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Exegetical and Hermeneutical Commentary of 2 Timothy 2:11

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[It is] a faithful saying: For if we be dead with [him,] we shall also live with [him]:

11. It is a faithful saying ] Literally, Faithful is the saying, as in 1Ti 1:15; 1Ti 3:1; 1Ti 4:9; Tit 3:8. See note on the first passage and Appendix, E. To close the argument, this rhythmical, perhaps liturgical, strain is quoted. It is introduced by ‘for,’ as is the quotation in Act 17:28. The R.V. by printing ‘For’ in the text and ‘for’ in the margin thus incline to regarding the conjunction as part of the quotation. If it be not part, it will still have quite a fitting sense, as often in classical Greek ‘indeed’ or ‘in fact’ gives a better translation than ‘for’; cf. Donaldson’s Greek Grammar, p. 605.

For if we be dead with him] Read, For if we died with him. It is most natural to refer this to the dying with Christ in Baptism, Col 2:20; Col 3:3, where the aorists are equally to be observed. This would be the thought in the original framing of such a Christian hymn as this may have been. But St Paul’s baptism was no old ceremony and out of date; he was ‘always bearing about in the body the dying of Jesus’ 2Co 4:10; just as the English Prayer Book Service bids Christians after their baptism ‘die from sin, continually mortifying all evil and corrupt affections.’ Hence he can well use the phrase so as to cover his ‘hardship even unto bonds,’ and his ‘daily dying’ to ‘fill up the sufferings of Christ.’

we shall live with him] in the ‘eternal glory.’

Fuente: The Cambridge Bible for Schools and Colleges

It is a faithful saying – Or, rather, that which he was about to say was worthy of entire credence and profound attention; see the notes at 1Ti 1:15. The object is to encourage Timothy to bear trials by the hope of salvation.

For if we be dead with him – see the notes at Rom 6:8.

We shall also live with him – This was a sort of maxim, or a settled point, which is often referred to in the Bible; see the Rom 6:3-5 notes; Joh 11:25 note; 1Th 4:14 note.

Fuente: Albert Barnes’ Notes on the Bible

2Ti 2:11-12

If we be dead with Him, we shall also live with Him.

Union with Christ in death and life

I. The first branch of this faithful saying is, If we be dead with Him, we shall also live with Him. There seem to be two ways chiefly in which the soul is dead with Christ. If we look at the operation of the law as a manifestation of the justice of God, the law was the cause of the death of Christ–that is to say, the law being broken by the Church in whose place Christ stood, He, as a Substitute and a Surety, stood under its curse, and that curse was death. If, then, we are to die with Christ, we must die under the law just as Jesus died under the law, or else there is no union with Christ in His death. But further, Christ died under the weight of sin and transgression. Every living soul then that shall die with Christ spiritually and experimentally, must die too under the weight of sin–that is, he must know what it is so to experience the power and presence of sin in his carnal mind, so to feel the burden of his iniquities upon his guilty head, and to be so overcome and overpowered by inward transgression, as to be utterly helpless, and thoroughly unable to deliver himself from the dominion and rule of it in his heart. But there is another way in which the soul dies with Christ. Christ not only died under the law and died under sin, but He died unto the law, and He died unto sin. But in living with Christ, there will be, if I may use the expression, a dying life, or a living death, running parallel with all the experience of a child of God, who is brought to some acquaintance with the Lord Jesus. For instance, the apostle says, I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me.

II. But we go on to consider another branch of this vital union with Christ. If we suffer, we shall also reign with Him. There can be no suffering with Christ, until there is a vital union with Christ; and no realisation of it, until the Holy Ghost manifests this vital union by making Christ known, and raising up faith in our hearts, whereby He is embraced and laid hold of. And there is no reigning with Christ, except there first be a suffering with Christ. I believe that reigning not only signifies a reigning with Him in glory hereafter, but also a measure of reigning with Him now, by His enthroning Himself in our hearts.

III. If we deny Him, He also will deny us, that is the next branch. The words have a twofold meaning; they apply to professors, and they apply to possessors. There were those in the Church who would deny Him, for there were those who never knew Him experimentally, and when the trial came, they would act as Judas acted. And then there were those who were real followers of Him, but when put to the test might act as Peter acted. (J. C. Philpot.)

Christ and the Christian

In matters of great worth and difficulty prefaces are used: so here. Whence observe we, that–

I. Afflictions are not easy to be endured,

II. Gods word is faithful.

III. Christ and a Christian are fellow-sufferers.

IV. Christ and a christian shall live together. (J. Barlow, D. D.)

Dead with Christ

In the fourth century a young earnest disciple sought an interview with the great and good Macarius, and asked him what was meant by being dead to sin. He said, You remember our brother who died and was buried a short time since. Go to his grave, and tell him all the unkind things you ever heard of him. Go, my son, and hear what he will answer. The young man doubted whether he understood; but Macarius only said, Do as I tell you, my son; and come and tell me what he says. He went, and came back, saying, I can get He reply; he is dead. Go again, and try him with flattering words–tell him what a great saint he was, what noble work he did, and how we miss him; and come again and tell me what he says. He did so, but on his return said, He answers nothing, father; he is dead and buried. You know now, my son, said the old father, what it is to be dead to sin, dead and buried with Christ. Praise and blame are nothing to him who is really dead and buried with Christ. (Christian Herald.)

Dead with Christ

Believe, my dear Pris, what I am just beginning to learn, and you knew long ago, that the death of Christ is far, very far, more than a mere peace-making, though that view of it is the root of every other. But it is actually and literally the death of you and me and the whole human race; the absolute death and extinction of all our selfishness and individuality. So St. Paul describes it in Rom 6:1-23. and in every one of his Epistles. Let us believe, then, what is the truth and no lie–that we are dead, actually, absolutely dead; and let as believe further that we are risen and that we have each a life, our only life, a life not of you nor me, but a universal life–in Him. He will live in us and quicken us with all life and all love; will make us understand the possibility, and, as I am well convinced, experience the reality, of loving God and loving our brethren. (F. D. Maurice to his sister.)

Suffering and reigning with Jesus

I. Suffering with Jesus, and its reward. To suffer is the common lot of all men. It is not possible for us to escape from it. We come into this world through the gate of suffering, and over deaths door hangs the same escutcheon. If, then, a man hath sorrow, it doth not necessarily follow that he shall be rewarded for it, since it is the common lot brought upon all by sin. You may smart under the lashes of sorrow in this life, but this shall not deliver you from the wrath to come. The text implies most clearly that we must suffer with Christ in order to reign with Him.

1. We must not imagine that we are suffering for Christ, and with Christ, if we are not in Christ.

2. Supposing a man to be in Christ, yet it does not even then follow that all his sufferings are sufferings with Christ, for it is essential that he be called by God to suffer. If a good man were, out of mistaken views of mortification and self-denial, to mutilate his body, or to flog his flesh, aa many a sincere enthusiast has done, I might admire the mans fortitude, but I should not allow for an instant that he was suffering with Christ.

3. Again, in troubles which come upon us as the result of sin, we must not think we are suffering with Christ. When Miriam spoke evil of Moses, and the leprosy polluted her, she was not suffering for God. When Uzziah thrust himself into the temple, and became a leper all his days, he could not say that he was afflicted for righteousness sake. If you speculate and lose your property, do not say that you are losing all for Christs sake; when you unite with bubble companies and are duped, do not whine about suffering for Christ–call it the fruit of your own folly. If you will put your hand into the fire and it gets burned, why, it is the nature of fire to burn you or anybody else; but be not so silly as to boast as though you were a martyr.

4. Be it observed, moreover, that suffering such as God accepts and rewards for Christs sake, must have Gods glory as its end.

5. I must mind, too, that love to Christ, and love to His elect, is ever the main-spring of all my patience; remembering the apostles words, Though I give my body to be burned, and have not charity, it profiteth me nothing.

6. I must not forget also that I must manifest the spirit of Christ, or else I do not suffer with Him. I have heard of a certain minister who, having had a great disagreement with many members in his church, preached from this text, And Aaron held his peace. The sermon was intended to pourtray himself as an astonishing instance of meekness; but as his previous words and actions had been quite sufficiently violent, a witty hearer observed, that the only likeness he could see between Aaron and the preacher was this, Aaron held his peace, and the preacher did not. I shall now very briefly show what are the forms of real suffering for Jesus in these days.

(1) Some suffer in their estates. I believe that to many Christians it is rather a gain than a loss, so far as pecuniary matters go, to be believers in Christ; but I meet with many cases–cases which I know to be genuine, where persons have had to suffer severely for conscience sake.

