, for their object: though this
clause, may be connected with the word heard, and the sense be, either that Timothy had
heard Paul preach these sound doctrines with great faith and faithfulness, and with much
fervency and affection to Christ, and the souls of men; or Timothy had heard them himself, and
embraced and mixed them with faith, and received them in love: or it may be read in connection
with the form of sound words; the sum of which is faith in Christ, and love to him; the Gospel
is the doctrine of faith; and it puts men on discharging their duty from love to Christ.
5. Henry, “ He exhorts him to hold fast the form of sound words, 2Ti_1:13. 1. “Have a form of
sound words” (so it may be read), “a short form, a catechism, an abstract of the first principles of
religion, according to the scriptures, a scheme of sound words, a brief summary of the Christian
faith, in a proper method, drawn out by thyself from the holy scriptures for thy own use;” or,
rather, by the form of sound words I understand the holy scriptures themselves. 2. “Having it,
hold it fast, remember it, retain it, adhere to it. Adhere to it in opposition to all heresies and false
doctrine, which corrupt the Christian faith. Hold that fast which thou hast heard of me.” Paul was
divinely inspired. It is good to adhere to those forms of sound words which we have in the
scriptures; for these, we are sure, were divinely inspired. That is sound speech, which cannot be
condemned, Tit_2:8. But how must it be held fast? In faith and love; that is, we must assent to it
as a faithful saying, and bid it welcome as worthy of all acceptation. Hold it fast in a good heart,
this is the ark of the covenant, in which the tables both of law and gospel are most safely and
profitably deposited, Psa_119:11. Faith and love must go together; it is not enough to believe the
sound words, and to give an assent to them, but we must love them, believe their truth and love
their goodness, and we must propagate the form of sound words in love; speaking the truth in
love, Eph_4:15. Faith and love which are in Christ Jesus; it must be Christian faith and love, faith
and love fastening upon Jesus Christ, in and by whom God speaks to us and we to him. Timothy,
as a minister, must hold fast the form of sound words, for the benefit of others. Of healing words,
so it may read; there is healing virtue in the word of God; he sent his word, and healed them.”
6. Preceptaustin, “RETAI THE STADARD: eche (2SPAM) Hupotuposin:(2Ti 3:14; Pr

131. 3:18,21; 4:4 5 6 7 8,13; 23:23; Php 1:27; 1Th 5:21; Titus 1:9; Heb 3:6; 4:14; 10:23; Jude 1:3; Rev
2:25; 3:3,11)
Follow the true teachings you heard from me (ICB)
Be holding [the] pattern (ALT)
hold on to the pattern (LT)
Have an outline of sound words (Darby)
Keep the form of those true words (BBE)
Retain (2192) (echo) means to hold, keep in one's possession. Hold in one's charge for
safekeeping.
Paul is saying Timothy don't lose your grip on the standard.
Spurgeon adds that...
This is the main burden of the apostle's pleading with Timothy, Hold fast. We have equal
need of the same exhortation, for this is an evil day, and thousands hold everything or
nothing as the winds of opinion may change.
Paul uses the present imperative indicating that this is a command of vital importance for
Timothy calling for habitual action (present tense) on Timothy's part -- continually hold the
outline (see standard below) taught by Paul. The battle for truth is a mind game. Our
memory retains those truths that have been suggested to our mind. It can be very tempting to let
go of what we once learned to take hold of a seemingly new, more exciting, more
palatable truth but Paul warned Timothy in (2Ti 4:2,4-note) and forewarned is forearmed.
Hold the sound words fast
and their disinfectant qualities will hold you fast!
Solomon the wisest man in the OT reminds us about new, exciting truths declaring that
There is nothing new under the sun (Eccl 1:9)
So often today's new truth turns out to be yesterday's heresy, simply redressed.
One of the best ways for saints today to hold fast God's word is to hide it in our hearts,
memorizing (See Memorizing His Word) and meditating (See Meditating on His Word) upon it
(Ps 119:9, 10, 11).
When was the last time you memorized a passage of Scripture?
Don't put off laboring and striving in this vital spiritual discipline (1Ti 4:7 8 9 10-see notes 1Ti
4:7; 4:8; 4:9; 4:10), because your spiritual life and health depend on it. And don't say you're too
old or it's too late to do this now. You are never too old and it's never too late.
Adhere to the standard in opposition to all heresies and false doctrine, which weaken and corrupt
the Christian faith as shown in corrupt, ungodly behavior.
In his first epistle Paul had similarly exhorted Timothy to
remain on at Ephesus, in order that you may instruct (paraggello does not mean to teach, but
to command and thus demands obedience from an inferior to an order from a superior)
certain men not to teach strange doctrines (heterodidaskaleo = heteros = another of a

132. different kind, doctrine which poses as true Christian doctrine, but which is diametrically
opposed to the true teachings of Christianity + didaskalos = teacher) (1Ti 1:3)
Steven Cole explains that...
While the gospel is contained in the written Word, the Bible, at the same time it is preserved
and communicated in and through the lives of God’s people. Many people never read the
Bible, but they read your life. You are to personify the good news of Jesus Christ in what you
believe and how you live. While in 2Ti 1:12 the emphasis is on whom you believe, in 2Ti 1:13
14 the emphasis is on what you believe. Satan is relentless in attacking the truth of the gospel,
because “it is the power of God for salvation to everyone who believes” (Ro 1:16-note).
(Banking with God)
Standard (5296) (hupotuposis from hupotupóo = to draw a sketch or first draft as painters when
they begin a picture) is literally an undertype and means a model for imitation, an outline, a
sketch or model used by an artist. In literature it described the rough draft forming the basis of a
fuller exposition.
Hupotuposis is emphatic (positioned first in the Greek sentence for emphasis). Paul wants to
emphasize the vital importance of the standard. Our English word prototype conveys the same
picture, for a prototype is an original model on which something is patterned or a first full-scale
and usually functional form of a new type or design of a construction. The gospel is the
prototype upon which which all preaching and teaching should be founded.
Larry Richards has an insightful note regarding personal application writing that...
In T times, hypotyposis was used of a floor plan to guide a builder or of a first draft of
written material used to guide fuller development. Paul's point is that life is to be founded on
Scripture's revelation of reality. But each person and culture must move on to construction,
not violating the principles laid down, but constantly seeking to flesh out the divine vision.
(Richards, L O: Expository Dictionary of Bible Words: Regency) (Bolding added)
Paul used this same word in his first epistle writing that
I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his
unlimited patience as an example for those who would believe on him and receive eternal life.
(IV) (1Ti 1:19).
Hupotuposis referred to the outline or model used by an artist. So just as the artist has a model or
an initial sketch before them, so Timothy is to keep before him the outline which he has heard
from Paul and never depart from it. The idea is analogous to the writer's rough draft which
forms the basis of a fuller exposition of a writing. This picturesque word thus speaks of a pattern
by which one can maintain the sameness of a thing and without which the original work (in this
case the gospel) would be corrupted or distorted over time.
Paul had earlier conveyed to Timothy an outline of doctrinal beliefs that were important. He now
wanted Timothy to use them as a model in his own ministry. There was a definite outline of
doctrine in the early church, a standard by which teaching was tested. If Timothy changed this
outline or abandoned it, then he would have nothing by which to test other teachers and
preachers. It would be similar to the builder of a house discarding his plumb line and just eye
balling the frame of the house to see if the corners were close enough to perpendicular. On
the other hand, a wall built with a plumb line is a perpendicular wall with mechanical correctness
and solidity, a wall built to last. Paul then in so many words told Timothy, to retain the plumb
line which you can entrust to faithful men who will be able to teach others (2Ti 2:2-note)

133. thereby building up strong, solid saints. As we approach closer to the end of this present age and
the glorious return of our Lord, saints need to hold fast to the life giving gospel of Christ Jesus
(2Ti 1:1-note; 2Ti 1:10-note).
Paul uses the root word tupos (model, pattern or mold) writing to the Roman saints who had
become
obedient from the heart to that form (tupos) of teaching to which you were committed
(delivered or entrusted). (Ro 6:17-note)
Hiebert makes an interesting practical application of the outline Timothy was to retain stating
that
the validity of a minister's message lies in its adherence to the great verities of the Christian
revelation. He goes on to quote Lipscomb one can be too careful in stating the truths of
the Scriptures in the language of the inspired writers. When men cannot convey their
thoughts in the words of the Scriptures, it is generally because they do not hold sound
doctrine. You might re-read that last sentence, especially if you are a preacher or teacher of
God's Word.
MacDonald gives us an excellent illustration of what it means for us today to retain the standard:
It is not just that he is to be loyal to the truth of God’s word, but that he is to cling to the very
expressions by which this truth is conveyed. Perhaps an illustration of this might help. In our
day, it is sometimes suggested that we should abandon such old-fashioned expressions as
“being born again” or “the blood of Jesus.” People want to use more sophisticated language.
But there is a subtle danger here. In abandoning the scriptural mode of expression, they
often abandon the very truths which are communicated by these expressions. (MacDonald,
W Farstad, A. Believer's Bible Commentary: Thomas elson or Logos)
The only other Scriptural use of hupotuposis is in Paul's first epistle to Timothy where he wrote...
It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the
world to save sinners, among whom I am foremost of all. 16 And yet for this reason (term of
conclusion - When you see this phrase always and stop and ask what is the conclusion? Or
for what reason?) I found mercy, in order that in me as the foremost, Jesus Christ might
demonstrate His perfect patience, as an example for those who would believe in Him for
eternal life. (1Timothy 1:15 16)
Thayer explains the use of hupotuposis in first Timothy writing that it was
for an example of those who should hereafter believe, i.e., to show by the example of my
conversion that the same grace which I had obtained would not be wanting also to those who
should hereafter believe.
William Barclay adds that...
Paul uses a vivid picture. He says that what happened to him was a kind of outline-sketch of
what was going to happen to those who would accept Christ in the days to come. The word
he uses is hupotuposis which means an outline, a sketch-plan, a first draft, a preliminary
model. It is as if Paul were saying, “Look what Christ has done for me! If someone like me
can be saved, there is hope for everyone.” Suppose a man was seriously ill and had to go
through a dangerous operation, it would be the greatest encouragement to him if he met and
talked with someone who had undergone the same operation and had emerged completely
cured. Paul did not shrinkingly conceal his record; he blazoned it abroad, that others might

134. take courage and be filled with hope that the grace which had changed him could change
them too. (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos)
John MacArthur commenting on this passage in first Timothy writes that
It was for this reason (the fact that Paul had been one of the worst sinners) that Paul found
mercy. God didn’t save him merely to get him out of hell or into heaven. or did He save him
to preach the gospel or write the epistles; God could have had others do that. The purpose of
salvation, whether Paul’s or ours, is to display God’s grace, power, and patience and produce
a true worshiper of God (John 4:21 22 23 24). It is for His glory primarily, our benefit is
secondary. It was through saving Paul that Jesus Christ could most clearly demonstrate His
perfect patience. Makrothumia (patience) means to be patient with people. Paul’s point is
that if the Lord was patient with the worst of sinners, no one is beyond the reach of His
grace. As an example for those who would believe in Him for eternal life, Paul was living
proof that God can save any sinner. He was the hupotuposis, the model, type, or pattern.
Those who fear that God cannot save them would do well to consider the case of Paul.
(MacArthur, John: 1Timothy Moody Press) (Bolding added)
OF SOUD WORDS: hugiainonton (PAPMPG) logon: [1Ti 1:10, 6:3, 2Ti 4:3, 4:4 Titus 1:9]
of the wholesome wordes (Geneva)
right teaching (LT)
Sound (5198) (hugiaino gives us our English word hygiene which refers to clean or healthy
practices which promote good health!) (Click word study on hugiaino)
Hugiano means healthy, sound, wholesome, free from flaw, defect or error and emphasizes the
absence of disease, weakness, or malfunction.
Hugiano is translated as good (physical) health in (3Jn 1:2, cf Lk 5:31) and in the present
context refers to words which produce good spiritual health. False ear tickling teaching (2Ti
4:3,4-note) by contrast leads to spiritual sickness at best and eternal death at worst!
Unhealthy teaching composed of unsound words will manifest itself in ungodly behavior,
because what (healthy or unhealthy doctrine) one is taught and what one believes affects how one
behaves. Truth and falsehood will always be discerned by the fruit they produce (Mt 7:15; 16-
note). God’s truth produces godliness (Titus 1:1-note). The transformation wrought by the intake
of sound words is visibly manifest by holy conduct.
Paul did not tell Timothy he need to hold forth with a good sound but to hold fast to sound
words! We are not called to please the masses but to afflict the comfortable and comfort the
afflicted with God's sound words. Any message that does not conform to Paul's words (and the
rest of the Scripture), no matter how good the teacher might sound or how large their following is
to be assiduously avoided!
Barnes describes sound words as
words conducing to a healthful state of the church; that is, doctrines tending to produce
order and a due observance of the proprieties of life; doctrines leading to contentment, and
sober industry, and the patient endurance of evils.
Henry translates sound words as healing words noting that there is healing virtue in the Word
of God.
The Psalmist records that in answer to Israel's cry of distress, God

