Exegetical and Hermeneutical Commentary of 2 Timothy 1:8
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
8 12. Appeal to Timothy to be a brave Champion both of the saving work of Christ and of the suffering witness of St Paul
8. Be not thou therefore ashamed ] Omit ‘thou’ here, and in ‘be thou partaker;’ the stress is on the ‘shame’ and ‘suffering,’ and no pronoun is expressed in Greek.
the testimony ] For, in behalf of, the Cross of Christ, recalling the very words of Christ, when He first declared ‘the Cross,’ Luk 9:26, ‘whosoever shall be ashamed of me.’ ‘Testimony’ is the neuter word as in 1Ti 2:6 (see note). Here with gen. objective, though in 2Th 1:10 with gen. subjective ‘our testimony unto you.’
our Lord ] The phrase occurs only here and in 1Ti 1:14, in St Paul; but is used also by St Peter, 2Pe 3:15, ‘the longsuffering of our Lord,’ and in Heb 7:14, ‘our Lord sprang out of Juda.’
Both quasi-imperative and imperative are aorist, and contrasted with present imperatives imply the taking up or not taking up a particular line of action in contrast with the continuing or not continuing some course. Whether or not Timothy had as yet shewn shame or cowardice, this exhortation delicately looks only to the future. Winer, 56 b.
me his prisoner ] See Introduction, p. 44.
partaker of the afflictions of the gospel ] Vulg., Th. Mops. (true reading), ‘collabora Euangelio.’ R.V. suffer hardship with the gospel. The exact form occurs 2Ti 2:2 with no case attached: the thought in both places is the same, and is again elaborated in the rhythmical refrain of 2Ti 2:11-12. Fellowship with Christ, with the Gospel, with St Paul it is all one and the same thing. ‘With the Gospel’ is more natural than ‘for the Gospel,’ which would need a preposition, ‘in behalf of,’ ‘for the sake of,’ ‘in or ‘unto’ according to N.T. usage. For the personifying, which is quite in St Paul’s manner, compare Tit 2:5, ‘that the word of God be not blasphemed;’ Rom 10:16, ‘they did not all obey the Gospel;’ Php 4:14, ‘ye had fellowship with my affliction;’ and especially Php 1:27, ‘with one soul striving together with the faith of the Gospel.’
according to the power of God ] Looks back to 2Ti 1:7; God, who giveth, hath power.
Fuente: The Cambridge Bible for Schools and Colleges
Be not thou therefore ashamed of the testimony of our Lord – Do not be ashamed to bear your testimony to the doctrines taught by the Lord Jesus; Joh 3:11, Joh 3:32-33; Joh 7:7; compare Act 10:22; Act 20:24; 1Co 1:6; Rev 22:16. Paul seems to have apprehended that Timothy was in some danger of being ashamed of this gospel, or of shrinking back from its open avowal in the trials and persecutions to which he now saw it exposed him.
Nor of me his prisoner – Of the testimony which I have borne to the truth of the gospel. This passage proves that, when Paul wrote this Epistle, he was in confinement; compare Eph 3:1; Eph 6:20; Phi 1:13-14, Phi 1:16; Col 4:3, Col 4:18; Phm 1:9. Timothy knew that he had been thrown into prison on account of his love for the gospel. To avoid that himself, there might be some danger that a timid young man might shrink from an open avowal of his belief in the same system of truth.
But be thou partaker of the afflictions of the gospel – The sufferings to which the profession of the gospel may expose you; compare the notes at Col 1:24.
According to the power of God – That is, according to the power which God gives to those who are afflicted on account of the gospel. The apostle evidently supposes that they who were subjected to trials on account of the gospel, might look for divine strength to uphold them, and asks him to endure those trials, relying on that strength, and not on his own.
Fuente: Albert Barnes’ Notes on the Bible
2Ti 1:8
Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner.
Not ashamed of Christianity
It was natural and right that an old warrior whose armour was worn with use should charge the young soldier to bear himself bravely in the war. Cowardice is bad always, whether in the physical heroisms of the battle-field, or the moral heroisms of common duty. We are cautioned against being ashamed! And shame is the child of doubt as well as the child of fear!
I. We should not be ashamed of a testimony for Christ, because Christianity gives the true reading of our moral nature. What are we? Apart from Christ, the world is just as much divided in its philosophical schools on this question as ever it was. The Utilitarian moralists enthrone the selfish instinct, and make the foundation of morals mere utility, or the greatest happiness principle; they test the morality of actions by their consequences, as if it were possible to trace them through all their sequences to their ultimate results, as if a man could thus judge, unless all the future ages were before him. But in setting up this standard, with one sharp and almost contemptuous sweep, they cut away the entire moral nature of man. Conscience has no place in their creed. My own belief, says Mr. Mill, is that the moral feelings are not innate, but acquired. Surely a fearful reading of human nature! Let us make man in our image becomes only a morbid dream of some early dramatist of creation! How this theory of human nature would, if adopted, ultimately affect society may perhaps best be understood by another sentence of Stuart Mill–The proper limit to self-indulgence is that one shall neither hurt himself nor hurt others. Imagine this, a man is not to consult conscience, or the sense of right and wrong, he is neither to be cheered by conscience nor to be scourged by remorse, but is suffered to take his stand amongst his fellow-beings, as a mere conscience-less, calculating machine, weighing not the moral wrong, but the outward harmfulness of self-indulgence. If I turn from the school of Buckle and Mill to the modern scientific school, if captivated by the discoveries of modern science, I sit as a disciple at the feet of Huxley or Darwin, my power to realise any lofty conception even of this present life is gone! I feel like a man who has saved his purse and lost his gold, or who has kept safely the golden frame but lost the portrait it contained. Let us look at their position! We are declared to be the last and noblest form of a long series of developments; we trace these back to the elementary types of life. It may constitute a theory of physical nature, it cannot constitute a theory of human nature. It has no explanation whatever of the past of our race. Yes, the gospel makes us feel the grandeur of life as life; its rewards here are moral, its punishments the same. Instead of bidding us to think alone on consequences, it reminds us that God searcheth the heart. Its garland of victory is the well done of conscience, its scourge of woe is the agony of remorse.
II. We should not be ashamed of Christianity, because it gives the true reading of mans religious nature. Man must worship. We all admit that. History proves it. A nation without its altars is as undiscoverable as a firmament without its stars! But what says Paul to Timothy?–This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, This charge I commit unto thee, son Timothy. Yes! Yes! this was the message! Christ the Saviour of men! This it is that comes home to the heart and conscience of humanity everywhere. This is the great message we preach in the face of all modern endeavours to give the gospel only a place in the religions of the world. Yes! how that meets the soul-needs of man! Conscience is at rest beneath that cross where Christ the Lamb of God taketh away the sins of the world. Pardon, virtue, self-denial, sacrifice, peace, hope, joy, love, these are the growths of the Christian life–these blossom on no other tree but the Tree of Life.
III. We should not de ashamed of Christianity, because it gives the true reading of mans human life. Whatever the old theologies may have said, human life is divine. I mean by that, that the world into which we are born finds place and play for all our varied human faculties. It is manifest that mans nature is a mistake, and the world a mistake, if a man is to move on in a region of Asceticism, or a transcendental region of Mysticism. Take this life! I say this is a beautiful world to live in. It is a world of colour! It is a world of sound! It is a world of mystery! It is a world of enterprise! It is a world of motion! It is a world of taste! It is a world, in fact, full of manifestations of adaptation to the being to be placed upon it by God. Now, if it were worldliness to touch all these things, then we are tempted to worldliness every hour, every moment, and the world is a cruel enchantress, that meets us at every step. Surely you know well that this is not worldliness, that Christ did not teach us it was worldliness. Mans nature too would be a mistake. He has not only eyes to lift to heaven and knees to bend to earth, he has hands to toil with, a home to care for, a country to serve, and a whole round of earthly duties to discharge. Still it is a charge brought against Christianity that it is indifferent to human culture and affection. Now, I do admit this, that a mans personal relation to God is the first question which the gospel of Christ deals with: he is to be brought nigh by the blood of Christ, to be a temple of the Holy Ghost, to rejoice in a spiritual sonship. But it is also true that all other duties and relationships are lifted into higher spheres, and ruled by higher motives. Christianity is not responsible for the perversion of ascetics, nor is it responsible for the abuse of worldlings. The Christians of Apostolic times must keep themselves unspotted from the world, not by avoiding the very possibility of its stains, but by a life in God which preserves them from the power of evil. And so must we: the difficulties of the case are the difficulties of moral life. Christianity consecrates the life of the family, the life of the city, the life of the state.
