Exegetical and Hermeneutical Commentary of 2 Timothy 1:3
I thank God, whom I serve from [my] forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
3. whom I serve with pure conscience ] The verb ‘serve’ with its noun ‘service’ was specially used to render the worship of Jehovah by the covenant people; it is the same as in St Paul’s profession before Felix, Act 24:14, ‘after the way which they call a sect so serve I the God of our fathers,’ and again before Agrippa, Act 26:7. The service of the old covenant was true and real service so long as it was with a pure conscience and until the conscience was enlightened. Hence the force of the verb with its qualifying clauses in the very similar passage, Rom 1:9, ‘God is my witness whom I serve in my spirit in the Gospel of His Son.’ The old service of sacrifice and ceremonial (‘the giving of the law and the service,’ Rom 9:4) has given place to the ‘living sacrifice, the reasonable or spiritual service,’ Rom 12:1. Cf. Php 3:3.
that without ceasing I have remembrance ] A.V. follows the Vulg. which has ‘quod habeam tui memoriam.’ R.V. better, ‘how unceasing is my remembrance,’ the construction being similar to Rom 1:9, ‘God is my witness how unceasing.’ It is objected to this that ‘the importunity of Paul’s prayers for Timothy could not have been the occasion of his solemn thanksgiving to God.’ But though the formal construction may seem to limit the object of the thanks, yet it is really more in accord with St Paul’s manner of thought and speech to take all the clauses to the end of 2Ti 1:5 as making up his thanksgiving. The structure of the chapter is evidently, ‘I am thy dear father in life and work; I am very thankful to have a dear son in my desolateness to remember thee at all hours, and most and best in my prayers, to count the days and nights till I shall see thee to think of thy tears when I left thee and so to hope for refreshing news of thy true and trusty faith, learnt like my own, at a mother’s knee. By all this that is between us and yet more, by that gift of gifts to thee, the Grace of Orders, when these hands of mine were laid upon thy head, and my work was thine, O Timothy my son, play the man, the minister; the man of God, God’s minister; with me and after me.’
in my prayers ] More precisely, in my supplications. See note on 1Ti 2:1, from which we see that this word indicates a felt ‘want’ and a petition for its supply. St Paul sorely wanted strength and support for the last struggle, and Timothy could help him; so he prayed, not in Timothys behalf so much as for Timothy to come in his behalf.
night and day ] Variously taken, with ‘my prayers,’ as A.V., or with ‘longing to see thee’ (as R.V.). The phrase in the accusative, Luk 2:37, closes the sentence; in the genitive, as here, and 1Th 2:9; 1Th 3:10, introduces it; in these latter passages the participles equally with ‘longing’ require emphasis and do not lose it by ‘night and day’ preceding; so that Dean Alford’s objection to following these here as precedent seems needless. ‘Greatly desiring’ seems a fair rendering of the verb alone, the preposition indicating in this case not ‘greatly,’ but ‘towards,’ ‘yearning towards.’ Render the clause night and day longing to see thee.
Fuente: The Cambridge Bible for Schools and Colleges
3 7. Timothy’s inheritance of Personal Faith and Ministerial Gifts a double ground of Appeal
From what St Paul was himself follows now the first appeal to Timothy, based on his affectionate remembrance of the son’s likeness to his spiritual father, (1) in the personal faith forged with links of natural piety, (2) in the ministerial gift transmitted as a spiritual heritage. With his usual fine tact St Paul hints a connexion between his own and Timothy’s early experiences, to emphasize his depth of feeling towards him.
Fuente: The Cambridge Bible for Schools and Colleges
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 New 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.
Fuente: Albert Barnes’ Notes on the Bible
2Ti 1:3
I thank God, whom I serve from my forefathers with pure conscience.
Serving God
Fifty years ago, when a poor black man of Jamaica wishing to go to Africa to tell the glad tidings of salvation, was told that, among other difficulties, he might be a slave again, he replied, If I have been a slave for man, I can be a slave for God. (Anon.)
I serve
At the battle of Crecy, in 1346, when King Edward III. of England defeated Philip, King of France, the Black Prince led a portion of the attack. Thinking himself very hotly pressed in the midst of the combat, he sent word to his father to send him some reinforcements at once, or he would be flanked by the enemy. The king, who had been watching the pro gress of the fight from a neighbouring hill-top, sent down word as follows: Tell my son, the Black Prince, that I am too good a general not to know when he needs help, and too kind a father not to send it when I see the need of doing so. The historian tells us that, reassured by this promise, the Black Prince fought nobly, and put the motto Ich Dien, I serve, upon his crest, which is on the Prince of Waless escutcheon to this day. (J. L. Nye.)
Disinterested service
After the completion of his great picture of The Last Judgment for the altar of the Sistine Chapel (which had occupied him eight years), Michael Angelo devoted him self to the perfection of St. Peters, of which he planned and built, the dome, He refused all remuneration for his labours, saying he regarded his services as being rendered to the glory of God. (W. Baxendale.)
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 preaching 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: Never 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 Masters 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, 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 Laccdcemonians 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 gilt without a heart. (T. Seeker.)
Deceitful service
The observation of Augustine is founded on too much truth: There is often a vast difference between the face of the work and the heart of The workman. (T. Seeker.)
Strength required for religious service
And to serve God, is it laborious? We must then be of good courage, gather strength, and quit us like men. He that hath a hard task will proportion his power according to the toil. The longer the ground hath lain fallow, the stronger must be the team to tear it asunder; and the farther we take a journey, the more pence must we put in our purse; so the more difficult this duty is, the more must we look about us, arm ourselves, and be prepared for the well performance of it. And for the better discharge thereof we must labour for two things: the one is knowledge, the other strength. For these are absolutely necessary for the doing of any action, the one to direct us, the other to enable us in this duty. (J. Barlow, D. D.)
With pure conscience.
The Christian profession adorned by a pure conscience
And will not a pure conscience adorn our profession, give a comely gloss to our conversation? Red, purple, and scarlet add no more gloss to a piece of fine cloth than this purity doth to the life of a Christian.
Conscience
Conscience is the judgment which we pronounce on our own conduct by putting ourselves in the place of a bystander. (Adam Smith.)
Conscience has a joint knowledge of life
Conscience imparts a double or joint knowledge: one of a Divine law or rule, and the other of a mans own action. (J. South.)
Conscience looking upon life
I am, I know, I can, I will, I ought–such are the successive steps by which we ascend to the lofty platform from which conscience looks out upon human life. (W. T. Davison, M. A.)
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 lind a more faithful adviser, a more active accuser, a 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 Hastings it was recorded that when he was put on his trial in so 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 the 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.)
Without ceasing I have remembrance of thee in my prayers night and day.–
The inner life of St. Paul
These unstudied words tell us something of the inner life of such an one as St. Paul, how ceaselessly, unweariedly he prayed, night as well as day. (H. D. M. Spence, M. A.)
St. Pauls delight in Timothy
I. The signs of the delight and satisfaction which the apostle took in Timothy, as recorded in the text. St. Paul prays for Timothy with satisfaction, uniting thanks with his prayers (verse 3). This proves what a well-grounded satisfaction the apostle felt in Timothy. The delight and satisfaction which the apostle took in Timothy are also evinced in his strong desire to see him (2Ti 1:4). We cannot be surprised that the apostle craved the presence of Timothy. 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 second 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 (verse 5). St. Paul knew him well. During fourteen or fifteen years had this friendship endured, and many were the trials to which ii had been put–trials of the constancy of Timothys 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.
II. 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.)
The Christian near heaven praying for others
I remember visiting a friend on his death-bed, who, besides being engaged in a life of business, had devoted a great amount of time and labour and thought to the benefit of his fellow-creatures. Visiting him on one occasion, he made to me this remark: I pray but very little for myself now. It seems to me that the battle is fought and the prize is in view, and my devotions with regard to myself are not so much prayer as thanksgiving. I praise God many an hour during the wakeful night. But do not suppose I do not pray. I believe I pray more than ever I did in my life, because now I have more time to pray for my fellow-men and for the nations of the world. He went on to describe how each day, and certain parts of every day, were devoted by him as he lay there gradually sinking to his rest to prayer for those in whom he felt a special interest, and also for those whom he had never seen.
A praying minister
The Rev. I. F. Oberlin reserved stated hours for private prayer, which became known to the people; and it was usual for carters and labourers returning from the fields with talk and laughter to uncover their heads as they passed beneath the wails of his house. If the children ran by too noisily, these working people would check them with uplifted finger, and say, Hush! he is praying for us. (Sword and Trowel.)
Remembrance
Remembrance hath in it four things–apprehension, reposition, retention, and production. A notion or thing is by the external or internal sense presented to the eye of reason; she perceives it, thats apprehension; then it is committed unto memory as a place of conservation, thats reposition; afterwards kept there in safety, thats retention; and lastly, when occasion is given, it is called out again, and thats production. A man takes a shalt in his hand, puts it in his quiver, retains it there for a time, and, when he would recreate himself, pulls it forth again, this is a plain emblem of remembrance. (J. Barlow, D. D.)
Friendly love outwardly manifested
This argueth that the love of many, as Lot said of Zoar, is but a little one. So weak a spring can have no deep fountain; so small branches no great virtue in the root; and so feeble a flame no abundance of fuel; for causes produce effects proportionable to their internal power, do they not? Try, then, as the truth, so the measure of thine own and thy friends affection by the outward effects. He that loves much will declare it by many prayers and sundry actions. (J. Barlow, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Whom I serve from my forefathers] Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping him.
With pure conscience] Ever aiming to please him, even in the time when through ignorance I persecuted the Church.
Without ceasing I have remembrance of thee] The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian Church, that a man particularly thanks God that he is enabled to pray for OTHERS. And yet he that can do this most must have an increase of that brotherly love which the second greatest commandment of God requires: Thou shalt love thy neighbour as thyself. It is also a great blessing to be able to maintain the spirit of a pure friendship, especially through a considerable lapse of time and absence. He that can do so may well thank God that he is saved from that fickleness and unsteadiness of mind which are the bane of friendships, and the reproach of many once warm-hearted friends.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Paul here by his forefathers either intends his immediate parents, or Abraham, Isaac, and Jacob; for he served the same God whom they served.
But how did Paul from his forefathers serve God with pure conscience, who was a native Jew, and zealous in that religion, in opposition to the faith of the gospel, which alone purifieth the heart? Act 15:9.
Solution. A pure conscience seemeth here to signify the same with Phi 3:6, touching the righteousness which is in the law, blameless. Paul was strict to the rules of that religion which he professed, though that religion was not that which universally purifieth the heart. Or else his meaning is, that he at this time served that God who was the God of his forefathers, with a pure conscience.
That without ceasing I have remembrance of thee in my prayers night and day: he either thanketh God on the behalf of Timothy for his gifts and graces, or else he blesseth God, that had put it into his heart daily to remember Timothy in his prayers, Phm 1:4; by which expression he both lets us know the mutual duty of Christians to pray one for another, and also that when we find any inclinations to do our duty, we ought to acknowledge them to God, being not of ourselves sufficient to one good thought.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. I thankGreek, “Ifeel gratitude to God.”
whom I serve from myforefatherswhom I serve (Ro1:9) as did my forefathers. He does not mean to put on thesame footing the Jewish and Christian service of God; but simply toassert his own conscientious service of God as he had received itfrom his progenitors (not Abraham, Isaac, c., whom he calls”the fathers,” not “progenitors” as the Greekis here Ro 9:5). The memory ofthose 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 mindthe faith of the mother and grandmother of Timothy; as he walks inthe 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 andgrandparent. Not only Paul, but the Jews who reject Christ, forsakethe faith of their forefathers, who looked for Christ; when theyaccept Him, the hearts of the children shall only be returning to thefaith 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 hishereditary faith.
that . . . I have remembranceof thee“how unceasing I make my mentionconcerning thee” (compare Phm4). The cause of Paul’s feeling thankful is, not that heremembers Timothy unceasingly in his prayers, but for what Timothy isin 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,”&c.
night and day(See on1Ti 5:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 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.
Fuente: John Gill’s Exposition of the Entire Bible
I thank ( ). “I have gratitude.” As in 1Ti 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. in doxologies Paul uses (1Cor 15:57; 1Cor 2:14; 1Cor 8:16; 1Cor 9:15; Rom 6:17; Rom 7:25). His usual idiom is (1Cor 1:4; Rom 1:8; Phlm 1:4; Phil 1:3) or (1Thess 1:2; Col 1:3) or (Eph 1:16) or (2Th 1:3).
Whom I serve from my forefathers ( ). The relative is the dative case with (see Ro 1:9 for this verb), progressive present (I have been serving). For (forefathers) see 1Ti 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Gal 2:14; Phil 3:4-7.
In a pure conscience ( ). See 1Tim 1:5; Acts 23:1.
Unceasing (). Late and rare compound, in N.T. only here and Ro 9:2 which see. The adverb is more frequent (in the papyri, literary Koine, 1Thess 1:2; Rom 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of (adverb) is a sort of epistolary formula (papyri, 1Thess 1:2; 1Thess 2:13; 1Thess 5:17; Rom 1:9).
Remembrance (). Old word, in N.T. only Pauline (seven times, 1Thess 1:2; Rom 1:9; Phil 1:3).
Fuente: Robertson’s Word Pictures in the New Testament
I thank God [ ] . Lit. I have thanks to God. The phrase in Luk 17:9; Act 2:47; o P. unless 2Co 1:15; 130 1Ti 1:12; Heb 12:28; 3rd John verse 4. Paul uses eujcaristw I give thanks (not in Pastorals) or eujloghtov oJ qeov blessed be God (not in Pastorals). The phrase carin ecw is a Latinism, habere gratiam, of which several are found in Pastorals.
I serve [] . In Pastorals only here. Comp. Rom 1:9, 25; Phi 3:3. Frequent in Hebrews. Originally, to serve for hire. In N. T. both of ritual service, as Heb 8:5; Heb 9:9; Heb 10:2; Heb 13:10; and of worship or service generally, as Luk 1:74; Rom 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Act 26:7. Comp. latreia service, Rom 9:4; Heb 9:1, 6. In LXX always of the service of God or of heathen deities.
From my forefathers [ ] . Progonov, Past o. See on 1Ti 5:4. The phrase N. T. o. For the thought, comp. Act 14:14; Phi 3:5. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul ‘s life, Gal 1:13, 14.
With pure conscience [ ] . As 1Ti 3:9. The phrase, Past o. Heb 9:14 has kaqariei thn sunidhsin hJmwn shall purge our conscience.
That without ceasing [ ] . The passage is much involved. Note
(1) that carin ecw tw qew I thank God must have an object.
(2) That object cannot be that he unceasingly remembers Timothy in his prayers.
(3) That object, though remote, is uJpomnhsin labwn when I received reminder verse 5).
He thanks God as he is reminded of the faith of Timothy’s ancestors and of Timothy himself. Rend. freely, “I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy – I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee,” etc. ‘Adialeipton unceasing, only here and Rom 9:2. Adialeiptwv, Rom 1:9; 1Th 1:3; 1Th 2:13; 1Th 5:17.
I have remembrance [ ] . The phrase once in Paul, 1Th 3:6. Commonly, mneian poioumai I make mention, Rom 1:9; Eph 1:16; 1Th 1:2; Phl 1:4. Night and day [ ] . See 1Ti 5:5. The phrase in Paul, 1Th 2:9; 1Th 3:10; 2Th 3:8. Const. with greatly desiring. 132
Fuente: Vincent’s Word Studies in the New Testament
1) “I thank God” (charin echo to theo) “I have or hold thanks to or toward God,” gratitude of an aged saint whose faith was mature in the experience of the sufficiency of God’s grace, 2Co 3:5; 2Co 12:9-10.
2) “Whom I serve from my forefathers with pure conscience” (ho latreuo apo progonon en kathara suneidesei) “Whom I worship from (my) forebearers in a clean conscience,” Act 23:1; Act 24:16; Heb 13:18. This service Paul considered to be to the Christ who fulfilled the promises of the fathers, Act 26:6; Act 23:6.
3) “That without ceasing” (hos adialeipton) “As unceasingly,” continuously, 1Th 5:17. Paul realized that he was the result of a God-fearing generation, chosen from his mother’s womb as the apostle to the Gentiles, for which he was ever grateful, Gal 1:15-16.
4) “I have remembrance of thee in my prayers night and day” (echo ten peri sou mneian en tais deesesin mou nuktos kai hemeras) “I have thee in my remembrance, in my petitions, night and day.” Prayer is an evidence of spiritual strength, not weakness, Jas 5:17; Col 4:12; Rom 1:9; Eph 1:6.
Fuente: Garner-Howes Baptist Commentary
3 I give thanks The meaning usually assigned to these words is, that Paul “gives thanks to God,” and next assigns the cause or ground of thanksgiving; namely, that he is unceasingly mindful of Timothy. But let my readers consider whether the following sense do not suit equally well and even better: “Whenever I remember thee in my prayers, (and I do so continually,) I also give thanks concerning thee;” for the particle ὡς most frequently has that meaning; (138) and, indeed, any meaning that can be drawn from a different translation is exceedingly meager. According to this exposition, prayer will be a sign of carefulness, and thanksgiving a sign of joy; that is, he never thought of Timothy without calling to remembrance the eminent virtues with which he was adorned. Hence arises ground of thanksgiving; for the recollection of the gifts of God is always pleasant and delightful to believers. Both are proofs of real friendship. He calls the mention of him ( ἀδιάλειπτον) unceasing, because he never forgets him when he prays.
Whom I worship from my ancestors This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself.
But here it may be asked, “Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation? For hence it follows, that this will be a plausible presence for excusing all superstitions, and that it will be a crime, if any one depart, in the smallest degree, from the institutions of his ancestors, whatever these are.” The answer is easy. He does not here lay down a fixed rule, that every person who follows the religion that he received from his fathers is believed to worship God aright, and, on the other hand, that he who departs from the custom of his ancestors is at all to blame for it. For this circumstance must always be taken into account, that Paul was not descended from idolaters, but from the children of Abraham, who worshipped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles, that the Jews alone maintained the true method of worship. Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion, with which he knew that he was unjustly loaded, that he had forsaken the God of Israel, and framed for himself a strange god.
In a pure conscience It is certain that Paul’s conscience was not always pure; for he acknowledges that he was deceived by hypocrisy, while he gave loose reins to sinful desire. (139) (Rom 7:8.) The excuse which Chrysostom offers for what Paul did while he was a Pharisee, on the ground that he opposed the gospel, not through malice, but through ignorance, is not a satisfactory reply to the objection; for “a pure conscience” is no ordinary commendation, and cannot be separated from the sincere and hearty fear of God. I, therefore, limit it to the present time, in this manner, that he worships the same God as was worshipped by his ancestors, but that now he worships him with pure affection of the heart, since the time when he was enlightened by the gospel.
This statement has the same object with the numerous protestations of the apostles, as recorded in the Acts of the Apostles:
“
I serve the God of my fathers, believing all things that are written in the law and in the prophets.” (Act 24:14.)
Again,
“
And now I stand to be judged concerning the hope of the promise which was made to our fathers, to which hope our twelve tribes hope to come.” (Act 26:6.)
Again,
“
On account of the hope of Israel I am bound with this chain.” (Act 28:20.)