135. sent His Word and healed them. (Ps 107:19, 20)
Spurgeon commenting on Psalm 107:20 writes that...
Man is not healed by medicine alone, but by the word which proceedeth out of the mouth of
God is man restored from going down to the grave. A word will do it, a word has done it
thousands of times... The word of the Lord has a great delivering power; he has but to speak
and the armies of death flee in an instant. Sin sick souls should remember the power of the
Word, and be much in hearing it and meditating upon it.
Christ the Word is the essential cure. He heals the guilt, habit, depression, and evil results of
sin. For every form of malady Christ has healing; hence preachers should preach him much,
and all meditate much upon him. The word in the Book is the instrumental cure: its
teachings, doctrines, precepts, promises, encouragements, invitations, examples. The word
of the Lord by the Holy Spirit is the applying cure. He leads us to believe. He is to be sought
by the sick soul. He is to be relied upon by those who would bring others to the Great
Physician.
Paul says hold tight to words that are pure and uncorrupted because sound words (healthy
doctrine) produce holistic health manifest by wholly holy lives.
Bible doctrine should always breed spiritual health and vitality wherever it goes.
Dead orthodoxy brings no honor to the Living God. Paul is reminding Timothy that in sound
words (here tantamount to the gospel), we have God’s true standard which is the only divinely
inspired, divinely revealed, absolute, unique, perfect, and sufficient truth which provides
everything necessary for salvation (justification or past tense salvation) and for living out the
saved life (sanctification or present tense salvation - see Three Tenses of Salvation).
Adam Clarke has sage advice on sound words:
o 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.
Spurgeon alludes to sound words in his famous statement that
It is blessed, to eat into the very soul of the Bible until, at last, you come to talk in Scriptural
language, and your spirit is flavored with the words of the Lord, so that your blood is Bibline
and the very essence of the Bible flows from you.
Dr M R De Haan founder of Radio Bible Class warned...
Be on guard against any tampering with the Word, whether disguised as a search for truth,
or a scholarly attempt at apparently hidden meanings; and beware of the confusion created
by the senseless rash of new versions, translations, editions, and improvements upon the
tried and tested Bible of our fathers and grandfathers.
WHICH YOU HAVE HEARD FROM ME: on par emou ekousas (2SAAI):(2Ti 2:2, Php 4:9)
which words from me personally you have heard (Wuest)
which you have heard from my lips (WT)
Have heard is aorist tense which in this context indicates a past completed action of a real event

136. (indicative mood). Compare similar phrases the things which you have heard from me in the
presence of many witnesses (see note 2 Timothy 2:2) and you followed my teaching... (see note
2 Timothy 3:10)
Wuest adds
Paul exhorts Timothy to hold fast the pattern of the sound words committed to him. That is,
he is to hold to the doctrinal phraseology he received from the great apostle. Particular
words are to be retained and used so that the doctrinal statements of the truth may remain
accurate and a norm for future teachers and preachers. This is vitally connected with the
doctrine of verbal inspiration which holds that the Bible writers wrote down in God-chosen
words, the truth given by revelation.
I THE FAITH AD LOVE WHICH ARE I CHRIST JESUS: en pistei kai agape te en Christo
Iesou:
faith and love which are ours in union with Christ Jesus (TEV)
How was Timothy to cling to the sound words he had heard from Paul? Was it to be a formal,
lifeless retention of a rote formula and rigid orthodoxy?
Clearly not and so Paul adds in the faith and love which mark the sphere in which the pattern
of sound words must be held.
How one maintains orthodoxy is as important as the content of orthodoxy itself. Just as Timothy
is called to suffer for the gospel not in his own strength but according to the power of God (2Ti
1:8-note), so also this faith and love are not inherent qualities but rather supernatural gifts given
to those who are “in Christ Jesus”. (See related topics: in Christ and in Christ Jesus )
Timothy’s faith and love were fruit of his union with Jesus Christ. Timothy's faith was energized
in the faith found in Christ Jesus and the life that flows from Him. Timothy's love bathed in the
love of Christ Jesus was to be intelligent and purposeful, loving the lost even as the Father so
loved the world. ote that genuine love in Christ Jesus is zealous for the truth (cf Jn 2:15 16 17)
and is not indifferent to the promotion of doctrines which are unhealthy and unholy.
Vincent explains this section:
The teaching is to be held, preached, and practiced, not as a mere schedule of conduct,
however excellent, but with the strong conviction of faith and the fervor of love.
Vine adds
Christ Jesus is the Source and Fountain of both faith and love.
MacArthur comments
When we defend God’s Word in a self-righteous, unloving spirit, the resulting controversy
and opposition are not caused wholly by the offense of the truth itself but also by the
offensive and unspiritual way in which we proclaim it. We are to defend God’s Word in the
faith, that is, with the right attitude of confidence toward God; and we are to defend it in
love, with the right attitude of kindness and compassion toward unbelievers and toward
poorly taught and immature believers. “Speaking the truth in love, we are to grow up in all
aspects into Him, who is the head, even Christ” (Ep 4:15-note). Although we must not have a
doubting or a dead orthodoxy, neither should we have a loveless, cold, and insensitive
orthodoxy.
Barnes comments that the idea is that Timothy is to

137. Hold these truths with sincere faith in the Lord Jesus, and with that love which is the best
evidence of attachment to Him.
Steven Cole explains that...
holding to sound doctrine is not enough. How you hold to sound doctrine matters greatly!
First, you must hold to sound doctrine in the faith that is in Christ Jesus. You must truly
believe what the Bible teaches, to the degree that it filters down into your everyday life. Jesus
said (Luke 6:46), “Why do you call Me, ‘Lord, Lord,’ and do not do what I say?” Genuine
faith always results in obedience to Christ.
Second, you must hold to sound doctrine in the love that is in Christ Jesus. Biblical love is
not syrupy sentiment, but rather a commitment to seek the highest good of the one loved. It
is not mere words, but also good deeds (1Jn 3:18). I have known men who hold to sound
doctrine, but they do not hold it in genuine love towards others. Rather, they use their
knowledge of the truth to prove that they are right and to put down those who are wrong.
That is just pride, not love. But, as Paul says (2Ti 2:24-note), we must not be quarrelsome,
but kind, patient, and gentle towards those who do not know the truth.
An Atheist’s Point Of View - Three young men who say they are atheists decided to “sample” and
report on several churches in their city. One of these men said, “There is something other than
teaching that is appealing to people. We didn’t see a lot of doctrine. . . . The appeal was mostly
the community. The content in most churches isn’t nearly as important as the packaging.” The
three atheists offered this explanation for why thousands of people in their area attend church
each Sunday: The attraction stems more from a person’s Christian identity than from what the
religion teaches.
Their experience agrees with the observation of author A. W. Tozer, who said, “Increasing
numbers of [Christians] are becoming ashamed to be found unequivocally on the side of truth.
They say they believe, but their beliefs have been so diluted as to be impossible of clear
definition.”
The apostle Paul knew whom he believed, and he instructed Timothy to “hold fast” to the truth
he had been taught (2Timothy 1:12 13). We too need to hold tightly to our beliefs based on the
unfailing, God-inspired Bible. What we believe about God is more crucial than any feeling we get
by being in church. Tozer calls us to stand “firm on the Word of God that lives and abides
forever.” —Anne Cetas (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI.
Reprinted by permission. All rights reserved)
Since by faith I have clear vision,
Your blest Word is rich and new;
Men with eyes by sin distorted
Cannot all its treasures view. —Bosch
Don’t be a Christian in name only.

138. 14 Guard the good deposit that was entrusted to you—
guard it with the help of the Holy Spirit who lives in us.
1. Barnes, “That good thing which was committed unto thee; - see the notes at 1Ti_6:20. The
reference here in the phrase, “that good thing committed to thee,” is to the sound Christian
doctrine with which he had been intrusted, and which he was required to transmit to others.
Keep by the Holy Ghost - By the aid of the Holy Spirit. One of the best methods of preserving
the knowledge and the love of truth is to cherish the influences of the Holy Spirit.
2. Clarke, “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.
3. Gill, “That good thing which was committed to thee,.... By which he means either his
ministerial work and office, which is a good work, the dispensation of which was committed to
him, and which it became him so to observe, as that the ministry might not be blamed; or else the
good and excellent gifts of the Spirit, which qualified him for the discharge of that work, and
which were not to be neglected, but to be stirred up, exercised, and improved, lest they should be
lost, or took away; or rather the Gospel, which was committed to his trust, to preach: and this
may be called a good thing, from the author of it, who is good, whence it is named the Gospel of
God, and the Gospel of Christ; and from the matter of it, it consists of good things come by
Christ, the High priest, and which it publishes, such as peace, pardon, righteousness, and eternal
salvation by him; and from the end and use of it, it being both for the glory of God, the
magnifying the riches of his grace, and the exaltation of Christ; and also is the power of God in
regeneration and sanctification unto salvation to everyone that believes. And it being said to be
committed to Timothy, denotes the excellency of it; that it is a treasure, as indeed it is a rich
one, it contains the riches of grace, even the unsearchable riches of Christ, is more valuable than
thousands of gold and silver: and that it is a trust, and requires faithfulness in ministers, who are
the stewards of it; and that it is to be accounted for. Wherefore great care should be had in
dispensing and keeping it:
keep by the Holy Ghost. It should be kept pure and incorrupt, free from all the adulterations and
mixtures of men; and safe and sound, that it be not snatched away from the churches by false
teachers. And whereas the apostle knew, that neither Timothy, nor any other, were sufficient of
themselves, for these things, he directs to the keeping of it by the Holy Ghost; who makes men
overseers of churches, bestows gifts upon them, to fit them for their work, and leads them into all
the truths of the Gospel; and under his influence and teachings, and by the assistance of his
grace, are they enabled to discharge their trust, abide by the Gospel, and persevere in the
ministration of it to the end.
Which dwelleth in us; in all believers, who are the temples of the Holy Ghost; and in all the
churches, which are built up by him, an habitation for God; and in all the ministers of the word,
to direct, instruct, support, and uphold them; and who dwells with them, and continues in them,

139. and that for ever, Joh_14:16.
4. Henry, “That good thing was the form of sound words, the Christian doctrine, which was
committed to Timothy in his baptism and education as he was a Christian, and in his ordination
as he was a minister. Observe, (1.) The Christian doctrine is a trust committed to us. It is
committed to Christians in general, but to ministers in particular. It is a good thing, of
unspeakable value in itself, and which will be of unspeakable advantage to us; it is a good thing
indeed, it is an inestimable jewel, for it discovers to us the unsearchable riches of Christ,
Eph_3:8. It is committed to us to be preserved pure and entire, and to be transmitted to those
who shall come after us, and we must keep it, and not contribute any thing to the corrupting of
its purity, the weakening of its power, or the diminishing of its perfection: Keep it by the Holy
Ghost that dwelleth in us. Observe, Even those who are ever so well taught cannot keep what they
have learned, any more than they could at first learn it, without the assistance of the Holy Spirit.
We must not think to keep it by our own strength, but keep it by the Holy Ghost. (2.) The Holy
Ghost dwells in all good ministers and Christians; they are his temples, and he enables them to
keep the gospel pure and uncorrupt; and yet they must use their best endeavours to keep this
good thing, for the assistance and indwelling of the Holy Ghost do not exclude men's endeavours,
but they very well consist together.”
5. Preceptaustin, “GUARD: phulaxon (2SAAM): [1Ti 6:20 Pr 4:23]
Protect that good thing entrusted to you (ET)
carefully guard (LT)
guard and keep with the greatest care (Amp)
The word order of this verse reads more literally
That good thing, the trust, the deposit which was committed to you, guard
Guard (5442) (phulasso [word study]) is same verb Paul used used earlier to describes Jesus'
guarding what Paul had entrusted to Him (2Ti 1:12-note).
Here Paul uses phulasso in the aorist tense and imperative mood which calls for urgent attention,
following through with firm resolution and conviction. The idea is Do this now and don't delay
Timothy.
Timothy is to guard, watch, and defend the truth once for all delivered to the saints in view of the
defection from the truth beginning even in the first century.
A T Robertson points out that because
God has also made an investment in Timothy, Timothy must not let that fail. And neither
must we. Therefore, every time we listen to a tape, each time we hear a sermon, each time we
read a devotional we need to be on guard (albeit not offensive or defensive, arrogant or
paranoid) to maintain the integrity of the Word of Truth, our Standard of Holiness (cf Acts
17:12-note).
THROUGH THE HOLY SPIRIT WHO DWELLS I US: dia pneumatos hagiou tou enoikountos
(PAPSG) en hemin: (Jn 14:17; Ro 8:11; 1Cor 3:16; 6:19; Eph 2:22)
With the help of the Holy Spirit who lives within us (LT)
Who has His home in our hearts (WT)

140. through the power of the Holy Spirit (TEV)
guard it with the help of the Holy Spirit Who lives in us (IV)
by the help of the Holy Spirit Who makes His home in us (Amp)
The Holy Spirit Who dwells in us - Paul reiterates this glorious truth throughout his epistles...
However, you are not in the flesh but in the Spirit, if indeed (There is no doubt about this
statement = those who belong to Christ have the Holy Spirit) the Spirit of God dwells in you.
But if anyone does not have the Spirit of Christ, he does not belong to Him. (See notes
Romans 8:9) (Comment: This verse makes it clear that every believer has the Spirit - we do
not need to pray to receive the Spirit. If we do not have the Spirit we are not yet born again
and indeed, then we do need to pray to receive the Spirit!)
Do you (plural - indicates he is referring to the local church at Corinth viewed as a temple of
God - see following verse) not know that you are a temple (ot the Greek word hieron = the
entire temple complex, but naos = the Holy of holies!) of God, and that the Spirit of God
dwells in you? (1Cor 3:16) (Comment: ote this verse although referring to the church still
can be applied to each individual especially in view of the context of this passage which is the
Judgment Seat of Christ [bema] - Paul's point is that we need to be very careful what we do
with our bodies for we shall one day soon appear before our Lord.)
Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you
have from God, and that you are not your own? (1Co 6:19-note) (Comment: In America
which is inebriated by the sensuality of sex this verse needs to be emblazoned on bill boards
and the hearts of believing men, lest we be tempted to bite at this omnipresent lascivious
lure, cp Jas 1:14 15-note Jas 1:16-note. Do not be deceived, my beloved brethren. Ryrie
makes the excellent point that our body as a holy temple is A sharp contrast to the temple of
Aphrodite in Corinth where the priestesses were prostitutes. - The Ryrie Study Bible)
in Whom (Christ Jesus) the whole building, being fitted together is growing into a holy
temple in the Lord in Whom you also are being built together into a dwelling of God in the
Spirit. (Ep 2:21, 22-notes Ep 2:21; 22)
Dwells (1774) (enoikeo from en = in + oikéo = dwell) literally means to dwell in and so to take up
residence, make one's home in or among and the present tense signifies a continual indwelling.
The Spirit of God makes his home in us, not in temples made with hands (Acts 7:48).
Paul reminded the Corinthians Do you not know that you are a temple of God, and that the
Spirit of God dwells in you? (1Cor 3:16, 6:19, 2Cor 6:16) Even those who are well taught cannot
keep spiritual truth they have learned, any more than they could at first learn it, without the
assistance of the Holy Spirit, which parallels Jesus' warning that apart from Me you can do
nothing. (Jn 15:5).
We must not think we can protect this spiritual truth by our own strength, but must abide in
Christ, let His Word richly dwell in us, be filled with His Spirit, humbly maintaining a sense of
determined dependence upon our Helper, the Holy Spirit. So in this verse we see man's
responsibility (guard) and God's sovereignty (through the Holy Spirit) working together to bring
about the intended result. The ministry of the Holy Spirit will enable Timothy and all believers to
be a good custodian of the Gospel.
Jameison writes that...
The indwelling Spirit enables us to keep from the robbers of the soul the deposit of His