(2) More usually, however, the suffering takes the form of personal contempt.

(3) Believers have also to suffer slander and falsehood.

(4) Then again, if in your service for Christ you are enabled so to sacri fice yourself, that you bring upon yourself inconvenience and pain, labour and loss, then I think you are suffering with Christ.

(5) Let us not forget that contention with inbred lusts, denials of proud self, resistance of sin, and agony against Satan, are all forms of suffering with Christ.

(6) There is one more class of suffering which I shall mention, and that is, when friends forsake, or become foes. If you are thus called to suffer for Christ, will you quarrel with me if I say, in adding all up, what a very little it is compared with reigning with Jesus! For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. When I contrast our sufferings of to-day with those of the reign of Mary, or the persecutions of the Albigenses on the mountains, or the sufferings of Christians in Pagan Rome, why, ours are scarcely a pins prick: and yet what is the reward? We shall reign with Christ. There is no comparison between the service and the reward. Therefore it is all of grace. We are not merely to sit with Christ, but we are to reign with Christ.

II. Denying Christ, and its penalty. If we deny Him, He also will deny us, In what way can we deny Christ? Some deny Him openly as scoffers do, whose tongue walketh through the earth and defieth heaven. Others do this wilfully and wickedly in a doctrinal way, as the Arians and Socinians do, who deny His deity: those who deny His atonement, who rail against the inspiration of His Word, these come under the condemnation of those who deny Christ. There is a way of denying Christ without even speaking a word, and this is the more common. In the day of blasphemy and rebuke, many hide their heads. Are there not here some who have been baptized, and who come to the Lords table, but what is their character? Follow them home. I would to God they never had made a profession, because in their own houses they deny what in the house of God they have avowed. In musing over the very dreadful sentence which closes my text, He also will deny us, I was led to think of various ways in which Jesus will deny us. He does this sometimes on earth. You have read, I Suppose, the death of Francis Spira. If you have ever read it, you never can forget it to your dying day. Francis Spira knew the truth; he was a reformer of no mean standing; but when brought to death, out of fear, he recanted. In a short time he fell into despair, and suffered hell upon earth. His shrieks and exclamations were so horrible that their record is almost too terrible for print. His doom was a warning to the age in which he lived. Another instance is narrated by my predecessor, Benjamin Keach, of one who, during Puritanic times, was very earnest for Puritanism; but afterwards, when times of persecution arose, forsook his profession. The scenes at his deathbed were thrilling and terrible. He declared that though he sought God, heaven was shut against him; gates of brass seemed to be in his way, he was given up to overwhelming despair. At intervals he cursed, at other intervals he prayed, and so perished without hope. If we deny Christ, we may be delivered to such a fate. (C. H. Spurgeon.)

Deniers of Christ

I. Difficult duties are greatly to be pressed.

II. To conceive the estate of a Christian is to have an eye to his latter end.

III. Gods method and the devils differ. He begins with death, ends with life: but Satan the contrary.

IV. Christ is not to be denied.

V. The deniers of Christ shall de denied. Helps against this sin–

1. Deny thyself.

2. Never dispute with flesh and blood.

3. Look not on death as death: but on Gods power, which is manifest in our weakness.

4. Consider the examples of so many martyrs. (J. Barlow, D. D.)

The encouragement to suffer for Christ, and the danger of denying Him

It is a faithful saying. This is a preface used by this apostle to introduce some remarkable sentence of more than ordinary weight and concernment. I shall begin with the first part of this remarkable saying: If we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him.

1. What virtue there is in a firm belief and persuasion of a blessed immortality in another world, to support and bear up mens spirits under the greatest sufferings for righteousness sake; and even to animate them, if God shall call them to it, to lay down their lives for their religion.

2. How it may be made out to be reasonable to embrace and voluntarily to submit to present and grievous sufferings, in hopes of future happiness and reward; concerning which we have not, nor perhaps are capable of having, the same degree of certainty and assurance which we have of the evils and sufferings of this present life. Now, granting that we have not the same degree of certainty concerning our future happiness that we have of our present sufferings, which we feel, or see just ready to come upon us; yet prudence making it necessary for men to run this hazard does justify the reasonableness of it. This I take to be a known and ruled case in the common affairs of life and in matters of temporal concernment; and men act upon this principle every day. The matter is now brought to this plain issue, that if it be reasonable to believe there is a God, and that His providence considers the actions of men; it is also reasonable to endure present sufferings, in hope of a future reward: and there is certainly enough in this case to govern and determine a prudent man that is in any good measure persuaded of another life after this, and hath any tolerable consideration of, and regard to, his eternal interest. In the virtue of this belief and persuasion, the primitive Christians were fortified against all that the malice and cruelty of the world could do against them; and they thought they made a very wise bargain, if through many tribulations they might at last enter into the kingdom of God; because they believed that the joys of heaven would abundantly recompense all their sorrows and sufferings upon earth. And so confident were they of this, that they looked upon it as a special favour and regard of God to them, to call them to suffer for His name. So St. Paul speaks of it (Php 1:29). If we could compare things justly, and attentively regard and consider the invisible glories of another world, as well as the things which are seen, we should easily perceive that he who suffers for God and religion does not renounce happiness; but puts it out to interest upon terms of the greatest advantage. I shall now briefly speak to the second part of this remarkable saying in the text. If we deny Him, He also will deny us; to which is subjoined in the words following, if we believe not; , if we deal unfaithfully with Him; yet He abideth faithful, He cannot deny Himself; that is, He will be constant to His word, and make good that solemn threatening which He hath denounced against those who, for fear of suffering, shall deny Him and His truth before men (Mat 10:33). If fear will move us, then, in all reason, that which is most terrible ought to prevail most with us, and the greatest danger should be most dreaded by us, according to our Saviours most friendly and reasonable advice (Luk 12:4-5.) (J. Tillotson, D. D.)

If we suffer, we shall also reign with Him.

Suffering with Christ

In the olden time when the gospel was preached in Persia, one Hamedatha, a courtier of the king, having embraced the faith, was stripped of all his offices, driven from the palace, and compelled to feed camels. This he did with great content. The king passing by one day, saw his former favourite at his ignoble work, cleaning out the camels stables. Taking pity upon him he took him into his palace, clothed him with sumptuous apparel, restored him to all his former honours, and made him sit at the royal table. In the midst of the dainty feast, he asked Hamedatha to renounce his faith. The courtier, rising from the table, tore off his garments with haste, left all the dainties behind him, and said, Didst thou think that for such silly things as these I would deny my Lord and Master? and away he went to the stable to his ignoble work. How honourable is all this! (C. H. Spurgeon.)

Christs martyrs

Christs true martyrs do not die, but live. (E. Thring.)

Ennobled in death

Henry V. on the evening of Agincourt found the chivalric David Gamin still grasping the banner which through the fight his strength had borne and his right arm defended. Often had the monarch noticed that pennon waving in the foremost van of the men of England who that day pierced, broke, and routed the proud ranks of France. The king knighted him as he lay. The hero died, but dying was ennobled!(S. Coley.)

Cyril, the boy martyr

Let me tell you of a young soldier of His, who bore much for his Lord. We must go back to the early days of Christianity, and picture a martyr being led to death in the city of Antioch. At the place of execution is the judge surrounded by a guard of soldiers. The man about to die for his love to his heavenly King says to the judge–Ask any little child here whether we ought to adore the many false gods whom you serve or the one living and true God, the only Saviour of men, and that child will tell you. Close by there stood a Christian mother and her boy of ten years old named Cyril. She had brought her son there to see how a true servant of God could die for his Lord. As the martyr spoke, the judge spied the lad, and asked him a question. To the surprise of all, Cyril answered–There is but one God, and Jesus Christ is one With Him. At these words the judge was very angry. Wretched Christian, he said, turning to the martyr, it is thou who hast taught the boy these words. Then more gently, he said to the child–Tell me, who taught thee this faith? Little Cyril looked lovingly up to his mother, and answered, The grace of God taught my mother, and she taught me. Well, we will see what this grace of God can do for thee, cried the judge. He signed to the guards, who, according to the custom of the Romans, stood with their sheaves of rods. They came near and seized the child. Passionately the mother pleaded that she might give her life for that of her son. But none heeded her entreaties. And all that she could do was to cheer her child, reminding him of the Lord who loved him and died for him. Then cruel strokes fell upon the bare little shoulders of Cyril. In a tone of mocking, the judge said–What good is the grace of God to him now? It can enable him to bear the same punishment which his Saviour bore for him, answered the mother decidedly. One look from the judge to |he soldiers, and again the cruel blows fell on the tender flesh of the boy. What can the grace of God do for him now? again asked the pitiless judge. Few of the spectators could hear unmoved the mother, who, with heart bleeding at the sight of her boys sufferings, answered–The grace of God teaches him to forgive his persecutors. The childs eyes followed the upward glance of his mother, as she raised her pleading for him in earnest prayer. And when his persecutors asked whether he would not now worship the gods they did, that young soldier answered–No, there is no other God but the Lord, and Jesus is the Redeemer of the world. He loved me, and I love Him, because He is my Saviour. Stroke after stroke fell upon the boy, and at last he fell fainting. Then he was handed to his mother, and the question was once more repeated: What can the grace of God do for him now? Pressing her dying child to her heart, she answered–Now above all, the grace of God will bring him gain and glory, for He will take him from the rage of his persecutors to the peace of His own home in heaven. Once more the dying boy looked up and said, There is only one God, and one Saviour, Jesus Christ–who–loved–me. And then the Lord Jesus received him in His arms for evermore. The boy martyr went in to be with his King, that Saviour who hath abolished death, and hath brought life and immortality to light through the gospel.