IV. We should not be ashamed of a testimony for Christ, for Christianity gives a true reading of life, in Christ Himself. Christ is not only a Teacher; Christ is not only a Saviour; though He is both these. Christ is Christian life! He is His own religion alive and in action! When we study Christianity, we not only study the Evangels and the Epistles; we study Christ, Christs life is the ideal of all Christian life! As such I ask you to mark its practical side; its human side; its relation to all the interests, physical, social, and divine of the world Christ came to ransom and to save. Christs hours of prayer occupied much of His earthly life, but He was not one-sided in His life. How active He was–He went about doing good. How reasonable He was–He reasoned with the Jews out of their Scriptures. How home-loving He was–He abode at the house of Martha, and her sister Mary. How lifes cheerful pleasures found Him a sharer in them–His first miracle was wrought at the marriage feast of Cana in Galilee. How social He was–He dined at the house of the Pharisee. How actively compassionate He was–He healed all their sick. How wonderfully He carried the golden thread of the heavenly through the warp and woof of the earthly life. Oh! it is something beautiful indeed to possess that life. In all your experiences of emotion, awe, reverence, tenderness, it is not enough to feel the thrill of mere sensation. As Christ was consecrated to His Father, so must we be to Him!
V. We should not be ashamed of the testimony of Christ, for Christianity neglected wrongs our nature. All truth neglected wrongs our nature! I mean scientific truth, as well as religious truth. If I believe the world goes round, and if to propitiate priests, or to provide for some supposed protection of the Churchs creed, I say the world does not go round, I wrong my mind. If I reject religious truth, I wrong my mind in the worst sense; I wrong my conscience and my heart. That man is to be pitied who bears about with him the murdered body of truth! There are such men, they know the gospel, they need no further commendations of it to the conscience and the heart. I say Divine demonstration has been made to the faculty of judgment, and to the faculty of feeling. And yet as the apostle says, They know not the truth. They perpetuate that hideous immorality of bartering their souls for ease, pleasure, and sin! Verily he that knew his Lords will and did it not, shall be beaten with many stripes.
VI. We should not be ashamed of a testimony for Christ, because Christianity in all these scenes stands alone. Its position is unique! This one thing we know, that a Saviour such as I have been speaking of, is none other but Christ. If there is, and we are to be confronted with some new Saviour, it is time that the criticisms of the day gave us a new Christ. We exhaust other subjects, but we never exhaust Christi With admiring and adoring homage we take our stand behind the Cross, and say to a world that wants a Saviour–Behold the Lamb of God that taketh away the sins of the world. Produce your cause, says the Most High to all who would now declare His Anointed One! Beside Me, there is no Saviour! (W. M. Statham, M. A.)
Power of personal testimony
Mr. Blackwood was the means of my conversion twenty-four years ago. And what was it that laid hold of me? I was then as worldly a young man as any in London, but I went to hear him speak at Streatham, having given a promise to do so to the young lady who was afterwards my wife, and is now in heaven. The sermon did not produce much impression upon me, but afterwards Mr. Blackwood walked up to me, and put his hand on my shoulder, and in his own loving way said: Dear friend, I do not think that I have seen you at this meeting before. Are you a Christian? I know Christ; I have proved Him; do you know Him? I had to say, No, I do not. What the sermon did not do that testimony did, and I had no peace until I found the Saviour two days afterwards. Twenty-four years have passed since then; eighteen of them I have spent amongst the poor of the East of London, and I am more persuaded than ever that what the Church of Jesus Christ needs is not mere oratory, mere eloquence, mere wealth, but men who not only bear Christs name, but come right out for Him, so that no one in their senses can doubt their being children of God. (A. G. Brown.)
Cowardice rebuked
Thirty years ago, more or less, there was a boy in Scotland who would go to sea. His name was James, and his father was a respected citizen of a good town six miles from the sea. On Jamess first voyage to Calcutta he kept up the habit of praying in the forecastle before turning in to his hammock, for he had been accustomed to do so regularly at home. Nobody said anything to him on the matter, but Bob Shearer, an able seamen, watched him. In Calcutta some of the seamen left the ship, and others were engaged in their place to work the ship home. One of these was a rough, whose name was Robert. Hence he was called English Bob, and Shearer was called Scotch Bob. One night, soon after the homeward voyage began, James was on his knees, when the eye of English Bob happened to fall on him. I declare, he cried, with an oath, heres a younker praying. Did you ever? And thereupon he flung a heavy shoe at his head with excellent aim. Before James had time to rise Scotch Bob had the coward by the throat and told him to come upstairs and settle with him at once. The result was that English Bob got soundly and wholesomely thrashed. That night James went into his hammock without praying. But he had not time to fall asleep before Scotch Bob came and pitched him out. What do you mean, you young coward? Say your prayers like a man! Do you think Im going to fight for you and be disgraced in this way? And so James never again failed to kneel before he slept, and feels to this day that his being ashamed of his Father in heaven and of the Saviour who died for him was well rebuked by the friendly courage of Bob Shearer. Long after, when his name had a title before it, and he was at the head of his profession, James had pleasure in finding Bob Sbearers mother, and bringing her to visit the mother who had taught him to pray. This story is related by James himself.
True friendship
Let me ask you a question. What would you take for the greatest proof of downright friendship a man could show you? That is too hard a question to answer all at once. Well, I may be wrong, but the deepest outcome of friendship seems to me, on the part of the superior at least, the permission, or better still, the call, to share in his sufferings. (Geo. Macdonald.)
Definition of a friend
What is a friend but one whom I can trust; one who, in sorrows hour, will mingle his tears with mine; one on whose support I can reckon when my back is at the wall! (T. Guthrie, D. D.)
According to the power of God.
What power of God? has been asked. Not according to the power we get from God, but according to the power which God has displayed towards us in our calling and in our marvellous salvation. In other words, God with great power has succoured us; surely we may be confident that He will never leave us, never desert us; but in the hours of our sorest trouble incurred for Him will keep us and will bring us safely through it. (H. D. M. Spence, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Be not – ashamed of the testimony] The testimony of Christ is the Gospel in general, which proclaims Christ crucified, and redemption through his blood. In the sight of the world, there appeared to be reason why a man should be ashamed of this; ashamed of him who was crucified as a malefactor; but, when this Gospel became the power of God to the salvation of every one that believed, it was a subject to exult in. Hence the apostle, Ro 1:16, said, I am not ashamed of the Gospel of Christ; where see the note.
Nor of me his prisoner] When our friends are in power and credit, we can readily acknowledge them, and take opportunities to show that we have such and such connections; but when the person falls into disgrace or discredit, though we cannot pretend not to know him, yet we take care not to acknowledge him. This induced Cicero, in relation to friendships, to give for a maxim – Amicus certus in re incerta cernitur: “A true friend is known in adverse circumstances;” and from this we have borrowed our proverb, A friend in need, is a friend indeed.
Be thou partaker of the afflictions of the Gospel] No parent could love a child better than Paul loved Timothy; and, behold! he who could wish him nothing but what was great, honourable, and good, wishes him to be a partaker of the afflictions of the Gospel! Because, to suffer for Christ, and suffer with Christ, was the highest glory to which any human being in this state could arrive. The royal way to the crown of glory, is by the cross of Christ.
According to the power of God.] While thou hast no more affliction than thou hast grace to sustain thee under, thou canst have no cause to complain. And God will take care that if a faithful discharge of thy duty shall expose thee to afflictions, his power manifested in thee shall be in proportion to thy necessities. His load cannot be oppressive, who is strengthened to bear it by the power of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Be not thou therefore ashamed of the testimony of our Lord; either the testimony of Christ himself; who before Pontius Pilate witnessed a good confession; or that testimony which thou art obliged to give, for the ministers of Christ are to be witnesses unto him, Act 1:8.
Nor of me his prisoner: by this it appears that Paul was a prisoner at Rome when he wrote this; he would not have Timothy ashamed to own him, and the doctrine he had taught, because of that circumstance.