141. word committed to us by God.
By way of contrast Boise adds that
then as now men who were wise in their own conceit, who trusted more to their own strength
than to the guidance of the Holy Spirit, were preaching doctrines far removed from the
teachings of Christ and His apostles.
Steven Cole writes that...
The Holy Spirit is the divine interpreter of sound doctrine. Jesus promised the apostles (John
14:26) that “the Holy Spirit, whom the Father will send in My name, He will teach you all
things….” John later wrote to a church that was wracked with confusion because of false
teachers (1John 2:27)
As for you, the anointing which you received from Him abides in you, and you have no
need for anyone to teach you; but as His anointing teaches you about all things, and is
true and is not a lie, and just as it has taught you, you abide in Him.
John was not dispensing with the need for human teachers, in that he himself was at that
moment teaching them! Rather, he was writing against the Gnostic false teachers, who
claimed that you had to go through them to understand the secret truths about God. John
was affirming the ability of believers, indwelled by the Spirit, to interpret the Word of God.
As we depend on the Holy Spirit and diligently study the Scriptures, He will enable us to
guard the treasure of the gospel that is always under attack.
The Holy Spirit is the divine enabler for a godly life. As we saw, we guard the deposit of the
gospel by living in the faith and love that are in Christ Jesus. If we walk in daily dependence
on the Holy Spirit, we will not carry out the deeds of the flesh (Gal. 5:16-21), but will instead
produce the fruit of the Spirit (Gal 5:22, 23-see notes Gal 5:22; 23;): “love, joy, peace,
patience, kindness, goodness, faithfulness, gentleness, self-control….” Walking in dependence
on the Holy Spirit enables our lives to back up the gospel, so that we will guard that good
deposit that God has entrusted to us.
In one of his books, Watchman ee points out that a person will walk differently when he
has a treasure in his pocket. If you’re walking down the street and only have a quarter in
your pocket, you aren’t very concerned about losing it. But if you’re given $10,000 and told
to guard it in your pocket as you go from one place to another, you’ll walk a bit differently
than if you only have a quarter. You’ll be careful not to go to certain places, where you could
get mugged. There are certain things that you just won’t do, for fear of losing that treasure.
If you have deposited your life with Jesus Christ, then He has deposited the precious treasure
of the gospel with you. He asks you to guard it by holding to sound doctrine and by godly
living. To be apathetic about growing in sound doctrine or to be careless about how you live
as a believer is not to guard the treasure. Walk carefully! Invest your life wisely, which
means, invest wisely how you spend each day. To invest your life successfully, deposit it with
Christ and guard His deposit with you. (Ibid)
THE TREASURE (the good deposit) WHICH HAS BEE ETRUSTED TO YOU: ten kalen
paratheken:
Treasure which has been entrusted - This phrase is actually two Greek words - kalos (good) +
paratheke (deposit)
Good (2570)(kalos) means inherently excellent or intrinsically good and providing some special or

142. superior benefit, an excellent description of the gospel.
Treasure (3866) (paratheke from paratithemi = place alongside, then to entrust) (Click discussion
of paratheke) refers to something entrusted to another for faithful keeping or deposited for
protection.
Other translations preserve the two separate words (kalos + paratheke) more clearly than the
ASB...
the good thing entrusted (literal)
the good thing committed (YLT)
That precious treasure which is in your charge (WT),
the good deposit that was entrusted (IV)
“That good thing which was committed to you” (KJV)
the good treasure entrusted (RSV)
the precious entrusted deposit (Berkley)
Paratheke was a secular legal term describing something placed on trust in another's keeping.
C Maurer in the one volume abridged TDT writes that the secular use of paratheke had the
technical meaning “to deposit,” “to entrust,” in the legal sense of leaving an object in
another’s keeping, with strict penalties for embezzlement. A transferred sense develops out of
the technical use. (Kittel, G., Friedrich, G., Bromiley, G. W. Theological Dictionary of the
ew Testament. Eerdmans)
The treasure...entrusted - In context this phrase refers to the standard of sound words, the
Christian doctrine and specifically the Gospel. Here the reference is to the deposit God makes
with Timothy for which he will one day give an account of his stewardship. The deposit of our
lives with God is secure. The question is, how secure is His deposit of truth with us?
Keener adds that paratheke
was originally a monetary image, although other writers had also applied it to teaching; one
was responsible to safeguard or multiply any money given one for safekeeping. Jewish
teachers felt that they were passing on a sacred deposit to their disciples, who were expected
to pass it on to others in turn. (cf note 2 Timothy 2:2) (Keener, Craig: The IVP Bible
Background Commentary: ew Testament. 1994. IVP)
Paratheke was used two other times, both by Paul, one in this same chapter (see note 2 Timothy
1:12) and the other in the first epistle to Timothy, where Paul uses paratheke in his closing
charge...
O Timothy, guard (aorist imperative - command to carry this out effectively and
immediately. Can convey a sense of urgency.) what has been entrusted to you, avoiding
(present tense = continually doing so because the pressure to compromise the standard of the
pure Gospel will be continually present) worldly and empty chatter and the opposing
arguments of what is falsely called knowledge--which some have professed and thus gone
astray from the faith. Grace be with you.

143. O Timothy, guard what has been entrusted (paratheke - the deposit, the thing consigned to
his faithful keeping) to you, avoiding worldly and empty chatter and the opposing arguments
of what is falsely called knowledge (1Ti 6:20)
W E Vine writes that the gospel..
is viewed as a treasure sedulously (constant, persistent attention and implies painstaking and
persevering application) to be kept free from the admixture of error, and without loss
through neglect of any detail, and that not only for the spiritual welfare of the teacher
himself but for those to whom he ministers. The danger of compromise with those who
ignore, or fail to teach, certain truths of the faith is ever to be avoided. (Vine, W. Collected
writings of W. E. Vine. ashville: Thomas elson or Logos)
The Jewish people had been entrusted with the oracles of God (see note Romans 3:2). Paul
had been entrusted with the gospel to the uncircumcised (Gal 2:7, 1Ti 1:11), which he referred
to as a stewardship entrusted (1Cor 9:17). ow he was passing the precious baton to
Timothy.
Matthew Henry adds that
The Christian doctrine is a trust committed to us....It is committed to us to be preserved pure
and entire, and to be transmitted to those who shall come after us, and we must keep it, and
not contribute any thing to the corrupting of its purity, the weakening of its power, or the
diminishing of its perfection
Barclay writes that in this verse...
Paul urges Timothy to safeguard and keep inviolate the trust God has reposed in him. ot
only do we put our trust in God; he also puts his trust in us. The idea of God’s dependence
on men is never far from ew Testament thought. When God wants something done, he has
to find a man to do it. If he wants a child taught, a message brought, a sermon preached, a
wanderer found, a sorrowing one comforted, a sick one healed, he has to find some
instrument to do his work. (Ibid)
God has made an investment in you. Are you protecting and preserving (in His power) His
deposit of the gospel so that you might be able to reliably transmit it to other faithful men and
women? (see note 2 Timothy 2:2)
Gill elaborates on the idea of the
treasure...entrusted adding that it is a treasure...a rich one, it contains the riches of grace,
even the unsearchable riches of Christ, is more valuable than thousands of gold and silver.
In regard to a good deposit Gill adds that that it is a trust, and requires faithfulness in
ministers, who are the stewards of it; and that it is to be accounted for. Wherefore great care
should be had in dispensing and keeping it:
John MacArthur sums up this section with some thoughts on application...
Christian colleges, seminaries, pastors, and other church leaders who deviate from Scripture,
defecting to “a different gospel” and wanting “to distort the gospel of Christ” (Ga1:6-7), will
face a dreadful day of reckoning before God.
When a church or any other Christian organization becomes liberal, not surprisingly this drift
usually begins with a weakening of the convictions of the leadership regarding the inerrancy and
sufficiency of the Word of God.
Do not be deceived beloved brethren.

144. Hold fast to the Truth.
Examples of Disloyalty and Loyalty
15 You know that everyone in the province of Asia has
deserted me, including Phygelus and Hermogenes.
1. Paul is both sad and glad as he reflects on his supporters. He is sad because all of his
supporters in Asia deserted him, and two were especially shocking, for he mentions that even
Phygelus and Hermogenes deserted him. They are picked out of the others and named because it
is more surprising that even they would do what others have done. They were obviously more
dedicated to follow Paul. Saying everyone includes them, but he adds them as a special loss of
support because of former loyalty that he thought he could count on. These were good Christian
men who, for some unknown reason, could not continue with Paul. We might have a hint by the
words of Paul about Onesiphorus in the next verse. He is praised for not being ashamed of Paul's
chains, and maybe this is why the others deserted him. They were embarrassed by his being
under arrest and a prisoner. We see this very thing in our day. A well known Christian may get
into serious trouble and be arrested, and many of their Christian friends will forsake them, and
no longer consider them worthy of fellowship. So what we have here is Christians who are the
bad guys in forsaking a good and godly leader, and the good guy who sticks with him through
thick and thin. Christians can be either loyal, or disloyal. It is a shame, but who of us knows if we
would have stuck with Paul, or found an excuse to go back home and escape a difficult situation?
2. As you read the comments below you will see a lot of speculation about these deserters of Paul, but
that is all it is, for we have no knowledge of their motive, and what they actually did in deserting Paul.
Some speculate that they left the faith that Paul was preaching, and that would mean that they were his
converts to Christ, but they forsook Christ as well as Paul and became apostates. This is a severe
speculation, for it is possible to desert a man of God like Paul, and still not forsake faith in Christ.
Christians do it all the time as they follow a man of God for many years; supporting him in every way,
and then circumstance cause them to take their loyalty to some other leader and desert their former
pastor or evangelist. We cannot read into this complaint of Paul that all who forsook him also forsook
the Lord. We have no authority to make such a judgment. What makes it unlikely is that Paul has some
very strong language in dealing with apostates, but he does not use such language in this context.
3. Clarke, “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

145. 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.
4. Gill, “This thou knowest, that all they which are in Asia,.... Either those that followed the
apostle from Asia to Rome; or who came from thence thither, upon business, and were upon the
spot when the apostle was in his greatest troubles, and yet all forsook him and no man stood by
him; or else the churches and ministers in Asia, that is, a great number of them; for it cannot be
said of every minister and church, and of all the members of churches there, what follows,
be turned away from me; were ashamed of him, because of his chain, and despised him under his
afflictions, and had him in abhorrence and contempt, and revolted from his doctrine; though the
defection was very general, and the apostle appeals to Timothy for the truth of it, as a fact well
known to him: this thou knowest; Timothy being at Ephesus, which was in Asia; and since
there was so great an apostasy in the country where he was, the above exhortations were very
seasonable, to hold fast the form of sound words, and keep the good thing committed to him;
seeing so many were falling off from the truth of the Gospel:
of whom are Phygellus and Hermogenes: who very likely were ministers of the word, and who
had shone for a while, but were now stars fallen from heaven, had erred from the faith, and were
become apostates, and proved men of corrupt minds, and deceivers of the people; and it may be
that these were more open and infamous than some others, or might be more known to Timothy,
and therefore are particularly mentioned. They are both of them said to have been of the seventy
disciples; See Gill on Luk_10:1 and afterwards followers of Simon Magus. The name of the first
of these signifies a fugitive, and such was he from the cause of Christ. Pliny (c) makes mention
of a town in Asia, called Phygella, from the fugitives which built it; and the latter signifies born of
Mercury; there was one of the name in Tertullian's time, against whom he wrote.”
5. Henry, “He mentions the apostasy of many from the doctrine of Christ, 2Ti_1:15. It seems, in
the best and purest ages of the church, there were those that had embraced the Christian faith,
and yet afterwards revolted from it, nay, there were many such. He does not say that they had
turned away from the doctrine of Christ (though it should seem they had) but they had turned
away from him, they had turned their backs upon him, and disowned him in the time of his
distress. And should we wonder at it, when many turned their backs on a much better than Paul?
I mean the Lord Jesus Christ, Joh_6:66.”
6. Preceptaustin, “YOU ARE AWARE OF THE FACT THAT: Oidas (2SRAI) touto hoti:
EXAMPLES OF
THOSE WHO FAILED
You are aware (1492) (oida) speaks of absolute, positive, beyond a doubt knowledge and the
perfect tense indicates that Timothy had somehow become aware of this forsaking of Paul and
was in a settled state of understanding. Having dealt with Timothy's responsibility to kindle
afresh the gift of God and not to shrink back from or be ashamed of fulfilling his God-given role