Suffering for Christ rewarded

Agrippa, grandson of Herod the Great, once expressed a desire that his friend Caligula might soon come to the throne. Old Tiberius, the reigning monarch, felt such a wish, however flattering to Caligula, to be so little kindly to himself, that he threw the author of it into a loathsome dungeon. But the very day Caligula reached Imperial power, Agrippa was released. The new emperor gave him purple for his rags, tetrarchies for his narrow cell, and carefully weighing the gyves that fettered him, for every link of iron bestowed on him one of gold. Think you that day Agrippa wished his handcuffs and his leg-locks had been lighter? Will Jesus forget the wellwishers of His kingdom, who, for His sake, have borne the burden and worn the chain? His scales will be forthcoming, and assuredly those faithful in great tribulation shall be beautified with greater glory. (S. Coley.)

Happy ending of a suffering life

We have sometimes watched a ship entering the harbour with masts sprung, sails torn, seams yawning, bulwarks stove in–bearing all the marks of having battled with the storms, and of having encountered many a peril. On the deck is a crew of worn and weather-beaten men, rejoicing that they have reached the port in safety. Such was the plight in which many believers of old reached the haven of rest. They met with dangers and encountered difficulties. But if their course was toilsome, their end was happy. It was their joy to labour and suffer for their Lords sake, and they are now sharing His kingdom and His glory. (Bp. Oxenden.)

If we deny Him, He also will deny us.–

Denying Christ

There are many ways of denying Christ, both by word and action. We may take the part of His enemies, or ignore His supreme claim to our allegiance; we may transform Him into a myth, a fairy tale, a subjective principle, or find a substitute in our own life for His grace; and we may assume that He is not the ground of our reconciliation, nor the giver of salvation, nor the sole Head of His Church. If so, we may reasonably fear, lest He should refuse to acknowledge us when upon His approval our eternal destiny will turn. (H. R. Reynolds, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 11. If we be dead with him] That is: As surely as Christ rose again from the dead, so surely shall we rise again; and if we die for him, we shall surely live again with him. This, says the apostle, is , a true doctrine. This is properly the import of the word; and we need not seek, as Bp. Tillotson and many others have done, for some saying of Christ which the apostle is supposed to be here quoting, and which he learned from tradition.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

It is a faithful saying: see the notes on 1Ti 1:15, and 1Ti 4:9, where we had the same phrase.

For if we be dead with him: we are said to be dead with Christ two ways:

1. By our dying to sin, as he died for sin, Rom 6:5.

2. By our suffering in testimony of the truth, 2Co 4:10, which is that being dead with him which is here mentioned.

We shall also live with him: there is also a twofold living with him, by a rising again to a newness of life, Rom 6:5, and hereafter in glory, which latter is here intended.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11. Greek, “Faithfulis the saying.”

For“For” thefact is so that, “if we be dead with Him (the Greekaorist tense implies a state once for all entered into in pasttimes at the moment of regeneration, Rom 6:3;Rom 6:4; Rom 6:8;Col 2:12), we shall also livewith Him.” The symmetrical form of “the saying,” 2Ti2:11-13, and the rhythmical balance of the parallel clauses,makes it likely, they formed part of a Church hymn (see on 1Ti3:16), or accepted formula, perhaps first uttered by some of theChristian “prophets” in the public assembly (1Co14:26). The phrase “faithful is the saying,” whichseems to have been the usual formula (compare 1Ti 1:15;1Ti 3:1; 1Ti 4:9;Tit 3:8) in such cases, favorsthis.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

It is a faithful saying,…. This may refer either to what goes before, that all things, all reproaches and sufferings, through the ministration of the Gospel, are endured for the elects’ sake; and that shall certainly obtain salvation in Christ, and eternal glory, to which they are predestinated: or to what follows, which being of moment and importance, and difficult to be believed, as that death led to life, and sufferings were the way to the kingdom; the apostle prefaces it in this manner, affirming the truth of it, that it was sure and certain, and to be believed, and depended on as such.

For if we be dead with him; with Christ, as all his people are, by virtue of union to him; they are dead with him, he and they being one, in a legal sense; when he died, they died with him; being crucified with him, as their head and representative, their old man, their sins, were also crucified with him, being imputed to him, and laid upon him; and through the efficacy of his death, they became dead to sin, both to its damning and governing power, and so are planted together in the likeness of his death; so that as he died unto sin once, and lives again to die no more, they die unto sin, and are alive to God, and shall live for ever. Moreover, this, agreeably to what follows, may be understood of the saints dying for Christ’s sake, and the Gospel, whereby they are conformed unto him, and feel the fellowship of his sufferings, and so may be said to be dead with him: and such may assure themselves of the truth of what follows,

we shall also live with him; as many as were crucified with Christ, and buried with him, rose with him from the dead, and were justified in him, as their head and representative; the free gift came on them to justification of life; and they that are dead to sin, through the efficacy of his death, live a life of sanctification, which they have from him, and is maintained and supported by him, and is to his glory; and they live a life of communion with him, in whose favour is life; and though they die, and for his sake, they shall rise again; and because he lives, they shall live also, even a life of glory, happiness, and endless pleasure. And this is part of the faithful saying, and to be believed, and is believed by the saints: see Ro 6:8. Moreover, since the word “him” is not in the original text, and the elect are spoken of in the preceding verse, what if the sense should be this, this is true doctrine, and a certain matter of fact, if we and the elect of God die together in the same cause, and for the sake of Christ, and the Gospel, we shall live together in everlasting bliss and glory?

Fuente: John Gill’s Exposition of the Entire Bible

Faithful is the saying ( ). The saying which follows here though it can refer to the preceding as in 1Ti 4:9. See 1Ti 1:15. It is possible that from here to the end of 13 we have the fragment of an early hymn. There are four conditions in these verses (11-13), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in 2Thess 1:5; 1Cor 4:8; 2Cor 7:3; Rom 6:3-8; Col 3:1-4. Note the compounds with (,

we died with , from as in 2Co 7:3; ,

we shall live with , from as in 2Co 7:3; ,

we shall reign with , from as in 1Co 4:8). For (we endure) see 1Co 13:7 and for (we are faithless) see Ro 3:3. The verb , to deny (, we shall deny, , he will deny, , deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matt 10:33; Luke 12:9), used of Peter (Mr 14:70), and is common in the Pastorals (1Tim 5:8; Titus 2:12; 2Tim 3:5). Here in verse 13 it has the notion of proving false to oneself, a thing that Christ “cannot” ( ) do.

Fuente: Robertson’s Word Pictures in the New Testament

It is a faithful saying. Better, faithful is the saying. See on 1Ti 1:15. It refers to what precedes – the eternal glory of those who are raised with Christ verse 8) which stimulates to endurance of sufferings for the gospel.

For [] . Faithful is the saying that the elect shall obtain salvation with eternal glory, for if we be dead, etc. 136 The following words to the end of verse 12 may be a fragment of a hymn or confession, founded on Rom 6:8; Rom 8:17.

If we be dead with him [ ] . A. V. misses the force of the aorist. Better, if we died, etc. Comp. Rom 6:8; Col 2:20. For the verb, comp. Mr 14:31; 2Co 7:3.

Fuente: Vincent’s Word Studies in the New Testament

1) “It is a faithful saying” (pistos ho logos) “Faithful is the Word or saying.” This refers to the challenge of the cross; first, to salvation, and second, to service, Mar 8:34-35; Gal 6:14; 1Co 1:18.