But be thou partaker of the afflictions of the gospel; that is, be thou content, if God calls thee to it, to take a share with me in those afflictions which I suffer for preaching and professing the gospel, or those afflictions which are inseparable from the gospel.
According to the power of God; through the power of God, for it is given to us on the behalf of Christ, as to believe, so to suffer for Christs sake, Phi 1:29.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. thereforeseeing that Godhath given us such a spirit, not that of fear.
Be not thou . . . ashamedIagree with ELLICOTT, inopposition to ALFORD, thatthe Greek subjunctive here, with the negative, implies actioncompleted at one time, not continued action, which thepresent imperative would express; thus implying that Timothy had notdecidedly yet evinced such feeling of shame; though Ithink, Paul, amidst the desertion of others who once promised fair,and from being aware of Timothy’s constitutional timidity (seeon 2Ti 1:7), felt it necessaryto stir him up and guard him against the possibility of unchristiandereliction of duty as to bold confession of Christ. Shame(2Ti 1:8) is the companion offear (2Ti 1:7); if fearbe overcome, false shame flees [BENGEL].Paul himself (2Ti 1:12), andOnesiphorus (2Ti 1:16), wereinstances of fearless profession removing false shame. He presents incontrast sad instances of fear and shame (2Ti1:15).
of the testimony of ourLordof the testimony which thou art bound to give inthe cause of our Lord; he says “our,” to connectTimothy and himself together in the testimony which both should givefor their common Lord. The testimony which Christ gave beforePilate (1Ti 6:12; 1Ti 6:13),is an incentive to the believer that he should, after His Lord’sexample, witness a good testimony or confession.
nor of me his prisonerThecause of God’s servants is the cause of God Himself (Eph4:1). Timothy might easily be tempted to be ashamed of one inprison, especially as not only worldly shame, but great risk,attended any recognition of Paul the prisoner.
be thou partakerwithme.
of the gospelrather,as Greek, “for the Gospel,” that is, sufferedfor the Gospel (2Ti 2:3-5;Phm 1:13).
according to the power ofGodexhibited in having saved and called us (2Ti1:9). God who has done the greater act of power (that is, savedus), will surely do the less (carry us safe through afflictionsborne for the Gospel). “Think not that thou hast to bearthese afflictions by thine own power; nay, it is by the power of God.It was a greater exercise of power than His making the heaven, Hispersuading the world to embrace salvation” [CHRYSOSTOM].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Be not then therefore ashamed of the testimony of our Lord,…. Either that testimony which Christ bore personally by his doctrine and miracles, and by his sufferings and death; or rather the Gospel so called, because it comes from Christ, and because it is a testimony concerning him; concerning his person, his offices, his righteousness, blood, sacrifice, and satisfaction; concerning his obedience, sufferings, death, resurrection, ascension, session at God’s right hand, intercession for his people, and second coming to judgment; and concerning life and salvation by him: and which no preacher or professor of Christ has reason to be ashamed of, it being so true in itself, so great, so glorious, and so useful; and whoever is, Christ will be ashamed of him another day:
nor of me his prisoner; for Paul was now a prisoner at Rome, but not for any capital crime, or for any immorality, but for the sake of Christ, and for preaching his Gospel; wherefore none of his friends had any reason to be ashamed of him; he was suffering in a glorious cause, and setting a noble example to others; it looks as if Timothy was somewhat blameworthy in this respect.
But be thou partaker of the afflictions of the Gospel; the Gospel is here represented as a person suffering afflictions, and the apostle would have Timothy suffer them as that did, and along with it; he means those afflictions which come upon men for preaching and professing the Gospel; for though the Gospel is a Gospel of peace, yet, through the corruption and depravity of men, it brings a sword, division, and trouble. Tribulation arises on account of it; and this should be endured patiently, and constantly, for the sake of it:
according to the power of God; which is only sufficient to enable persons to bear them; and is mentioned for the encouragement of Timothy and others, to endure them cheerfully.
Fuente: John Gill’s Exposition of the Entire Bible
Be not ashamed of ( ). First aorist (ingressive) passive subjunctive (in prohibition) of , old word, to be ashamed. Again in verse 16 without augment (), transitive use of the passive voice as often in the Koine (Robertson, Grammar, p. 818). See Rom 1:16; Rom 6:21. “Do not become ashamed” (as he had not).
The testimony of our Lord ( ). For the old word see 1Cor 1:6; 1Cor 2:1. Paul probably has in mind the saying of Jesus preserved in Mr 8:38 (Lu 9:26). See also 2:12.
His prisoner ( ). As in Phil 1:12; Phlm 1:1; Phlm 1:9; Eph 3:1; Eph 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 2Tim 1:16; 2Tim 2:9.
Suffer hardship with (). First aorist active imperative of the double compound , first known use and in N.T. only here and 2:3 (in eccles. writers). But , to suffer evil, is old verb (2Tim 2:9; 2Tim 4:5). Paul is fond of compounds of . Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint () suffering with the Lord Jesus and Paul “for the gospel” ( , dative case rather than associative instrumental “with”).
According to the power of God ( ). Given by God (2Co 6:7).
Fuente: Robertson’s Word Pictures in the New Testament
Be not ashamed [ ] . See on Luk 9:26.
Testimony [] . See on 1Ti 2:6.
His prisoner [ ] . Paul styles himself the prisoner of the Lord, Eph 3:1; Eph 4:1, Phl 1:9. Only here in Pastorals. Not in a figurative sense, one who belongs to Christ, but one who is imprisoned because of his labors as an apostle of Christ. On Paul ‘s supposed second imprisonment, see Intro.
Be partaker of the afflictions [] . Only here and chapter 2Ti 2:3. o LXX, o Class. The compounded sun with, not with the gospel, as Rev., but with me. Share afflictions with me for the gospel. According to the power of God. Which enables him to endure hardness. Connect with be partaker, etc.
Fuente: Vincent’s Word Studies in the New Testament
1) “Be not thou therefore ashamed of the testimony of our Lord” (me oun epaischunthes to marturion tou kuriou hemon) “Therefore be thou not ashamed of the testimony or witness of our Lord;” None is to be ashamed of the Lord or blush at testifying for Him, Mar 8:38; Luk 9:26; Rom 1:15-16; 2Ti 2:15. His moral and ethical teachings are not objects of shame.
2) “Nor of me his prisoner” (mede eme ton desmion) “Nor of me the prisoner of Him.” To be ashamed of Paul for his stand for Christ and persecutions he must have suffered was to be ashamed of Jesus, 2Ti 4:9-11.
3) “But be thou partaker of the afflictions of the gospel” (alla sugkaiopatheson to evangellio) “But (be thou) suffer thou ill with the gospel,” or with the afflictions that the gospel endured, Col 1:24. If there be no cross for one, there shall be no crown, Rom 8:17-18.
4) “According to the power of God.” (kata dunamin theou) “According to (the) power or dynamic energies of God,” which enable one to suffer afflictions, 1Co 10:13; 2Co 12:7-11; Eph 3:20. His power enables us, His people, to endure all kinds of afflictions and indignities in triumph, Php_4:13; Php_4:19.
Fuente: Garner-Howes Baptist Commentary
8 Be not ashamed, therefore He said this, because the confession of the gospel was accounted infamous; and therefore he forbids that either ambition or the fear of disgrace shall prevent or retard him from the liberty of preaching the gospel. And he infers this from what has been already said; for he who is armed with the power of God will not tremble at the noise raised by the world, but will reckon it honorable that wicked men mark them with disgrace.
And justly does he call the gospel the testimony of our Lord; because, although he has no need of our assistance, yet he lays upon us this duty, that we shall give “testimony” to him for maintaining his glory. It is a great and distinguished honor which he confers upon us, and, indeed, upon all, (for there is no Christian that ought not to reckon himself a witness of Christ,) but chiefly pastors and teachers, as Christ said to the apostles, —
“
Ye shall be witnesses to me,” (Act 1:8.)
Accordingly, the more hateful the doctrine of the gospel is in the world, the more earnestly should they labor to confess it openly.