146. of retaining the standard and guarding the treasure, Paul now reinforces these exhortations with
the vivid contrast between an unfaithful (ashamed) soldier a faithful (unashamed) soldier. Paul
reminds Timothy of these men with whom he was familiar that he might keep their negative
example clearly in mind, as a constant negative incentive not to act like them.
Hiebert notes that
The presentation of personal examples is often an important stimulus for the diligent
fulfillment of personal duty. Paul appeals to the power of human example, both negative
(the Asiatics) and positive (Onesiphorus), as an incentive to Timothy to fidelity.
ALL WHO ARE I ASIA TURED AWAY FROM ME: apestraphesan (3PAPI) me pantes hoi en
te Asia: (Torrey's Topic Apostates)
All (pas) means everyone but here is used as hyperbole or sweeping generalization because
Timothy for one had not deserted Paul, nor had Onesiphorus (from Asia) as shown in the
following verses and neither had Tychicus (2Ti 4:12). And yet this still has to be one of the
saddest verses in the T.
Asia (cf all who lived in Asia Acts 19:10, 19:27 19:31 Acts 16:6; 20:16; 1Co 16:19) is not the
continent of Asia but in the context of the T times refers to the Roman province of western Asia
Minor (modern day Turkey) of which Ephesus was the most prominent city (cf. 1Ti 1:3).
Vincent has a more detailed explanation of Asia writing that
Proconsular Asia (proconsul = governor or military commander of a Roman province),
known as Asia Propria or simply Asia. It was the Roman province formed out of the
kingdom of Pergamus, which was bequeathed to the Romans by Attalus III (b.c. 130),
including the Greek cities on the western coast of Asia, and the adjacent islands with Rhodes.
It included Mysia, Lydia, Caria, and Phrygia. The division Asia Major and Asia Minor was
not adopted until the fourth century a.d. Asia Minor (Anatolia = Turkey) was bounded by
the Euxine (Black Sea), Aegean, and Mediterranean on the north, west, and south; and on
the east by the mountains on the west of the upper course of the Euphrates.
Turned away (654) (apostrepho [word study] from apo = away from, a marker of dissociation,
implying a rupture from a former association and indicates separation, departure, cessation,
reversal + strepho = turn quite around, twist, reverse, turn oneself about) means literally to turn
back or away
Apostrepho is used also in 2Ti 4:4 (note) describing those who will turn away their ears from the
truth (cp similar idea - 2Ti 4:10, 16, Php 2:21 - see notes on 2Ti 4:10; 4:16, Php 2:21)
Apostrepho - 9x in 9v - Matt 5:42; 26:52; Luke 23:14; Acts 3:26; Rom 11:26; 2 Tim 1:15; 4:4;
Titus 1:14; Heb 12:25. AS = incites...to rebellion(1), put...back(1), remove(1), turn away(4),
turned away (1), turning (1).
The picture is to turn away from someone or something by rejecting (turn away by not accepting,
receiving, or considering) or repudiating. (refusing to have anything to do with and implies a
casting off or disowning as untrue or unworthy of acceptance).
It reflects an abandoning of a former relationship or association. Paul uses this same verb
(apostrepho) to describe men who turn away from the truth (Titus 1:14-note).
Turned away is aorist tense, indicating a past completed action and pointing to a particular

147. circumstance or incident. Although apostrepho can refer to doctrinal defection (Titus 1:14-
note), the present context does not necessarily indicate that has occurred. But it does indicate that
all who are in Asia deserted Paul (turned away from me not necessarily from the faith) in
his hour of great need. When they should have shown him friendship, they essentially ignored
him disowning any association with him. By what or whom were they caused to desert Paul? Fear
of man or of Rome (especially fear of guilt by association)? Maybe both.
The fear of man brings a snare (can describe bait or lure that entraps), but he who trusts in
the LORD will be exalted. (as was Onesiphorus who did not fear man) (Pr 29:25)
One named Demas left because he loved this present world (if we love His appearing we will
have a difficult time loving the world - 2Ti 4:8 -note) more than the eternal glorious world to
come (2Ti 4:10-note) Have you ever been forsaken by anyone in your hour of greatest need? I
have been forsaken by one who I would pray with, both of us on our faces on the floor and yet
when the time came for him to stand by me, he turned away. It devastated me and almost led to
my withdrawal from active service to my Lord. If this has happened to you, dearly beloved, then
you too can commiserate and empathize with the great grief and pain Paul must have felt in the
dungeon when he received this word about those in Asia. Super saints have emotions too and
are not immune to their circumstances, and this includes your pastor. Are you bearing one
another's burdens? Are you praying for him? Are you an Aaron or a Hur who bore up Moses
arms while Joshua fought the Amalekites?
When Jesus declared the difficult truth about salvation in John 6, the apostle records the sad
result that ...many of His disciples (clearly not regenerate disciples) withdrew and were not
walking with Him anymore. (John 6:66) It is also interesting to note the similarity of the end of
Paul's life and the last hours of Christ's life (cf Mt 26:56).
Peter fled and even denied Christ but after he had turned back strengthened his brethren (Lk
22:31, 32) writing that Christ's disciples are called to follow in His steps (1Pe2:21-note)
The question for each of us as His disciple who are called to suffer hardship (evil) with Him is
this:
How far down the rugged road of discipleship are we willing to follow Christ? Until we are
willing to die for Him, we cannot really say that we are willing to live for Him.
AMOG WHOM ARE PHYGELUS AD HERMOGEES: estin (3SPAI) Phugelos kai
Hermogenes:
Guy King comments that these two
couldn’t help their ugly names, but they could have helped their ugly character.”
These two are named specifically and must have represented a special disappointment to Paul.
The fact that they are named specifically and without other distinguishing information suggest
that they were also well known by Timothy.
What a contrast - selfish motives of these men versus the selfless motives of Onesiphorus. Two
unwilling to die to self. One giving no thought to self. It is interesting that Onesiphorus' name
means help bringer, bringing advantage, profit bearer or profit bringing! He was
certainly a profitable friend to Paul, living up up to his name. His godly actions proved
profitable for all things, holding promise for the present life (mercy to the house of
Onesiphorus) also for the life to come. (on that day v18) (1Ti 4:8-note)
MacArthur adds

148. To be rejected by the world is not pleasant, but to be deserted by fellow workers in the
service of Christ is particularly painful. To have those you have spent your life spiritually
nurturing turn away from you, and sometimes even against you, is heartbreaking in the
extreme.
7. Barclay on 15 to 18, “Here is a passage in which pathos and joy are combined. In the end the
same thing happened to Paul as happened to Jesus, his Master. His friends forsook him and fled.
In the ew Testament Asia is not the continent of Asia, but the Roman province which consisted
of the western part of Asia Minor. Its capital was the city of Ephesus. When Paul was imprisoned
his friends abandoned him--most likely out of fear. The Romans would never have proceeded
against him on a purely religious charge; the Jews must have persuaded them that he was a
dangerous troublemaker and disturber of the public peace. There can be no doubt that in the end
Paul would be held on a political charge. To be a friend of a man like that was dangerous; and in
his hour of need his friends from Asia abandoned him because they were afraid for their own
safety.
But however others might desert, one man was loyal to the end. His name was Onesiphorus,
which means profitable. P. . Harrison draws a vivid picture of Onesiphorus' search for Paul in
Rome: We seem to catch glimpses of one purposeful face in a drifting crowd, and follow with
quickening interest this stranger from the far coasts of the Aegean, as he threads the maze of
unfamiliar streets, knocking at many doors, following up every clue, warned of the risks he is
taking but not to be turned from his quest; till in some obscure prison-house a known voice greets
him, and he discovers Paul chained to a Roman soldier. Having once found his way Onesiphorus
is not content with a single visit, but, true to his name, proves unwearied in his ministrations.
Others have flinched from the menace and ignominy of that chain; but this visitor counts it the
supreme privilege of his life to share with such a criminal the reproach of the Cross. One series of
turnings in the vast labyrinth (of the streets of Rome) he comes to know as if it were his own
Ephesus. There is no doubt that, when Onesiphorus sought out Paul and came to see him again
and again, he took his life in his hands. It was dangerous to keep asking where a certain criminal
could be found; it was dangerous to visit him; it was still more dangerous to keep on visiting him;
but that is what Onesiphorus did.
Again and again the Bible bangs us face to face with a question which is real for every one of us.
Again and again it introduces and dismisses a man from the stage of history with a single
sentence. Hermogenes and Phygelus--we know nothing whatever of them beyond their names and
the fact that they were traitors to Paul. Onesiphorus--we know nothing of him except that in his
loyalty to Paul he risked--and perhaps lost--his life. Hermogenes and Phygelus go down to history
branded as deserters; Onesiphorus goes down to history as the friend who stuck closer than a
brother. If we were to be described in one sentence, what would it be? Would it be the verdict on
a traitor, or the verdict on a disciple who was true?
Before we leave this passage we must note that in one particular connection it is a storm centre.
Each one must form his own opinion, but there are many who feel that the implication is that
Onesiphorus is dead. It is for his family that Paul first prays. ow if he was dead, this passage
shows us Paul praying for the dead, for it shows him praying that Onesiphorus may find mercy
on the last day.
Prayers for the dead are a much-disputed problem which we do not intend to discuss here. But
one thing we can say--to the Jews prayers for the dead were by no means unknown. In the days of
the Maccabaean wars there was a battle between the troops of Judas Maccabaeus and the army

149. of Gorgias, the governor of Idumaea, which ended in a victory for Judas Maccabaeus. After the
battle the Jews were gathering the bodies of those who had fallen in battle. On each one of them
they found things consecrated to the idols of the Jamnites, which is forbidden the Jews by the
law. What is meant is that the dead Jewish soldiers were wearing heathen amulets in a
superstitious attempt to protect their lives. The story goes on to say that every man who had been
slain was wearing such an amulet and it was because of this that he was in fact slain. Seeing this,
Judas and all the people prayed that the sin of these men might be wholly put out of
remembrance. Judas then collected money and made a sin-offering for those who had fallen,
because they believed that, since there was a resurrection, it was not superfluous to pray and
offer sacrifices for the dead. The story ends with the saying of Judas Maccabaeus that it was
an holy and good thing to pray for the dead. Whereupon he made a reconciliation for the dead,
that they might be delivered from sin (2Macc.12:39-45).
It is clear that Paul was brought up in a way of belief which saw in prayers for the dead, not a
hateful, but a lovely thing. This is a subject on which there has been long and bitter dispute; but
this one thing we can and must say--if we love a person with all our hearts, and if the
remembrance of that person is never absent from our minds and memories, then, whatever the
intellect of the theologian may say about it, the instinct of the heart is to remember such a one in
prayer, whether he is in this or in any other world.”
16 May the Lord show mercy to the household of
Onesiphorus, because he often refreshed me and was not
ashamed of my chains.
1. Jamison, “The Lord give mercy — even as OESIPHORUS had abounded in works of mercy.
the house of Onesiphorus — He himself was then absent from Ephesus, which accounts for the
form of expression (2Ti_4:19). His household would hardly retain his name after the master was
dead, as Bengel supposes him to have been. owhere has Paul prayers for the dead, which is fatal
to the theory, favored by Alford also, that he was dead. God blesses not only the righteous man
himself, but all his household.
my chain — Paul in the second, as in his first imprisonment, was bound by a chain to the
soldier who guarded him.
2. Barnes, “The Lord give mercy unto the house of Onesiphorus - The family of Onesiphorus - for
so the word house is often used. He was himself still living 2Ti_1:18, but not improbably then
absent from his home; compare the notes at 2Ti_4:19. He was evidently of Asia, and is the only
one who is mentioned from that region who had showed the apostle kindness in his trials. He is
mentioned only in this Epistle, and nothing more is known of him. The record is entirely
honorable to him, and for his family the apostle felt a warm interest on account of the kindness

150. which he had showed to him in prison. The ecclesiastical traditions also state that he was one of
the seventy disciples, and was ultimately Bishop of Corone. But there is no evidence of this. There
is much force in the remark of the Editor of the Pictorial Bible, that “the pretended lists of the 70
disciples seem to have been made out on the principle of including all the names incidentally
mentioned in the sacred books, and not otherwise appropriated.”
For he oft refreshed me - That is, showed me kindness, and ministered to my needs.
And was not ashamed of my chain - Was not ashamed to be known as a friend of one who was a
prisoner on account of religion. Paul was bound with a chain when a prisoner at Rome; Phi_1:13-
14, Phi_1:16; Col_4:3, Col_4:18; Phm_1:10; see the notes at Act_28:20.
3. Clarke, “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.
4. Gill, “The Lord give mercy to the house of Onesiphorus,.... Who seems to have been one of
Asia, and of Ephesus, and is an exception from the general apostasy, or from those that turned
away from the apostle; and therefore he prays that the Lord would show mercy to his family;
that he would give regenerating grace and mercy to such of them as were without it, or pardoning
grace and mercy, or the great mercy of eternal life and salvation by Christ; and this doubtless
was a prayer in faith, upon the promises of God, and upon instances and examples, in which God
has remarkably shown mercy to the families of good men, who have faithfully served him, and
abode in his interest in times of trouble; thus the house of Obed Edom was blessed for the sake of
the ark, that was taken care of by them; the reasons of this prayer and good wishes follow:
for he oft refreshed me; both with his Christian visits, and spiritual conversation, which to the
apostle, in the heat of his affliction and persecution, were like a fan in hot weather, cooling and
reviving, as the word signifies; and also by supplying him with the necessaries of life, as food and
raiment, or money to purchase them with. He answered to his name, which signifies, one that
brings profit: he is said to be one of the seventy disciples; See Gill on Luk_10:1 and afterwards
to be bishop of Corone:
and was not ashamed of my chain; the Syriac version adds, with which I am bound; in which
he lay, or by which he was held, and led by a soldier; see Act_28:16. Onesiphorus was not
ashamed of the apostle, though he was bound with a chain; nor was he ashamed of the cause for
which he suffered: and the apostle proposes him to Timothy, as an example worthy of imitation,
in those times of defection. See 2Ti_1:8.
5. Henry, “ He mentions the constancy of one that adhered to him, namely, Onesiphorus: For he
often refreshed me, and was not ashamed of my chain, 2Ti_1:16. Observe, 1. What kindness
Onesiphorus had shown to Paul: he refreshed him, he often refreshed him with his letters, and
counsels, and comforts, and he was not ashamed of his chains. He was not ashamed of him, not
withstanding the disgrace he was now under. He was kind to him not once or twice, but often; not
only when he was at Ephesus among his own friends, but when Onesiphorus was at Rome; he
took care to seek Paul out very diligently, and found him, 2Ti_1:17.