2) “For if we be dead with him” (ei gar sunapethanomen) “For if we died with (him):” “if we have accepted his death;” we have His eternal life, Joh 11:25-26. The “we who are buried with him,” not without Him, are the saved — we who have peace with God, Rom 5:1; Rom 6:4-6. We rise from baptism to walk the newness of life, not get it.

3) “We shall also live with him:” (kai suzesomen) “We shall also live with (him).” This is an assurance, blessed security, Joh 10:27-29; Joh 14:1-3; 2Co 5:8; Joh 14:19.

Fuente: Garner-Howes Baptist Commentary

11 A faithful saying He makes a preface to the sentiment which he is about to utter; because nothing is more opposite to the feeling of the flesh, than that we must die in order to live, and that death is the entrance into life; for we may gather from other passages, that Paul was wont to make use of a preface of this sort, in matters of great importance, or hard to be believed.

If we die with him, we shall also live with him The general meaning is, that we shall not be partakers of the life and glory of Christ, unless we have previously died and been humbled with him; as he says, that all the elect were

“

predestinated that they might be conformed to his image.” (Rom 8:29.)

This is said both for exhorting and comforting believers. Who is not excited by this exhortation, that we ought not to be distressed on account of our afflictions, which shall have so happy a result? The same consideration abates and sweetens all that is bitter in the cross; because neither pains, nor tortures, nor reproaches, nor death ought to be received by us with horror, since in these we share with Christ; more especially seeing that all these things are the forerunners of a triumph.

By his example, therefore, Paul encourages all believers to receive joyfully, for the name of Christ, those afflictions in which they already have a taste of future glory. If this shocks our belief, and if the cross itself so overpowers and dazzles our eyes, that we do not perceive Christ in them, let us remember to present this shield, “It is a faithful saying.” And, indeed, where Christ is present, we must acknowledge that life and happiness are there. We ought, therefore, to believe firmly, and to impress deeply on our hearts, this fellowship, that we do not die apart, but along with Christ, in order that we may afterwards have life in common with him; that we suffer with him, in order that we may be partakers of his glory. By death he means all that outward mortification of which he speaks in 2Co 4:10. (168)

(168) The reader will do well to consider the author’s Commentary on that remarkable passage. — Ed.

Fuente: Calvin’s Complete Commentary

(11) For if we be dead with him, we shall also live with him.The last sentence ended with the words eternal glorythe goal, the end of the salvation which is in Christ. This it is which the Apostle will help others to win, regardless of any suffering it may cost him; then, with his mind full of the thoughts of the eternal glory, once more he addressed himself to Timothy. Faithful is the saying, namely, if we be dead with him, &c. It was as though he said, Do you not remember that well-known watchword of our own faith, so often repeated among us in our solemn assemblies when the brotherhood meet together? Many have supposed, from the rhythmical character of the clauses of 2Ti. 2:11-13, that this saying was taken from some most ancient Christian hymns, composed and used in the very earliest days of the faith; but whether or no this be the case, there is high probability that the words formed part of a liturgy in common use in the days of Timothy. If not as a hymnwhich seems, on the whole, the most likely suppositionwe can well conceive them as part of the tapestry of a primitive Christian liturgy, woven in like the introductory sentences in our morning and evening prayer, or like the comfortable words of the Communion Service. The expression If we be dead with Himmore accurately, If we died with Himis well explained by 1Co. 15:31 : I die daily. The Apostle died when he embraced the lot of daily death. The meaning is still further illustrated in 2Co. 4:10, where we read how St. Paul and his companions were always bearing about in the body the dying of the Lord Jesus. He and his faithful companions (was Timothy, to whom he was then writing, to be ranked in this blessed company? ) had given themselves up to a life that involved exposure to sufferings, bitter enmity, cruel persecutions, even death; but if we be thus dead with Him, what matters it? How can we fear even that last agony man can inflict on usphysical death?for death with Him involves, surely, life with Him too: that life endless, fadeless, full of glory, we know He is now enjoying, in the possession of which I, Paul, and some of us have even seen Him, face to face, eye to eye. In that life of His we shall share; we shall be partakers in this life of His there, but only if we have shared in the life of suffering which was His life here.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

11-13. The dead, suffer, believe, of these verses present us in the humble side of the antithesis of 2Ti 2:8. The live, reign, abideth, furnish the exalted side.

Fuente: Whedon’s Commentary on the Old and New Testaments

11. Saying Rather, faithful is the saying; for (omitted in the English) it is a changeless truth that if we, etc.

Be dead Christ’s human antecedent before his resurrection. But the Greek aorist requires the rendering, If we died with him. Hence many commentators refer it (Rom 6:8) to spiritual death, “the negative side of our regeneration,” as Huther expresses it. Alford fixes the time at baptism. Huther, perhaps more correctly, refers it to the real or virtual martyrdom the Christian undergoes in identity with Christ’s death, quoting Php 3:10.

Live The glorified life of Rev 20:4.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Faithful is the saying:

For if we died with him, we shall also live with him,

If we endure, we shall also reign with him,

If we shall deny him, he also will deny us,

If we are faithless, he abides faithful,

For he cannot deny himself.’

Paul then declares as ‘a faithful saying’, and thus one to be relied on utterly (compare 1Ti 1:15; 1Ti 3:1 ; 1Ti 4:9; Tit 3:8), the words of what was probably a Christian hymn, which sums up differing attitudes and responses to Christ. Such hymns would inevitably have arisen during the thirty years or so since the death of Jesus is absurd. The process was inevitable. There would always be some with inventive musical minds who would provide others with a means of worship, especially in churches without a firm Jewish background, so that they could ‘speak to one another with psalms, and hymns and spiritual songs’ (Eph 5:19). The problem would not be a shortage of such hymns, but that a tight control would have to be maintained so that heresy did not creep into them.

‘For if we died with him, we shall also live with him.’ This new life is both in the present and in the future, and results from ‘Jesus Christ, risen from the dead’ (2Ti 2:8). The point here is that every true Christian sees himself, as a result of having responded to Christ, as having died to himself and as living to Christ (see Rom 6:3-11). This is what is symbolised in his baptism (Rom 6:3; Col 2:12, compare 1Co 12:13), and it is those who thus die, and receive His new life and live accordingly (Rom 6:4; Col 3:10), who reveal themselves to be Christians (compare Gal 2:20). We are therefore called on to die to our old lives (Col 2:20; Col 3:3; Col 3:9-10), dying to the claims of the world (Col 3:2-3), and to receive through faith the benefits of His death (Col 2:13), as those who have by faith died with Him (Gal 2:20; Col 3:3), and have ‘risen’ with Him (Eph 2:5-6), and have commenced walking in newness of life (Rom 6:3-11; Gal 2:20; Eph 4:22-24; Col 3:9-10). Compare Mat 16:24-26; Joh 12:24-25. Thus will we be assured of eternal life, both now (Joh 5:24; 1Jn 5:13) and in eternity, and living with Him for ever in His glory (Col 1:27; Col 3:4; 2Th 2:14). ‘The Spirit Himself bears witness with our spirit that we are the children of God, and if children then heirs, heirs of God and joint-heirs with Christ, ‘ if so be that we suffer with Him, that we might be glorified together ’ (Rom 8:17).

This having died does, of course, also have in mind those who have actually been martyred, they too will live with Him (Rev 20:4). But it does not refer exclusively to them. All who are truly His have ‘died with Him’.

‘If we endure, we shall also reign with him.’ Here we are called on to remember ‘Jesus Christ of the seed of David’, the One to Whom all dominion will be given (e.g. Isa 9:7; Isa 11:1-4; compare Dan 7:14). He is the One Who will reign for ever and ever (Rev 11:15). And the point here is that those who would reign with Christ, both in this life and the next, must first be willing to ‘endure’ whatever is thrown at them. Some have a harder time than others but all those who would reign with Him in life (Rom 5:17; Rom 6:14; Rev 5:10) must also endure, and those who would share His throne in glory must first share His sufferings (compare 2Ti 3:12; Mat 5:10-12; Mat 24:13; Act 14:22; Rom 5:3-5; and often). As Paul elsewhere wrote to the Thessalonians (2Th 1:4-5), ‘we ourselves glory in you among the churches of God for your patient endurance and faith in all your persecutions and in the afflictions which you endure, which is a manifest token of the righteous judgment of God; to the end that you may be counted worthy of the Kingly Rule of God, for which you also suffer.’ See also Rev 2:10; Rev 2:26-27; Rev 3:5; Rev 3:21). Once having suffered with Him, therefore, we will share His throne (Rev 3:21).