When he adds, nor of me; by this word he reminds Timothy not to refuse to be his companion, as in a cause common to both of them; for, when we begin to withdraw from the society of those who, for the name of Christ, suffer persecution, what else do we seek than that the gospel shall be free from all persecution? Now, though there were not wanting many wicked men who thus ridiculed Timothy, — “Do you not see what has befallen your master? Do you not know that the same reward awaits you also? Why do you press upon us a doctrine which you see is hissed at by the whole world?” — still he must have been cheered by this exhortation, — “You have no reason to be ashamed of me, in that which is not shameful, for I am Christ’s prisoner;” that is, “Not for any crime or evil deed, but for his name I am kept in prison.”
But be thou a partaker of the afflictions of the gospel He lays down a method by which that which he enjoins may be done; that is, if Timothy shall prepare himself for enduring the afflictions which are connected with the gospel. Whosoever shall revolt at and shrink from the cross will always be ashamed of the gospel. Not without good reason, therefore, does Paul, while he exhorts to boldness of confession, in order that he may not exhort in vain, speak to him also about bearing the cross. (141)
He adds, according to the power of God; because, but for this, and if he did not support us, we should immediately sink under the load. And this clause contains both admonition and consolation. The admonition is, to turn away his eyes from his present weakness, and, relying on the assistance of God, to venture and undertake what is beyond his strength. The consolation is, that, if we endure anything on account of the gospel, God will come forth as our deliverer, that by his power, we may obtain the victory.
(141) “He shews, in the first place, that the gospel cannot be without afflictions. Not that God does not call all men to unity in the faith, and the doctrine of the gospel is the message of reconciliation; but yet, on the one hand, there are those who are drawn by the power of his Holy Spirit, while unbelievers remain in their hardness; and, on the other hand, there is the fire that is kindled, as, when thunders are generated in the air, there must be great troubles, so is it when the gospel is preached. And now, if the gospel brings afflictions, and if our Lord Jesus Christ wishes that what he endured in his person shall be fulfilled in his members, and that every day he shall be, as it were, crucified, is it lawful for us to withdraw from that condition? Since, therefore, all our hope lies in the gospel, and since we ought to lean upon it, let us ponder what Paul says, that we must lend support to our brethren, when we see that they are assailed, that men trample them under their feet, spit in their face, and insult them, let us choose to be their companions for enduring the reproaches and base conduct of the world, rather than to be honored, to be in good reputation and credit, and yet to be estranged from those who suffer for the cause which we have in common with them.” — Fr. Ser.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
2Ti. 1:8. Of me His prisoner.This might mean(a) the prisoner belonging to Him; or (b) one who is a prisoner for His sake; or again (c) one whom He has bound: (b) seems best. Be thou partaker of the afflictions of the gospel.R.V. suffer hardship with the gospel. Alford, Huther, and Ellicott prefer but suffer [with me] for the gospel. According to the power of God.In accordance with the power of God which is effectual in thee, or which will not fail thee.
2Ti. 1:9. Not according to our works, but His own purpose.Purpose here must not be interpreted quite as foreordination.
2Ti. 1:10. By the appearing.Lit. by the epiphany. This is the only use of the word to describe the advent of Christ in the flesh. It not only covers the act and moment of arrival, but indicates the resultant presence. In 2 Maccabees the word is used frequently of Gods miraculous interposition on behalf of His people. Who hath abolished.In the Septuagint this word means to make to cease. In St. Pauls writings it always denotes a complete ceasing, an annihilation. Compare also Heb. 2:14 : In order that He might destroy [R.V. bring to nought] the devil.
2Ti. 1:11. A preacher, and an apostle, and a teacher.The first with reference to the work and the method of doing it; the second with reference to his commission and the authority behind him; the third with reference to the recipients of the message, who need continual instruction in it.
2Ti. 1:12. For I know whom I have believed.A.V. margin, trusted. Note the distinction between knowledge and trust. Faith with Paul has to do with salvation as a present thing. That which I have committed unto Him.The Greek is capable of two meanings, as the R.V. margin shows. My deposit may be that which I entrust to another, or that which another commits to my care. See 2Ti. 1:14.
MAIN HOMILETICS OF THE PARAGRAPH.2Ti. 1:8-12
The Hardships of the Ministerial life
I. Are to be fearlessly endured.
1. In company with the bravest of Gods servants. Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner: but be thou partaker of the afflictions of the gospel (2Ti. 1:8). These words come with weight from the lips of a brave old warrior like Paul, and could not but inspirit the timid evangelist as they have inspired the courage of many sufferers for the truth since that day. Shame is the result of fear; but the love of Christ and His truth conquers fear and gives us boldness in witnessing and in suffering for Him. Some of the noblest men and women who have ever lived have endured inexpressible tortures for the gospels sake. We may never be called to suffer as they did; but whatever may be our afflictions in the gospel, their heroism and fortitude will ever be an example to animate and sustain us.
2. Being assured of Divine help. According to the power of God (2Ti. 1:8). The early martyrs were strengthened in the midst of their sufferings not only by the truth in which they believed and which became so precious to them, but by the power of God directly imparted to their souls. He who originated the gospel and who has saved us will never fail to help us in whatever sufferings we may be involved for the sake of the gospel. Think not, writes Chrysostom, that thou hast to bear these afflictions by thine own power; nay, it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the world to embrace salvation. The help of God fills the soul with fearlessness, and enables us even to rejoice in tribulation.
II. Are trifling compared with the substantial character of the gospel.
1. This gospel provides a plan of salvation Divinely prearranged (2Ti. 1:9). The purpose to save was in the Divine mind before the world began, and was elaborated independent of any works of our own. Though we are sinners, God calls us with a holy calling; the call comes wholly from God and claims us wholly for God. The blessings offered to us in the gospel abundantly recompense us for whatever affliction we are called to endure.
2. This gospel reveals an immortality of blessedness by the manifestation of Christ (2Ti. 1:10). The epiphany of Christ has wonderfully changed the outlook for humanity. Death, the dread and bondage of universal men, is abolished by the gospel, and the endless glories of another world are unveiled. In the Zend-Avesta we are told there is a tree, the king of trees, which is called the Death-Destroyer. It grows by the fountain of Ardecisionthat is, by the water of lifeand its sap confers immortality. It is but a tradition taken from the Bible. To come to Christ, to feed on Him by faith, as He is made known to us in the gospel, is to gain an immortality of bliss.
3. The proclamation of this gospel is an honourable and important commission (2Ti. 1:11). The apostle regarded it as the highest distinction of his life that he was appointed a preacher and apostle of the gospel and a teacher of this glad evangel to the Gentiles, who had till his day been shut off from the religious privileges that had been exclusively claimed by the Jews. The first Jewish Christian believers were slow to admit that the heathen had an equal right with themselves to all the blessings of the new covenant. The Jewish prejudices of Paul were destroyed by his miraculous conversion, and it was revealed to him that his great life-mission was to proclaim to the Gentiles the unsearchable riches of Christ, in which they had an equal share with all nations. The Christian missionary is honoured with a world-wide commission.
III. Are counterbalanced by the assurance of personal safety in the future (2Ti. 1:12).God had committed to Paul the gospel as a sacred deposit for the salvation of others; and he has committed himselfhis body, soul, and spiritas a holy deposit to the Divine care, to be kept to the day of eternal redemption, The same gospel which he declares to others is the only ground for the preachers own salvation. The celebrated Philippe de Mornay, prime minister of Henry IV. of France, one of the greatest statesmen and the most exemplary Christians of his age, being asked a little before his death if he still retained the same assured hope of future bliss which he had enjoyed during his illness, replied, I am as confident of it from the incontestable evidence of the Spirit of God, as I ever was of any mathematical truth from all the demonstrations of Euclid.
Lessons.
1. Fidelity in ministerial work involves labour and suffering.
2. Whatever hardships the preaching of the gospel imposes should be cheerfully borne.
3. The more we suffer for the truth the greater will be our reward.
GERM NOTES ON THE VERSES
2Ti. 1:8. The Folly of Moral Cowardice.
I. Indolent indecision is an instrument of Satan for preserving the spirits of men in captivity to his will.
II. Shamethe fear of mans opinionis another.
III. Are you ashamed of believing certain established truths such as the gospel comprises?
IV. Is it of the prudence of your course you are ashamed?
V. Is it of your superiority to common temptations, of hopes that place you above the pleasures of this world, and a serenity unaffected by its troubles?
VI. Are you indeed ashamed of communion with God?A. Butler.
2Ti. 1:10. Death defeated.