151. 6. Preceptaustin, “THE LORD GRAT MERCY TO THE HOUSE OF OESIPHORUS: doe
(3SAAO) eleos o kurios to Onesiphorou oiko: (Lord - 2Ti 1:18. e 5:19, 13:14, 22, 31 Ps 18:25,
37:26. Mt 5:7, 10:41, 42, 25:35, 36, 37, 38, 39, 40. 2Co 9:12, 13, 14. He 6:10, 10:34) (House.
Metonymy of the Subject where “house” equates with his family - Ge 7:1. 2Ti 4:19. Ru 4:12.
2Sa 7:25, 26, 27, 28, 29. Ac 16:15)
EXAMPLE OF OE WHO
REMAIED FAITHFUL
The house of Onesiphorus - ot the literal physical house of course but the household. Paul first
prays for the family of Onesiphorus.
Grant (1325) (didomi) means a granting based on a decision of the will of the Giver and not on
any merit of the recipient, especially in regard to what is being granted here - mercy. This verse is
a wonderful illustration of the truth
Blessed are the merciful for they shall receive mercy (Mt 5:7-note).
The optative mood in the T usually indicates a prayer in this case a request for mercy (see
discussion on mercy below). ote well that here we see Paul in dire straits himself and yet still
interceding for the needs of others (cf Acts 20:35)
Mercy (1656) (eleos) is the outward manifestation of pity and assumes need on the part of those
who are recipients of the mercy and sufficient resources to meet the need on the part of those who
show it.
The idea of mercy is to show kindness or concern for someone in serious need or to give help to
the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to
those in misery.
Larry Richards notes that...
Originally (eleos) expressed only the emotion that was aroused by contact with a person who
was suffering. By T times, however, the concept incorporated compassionate response. A
person who felt for and with a sufferer would be moved to help. This concept of mercy--as a
concern for the afflicted that prompts giving help--is prominent in both the Gospels and the
Epistles. (Richards, L O: Expository Dictionary of Bible Words: Regency)
Vincent commenting on Luke 1:50 (see verses at end of this verse note) writes that eleos...
emphasizes the misery with which grace deals; hence, peculiarly the sense of human
wretchedness coupled with the impulse to relieve it, which issues in gracious ministry. Bengel
remarks, “Grace takes away the fault, mercy the misery.”
---
Mercy for past sins; grace for future work, trial, and resistance to temptation. (Ed: see more
below on distinction between mercy and grace)
---
The pre-Christian definitions of the word eleos include the element of grief experienced on
account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser
“wretched,” cor “the heart”) carries the same idea. So Cicero defines it, the sorrow arising
from the wretchedness of another suffering wrongfully. Strictly speaking, the word as
applied to God, cannot include either of these elements, since grief cannot be ascribed to
Him, and suffering is the legitimate result of sin. The sentiment in God assumes the

152. character of pitying love. Mercy is kindness and good-will toward the miserable and
afflicted, joined with a desire to relieve them. (Vincent, M. R. Word Studies in the ew
Testament) (Bolding added)
In Classical Greek...
eleos was used as a technical term for the end of the speech for the defence, in which the
accused tried to awaken the compassion of the judges. (Brown, Colin, Editor. ew
International Dictionary of T Theology. 1986. Zondervan)
Trench adds that...
Aristotle defined eleos this way: Let mercy [eleos] be a certain grief for an apparently
destructive and painful evil toward one who experienced what was undeserved in respect to
what he himself or one of his family might expect to suffer. (Trench's Synonyms of the ew
Testament)
Wuest writes that eleos is...
God’s “kindness and goodwill toward the miserable and afflicted, joined with a desire to
relieve them” (Vincent). Grace meets man’s need in respect to his guilt and lost condition;
mercy, with reference to his suffering as a result of that sin. (Wuest, K. S. Wuest's Word
Studies from the Greek ew Testament: Eerdmans or Logos)
Broadus writes that mercy
includes also the idea of compassion, and implies a desire to remove the evils which excite
compassion. It thus denotes not only mercy to the guilty, but pity for the suffering, and help
to the needy. (Broadus, J. Sermon on the Mount).
A debtor to mercy alone,
Of covenant mercy I sing;
or fear, with thy righteousness on,
My person and offering to bring;
The terrors of law and of God
With me can have nothing to do;
My Saviour's obedience and blood
Hide all my transgressions from view.
Augustus M. Toplady
(Click to play his hymn)
Vincent comments on another Greek word for mercy
oiktirmos (Ed: “pity, compassion for the ills of others”), from oiktos, pity or mercy, the
feeling which expresses itself in the exclamation Oh! on seeing another's misery. The
distinction between this and eleos, according to which oiktirmos signifies the feeling, and
eleos the manifestation, cannot be strictly held, since the manifestation is often expressed by
oiktirmos. See Sept., Psalm 24:6; 102:4; 118:77. (Adapted Vincent's Word Studies in the ew
Testament) (Bolding added)
Eleos- 27x in 26v in the AS - Mt 9:13; 12:7; 23:23; Lk 1:50, 54, 58, 72, 78; 10:37; Ro 9:23; 11:31;
15:9; Gal 6:16; Ep 2:4; 1Ti 1:2; 2Ti 1:2, 16, 18; Titus 3:5; He 4:16; Jas 2:13; 3:17; 1Pe 1:3; 2Jn
1:3; Jude 1:2, 21. AS = compassion, 2; mercy, 25.
Eleos is used over 170 times in the OT (Septuagint) with 91 of those uses being in the psalms most

153. often for the Hebrew word for Lovingkindness (02617) hesed/chesed/heced an important OT
word (246x in 239v) is defined as not merely an attitude or an emotion but an emotion that leads
to an activity beneficial to the recipient. Hesed differs somewhat from the T meaning of eleos in
that hesed is a beneficent action performed, in the context of a deep and enduring commitment
between two persons or parties (it is closely associated with the concept of Covenant - see Greek
word diatheke), by one who is able to render assistance to the needy party who in the
circumstances is unable to help him or herself.
One needs to distinguish between grace and mercy. Grace or Charis is God’s free gift for the
forgiveness to guilty sinners whereas His mercy is the gift He gives to alleviate the consequences
of our sins. Charis or grace emphasizes the free, unmerited aspect of salvation whereas mercy is
in a sense the application of grace. Grace is shown to the undeserving, while mercy is compassion
to the miserable. Grace is God’s solution to man’s sin. Mercy is God’s solution to man’s misery.
Thus grace is especially associated with men in their sins, while mercy is usually associated with
men in their misery. Grace covers the sin, while mercy removes the pain. Grace forgives, while
mercy restores. Grace gives us what we don’t deserve while mercy withholds what we do deserve.
Grace is getting what we do not deserve.
Justice is getting what we do deserve.
Mercy is not getting what we do deserve.
In the distinction between grace and mercy, Trench adds that...
While charis (grace) has reference to the sins of men, and is that glorious attribute of God
which these sins call out and display, His free gift in their forgiveness, eleos (mercy) has
special and immediate regard to the misery which is the consequence of these sins, being the
tender sense of this misery displaying itself in the effort, which only the continued
perverseness of man can hinder or defeat, to assuage and entirely remove it.… In the divine
Mind, and in the order of our salvation, as conceived therein, the mercy precedes the grace:
God so loved the world with a pitying love (herein was the mercy), that He gave His only
begotten Son (herein is the grace), that the world through Him might be saved. But in the
order of the manifestation of God’s purposes in salvation, the grace must go before, and
make way for the mercy. (Trench, R. C. Synonyms of the ew Testament. Hendrickson
Publishers. 2000)
Eleos is often used in the Septuagint (LXX) for the Hebrew word hesed which refers to God's
covenant faithful love.
Mercy includes at least three elements - recognizing the need, motivation to meet the need and
taking action to meet the specific need...
1. ”I see the need”
2. “I am moved by the need”
3. “I move to meet the need”
Mercy says I have the feeling of sorrow over another person's sad situation and I make the
volitional choice to seek to do something about their need. This is mercy in action, preeminently
portrayed by our Mercy Filled (Merciful) God Who sees the sad state of lost sinners, feels
compassion for them (Eph 2:1-3) and acts to grant them His mercy.
Mercy is more than a feeling, but not less than that. Mercy begins with simple recognition that
someone is hurting around you. But mere seeing or feeling isn’t mercy. Mercy moves from feeling

154. to action. It is active compassion for those in need or distress.
owhere do we imitate God more than in showing mercy. - Albert Barnes
The more godly any man is, the more merciful that man will be. -Thomas Brooks
Mercy prefers to deal with the needy in terms of what is needed rather than what is
deserved. - D. Edmond Hiebert
If God should have no more mercy on us than we have charity one to another, what would
become of us? - Thomas Fuller
Show your piety by your pity. - Thomas Watson
Mercy imitates God and disappoints Satan. - Chrysostom
Our presence in a place of need is more powerful than a thousand sermons. - Charles Colson
If the end of one mercy were not the beginning of another, we were undone. - Philip Henry
There is nothing little in God; His mercy is like Himself—it is infinite. - Spurgeon
He who demands mercy and shows none burns the bridges over which he himself must later
pass.
God's throne is mercy—not marble.
Remembrance of past mercies is a great stimulus to present faith. - Jerry Bridges
All our past mercies are tokens of future mercies. - C. H. Spurgeon
There’s a wideness in God’s mercy,
Like the wideness of the sea
- Frederick W. Faber
(Play hymn)
Mercy is God's Benjamin; the last born and best beloved of his attributes. - C. H. Spurgeon
If God should have no more mercy on us than we have charity one to another, what would
become of us? - Thomas Fuller
If God dealt with people today as he did in the days of Ananias and Sapphira, every church
would need a morgue in the basement. - Vance Havner
Have mercy on us, God most high,
Who lift our hearts to Thee;
Have mercy on us worms of earth,
Most holy Trinity.
- Frederick W. Faber
(Play Hymn)
God has two sheepdogs: Goodness and Mercy (Ed: cp Psalm 23:6). He sends them to us from
his throne of grace; sometimes to bark at us, to badger us; sometimes to woo us by
persuading us that his will is good and perfect for our lives. - Sinclair Ferguson
Spurgeon comments on this phrase goodness and mercy shall follow me all the days of
my life (Psalm 23:6) - This is a fact as indisputable as it is encouraging, and therefore a
heavenly verily, or surely is set as a seal upon it. This sentence may be read, only
goodness and mercy, for there shall be unmingled mercy in our history. These twin
guardian angels will always be with me at my back and my beck. Just as when great

155. princes go abroad they must not go unattended, so it is with the believer. Goodness and
mercy follow him always -- all the days of his life -- the black days as well as the bright
days, the days of fasting as well as the days of feasting, the dreary days of winter as well
as the bright days of summer. Goodness supplies our needs, and mercy blots out our
sins.
What a world this would be if God sat on a throne of justice only, and if no mercy were ever
to be shown to men! - Albert Barnes
We are saved by God's mercy, not by our merit—by Christ's dying, not by our doing.
God's wrath comes by measure; His mercy without measure.
Depth of mercy! Can there be
Mercy still reserved for me?
Can my God His wrath forbear,
Me, the chief of sinners, spare?
- Charles Wesley
(Play Depth of Mercy)
An actress in a town in England, while passing along the street, heard singing in a house. Out
of curiosity she looked in through the open door and saw a number of people sitting together
singing this hymn (Depth of Mercy). She listened to the song, and afterwards to a simple but
earnest prayer. When she went away the hymn had so impressed her that she procured a
copy of a book containing it. Reading and re-reading the hymn led her to give her heart to
God and to resolve to leave the stage. The manager of the theater pleaded with her to
continue to take the leading part in a play which she had made famous in other cities, and
finally he persuaded her to appear at the theater. As the curtain rose the orchestra began to
play the accompaniment to the song which she was expected to sing. She stood like one lost in
thought, and the band, supposing her embarrassed, played the prelude over a second and a
third time. Then with clasped hands she stepped forward and sang with deep emotion:
“Depth of mercy, can there be
Mercy still reserved for me?”
This put a sudden stop to the performance; not a few were impressed, though many scoffed.
The change in her life was as permanent as it was singular. Soon after she became the wife of
a minister of the Gospel (Ed: What a great tale of His great mercy.) (Sankey, Ira David. My
Life and the Story of the Gospel Hymns. Harper Brothers, 1906) (Download from Google
Books)
God of mercy, God of grace,
Show the brightness of Thy face;
Shine upon us, Savior, shine,
Fill Thy Church with light divine,
And Thy saving health extend,
Unto earth’s remotest end.
- Henry F Lyte
(Play hymn)
The Blue Letter Bible has this helpful note...
Mercy is when that which is deserved is withheld to the benefit of the object of the mercy.
God has demonstrated this attribute in abundance with respect to mankind. We from nearly