‘If we shall deny him, he also will deny us.’ This was very much a theme of Jesus Who declared that those who denied Him (by not confessing Him) would be denied before His Father in Heaven (Mat 7:23; Mat 10:32-33; Mat 25:12; Luk 9:26; Luk 12:8; 2Pe 2:1; 1Jn 2:22-23). Denial includes denying Him by not acknowledging Who He rightfully is (1Jn 2:22-23), and denying Him by not seeking to live in accordance with His words (Mat 7:13-27).

‘If we are faithless, he abides faithful, for he cannot deny himself.’ This appears to be describing those who are truly His (‘He cannot deny Himself’) but who have proved weak and faithless in their lives and testimony (compare 2Ti 1:15). For these whose hearts are open towards Him in spite of their weakness He remains faithful towards them. If they have been made one with Him He will not deny them. For He knows those who are His (2Ti 2:19). However, they are promised no reward. We can compare here those described in 1Co 3:15.

It should be noted how this hymn summarises the situations described in the letter. Paul knows that he is shortly literally to die with Christ prior to receiving a crown of righteousness (2Ti 4:6-8). Timothy is called on to endure (2Ti 1:8; 2Ti 1:13; 2Ti 2:3) in order that he might receive his reward (2Ti 1:10; 2Ti 2:5-6), along with Onesiphorus and his household (2Ti 1:16-18). Hymenaeus and Philetus are of those who have denied the Lord and will in turn be denied by Him (2Ti 2:17-18); Phygelus and Hermogenes are of those who have been ‘faithless’, but not finally rejected, because in spite of their weakness they are still His, and will be restored (2Ti 1:15).

Fuente: Commentary Series on the Bible by Peter Pett

2Ti 2:11. It is a faithful saying: Some refer these words to the concluding clause of the former verse; but it seems much more reasonable to connect them with what follows; as, generally speaking, this phrase is introductory to the weighty sentence which it is intended to confirm. Heylin reads, This is a certain truth; if we die with him, &c. Archbishop Tillotson thinks, that this was a celebrated saying among the Christians, which was derived by tradition either fromChrist, or some of his apostles: and it had so powerful a tendency to keep them steady to their holy religion, that it is no wonder it was in frequent use.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Ti 2:11-13 . In order to arouse the courage of faith, Paul has been directing attention to the resurrection of Christ and to His own example; he now proceeds, in a series of short antithetical clauses, to set forth the relation between our conduct here and our condition hereafter. This he introduces with the words . The following seems, indeed, to make the words a confirmation of the thought previously expressed, as in 1Ti 4:9 (Chrysostom, Oecumenius, Theophylact, Flatt, de Wette, Wiesinger, Plitt); but Paul only uses this formula to confirm a general thought. There is, however, no general thought in the preceding words, where Paul is speaking only of his own personal circumstances. Hence the formula must, as in 1Ti 1:15 ; 1Ti 3:1 , be referred here to what follows, and explained by “namely” (so, too, van Oosterzee).

We cannot say for certain whether the sentences following are really strophes from a Christian hymn (Mnter, Ueber die lteste christliche Poesie , p. 29, and Paulus, Memorabilia , i. 109) or not; still it is not improbable that they are, all the more that the same may be said of 1Ti 3:16 . The first sentence runs: , ] refers to Christ, expressing fellowship, and not merely similarity. De Wette points us to Rom 6:8 for an explanation of the thought; but the context shows that he is not speaking here of spiritual dying, the dying of the old man, which is the negative element of regeneration (against van Oosterzee), but of the actual (not merely ideal ) dying with Christ. In other words, he is speaking of sharing in the same sufferings which Christ endured (so also Hofmann), and whose highest point is to undergo death. The meaning therefore is: “if we in the faith of Christ are slain for His sake;” comp. Phi 3:10 ; also Rom 8:17 ; Mat 5:11 ; Joh 15:20 , and other passages. The aorist is either to be taken: “if we have entered into the fellowship of His death,” or it denotes the actual termination: “if we are dead with Him, we shall also live with Him.”

, corresponding to , is not used of the present life in faith, but of the future participation in Christ’s glorified life (so, too, Hofmann); comp. 1Th 5:10 . 2Ti 2:12 . The second sentence runs: , ] This sentence corresponds with the previous one in both members; comp. Rom 8:17 , where and are opposed to one another. On ., comp. Rom 5:17 ( ); it denotes participation in the reign of the glorified Messiah. [29] Like death and life, so are enduring and reigning placed in contrast.

The third sentence is a contrast with the two preceding: , sc. ] comp. Mat 10:33 ; 2Pe 2:1 ; Jud 1:4 ; used here specially of the verbal denial of Christ, made through fear of suffering. : “he will not recognise us as His own,” the result of which will be that we remain in a state without grace and without blessing. The meaning of this sentence is confirmed by 2Ti 2:13 .

, ] does not mean here: “not believe, be unbelieving” [30] (Mar 16:11 ; Mar 16:16 ; Act 28:24 ), but in correspondence with “ be unfaithful ,” which certainly implies lack of that genuine faith from which the faithful confession cannot be separated. In Rom 3:3 also, unbelief and unfaithfulness go together, since the people of Israel, to whom the were given, showed themselves unfaithful to God by rejecting the promised Messiah, and this after God had chosen them for His people.

] can only mean “ faithful .” The faithfulness of the Lord is shown in the realization of His decree both in acknowledging and in rejecting; the context preceding shows that the latter reference predominates.

The next words confirm this truth: , which declare the of the Lord to be an impossibility, since it involves a contradiction of Himself, of His nature.

[29] The begins for the believer immediately after his death (Phi 1:23 ; comp. also Luk 23:43 ); the not till after Christ’s ; comp. Hofmann.

[30] Such is the explanation of Chrysostom, who gives Christ’s resurrection as the subject of unbelief: , , , and assigns to . . the strange signification of .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2247
THE EQUITY OF GODS PROCEDURE

2Ti 2:11-14. It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us: if we believe not, yet he abideth faithful: he cannot deny himself. Of these things put them in remembrance.

STRANGE as it may seem, it is no uncommon thing for men to arraign the equity of God, and to accuse him of undue severity in the execution of his judgments. The Jewish people of old complained, The ways of the Lord are not equal: and God, for his own honours sake, was constrained to vindicate his character in this respect; which he did in an open appeal to their judgment, and a candid exposition of the modes of his procedure. O house of Israel, are not my ways equal? are not your ways unequal? If a man have sinned and repent, I forgive him: but if he turn back to his former wickedness, I make no account of his temporary reformation, but visit all his iniquities upon his head. Is this unequal? Is it not consonant with strict justice [Note: Eze 33:17-20.]? In like manner St. Paul declares, in the passage before us, that God will act towards men as they act towards him; requiting with good his faithful servants, and marking the disobedient as objects of his displeasure. And that he may the more deeply impress this truth upon our minds, he introduces it with assuring us, that it is a faithful saying.

From his words we shall be led to consider,

The rule of Gods procedure in reference to our future destinies

The whole Scripture declares that he will deal with men according to their works; that to those who by patient continuance in well-doing seek for glory and honour and immortality, he will give eternal life; but that to them that are contentious, and obey not the truth, but obey unrighteousness, there shall be indignation and wrath, tribulation and anguish, even upon every soul of man that doeth evil [Note: Rom 2:7-9].

To this effect we are here told how God will deal,

With the godly

[It is here supposed that the godly will die with Christ, and suffer with him. And it is true, that all his faithful followers are crucified with him [Note: Gal 2:20.], and dead with him. As he died for sin, so they, in conformity to him, and by virtue derived from him, die to sin: they no longer suffer it to act without controul, as once they did, but they mortify it in all their members, and crucify the flesh with its affections and lusts [Note: Gal 5:24.]. In acting thus, they of necessity condemn the world around them, who are lying in wickedness [Note: 1Jn 5:19.], and ordering their course agreeably to the will of Satan, who worketh in them [Note: Eph 2:2.], and leads them captive at his will [Note: ver. 26.]. In consequence of this, they are hated, reviled, and persecuted, as their Saviour was; and are called to suffer, even as he suffered. There is not one of them who has not his cross to bear. Times and circumstances may cause a difference as to the degree in which they shall suffer: but there is no exception whatever to that declaration of the Apostle, All that will live godly in Christ Jesus shall suffer persecution [Note: 2Ti 3:12.].