I. Let us inquire why, since Christ has abolished death, it is appointed to all men to die.
1. This is from no want of power.
2. From no want of merit in the work of human redemption.
3. But it is in order that the truth of God might be vindicated.
4. In order that it may remain as an example of the evil of sin.
5. In order that it may remain as a way of destroying sin.
6. In order to hint at the immortality beyond the grave.
7. In order to teach men the lesson of faith in God.
8. In order to enhance the glory of the ultimate conquest of the Redeemer.
II. Let us inquire in what sense Christ hath abolished death.
1. It is not a mark of Gods vindictive displeasure.
2. The empire of death is not perpetual.Homiletic Quarterly.
The Christian in Heaven.
I. The Scripture aids us in conceiving of the heavenly world.
1. It enables us to conceive of it negatively.
2. Figuratively.
3. Comparatively.
4. Positively.
II. The principal constituents of the heavenly state.
1. You may reckon upon pre-eminent knowledge.
2. Perfect purity.
3. Delightful associations.
4. On the presence and sight of the Saviour.
5. The most exquisite enjoyment.
6. The perpetuity of all this.
III. The Christian in his final destiny.
1. He is in heaven as a monument of Divine grace.
2. See the conduct of God towards him in this world explained and vindicated.
3. See the justification of his choice.
4. Inquire whether you will be a partaker of the same blessedness.W. Jay.
Immortality.
I. Christ hath revealed the fact.
II. The gospel hath shed all the light we have on the nature of the life beyond, the mode or manner of immortality.
III. The gospel has not only brought immortality to light, but has revealed the means of reaching it.J. Hamilton.
2Ti. 1:12. Faith out of Danger
I. Because of what we know of the character of the Saviour.
II. Because we know His ability
III. Because of our persuasion of His fidelity.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) Be not thou therefore ashamed of the testimony of our Lord.Seeing, thenremembering, then, that God gave you and me (notice the beautiful courtesy of the old martyr waiting for death, death the human guerdon of his fearless life, coupling, as he has been doing, his sorrow-stricken, dispirited friend with himself, whom no danger, no failure had ever affected)remembering, then, the spirit of power, love, and self-control given to us, do not thou be ashamed of the testimony of the Lord. This testimony of which Timothy was not to be ashamed, of course includes the sufferings and the shame of Christ. In these, before mocking, scornful men, must Timothy, as an example to the flock, rather glory; but the testimony signifies much more than what relates only to the Passion story. The Christian, instead of being ashamed of his profession, must before the world show fearlessly that its hopes and its promises are his most precious treasure.
Nor of me his prisoner.Nor must Timothy either then, or in days to come, be afraid of confessing before men that he had been the disciple and friend of the prisoner St. Paul, who had paid so dearly for the courage of his opinions. Nor Timothy, nor any Christian must shrink from openly espousing the unpopular cause of the Crucified, or from publicly declaring their sympathy with its hated martyrs.
But be thou partaker of the afflictions of the gospel.More accurately rendered, but rather suffer afflictions for the gospel. But, on the contrary, instead of injuring the good cause by faint-hearted conduct, should Timothy rather be ready to suffer, if need be, with St. Paul, ready to bear some shame with him, ready to incur, perhaps, sore danger for the gospels sake; and then St. Paul, emphasising his words, and strengthening with a new strength his argument and his exhortation, adds, in accordance with the power of Godyes, join with me in suffering, if needs be, for the gospel. Mighty and pitiful was Gods power towards us: great, surely, in proportion should be our readiness to suffer in return, if He asks thisas He is now doing from you and meat our hands.
According to the power of God.What power of God? has been asked. Not according to the power we get from God, but according to the power which God has displayed towards us in our calling and in our marvellous salvation. In other words, God, with great power, has succoured us; surely we may be confident that He will never leave us, never desert us, but in the hour of our sorest trouble incurred for Him will help us, and will bring us safely through it. So Chrysostom, who, while asserting that suffering will be borne, but not in our strength but in Gods, says, Consider how thou hast been saved, and how thou hast been called; inferring that He who has done so great things for man, in his calling and in his salvation, will never let him want for strength.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Be not ashamed As I am not ashamed, 2Ti 1:12.
Therefore From the fact that ours is the spirit of power, able to vanquish all false shame.
Testimony In behalf of our Lord; or more properly and forcibly, the Lord’s testimony, a testimony to be performed by us, but truly his. And so in the phrase his prisoner, Paul means to call himself, tersely, Christ’s prisoner; kept a prisoner by Christ in behalf of his gospel.
Partaker As I am Christ’s prisoner, so be thou co-sharer with me of the afflictions of the gospel, dismissing fear and shame, and maintaining a firm sympathy.
According to In proportion to the power of God viewed here by St. Paul (as in Eph 1:19) as stupendously displayed in the system of salvation as now described in the verse following.
Fuente: Whedon’s Commentary on the Old and New Testaments
Do not be ashamed therefore of the testimony of our Lord, nor of me his prisoner, but suffer hardship with the gospel according to the power of God,’
The command not to be ashamed includes, of course, the need to be bold. Jesus Himself had differentiated between those who confessed Him and His words, and those Who were ashamed because they were not His (Mat 10:32-33). Now Paul applies those words to Timothy. He is not to be ashamed, but is to stand boldly for the truth, and for its defence. The ‘testimony of our Lord’ refers to the proclamation of Christ Jesus as Lord and Saviour. Compare ‘the Testimony of Jesus’ (Rev 1:2; Rev 1:9) where, in parallel with ‘the word of God’ (the message of the Old Testament, see Mar 7:13) it may well suggest a written body of teaching. He then immediately equates it with ‘the Gospel, the Good News’. Paul elsewhere tells us that he was ‘not ashamed of the Gospel’ because of what he knew it to be. He was not ashamed of it because it is ‘the power of God unto salvation to all those who believe’ (Rom 1:16). For the Gospel presents us with the reason for our willingness to let the world know Whose we are and Whom we serve, and what He offers to mankind.
Nor is Timothy to be ashamed of him, Paul, for he is to recognise that he is not Rome’s prisoner, he is the Lord’s prisoner. It was so easy for the uncommitted to withdraw from Paul now that he was in prison. But Paul saw himself, not as being in the power of Rome, but as being captive to the will of God (2Ti 1:1). He knew that the divine purpose was being fulfilled in his life, yes, and in his death also. And that was why he was there in prison. It was because the Lord had so appointed it. And that realisation had turned his imprisonment into a thing of pride and joy. On one side of him was a continual supply of Roman soldiers to whom he was manacled, and to whom he no doubt testified (men who would never have heard the Gospel otherwise). And on the other was ‘the Lord’ to Whom he was equally ‘manacled’. And in his mind it was the presence of the Lord that was pre-eminent. He was the Lord’s prisoner, and the soldiers were the Lord’s prisoners too, taking it in turns to sit there and hear what Paul had to say. So he knew that continually with him was the One Who before him had Himself walked the pathway of suffering, saying to him, ‘Paul. You do but follow in My steps’ (1Pe 2:21). What else counted in the light of that? And Paul will shortly give to Timothy an example of another who was not ashamed of his chains (see 2Ti 1:16).
‘But suffer hardship (‘take your share of ill treatment along with all His people’ – sun-kako-patheo – ‘together ills suffer’) with the gospel according to the power of God.’ Rather than being ashamed, therefore, Timothy is to endure. He must be willing to suffer hardship, and share the ill-treatment of God’s people, as he goes forward with the Gospel, and for the Gospel. For ‘all who will live godly in Christ Jesus must suffer persecution’ (2Ti 3:12; compare Act 14:22; Rom 5:3; etc). God’s purposes advance through suffering, and we must therefore ‘fill up that which is behind of the sufferings of Christ’ (Col 1:24). For the world does not like being reminded of its unrighteousness. But his endurance is not to be in his own strength, it is to be in the power of God (compare Rom 5:5). It is God’s power through His Holy Spirit that is there at work in all who boldly ‘confess Christ’ both in words and in life, sustaining, strengthening, uplifting and guiding, a power received when we receive first the Holy Spirit at our conversion (Rom 8:9), but which needs to be constantly stirred up by prayer (2Ti 2:22), by the reading of the word (2Ti 3:14-17), by unashamed testimony (2Ti 4:2), and by good works done for Him and in His Name (2Ti 2:22; Mat 5:16). He works within us so that we may work out what He works within us (Php 2:12-13).