In my prayers night and day Hence we see how great was his constancy in prayer; and yet he affirms nothing about himself but what Christ recommends to all his followers. We ought, therefore, to be moved and inflamed by such examples to imitate them, so far, at least, that an exercise so necessary may be more frequent among us. If any one understand this to mean the daily and nightly prayers which Paul was wont to offer at stated hours, there will be no impropriety in that view; though I give a more simple interpretation, that there was no time when he was not employed in prayer.
(138) “ Car le mot Grec se prend plus souvent pour Comme.” — “For the Greek word generally signifies as. ”
(139) “ Quand il se laschoit la bride a convoiter, comme si la chose n’eust point illicite.” — “When he gave loose reins to lust, as if it had not been an unlawful thing.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
2Ti. 1:3. I thank God.We have here the purely classical form, which means to entertain and show thankfulness. Whom I serve.The idea in the word is that of paid service, but St. Paul would not emphasise it, since he so often styles himself a bond-slave of the Lord. From my forefathers.There does not seem much to choose between in the manner handed down by my progenitors and with the feelings inherited from my ancestors. With pure conscience.With the consciousness that there is no duplicity in what he does. The statement cost Paul ill-usage once (Act. 23:1). Night and day.St. Luke adopts this order; St. John says day and night.
2Ti. 1:4. Greatly desiring.An intensive form of the word.
2Ti. 1:5. Which dwelt.Made its home. In thy grandmother.Lois is not elsewhere mentioned.
MAIN HOMILETICS OF THE PARAGRAPH.2Ti. 1:3-5
Anxiety for the Spiritual Welfare of the Absent
I. Evidenced in unceasing prayer (2Ti. 1:3).While Paul thanked God for the faith already existing in Timothy, and because of the evidence he gave of growth in faith, he prays constantly and with the greater urgency for its increase. Prayer is the more joyous when offered on behalf of one already saved. Little headway is made in piety where there is not much earnest prayer. Our desire for the spiritual improvement of those we love will break out in prayer; and the more we pray the more anxious we are that prayer should be answered on their behalf, and the greater interest we have in their highest good.
II. Revealed in the intense longing for the joy of a personal interview (2Ti. 1:4).While we pray for the absent we are not altogether free from anxiety on their behalf. When Paul last parted from Timothy, he left the young, sensitive evangelist in tears (Act. 20:37), and he remembered the times he had seen him weep under the strain of strong religious emotions. The aged apostle yearned to see Timothy once more, to converse with him, to impart yet more counsel, and to enjoy the fellowship of kindred spirits. A letter, however valued, is a cold medium through which to transmit the love of a warm heart. It is helpful to piety to enjoy congenial intercourse by speech and look and feeling.
III. Shown in recalling the claims of traditional piety (2Ti. 1:5).Timothy had a religious training. His mother Eunice was a believing Jewess, though his father was a heathen. Paul also knew his grandmother Lois as a godly woman. So that Timothy was cradled in the midst of pious influences. Paul recognised faith in Timothy, not merely as a blessing transmitted to him from his progenitors, but as a personally enjoyed reality. Children cannot thank God sufficiently for a godly parentage. If they reject the gospel, the piety of their parents will witness against them, and aggravate their condemnation.
Lessons.
1. The absent should be specially remembered in prayer.
2. Christian fellowship is a stimulus to growth in grace.
3. It is a joy to parents to see their children walking with them in the way to heaven.
GERM NOTES ON THE VERSES
2Ti. 1:3-4. A Sympathetic Friend
I. Constantly prays for the absent.
II. Remembers the tears shed at parting.
III. Finds his joy in personal intercourse.
2Ti. 1:5. How far Grace can be entailed.
I. Though grace be not entailed from parent to child, yet the children of godly parents have a great advantage in religion.
1. The advantage of the promise.
2. Of good precepts.
3. Of good precedents.
4. Of correction.
5. Of many a good prayer.
II. The persuasion of good in others.
1. There is the persuasion of infallibility, and this only God hath.
2. The persuasion of charity.
3. The persuasion of a well and strong-grounded opinion.
III. The wisest of men easily may and sometimes are deceived in counting them good which are very counterfeit.
1. In close-natured men, such as lie in at a close guard and offer no play, whose well is deep, and men generally want buckets to measure them.
2. In various and inconstant men, which like Proteus never appear twice in the same shape, but differ as much from themselves as from other men, and are only certain in uncertainty.
3. In affected dissemblers. Hypocrisy is as like piety as hemlock to parsley, and many hath been deceived therein.T. Fuller.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2.
PAULS GRATITUDE, 2Ti. 1:3-5
Text 1:35
3 I thank God, whom I serve from my forefathers in a pure conscience, how unceasing is my remembrance of thee in my supplications, night and day 4 longing to see thee, remembering thy tears, that I may be filled with joy; 5 having been reminded of the unfeigned faith that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded, in thee also.
Thought Questions 1:35
7.
Who were the forefathers of 2Ti. 1:3?
8.
Is Paul discussing his previous life while a persecutor of the church, when he speaks of a pure conscience? Be sure and consider this point carefully,
9.
For what was Paul thankful?
10.
What does Paul say was unceasing, his remembrance, or his prayers?
11.
What tears of Timothy were remembered by Paul?
12.
How would the presence of Timothy fill Paul with joy?
13.
How was Paul reminded of the faith of Timothy? What is unfeigned faith?
14.
Is Paul saying here that Lois and Eunice became Christians before Timothy? Explain,
Paraphrase 1:35
3 I give thanks to God (whom, according to the knowledge received from my forefathers, I serve with a pure conscience, when I preach to all the promise of life through Christ), that I have unceasing remembrance of thee in my prayers, evening and morning, as a faithful minister of Christ.
4 Remembering thy tears, I greatly desire to see thee, that I may be filled with joy in conversing with thee, and in giving thee my dying charge and blessing.
5 This desire is increased by my calling to remembrance also, the unfeigned faith in the gospel which is in thee since I instructed thee, which dwelt first in thy grandmother, Lois, and in thy mother, Eunice, and I am persuaded that it dwelleth firmly fixed in thee also, through the instructions of thy pious parents, as well as through my care.
Comment 1:35
2Ti. 1:3. Students of Pauls letters will see a pattern established in the opening expression of a good many of his epistles. A greeting is given, followed by an expression of thanksgiving or praise. Such is the case here. But we must hasten to say that such a mode of expression was far more than just a custom. Every word of the thanksgiving is sincere and appropriate.
Notice this brief outline of Pauls gratitude: (1) Paul thanks God for his unceasing remembrance of Timothy in prayer; (2) He has a great desire to see Timothyespecially as he remembers his tearsif he could but see him, his joy would be full; (3) Someone or something reminds Paul of the sincere faith of Timothy. Such faith was first in Lois, then Eunice, and is now in Timothy.
The service of Paul to God was from his forefathers. Are we to understand by this expression that there was a constant succession of servants in the family of Paul from Benjamin, the son of Jacob, to Saul of Tarsus? We think not. The word, from, could be translated, after the example of his forefathers. It could be that he has reference to some of his more immediate ancestors, such as parents and grandparents.
The word, service, used by Paul, is just as well translated worship. The apostle is not discussing his previous service or worship, but rather, his present efforts as a Christian. Pauls parents prepared him with a sincere attitude toward his relationship to God, which is now reflected in his apostleship for Christ. Paul served God with a clean conscience. What a bulwark of strength for service. No service can either be sustained or strong without a pure conscience.
We are not unaware of the problem of understanding, present in the translation of 2Ti. 1:3-5, but we do not feel any advantage is gained by discussing it here. We are satisfied with the American Standard translation of the text. If any are interested in pursuing the subject further, Lenski, Hendriksen, or Hiebert would be good authorities to consult.
Why is it that Paul thanks God that he can unceasingly pray both night and day for Timothy? It must have arisen out of the need Timothy had for such supplication. Paul and Timothy knew of the need; we do not, but it must have been a great source of comfort and encouragement to Timothy to know that his particular needs were being held up night and day before the throne of grace by the Apostle Paul!
2Ti. 1:4. Please remember that 2Ti. 1:3-5 are all contained in one sentence; read these verses again as one sentence. In Pauls prayers there arises not only the needs of Timothy, which frame the content of his supplications, but also a strong desire to see him one more time before he finished the race. This intense desire is prompted by a recollection of the tears of Timothy on behalf of Paul. Just where and when, or why these tears were shed, we do not know. Was it in Lystra when Timothy and others stood over the bruised and broken body of Paul? We know that God raised Paul up to continue his work, but it would not keep back the tears of those who loved him. Perhaps Pauls remembrance had to do with the tears shed at the parting of Paul and Timothy. The presence of Timothy with Paul would assure the Apostle that his trusted son was safe. No letter can ever take the place of speaking face to face. Paul was at peace with a pure conscience, but he did want the assurance that all was well with Timothy.
2Ti. 1:5 Something happened in Paul to remind him of the faithfulness of Timothy. Did someone visit Paul to tell him of the early childhood of Timothy? Did something else remind him of the blessing Timothy had in Lois and Eunice? We do not know who or what it was, but the first half of this verse states that he was reminded. Does such a remembrance need outside stimuli?
There was no pretense in the faith of Lois and Eunice. Transparent sincerity is such a blessingto the possessor and to all who associate with him. The faith of Lois and Eunice, as well as Timothy, was first in the Old Testament Scriptures and the God there revealed. This same attitude was transferred to Jesus Christ when the good news was announced by Paul.
The heart condition of these two women reminds us of the good and honest heart of Lydia. Wherever such conditions prevail, the seed of the kingdom grows to produce its glorious harvest.
Fact Questions 1:35
6.
What style-pattern of writing is discovered in the opening section of Pauls letters?
7.
For what does Paul thank God? Why?
8.
In what sense was Pauls service to God from his forefathers?
9.
Was Pauls service to God always given from a pure conscience? Remember the goad of Act. 9:1-6.
10.
Did Paul have specific times for prayer?
11.
When were the tears shed that Paul remembered?
12.
What caused Paul to remember the unhypocritical faith of Timothy?
13.
What pre-disposition of heart prevailed with Lois and Eunice?
Fuente: College Press Bible Study Textbook Series
(3) I thank God.The exact reference of these words of thankfulness on the part of St. Paul has been the subject of much argument. Although the sense is a little obscured by the long parenthesis which intervenes, it seems clear that St. Pauls expression of thankfulness was for his remembrance of the unfeigned faith of Timothy and Lois and Eunice (see 2Ti. 1:5). The whole passage might be written thus, I thank God, whom I serve with the devotion of my forefathers with a pure conscience (as it happens that I have thee uppermost in my thought and prayers night and day, longing to see thee, being mindful of thy tears, in order that I may be filled with joy), when I call to remembrance the unfeigned faith which is in thee, which dwelt first in thy grandmother Lois and thy mother Eunice, &c.
Whom I serve from my forefathers.That is, with the devotion and love I have inherited as a sacred family tradition. St. Paul was here referring, not to the great forefathers of the Jewish raceAbraham, Isaac, and the patriarchsbut to the members of his own family, who, he states, were religious, faithful persons. Van Oosterzee strangely concludes: Dass Paulus diese historische kontinuitt der wahren Gottesverehrung in seinem geschlecht um so hher schtzt, da er selbst stirbt, ohne kinder zu hinterlassen!
With pure conscience.Literally, in pure conscience. The spiritual sphere in which St. Paul, as a Jew first, then as a Christian, served God. (See Notes on 1Ti. 1:5.)
That without ceasing I have remembrance of thee.Better rendered, as unceasing is the remembrance which . . . This long parenthetical sentence leads up to the point for which St. Paul was so deeply thankful to God; namely, the true faith of Timothy himself. These unstudied words tell us something of the inner life of such a one as St. Paul, how ceaselessly, unweariedly he prayed, night as well as day. The object, too, of those constant prayers of St. Paul was not St. Paul but Timothy.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
I. PAUL’S HORTATORY REHEARSAL OF THE PAST; PREPARATORY TO A CONFIRMATION OF TIMOTHY IN THE FUTURE, 2Ti 1:3-18.
1. Faithfulness of Timothy’s parentage an incitement to firmness for the glorious gospel of Christ, 2Ti 1:3-10.
3. Thank God For what? The mind of the apostle looks to 2Ti 1:5, overleaping the accumulated particulars intervening, for the expression of the object of his thanks, namely, the hereditary and persistent piety of Timothy.
From my forefathers Not merely the forefathers of his nation, as Abraham, and others; but rather his own more immediate personal progenitors, like those of Timothy in 2Ti 1:5.
Serve with pure conscience They served God with a pure conscience before Christ came; he serves the same God with as pure a conscience since Christ came. His holy forefathers were in their day as true Christians as he; he in his day is as true Jew as they. See our notes on Act 26:1; Act 26:6.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I thank God, whom I serve from my forefathers in a pure conscience, how unceasing is my remembrance of you in my supplications, night and day,’
As Paul is about to speak highly of Timothy’s parents, he first gives thanks for his own forefathers. It was they, godly Jews, who had taught him to serve and worship the true God in a pure conscience, with heart untainted (‘blessed are the pure in heart, for they will see God’ (Mat 5:8), even though he had not always followed their example. He never despised his Jewish background. Rather he gloried in what it had given him. And he also thanks God because he feels the need to continually pray for Timothy, for it is necessary precisely because of what that young man was accomplishing and what he had become. He needed prayer because of his importance to the church. For the phrase ‘I thank God’ compare 1Ti 1:12. For a ‘pure conscience’ compare 1Ti 1:5. It was a conscience made clean by the blood of Christ. ‘Unceasing’ is a typical Paulinism (Rom 1:9; Rom 9:2; 1Th 1:2; 1Th 2:13; 1Th 5:17), especially when related to prayer. For ‘night and day’ see Act 20:31 (in words of Paul); 1Ti 5:5; also 1Th 2:9; 1Th 3:10; 2Th 3:8; .
He describes himself as ‘unceasing’ in remembering Timothy in his supplications. In other words he prays for him at various times in the day. ‘Night and day.’ This might suggest that Paul had regular prayers morning and evening, (or in Jewish terms evening and morning) at which, among others, he fondly remembered Timothy. He prayed for him at least twice daily (how his prayers must have shaken the Roman soldier who guarded him).
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Love And Concern For Timothy ( 2Ti 1:3-7 ).
Paul tells Timothy that he has prayed for him and longed to see him, and as a result has been reminded of his unfeigned faith, and he wants him to know that that is why he now seeks to quicken the Spirit and life which is within him, so that positive and brave action might result. He writes in the confidence that he will respond. If we prayed so personally for people (not just reciting their names from a prayer list) we too might begin to recognise their unfeigned faith, and seek the expansion of their gifts. For it is important for us all to stir up the gift of God which is within us, whatever it may be, remembering that He gives different gifts to each one (Rom 12:5-8; 1Co 12:4-11; 1Co 12:27-31; 1Pe 4:10-11).
Note the emphasis on remembrance here. He remembers Timothy, he remembers his farewell tears, he remembers his unfeigned faith, and that is why he puts him in remembrance of his need to stir up the gift of God within him, for he knows how genuine he is. So he is saying to Timothy, remember your first genuine faith, remember your godly upbringing, remember the spiritual gift that you have received from God, the gift given by a Spirit Who is the Spirit of power, of love, and of firm self-control, and stand firm.
Analysis.
a
b Longing to see you, remembering your tears, that I may be filled with joy (2Ti 1:4).
c Having been reminded of the unfeigned faith that is in you, which dwelt first in your grandmother Lois, and your mother Eunice, and, I am fully persuaded, in you as well (2Ti 1:5).
b For which reason I put you in remembrance that you stir up the gift of God, which is in you through the laying on of my hands (2Ti 1:6).
a For God did not give us a spirit of fearfulness, but of power and love and discipline (2Ti 1:7).
Note how in ‘a’ he thanks God Who has enabled him to serve and declares how he continues to pray for Timothy, and in the parallel declares that it is because God has consequently given them the Spirit of power, love and sound judgment. In ‘b’ he remembers Timothy’s love as revealed to him and longs to see him, and in the parallel he puts him in remembrance of the gift of God that in His love He has given to him. Central in ‘c’ is Timothy’s unfeigned faith and that of his mother and grandmother. Thus the activities in ‘a’ and ‘b’ result in the gifts of ‘b’ and ‘a’, and all arising from his true faith in God.
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 1. Paul Calls On Timothy To Hold Firm, To Make Full Use Of His God-given Gifts, And Not To Be Ashamed of His Chains, Presenting Before Him The Shining Example Of Onesiphorus ( 2Ti 1:3-18 ).
What remains of this chapter now forms a chiasmus in thought as follows:
Overall Analysis.
a
b He reminds him that God has given him, not a Spirit of fear and timidity, but a Spirit of power and love and sound judgment (2Ti 1:6-7).
c He calls on him not to be ashamed of him as the Lord’s prisoner (2Ti 1:8).
d He outlines the glory of the Gospel (2Ti 1:9-10).
e He describes his own status as a preacher and Apostle who is within the Lord’s guardianship (2Ti 1:11-12).
d Timothy is to hold firm to the outline of the Gospel that Paul has committed to him, guarding it carefully through the Holy Spirit (2Ti 1:13-14).
c While others were, Onesiphorus was not ashamed of his chains (2Ti 1:15-16).
b (Having not the Spirit of fear, but the Spirit of power, love and sound judgment), Onesiphorus had diligently sought him out in his prison and had refreshed him
a Paul reveals how his longing for fellowship had been relieved by Onesiphorus’ visit.
We note that in ‘a’ Paul longs to see Timothy, and in the parallel reveals how a similar longing was met by Onesiphorus. In ‘b’ he reminds Timothy of the Spirit of boldness Whom he has received, and in the parallel describes the boldness of Onesiphorus. In ‘c’ he calls on Timothy not to be ashamed of him as the prisoner of the Lord, and in the parallel he describes how Onesiphorus was not ashamed of him. In ‘d’ he outlines the glory of the Gospel, and in the parallel calls on Timothy to hold firm to it and guard it. And centrally in ‘e’ we learn from him why he is the Lord’s prisoner, it is because of the huge privilege that has been given to him.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Thanksgiving to God for Timothy’s Faith – The theme of 2 Timothy is the Paul’s charge for young Timothy to deliver the uncompromised Word of God to faithful men who will in turn deliver it to others. In 2Ti 1:3-5 Paul gives us the basis for such an appeal. He gives Timothy the example in 2Ti 1:3 of how faithfully the Jewish forefathers watched over the Word of God for generations in order to hand it down to their generations without alterations. Paul then reminds him of how the same Word of God was handed down to him through the faithfulness of his grandmother and mother. He later reminds Timothy of his godly heritage in 2Ti 3:15.
2Ti 3:15, “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.”
The Jews as Custodians of God’s Word for Generations – Regarding Paul’s reference to how the Word of God was faithfully handed down through the generations by faithful men, we must look back on the ancient Jewish tradition of handing down their Sacred Scriptures; for in our modern civilization we have lost the history of how detailed the Jews were in copying and handling the Word of God. E. W. Bullinger tells us the Jewish tradition how that after the Babylonian captivity, Ezra and Nehemiah began the task of setting the Old Testament Scriptures in order. We see this in Ezr 7:6; Ezr 7:11 and Neh 8:8. They created an order of scribes called the Sopherim (from the Hebrew word “saphar,” which means, “to count or number”). Their task was to set the original text in order. This means, that they counted each line, each word and each letter of the books of the Old Testament. They devised the way each page of Scripture was to have a certain column of text with the known amount of words and letters on each particular page. These pages could then be copied without error using this counting system because each page would always look the same. This meant that each letter was locked into same place on its designated page in the Scriptures and could never be moved. Only the order of the Sopherim had the authority to revise the original text or to move text to a new place. Jewish tradition tells us that the men of “the Great Synagogue” as they were known, took about one hundred years to complete this work, from the time of Nehemiah to Simon the first (410-300 B.C.).