Now how will God deal with these? Will he overlook them as unworthy of his notice? Will he afford them no succour, and recompense them with no reward? Far be it from him; for if we be dead with Christ, we shall also live with him; that is, he will enable us to execute our holy purposes, and to rise superior to all our spiritual adversaries, even as he did when he rose again from the dead. This is the explanation which St. Paul himself gives us: If we have been planted in the likeness of his death, says he, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. But he that is dead, is freed from sin. Now, if we be dead with Christ, we believe that we shall also live with him; knowing that Christ being raised from the dead, dieth no more: death hath no more dominion over him: for, in that he died, he died unto sin once; but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord [Note: Rom 6:5-11.]. The same Apostle also gives it as his own actual experience: We are always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body: for we who live are always delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh [Note: 2Co 4:10-11.]. Thus does the Lord Jesus fulfil the promise which he made in reference to this very point; Because I live, ye shall live also [Note: Joh 14:19.].

Moreover our God engages, that, if we suffer with Christ, we shall also reign with him. Our services shall not be forgotten. There is a crown of glory prepared for all them that love him [Note: 2Ti 4:8. 1Pe 5:4.]: even on that very throne which Christ himself occupies, shall they be seated with him [Note: Rev 3:21.]. Yes; it is a faithful saying, that they who suffer with him shall also be glorified together [Note: Rom 8:17. 1Pe 4:13.].

This then will be the mode of Gods procedure towards his faithful people: and according to the same rule will he proceed,]

With the ungodly

[These are here designated as those who deny him. Now there are two ways in which this may be done; namely, either by an open and avowed rejection of his Gospel [Note: 2Pe 2:1.], or by a timid concealment of our convictions. Of the former we shall have no occasion to speak, because it is the latter class only that are referred to in our text; and because all that we shall have occasion to say respecting the latter, must of necessity be in a yet stronger degree applicable to the former: for, if those who do believe in Christ, but through fear of persecution are deterred from confessing him openly, will be disapproved by him, much more will they who impiously blaspheme his name, and pour contempt upon all the wonders of his love and mercy.

Our Lord requires, that we should confess him openly before men. But there are many, who, when persecution or tribulation ariseth because of the word, are offended [Note: Mat 13:21.], and dare not face the obloquy, or encounter the perils, that await them. And how will the Lord Jesus Christ deal with them? Will he take no account of their cowardice? Will he be satisfied with such a mode of requiting all his love? No; he will deal with them in the way that they deal with him: they are ashamed of him; and he will be ashamed of them, in the day that he shall come in the glory of his Father, and of all his holy angels [Note: Mar 8:38.]: they deny him; and he will deny them [Note: Mat 10:33.]. And this is nothing but what they may reasonably expect: for if their love to him is so small, that they will not endure a little shame, or submit to some trifling loss, for his sake, how can they expect to be approved as good and faithful servants? How can they suppose it possible that they should partake of that felicity which is reserved for those who fought the good fight of faith, and loved not their lives unto death [Note: Rev 12:11.]? This indeed would be unequal: such inequality shall never be found in the judgments of our God: for they who loved their lives, shall lose them; and they only who are willing to lose their lives for Christs sake, shall save them unto life eternal [Note: Mar 8:31; Mar 8:35.].]

That no doubts on this subject may rest upon our minds, I will go on to state,

II.

The assurance we have that he will proceed according to this rule

The declarations of God on these subjects do not obtain the credit they deserve
[Many of the godly are apt, through the weakness of their faith, to yield to doubts and fears. When feeling the depth of their corruptions, they think it almost impossible that they should ever be able to subdue them: and, when menaced with heavy trials, they doubt whether they shall ever be able to support them.
The ungodly, on the other hand, boldly question whether God ever can proceed with them according to his word. They do not hesitate to say, that such a procedure would be cruel and unjust. If indeed they were to abandon themselves to all manner of wickedness, they might then expect the Divine judgments: but when they can have no gross evils laid to their charge, is it to be supposed that God will punish them to all eternity, merely because they do not (as they will call it) make a parade of their religion? That is nothing but a conceit of enthusiastic zealots: God is too good to act in such a way, or to visit with such unmerited severity what, at the worst, can only be deemed an excess in the exercise of prudence ]

But, whether believed or not, they shall all be fulfilled in their season
[Our unbelief will not make the truth of God of none effect [Note: Rom 3:3.]. Whatever he has spoken, he will surely execute; as it is said, God is not a man, that he should lie; neither the son of man, that he should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good [Note: Num 23:19.]? Were he to reverse his word for us, he would cease to be a God of truth. He has pledged himself for the accomplishment of every word that he has spoken: and he cannot deny himself.

True it is, that he is not pleased with the weakness of his peoples faith. He complained of it in Peter: O thou of little faith, wherefore didst thou doubt? But he will not on this account neglect to fulfil to them his promises. He has engaged in behalf of those who die unto sin, that his grace shall be sufficient for them [Note: 2Co 12:9.]; that their strength shall be according to their day [Note: Deu 23:25.]; and that they shall be more than conquerors, through Him that loved them [Note: Rom 8:37.]. Their doubts and fears will indeed distress their minds, and weaken their efforts, and subject them to many anxieties from which a stronger exercise of faith would have freed them: but still he will not cast them off because they are weak: he will not break the bruised reed, or quench the smoking flax; but will bring forth judgment unto victory [Note: Mat 12:20.]. And in the last day he will recompense into their bosom all that they have done or suffered for him. He will say, Thou hast been faithful in a few things; be thou ruler over many things [Note: Mat 25:23.]: and the precise measure of their glory shall be proportioned to the labours and sufferings to which in this life they had submitted for his sake [Note: 2Co 4:17.].

In like manner, to the ungodly he will award a sentence of condemnation proportioned to their deserts. It will be to no purpose that they expostulate, and ask, as if aggrieved by his sentence, Lord, have we not in thy name cast out devils, and in thy name done many wonderful works? He will be altogether inflexible; and will say, Depart from me; I never knew you, ye workers of iniquity [Note: Mat 7:22-23.].]

The importance of this subject appears from the solemn charge with which St. Paul enjoins Timothy to put his hearers in remembrance of it. The same charge is in fact given to every minister of Gods word: Put your people in remembrance of these things. In compliance with this command I will now proceed yet further to remind you of them,

For your conviction

[It is to no purpose to dispute against God. A criminal may dispute against human laws if he will, and may determine beforehand that they can never be executed against him. But the only effect of his confidence will be, to deceive his own soul, and to involve himself in irremediable ruin. Let him be ever so assured of impunity, he will not be able to stop the course of the law, or to prevent its execution upon him. How much less then can we suppose that the arm of Gods justice shall be arrested, and the very truth of God violated, to rescue a man from perdition, merely because he will not believe that God will fulfil his word. I must declare to you, that all such hopes are groundless: and I call upon you carefully to examine the state of your own souls. Are you dead to sin, to all sin, so that no iniquity whatever is suffered to have dominion over you? Are you openly confessing Christ before men, so that it is seen and known whose you are, and whom you profess to serve? Are you following him without the camp, bearing his reproach [Note: Heb 13:13.]; and not bearing it only, but rejoicing that you are counted worthy to suffer for his sake [Note: Act 5:41.]? In a word, are you Christians, not in word only, but in deed and in truth? These are the inquiries which you must make; for by them alone can you ascertain your state before God. Say not, that, in requiring these things, we require too much: for if God require them, and will receive to mercy those only in whom these requisites can be found, it will be to no purpose to contend with him. Be wise in time: and so endeavour to approve yourselves to God now, that he may approve of you in the day of judgment.]

For your comfort and support

[The workings of unbelief have harassed many who were truly upright before God: and therefore we should not write bitter things against ourselves, merely because we possess not a full assurance of faith. David on some occasions was quite overwhelmed with doubts and fears. Hear his complaints: Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? But whence arose all this? Had it any foundation in truth? No: he immediately acknowledges, This is mine infirmity [Note: Psa 77:7-10.]. So then do ye say, when doubts and fears assail your minds. Remember, God is a faithful God, and not one jot or tittle of his word shall ever fail. Of those whom the Father gave to Jesus, he lost none [Note: Joh 17:12.]; nor will he ever lose one: not the smallest grain of true wheat shall ever fall upon the earth [Note: Amo 9:9.]; nor shall one of Gods little ones ever perish [Note: Mat 18:14.]. Only commit yourselves to God, and leave the issue of events to him. Your part is to be seeking a conformity to Christ in his death and resurrection; and his part is to carry on and perfect his work within you. Be ye intent on your part; and leave His to him: and you shall be able at the last to say with Joshua, that of all the good things which the Lord your God hath spoken concerning you, all are come to pass unto you, and not one thing hath failed [Note: Jos 23:14.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(11) It is a faithful saying: For if we be dead with him, we shall also live with him: (12) If we suffer, we shall also reign with him: if we deny him, he also will deny us: (13) If we believe not, yet he abideth faithful: he cannot deny himself.