Fuente: Commentary Series on the Bible by Peter Pett
He Calls On Timothy Not To Be Ashamed Of Either His Christian Testimony Or Of Paul, Because Suffering Is An Important Part Of God’s Saving Purposes Which Have Been Revealed in The Appearance of Our Saviour Christ Jesus To Bring Those Saving Purposes About. He Is Rather To Guard The Gospel With The Spirit’s Help ( 2Ti 1:8-14 ).
Some of those who were proud to be associated with Paul in his successful ministry had found that it was a different matter when it came to him being imprisoned by Rome. One of these was Demas (2Ti 4:10). We can almost see him telling Paul that unfortunately he had to pop over to Thessalonica to help the saints there. It was rather urgent. But Paul was not deceived. However he is confident that Timothy will not follow that example, and that he will, if need be, rather be willing to suffer hardship for the Gospel, (he too will later be a prisoner – Heb 13:23), which he then describes in all its wonder. The echo of Paul’s assurance runs through the whole passage, and he seeks to pass it in to Timothy.
Analysis.
a
b Who saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the times of the ages (2Ti 1:9).
c But has now been manifested by the appearing of our Saviour Christ Jesus, who abolished death, and brought life and immortality to light through the gospel (2Ti 1:10).
d To which I was appointed a preacher, and an apostle, and a teacher (2Ti 1:11).
c For which cause I suffer also these things. Yet I am not ashamed, for I know Him Whom I have believed, and I am persuaded that He is able to guard that which I have committed to Him against that day (2Ti 1:12).
b Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus (2Ti 1:13).
a That good thing which was committed to you guard through the Holy Spirit which dwells in us (2Ti 3:14).
Note that in ‘a’ Timothy is to glory in the testimony of our Lord, and suffer hardship with the Gospel in the power of God, and in the parallel he is to guard what has been committed to him through the indwelling Holy Spirit. In ‘b’ we (Christians) are saved and called with a holy calling in accordance with His purpose and grace, and in the parallel are to hold the pattern of sound words in faith and love which is in Christ Jesus. In ‘c’ the holy calling has been manifested by the appearing of Christ Jesus our Saviour who has brought life and immortality to light through the Gospel, and in the parallel Paul suffers for that cause and looks forward to that Day. Centrally in ‘d’ is the fact that he has been appointed by God to be a preacher, Apostle and Teacher.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Example of Justification through the Father’s Foreknowledge In 2Ti 1:8-12 Paul portrays himself to Timothy in this epistle as a living example of one saved by God the Father’s divine foreknowledge and called as a preacher, apostle, and teacher, as one who is willing to stand strong as a witness of the Lord Jesus Christ during the greatest trial in his life, one that will end in his death. He will refer to suffering and hardship three times in this second Epistle (2Ti 1:8; 2Ti 2:3; 2Ti 4:5).
2Ti 2:3, “Thou therefore endure hardness, as a good soldier of Jesus Christ.”
2Ti 4:5, “But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.”
2Ti 1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
2Ti 1:8
2Ti 2:12, “If we suffer, we shall also reign with him: if we deny him, he also will deny us :”
2Ti 1:8 “nor of me his prisoner” Comments – Paul was a “prisoner of the Lord” in the sense that God had allowed this imprisonment. Paul understood divine providence, so he accepted this difficult time in his life as something God was allowing. Thus, Paul yielded to this suffering because saw the Lord’s hand in it.
2Ti 1:8 “but be thou partaker of the afflictions of the gospel” Word Study on “partaker” Strong says the Greek word “partaker” ( ) (G4777) means, “to suffer hardship in company with.” It is used only one time in the New Testament. However, some Greek manuscripts use this same word a second time in 2Ti 2:3 in the place of ( ) (G2553).
2Ti 2:3, “Thou therefore endure hardness, as a good soldier of Jesus Christ.”
Comments – Anyone who has been an athlete or a soldier knows the importance of encouraging one another as a teammate in competition or in the heat of battle. Living for God and exercising His gifts brings afflictions (2Ti 3:12). Paul was enduring hardship when he wrote this second epistle to Timothy and he was encouraging Timothy to do the same; for we know that no one can win this battle alone.
2Ti 3:12, “Yea, and all that will live godly in Christ Jesus shall suffer persecution.”
2Ti 1:8 “according to the power of God” – Comments – The uncompromising Gospel of Jesus Christ is a gospel of God’s power to work in our lives. Our sufferings for Jesus Christ are met with an outpouring of God’s power to strengthen us. The Lord once said to me that every time Paul was imprisoned, his anointing increased.
Paul mentioned the power of the Gospel in Rom 1:16.
Rom 1:16, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.”
2Ti 1:8 Comments – Christians had a valid reason to be timid about their faith in Jesus Christ during this early period of Church history. Rome’s first wave of persecutions against the Church had begun under Nero, who will put to death Peter and Paul in Rome, according to Church tradition. In 2Ti 1:8 Paul is exhorting Timothy to be strong and remain a witness of Jesus Christ in order to propagate the Gospel. Paul believes Timothy will remain faithful because of his godly heritage.
2Ti 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
2Ti 1:9
1Th 4:7, “For God hath not called us unto uncleanness, but unto holiness.”
2Ti 1:9 “not according to our works” Comments – God does not save a man and call him because of the good life he lived before salvation, since the carnal mind is enmity against God (Rom 8:7) and all of our deeds are as filthy rags in the sight of God.
Isa 64:6, “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.”
Eph 2:8-9, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”
Tit 3:5, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;”
Rom 8:7, “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.”
2Ti 1:9 Comments – We see in 2Ti 1:9 several phases of God’s divine plan of redemption for mankind. As Paul is exhorting Timothy to persevere in his calling, Paul reminds him that God predestined and called him to salvation before the foundation of the world because of His purpose and outpouring of grace in Christ Jesus, and not because of Timothy’s works. Timothy’s justification and calling into divine service was an act of God’s grace. Thus, we have predestination, calling, and justification reflected in 2Ti 1:9. The final phase of glorification will be reflected in the phrase “against that day” in 2Ti 1:12.
2Ti 1:10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
2Ti 1:10
2Ti 1:9-10 Comments – The Foreknowledge of God the Father – Even though God’s purpose and grace is becoming apparent to us now, it has always existed before our birth, even from the foundation of this world. This phrase tells us that God saw beforehand the fall of man in His eternal plan of Creation and therefore, in His love, made provision. But this part of His plan was not revealed to us until Jesus Christ was manifested. Note a similar verse:
Eph 1:4, “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:”
2Ti 1:11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
2Ti 1:11
[12] Kenneth Hagin, He Gave Gifts Unto Men: A Biblical Perspective of Apostles, Prophets, and Pastors (Tulsa, Oklahoma: Faith Library Publications, c1992, 1993), 93-94.
[13] Kenneth Hagin, The Ministry of a Prophet (Tulsa, Oklahoma: Faith Library Publications, c1968, 1983), 9-10.
“a preacher” Paul’s early years began by evangelizing the regions of Syria and Cilicia as a preacher of the Gospel of Jesus Christ (Gal 1:21). A preacher is someone who proclaims the Gospel of Jesus Christ on a regular basis. Paul began as a preacher of the Gospel and was faithful. He refers to his preaching ministry in Gal 2:1-2. Therefore, God later called him and anointed him in other areas, such as an apostle and a teacher.
Gal 1:21, “Afterwards I came into the regions of Syria and Cilicia;”
Gal 2:1-2, “Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.”
If one is sent by God, then he is sent to preach the Gospel, “And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Rom 10:15) God has ordained that it is the foolishness of preaching saves those who believe, “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” (1Co 1:21) Kenneth Hagin comments on 1Ti 1:11, “Notice Paul didn’t say, ‘I am first ordained an apostle. ’ No, Paul said first, ‘I am ordained a preacher, ’ because he was first and foremost a preacher of the good news. He was a sent one for the purpose of preaching and teaching the gospel.” [14]
[14] Kenneth Hagin, He Gave Gifts Unto Men: A Biblical Perspective of Apostles, Prophets, and Pastors (Tulsa, Oklahoma: Faith Library Publications, c1992, 1993), 46, 175-181.