156. the beginning of our existence have deserved nothing but wrath; having sinned and fallen
short of eternal life in glory, we can do nothing to commend ourselves to or defend ourselves
before God. But thankfully, God has been so amazing in His mercy. Over and against merely
having the mercy to allow us to live out our miserable lives without destroying us instantly,
God has chosen us to greatness and glory by the hand of His Son. The believer finds himself
in Christ and enjoys full well the fruits of God's mercy. (Blue Letter Bible)
Tasker explains,
The merciful are those who are conscious that they are themselves the unworthy recipients of
God’s mercy, and that but for the grace of God they would be not only sinners, but
condemned sinners.
The mercy of God is an ocean divine,
A boundless and fathomless flood.
Launch out in the deep, cut away the shore line,
And be lost in the fullness of God.
- Albert B. Simpson,
(Play Hymn)
Leon Morris observes
These are people who show by their habitual merciful deeds that they have responded to
God's love and are living by His grace. They will receive mercy on the last day.
othing proves that we have been forgiven (received God's mercy) better than our own readiness
to forgive (dispense God's mercy)!
Hiebert defines mercy as
“the self-moved, spontaneous loving kindness of God which causes Him to deal in
compassion and tender affection with the miserable and distressed.”
O sing the greatness of His mercy,
Unto those that seek Him ever full and free;
O sing, while angels join the chorus,
Rolling onward like the sea.
- Fanny Crosby,
(Play Hymn)
Spurgeon charges us to meditate on mercy...
The mercy of God. Psalm 52:8
Meditate a little on this mercy of the Lord.
It is tender mercy. With gentle, loving touch, He healeth the broken in heart, and bindeth up
their wounds. He is as gracious in the manner of His mercy as in the matter of it.
It is great mercy. There is nothing little in God; His mercy is like Himself--it is infinite. You
cannot measure it. His mercy is so great that it forgives great sins to great sinners, after great
lengths of time, and then gives great favours and great privileges, and raises us up to great
enjoyments in the great heaven of the great God.
It is undeserved mercy, as indeed all true mercy must be, for deserved mercy is only a
misnomer for justice. There was no right on the sinner's part to the kind consideration of the

157. Most High; had the rebel been doomed at once to eternal fire he would have richly merited
the doom, and if delivered from wrath, sovereign love alone has found a cause, for there was
none in the sinner himself.
It is rich mercy. Some things are great, but have little efficacy in them, but this mercy is a
cordial to your drooping spirits; a golden ointment to your bleeding wounds; a heavenly
bandage to your broken bones; a royal chariot for your weary feet; a bosom of love for your
trembling heart. It is manifold mercy. As Bunyan says, All the flowers in God's garden are
double. There is no single mercy. You may think you have but one mercy, but you shall find
it to be a whole cluster of mercies.
It is abounding mercy. Millions have received it, yet far from its being exhausted; it is as
fresh, as full, and as free as ever.
It is unfailing mercy. It will never leave thee. If mercy be thy friend, mercy will be with thee
in temptation to keep thee from yielding; with thee in trouble to prevent thee from sinking;
with thee living to be the light and life of thy countenance; and with thee dying to be the joy
of thy soul when earthly comfort is ebbing fast. — Morning and Evening
House (3624) (oikos) literally means a place of dwelling (a home) but in the present context is
used metaphorically for the household or family (cf similar use 1Ti 3:4, 5)
Dwight Edwards comments that
In the midst of Paul's darkest hours, one light still shines brightly. That light belongs to
Onesiphorus for he truly was a brother born for adversity. In spite of personal danger and
repeated sacrifice, Onesiphorus made his way to Rome and there refreshed the heart and
soul of his beloved friend, Paul. Onesiphorus is an outstanding example of genuine love and
true friendship. We find at least three Christ-like characteristics exemplified in his life:
unconcerned for self (he often refreshed me), undaunted by sacrifice (when he was in
Rome he eagerly searched for me) and unceasing in expression (you know very well what
services he rendered at Ephesus) Truly Onesiphorus is an outstanding example of all that
Paul has been exhorting Timothy to do...Onesiphorus has been eternally etched upon the
pages of Scripture for his selfless, sacrificial service. Truly it is only by losing our life for the
sake of Christ that we guarantee its worth to be saved beyond the grave. (2Timothy: Call to
Completion)
FOR HE OFTE REFRESHED ME: hoti pollakis me anepsuxen (3SAAI):(1Cor 16:18;
Philemon 1:7 1:20)
because he often visited and encouraged me (LT)
because he has often been a comfort to me (JB)
he often gave me new heart (AB)
he visited me and encouraged me often. His visits revived me like a breath of fresh air (TLB)
For he often refreshed me - Don't overlook the little word often (pollakis) which means many
times, again and again, time after time. It conveys a vivid picture of the ministry of Onesiphorus
to Paul.
Young's literal accurately conveys the sense of the original Greek word order as many times he
did refresh me, thus placing emphasis on the many times. Clearly Onesiphorus did not
stealthily sneak in to see Paul and leave never to see him again, but he seems to have come back
time after time.

158. Refreshed (404) (anapsucho from ana = again ~repetition + psucho = breathe, cool, wax cold)
literally means to cool again, to make cool or refresh, or to experience cooling so as to recover
from the effects of overheating and so to revive by fresh air. In a transitive sense it means to give
someone breathing space and thus to refresh them, revive them or cheer them up. In the
intransitive sense it means to experience relief, reviving or refreshing.
Anapsucho is used only here in the T in a metaphorical sense to describe relief provided to Paul
from the distress associated with being in prison and being forsaken by all who are in Asia. It
is as if the air conditioner was turned on in the dank dungeon when Onesiphorus came into the
cell.
The related combination verb (sunanapauomai) is used by Paul in Romans 15 in which he ask the
saints at Rome to pray for him...
so that I may come to you in joy by the will of God and find refreshing rest in your company.
(Literally may be refreshed with) (see note Romans 15:32)
Do you have that kind of effect on your brethren? Or do they begin to feel suffocated by your
presence?
Phillips paraphrases it
many times did that man put fresh heart into me.
Amplified renders it...
bracing me like fresh air.
Onesiphorus' visits into the squalid conditions of the dungeon was like a cool breeze reviving
Paul's spirit and soul.
Don't we all thank God for sending those saints who are like “a breath of fresh air” in our time of
trial?
Anapsucho is the related root for the noun anapsuxis used in (Acts 3:19, 20) where Peter appeals
to his unregenerate Jewish listeners at Pentecost to be born again and so to...
Repent (aorist imperative = Do this now!) therefore and return, (aorist imperative = Do this
now!) that your sins may be wiped away, in order that times of refreshing (anapsuxis) may
come from the presence of the Lord and that He may send Jesus, the Christ appointed for
you. (Acts 3:19, 20)
The Septuagint (LXX), the Greek translation of the OT (Septuagint) uses the related word
anapsucho to describe the refreshing that came over Saul whenever David would play his harp
So it came about whenever the evil spirit from God came to Saul, David would take the harp
and play it with his hand; and Saul would be refreshed (Lxx = anapsucho) and be well, and
the evil spirit would depart from him.(1Sa 16:23)
In Exodus 23 anapsucho is used to describe the refreshment that was to be enjoyed on the
Sabbath (rest) day...
Six days you are to do your work, but on the seventh day you shall cease from labor in order
that your ox and your donkey may rest, and the son of your female slave, as well as your
stranger, may refresh (Lxx = anapsucho) themselves. (Exodus 23:12)
Paul used another verb anapauo with a similar meaning to anapsucho, writing to the church at
Corinth Paul said...

159. And I rejoice over the coming of Stephanas and Fortunatus and Achaicus; because they have
supplied what was lacking on your part. For they have refreshed (anapauo = caused to rest)
my spirit and yours. Therefore acknowledge such men. (1Corinthians 16:1, -18)
Onesiphorus reminds one of the proverb which says that...
A friend loves at all times, and a brother is born for adversity. (Pr 17:17)
Be A Friend - I received an e-mail asking if I would spend some time with an ailing pastor. The
writer said, Even pastors need to be ministered to.
She is right. Everybody needs the encouragement of a friend. Even the courageous and deeply
spiritual apostle Paul drew on the support of friends as he languished in a dungeon awaiting
execution. This is evident from his desire that the Lord extend special mercy to the family of a
friend named Onesiphorus (2 Ti 1:16).
This man had gone to great lengths to find Paul, who was imprisoned in Rome. His visits to the
apostle were a great encouragement. Paul expressed his gratitude for Onesiphorus, and he wrote,
The Lord grant to him that he may find mercy from the Lord in that Day (v.18). Since all
believers will receive mercy when they stand before Christ, I believe Paul meant that God will
give special recognition to those who have shown special kindness to His servants.
Many people are looking for a little encouragement from a Christian friend. A pleasant greeting,
a verse from the Bible, or a simple prayer can do wonders. Onesiphorus was a special friend
because he showed special kindness. Let's follow his example. —Herbert Vander Lugt (Our Daily
Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights
reserved)
Our world around us surges--duties vie
For all our time, our energies, our care;
But greater duty urges: Don't pass by
A hurting heart whose burden we may share.
--Gustafson
Kind words
are always music to a heavy heart
Oliver Greene writes that...
The majority of friends (so-called) will forsake us in the darkest hour of need; but the friend
who is to be treasured as a jewel is the man who stands with us when we need
encouragement, when all others are against us, and seemingly we have lost the battle. o
words could ever express the worth of such a friend! (Oliver Greene, The Epistles of Paul the
Apostle to Timothy and Titus, p.228f)
A Faithful Friend - After one of my relatives had a stroke, she needed help to get around and
could no longer remember recent events. One day, my wife Ginny suggested that we take her out
to dinner. I wondered if we should, because afterward she wouldn't even remember what we had
done. Ginny responded, While we are with her she will know we love her. How true!

160. All of us need to know we are loved. I recall the answer I received when I asked a 90-year-old
shut-in how his grandchildren were doing. He said, I don't know. I never see them.
The apostle Paul was locked in a damp Roman dungeon, awaiting execution. He couldn't help but
feel hurt that many former friends had deserted him. How grateful he was for the friendship of
Onesiphorus!
This man left his family and an active ministry in Ephesus to befriend Paul. When he arrived in
Rome, he searched diligently to find where Paul was imprisoned (2Timothy 1:17). And he
courageously visited the apostle again and again. Paul said of Onesiphorus, He often refreshed
me, and was not ashamed of my chain (v.16).
Remember, A friend loves at all times, especially in adversity (Proverbs 17:17). Like
Onesiphorus, let's commit ourselves to being faithful to our friends. —Herbert Vander Lugt
Someday I hope with you to stand
Before the throne, at God's right hand,
And say to you at journey's end,
Praise God, you've been to me a friend. —Clark
Adversity is the test of true friendship.
AD WAS OT ASHAMED OF MY CHAIS: kai ten halusin mou ouk epaiscunth (3SAPI):
(Acts 28:20; Eph 6:20-note in both these XRef's chain is singular)
He was never ashamed of me because I was in prison. (LT)
He... was not ashamed that I was in prison. (ICB)
ot (ouk) is the strongest Greek negative and expresses direct and full negation, independently
and absolutely. The point is that Onesiphorus was absolutely not ashamed!
Ashamed (1870) (epaischunomai [word study] from epi = upon or used to intensify the meaning
of the following word + aischunomai from aischos = disfigurement then disgrace) means to
experience a painful feeling or sense of loss of status because of some particular event or activity.
It describes one's consciousness of guilt or of exposure or the fear of embarrassment that one's
expectations may prove false. Epaischunomai is associated with being afraid, feeling shame
which prevents one from doing something, a reluctance to say or do something because of fear of
humiliation, experiencing a lack of courage to stand up for something or feeling shame because
of what has been done.
This great soul Onesiphorus manifested not a single one of the characteristics of shame! This
man's example illustrates and exemplifies Paul's exhortation in 2 Timothy 1:8 to...
not be ashamed of the testimony of our Lord or of me His prisoner. (See note 2 Timothy 1:8)
It is interesting that the Greek word for ashamed is used only 9 times in the T but three of those
uses are in this first chapter! This observation is worth pondering.
Onesiphorus was OT reluctant to seek and succor Paul in his distress for fear of shame or
suffering. He was bold as only a man controlled by a spirit of power and love and discipline (2Ti
1:7-note) could be. Furthermore, he was unashamed of the gospel (Ro 1:16-note) for which Paul
was in prison (2Ti 1:8-note).

161. Onesiphorus lived his life in the light (and in the power of the Light of the world) of eternity for
he knew Whom he had believed and had entrusted himself to Him (cf 2Co 4:18, He 11:27-note)
Chains (254) (halusis) is chain singular not plural which some commentators take as evidence
that he was chained to a Roman guard. Halusis is a series of interconnected (usually metallic)
links intended to bind the hands or feet. Paul was handcuffed to a Roman soldier twenty-four
hours a day.
Jowett has an interesting thought on Paul's chains writing that
A man’s chain often lessens the circle of his friends. The chain of poverty keeps many people
away, and so does the chain of unpopularity. When a man is in high repute he has many
friends. When he begins to wear a chain, the friends are apt to fall away. But the ministers of
the morning breeze love to come in the shades of night. They delight to minister in the region
of despondency, and where the bonds lie heaviest upon the soul. “He was not ashamed of my
chain.” The chain was really an allurement. It gave speed to the feet of Onesiphorus and
urgency to his ministry. (Ed: May his tribe increase!)
Towner adds that
it was not too long ago that open association with the Christian church in Eastern Europe
and the former Soviet Union meant severe persecution. In Islamic countries and provinces
this still holds true (while the situation in China is hardly predictable from one day to the
next). When the church is under fire, to give aid to an imprisoned pastor becomes a
courageous act of faith. At one of the worst, most dangerous times for Christians, this is
precisely what Onesiphorus did for Paul. The apostle was in prison in Rome in the time of
ero. By repeatedly visiting him at this time and giving aid, Onesiphorus identified himself
closely with this enemy of the state and his illegal religion. It is certainly not exaggerating to
say that this friend risked his life in order to help Paul. This is “unashamed” loyalty to the
gospel....we learn from this instruction to Timothy that the faithful Christian will not shrink
back from speaking up about Christ and his work. Loyalty to the Lord is measured in
perseverance in the face of opposition. We also learn that all that is needed to be this kind of
Christian is provided in the Holy Spirit. In view of the gift of the Spirit, the gospel record of
all that God has done for us and the human models of faithfulness and loyalty, there is no
excuse for halfhearted commitment to God. How do we react when challenged by friends,
family, classmates, colleagues who ridicule the Christian message as anti-intellectual, old-fashioned,
narrow-minded or sheer fantasy? Perhaps the church had more riding on
Timothy than it does today on us. But in our personal walk with God, we, like Timothy and
Onesiphorus, must decide ourselves to be loyal to Christ or ashamed of him. (Bolding
added for emphasis)
The 27 T uses of eleos...
When all thy mercies, O my God,
My rising soul surveys,
Transported with the view,
I'm lost In wonder, love and praise
- Joseph Addison
(Play this hymn)
Matthew 9:13 But go and learn what this means, 'I desire compassion, and not sacrifice,'
for I did not come to call the righteous, but sinners.