Let the Reader particularly attend to the statement here made, for it is most blessed. Here is a presupposed case, the child of God is dead with Christ. And so he is. For by regeneration he is brought forth into spiritual life, proving thereby his being chosen in Christ, before the foundation of the world. Eph 1:4-5 . And redeemed by Christ, as a member of his mystical body. Eph 1:7 . And, regenerated by the Holy Ghost, he is quickened to a new and spiritual life in Christ. Hence he is dead with Christ. For when Christ was crucified, all his members were crucified with him. Gal 2:20 . when Christ died; he died, not in a private capacity, but publicly, as the head of his body the Church whom he represented as their Surety; and consequently each member in the eye of the law, died with him. Col 3:3 . So that from that moment the whole body of Christ is dead, in a legal sense to a covenant of works. And therefore it must follow, that as in him they were all crucified, and died; so they are equally from their oneness with him, interested in his life. And, oh! what a faithful saying this is?

Some of God’s children have been not a little alarmed, at what is said of the Lord’s denying them if they deny him. As if Christ’s love of his people depended upon their love of him. But blessed be God! our love of Christ forms no standard for his love of us. 1Jn 4:19 . It is not the weakness and infirmity of Christ’s dear children, in their daily frail and imperfect walk of faith that is here alluded to, which may truly be said to be a denial of Christ. For when I doubt his word, or call his providences or his promises in question, no doubt that these things proceed from unbelief. Such was the case of the Church. Isa 49:14 ; Lam 3:18 . But this is not the denial the Apostle had in contemplation. The apostacy of hypocrites, and the false profession of those who call themselves Christians, which are so only in name, who deny Christ’s Godhead, redemption by his blood, and the works of the Spirit; these, with others of a like nature, are the points Paul had in view, when speaking of the denial of Christ, which calls for his denial of us. And beyond all question, such denials must be followed with destruction. For so Christ hath said. Mat 10:32-33 ; Mar 8:38 .

But what a sweet relief is the following verse, to comfort the feeble minded who would rather die than intentionally deny Christ: If we believe not yet he abideth faithful, he cannot deny himself. Reader! cherish the blessed assurance, for it is most blessed. God’s faithfulness doth not depend upon man’s belief. His yea, and Amen, are founded in himself, and not in our improvement. It is indeed blessed-and refreshing to the soul, when a regenerated child of God enjoys those love-tokens of God in Christ, by the lively actings of faith upon him. But the Lord’s grace is not founded in human merit; and therefore depends not upon human improvement. Oh! the preciousness of an unchangeable God’s purposes in Christ. Jer 32:40 ; Heb 6:16 , to the end.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

11 It is a faithful saying: For if we be dead with him , we shall also live with him :

Ver. 11. It is a faithful saying ] A sound and a sure assertion,Rom 8:17Rom 8:17 . Afflictions are the praeludia triumphi, prelide of a triumph.

If we be dead ] As Christ, 2Ti 2:8 . Or, for Christ, if we be in deaths often, and at length lose our lives for his name’s sake.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2Ti 2:11 . : The teaching or saying referred to is “the word of the cross” as set forth by simile and living example in the preceding verses, 4 11. So R.V.m. This is an exactly parallel case to 1Ti 4:9 . Here, as there, introduces a reinforcement of the teaching.

, . . .: The presence of does not militate against the supposition that we have here a fragment of a Christian hymn. A quotation adduced in the course of an argument must be introduced by some inferential particle; See on 1Ti 4:10 . On the other hand, it is questionable if , . . . is suitable in tone to a hymn; and St. Paul’s prose constantly rises to rhythmical cadences, e.g. , Rom 8:33 sqq. , 1Co 13 . We have here contrasted two crises, and two states in the spiritual life: and point to definite acts at definite times; while and indicate states of being, more or less prolonged.

: The two verbs are coupled also in 2Co 7:3 ; but the actual parallel in thought is found in Rom 6:4-5 ; Rom 6:8 . We died (aor., R.V.) with Christ at our baptism (Rom 6:8 ; Col 3:3 ), which, as normally administered by immersion, symbolises our burial with Christ and our rising again with Him to newness of life (Rom 6:4 ; Col 2:12 ). The future, , must not be projected altogether into the resurrection life; it includes and is completed by that; and no doubt the prominent notion here is of the life to come; but here, and in Rom 6:8 , it is implied that there is a beginning of eternal life even while we are in the flesh, viz . in that newness of life to which we are called, and for which we are enabled, in our baptism.

Fuente: The Expositors Greek Testament by Robertson

It is, &c. = Faithful is the saying. The fourth occurance. See 1Ti 1:15.

saying = word. App-121. if. App-118. a,

be dead with = died with (Greek. sunapotinesko) Him. See 2Co 7:3.

also live, &c. = live together also with (Greek. suzab) Him. See Rom 6:8.

Fuente: Companion Bible Notes, Appendices and Graphics

2Ti 2:11. ) The occurs thrice in the compound verbs here: viz. with Christ: , in the sense of the preterite, having respect to them that hope for life.

Fuente: Gnomon of the New Testament

2Ti 2:11

Faithful is the saying: For if we died with him, we shall also live with him:-It is a true saying, if we be dead with Christ to the world, we shall also be alive with him spiritually. [Faith in Christ united us with him in his death (Rom 6:1-13; Col 3:3; 1Pe 2:24); but this union with him involves, not only a new relation to him, whereby through his death we have justification with God, but also a true and real fellowship with him in the spirit and objects of his death, so that in our present life we know the power of his resurrection, and the fellowship of his sufferings, becoming conformed unto his death. (Php 3:10.) Here also a fellowship with Christ is set forth which is complete fellowship of life, and consequently also a fellowship of fortune, not barely of thought and feeling. This spiritual death with him with its consequent fellowship of his sufferings, and readiness to suffer, if need be, bodily death with him, is the sure pledge of life with him, not only present spiritual life (Rom 6:8), but also the future resurrection life. The necessary result of sharing his death now is the eternal sharing of his life.]

Fuente: Old and New Testaments Restoration Commentary

faithful: 1Ti 1:15, 1Ti 3:1, Tit 3:8

For: Rom 6:5, Rom 6:8, 2Co 4:10, Gal 2:19, Gal 2:20, Col 3:3, Col 3:4

we shall: Joh 14:19, 2Co 13:4, 1Th 4:17, 1Th 5:10

Reciprocal: Dan 7:18 – the saints Mat 20:23 – Ye Mar 8:35 – will save Act 14:22 – we Rom 8:30 – he justified 1Co 4:8 – ye did 1Co 10:13 – but Phi 1:28 – but Phi 3:10 – and the fellowship 2Ti 1:8 – be thou Rev 19:9 – These

Fuente: The Treasury of Scripture Knowledge

2Ti 2:11. A faithful saying is one that is based on the truth. An example of such a saying is that now expressed, namely, that the dead in Christ shall also live with him. Of course this means in a figurative or spiritual sense, for all mankind whether good or bad will live bodily at the resurrection (Joh 5:28-29). But those who die to sin by obedience (Rom 6:7 Rom 6:11 Rom 6:17-18), will enjoy the life referred to.

Fuente: Combined Bible Commentary

2Ti 2:11. It is a faithful saying. The rhythmical form of the sentence that follows suggests the thought that we have a fragment of one of the spiritual songs of Eph 5:19, Col 3:16, uttered under prophetic inspiration, accepted by the Church, used in its worship, taught to children and to converts.

If we be dead with him. The Greek tense points to a definite act, if we died, and interpreted by Rom 6:3-4, Col 2:12, throws us back upon the mystical union with the death of Christ into which believers enter at their baptism.