After the text was set, the order of the Massorites was established. This title comes from the Hebrew word “masar,” which means, “to deliver something into the hand of another, so as to commit it to his trust.” They became the custodians of the Sacred Scriptures. Their job was to preserve the Scriptures so that no changes took place. A look at an ancient Hebrew manuscript reveals how this was done. In the upper and lower margins of these ancient manuscripts and between and along the outside of the columns of Sacred Text, you can see small writings by these Massorites that contain a counting system for the text. These side notes are not commentaries, but rather information about the text on that particular page, such as the number of times the several letters occur in the various books of the Bible; the number of words, and the middle word; the number of verses, and the middle verse; the number of expressions and combinations of words, etc. It even listed the one hundred thirty-four (134) passages in which the Hebrew word “Adonai” was substituted for the original “YHWH.” This is the context within the statement of Jesus Christ when He said that one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
When the Hebrew Bible came into print in the fifteenth century, only the Sacred Text was printed and all of the marginal notes were disregarded. This is why we are not familiar with this ancient Hebrew tradition today. [6]
[6] E. W. Bullinger, Appendix 30: Massrah, in The Companion Bible Being The Authorized Version of 1611 With The Structures And Notes, Critical, Explanatory and Suggestive And With 198 Appendixes (London: Oxford University Press, c1909-22), 31.
Paul’s Bond to Timothy 2Ti 1:3-5 serves as an introductory thanksgiving to Paul’s second epistle to Timothy. No other passage in the Holy Scriptures so clearly depicts the close bond of love held between Paul the apostle and young Timothy. He considered him as his very own son. Timothy’s conversion was most likely a result of Paul’s missionary journeys. The fact that Paul calls him “my beloved son” (1Co 4:17), “my own son in the faith” (1Ti 1:2) and “my dearly beloved son” (2Ti 1:2) indicates that he was one of Paul’s own converts.
1Co 4:17, “For this cause have I sent unto you Timotheus, who is my beloved son , and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.”
1Ti 1:2, “Unto Timothy, my own son in the faith : Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.”
2Ti 1:2, “To Timothy, my dearly beloved son : Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.”
What is it that made Timothy special above all other converts in the eyes of Paul the apostle? One factor may lie in the common background that each of them held. Both of them grew up in the same region of Asia Minor. Paul was from Tarsus and Timothy was from Derbe or Lystra.
In addition, it is possible that Paul as well as Timothy was born of a Greek father and a Jewish mother. This could explain how Paul gained his Roman citizen.
Act 22:3, “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.”
Act 16:1, “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:”
Paul the apostle was both a Roman citizen through his father and a Jew by his mother. He was born in Tarsus, the chief city of Cilicia, where Greek culture predominated. In this city was a great university, which Strabo, writing about A.D. 19, tells us was a school known for its enthusiasm for learning, especially in the area of philosophy. Strabo placed this university ahead of those at Athens and Alexandria in its zeal for learning ( Geography 14.5.13). [7]
[7] Strabo writes, “The inhabitants of this city apply to the study of philosophy and to the whole encyclical compass of learning with so much ardour, that they surpass Athens, Alexandreia, and every other place which can be named where there are schools and lectures of philosophers.” See The Geography of Strabo, vol. 3, trans. H. C. Hamilton and W. Falconer (London: George Bell and Sons, 1889), 57.
Paul’s claim to be a Roman citizen from Tarsus tells us that his family was one of wealth and standing. The fact that he was born in Tarsus, but brought up in the city of Jerusalem (Act 22:3) implies that he did not reach university level before leaving Tarsus, although his early education took place in this Greco-Roman environment. Thus, he was strongly influenced by its teachings, and very familiar with the Greek’s deep dependence upon human reason. In his quest for education, he found himself seeking a meaning in life that went beyond his reasoning. Because of his Jewish heritage, he was later trained in the strictest of sect of the Jews, that of a Pharisee, and in this training, he sat under the most well-known Hebrew teacher of his day, a man called Gamaliel (Act 22:3).
Act 22:3, “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.”
It is from this upbringing that we see why Paul was a man of zeal and great achievement; for he was raised in an atmosphere of physical and mental achievement. However, in these two educational environments, he was yet to find a purpose in life. Yes, he came closer to find purpose at the feet of Gamaliel than at the University of Tarsus; but it did not answer the most important question in life, “What is the meaning of life, and why am I here?”
Thus, we see how the elder Paul found Timothy, a young man just like himself, struggling with the same issues early in life that Paul himself had struggled with. Who was better able to understand and relate to Timothy than Paul the apostle? Thus, the strong bond of affection arose between the two. It was this background of mixed cultures that God used when He called Paul as an apostle to the Gentiles.
2Ti 1:3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
2Ti 1:3
[8] Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, The Greek New Testament, Fourth Revised Edition (with Morphology) (Deutsche Bibelgesellschaft, 1993, 2006), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 2 Timothy 1:3.
2Ti 1:3 “whom I serve from my forefathers” Comments – We may paraphrase this to say, “whom I serve as my ancestors served,” or, “whom I serve as men of God who preceded us have served.” Thus, Paul is reflecting upon the spiritual heritage of his people the Jews. We see a similar phrase used in Heb 1:1, “unto the fathers,” reflecting Israel’s spiritual heritage, and which epistle was probably authored by Paul also.
Heb 1:1, ‘God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,”
Paul will then remind Timothy of his own spiritual heritage in 1Ti 1:5, of how his sincere faith was handed down from his grandmother, to his mother, and then to himself. In the epistle of 2 Timothy Paul will exhort Timothy to fulfill his calling as an evangelist (2Ti 4:5). So, Paul opens this Epistle with a testimony that he has faithfully served in his calling. We can note how Paul will charge Timothy in 2Ti 2:2 by saying, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” Thus, we see a theme emerging that runs throughout 2 Timothy, which is the principle of handing down sound doctrine to other faithful men.
2Ti 1:3 “with pure conscience” – Comments – The voice of our hearts, or spirits, is our conscience. Paul was a man that walked with a pure conscience. Note:
Act 23:1, ”And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.”
Act 24:16, “And herein do I exercise myself, to have always a conscience void of offence toward God , and toward men.”
Thus, Paul reveals in Act 24:16 that he learned how to follow his conscience rather than the voice of his mind, which is human reason, or the voice of his physical body, which are our senses, or our feelings. Paul tells us in this verse that he exercised himself, or trained himself, to follow his conscience, which is the same as being led by the Spirit. For the Holy Spirit speaks to us and guides us through our spirits.
2Ti 1:3 “that” Comments – BDAG tells us that the Greek relative pronoun has at least four distinct uses. (1) It can be used as a comparative particle, showing how something proceeds, and is translated “like, as.” (2) It can be used “as a conjunction denoting comparison,” and is translated “so, in such a way.” (3) It can be used to introduce “the characteristic quality of a person or thing,” and is translated “as one who, because.” (4) It can be use as a “temporal conjunction,” and is translated, “while, when, as long as.” In 2Ti 1:3 the context may support the temporal idea, and read, “whom I serve from my forefathers with pure conscience, while (during this time) without ceasing I have remembrance of thee in my prayers night and day.” That is, Paul is a many of prayer while serving the Lord. It can also support the special use of a consecutive conjunction, and read, “whom I serve from my forefathers with pure conscience, with the result that without ceasing I have remembrance of thee in my prayers night and day.” That is, Paul’s life of serving the Lord with a pure conscience results in him being a man of unceasing prayer since the Holy Spirit is able to quicken to his heart on a regular basis certain people and things to pray about.
2Ti 1:3 “without ceasing I have remembrance of thee in my prayers night and day” Comments – Paul was a man of prayer, a prayer warrior. He learned how to keep his mind on the Lord during the day and pray whenever a person or a need was brought to his remembrance. There is also an aspect of the work of the Spirit reveals in 2Ti 1:3; for it is the Holy Spirit who brings certain people and needs to Paul’s remembrance for prayer. Dutch Sheet refers to this aspect of intercessory prayer brought on by the Holy Spirit. [9] Thus, one primary way that Paul serves the Lord is by discipling Timothy to carry on Paul’s work after he has departed, in much the same way a father raises his son to become a faithful heir. Note that Paul has opened this epistle by calling Timothy “a beloved child.” Paul is going to hand over some or all of his ministry to Timothy at his departure, as a father hands over his assets to his son. Paul’s unceasing prayers for Timothy are a part of this process of discipleship and preparation for managing this inheritance.
[9] Dutch Sheets, Intercessory Prayer (Ventura, California: Regal Books, 1996), 118-119.
2Ti 1:4 Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;
2Ti 1:4
2Ti 4:9, “Do thy diligence to come shortly unto me:”
2Ti 1:4 “that I may be filled with joy” Illustration My sister-in-law immigrated to the U.S. from the Philippines, leaving her two sons behind. She expressed the emptiness she feels in her heart in longing for them. Although she is a person who is generally happy and easy to get along with, her joy is not complete until she is reunited with her two sons. Likewise, Paul was a man who knew the joy of serving the Lord; yet, a part of him felt empty in Timothy’s absence.
2Ti 1:5 When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.
2Ti 1:5
In contrast, Paul describes Timothy’s faith as “unhypocritical,” as genuine, coming from a sincere heart because Timothy did not embrace Paul for ulterior motives.
2Ti 1:5 Comments – Perhaps Paul met Timothy’s mother and grandmother in early his missionary trip through Derbe and Lystra.
Act 16:1, “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:”
Fuente: Everett’s Study Notes on the Holy Scriptures
Justification by Faith in Christ Jesus through Divine Foreknowledge – Paul first reflects upon Timothy’s salvation through faith in Christ Jesus based upon the foreknowledge of God the Father (2Ti 1:3-5). He tells him of how his own salvation is a fulfillment of God’s divine plan since the time of their forefathers, the patriarchs of Israel (2Ti 1:3) and reminds Timothy of his spiritual heritage in his ancestry (2Ti 1:4-5). Just as Paul’s forefathers passed down the knowledge of God’s salvation to him, Timothy’s mother and grandmother passed this same knowledge down to him. Timothy is exhorted to stir up the gift of God within him (2Ti 1:6-7). Paul then uses himself as an example of one saved and called according to the Father’s divine purpose and grace before the world began, but made manifest through Christ Jesus (2Ti 1:8-12). He then exhorts Timothy to hold fast to this salvation by the indwelling power of the Holy Spirit (2Ti 1:13-14). Paul then warns Timothy by giving him examples of some who have been unfaithful to God’s offer of salvation as well as examples of loyalty (2Ti 1:15-18). Timothy is to respond to this exhortation and example by stirring up the gift of God that is within him (2Ti 1:6). Thus, we see the underlying theme of serving God faithfully in a divine calling reflected in this opening passage of Scripture.
Outline Here is a proposed outline:
1. Paul’s Thanksgiving to God for Timothy’s Faith 2Ti 1:3-5
2. Paul Exhorts Timothy to Stir Up His Gifts 2Ti 1:6-7
3. Paul’s Example of Justification 2Ti 1:8-12
4. Paul Exhorts Timothy to be Faithful to God’s Word 2Ti 1:13-14
5. Paul Gives Timothy Living Examples of Faithfulness 2Ti 1:15-18
Paul’s Exhortation to Young Timothy – The theme of this epistle is the hope of eternal life that is in Christ Jesus. Paul is exhorting young Timothy to lay hold on eternal life and to fulfill his calling. The context of this chapter is: In the midst of a great host of people in Asia turning back to the world (verse 15), Timothy is exhorted not to compromise (verse 13), nor to become silent (verse 8) to the proclamation of God’s Word. To drive home the point clearly, Paul uses two examples in verses 15-18 of people well known by Timothy of their past faithfulness and now their terrible end (verse 15). Then, Paul gives Timothy one example of a faithful man (verses 16-18), as well as giving himself as an example (verses 11-12).
Fuente: Everett’s Study Notes on the Holy Scriptures
Paul Explains Timothy’s Spiritual Journey to Those in Divine Service – After giving Timothy a warm greeting (2Ti 1:1-2) Paul immediately begins to exhort Timothy to fulfill his divine calling while using himself as an example of a faithful minister of Christ Jesus. He does this by basing his exhortation and charges upon the spiritual journey that every minister of God must complete. This spiritual journey begins with the foreknowledge of God the Father, justification through Jesus Christ the Son, and the sanctification of the Holy Spirit that will one day bring us into glory in Heaven. Timothy’s spiritual journey began before his birth with the foreknowledge of God the Father, who called him, saved him and imparted into him spiritual gives that must be stirred up (2Ti 1:3-18). Paul then exhorts him to be strong in the Lord in order to deliver sound doctrines to faithful men (2Ti 2:1-14). Paul next reflects upon Timothy’s divine calling from the perspective of being a faithful servant of Christ Jesus (2Ti 2:15-26). Paul then reflects upon the part of the journey called perseverance, in which Timothy is exhorted to continue in what he has been taught (2Ti 3:1-17). Finally, Paul focuses upon the future glorification that awaits every faithful minister when they enter into Heaven. Based upon this future hope Timothy is exhorted to preach the Word in all seasons (2Ti 4:1-8).
Thus, Paul begins this charge to Timothy by having him look back on the faithfulness of his mother and grandmother in training him up in the Holy Scriptures. Paul will conclude by having him look towards eternity as he describes the crown of righteousness for those who are faithful. Thus, Paul draws a broader picture of Timothy’s life in which his temporal earth-life is but a moment.
Outline – Note the proposed outline:
1. Justification by Faith thru Divine Foreknowledge 2Ti 1:3-18
2. Sanctification by Holy Spirit: Indoctrination 2Ti 2:1-14
3. Sanctification by Holy Spirit: Divine Service 2Ti 2:15-26
4. Sanctification by Holy Spirit: Perseverance 2Ti 3:1-17
5. Glorification 2Ti 4:1-8
Analogies of a Minister of Christ – Note the illustrations used by Paul to Timothy in this passage of Scripture: the soldier (2Ti 2:3), an athlete (2Ti 2:5), the husbandman (2Ti 2:6), the workman (2Ti 2:15), a vessel (2Ti 2:21), a servant (2Ti 2:24).
Fuente: Everett’s Study Notes on the Holy Scriptures
Paul Reminds Timothy of His Early Training and Its Obligations.
v. 3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
v. 4. greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;
v. 5. when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois and thy mother Eunice, and I am persuaded that in thee also.
v. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands.
v. 7. For God hath not given us the spirit of fear, but of power and of love and of a sound mind. Without further introduction the apostle broaches the matter that is filling his mind. His heart is full to overflowing, and the thoughts gush forth in the eager effort to find expression: Thanks I render to God, whom I serve from my forefathers with a pure conscience (as I constantly make mention of thee in my prayers night and day, eagerly wishing to see thee, remembering thy tears, in order that I be filled with joy). This is a true Pauline beginning of a letter, for he always finds reason for thankfulness toward God, no matter how discouraging the circumstances with which he may be battling. In spite of the fact that he had long years of arduous toil behind him and was looking forward to a probable early execution, yet it is the feeling of gratitude toward God which finds expression in his case. With regard to Timothy his hopes and prayers had been more than fulfilled, he being more than satisfied with the result of his labors. But since it was his intention to remind his pupil of the obligations of his early training, he characterizes the God to whom his prayers are arising as the Lord whom he was serving from his forefathers with a pure conscience. This expression does not oppose the statement of 1Ti 1:13. as many commentators think. The situation rather is this: With the exception of the actual revelation of the Messiah in the flesh and the fact that we are now living in the time of fulfillment, while the patriarchs and their followers lived in the period of type and prophecy, the faith and hope of the believers of the Old Testament is identical with that of the Christians in the New Testament. In this faith and hope Paul had been instructed from his youth, as his forefathers had been before him. It was a terrible thing, of course, that he had been a persecutor and a blasphemer of Christ and the Christian religion. But, as he himself says, this attitude had been due to ignorance; his early faith in the Messiah that was to come, and that of his later years in the Messiah that had come, were the same in substance. And so his worship of God had been performed with a pure conscience, foolish as it was in view of the fact that the Messiah had already appeared; Paul offers this as an explanation, not as an excuse.
In the form of a parenthetical remark the apostle now sets forth his relation to Timothy, stating that he had his beloved pupil in remembrance continually in the prayers that were rising to God night and day. He remembered all the congregations with whom he had been connected in his apostolic capacity, but, incidentally, his cordial relation to Timothy caused him to make mention of him with particular fervor. His heart was filled with longing to see his young friend, especially since he could not get rid of the memory of the tears which Timothy had shed at their last meeting; See Act 20:37. The field on which Timothy was working had proved almost too much for his inexperience, in consequence of which he had been bothered with faint-heartedness. As Paul, therefore, thought of this scene and of the fact that he had not been able to see Timothy since, his longing to see him and thus to be filled with joy was again aroused and increased.
After these parenthetical remarks the apostle now mentions the reason for his prayers of thankfulness: For I call to remembrance the unfeigned faith which dwelt first in thy grandmother Lois and thy mother Eunice; I am persuaded, however, that also in thee. Paul had probably been reminded with great force of all these facts by a letter or by a messenger from Timothy. The impression which he had had concerning his pupil had thereby been deepened. And therefore he turns to the Lord with a grateful heart, thanking Him for preserving the faith of Timothy to the present time. It was an unfeigned faith, a faith unmixed with hypocrisy, a faith resting upon the knowledge and consisting in the acceptance of the salvation in and through Christ. Timothy had been exceptionally fortunate in having received proper instruction in the doctrine of truth. His grandmother Lois and his mother Eunice, both of whom apparently belonged to the true Israelites that waited for the revelation of the Messiah, had also both embraced Christianity. But the same Christian faith which lived in them dwelt also in the heart of the grandson and son. Of that Paul was convinced, for that he had the strangest testimony.
These extraordinary advantages which he had enjoyed, however, also imposed obligations upon Timothy: For which reason I remind thee to rekindle God’s gift of grace, which is in thee by the laying on of my hands. Timothy had from his early childhood received instruction in the Scriptures of the Old Testament. His conversion, therefore, had consisted in his turning from the expectation of a Messiah that was still to come to the trust in Him who had been manifested Since, then, he had received the grace of God in so rich a measure, since he had also been given the ability to teach and the willingness to teach as special evidences of God’s mercy, therefore the apostle found it incumbent upon himself to remind him of the obligations attending this gift, as it had been transmitted to him through the laying on of Paul’s hands at the time of his ordination. In a peculiar way, in an extraordinary measure, Timothy had at that time been given the special ability for the administration of the pastoral office in all its branches. Timothy was to rekindle the gift of grace imparted to him. The fire of faith, of love, of confidence, of courage to open his mouth in joyful proclamation of the counsel of God was still in him, but he was in danger of neglecting it; hence the admonition to rekindle it, lest the work of the Lord suffer in consequence.