162. Comment: The God of Mercy desires His offspring to demonstrate the same quality! See
below for what Jesus says about the Pharisees who neglect showing this quality.
Matthew 12:7 But if you had known what this means, 'I desire compassion, and not a
sacrifice,' you would not have condemned the innocent.
Matthew 23:23 Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill
and cummin, and have neglected the weightier provisions of the law: justice and mercy and
faithfulness; but these are the things you should have done without neglecting the others.
Luke 1:50 And His mercy is upon generation after generation Toward those who fear Him.
Comment: J. H. Bernard calls “mercy” (eleos) the key word of the Magnificat. Mercy
looks toward misery and reveals the compassionate heart of God toward those who are
in distress. Here we learn three things about God’s mercy: (1) it is unmerited, for God is
in debt to none; (2) it is selective, for it is “to those that fear him” (3) and it is unending,
for it is “from generation to generation” and includes the nations as well as Israel.
(Bibliotheca Sacra)
Luke 1:54 He has given help to Israel His servant, In remembrance of His mercy,
Luke 1:58 And her neighbors and her relatives heard that the Lord had displayed His great
mercy toward her; and they were rejoicing with her.
Luke 1:72 To show mercy toward our fathers, And to remember His holy covenant,
Luke 1:78 Because of the tender (splagchnon) mercy (literally splagchna eleous = bowels
of mercy) of our God, With which the Sunrise from (cp Malachi 4:2 the Sun of
Righteousness will rise with healing in his wings) on high shall visit us,
Comment: All the compassions of all the tender fathers in the world compared with the
tender mercies of our God would be but as a candle to the sun or a drop to the ocean.
-Matthew Henry
God of mercy, God of grace,
Show the brightness of Thy face;
Shine upon us, Savior, shine,
Fill Thy Church with light divine,
And Thy saving health extend,
Unto earth’s remotest end.
- Henry Lyte
(Click to Play)
Luke 10:37 And he said, The one who showed mercy toward him. And Jesus said to him,
Go and do the same.
Romans 9:23 (note) And He did so in order that He might make known the riches of His

163. glory upon vessels of mercy, which He prepared beforehand for glory,
Romans 11:31 (note) so these also now have been disobedient, in order that because of the
mercy shown to you they also may now be shown mercy. (eleeo - verb form of eleos)
Romans 15:9 (note) and for the Gentiles to glorify God for His mercy; as it is written,
Therefore I will give praise to Thee among the Gentiles, And I will sing to Thy name.
Galatians 6:16 And those who will walk by this rule, peace and mercy be upon them, and
upon the Israel of God.
Comment: Eleos or mercy is joined with eirene or peace in Gal. 6:16; 1 Tim. 1:2 ; 2 Tim .
1:2; Titus 1:4; 2 John 1:3 ; Jude 1:2.
Ephesians 2:4 (note) But God, being rich in mercy, because of His great love with which He
loved us,
1 Timothy 1:2 to Timothy, my true child in the faith: Grace, mercy and peace from God the
Father and Christ Jesus our Lord.
2 Timothy 1:2 (note) to Timothy, my beloved son: Grace, mercy and peace from God the
Father and Christ Jesus our Lord.
2 Timothy 1:16 (note) The Lord grant mercy to the house of Onesiphorus for he often
refreshed me, and was not ashamed of my chains;
2 Timothy 1:18 (note) the Lord grant to him to find mercy from the Lord on that day-- and
you know very well what services he rendered at Ephesus.
Titus 3:5 (note) He saved us, not on the basis of deeds which we have done in righteousness,
but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,
Comment: The phrase according to His mercy is only 1 Pet. 1:3. Comp. Rom. 15:9; Eph.
2:4; Jude 21.
Hebrews 4:16 (note) Let us therefore draw near with confidence to the throne of grace, that
we may receive mercy and may find grace to help in time of need.
James 2:13 For judgment will be merciless to one who has shown no mercy; mercy triumphs
over judgment.
James 3:17 But the wisdom from above is first pure, then peaceable, gentle, reasonable, full
of mercy and good fruits, unwavering, without hypocrisy.
1 Peter 1:3 (note) Blessed be the God and Father of our Lord Jesus Christ, who according to
His great mercy has caused us to be born again to a living hope through the resurrection of
Jesus Christ from the dead,
2 John 1:3 Grace, mercy and peace will be with us, from God the Father and from Jesus

164. Christ, the Son of the Father, in truth and love.
Comment: God’s blessings—favor (charis), compassion (eleos), and inner harmony and
tranquility (eirene)—are enjoyed in an atmosphere where “truth” and “love” are in
control. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985.
Victor or Logos)
Jude 1:2 May mercy and peace and love be multiplied to you.
Jude 1:21 keep yourselves in the love of God, waiting anxiously for the mercy of our Lord
Jesus Christ to eternal life.”
17 On the contrary, when he was in Rome, he searched
hard for me until he found me.
1. Barnes, “But when he was in Rome - What was the employment of Onesiphorus is not known.
It may have been that he was a merchant, and had occasion to visit Rome on business. At all events, he
was at pains to search out the apostle, and his attention was the more valuable because it cost him
trouble to find him. It is not everyone, even among professors of religion, who in a great and splendid
city would be at the trouble to search out a Christian brother, or even a minister, who was a prisoner,
and endeavor to relieve his sorrows. This man, so kind to the great apostle, will be among those to
whom the Saviour will say, at the final judgment, “I was in prison, and ye came unto me;” Mat_25:36.
2. Clarke, “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.
3. Gill, “But when he was in Rome,.... Upon some business or another, where the apostle was a
prisoner:
he sought me out very diligently, and found me; as there might be many prisons in Rome, he went
from one to another, till he found him; and was one of those to whom Christ will say hereafter, I
was in prison and ye came unto me, Mat_25:36 or the reason of his going from place to place in
quest of him was this; the apostle was not in any particular place of confinement, but had a
lodging where he was kept by a soldier, and which with some difficulty Onesiphorus found out:
the manner of his bonds was this; he had a long chain fastened at one end to his right arm, and at
the other to the left arm of the soldier that kept him, who constantly attended him in this form,
wherever he went; and it is possible that in this way he might have liberty to go about and visit

165. his friends; and this might still make it more difficult for Onesiphorus to find him.
4. Henry, “A good man will seek opportunities of doing good, and will not shun any that offer. At
Ephesus he had ministered to him, and been very kind to him: Timothy knew it. 2. How Paul
returns his kindness, 2Ti_1:16-18. He that receives a prophet shall have a prophet's reward. He
repays him with his prayers: The Lord give mercy to Onesiphorus. It is probable that Onesiphorus
was now absent from home, and in company with Paul; Paul therefore prays that his house might
be kept during his absence. Though the papists will have it that he was now dead; and, from
Paul's praying for him that he might find mercy, they conclude the warrantableness of praying
for the dead; but who told them that Onesiphorus was dead? And can it be safe to ground a
doctrine and practice of such importance on a mere supposition and very great uncertainty?
5. Preceptaustin, “BUT WHE HE WAS I ROME HE EAGERLY SEARCHED FOR ME AD
FOUD ME: alla genomenos (AMPMS) en Rome spoudaios ezetesen (3SAAI) me kai heuren
(3SAAI):
On the contrary, as soon as he reached Rome, he searched hard for me and found me (JB)
he went in search of me everywhere, (BBE)
sought me out very diligently (Darby)
he started looking for me until he found me (TEV)
he searched hard for me (GWT)
ay, when he was here in Rome, he took great pains to inquire where I was living, and at last
he found me (Weymouth)
but when he was in Rome he sought me out with more than ordinary diligence and found me
(Wuest)
MacDonald notes that
When Onesiphorus arrived in Rome, he had at least three choices. First, he could have
avoided any contact with the Christians. Secondly, he could have met with the believers
secretly. Finally, he could boldly expose himself to danger by visiting Paul in prison. This
would bring him into direct contact with the Roman authorities. To his everlasting credit, he
chose the last policy.
Eagerly (4709) (spoudaios - see in depth study of the related verb form spoudazo) pertains to
being quick in doing something with focus on the importance of what is done. What a word
picture providing us a glimpse into the character of Onesiphorus who searched for Paul
earnestly, diligently, promptly, zealously or as Phillips phrases it - he went to a great deal of
trouble to find me.
Zeal is like fire; in the chimney it is one of the best servants, but out of the chimney it is one of the
worst masters. -- Thomas Brooks
Searched (2212) (zeteo) means to try to learn location of something, often by movement from
place to place in the process of searching and includes the idea of attempting to learn something
by careful investigation. Again we see that Onesiphorus' search for Paul was not an afterthought
but his primary objective. The fact that he had to search for Paul eagerly strongly supports that
this episode Paul describes here is a different imprisonment than that in Acts 28 in which

166. he stayed two full years in his own rented quarters and was welcoming all who came to him,
preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all
openness, unhindered (Acts 28:30-31)
The clear implication is that in this imprisonment Paul was difficult to find.
Found (heurisko) means to come upon something or learn the location of something or
someone after a purposeful search.
The T makes several allusions to ministering to the needs of those suffering imprisonment for
the cause of Christ: I was in prison you came to Me Mt 25:36; you showed sympathy to the
prisoners Heb 10:34;
Remember the prisoners, as though in prison with them those who are ill-treated, since
you yourselves also are in the body Heb 13:3
18 May the Lord grant that he will find mercy from the
Lord on that day! You know very well in how many ways
he helped me in Ephesus.
1. Barnes, “The Lord grant unto him that he may find mercy of the Lord in that day - The day of
judgment; notes at 2Ti_1:12. This proves that Onesiphorus was then alive, as Paul would not
offer prayer for him if he was dead. The Papists, indeed, argue from this in favor of praying for
the dead - assuminG from 2Ti_4:19, that Onesiphorus was then dead. But there is no evidence of
that. The passage in 2Ti_4:19, would prove only that he was then absent from his family.
And in how many things he ministered unto me at Ephesus - This was the home of
Onesiphorus, and his family was still there; 2Ti_4:19. When Paul was at Ephesus, it would seem
that Onesiphorus had showed him great kindness. His affection for him did not change when he
became a prisoner. True friendship, and especially that which is based on religion, will live in all
the vicissitudes of fortune, whether we are in prosperity or adversity; whether in a home of
plenty, or in a prison.
This chapter is full of interest, and may suggest many interesting reflections. We see:
(1) A holy man imprisoned and about to die. He had nearly finished his course, and had the
prospect of soon departing.
(2) He was forsaken by his friends, and left to bear his sorrows alone. They on whom he might
have relied, had left him; and to all his outward sufferings, there was added this, one of the
keenest which his Master endured before him, that his friends forsook him, and left him to bear
his sorrows alone.
(3) Yet his mind is calm, and his faith in the gospel is unshaken. He expresses no regret that he
had embraced the gospel; no sorrow that he had been so zealous in it as to bring these calamities

167. upon himself. That gospel he still loves, and his great solicitude is, that his young friend may
never shrink from avowing it, though it may call him also to pass through scenes of persecution
and sorrow.
(4) In the general apostasy, the turning away of those on whom he might have relied, it is
refreshing and interesting, to find mention made of one unshaken friend; 2Ti_1:16. He never
swerved in his affections. He had been kind to him in former years of comparative honor, and he
did not leave him now in the dark day of adversity. It is always interesting to find true friendship
in this world - friendship that survives all reverses, and that is willing to manifest itself when the
great mass turn coldly away. There is such a thing as friendship, and there is such a thing as
religion, and when they meet and mingle in the same heart, the one strengthens the other; and
then neither persecution, nor poverty, nor chains, will prevent our doing good to him who is in
prison and is about to die; see the notes at 2Ti_4:16.
2. Clarke, “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, Gen_9:16; Gen_19:24; Exo_24:1,
Exo_24:2.
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 labors 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; -
on res Romanae, perituraque regna.
Virg. Georg. ii. v. 490.
o 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

168. amiable to believers and highly respectable even to its enemies.
3. Gill, “The Lord grant unto him that he may find mercy of the Lord in that day;.... In return
for his diligent seeking till he found the apostle. By mercy, he means the mercy of our Lord
Jesus Christ unto eternal life; or that crown of righteousness and everlasting glory and
happiness, which will be a grant from the Lord, or a free gift through Jesus Christ; the effect of
pure grace and mercy, and not of merit. The apostle does not propose to requite him himself; he
knew it was out of his power; but he had an interest in the Lord, and at the throne of grace; and
he makes use of that in his favour, and prays the Lord that he might find mercy of him: and the
meaning is either, that he prayed to God, that he might find mercy of him; or he prayed
particularly to the Lord Jesus Christ to act the part of a Mediator for him with his Father, that
he might enjoy eternal life through him; or he prayed to God the Father, that he would grant that
he might find mercy at the hands of Jesus Christ his Son, the Judge of quick and dead, who, at
the great and last day, will give the crown of righteousness to all that love him, and his
appearance:
and in how many things he ministered unto me at Ephesus, thou knowest very well: or better.
Timothy being at Ephesus, of which city Onesiphorus seems to have been, and that when the
apostle was there, he very freely communicated to him, as Timothy, who was with him there,
knew very well: the apostle does not forget, but remembers former kindnesses, as well as takes
notice of present favours, and which shows a grateful mind. The phrase, unto me, is not in the
Greek copies, though it is in the Vulgate Latin and in all the Oriental versions; wherefore the
words may be understood of the things which Onesiphorus had ministered to Timothy, and to the
church at Ephesus, and to the poor saints there; which Timothy was better acquainted with
than the apostle could be, he being on the spot: and now since there were so many fallen off, and
so few that remained hearty and faithful, but one Onesiphorus to all them that were in Asia; the
apostle exhorts to firmness and constancy, in a dependence on the Spirit and grace of God, as
follows.
4. Henry, “He prays for Onesiphorus himself, as well as for his house: That he may find mercy in
that day, in the day of death and of judgment, when Christ will account all the good offices done
to his poor members as done to himself. Observe, 1. The day of death and judgment is an awful
day, and may be emphatically called that day. 2. We need desire no more to make us happy than
to find mercy of the Lord in that day, when those that have shown no mercy will have judgment
without mercy. 3. The best Christians will want mercy in that day; looking for the mercy of our
Lord Jesus Christ, Jud_1:21. 4. If you would have mercy then, you must seek for it now of the
Lord. 5. It is of and from the Lord that we must have mercy; for, unless the Lord has mercy on
us, in vain will be the pity and compassion of men or angels. 6. We are to seek and ask for mercy
of the Lord, who is the giver and bestower of it; for the Lord Jesus Christ has satisfied justice,
that mercy might be displayed. We are to come to a throne of grace, that we may obtain mercy,
and find grace to help in the time of need. 7. The best thing we can seek, either for ourselves or
our friends, is that the Lord will grant to them that they may find mercy of the Lord in that day,
when they must pass our of time into eternity, and exchange this world for the other, and appear
before the judgment-seat of Christ: the Lord then grant unto all of us that we may find mercy of
the Lord in that day.”
5. Preceptaustin, “THE LORD GRAT TO HIM TO FID MERCY FROM THE LORD O