Fuente: A Popular Commentary on the New Testament

2Ti 2:11-14. It is a faithful saying A saying as important as it is true. If we be dead Greek, , die, or have died, with him To the world and sin, and be ready to die for him; we shall live with him In that everlasting happiness which he hath prepared for all his people. If we suffer with him Persecution, or whatever he may be pleased to appoint or permit to happen to us, with faith and patience becoming a Christian; we shall also reign with him In heavenly glory: see on Rom 8:17; 1Pe 4:13. If Intimidated with these transitory evils, we desert his cause, and deny him Before men, that we may escape suffering for him; he also will deny us In the great day, before his Father and the holy angels, Mat 10:33; Luk 12:9. If we believe not That he will deny us, presuming upon his mercy; yet he abideth faithful And will fulfil his threatenings on such as expose themselves to them; he cannot deny himself Cannot falsify his word, or fail to make it good. Or the verse may be interpreted in a more general sense thus: If we believe not the truths and promises of his gospel, or if we are unfaithful, (as some render , considering it as opposed to , faithful,) yet he abideth faithful, and will steadily adhere to those rules of judgment, and distribution of rewards and punishments, which he hath so solemnly laid down in his word: for it is certain he cannot deny himself, or frustrate his own public declarations. Therefore be diligent, as if the apostle had said, in the discharge of thy duty, and shrink not from it for fear of suffering. Of these things put them in remembrance Remind those who are under thy charge of these powerful motives to persevere in patiently suffering ill, and diligently doing well; charging them before the Lord As in his presence, and as they will answer it to him; not to strive Greek, , not to contend, or quarrel, about words An evil to which they are prone; to no profit Such a contention is altogether unprofitable, and even tends to the subverting of the hearers The diverting their attention from true, vital religion, and the important truths on which it is built, and filling their minds with pride and passion, and numberless other disorders and vices. There is an awful solemnity, as Doddridge justly observes, in this charge, which plainly shows the great folly and mischief of striving about little controversies. Indeed, consequences such as those here referred to, are wont to flow from most religious disputes as they are commonly managed; so that they tend to nothing out to the subverting of the faith and morals of those who engage keenly in them. They ought therefore to be carefully avoided by all who desire to promote true piety and virtue, agreeably to the apostles direction.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 11

Dead with him; dead to sin with him.

Fuente: Abbott’s Illustrated New Testament

Vs. 11 “[It is] a faithful saying: For if we be dead with [him], we shall also live with [him]:”

When I was recovering from a minor heart attack, I received an email from a friend – she mentioned that when we are in that sort of situation we either live, or we——live! What a comforting thought. We either live on in this life or live on in the next.

I think the greatest realization I have had concerning spiritual things since salvation is the fact that we do not die as such when we die physically – we just transition from one level of existence to another – both being life.

Paul knew that if we were dead – walking totally with God – that we really have true life. In short we is dead and we is resurrected, all we gotta do is the deed namely die physically and all will be completed.

Gill states it in a much more profound way than I. For if we are dead with him; with Christ, as all his people are, by virtue of union to him; they are dead with him, he and they being one, in a legal sense; when he died, they died with him; being crucified with him, as their head and representative, their old man, their sins, were also crucified with him, being imputed to him, and laid upon him; and through the efficacy of his death, they became dead to sin, both to its damning and governing power, and so are planted together in the likeness of his death; so that as he died unto sin once, and lives again to die no more, they die unto sin, and are alive to God, and will live forever.

I trust you will give that some serious though. WE ARE DEAD with. Him if we are dead how can, we LIVE as we do at times.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:11 {8} [It is] a faithful saying: For if we be {c} dead with [him], we shall also live with [him]:

(8) The fourth admonition: we ought not to contend upon words and questions, which are not only unprofitable, but also for the most part hurtful: but rather upon this, how we may compose ourselves to every manner of patience, and to die also with Christ (that is to say, for Christ’s name) because that is the plain way to the most glorious life. And contrary to this, the falling away of men can diminish no part of the truth of God, even though by such means they procure most certain destruction to themselves.

Fuente: Geneva Bible Notes

3. A popular saying 2:11-13

To encourage Timothy further to endure hardship Paul cited, or perhaps adapted, a commonly accepted and used quotation that encouraged believers to remain faithful to their Christian profession (cf. 1Ti 1:15; 1Ti 3:1; 1Ti 4:9; Tit 3:8). It may have been part of a baptismal ceremony, a hymn, or a catechism. It consists of four couplets, two positive and two negative. Each one represents a condition Paul assumed for the sake of his argument to be real, not hypothetical, since each is a first class condition in the Greek text.

"Each protasis (the ’if’ clause) describes an action of a believer." [Note: Lea, p. 209.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The first couplet (2Ti 2:11) is a comforting reminder that since the believer died with Christ (Col 2:20; Col 3:1; Col 3:3) he or she has also experienced resurrection with Him to newness of life (cf. Rom 6:2-23, esp. 2Ti 2:8). This seems to be a better interpretation than the one that views this statement as a reference to dying as a martyr. [Note: Hiebert, pp. 62-3; et al.] The first class condition and the aorist tense of the verb synapethanomen, translated "died," argue for the former view. [Note: Cf. Newport J. D. White, "The First and Second Epistles to Timothy and the Epistle to Titus," in The Expositor’s Greek Testament, 4:163.]

Knight suggested that since Paul wrote this epistle from Rome, it is possible that the church in Rome developed this first line by reflecting on Romans 6, especially 2Ti 2:8. Water baptism symbolizes the death and resurrection of the believer. [Note: Knight, p. 408.]

The second couplet (2Ti 2:12 a) is also a comfort. If the believer successfully endures temptations to apostatize, he or she will one day reign with Christ (cf. 1Co 4:8; Rev 3:21; Rev 5:10). While all Christians will reign with Christ in the sense that we will be with Him when He reigns, the faithful will reign with Christ in a more active sense (cf. Mat 10:33; Luk 12:9). [Note: See Zane C. Hodges, Grace in Eclipse, pp. 67-81.] The Bible seems to teach that there are degrees of reigning as there are differences in rewards (cf. Luk 19:11-27; Rev 2:26-27; Rev 3:21). The idea that all Christians will remain faithful is true to neither revelation nor reality (cf. Luk 8:13; 1Ti 4:1; Heb 3:12; cf. 2Ti 4:4).

The third couplet (2Ti 2:12 b) is a warning. If the believer departs from following Christ faithfully during his or her life (i.e., apostatizes), Christ will deny him or her at the judgment seat of Christ (Mat 10:33; Mar 8:38; Luk 12:9; cf. Luk 19:22; Mat 22:13). [Note: Mounce, p. 517.] The unfaithful believer will not lose his salvation (1Jn 5:13) or all of his reward (1Pe 1:4), but he will lose some of his reward (1Co 3:12-15; cf. Luk 19:24-26). [Note: See Davey S. Ermold, "The Soteriology of 2 Timothy 2:11-13 – Part III," Journal of Dispensational Theology 15:45 (August 2011):71-89.] To deny Christ clearly does not mean to deny Him only once or twice (cf. Luk 22:54-62) but to deny Him permanently since the other three human conditions in the couplets are permanent.

"Denial of Christ manifests itself in various ways in the NT. It can consist in denying his name (Rev 3:8) or faith in him (Rev 2:13). It can thus take the form of forsaking or repudiating the Christian faith and its truths, particularly the truth concerning Jesus. In doing so one personally denies Christ (and the Father, cf. 1Jn 2:22-23). The denial can also manifest itself in the moral realm. Some may ’profess to know God, but by their deeds deny him’ (Tit 1:16; cf. 1Ti 5:8)." [Note: Knight, p. 406. Cf. Warren W. Wiersbe, The Bible Exposition Commentary, 2:245.]

The fourth and final couplet (2Ti 2:13) is another comforting reminder that if the believer is unfaithful to God Christ will still remain faithful to him or her. The Greek word apistoumen can mean either "unbelief" or "unfaithful." The context makes clear that "unfaithful" is the meaning here since the contrast is with "faithful." The present tense of the Greek word translated "faithless" denotes a continuing attitude. Christ will not renege on His promises to save us (cf. 1Co 1:9; 1Co 10:13; 2Co 1:18-20; 1Th 5:24; et al.) even though we may go back on our commitments to Him (1Jn 5:13). God’s dealings with the Israelites in the Old Testament are the great proof that God will not cast off or abandon those He has redeemed and adopted even if they prove unfaithful and unbelieving. Christ’s faithfulness to us should motivate us to remain faithful to Him (cf. Luk 22:31-32; Joh 21:15-22).

The point of this quotation is that Christians should continue to endure hardship and remain faithful to the Lord in view of what Jesus Christ has done and will do. [Note: See also Brad McCoy, "Secure Yet Scrutinized-2 Timothy 2:11-13," Journal of the Grace Evangelical Society 1:1 (Autumn 1988):21-33.]

Some interpreters believe the references to denying the Lord and being denied by him refer to unbelievers. However, there is nothing in the context to indicate that Paul had unbelievers in mind. On the contrary he used "we" and "us," which without further explanation would naturally include Paul and Timothy. In the context Paul made frequent references to the judgment seat of Christ (2Ti 1:12; 2Ti 1:18; 2Ti 4:8). This whole epistle constitutes an exhortation for Christians to remain faithful to the Lord in view of that coming event.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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