In support of his admonition Paul adds: For not has God given us the spirit of timidity, but of power and of love and of sane-mindedness. The spirit that lives in the Christians and should give energy especially to the pastors is not one of timidity, of lack of courage, of faintheartedness. That is the spirit which produces hirelings, men that cater to the itching ears of their hearers; it is the spirit that finally leads to hypocrisy and denial of the faith. The true Spirit that should actuate all believers and especially the ministers of the Word is the Spirit of strength and power, of an energy rooted in the omnipotence of God, that knows no fear; the Spirit of love which enables a person not only to offer work freely, but also to make sacrifices for the cause of the Lord; the Spirit of sane-mindedness, that enables the Christian pastor to use sound common sense under all circumstances, to employ that tact and diplomacy which chooses the best methods in all situations and thus gains friends for the Gospel. This is a gift of grace, through the Spirit, and should therefore be found in all men that are engaged in the glorious ministry of saving souls, as well as in all believers that recognize their duty of placing their strength and abilities in the service of the Lord.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Ti 1:3. St. Paul,in what follows, seems to intimate that the Judaizers were not only ashamed of him in his present sufferings, but gloried over him; so far were they themselves from being willing to suffer for righteousness sake. And as the danger in which the apostle then was, might probably make too deep an impression upon the mind of Timothy, and of other Christians, he takes occasion frequently to intimate, that he himself is neither afraid nor ashamed, notwithstanding his present distress and danger; and he hoped that Timothy would herein imitate him, and persevere in opposing the Judaizers, even more strenuously than when the apostle was at liberty to assist him. Many had gone off to the Judaizers; but labour and patience under sufferings was the way, under almighty grace, to glory and victory: cowardice and a regard to present ease was the way for men to miss of the glorious reward of eternal life. By such arguments the apostle pressed Timothy to livepiously; to continue in his fidelity, and in fervent love with all true Christians; to preach the pure gospel doctrine, and to suffer for it with patience and meekness: but not by any means to be ashamed of it, or betray it, 2Ti 1:3.-Ch. 2Ti 2:26. We may observe, that as St. Paul had been calumniated by the Jews as an apostate from the religion of his forefathers, he therefore declares the contrary here, as he does frequently elsewhere.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ti 1:3 . ] As in several other epistles, Paul begins here with a thanksgiving to God, only he usually says or . The expression is only in 1Ti 1:12 (elsewhere in the N. T. Luk 17:9 ; Heb 12:28 ). To there is next attached the relative clause: , which is added because the apostle wishes to remind Timothy of his , viz. his grandmother and mother, not to bring into prominence a relationship different from the apostle’s own (Hofmann), but one corresponding with his own.
is not equivalent to , 2Ti 3:15 ; it means that the apostle serves God “in the manner handed down by his progenitors, as they had done” (Buttmann, p. 277), or that the service of the , i.e. not the ancestors of the Jewish people (Heydenreich and others), but the progenitors of the apostle himself (so most expositors), is continued in him, and denotes therefore “the continuity of the true honouring of God by Judaism” (de Wette). Otto says that the expression is not to be referred to the education (Flatt) or disposition (Winer, p. 349 [E. T. p. 465]; van Oosterzee, Wiesinger), but to the ancestral mode of worship; but, in reply, it is to be observed, that on account of the reference to disposition is by no means to be considered as excluded. [1] The apostle, by his conversion to Christianity, did not interrupt his connection with the of his ancestors, because it was a necessary condition of the new faith to honour the God of revelation whom the Jews served. This utterance regarding the apostle himself, and particularly the words ., are not in contradiction with 1Ti 1:13 and similar passages, since the apostle, even while he was zealous for the law, served the God of his fathers . ., as little then as afterwards falsifying the revealed word with arbitrary fictions, which was done by the heretics; comp. Act 23:1 ; Act 24:14 ff. Hofmann is wrong in breaking up the inner relation of these words, referring only to , and not also . , which he refers only to the apostle. This he does, although the structure of the sentence is most decidedly against such a distribution of the references.
On . ., comp. 1Ti 1:5 . [2]
. . .] does not give the reason of thanksgiving, as Chrysostom explains it: , , , , and as Luther translates: “that I,” etc. Against this there is not only the word , but also the sense. The apostle, in his giving of thanks to God, often indeed recalls his of those to whom he writes (Rom 1:9 ; Phi 1:3 ; 1Th 1:2 ; Phm 1:4 ), but he never points them out as the ground of his thanksgiving. Otto, while granting that there are objections to it, wishes to take as the same as , and to regard it as a particle of the reason , equivalent to , which, however, cannot be justified from usage. [3] Just as little should we take adverbially with . Mack: “I thank God, etc. I keep right continually,” etc.
A subordinate clause begins with , which, however, does not mean: “since, quippe, siquidem” (Heydenreich, Flatt, Matthies: “in so far”), “so often” (Calvin: “quoties tui recordor in precibus meis, id autem facio continenter, simul etiam de te gratias ago”), but expresses the parallel relation of the subordinate clause to the principal one, and should be translated by “as” (Wiesinger, van Oosterzee); in Gal 6:10 , has a very similar meaning. The sense accordingly is: “ I thank God, as I am continually mindful of thee in my prayers ,” so that already in the subordinate clause it is indicated that the thanksgiving to God refers to Timothy. In Rom 1:9 , stands in quite another connection, which makes de Wette’s objection all the less justifiable, that here it has been taken from that passage.
] De Wette arbitrarily maintains that Paul would have said: . Though Paul does so express himself in Rom 1:9 (and similarly Eph 1:16 ), it does not, however, follow that he might not use another form of expression in another epistle, especially since the connection of with is by no means unusual with him; comp. 1Th 3:6 .
stands first for emphasis. There is nothing strange here in being joined with , since takes that construction even in the classics; comp. Herod. i. 36; Plato, Lach . p. 181 A; Xenophon, Cyrop . i. 6. 12; so, too, with , Heb 11:22 .
] is not to be supplied before , since the last words are not to be taken with , but either with . . . . (Wiesinger, van Oosterzee) or with what follows (Matthies, Plitt, Hofmann). The first construction is preferable, because the chief emphasis is laid on the preceding thought, the being made subsidiary; besides, the apostle had no particular reason for directing attention to the uninterrupted duration of his longing for Timothy as the source of his unceasing prayer. The assertion, that is superfluous on account of the previous , is not to the point; comp. Act 26:7 , where the same words are added with .
[1] Had the apostle not been conscious that his ancestors had served God . ., he would not have expressed himself as he does here.
[2] Otto rightly: “With Paul is purely the self-consciousness of the subject. The consciousness is pure, when it is conscious of no impure strivings. Impurity appears whenever any one, under the pretence of serving God, follows after his own selfish purposes.” There is no ground for Hofmann’s assertion, that the . is only “a conscience free from consciousness of guilt, such as only that man can have who is conscious of the forgiveness of his sins.”
[3] The particle does sometimes occur in classic Greek in such a way that it is resolvable into ; but, as is shown in the very nature of the word, only in cases when the sentence beginning with expresses something surprising , something exciting astonishment , in particular, therefore, after the verb . It follows, as Pape says, s.v. , that “in such cases we may translate it with the simple how .” That such is the case, is proved by all the quotations brought together by Otto (p. 301) from the Greek classics. It is therefore entirely erroneous for Otto to say quite generally that “it is in the manner of genuine Greek to contract the causal with the following into the adverbial pronoun .” Only if the occurred to the apostle as something strange, astonishing , could be explained here by . Besides, it is inaccurate for Otto to ascribe to a causal signification, and then call the clause beginning with it an objective clause.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
II
Expression of the thankful remembrance of Paul at the continuous friendly relations with the beloved Timothy
2Ti 1:3-5
3I thank God, whom I serve from my forefathers with [in = ] pure conscience, that without ceasing I have remembrance of thee [how that unceasingly I have remembrance respecting thee] in my prayers night and day;3 4Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; [,] 5When I call4 to remembrance [having remembrance of] the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.
EXEGETICAL AND CRITICAL
2Ti 1:3. I thank God, ; instead of the more usual . A genuine Pauline beginning (comp., e.g., the Epistles to the Thessalonians), but doubly striking in these relations. The additional in some MSS. (see Tischendorf on this place), is nothing more than an imitation of Rom 1:8.Whom I serve; a relative expression, and it is entirely superfluous to inquire into the special object of the Apostle in the use of it. In a friendly communication like the one now in hand, expressions are not so carefully weighed and measured. It is enough if, from the subjective tone of the Apostle, they can be satisfactorily explained. For the rest, that in this testimony which Paul gives concerning himself there is anything objectionable when compared with 1Ti 1:13, has been maintained even by Chrysostom: Quandoque etiam dormitat bonus Homerus. De Wette still farther sees in it only a disjointed compilation. But if, indeed, the Apostle had always been zealous to serve God in the best way, as well before as after his conversion, occasion might prompt him to speak of it; and yet here, just as in 2Co 1:12, no charge can be brought against him of an idle self-glorification. With some critics it seems to be forbidden, at the peril of life and limb, to give expression to particular religious experiences more than once, and especially when given in statements in any degree modified.From my forefathers, ; not Abraham, or others, who, as a rule, are named by Paul (Rom 9:5), but progenitores proximi, so that can be supplied. We know no particulars of the ancestors of the Apostle, but there is nothing to interfere with the supposition that they were truly God-fearing people; and in this case it is very conceivable that Paul treasured all the more, this historic continuity of the true service of God in his own family, since he himself died without leaving children behind him.With pure conscience. A glance, this, at the sphere of the inner life in which the Apostle as well when Jew, as also later when Christian, had exercised this genuine service of God (comp. 1Ti 1:6).That night and day (Wie ich = how I). This incidental is connected with the previous participial clause; but we must be cautious about having recourse too quickly to the precarious assistance of parentheses. is to be translated how (Huther, Wiesinger), somewhat as in Gal 6:10, and signifies, indeed indirectly, that the thankfulness to which the Apostle here gives expression has reference to no one but Timothy.In my prayers night and day; the latter words serve to strengthen the , with which they are most intimately connected, and they bring into clearer distinctness the thought that Paul scarcely ceased to think of his friend and pupil when praying, and that he bore him continually on his heart in its supplications. It is hence unnecessary5 to connect with the following , as Matthies has proposed.
2Ti 1:4. Greatly desiring, &c. (comp. Rom 1:11; Php 1:8). The utterance of such a desire, which the Apostle expressed also in other passages, is so much the more natural here, as he sees his life approach rapidly its end (comp. 2Ti 4:21). In a most artless manner one participle here is subordinated to the other. The longing after Timothy occasions the continual thought of him in the prayers of the Apostle, and it is nourished by the recollection of Timothys tears; Huther.Thy tears. Most probably those shed by Timothy on his last departure from Paul, like those of the Ephesian elders in an earlier day (Act 20:37).That I may be filled with joy; if, indeed, he shall see Timothy again. We learn here how full of feeling the character of Timothy was, and, indeed, no less that of Paul himself (comp. Act 20:37). Lacrym flos cordis, out summam hypocrisin aut summam sinceritatem indicant. Ludibrium ex lacrymis indicium est pravitatis sculi nostri; Bengel.
2Ti 1:5. When I call to remembrance. Luther less accurately: und erinnere mich. Y must here, as usually in the New Testament, be understood sensu activo (comp. 2Pe 1:13; 2Pe 3:1). The Apostle also here says, that through some circumstances, not farther indicated to us, his recollection was aroused touching something indeed which he knew already, but which now he had observed anew, viz., the unfeigned faith which dwelt in Timothy. Ammonius: , , , , .The unfeigned faith, ; a real trueness of faith, which, proceeding from the most inward, most living conviction, stands opposed to all sham and to all outward appearance.Which dwelt first, &c. He who loves to name specialities of the kind, something altogether too singular, can indeed be a master in grammatical exegesis, but certainly not in psychological. Such details, in a private letter like this now before us, were just as natural upon the part of Paul as they must have been agreeable and edifying to Timothy; while, on the other hand, a forger would, without doubt, have taken pains to avoid special items, which could subserve no tendency (tendenz). There is no need, still further, of the supposition (Origen) that the mother and grandmother of Timothy were also relatives of Paul. It is enough that the Apostle had met both women on his tour of inspection at Lystra and Derbe (Acts 16.), and had learned to value them as followers of the Lord.First, ; many years before the conversion of Timothy (fortasse ante natum Timotheum; Bengel), had faith dwelt in his grandmother and in his mother. It was not a bare, fleeting, momentary feeling, but an abiding, indwelling principle (comp. Eph 3:17); and in like manner also the Apostle is fully persuaded (expression of confident expectation) that the same living faith dwelt also in Timothy himself, quia fides est tibi quasi hereditaria (Cornel. a Lapide in this place).Lois= the better known .=Victoria. Although the usually denotes mother, yet it also often is used for grandmother, as is necessarily the case here, owing to the context. Timothy can also in a measure, what Paul wholly could declare, that he served God , which represents still more an affinity and likeness between the two.
DOCTRINAL AND ETHICAL
1. Although piety can by no means be named a natural inheritance, yet it may be said that, in many families, faith and love are transmitted from parents to children, and that Christian fathers and mothers save not only themselves, but also their households (comp. Act 16:31). God-fearing families and households, in which faith is a perpetual treasure, and which renews itself in a certain degree within them, are in contrast with the ungodly. Many illustrations can be found collected in Langes interesting treatise, Blutsverwandte als Geistesverwandte in der Kirchen- und Weltgeschichte, in Gelzers Monatsbltter, November, 1859.
2. As Timothy, in respect of his spiritual life, was indebted extremely to his mother and grandmother, so is the kingdom of God rich in proofs of the blessings which pious mothers have secured for their subsequently distinguished sons. As examples, we name the following: Mary, Salome, Anthusa, Monica, Nonna, and others. Compare the beautiful observations of Neander, in the first part of the Memorials, and, still farther, Langes treatise Ueber den Antheil des weiblichen Geschlechts an der Entwickelung und Geschichte der Christlichen Kirche, in Gelzers Monatsbltter, August, 1858.
3. In the character of Paul, it is remarkable that the greatest extremes meet in him without neutralizing each other. The same Apostle, who deserves to be named a model of robust manliness, stands here before our eyes agitated by the most delicate, womanly feeling, and yet far removed from an effeminate sentimentality. By the recollection of the tears of Timothy already is his heart touched, and the joy which he desires most of all, is to behold once more the face of his friend and disciple. The man who in his mission-plans embraced the whole Jewish and Gentile world, has, at the same time, an open eye for individual family relationships, and can comprehend the little world of the hidden life of faith of a few modest provincial people. The teacher who could secure from his youthful disciple the recognition of his apostolic authority, did not think it beneath his dignity to call up before his vision the kindly image of his mother and grandmother. The Apostle, whose gaze lost itself in the far future, abandoned himself with evident satisfaction to the friendly reminiscences of a beautiful past.
HOMILETICAL AND PRACTICAL
Paul a pattern of obedience towards his own prescript: In eveything give thanks (1Th 5:18). The high value of the recollections of a beautiful youth, especially at the close of the Christians course.As sorrowful, yet always rejoicing (2Co 6:10).The longing of love.The duty of Christian intercession.The communion of saints: (1) In their rich enjoyments; (2) in their painful limitations.The infinite sublimity of the Christian fellowship of spirit, raised above the narrow limits of time and space.The proportionate value of tears in the Christian life.Thankfulness and prayer are most closely bound together (comp. Col 4:2).Home education the school for the formation of true piety.Christian faith in its morning (Timothy), at noon (Eunice), and at the evening of life (Lois).How Christian faith brings back again youth to old age, and imparts, on the other hand, to youth something of the earnestness and dignity of age.No love without genuine trust, yet genuine trust does not mean credulity.
Starke: Well is it for children to have pious parents, who from their youth will be led to godliness.Good breeding ends with good bearing.The parents sighs are the childrens defence.
Lisco: The memory of affection.Bengel.: At the end of the journey there is something specially lovely in the thought of devout ancestors.The older we become, so much the more do we perceive that our own life, in itself consideredour immediate activityamounts but to little.It becomes ever clearer that we count only in fellowship, not in our isolation.Hence, it is in fact, and according to a wise ordering of God, completely necessary that we shall hold ourselves in humility.Heubner: The throne of God is the place of union of separated friends.The desire of one Christian friend to see another, must spring especially from the expectation of receiving with him new strength and joy for life, through the intercourse.Piety drunk in with the mothers milk passes over truly into sap and blood.
Footnotes:
[3]2Ti 1:3.[Lachmann connects . with the words that follow. Tischendorf with the Recepta and the majority, with the preceding.E. H.]
[4]2Ti 1:5.Instead of , is to he read here. The whole weight of authority favors it; A. C. F. G., and others. Tischendorf, Lachmann, Sin.
[5][It may not be necessary, and yet well.E. H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
XV
PAUL’S EARLY LIFE BEFORE HE ENTERS THE NEW TESTAMENT STORY
Act 21:39
This discussion does not make much headway in the text book, but it covers an immense amount of territory in its facts and significance. This section is found in Goodwin’s Harmony of the Life of Paul, pages 15-17, and the theme is Paul’s history up to the time that he enters the New Testament story. Saul, now called Paul, a Jew, of the tribe of Benjamin, of the sect of the Pharisees, yet a freeborn Roman citizen, by occupation a tentmaker, by office a rabbi, and a member of the Sanhedrin, was born in the city of Tarsus, in the province of Cilicia, about the time of our Lord’s birth. Tarsus was situated on the narrow coast line of the eastern part of the Mediterranean, just under the great Taurus range of mountains, and on the beautiful river Cydnus, which has a cataract just before it reaches the city, and a fall, beautiful then and beautiful now, coming down into that fertile plain where the city goes into a fine harbor, which opens the city to the commerce of the world through the Mediterranean Sea. It was on the great Roman thoroughfare, which was one of the best roads in the world. There were two of these mountain ranges, one of them right up above the city through the Taurus range into the coast of Asia Minor, the other following the coast line, which leads into Syria. This is the way that the mountains came down close to the sea, making a certain point very precipitous, and there was a typical beach between those mountains and the sea. That road into Syria was called the Oriental way. Over the Roman thoroughfare passed the land traffic, travel and marching armies for centuries. It was in that pass that Alexander fought his first great battle against the Persians, and thus obtained an entrance into the East. It was through that pass that, marching westward, and before Alexander’s time, Xerxes the Great, the husband of Esther (mentioned in the Bible), marched his 5,000,000 men to invade Greece. I could mention perhaps fifty decisive battles in ancient history that were set and were successful conquests by preoccupation of that pass. That shows the strategical position of this city that it commanded the passes of the Taurus into Asia Minor, and the pass into Syria, and through its fine harbor came in touch with the commerce of the world on the Mediterranean Sea.
Paul says that it was “no mean city,” in size or in population. It was notable, (1) for its manufacture, that of weaving, particularly goat’s hair, for on that Taurus range lived goats with very long hair, and this was woven into ropes, tents, and things of that kind; (2) because it was the capital of the province of Cilicia; (3) because, under Rome, it was a free city, i.e., it had the management of its own internal affairs, which constituted a city a free city, like the free city of Bremer in the early history of Germany. Other cities would be under the feudal lords, but there were a number of cities free, and these elected their own burghers, and governed their own municipal matters a tremendous advantage.