“and an apostle” After a number of years of preaching the Gospel in Syria and Cilicia, Act 13:1-3 records how God set Paul and Barnabas apart as apostles to the Gentiles.
“and a teacher” – Paul went often to the synagogues of Greek and Roman cities during his missionary journeys to reason with the Jews about the Word of God concerning Jesus, both before and after his calling as an apostle to the Gentiles (Act 13:1-3). It is easy to see Paul standing in the office of a teacher during such dialogues. It is possible that Paul stood in the office of a teacher before an apostle, since Act 13:1 lists Paul among the prophets and teachers in Antioch.
Act 13:1, “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.”
“of the Gentiles” – In 1Ti 2:7 and 2Ti 1:11 Paul declares that he is a preacher, an apostle, and a teacher to the Gentiles. If we examine his upbringing, it is easy to see how God prepared Paul for this ministry to the Gentiles from the time he was born.
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). [15]
[15] 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 finding 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?”
Paul could have easily reasoned with the greatest Greek minds to these Greek converts; for he says, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. And my speech and my preaching was not with enticing words of man’s wisdom” (1Co 2:1; 1Co 2:4). We see Paul quoting from the Greek poet Aratus in Act 17:28 while preaching in Athens, and from the Cretan prophet Epimenides in Tit 1:12, revealing that Paul was schooled to some degree in Greek rhetoric, philosophy, sophistry, and literature. He had seen man’s wisdom at its best as he studied Greek philosophy; and he had seen man’s religion at its best as he studied under Gamaliel. It is this heritage that prepared Paul to become the apostle as well as a preacher and teacher of the Gospel of Jesus Christ to the Gentiles.
It is also important to comment on Paul’s wisdom in walking in these offices throughout the course of his ministerial career. His primary calling was as an apostle to the Gentiles, which he states in Rom 11:3, “For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office.” In addition, he opens his New Testament epistles with this apostolic title. However, in his efforts to serve as an apostle, he developed an anointing in the office of a teacher. This anointing developed as he taught new believers during church plantings and as he taught believers at Antioch when he went on furlough in between his missionary journeys. However, he never abandoned his missionary efforts as an apostle in pursuit of his new anointing as a teacher. In contrast, many ministers today become tired of their callings after a number of years and look for new opportunities to move into different aspects of the ministry. They interpret the development of these secondary offices and anointings as “new callings,” in which some pursue at the cost of abandoning their primary calling. Bob Nichols says that the signature of a man’s calling is what he has already accomplished, rather than what he hopes to accomplish. [16] In other words, a minister can look back on what God has already used him to accomplish as a testimony of his calling. Any new pursuits are at the risk of abandoning the work that God desires to fulfill in a minister’s life.
[16] Robert Nichols, Lighthouse Television Annual Directors’ Meeting, Sheraton Hotel, Kampala, Uganda, 3 November 2008.
2Ti 1:12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
2Ti 1:12
2Ti 1:6, “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.”
2Ti 1:12 “I also suffer these things: nevertheless I am not ashamed” Comments – In 1Ti 1:8 Paul has just told young Timothy not to be ashamed of the Gospel of Jesus Christ, “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;” In 1Ti 1:12 Paul is using himself as an example of what it means to be unashamed of the Gospel of Jesus Christ.
Paul knew that Timothy would suffer as he served God and used the divine gifts that were deposited within him because he himself had suffered because of being faithful to his calling. Paul will then tell Timothy in 2Ti 1:14 to stand fast with his “commitment,” using the same Greek word “ paratheke ” ( ) used in 2Ti 1:12 to describe this commitment, or deposit.
2Ti 1:14, “That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.”
Scripture Reference – Note a similar verse:
Rom 1:16, “ For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.”
2Ti 1:12 “and am persuaded that he is able to keep that which I have committed unto him” Word Study on “committed” – The phrase used in the KJV “that which I have committed” is actually one Greek word, which can simply be defined as “a deposit,” or “an entrustment.” Strong tells us that the Greek word “committed” “ paratheke ” ( ) (G3866) means, “ a deposit, i.e. (figuratively) trust,” thus it means, “ a trust or thing consigned to one’s faithful keeping.” Strong says it comes from the Greek word ( ) (G3908), which literally means, “to place beside, present,” and figuratively it mean, “to deposit (as a trust or for protection).” BDAG defines it as “property entrusted to another.” The Enhanced Strong says this word is used three times in the New Testament, being translated in the KJV as “that which is committed to thy trust” (1Ti 6:20), “that which I have committed” (2Ti 1:12), and “that which was committed (2Ti 1:14).
Comments – We must commit our souls to a faithful God.
1Pe 4:19, “Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.”
Comments The Greek word ( ) (G3866) is translated into modern English versions as “that which I have committed unto Him,” and “that which He has committed unto me.” There are a number of views as to the meaning of this word within the context of this passage of Scripture: (1) Strong tells us that this word refers to the Church doctrine that was committed unto Paul the apostle, which must protected and be handed down in pure form from generation to generation, as Paul says in 2Ti 2:2. (2) Vincent says in 2Ti 1:12 that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. (3) BDAG says refers to “the spiritual heritage entrusted to the orthodox Christian.” (4) In addition, it could also mean the eternal rewards that Paul has deposited in Heaven from a lifetime of Christian service. We would find a reference to this heavenly deposit in Paul’s statement about a “crown of righteousness” laid up for him after death (2Ti 4:8).
2Ti 4:8, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.”
I take Vincent’s interpretation, believing that it refers to the immediate context of offices and callings and anointings listed in the previous verse as “a preacher, an apostle and a teacher” that was “deposited” within him during his faithful service to God. Of course, with these callings Paul received revelation of the Gospel, and so Paul received the Gospel and Church doctrine as a result of his calling. I believe that the reason Paul used the Greek word “ paratheke, ” or deposit, is because of the way God imparts His anointings. Paul will use this same Greek word “paratheke” in 2Ti 1:14 to refer to “that which was deposited” within Timothy by the Holy Ghost, and is his first epistle to Timothy when he warns him to “guard what was committed to his trust” (1Ti 6:20). As an illustration of such divine deposits, Kenneth Hagin describes the time when he received the anointing and office as a teacher. He was walking along and felt something drop into his spirit, and knew in his heart that he had just received the anointing to teach. He then began to test this calling out and found that people also recognized this anointing in him as he taught. [17]
[17] Kenneth Hagin, He Gave Gifts Unto Men: A Biblical Perspective of Apostles, Prophets, and Pastors (Tulsa, Oklahoma: Faith Library Publications, c1992, 1993), 175-6.
2Ti 1:12 “against that day” Comments In 2 Timothy1:9-12 we see in God’s divine foreknowledge several phases of His divine plan of redemption for mankind. We see His predestination and calling in 2Ti 1:9, Paul’s divine commission and perseverance in 2Ti 1:11, and now we see a reference to our future glorification in 2Ti 1:12
Fuente: Everett’s Study Notes on the Holy Scriptures
An Admonition to Steadfastness.
v. 8. Be not thou, therefore, ashamed of the testimony of our Lord, nor of me, His prisoner; but be thou partaker of the afflictions of the Gospel according to the power of God,
v. 9. who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began,
v. 10. but now is made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel;
v. 11. whereunto I am appointed a preacher and an apostle and a teacher of the Gentiles.
v. 12. For the which cause I also suffer these things. Nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day.
v. 13. Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.
v. 14. that good thing which was committed unto thee keep by the Holy Ghost, which dwelleth in us. The knowledge of God’s love in Christ Jesus and the gift of God’s grace are the fundamental factors in the work of Timothy; they obligated him to show all staunchness in confessing Christ, in defending the faith. This thought St. Paul brings out with fine tact: Do not, then, be ashamed of the testimony of our Lord nor of me, His prisoner, but join me in suffering for the Gospel according to the power of God. Timothy should not dread nor fear the dishonor and disgrace which his confessing of Christ was sure to bring upon him; he should not flee from the lot which is inevitable to the followers of Christ. See Rom 1:16; Mar 8:38; Heb 11:26. The apostle calls the entire preaching of the New Testament the testimony of Christ, because Christ is the content of the entire doctrine of salvation; His person and work should be proclaimed from every pulpit that bears the name Christian; the message of the Gospel is that of eternal life, because it testifies of Christ, Joh 5:39; 1Co 1:6. Just because every person that openly professed his allegiance to the so-called sect of the Christians had to expect persecution and dishonor to strike him, therefore Timothy was not to be ashamed of his confession. But this attitude included yet another point. Timothy might be inclined to withdraw from Paul in the latter’s present unfortunate situation. The apostle, however, was not languishing in prison on account of any crime committed by him. He was a prisoner of the Lord; for the sake of Jesus whom he had so freely and gladly confessed before men he had been imprisoned. His fetters thus were his badge of honor, and Timothy was to acknowledge them as such. Instead of being ashamed of Jesus and of Paul, His apostle, now bound for His sake, Timothy should rather join him in suffering for the Gospel. Should the same fate strike him which had come upon his beloved teacher, Timothy should not hesitate for a moment in showing his willingness to bear the yoke of his Lord. So much he could do, not, indeed, by his own reason and strength, but in accordance with, in the measure of, the power of God in him. Christ, the Lord of His Church, always imparts that amount of strength which is necessary for bearing sufferings for His sake.