169. THAT DAY: doe (3SAAO) auto o kurios heurein (AA) eleos para kuriou en ekeine te hemera:
The Lord grant to him to find mercy in the presence of and from the Lord in that day
(Wuest)
Grant (1325) (didomi) is again (cp note 2 Timothy 1:16) aorist tense and optative mood marking
this verse as a prayer by Paul for his beloved Onesiphorus. It is interesting that some
commentaries state that Onesiphorus was obviously dead (a fact that would be difficult to
prove from the T verses) and then go one step further and use this verse (v16) to justify the
unscriptural practice of praying for the dead.
Spurgeon comments...
This good man is here immortalized. When he risked his life to find out and succour a poor
despised prisoner, he little knew that he would live for ever on the page of the church's
history. His cup of cold water given to an apostle has received an apostle's reward. Are there
any yet alive like Paul to whom we might minister in love after the manner of Onesiphorus?
Stripp'd of my earthly friends,
I find them all in One;
And peace, and joy that never ends,
And heav'n, in Christ alone!
Mercy (1656) (eleos) is the outward manifestation of pity. Mercy refers to the outward
manifestation of pity and assumes need on the part of those who receive it and sufficient
resources to meet the need on the part of those who show it.
Eleos assumes need on the part of him who receives it and resources adequate (God being rich
in mercy - see note Ephesians 2:4) to meet need on part of Him (God) Who bestows it. The idea
is to show kindness or concern for someone in serious need or to give help to the wretched, to
relieve the miserable. Here the essential thought is that mercy gives attention to those in misery.
As Matthew Henry aptly observes
the best Christians will want mercy in that day and so the best thing we can seek, either
for ourselves or our friends, is that the Lord will grant to them that they may find mercy of
the Lord in that day, when they must pass out of time into eternity, and exchange this world
for the other, and appear before the judgment seat of Christ (2Cor 5:10, Ro 14:10, 1Cor
3:10-15): the Lord then grant unto all of us that we may find mercy of the Lord in that day.
As the psalmist reminds us all If Thou, LORD, should mark iniquities, O Lord, who could
stand? But there is forgiveness with Thee, that Thou may be feared. (Ps 130:3 130:4)
In the context of that day (found here and in 2Ti 1:12, 4:8) is clearly an allusion to the day in
which our Lord Jesus Christ sits as Righteous Judge of the deeds of His saints (2Cor 5:10, Ro
14:10, etc). It was a frequent wish on the part of the apostles that their converts might receive
receive a full reward at the Bema Seat of Christ and that they might not lose what (the
apostles had) accomplished (2 John 8, cf 1Co 3:14; 4:5).
If the love of God sets us to work,
the God of love will find us the wages.
Work for the Lord.
The pay isn't much,
but the retirement benefit is out of this world.
AD YOU KOW VERY WELL WHAT SERVICES HE REDERED AT EPHESUS: kai hosa

170. en Epheso diekonesen (3SAAI), beltion su ginoskeis (2SPAI): (Lu 8:3; Heb 6:10)
You know better than anyone else how much he helped me at Ephesus (JB)
You know very well in how many ways he helped me in Ephesus (IV)
Know (ginosko) means knowledge obtained by personal experience suggesting that Timothy had
clearly seen and experienced the servant heart of Onesiphorus.
Wuest nicely picks up this meaning
And in how many things he served me in Ephesus, you know by experience better [than I].
Services...rendered (1247) (diakoneo - derivation uncertain - cp diakonis = in the dust laboring or
running through the dust or possibly diako = to run on errands; see also study of related noun -
diakonia) means to minister by way of rendering service in any form or to take care of by
rendering humble service.
ote: For numerous additional insights concerning this word group (diakonos, diakoneo,
diakonia) see the study of diakonos
Diakoneo gives us our English words diaconate (an official body of deacons) and deacon.
The root word diakonos refers to one who serves as a waiter upon tables performing menial
duties (see below Matt 8:15; 20:28; 27:55; Mark 1:31; 10:45; 15:41; Luke 4:39; 10:40; 12:37;
17:8; 22:26, 27; John 12:2). Diakoneo conveys the basic idea of personal service, and depending
on the context can mean specifically to serve, to wait on, to see after or to care for someone's
needs by performing a service (conveying the sense that help is provided to the one being served -
see Mt 4:11, 25:44, Mark 1:13).
ote that some T uses convey the sense of distributing alms (charitable donations of money or
food to relief the poor) (see Ro 15:25; money referred to as grace or charis in 2 Cor. 8:19 , 20).
In this sense diakoneo refer to someone simply administrating a task, such as the collection.
The group of words related to diakoneo (diakonia, diakonos) word group differs the other Greek
word group, douleuo (doulos) which also means to serve, in that the former word group connotes
“service” on behalf of someone while the latter speaks of “service” as a slave under or
subordinate to someone (as a bondservant or bondslave to the “lord” or “master”). As Richards
says...
In Greek thought, both types of service were shameful. The duty of the Greek person was to
himself, to achieve his potential for excellence. To be forced to subject his will or surrender
his time and efforts for the sake of others was intensely distasteful, even humiliating. But
Jesus came to serve, not to be served. In giving Himself for others, Jesus set the pattern for a
transformed value system. In Christ, serving is the highway to greatness. In Christ we
achieve our full potential by giving, not by grasping. (Richards, L O: Expository Dictionary
of Bible Words: Regency) (Ed: Or as John Blanchard says Christian service has been
dignified by Deity.
John Calvin said that...
The highest honour in the church is not government but service. (and added)...We shall never
be fit for the service of God if we look not beyond this fleeting life.
TDT writes that...
For the Greeks service is undignified; we are born to rule, not to serve. Service acquires
value only when it promotes individual development, or the development of the whole as

171. service of the state (or ultimately as service of God). If this demands some renunciation, the
idea of self-sacrificial service finds little place...By exalting service and relating it to love of
God, Jesus both sets forth a completely different view from that of the Greeks and purifies
the Jewish concept.
Vance Havner
There are no trivial assignments in the work of the Lord.
Henrietta Mears
Serving God with our little is the way to make it more; and we must never think that wasted
with which God is honoured or men are blessed.
Richards writes that...
These words are distinctive in that their focus is squarely on loving action on behalf of a
brother or sister or a neighbor. A similar word, doulos (127 times in the T) can mean either
slave or servant, and it focuses attention on our subjection to Jesus. But these ministry
words call us to look at our fellow human beings as objects of the loving services we extend to
them for Jesus' sake. (Ibid)
Bridges rightly observes that...
Service to God through service to mankind is the only motivation acceptable to God for
diligence and hard work in our vocational calling.
A good picture of the meaning of diakoneo is depicted by Peter's mother-in-law who was healed
by Jesus
and she immediately got up and waited (diakoneo) on them. (Lu 4:39)
Were it not for Paul’s letter, we would never know that Onesiphorus had served Paul and the
church. But the Lord knew and will reward him and He will reward you for your faithful service
“on that day”
for God is not unjust so as to forget your work and the love which you have shown toward
His name, in having ministered (diakoneo) and in still ministering (diakoneo) to the saints
(see note Hebrews 6:10)
See Torrey's Topic Reward of Saints
Diakoneo is used 38 times (see below) in the T in the ASB ( 5x M t ; 4x M k ; 7x L u ; 2x J n ; 2x
A c ts ; 1x R o ; 3x 2 Co ; 2x 1 Ti ; 1x 2 Ti ; 1x P hile ; 1x H eb ; 3x 1 Pe ) and is translated as follows:
administered, 1; administration, 1; cared, 1; contributing...support, 1; do...the serving, 1;
employ...in serving, 1; minister, 3; ministered, 2; ministering, 3; servant, 1; serve, 4; serve as
deacons, 1; served, 2; served as deacons, 1; serves, 5; services...rendered, 1; serving, 4; take care,
1; wait, 1; waited, 3. There are surprisingly no uses in the Septuagint (LXX).
Augustine said that...
We do the works, but God works in us the doing of the works.
Without God, we cannot. Without us, God will not.
Mark Hepner states that
A survey of the uses of diakoneo in the T indicates a basic meaning of “giving someone
what is necessary to sustain their physical life.” Consequently the word is frequently used in

172. the gospels to mean “set food before someone” or “wait on someone.” In Mt. 4:11 angels
“attend” Jesus in the wilderness after his very long period of fasting. Later on, Peter’s
mother-in-law “begins to wait on” Jesus and his disciples after being healed (Mk. 1:31). Luke
relates Martha’s complaint to Jesus that her sister has left her alone with the “work” of
providing Jesus and his disciples with a meal (Lk. 10:40). There are numerous other
references in the gospels and Acts where this word is used to denote “serving food to” or
“waiting table on” people, e.g. Lk. 12:37; 17:8; 22:27; Jn. 12:2; Acts 6:2. Beyond the idea of
setting food before someone to eat, the word may also denote any act of generosity that
supplies what is necessary to sustain everyday physical life. Luke tells of women who
“supported” Jesus and his disciples out of their own means (8:3; cf. Mt. 27:55; Mk. 15:41).
The use of diakoneo to refer to the provision of what is necessary to sustain material or
physical life continues on into the epistles. In Rom. 15:25 Paul refers to his task of delivering
and overseeing the distribution of an offering to alleviate the material needs of impoverished
believers in the church in Jerusalem as “serving” the saints. In 2 Tim. 1:18 Paul remembers
with fondness Onesiphorus for the many ways he helped Paul in Ephesus, surely a reference
to service aimed at meeting the practical needs of staying alive. Finally, the author of
Hebrews reassures his readers that God will not forget their past and current practice of
“helping his people,” again most likely a reference to providing practical assistance to God’s
people to meet the needs of day-to-day survival, probably in the face of persecution (Heb.
6:10).
Metaphorically, diakoneō is used to refer to serving people in the interests of preserving and
enhancing their spiritual life with God. Thus Jesus came to serve by ransoming God’s people
from the forces that held them captive (Mt. 20:28). It was also a spiritual service that the
prophets of old provided for the saints in ages to come (1 Pet. 1:12). Whether referring to
physical or spiritual sustenance, diakoneō generally denotes the practical acts of service that
help people by supplying what they need to ‘carry on with’ the business of daily life...
To sum up, this survey of the diakonia word group indicates that the core idea of ministry is
supplying what people need to keep on living as Christ’s body in the world. Christian
ministry is fundamentally a practical activity, consisting of acts of service to others for the
purpose of sustaining their life as a community of faith, promoting their maturity and
growth in Christ-likeness, and enhancing their ability to carry on the mission of Christ.
Ministry is obedient service done on behalf of the Master for the benefit of his people.
Ministry is making the needs of fellow believers equivalent to the command of the Lord
Himself and willingly distributing to them what the Master has placed in their hands to meet
those needs. (Ashland Theological Journal Volume 37:51ff. 2005)
SERVAT
SYOYMS
There are several synonyms used in the T to describe service or ministry.
(1) Diakonos - a minister, waiter, attendant, servant (applied to a teacher, pastor or deacon),
and speaks of service or ministry to other men and women as objects of the loving services
we extend to them for Jesus' sake. (Richards)
(2) Doulos - one who is in bondage and thus a servant related to the master as a slave who
must at all times be subservient. In the T doulos often speaks of a believer's submission to
their Master Jesus, whereas diakonos (diakonia, diakoneo) speaks more about the loving
action on behalf of a brother or sister or neighbor (Richards) a motif concerning which

173. Jesus set the premier example (cp Mk 10:45, Mt 20:28).
(3) Huperetes - literally an under-oarsman (originally an under–rower in a galley ship) and
so a subordinate servant, a subordinate official waiting to accomplish the commands of his
superior (Mt 5:25, Lk 4:20, Jn 18:36, Acts 13:5)
(4) Leitourgos - in Classic Greek one who performed public duties (Ro 13:6) but used most
often in T of a servant or minister of God (Ro 13:6, Ro 15:16 Php 2:25 Heb 1:7 Heb 8:2)
(5) Therapon - a menial attendant who shows serves voluntarily. Trench says therapon
conveys the sense of one whose services are tenderer, nobler, freer than those of the doulos.
(Only used in Heb 3:5)
(6) Oiketes- a household or domestic servant (Lk 16:13; Ac 10:7; Ro 14:4; 1Pe 2:18)
(7) Misthios and misthotos (see root misthos) - a hired servant, a hireling (in both good and
bad sense) (misthios - Lk 15:17, 19) (misthotos - Mk 1:20; Jn 10:12, 13)
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