Tarsus received from the Roman Emperor the privilege of being a free city. Keep these facts well in mind, especially and particularly as regards the land and sea commerce. (4) Because it possessed one of the three great world-famous universities. There were just three of them at that time: One at Tarsus; one at Alexandria, at the mouth of the Nile; and one at Athens. It was not like some other cities, remarkable for its great buildings, its public games and its works of art. You could see more fine buildings in Athens or in Ephesus or in Corinth than you had any right to look for in Tarsus. It celebrated no such games as were celebrated in the May festivals at Ephesus, and in the great Greek amphitheater in that city, or in such games as the Isthmian, celebrated in Corinth. It was not remarkable for any of these. Its popular religion was a low and mixed order of Oriental paganism. There is this difference between the Oriental and Occidental heathen the former in the East, and the latter at Rome, and the West. Ephesus had an Oriental religion, though it was a Greek city. Tarsus, too, was a Greek city, but was partly Phoenician and partly Syrian. There were more arts and intellectuality in western paganism than in the Oriental, which was low, bestial, sensual, in every way brutal, shameful, immodest, and outrageous. The Phoenicians, who had a great deal to do with establishing the city of Tarsus, had that brutal, low form of paganism. That infamous emperor, Sargon, celebrated in the Bible, the Oriental king of the original Nineveh, was worshiped in that city. There never lived a man that devoted himself more than he to luxury in its fine dress, gorgeous festivals, its gluttony, its drunkenness, its beastiality. Paul was born in that city, and he could look out any day and see the heathen that he has so well described in chapter 1 of the letter to the Romans.
Citizenship in a free city under Rome did not make one a Roman citizen, as did citizenship in Philippi, a colony. To be born in a free city did not make one a Roman citizen. It conferred upon its members, its own citizens, the right to manage their own municipal affairs. To be born in Philippi would make one a Roman citizen, because Philippi was a colony. The name of its citizens were still retained on the muster roll in the city of Rome. They had all the privileges of Roman citizenship. Their officers were Roman officers. They had processions, with the magistrates, and the lictors and with the bundles of rods. But there was nothing like that in Tarsus. The question came up in Paul’s lifetime, when the commander of a legion heard Paul claiming that be was a Roman citizen. This commander says that with a great sum of money he did purchase his citizenship in Rome. Paul says, “But I was freeborn.” If freeborn, how then could he have obtained it? In one of two ways: Before Christ was born, Pompey invaded Jerusalem, and took it. He was one of the first great triumvirate, with Julius Caesar and Marcus L. Crassus. Pompey’s field of labor was in the East, Caesar’s was in the West, and he (Pompey) took Jerusalem and led into slavery many Jews of the best families. When these slaves were brought to Rome, if they showed culture, social position, educational advantages, they were promoted to a high rank or office, among slaves; and if they particularly pleased their owners they were manumitted, either during the lifetime of their owner, or by will after his death. In this way many noble captives from all parts of the world were carried as slaves to Rome. They were first set free and then had conferred upon them the rights of Roman citizenship. It could have been that Cassius, who with Brutus, after the killing of Julius Caesar, combined against Mark Anthony, and Octavius (Augustus), who became the emperor and was reigning when Christ was born, captured this city of Tarsus and led many of its citizens into Rome as slaves. Paul’s grandfather, therefore, or his father, might have been led away captive to Rome, and through his high social position and culture may have been manumitted, and then received as a citizen. Necessarily it occurred before this boy’s time, because when he was born, he was born a Roman citizen. It could be transmitted, but he had not acquired it.
There is a difference between the terms Jew, Hebrew, Israelite, Hellenist, and a “Hebrew of the Hebrews.” All these are used by Paul and Luke in Acts. We get our word, “Hebrew” from Heber, an ancestor of Abraham. Literature shows that the descendants of Heber were Hebrews, and in the Old Testament Abraham is called “the Hebrew.” That was not the meaning of the word in New Testament times. We come to the New Testament meaning in Act 6 , which speaks of the ordination of deacons, and uses the word “Hebrew” in distinction from “Hellenist.” They both, of course, mean Jews. While a Hebrew in the New Testament usually lived in Palestine, but not necessarily, he was one who still spoke or was able to read the original Hebrew language and who practiced the strict Hebrew cult. A “Hellenist” was a Jew who had either been led into exile, or who, for the sake of trade, had gone into other nations, and settled among those people and had become liberalized, lost the use of the Hebrew tongue entirely, and neither spoke nor wrote the Hebrew language, but who spoke and wrote mainly in Greek. “Hellenist” is simply another term for “Greek.” Whether used in the New Testament Greek or the Hellenistic Greek, it means Jews living among Greek people, and who had acquired the language, and in the many respects had followed more liberal Greek customs. Then a Hebrew living in Palestine would not allow himself to be liberalized.
Paul lived out of Judea. He, his father, and indeed his grandfather, adhered strictly to all the distinguishing characteristics of the Hebrews. The “Israelite” and the “Jew” mean anybody descended from Jacob. “Israelite” commenced lower down in the descent. “Hebrew” gets its name from the ancestor of Abraham, but an Israelite was a descendant of Jacob. The distinction of “Jew” came a little later to those descendants of Jacob living in Judea. The “Hebrew of the Hebrews” means a Jew-who went to the greatest possible extreme in following the Hebrew language, cult, habits, training, and religion. He was an extremist among them.
Some people would suppose from Paul’s occupation tentmaking (he worked at that occupation, making tents with Aquila and Priscilla) that from this unskilled labor his family were low in the social position, and poor. The inference is wholly untenable. In the first place, every Jew had to have a trade, even though he were a millionaire, and Paul’s old teacher, Gamaliel, used this language: “Any kind of learning without a useful trade leads to sin.” Paul took up this trade because he lived at Tarsus. There anybody could go out and learn the trade of weaving ropes and check-cloth made out of the long hair of Mount Taurus goats. The trade would not simply satisfy the Jewish requirement, but a man could make his living by it. We see Paul a little later making his living just that way. Well for Paul that he knew something besides books.
I am more and more inclined to follow an industrial idea in systems of education. We have our schools and universities where the boys and girls learn a great deal about books, and the girl goes home and does not know how to make bread. She does not know how to rear a brood of chickens; she does not know how a house is to be kept clean, nor how to keep windows clean. The floors in the corners and in places under the beds and sofas are unswept. Boys come home that cannot make a hoe handle. They have no mechanical sense, no trade. They can neither make a pair of shoes nor a hat nor a pair of socks, nor anything they wear. And thus graduates of universities stand with their fingers in their mouths in the great byways of the world practically beggars not knowing how to do anything.
The Jews guarded against that. Let Paul fall on his feet anywhere, and withdraw from him every outside source of financial support, and he would say, “With these hands did I minister to my necessities.” He could go out and get a piece of work. He knew how to do it. All this is bearing on the social and financial position of Paul’s family. Everything indicates the high social position of his family, and that it occupied a high financial position. They did not take the children of the lowest abode and give them such an ecclesiastical training as Paul had. They did not educate them for the position of rabbi, nor let them take a degree in the highest theological seminary in the world. Paul’s family, then, was a good one.
Paul’s religious and educational advantages were on two distinct lines: Purely ecclesiastical or religious, and I can tell just exactly what it was. A little Hebrew boy five years old had to learn the Ten Commandments, and the hallelujah psalms. When six, he advanced to other things which could be specified particularly. His education commenced in the home and went on until he entered the synagogue, which trained him in all the rudiments of biblical education. When he was twelve or thirteen years old he was called “a son of the commandments.” Just like the occasion suggests when Jesus was twelve years old he had them take him to Jerusalem, and he was allowed to go into the Temple and to be with the great doctors there.
When Paul was twelve or thirteen his influential father sent him to the great theological seminary. There were two of these seminaries. One had a greater influence than the other in the city of Jerusalem. Therefore, he says, “I was brought up in this city. I was born in Tarsus, but brought up in the city of Jerusalem, at the feet of Gamaliel.” He was a very noble character. The opposite seminary differed from this one. It was the Shammai Seminary, differing from the other on this point: The Shammai Seminary was very narrow; did not allow its pupils to know anything about literature whatsoever except religious literature. But the aged Gamaliel said to Paul and to all his other students, “There are certain classical lines along which you may study and learn.” This is the kind which Paul attended, the school of Gamaliel, graduating there and becoming a doctor of divinity, or a rabbi. He studied profoundly. This religious part of his education he got in the original Hebrew. When he and Jesus met at the time of his conversion, they spoke in the Hebrew tongue to each other. “There came a voice which said in the Hebrew [the old Hebrew tongue], Saul, Saul, why persecutest thou me?” And he answered in the Hebrew. Then, of course, he spoke and wrote in the Aramaic, which was the common dialect in Judea, and different from the Hebrew, since the Hebrew had gone altogether out of use in the ordinary speech, and almost in the ordinary reading.
The New Testament abounds in evidence of Paul’s general educational advantages. The city of Tarsus possessed one of the three great universities of the world. Did Paul take a course in that? There is no evidence that he did, and no probability that he did. For the universities in that day did not mean as much as they do today in a certain line, though I am sorry to say that the great universities of the present day are dropping back and adopting the old utterly worthless studies of the universities of that day; that is, speculative philosophy about the origin of things, and they do not know anything more when they get through than when they began. Also the Epicurean philosophy, which we now call “Darwinism,” making a speculative study of biology, botany, geology, etc., trying to prove that everything came from a primordial germ, and that man not only developed from a monkey, but from a jellyfish, and that the jellyfish developed from some vegetable, and that the vegetable is a development of some inorganic and lifeless matter.
There never was at any time in the world one particle of truth in the whole business. None of it can ever be a science. It does not belong to the realm of science.
Saul never had a moment’s time to spend in a heathen university, listening to their sophistries, and to these philosophical speculations, or vagaries. If he were living now he would be made president of some university. We learn from the Syrians that one of these universities, the one in Tarsus, had a professor who once stole something, and was put in “limbo.” Their university professors were also intensely jealous. They had all sorts of squabbles, one part in a row with another part; so that after all there was not much to be learned in the universities of those times, and after a while there will not be much in ours, if we go on as we are now going. I am not referring to any university, particularly, but I am referring to any and all, where philosophical speculations are made thee basis of botany, zoology, natural history of any kind, geology, or any kindred thing. Paul struck it in the city of Athens, its birthplace, and smote it hip and thigh.
I do not suppose at all that Paul was a student in the university of Tarsus, but that while he was at Jerusalem, and under the teaching of Gamaliel, he did study such classics as would be permitted to a Jewish mind. Hence we find in his letters expressions like this: “One of themselves, a prophet of their own said, Cretans are always liars,” and when at Athena he says, “Certain, even of your own poets have said, For we are also his offspring.” How could he become acquainted with those classical allusions if he had never studied such things? That chiliarch, who commanded a thousand men a legion said to Paul, “Do you speak Greek?” He had heard him speaking Greek. Of course he spoke Greek, and wrote Greek, All of his letters were written in Greek. He had learned that Greek language somewhere. He had not learned it in that university at Tarsus, but in the Seminary at Jerusalem. Take his letters and see his profound acquaintance with the Greek games of every kind. Some of them he may have attended, but he certainly knew all about them as though he had witnessed them. He may have seen only an occasional game. So he must have learned it from the literature, for he discusses every phase of it, especially the foot-racing, the combats in the arena between the gladiators, and the wrestling with the lions in the arena. His letters are full of allusions that indicate his acquaintance with the Greek literature. At Alexandria there was one of the other universities, a much greater one in its Greek literature than the university of Tarsus. Alexandria was founded by a Greek, Alexander the Great. One of the Ptolemies had a great library, the greatest library in the world, which was destroyed by the Saracens. But notice also how Paul puts his finger right upon the very center and heart of every heathen philosophy, like that of Epicureanism our Darwinism; that he debated in Athens; and note the Stoics whom he met while there, and the Platonians, or the Peripatetics. You will find that that one little speech of his, which he delivered in the city of Athens, contains an allusion which showed that he was thoroughly and profoundly acquainted with every run and sweep of the philosophic thought of the day, and anybody not thus acquainted could not have delivered that address. This is to show the general culture of his mind.
Take the mountain torrent of his passion in the rapid letter to the Galatians. Take the keen logic, the irresistibility of its reasoning, which appears in the letter to the Romans, or take that sweetest language that ever came from the lips or pen of mortal man, that eulogy on love in 1Co 13 . Then take the letter to Philemon, which all the world has considered a masterpiece in epistolary correspondence. It implies that he was scholarly. Look at these varieties of Saul’s education. He was a man whose range of information swept the world. He was the one scholar in the whole number of the apostles the great scholar and I do not see how any man can read the different varieties of style or delicacy of touch, the analysis of his logic or reasoning, which appear in Paul’s letters, and doubt that he had a broad, a deep, a high, and a grand general education.
As to Paul’s family the New Testament tells us in Act 23:16 that he had a married sister living in Jerusalem, and that that sister had a son, Paul’s nephew, who intervened very heroically to help Paul in a certain crisis of his life. And in Rom 16:7-11 are some other things that give light as to his family: “Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners . . . who also have been in Christ before me.” Here are a man and a woman, Andronicus and Junias, Paul’s kinsfolk, well known to the apostles in Jerusalem, for he says, “Who are of note among the apostles.” They were influential people, and they had become Christians before Paul was a Christian. Take Rom 16:11 : “Salute Herodion my kinsman,” and Rom 16:21 : “Timothy, my fellow worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen.” So here we have found six individuals who are kinspeople to Paul, and who were all members of the church at Rome. We know that much of his family, anyhow.
The things which distinguished a Pharisee from a Sadducee were of several kinds: (1) The latter were materialists, whom we would call atheists. They believed in no spirit; that there was nothing but matter; that when a man died it was the last of him. (2) There were Epicureans: “Let us eat and drink, for tomorrow we die,” they said. (3) Also in their political views they differed from the Pharisees. The Pharisees were patriotic, and wanted the freedom of their nation. The Sadducees were inclined to the Roman government, and wanted to keep up the servitude to the Romans. (4) The Pharisees also cared more about a ritualistic religion. They were Puritans stern, and knew no compromise, adhering strictly to the letter of the law, in every respect. If they tithed, they would go into the garden and tithe the cummin and the anise. The phrase, “Pharisee of the Pharisees,” means one who would whittle all that down to a very fine point, or an extremist on that subject. He said (Gal 1:14 ), “I advanced in the Jews’ religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.” They were just Pharisees he was a Pharisee of the Pharisees. He went all the lengths that they would go, and he topped them. It meant something like this: “I am a son of Abraham; I am freeborn; I have never sinned; I need no vicarious expiation for me; I need no Holy Spirit; I was never in that bunch; you need not talk or present regeneration to me; I am just as white as snow.” It followed that they were not drunkards, they were not immoral; they were chaste, and did not have any of the brutal vices.
Paul had perhaps never met Jesus. They were about the same age. Paul went to Jerusalem when he was thirteen years old, and stayed there until he graduated in the same city. Some contend from certain expressions, as, “I have known Christ after the flesh; henceforth I will know him . . . no more,” that he had known Jesus in the flesh. It will be remembered that in the public ministry of Christ he was very seldom in Jerusalem. He stayed there a very short time when he did go. His ministry was mainly in Galilee. Even in that last mighty work of his in Jerusalem there is a big account of it but it just lasted a week. And Saul may have been absent at Tarsus during that time. I think when he saw Jesus the fact that he did not recognize him is proof enough, for if he had known him in the flesh he would have recognized him. But he said, “Who art thou?” when he saw him after he arose from the dead.
Paul, before conversion, was intensely conscientious in whatever he did free from all low vice, drunkenness and luxurious gluttony and sensuality of every kind. He was a very chaste man, a very honest man, a very sincere man, a very truthful man, and all this before conversion. I take it for granted that he was a married man. An orthodox Jew would not have passed the age of twenty unmarried. He could not be a member of the Sanhedrin without marrying; and in that famous passage in Corinthians he seems to intimate clearly that he was a married man. Speaking to virgins (that means unmarried men and women and includes both of them that had never married) he says so and so; and to widows and widowers, “I wish they would remain such as I am.” It seems to me that the language very clearly shows that at that time he was a widower. Luther says that no man could write about the married state like Paul writes if he was an old bachelor. I think Luther is right; his judgment is very sound. Paul did not marry again; he remained a widower, and in the stress of the times advised other widowers and widows to remain in that state; but if they wanted to marry again to go ahead and do so; that it was no sin; but the stress of the times made it unwise; and he boldly took the position that he had a right to lead about a wife as much as Peter had, and Peter had a wife.
QUESTIONS
1. What the theme of this section?
2. What Saul’s name, nation, tribe, sect, citizenship, occupation, office, birthplace, and date of birth?
3. Give an account of Tarsus as to its political, strategical, commercial, manufacturing, educational advantages, and its popular religion.
4. Did citizenship in a free city under Rome make one a Roman citizen as did citizenship in Philippi, a colony?
5. How, then, could one obtain it?
6. Distinguish the difference between these terms: Jew, Hebrew, Israelite, Hellinist, and a “Hebrew of the Hebrews.”
7. What the social and financial position of Paul’s family, particularly in view of his occupation?
8. What Paul’s religious and educational advantages?
9. What New Testament evidences are there of Paul’s general educational advantages?
10. What do we know about Paul’s family as seen in the New Testament?
11. Was Paul a rabbi? If so, where did he probably exercise his functions as a rabbi?
12. What is the meaning of the phrase, “Pharisee of the Pharisees?”
13. Did Paul ever meet Jesus before his death? If not, how account for it in view of the interest and publicity of the last week of our Lord’s life?
14. What was Paul’s character before conversion?
15. Was he a married man, and what the proof?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
Ver. 3. Whom I serve from my forefathers ] Those twelve tribes, that served God instantly, day and night, Act 26:7 . That was a desperate resolution of the heathen orator (Cicero, de Nat. Deor. p. iii.), Me ex ea opinione, quam a maioribus accepi de cultu Deorum immortalium, nullius unquam oratio, aut docti, aut indocti movebit. I will never stir an inch from the religion of my forefathers, for any man’s persuasion. Paul forsook his Phariseeism and forefathers to serve God, as Abraham, Isaac, and Jacob had done with a pure conscience.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 5 .] Thankful declaration of love and anxiety to see him . I give thanks (reff.) to God whom I serve from my ancestors (i.e. as Bengel, “majores, innuit, non Abrahamum &c., quos patres, nunquam appellat: sed progenitores proximos.” The reason for the profession may perhaps be found in the following mention of the faith of the mother and grandmother of Timotheus, which was already in the Apostle’s mind. We may observe that he does not, as De W. charges him, place on the same ground the Jewish and Christian service of God: but simply asserts what he had before asserted, Act 23:1 ; Act 24:14 , that his own service of God had been at all times conscientious and single-hearted, and that he had received it as such from his forefathers) in pure conscience, how (not ‘ that ,’ as Chrys. ( , , ), Luth., E. V., al., nor ‘ when ,’ as Calv. (‘quoties tui recordor in precibus meis, id enim facio continenter, simul etiam de te gratias ago’], nor ‘since,’ ‘ seeing that ,’ as Heyd., Flatt, al., nor ‘ as ,’ as De W., Huther, Ellic., al.: but as in the parallel, Rom 1:9 , the construction is a mixed one between , . , and : and hence the meaning ‘how’ must be retained, and with it the involution of construction, which is characteristic of one with whom expressions like these had now become fixed in diction, and liable to be combined without regard to strict logical accuracy) unceasing I make my mention (not ‘mention’ only, on account of the article, which specifies the as a thing constantly happening) concerning thee (so Herod. i. 36, : Xen. Cyr. i. 6. 12, : Plato, Laches, p. 181 a, , : and Heb 11:22 ) in my prayers, night and day (see Luk 2:37 note: belongs to . . . ., not to , much less, as Mack, al., to the following, for which 1Th 2:9 ; 1Th 3:10 are no precedents, as here such an arrangement would deprive the participle of its place of emphasis); longing ( , as the prep. in composition so often, seems to mark not intensification, but direction: see Ellic.’s note) to see thee, remembering thy tears (shed at our parting), that I may be filled with joy (the expressions in this verse are assurances of the most fervent personal love, strengthened by the proof of such love having been reciprocal. From these he gently and most skilfully passes to a tone of fatherly exhortation and reproof): having remembrance (the aor. participle may be taken either (1) as de pendent on , and the condition of , or, which is more probable, (2) as in apposition with and ) of the unfeigned faith (which was) (Ellic. objects to ‘ was ,’ and would render ‘ is ;’sec note above on 2Ti 1:2 . But I do not see how St. Paul could be said of a thing then present. Surely the remembrance is of the time when they parted, and the faith then existing. But the sentence does not require any temporal filling up ‘the unfeigned faith in thee’ is quite enough, and is necessarily thrown into the past by the . See more below) in thee (there is perhaps a slight reproach in this and , as if it were a thing once certain as fact, and as matter of memory, but now only, as below, resting on a : and in presence of such a possible inference, and of , I have ventured therefore to render , ‘which was in thee,’ viz. at the time of , its present existence being only by and by introduced as a confident hope) such as dwelt first (before it dwelt in thee) in thy grandmother ( , , (l. ). Phryn., p. 133, where see Lobeck’s note. It is thus used, as he shews, by Josephus, Plutarch, Appian, Herodian, &c., and Pollux says (iii. 17), . But he adduces all the stricter philologists as agreeing with Phrynichus) Lois (not elsewhere mentioned), and thy mother Eunice ( , , , Act 16:1 ; see also ch. 2Ti 3:15 . Both these were probably converts on Paul’s former visit to Lystra, Act 14:6 ff.), but (the gives the meaning ‘notwithstanding appearances.’ It is entirely missed by Ellic., and not fairly rendered in the E. V., ‘ and ;’see note below) I am persuaded that (supply , not , as Grot., al.) also in thee (there is undoubtedly a want of entire confidence here expressed; and such a feeling will account for the mention of the faith of his mother and grandmother, to which if he wavered, he was proving untrue. This has been felt by several of the ancient Commentators; e.g. Thdrt., . . , “ .” ).
Fuente: Henry Alford’s Greek Testament
2Ti 1:3-7 . I know that your weak point is deficiency in moral courage. Be braced, therefore, by the assurance that I am constantly thinking with thankfulness and prayer about your genuine and inborn faith; and by the fact that the gift of the Holy Spirit which you received at ordination was that of power and love and discipline.
Fuente: The Expositors Greek Testament by Robertson
2Ti 1:3 . : The expression of thanksgiving in the exordium of an epistle is usually prefaced by St. Paul with (Rom 1:8 , 1Co 1:4 , Phi 1:3 , Phm 1:4 ; Col 1:3 , 1Th 1:2 ; , Eph 1:16 ; , 2Th 1:3 ). A comparison of these passages makes it evident that is to be connected with , . . .; being a parenthetical account of St. Paul’s state of mind about his absent friend, while is also a parenthetical clause. The thanksgiving is for the grace of God given to Timothy ( cf. esp. 1Co 1:4 ; 1Th 1:2 ; 2Th 1:3 ); and the expression of thankfulness is called forth whenever St. Paul calls him to mind, unceasingly in fact. The use of in 1Ti 1:12 is not a parallel case to this. The phrase is quoted from the papyri by Dean Armitage Robinson, Ephesians , p. 283.
. . .: Two thoughts are in St. Paul’s mind: ( a ) the inheritance of his religious consciousness from his forefathers, and ( b ) the continuity of the revelation of God; the same light in the New Covenant as in the Old, only far brighter.
If St. Paul had been asked, When did you first serve God? he would have answered, Even before God separated me from my mother’s womb for His service. St. Paul was conscious that he was the result of generations of God-fearing people. His inborn, natural instincts were all towards the service of God. (See Act 22:3 ; Act 24:14 ; Rom 11:1 ; 2Co 11:22 ; Phi 3:5 ).
Moreover St. Paul always maintained that the Gospel was the divinely ordained sequel of Judaism; not a new religion, but the fulfilment of “the promise made of God unto our fathers” (Act 26:6 ; see also Act 23:6 , Act 24:14 ).
: Compare the claim he makes, Act 23:1 ; Act 24:16 ; 1Co 4:4 ; 2Co 1:12 ; 1Th 2:10 ; and for the language here see note on 1Ti 1:5 . is best rendered as (Winer-Moulton, Gram . p. 561, where Mat 6:12 , Gal 6:10 are cited in illustration). The R.V. how (so Alf.) implies that the cause for thankfulness is the unceasing nature of St. Paul’s remembrance of Timothy; the A.V. that ( quod , Vulg.) refers the cause to the remembrance itself. Rom 1:9 is not a parallel instance of .
: A regular epistolary formula, as is evidenced by the papyri; though no doubt in St. Paul’s case it corresponded to reality. See his use of it in reff. and Dean Armitage Robinson, Ephesians , pp. 37 sq. , 275 sqq . esp. p. 279, sq . on the formula , from which this passage is a remarkable variation.
is connected by the R.V. with . In 1Th 2:9 ; 1Th 3:10 , the phrase unquestionably is connected with what follows. On the other hand, in 1Ti 5:5 it comes at the end of a clause; and in this place the A.V. connects it with . This is certainly right, on the analogy of 1Th 3:10 , where see Milligan’s note. Alf. and Ell. connect it with .
: a Pauline expression. See reff. is not expressed in 2Co 9:14 , Phi 1:8 ; Phi 2:26 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Ti 1:3-14
3I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day, 4longing to see you, even as I recall your tears, so that I may be filled with joy. 5For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois, and your mother Eunice, and I am sure that it is in you as well. 6And for this reason I remind you to kindle afresh the gift of God which is in you through the laying on of my hands. 7For God has not given us a spirit of timidity, but of power and love and discipline. 8Therefore do not 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, 9who 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, 10but 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, 11for which I was appointed a preacher and an apostle and a teacher. 12For this reason I also suffer these things, but I am not ashamed; 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. 13Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. 14Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.
2Ti 1:3 “I thank God” It was typical of ancient Mediterranean letters to include a prayer of thanksgiving at the beginning of the letter. Paul usually followed this pattern (cf. Rom 1:8; 1Co 1:4; Eph 1:15-16; Php 1:3-4; Col 1:3-4; 1Th 1:2; 2Th 1:3; Phm 1:4).
“whom I serve. . .the way my forefathers did” Paul was not conscious of Christianity being a separate or new faith from the OT (cf. Act 24:14; Act 26:5-6; Act 26:22; Romans 4; 2Co 11:22; and Php 3:5). In Gal 6:15-16 he uses the OT title “the Israel of God” to describe the church. In Rom 2:28-29 he asserts that the true children of Abraham are by faith, not ethnic descent (cf. Rom 9:6). There is no Jew or Greek (cf. Rom 3:22; 1Co 12:13; Gal 3:28; Col 3:11)!
“clear conscience” See note at 1Ti 1:5.
“remember” Paul remembers Timothy’s life, family, and call to ministry. He uses the term mneia in four ways in 2Ti 1:3-6.
1. in 2Ti 1:3 Paul remembers Timothy constantly in his prayers
2. in 2Ti 1:4 he uses the participle form to remind Timothy of their tearful separation
3. in 2Ti 1:5 he uses a compound form (hupo + mneia) to remind Timothy of his family’s sincere faith
4. in 2Ti 1:6 he uses a compound verbal form of the term (ana + mneia) to remind Timothy of his calling and equipping for ministry
It is theologically helpful and encouraging to look back over our lives and see God’s hand which was involved at every stage (family faith, personal faith, call and equipping for ministry, and godly friends and mentors).
2Ti 1:4 Paul and Timothy had a wonderful relationship in Christ’s service. Their friendship encouraged and strengthened them for ministry (cf. 2Ti 4:9; 2Ti 4:21).
2Ti 1:5 “sincere faith” Literally this is “unhypocritical.” It is used in the sense of “a pure faith” (cf. 1Ti 1:5).
“within you” It is uncertain from the context (and 2Ti 3:15 as well as Act 16:1) whether this refers to Judaism (Timothy’s grandmother and possibly mother) or Christianity (Timothy’s conversion). It obviously refers to faith in YHWH and His redemptive plan (see Special Topic at 1Ti 4:10).
NASB”I am sure that it is in you as well”
NKJV”I am persuaded is in you also”
NRSV”I am sure, lives in you”
TEV”I am sure that you have it also”
NJB”I am sure dwells also in you”
This is a perfect passive indicative. This phrase in Greek is a strong affirmation of continuing confidence in the Spirit’s work in Timothy’s life and ministry (cf. Php 1:6).
2Ti 1:6 “to kindle afresh” This is a present active indicative which implies an ongoing need to fan or rekindle or stir up the flame. There is the volitional aspect of giftedness (see SPECIAL TOPIC: COVENANT at 2Ti 2:1)! This is not meant to imply that Timothy had let the flame of God’s call and giftedness burn low, but that in difficult situations like his current assignment, he should take strength from God’s previous call and equipping.
“the gift of God” The root of the term “gift” (charisma), which is from “grace” (charis). This could refer to the Holy Spirit or, better in this context, to his gifts of ministry. Every believer has a supernatural gift or gifts for ministry (1Co 12:7; 1Co 12:11; 1Co 12:18). Timothy’s gift was recognized by Paul and his home church (cf. 1Ti 4:14).
“through the laying on of my hands” This cannot be a proof text for “apostolic succession.” See full note at 1Ti 4:14. Laying on of hands was used for several reasons in the Bible. See Special Topic at 1Ti 4:14.
2Ti 1:7 “For God has not given us a spirit of” The ancient Greek texts of the NT were written in all capital letters (uncials), so capitalization in modern translations is a matter of interpretation. There is no definite article in the Greek text. There are also NT parallels for a small “s” (cf. Rom 8:15; 1Co 2:12) yet in both contexts the Holy Spirit is specifically mentioned. Most modern translations have “a spirit…” (i.e., KJV, ASV, NKJV, NASB, RSV, NRSV, NEB, REB and NIV). However, others assume the Holy Spirit is being referred to here (cf. TEV, NJB and the William’s translation of the NT). In reality it could be purposeful ambiguity (cf. NEB and NJB).
God has given each believer the greatest gift, the Spirit, as well as a spiritual gift(s) for ministry but also a bold and powerful desire to serve, to share, to go, to be Christlike.
Robert Girdlestone, Synonyms of the Old Testament, has an interesting discussion of the uses of the term “spirit” in the NT (pp. 61-63).
1. evil spirits
2. the human spirit
3. the Holy Spirit
4. things that the Spirit produces in and through human spirits
a. “not a spirit of slavery” vs. “a spirit of adoption,” Rom 8:15
b. “a spirit of gentleness,” 1Co 4:21
c. “a spirit of faith,” 2Co 4:13
d. “a spirit of wisdom and revelation in the knowledge of Him,” Eph 1:17
e. “not a spirit of timidity” vs. “power, love and discipline,” 2Ti 1:17
f. “spirit of error” vs. “spirit of truth,” 1Jn 4:6
NASB, NJB”a spirit of timidity”
NKJV”a spirit of fear”
NRSV”a spirit of cowardice”
TEV”the Spirit. . .does not make us timid”
There are one negative and three positive aspects to the giftedness of God.
NASB”discipline”
NKJV”sound mind”
NRSV”self-discipline”
TEV, NJB”self-control”
See full note at 1Ti 3:2.
2Ti 1:8-14 This is one sentence in Greek.
2Ti 1:8 “ashamed” This is a key phrase in this first chapter (cf. 2Ti 1:8; 2Ti 1:12; 2Ti 1:16; also note Mar 8:38; Rom 1:16). Here its grammatical form is an aorist passive (deponent) subjunctive; it does not imply that Timothy was ashamed, but is rather an admonition not to start being ashamed.
Paul may have been alluding to the OT concept of sin bringing problems and righteousness bringing blessings (cf. Deuteronomy 27-28; Job, Psalms 73). Paul was not suffering for sin but for Christ.
“of the testimony of our Lord, or of me His prisoner” Paul admonished Timothy to continue to preach the sufferings of Christ (cf. Gen 3:15; Isaiah 53; Act 3:18; Act 26:23) and also to identify with Paul as a spiritual prisoner of the gospel and a physical prisoner because of the gospel! Preach the good news regardless of the cost or consequences (cf. Gal 4:17; 2Co 4:7-12; 2Co 6:3-10; 2Co 11:23-29)!
“join with me” Because of Paul’s theology about the believers close identification with Christ in death (cf. Romans 6; Gal 2:20) and suffering (cf. Rom 8:17; 2Co 1:5; Php 3:10; also in 1Pe 4:13), Paul often forms new Greek words using the preposition syn which means “joint participation in.”
1. suffer with (2Ti 1:8 and 2Ti 2:3)
2. died with (2Ti 2:11)
3. live with (2Ti 2:11)
4. reign with (2Ti 2:12)
“in suffering for the gospel” This is an aorist active imperative (cf. 2Ti 2:3; 2Ti 2:9; 2Ti 4:5; Rom 8:17; 1Pe 3:14; 1Pe 4:12-19). The key to this phrase is “for the gospel,” not our own evil (cf. 1Pe 2:15-16). Modern Christians must recognize that suffering for the gospel is the norm, not the exception (cf. Mat 5:10-12; Joh 15:18-21; Joh 16:1-2; Joh 17:14; Act 14:22; Rom 5:3-4; 2Co 4:16-18; 2Co 6:4-10; 2Co 11:23-28; Php 1:29; 1Th 3:3; 2Ti 3:12; Jas 1:2-4).
SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?
2Ti 1:9 “who has saved us and called us” These are two aorist active participles joined by “and” (kai). In Rom 8:29-30 the “calling” comes before the “saving,” referring to God’s sovereignty (election), but here the calling is referring to ministry (called with a calling, cf. 2Ti 1:6-8 and Special Topic at 2Ti 1:9).
This is the NT equivalent to the covenant language of the OT used of Israel. Believers in Jesus are the covenant people of God.
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
“with a holy calling” This could refer to God as holy, but probably in context it refers to God’s will for a holy covenant people. God’s will has always been for a people “made in His image” (cf. Gen 1:26-27) to reflect His image to the world (cf. Gen 12:3; Exo 19:5-6)! The work of the Messiah has restored the image of God lost in the rebellion of Adam and Eve in Genesis 3. The goal of Christianity is Christlikeness (cf. Rom 8:29; Gal 4:19; Eph 1:4).
SPECIAL TOPIC: CALLED
“not according to our works” This was Paul’s main preaching point to the Judaizers of Acts 15 and the book of Galatians. The false teachers of the Pastoral Letters also have a Jewish works-righteousness mentality. This rejection of a works-righteousness is a recurrent theme in Paul’s writings (cf. Rom 3:20; Rom 3:27-28; Rom 4:4-5; Rom 4:8; Rom 9:11; Gal 2:16; Gal 3:11; Eph 2:8-9; Php 3:9; 2Ti 1:9; Tit 3:5).
“according to His own purpose and grace” God’s will and character cannot be separated. He has acted on fallen mankind’s behalf based on who He is (cf. Eph 1:4-5; Eph 1:11). The gospel reflects the heart of the Father, the loving actions of the Son and the power of the Spirit. Salvation was God’s idea, God’s initiation and God’s provision!
“which was granted us in Christ Jesus from all eternity” The gospel was not “plan B.” It was always God’s plan to redeem fallen mankind, mankind made in His image and made for fellowship with Him. As Genesis 3 records mankind’s rebellion, it also records God’s promise and plan (cf. Gen 3:15; Rom 16:25-26; Eph 2:11 to Eph 3:13, see Special Topic at 1Ti 4:10).
This predetermined plan through Christ is referred to often in the sermons of the Apostles in Acts (cf. Act 2:23; Act 3:18; Act 4:28; Act 13:29 as well as in Jesus’ own words in Mar 10:45; Luk 22:20). It is possibly alluded to in Tit 1:2 (see Special Topic: Eternal at Tit 1:2) and Rev 13:8.
Israel was only the first stage in God’s plan of world redemption (cf. Gen 12:3; Exo 19:5-6). The Messiah has always been the only hope for sinful humanity!
2Ti 1:10 “the appearing of” The term epiphany here refers to Christ’s first coming (cf. 1Ti 6:14; Tit 2:11), but in 2Ti 4:1 and Tit 2:13 the same word refers to His Second Coming. See Special Topic: NT Terms for Christ’s Return at Tit 2:13.
“our Savior Christ Jesus” Savior is an OT title for YHWH (cf. Psa 106:21; Isa 43:3; Isa 43:11; Isa 43:15; Isa 43:21; Isa 49:26; Isa 60:16; Isa 63:8; Hos 13:4; Luk 1:47). In the NT it is attributed to Jesus as God’s Messiah (cf. Luk 2:11; Joh 4:42; Joh 13:23; Eph 5:23; Php 3:20; 1Jn 4:14).
Only in the Pastoral Letters are both titles used in close proximity for both God the Father and God the Son.
A. God
1. God our Savior (1Ti 1:1)
2. God our savior (1Ti 2:3)
3. the savior of all men (1Ti 4:10)
4. God our savior (Tit 1:3)
5. God our savior (Tit 2:10)
6. God our savior (Tit 3:4)
B. Christ
1. our savior (2Ti 1:10)
2. the Lord Jesus Christ our savior (Tit 1:4)
3. our great God and Savior, Christ Jesus (Tit 2:13)
4. Jesus Christ our savior (Tit 3:6)
5. our Lord and Savior Jesus Christ (1Pe 1:11)
6. the Lord and Savior Jesus Christ (2Pe 2:20)
7. our Lord and Savior Jesus Christ (2Pe 3:18)
The Pastoral Letters, written in the mid to late sixties, were also reacting against the Roman Emperor’s claims of being both God and savior (as well as these titles’ use in the mystery religions). For Christians these titles were reserved for YHWH and His Messiah.
“who abolished death” See Special Topic below.
SPECIAL TOPIC: NULL AND VOID (KATARGE)
“brought life and immortality to light” The term “life” is used several times in the Pastoral Letters and can mean
1. eternal life (1Ti 1:16; 1Ti 6:12; Tit 1:2; Tit 3:7)
2. true life (1Ti 6:19)
3. present life and life of the age to come (1Ti 4:8)
4. promise of life in Christ (2Ti 1:1)
5. life and immortality through Christ (2Ti 1:10)
There are two related terms used in the Pastoral Letters to express never ending, new age life:
1. “corrupt” with an alpha privative (2Ti 1:10; Tit 2:7; Rom 2:7; 1Co 15:52-54)
2. “death” with an alpha privative (1Ti 6:16 and 1Co 15:53-54)
This is not the Greek concept of every human having an immortal pre-existing “soul.” Believers’ immortality begins with their personal repentant faith in Christ. God is the only source of immortality (cf. 1Ti 1:17; 1Ti 6:16). He gives it freely through Christ (and Christ alone).
“through the gospel” This Greek term originally meant “a reward for bringing good news.” It came to uniquely refer within Christianity to God’s wonderful message of forgiveness and acceptance through Jesus’ life, teachings, death and resurrection. It later became the term used to describe the books about Jesus’ life (i.e., the four Gospels). Jesus is the good news of God’s love and provision for sinners.
2Ti 1:11 “for which I was appointed” This is aorist passive indicative. In this verse Paul is asserting his God-given gifts and tasks related to the gospel (cf. 1Ti 2:7).
“a preacher” This is not so much a gift as it is a task (cf. TEV). Preaching is never listed as a gift, but in a sense is a vital aspect of all the leadership gifts (cf. Eph 4:11), which all involve proclamation. This noun is from the verb kruss, which meant to publicly announce or proclaim. It came to have a technical sense as a way of referring to Apostolic preaching (krygma) especially as it appears in the recorded sermons of Peter and Paul in the book of Acts. See Special Topic: The Kerygma of the Early Church at 2Ti 3:15.
“an apostle” “Apostle” comes from one of the Greek words meaning “to send” (apostell). Jesus chose twelve of His disciples to be with Him in a special sense and called them “Apostles” (cf. Luk 6:13). The verb form is often used of Jesus being sent from the Father (cf. Mat 10:40; Mat 15:24; Mar 9:37; Luk 9:48; Joh 4:34; Joh 5:24; Joh 5:30; Joh 5:36-38; Joh 6:29; Joh 6:38-40; Joh 6:57; Joh 7:29; Joh 8:42; Joh 10:36; Joh 11:42; Joh 17:3; Joh 17:3; Joh 17:18; Joh 17:21; Joh 17:23; Joh 17:25; Joh 20:21). In Jewish sources, the term was used of someone sent as an official representative of another, similar to “ambassador.”
This term had a special authoritative meaning. It was used of those who knew Christ during His physical life and ministry (cf. Act 1:21-26). Paul claimed that he also had seen the Lord in his Damascus vision and call (cf. Acts 9). These men were uniquely called and equipped by the Spirit to record and explain the events, teachings, and miracles of Jesus’ earthly life.
The term came to be used of an ongoing gift in the church (cf. 1Co 12:28; Eph 4:11). Their exact function is never specified; it may be church planting in new areas or regional leadership (cf. Act 14:4; Act 14:14; Act 18:5; 1Co 4:9; Gal 1:19; Php 2:25; 1Th 2:6).
“a teacher” This is listed as a spiritual gift in Act 13:1; Rom 12:6-7; 1Co 12:28; and James 3. It is combined with the gift of pastor in Eph 4:11 and 1Ti 3:2; 2Ti 2:24. When used as a separate gift, it may refer to the training of new converts, but when linked to pastor it may refer to the training of believers in doctrine (cf. 2Ti 2:15; 2Ti 3:16-17).
The KJV and the NKJV have the added term “to the Gentiles.” This does not occur in the Greek uncial manuscript * and A, but it does occur in MSS cf8 i2, C, D, F, G, and other ancient texts. It does occur in 1Ti 2:7 and is probably an addition by early scribes. The UBS4 gives its exclusion a “B” rating (almost certain).
2Ti 1:12 “for this reason I also suffer these things” This must relate to 2Ti 1:8. Paul knew personally the price of spiritual leadership (cf. 2Co 4:7-12; 2Co 6:3-10; 2Co 11:24-28).
“but I am not ashamed” This refers to Paul’s admonition to Timothy in 2Ti 1:8 and v.16. Paul’s problems were in a sense evidence of his success in gospel proclamation (cf. Gal 6:17)!
“for I know whom” Notice that the emphasis is on personal relationship, not circumstances.
“I have believed” This is a perfect active indicative which is literally “I have believed and continue to believe.” It refers to Paul’s salvation experience on the road to Damascus (cf. Acts 9).
For “believed” see Special Topic at 1Ti 1:16.
“I am convinced” This is a perfect passive indicative. It refers to Paul’s confidence in God and from God, even amidst the persecution and imprisonments that he experienced.
SPECIAL TOPIC: ASSURANCE
“He is able to guard” The phrase “He is able” is a wonderful descriptive designation for God (cf. Rom 16:25; Eph 3:20 and Jud 1:24). God is not only able, but He is willing to protect our profession of faith in Christ (cf. 1Pe 1:4-5) and our faithful lifestyle! Not only is salvation a God-initiated, God-produced and God-consummated event, but so too, is the Christian life.
“what I have entrusted to Him” God guards believers’ professions (cf. 1Pe 1:4-5). However, believers must guard their stewardship of the gospel (see full note at 1Ti 1:18, cf. 1Ti 6:20). Christianity is a covenant with benefits and privileges, but also with requirements and responsibilities!
“that day” This is an OT way of referring to the end time (cf. 2Ti 1:18). The OT clearly revealed one climactic intervention of God into human history. However, from the progressive revelation of the NT believers now know there are two comings, the incarnation (the inauguration of the kingdom of God) and the Second Coming (the consummation of the kingdom of God).
SPECIAL TOPIC: THAT DAY
2Ti 1:13
NASB”retain”
NKJV”hold fast”
NRSV”hold to”
TEV”hold firmly to”
NJB”keep”
This is the very common “I have” (ech), but it has a wide semantic range as the translations show. The form is a present active imperative. Timothy must continue to hold on to the apostolic truth passed on to him by Paul (cf. 2Ti 1:14; Tit 1:9).
“the standard” The term “standard” in Greek meant “to sketch” and was used of an architect’s designs (i.e., a blueprint). Paul had given Timothy the overall theological plan.
“of sound words” This is a recurrent theme in the Pastoral Letters which refers to healthy teachings (cf. 1Ti 1:10; 1Ti 4:6; 1Ti 6:3; 2Ti 1:13; 2Ti 4:3-4; Tit 1:9; Tit 1:13; Tit 2:1-2). This verse obviously reflects the presence and problems caused by the false teachers.
“in the faith and love” This refers to the manner in which leaders are to retain, pass on, and defend the truth of the gospel (cf. 1 Corinthians 13).
2Ti 1:14 “Guard through the Holy Spirit” This is an aorist active imperative. Note that believers must guard, but the Holy Spirit is the means and power by which it is done!
“who dwells in us” This is a present active participle. There is a fluidity between the work of the Spirit and the Son. G. Campbell Morgan said that the best name for the Spirit is “the other Jesus.” The following is an outline comparison of the work and titles of the Son and Spirit:
1. Spirit called “Spirit of Jesus” or similar expression (cf. Rom 8:9; 1Co 15:45; 2Co 3:17; Gal 4:6; 1Pe 1:11).
2. Both called by the same terms
a. “Truth”
(1) Jesus (Joh 14:6)
(2) Spirit (Joh 14:17; Joh 16:13)
b. “Advocate”
(1) Jesus (1Jn 2:1)
(2) Spirit (Joh 14:16; Joh 16:7)
3. Both indwell believers
a. Jesus (Mat 28:20; Joh 14:20; Joh 14:23; Joh 15:4-5; Rom 8:10; 2Co 13:5; Gal 2:20; Eph 3:17; Col 1:27)
b. Spirit (Joh 14:16-17; Rom 8:9; Rom 8:11; 1Co 3:16; 1Co 6:19; 2Ti 1:14)
c. Father (Joh 14:23; 2Co 6:16)
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
NASB”the treasure which has been entrusted to you”
NKJV”that good thing which was committed to you”
NRSV”the good treasure entrusted to you”
TEV”the good things that have been entrusted to you”
NJB”that precious thing given in trust”
This refers to something entrusted to another for safe keeping. This is possibly a word play on the term pistis, which is translated into English as belief, trust, or faith. Believers have entrusted (see full note at 1Ti 1:18) their faith to God (cf. 2Ti 1:12). God in turn has entrusted to them the gospel message (cf. 1Ti 6:20). Believers are stewards of the gospel message. We will one day give an account to Him (cf. 2Co 5:10) on how we have handled this deposit of truth!
SPECIAL TOPIC: THE ORTHODOXY OF THE PASTORALS
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thank. See 1Ti 1:12.
serve. App-190.
forefathers. Greek. progonos. See 1Ti 5:4.
with = in. Greek. en.
without ceasing. Greek. adialeiptos. See Rom 9:2. Compare Rom 1:9.
remembrance. Greek. mneia. See Rom 1:9.
of. App-104.
prayers. App-134.
Fuente: Companion Bible Notes, Appendices and Graphics
3-5.] Thankful declaration of love and anxiety to see him. I give thanks (reff.) to God whom I serve from my ancestors (i.e. as Bengel, majores, innuit, non Abrahamum &c., quos patres, nunquam appellat: sed progenitores proximos. The reason for the profession may perhaps be found in the following mention of the faith of the mother and grandmother of Timotheus, which was already in the Apostles mind. We may observe that he does not, as De W. charges him, place on the same ground the Jewish and Christian service of God: but simply asserts what he had before asserted, Act 23:1; Act 24:14,-that his own service of God had been at all times conscientious and single-hearted, and that he had received it as such from his forefathers) in pure conscience, how (not that, as Chrys. ( , , ), Luth., E. V., al.,-nor when, as Calv. (quoties tui recordor in precibus meis, id enim facio continenter, simul etiam de te gratias ago],-nor since, seeing that, as Heyd., Flatt, al.,-nor as, as De W., Huther, Ellic., al.: but as in the parallel, Rom 1:9, the construction is a mixed one between , . , and : and hence the meaning how must be retained, and with it the involution of construction, which is characteristic of one with whom expressions like these had now become fixed in diction, and liable to be combined without regard to strict logical accuracy) unceasing I make my mention (not mention only, on account of the article, which specifies the as a thing constantly happening) concerning thee (so Herod. i. 36, :-Xen. Cyr. i. 6. 12, :-Plato, Laches, p. 181 a, , : and Heb 11:22) in my prayers, night and day (see Luk 2:37 note: belongs to . …, not to , much less, as Mack, al., to the following, for which 1Th 2:9; 1Th 3:10 are no precedents, as here such an arrangement would deprive the participle of its place of emphasis); longing (, as the prep. in composition so often, seems to mark not intensification, but direction: see Ellic.s note) to see thee, remembering thy tears (shed at our parting), that I may be filled with joy (the expressions in this verse are assurances of the most fervent personal love, strengthened by the proof of such love having been reciprocal. From these he gently and most skilfully passes to a tone of fatherly exhortation and reproof): having remembrance (the aor. participle may be taken either (1) as de pendent on , and the condition of ,-or, which is more probable, (2) as in apposition with and ) of the unfeigned faith (which was) (Ellic. objects to was, and would render is;sec note above on 2Ti 1:2. But I do not see how St. Paul could be said of a thing then present. Surely the remembrance is of the time when they parted, and the faith then existing. But the sentence does not require any temporal filling up-the unfeigned faith in thee is quite enough, and is necessarily thrown into the past by the . See more below) in thee (there is perhaps a slight reproach in this and , as if it were a thing once certain as fact, and as matter of memory, but now only, as below, resting on a : and in presence of such a possible inference, and of , I have ventured therefore to render , which was in thee, viz. at the time of ,-its present existence being only by and by introduced as a confident hope) such as dwelt first (before it dwelt in thee) in thy grandmother ( , , (l. ). Phryn., p. 133, where see Lobecks note. It is thus used, as he shews, by Josephus, Plutarch, Appian, Herodian, &c., and Pollux says (iii. 17), . But he adduces all the stricter philologists as agreeing with Phrynichus) Lois (not elsewhere mentioned), and thy mother Eunice (, , , Act 16:1; see also ch. 2Ti 3:15. Both these were probably converts on Pauls former visit to Lystra, Act 14:6 ff.), but (the gives the meaning notwithstanding appearances. It is entirely missed by Ellic., and not fairly rendered in the E. V., and;see note below) I am persuaded that (supply , not , as Grot., al.) also in thee (there is undoubtedly a want of entire confidence here expressed; and such a feeling will account for the mention of the faith of his mother and grandmother, to which if he wavered, he was proving untrue. This has been felt by several of the ancient Commentators; e.g. Thdrt.,- . . , . ).
Fuente: The Greek Testament
2Ti 1:3. , I feel thankful) Drawing very near to his martyrdom, still he gives thanks. Paul feels thankful to God for the faith bestowed on Timothy, 2Ti 1:5. Therefore from , as [not that, as Engl. Vers.] without ceasing, to , I might be filled with joy, is put as a parenthesis, to explain those things which follow, , calling to (or rather, receiving a) remembrance, etc.: for , even as, inasmuch as, is an explanatory particle.- , whom I serve) Rom 1:9, note.- , from the [our] [not my, as Engl. Vers.] forefathers) Paul means the forefathers; not Abraham, etc., whom he calls , the fathers [Rom 9:5], never , forefathers or ancestors, but the immediate progenitors; and signifies their long continuance in the true religion all along from an earlier age of mankind, whether Pauls ancestors were themselves godly men, which is highly probable, or not; for he does not add, my. The memory of those who have gone before, and to whom he is being [i.e. about to be] gathered, delights him, now that he is prepared to die. He even calls to remembrance Timothys grandmother and mother, 2Ti 1:5. This epistle especially has something of the ripeness of old age, mild and good-natured [conciliatory].
Fuente: Gnomon of the New Testament
2Ti 1:3-4
I thank God,-[Notwithstanding the fact that the meaning is somewhat obscured by the parentheses (verse 5), it seems clear that the expression of thanksgiving was for his remembrance of the unfeigned faith of Timothy, and his grandmother Lois, and his mother Eunice.]
whom I serve from my forefathers-Paul had served God from childhood, having been trained to do so by his parents. He had been earnest, zealous, and faithful in rendering service to God as he believed was right.
in a pure conscience,-Not only did he worship the same God as his fathers, but, like them, he worshiped in a pure conscience. In becoming a Christian he did not, as his enemies charged, depart from the God of Israel, the God of his forefathers; on the other hand, he, in accepting Christ, was moved by the faith of all the godly Israelites, while those in rejecting him had apostatized from the faith. In his defense before Felix he said: But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. Herein I also exercise myself to have a conscience void of offence toward God and men always. (Act 24:14-16; see also Rom 4:12; Rom 9:31-33; Rom 10:1-5; 2Co 11:22; Php 3:5.)
how unceasing is my remembrance of thee in my supplications, night and day longing to see thee,-Paul was now old; his end was at hand; he earnestly desired to see Timothy, to whom he was so much attached, and who had been his companion and helper in his imprisonment.
remembering thy tears,-These tears were probably shed when he was arrested and sent to Rome and incarcerated in prison. [It is likely that the clouds of danger which were gathering quickly around Paul toward the close of his career had impressed him with a foreboding of coming evil, and had invested the last parting with Timothy with circumstances of unusual solemnity. Paul had affected others besides Timothy with the same great love of the truth, and the great danger threatening it so that tears were shed by strong men when he bade them farewell. (Act 20:37-38.)]
that I may be filled with joy;-[Pauls perpetual remembrance of Timothy in prayer was prompted by warm affection for him, which led to a constant longing to see him that in the reunion he would be filled with joy; and it would be intensified as he recalled the tears of Timothy at their parting.]
Fuente: Old and New Testaments Restoration Commentary
I thank: Rom 1:8, Eph 1:16
whom: 2Ti 1:5, 2Ti 3:15, Act 22:3, Act 24:14, Act 26:4, Act 27:23, Gal 1:14
with: Act 23:1, Act 24:16, Rom 1:9, Rom 9:1, 2Co 1:12, 1Ti 1:5, 1Ti 1:19, Heb 13:8
that: Rom 1:9, 1Th 1:2, 1Th 1:3, 1Th 3:10
night: Luk 2:37
Reciprocal: 1Sa 12:23 – God forbid Neh 1:6 – day and night Psa 1:2 – day Psa 22:2 – I cry Psa 88:1 – I have Luk 18:7 – which Rom 6:17 – But Eph 6:18 – Praying Phi 1:3 – upon Col 1:3 – praying Col 1:9 – do 1Th 2:9 – night 1Th 3:6 – and that Phm 1:4 – General 1Pe 3:16 – a good
Fuente: The Treasury of Scripture Knowledge
Our Guide among the Wreckage
2Ti 1:3-5; 2Ti 2:15-17; 2Ti 3:14-15; 2Ti 4:1-2; 2Ti 4:16-17
INTRODUCTORY WORDS
One of the outstanding marks of spirituality is soundness of mind, soundness in wisdom, in words, in doctrine, in faith.
There are some people who are forever mocking Christianity with the words that, “So and so went crazy on religion.” It is not true. People may go crazy when they turn aside to fads and fancies and fanaticism, but not when they walk in the Spirit. People who go crazy, may talk wildly about religious conceptions and spiritual things, but it was not the Spirit nor spiritual life which made them crazy.
A real Spirit-taught and Spirit-led believer will be recognized by the sanity of his statement, and the strength of his word. Carnality gives birth to a great many things which are erratic, and which are classed by some people under the realm of spiritualities.
Whenever there is disorder in the churches, and confusion in the house of God, we may be sure that God Is not supreme, as He is the God of order. God’s universe moves in a rhythmic order, that knows no jar and feels no uncanny sense of confusion.
Let us look at the words which mark spiritual life.
1. A sound speech. Young people need to show themselves a pattern in good works, and in gravity and sincerity. They need to use sound speech that cannot be condemned. Paul wrote to Timothy that young men should be sober-minded, that young women should be discreet, chaste, keepers at home, good, and obedient to their own husbands.
Idle chatter and giddy talk should not be the assets of a believer. We recognize that a hearty laugh doeth good like medicine, but a hearty laugh and a clean joke is not contrary to “sound speech.” Sound speech is speech that is sane on the one hand, and clean and incorrupt on the other. Sound speech is not polluted. It dwells upon the things that are pure, holy, clean, and of good report.
2. Sound Doctrine. A sound doctrine is a doctrine that is true to the Faith. It carries a tenet which is builded upon the Word of God. It is free from error. It is based upon the positive Word of Scripture.
People who are sound in doctrine, are ready to give a reason for the hope that is in them, with fear and trembling. They do not follow after every strange doctrine that may arise; they do not care to put forth the dreams of their own heads, as a basis for their Faith. They are unwilling to follow a creed or statement of faith, merely because it voices the convictions of some certain sect or class. Sound doctrine, must be based on a “thus saith the Lord.”
3. Sound mind. A sound mind is, of necessity, an instructed mind, that is, a mind that knows the Truth. It is a mind that is taught of God, inasmuch as no other mind can be sound in the Faith, or sound in speech, or sound in wisdom.
A sound mind is one that is well balanced in the Faith. Not only a mind rightly taught, but fully taught. A mind that does not run off on hobbies, placing stress on one phase of Truth, to the neglect of other just as important Truth.
A sound mind is a mind that is not erratic, and not given to excesses in statements. A sound mind neither goes beyond, nor lags behind that which is written. A sound mind places the emphasis where God places it. Let young; people seek to be “sound” in all things.
I. THE GLORY OF UNFEIGNED FAITH (2Ti 1:3-5)
1. The faith of Timothy was passed down from his mother and grandmother. The Bible does not teach that the faith of a parent will save the child. It does teach that the child will imbibe the spirit of faith which their parents held. “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house,” is a promise which is true to facts.
Joshua said, “As for me and my house, we will serve the Lord.” Abraham was approved of God because God said, “I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.” We cannot over-emphasize the value and the power of child-training in the home.
2. The admonition to “hold fast” to the form of sound words. Paul knew that there would be efforts made to swerve Timothy from the Faith, therefore, he urged upon him the necessity of holding the pattern which had been delivered unto him, by his mother Eunice, his grandmother Lois, and by Paul himself.
When God commits the Truth into the keeping of His saints, He wants them to guard that Truth through the Holy Ghost who dwelleth in them. The Truth is a sacred trust and we must keep our tryst.
3. The warning of some who had turned away. The Apostle warns Timothy how all they who were in Asia had turned away from him, and he specifies Phygellus and Hermogenes. This warning is particularly needed today. We are living in the times of the great apostasy, and we need to be rooted and grounded in the Word of God. We would not ask young people to cling tenaciously unto decadent dogmas, but we would urge them to remain faithful to the Faith which has been given by holy men, as they were breathed upon by the Holy Ghost. We would urge them to hold fast to sound words-words which are wholesome and established; words which are true and God-given.
II. THE STUDY OF THE WORD OF TRUTH (2Ti 2:15-17)
4. Knowing the Truth is pre-requisite to holding to the Truth. They who leave the Truth and turn aside to fables, are they who have never known the Truth in any vital way.
The Apostle was not afraid to advise young Timothy to delve into the depths of the things of God. The Bible is not a book which cannot live through the glaring light of research. The more we study it, the more we realize its eternal verities. The more we delve into the depths of its message, the more we discover that it was written by the finger of God.
2. Rightly dividing the Truth is pre-requisite to an approved workman. Of course, we cannot rightly divide the Truth until we have studied the Truth, and have known the Truth. However, having studied the Word, and proved ourselves diligent in the acquiring of the knowledge of the Word, we want to set ourselves to the dispensing of the Word. We do not study merely to obtain knowledge, but to impart that knowledge unto others. For this cause we should be workmen who need not to be ashamed, rightly dividing the Word of Truth. We must give to every one his portion.
We must know the message of God in its relationship to various classes-to the Jew, to the Gentile, and to the Church of God. We must be able, for example, to divide the prophetic Scriptures, showing that portion of Scripture which refers to Christ’s first coming, and that which anticipates His Second Coming. We must understand that there are various ages, to each of which God had a special and fitting message.
In doing all of this, however, we must not fail to remember that all Scripture is profitable, and that all Scripture has a message for everybody.
3. The warning against missing the mark concerning the Truth. Verses sixteen to eighteen tell us to shun profane and vain babblings. It tells us that such babblings eat as doth a canker. It gives us the example of Hymenaeus and Philetus, who, concerning the Truth, erred-missed the mark. It tells us of how these two men failed to rightly divide the Word of Truth, saying, “That the resurrection is passed already,” and how they overthrew the faith of some.
Let us be just as careful in shunning error, as we are in conserving Truth. When error begins to grip the mind and to take root in the life, there is no telling to what extent it may grow, to what vagaries it may lead, and what harm it may accomplish.
The statement of verse seventeen is very graphic: “Their word will eat as doth a canker.” The only thing to do with false doctrine is to immediately cut it off, as soon as it shows its head.
III. THE FAITHFUL CONTINUANCE IN THE TRUTH (2Ti 3:14-15)
1. A lifelong knowledge of the Holy Scriptures. The Apostle reminds Timothy that from a child he had known the Holy Scriptures, which were able to make him wise unto salvation. He reminds him that all Scripture is God-inspired and is profitable; that the Word of God not only makes one wise unto salvation through faith in Christ, but that it also throughly furnishes him unto all good works. Timothy, from a child, had known these Scriptures. He had been taught them and was therefore well versed, at least, in the letter of the Word.
2. A plea to continue in what he had learned, and in that of which he had been assured. The Apostle reminds Timothy from whom he had obtained his knowledge of the Truth. It had come to him not only from his mother and grandmother, but it had come to him through holy men of God, and from the Apostle Paul, a peer of preachers.
Apostates need to consider how they are turning away, not only from God, and from Truth, but also from saints whose faithful lives and testimony stand unimpoverished by the march of years. Apostates are leaving the paths of light, to wander in the darkness of an impenetrable night; they are leaving Truth, for error; Christ, for the antichrist; the only hope of eternal life, for the certainty of eternal death.
Let us continue in what we have learned, not because we learned it, but because of them from whom we learned it.
3. A warning concerning the last days. The third chapter, from which we take our theme, begins with warnings of conditions which shall prevail in the last days. These conditions are now upon us. It seems almost impossible that a more accurate detailment of present-day world-attitudes could have been delineated; yet, when we remember that this detailed delineation of our day was written down in the Word of God nineteen centuries ago, we are amazed, and wonder. We know that God must have spoken.
The things written, that we want to note just now, are these:
(1) A warning of “having a form of godliness, but denying the power thereof.” This is just what we have today. Old-time creeds are still left on the books, and in many places they are still memorized in old-time creedal fashion, however, the old-time power is lacking.
The Spirit is emphasizing that it is not enough to merely hold the Truth, or even to merely rightly divide the Word of Truth: we must also hold the power of the Truth-a Truth that effectually worketh in those who believe.
It is not when the Word of Truth is intellectually gripped by us, that the victory is reached; it is when the Word grips us, molds us, leads us, vitalizes us in word, and testimony, that victory ensues.
(2) A warning against resisting the Truth. The Spirit brings forth an example of two men, Jannes and Jambres, to illustrate his warning. He says, “Now as Jannes and Jambres withstood Moses, so do these men resist the Truth: men of corrupt minds, reprobate concerning the Faith.” Heretofore we have seen no more than a passive denial of the Faith, or, a languid failure to know the power of the Faith. Now, we have an active resistance to the Faith.
The age is fast passing by mere denials of God and of His Word; it is sweeping on toward an aggressive warfare against the Faith. The enemy is girding himself for war, and a war to the finish.
In Russia the battle against God is on in all of its fury. The State is saturated with atheism, and is setting itself, at any cost, to wipe Christianity from the face of the Russian empire, and from the world, if that is possible. It will prove to be all but possible. Christ said, “When the Son of Man cometh, shall He find faith on the earth?”
Antagonism to truth will finally head up in the antichrist, who will exalt himself above God, and all that is called God. They who follow with him will not receive the love of the Truth; and, for this cause, God will send them a strong delusion that they may believe a lie.
IV. THE PREACHING OF THE WORD OF TRUTH (2Ti 4:1-2)
1. A solemn charge. Paul had instructed Timothy to study the Truth, and to continue in the Truth; now he tells him to preach the Truth.
The Gospel of God is not a Gospel to be hid away, or wrapped in a napkin; it is a Gospel to be preached, Paul did not shun to declare the whole counsel of God, and so he had a right to urge Timothy to follow in his steps.
(1) The preaching of the Word should be accomplished in the light of the Coming of the Lord, and of the preacher’s appearance before the Lord Jesus Christ who shall judge the raptured living and the raised dead.
(2) The preaching of the Word should be carried on in season and out of season, with all long-suffering and doctrine. Nothing should deter the one who labors in the Truth, from pressing home his mission to a happy conclusion.
2. A noble example. Paul, after urging Timothy to preach the Word under all conditions, set forth how he had, himself, fought a good fight, kept the Faith, and finished his course.
3. A prophecy of a coming time. Timothy is urged to fidelity to the Faith in view of the fact that the time will come when men will not endure sound doctrine. That time has come in many large and influential churches.
Moreover, the time will come, says the Spirit, when men will heap to themselves teachers, having itching ears; who will turn their ears from the Truth, and unto fables. That time has also come. The pew is given to saying, “Prophesy unto us smooth things.”
Throwing of bouquets, scented with flattery, is the fad of the hour in many circles. Darkness is called light; and light, darkness. Preachers with oiled lips are prophesying peace, when there is no peace. With their mouths they speak great swelling words, having men’s persons in admiration. They walk in the imagination of their hearts, saying, “No evil shall come upon you.”
It is a sad day when prophets prophesy lies, and when the people love to have it so, willingly following after their pernicious ways.
V. THE LORD STOOD WITH ME (2Ti 4:16-17)
We have come to the final word for today. It is a word of encouragement for young Timothy. Paul has delivered his charge to this Christian youth; he has fully warned him of the dangers in the way. In all of this the Spirit was speaking forcefully to young men and women of today.
By way of encouragement the Apostle recounts how God had stood by him in the hour of his trouble, and had strengthened him, so that through him the Gospel might be made known to the Gentiles.
Paul related how God had delivered him out of the mouth of the lion. Then, with an eye of faith, the great preacher cried, “And the Lord shall deliver me from every evil work, and will preserve me unto His Heavenly Kingdom.”
There are just a few conclusions we would like to offer:
1.How many from among our young people will this day consecrate themselves to a faithful service for God?
2.Who will make plain the fact that they are distinct from those who deny the Faith?
It is more than interesting to note in the two Epistles addressed to Timothy, how the expressions are used differentiating between Timothy and those who swerve from the Faith. We will give you one or two examples of this.
“Men of corrupt minds, reprobate concerning the faith” (2Ti 3:8).
“Evil men and seducers shall wax worse and worse” (2Ti 3:13).
“They will not endure sound doctrine”; * * “they * * shall be turned unto fables” (2Ti 4:4).
“But thou hast fully known my doctrine” (2Ti 3:10).
“But continue thou in all the things which thou hast * * been assured of” (2Ti 3:14).
“But watch thou in all things; * * make full proof of thy ministry” (2Ti 4:5).
The above contrast suffices to establish our thought. The more that others drift from the Faith, the more we should stand strong and secure and aggressive for the Faith.
3. Why should we fear? God has given us His promise that He will-stand with us and preserve us, even as He did the Apostle Paul.
Paul, having obtained help of God, continued unto the end of his journey, expounding and testifying “The Kingdom of God,” and persuading men concerning the Lord Jesus.
AN ILLUSTRATION
THIRSTY MEN DRINKING WITHOUT LOOKING
“As men in a deep thirst swallow their drink before they know the nature of it, or discern the taste of it; so when we are under a great thirst, or under great famishment as to spiritual comfort, and have great troubles upon us, we take up with comfortable notions of Christ and salvation by Him, and easily drink in these and other truths, catching at them without looking into the grounds or reasons of them. Afterwards we see the need of care and watchfulness of soul, to strengthen our assent and fortify ourselves against these doubts of mind which shake us. Then we desire to settle our hearts in those supreme truths which in our necessity we accepted without discussion.” “This is a very natural figure. See how the thirsty man turns up the cup and drinks the contents at a draught; he cares little what it is, so that it quenches his raging thirst. ‘Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth.’ But now, mark him in cooler moments! He is careful of his drinking, lest he be made top-heavy, or become nauseated. A simple, receptive faith is a fine thing for the speedy removal of the soul’s thirst; but if it were not soon qualified by spiritual discernment it would lead to credulity, and the man would be ready to take in anything which might be set before him. The rapid believer would soon become the victim of superstition. The more study of the Scriptures, and testing of doctrines thereby, the better. Careful investigation may save the mind from being injured by poisonous teaching, and it will certainly endear the Truth to us, and strengthen our confidence in it.
“What a draught was that which some of us had at the first! Little enough we know; but our enjoyment of what we did know was intense! Lord, thou hast now revealed to us the ingredients of that Divine cup; grant that this may give us a new and deeper joy; but do not allow us to forget the bliss of satisfied thirst because we are gifted with fuller knowledge. Such a gain would be a loss most serious.”
Fuente: Neighbour’s Wells of Living Water
2Ti 1:3. Serve from my forefathers means he had been a servant of God all his life, and that he had served Him according to what they had taught him. Pure conscience denotes that Paul had always done what he thought was right. Since we know that he did grievous wrong when he was persecuting Christians, we should under stand that it is not enough just to be conscientious, but the conscience must act in harmony with faith which is produced by the word of God. (See Rom 10:17 and 1Ti 1:19.) Paul thanked God for his favorable remembrance of Timothy, so that he offered daily prayers concerning him.
Fuente: Combined Bible Commentary
2Ti 1:3. Whom I serve from my forefathers. The English word suggests more remote ancestors than were in St. Pauls thoughts. We have no word that precisely answers to the Greek, and are compelled to choose between parents (as in 1Ti 5:4), which is too narrow, and forefathers, which is too wide. The connexion of thought is probably that St. Paul, having Timothys mother and grandmother in his thoughts (as in 2Ti 1:5), goes back in memory to the influences that had surrounded his own childhood, and inserts out of natural sympathy a reference to them.
With a pure conscience. This was the point in the past on which St. Paul dwelt with an ever-increasing thankfulness. In childhood, youth, manhood, his conscience had always been free from the guilt of hypocrisy or wilful sinning against knowledge. Comp. Act 23:1; Act 24:16.
That without ceasing. The parallel phrase in Rom 1:9 suggests the thought that the special turn of the phrase (haw without ceasing) was determined by the formula, God is my witness, which commonly preceded it. There is, however, nothing incongruous in the construction as it stands. It was a thing to thank God for that he had his beloved son ever present in his thoughts and prayers.
Mention. The Greek has the article, implying the constant practice that had become a personal habit.
Fuente: A Popular Commentary on the New Testament
But how could Paul, before conversion, be said to serve the God of his forefathers with a pure conscience, when he was a persecutor, and the chief of sinners?
Ans. The meaning is, That he worshipped the same God, and the only true God, which his forefathers worshipped, Abraham, Isaac, and Jacob; and that he worshipped him in sincerity, according to his conscience, and the measures of light then received.
Learn hence, That the church before Christ had the same faith, the same object of faith, and worshipped God, the same God, under the law, with us under the gospel: I thank God, whom I serve from my forefathers.
Behold here the ministers duty in a more especial manner, to be much in prayer one for another; they stand greatly in need of this mutual help to strengthen each other’s hands, and encourage one another’s hearts in the ways of God: They should therefore, without ceasing, remember one another at the throne of grace.
Fuente: Expository Notes with Practical Observations on the New Testament
Timothy’s Faith and Family History Paul served God, as his fathers had, with a pure, or clear conscience ( Act 23:1 ; Act 24:16 ). The apostle’s actions were always in accord with that which he believed to be right. He never stopped giving thanks to God for Timothy. In fact, he remembered him night and day and this led to thanksgiving. Paul joyfully looked forward to seeing him again. This was especially true because of the tears Timothy had shed in his behalf. Paul was also thankful when he thought of Timothy’s sincere faith. Faith in God had first been displayed in the life of his grandmother, Lois, and then his mother, Eunice. They had taught him from childhood as 3:15 would indicate ( 2Ti 1:3-5 ).
It appears Timothy’s fire may have needed to be stirred to keep a full blaze going, since Guthrie quotes Abbott- Smith, who says the Greek word for “stir up” can mean “either ‘to kindle afresh’ or ‘to keep in full flame.'” This writer does not know what gift is spoken of here but we can be sure that any gift from God is intended to be used to further the cause of Christ. It should also be observed that it was up to Timothy to so conduct himself as to keep the gift burning bright and useful in his life. As with all Christians, the gift of God helps man to change his inward character, or spirit. We are not fearful, because man can really do nothing to harm us ( Mat 10:28 ). Through Christ, we have power to do all things and overcome infirmities and persecutions ( Php 4:13 ; 2Co 12:9-10 ). We also receive the gift of love that we so desperately needed ( Rom 5:6-8 ). Finally, our inward spirit is turned toward self control ( 1Co 9:27 ; 2Co 5:13-14 ). Notice, it is the love of Christ that helps us hold ourselves back from the things we ought not to do ( 2Ti 1:6-7 ).
Fuente: Gary Hampton Commentary on Selected Books
3. I give thanks to God, whom I serve from my ancestors in a clean conscience. This is clear profession of a clean heart, as the conscience is the constituency of the heart, the specific for the generic.
Fuente: William Godbey’s Commentary on the New Testament
Verse 3
From my forefathers; as his forefathers had done. The God whom he was serving was the same God that the patriarchs had worshipped in ancient times.
Fuente: Abbott’s Illustrated New Testament
1:3 I thank God, whom I serve from [my] forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
I might be making more of this than Paul meant, but the phrase “I serve from my forefathers with pure conscience….” seems to say to me that Paul was at complete peace about what he had done all of his life – even when thinking back to his days of persecuting Christians he was with a clear conscience. This would be an amazing truth to some people that struggle with past sins – there is a time in their future of a clear conscience. It should be part of their growth realizing all is past.
Not that he liked what he had done, but he had come to grips with it and knew that God had completely wiped that guilt away, not just covered it but eliminated it – that he had a good and complete standing with God.
Many there are that are weighed down with their past sin this ought not be their plight they should be finding Gods forgiveness and understand what that forgiveness gives PEACE.
He thanks God for the burden of having Timothy on his mind night and day in prayer.
He had joy in prayer, he had joy in bringing Timothy before the Lord twice a day – if not most likely much more. He knew this ministry of prayer was a privilege that he had on Timothy’s behalf.
I trust that you either have now, or will have one day the joy of ministering to another through night and day prayer for them. It is a real privilege and a real need.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:3 {1} I thank God, whom I serve from [my] {b} forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
(1) The purpose that he aims at in this epistle is to confirm Timothy to continue constantly and bravely even to the end. And he sets first before him the great good will he has for him, and then reckons up the excellent gifts which God would as it were have to be in Timothy by inheritance, and his ancestors, which might so much the more make him bound to God.
(b) From Abraham, Isaac, and Jacob: for he speaks not of Pharisaism, but of Christianity.
Fuente: Geneva Bible Notes
II. THANKSGIVING FOR FAITHFUL FELLOW WORKERS 1:3-18
In this first major part of the epistle Paul thanked God for Timothy and encouraged him to remain faithful. He recalled the unfaithfulness of other fellow workers and used their example to challenge Timothy to remain faithful to the Lord and to his calling.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. Timothy’s past faithfulness 1:3-7
Paul gave thanks to God for Timothy’s past faithfulness to his Lord and encouraged him to continue faithful to strengthen Timothy’s resolve in view of ever increasing apostasy and the decision of many to abandon Paul.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul voiced in his first epistle to Timothy thanks for his own salvation and ministry (1Ti 1:12). In this second epistle he began with thanks for Timothy’s salvation and ministry.
Paul’s reference to his forefathers (God-fearing Jewish believers who lived before Christ’s death) seems unusual. However throughout this epistle Paul looked backward into the past and ahead into the future, when he would no longer be alive. This reference reveals that Paul regarded his own ministry as part of the continuation of God’s great ongoing plan of the ages. He was one of the faithful throughout history that have loyally served God sincerely, with a "clear conscience."
"These two themes-association with Paul and a spiritual heritage-form the basis of Paul’s encouragement in the first half of the epistle and are woven throughout the second half. They provide a personal look into Paul’s heart and reveal his love and concern for his good friend Timothy." [Note: Mounce, p. 468.]
Paul undoubtedly prayed for Timothy often, and when he did he thanked God for his friend. Timothy had been one of Paul’s closest associates, and he was evidently still laboring in Ephesus (cf. 2Ti 4:19-20), the city where Paul had spent so much time. Paul had plenty of time to pray since he was again in prison (cf. 2Ti 4:9; 2Ti 4:16; 2Ti 4:21). It is not only good to pray for individuals, but it encourages them when we tell them that we do, as Paul did here.
Even though Paul rejoiced continually his life was not "filled with joy" when he wrote this letter. He longed for Timothy to visit him. Evidently when they had parted last-perhaps the event referred to in 1Ti 1:3 -Timothy had taken their separation very hard. A reunion would encourage Timothy too.
"One of the fascinating aspects of Pauline studies is the very real humanity of this man of God. Paul was a stalwart soldier, but he had a tender heart." [Note: Ralph Earle, "2 Timothy," in Ephesians-Philemon, vol. 11 of The Expositor’s Bible Commentary, p. 394.]