If there is any thought which, above all others, ought to make us willing to suffer persecutions for the sake of our Lord, it is that of our redemption in Christ: Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the time of this world. The apostle uses the strongest argument at his disposal for impressing upon Timothy and every Christian the necessity of remaining steadfast in the confession of Christ unto the end. It is God that saved us, that is our Savior; the salvation is complete, ready before the eyes and hearts of all men. And so far as its application to the believers is concerned, the apostle says that God has called us, He has extended to us the invitation to accept the reconciliation made for all men. This invitation was a holy call, for it was issued by the holy God, applied by the Holy Ghost, and has for its purpose a life of consecration. In no manner does the merit of man come into consideration in this call, for it was not extended to us because of our works. God did not look upon any man with the intention of finding something in his character or attitude which would make him more willing to accept the proffered grace. At the same time, however, He did not issue an absolute call, simply on the basis of the majesty of His divine will. He called men rather according to His own purpose and grace. It was God’s own free counsel and intention, a counsel of grace, of His free love and favor, whose revelation took place in Christ Jesus. Before the foundations of the world were laid, before God had created a single human being, His gracious counsel of love was formulated, which resulted in our call, by virtue of which we should be His own and live with Him world without end. In Christ Jesus His grace was given us, for His redemption earned it for us.
The grace of God in Christ Jesus was thus present and ready from eternity. Then, in the fullness of time, God made known His grace to mankind: But now manifested through the appearance of our Savior Christ Jesus, when He rendered death ineffectual, but brought life and immortality to light through the Gospel. The grace which was planned and prepared in Christ Jesus was made manifest, not by a mere teaching or preaching, but by a bodily manifestation which could be conceived of by the senses, Joh 1:14. Through the entire life, suffering, and death of Christ the grace of God has been made manifest. In this way God’s grace was brought to the attention of men in bodily, visible form, in the shape of the Redeemer, who was their brother according to the flesh. His manifestation culminated in His rendering death helpless, in taking away the power from temporal death, thus making it a mere figurehead, 1Co 15:55-57, Since death, in its true essence, signifies a separation from God and from the life in God, therefore it has lost its terrors for the believers. Death can no longer conquer us, who are in Christ Jesus. Instead of that, life and immortality are our lot through the work of our Savior. We have reentered the fellowship of life with God; the true life in and with God lies before us in immeasurable fullness. The original blessed condition of Paradise has now again been made possible; the life in and with God shows itself in immortality, in incorruption. Salvation with all the glories of heaven is ours; it is no longer hidden from our eyes, but is set before us in the brightest, clearest light through the Gospel; for this is the message of the completed redemption, of the revelation of life without end. Such is the blessed glory of the Gospel, as the apostle has briefly summarized it here for Timothy as well as for the Christians of all times.
In bringing out his connection with the Gospel, the apostle now incidentally gives a reason why Timothy should not be ashamed of him: To which I have been appointed herald and apostle and teacher. Every word used by the apostle brings out a certain phase of his work. He is a herald, a proclaimer of the great and wonderful works of God. Not only the foundation of a proper Christian understanding should be laid by his preaching, but the Christians should also grow in knowledge of their Lord Jesus Christ by the same method. He is an apostle; he belongs to the number of men who for all times were to be the teachers of the New Testament Church. And finally, Paul was a teacher, as all true ministers should be, his special field being that of the Gentiles. He did not operate with the excellencies of man’s wisdom, but taught the mystery of the kingdom of God, both publicly and privately. How could Timothy, under the circumstances, feel ashamed of his teacher?
But the sufferings of Paul also should not provoke this feeling of shame in him: For which reason also I suffer these things, but am not ashamed. In the ministry, in the office which God entrusted to him, with every mark of distinction, the enmity of the world had struck him; he had been subjected to misery, persecution, imprisonment. Since, however, these sufferings are to be expected in the regular discharge of the holy office, he does not in any way look upon them as a disgrace. To suffer for the sake of Christ is not a dishonor, but an honor. For this reason the apostle is able to write in the joyful confidence of faith: For I know in whom my faith rests, and I am persuaded that He is able to keep that which I have entrusted to Him until that day. Every word here is an expression of firm trust in God. He does not rely upon his feelings, upon his own ideas and notions; his knowledge is based upon the Word and cannot therefore be shaken. He has gained a conviction which is more certain than all asseverations of mere men: he has the promise of God in His infallible Word. For the apostle has entrusted the salvation of his soul to the heavenly Father, and his faith has the conviction based upon His Word that the precious treasure is safe in His hands, Joh 10:28. For God is able, fully competent, to guard this inestimable blessing. We are kept by the power of God through faith unto salvation, 1Pe 1:5.
The admonition, then, follows as a matter of course: The example of wholesome words hold fast which thou hast heard from me, in faith as well as in love which is in Christ Jesus. The personal example of Paul was an important factor in his work; what he had done and said should be a type for Timothy to follow. It seems that he has reference to some summary or outline of the Gospel-truth which he had transmitted to his pupil, a teaching of wholesome words, entirely free from the morbid outgrowths which the errorists showed. This summary of doctrine Timothy was to use in faith and love in Christ Jesus. Having the conviction of faith that the Gospel as taught by Paul was the truth, he would not suffer himself to become apostate to that truth. Having true, cordial love toward Christ in his heart, he would know that every defection from the truth committed to his charge would deeply grieve his Savior. A simple adherence to the words of Scripture is the safest way to avoid most of the difficulties with which sectarians are always grappling; for it is only when a person goes beyond the words of divine revelation that he meets with contradictions or apparently incompatible statements.
In connection with this thought the apostle once more urges his pupil; The excellent deposit guard through the Holy Spirit, that dwells in us. Having just admonished Timothy to adhere to the form of sound doctrine for his own person, Paul now drives home the other truth, namely, that this precious deposit of the pure truth must be guarded against all contamination. In his own power, by his own reason and strength, it is true that no pastor is able to defend and guard the doctrine of Christ against the various attacks that are made against it, against the suspicions that are being spread concerning it. If a man studies the Bible just as he does any other book, if he believes that the application of mere worldly wisdom will suffice for its defense, he will soon find out just how badly in error he was with his ideas. The precious blessing of evangelical truth can be kept safe only through the Holy Ghost. Even in Baptism this Spirit has made His abode in us, and He will continue to use our hearts as His shrine as long as we continue in the words of our Savior. What comfort for the simple, faithful minister of the Word!
Fuente: The Popular Commentary on the Bible by Kretzmann
2Ti 1:8. The testimony of our Lord, That is, “The gospel itself; and more particularly the freedom of the Gentile converts from all subjection to the law of Moses.” His prisoner means, Prisoner on his account, or for his sake. Heylin reads, Be not thou ashamed of the gospel of our Lord, nor of me who am a prisoner upon his account.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ti 1:8 . (deduction from what has preceded: since God has given us the spirit of . . ., then, etc.) ] On the construction, comp. Rom 1:16 : .
, like in 1Ti 3:16 , does not denote the martyrdom of Christ, nor even specially the testimony regarding the martyr-death of Christ (Chrysostom: , ), but more generally the testimony regarding Christ, which certainly includes the other special meaning. is not the subjective genitive (Wahl: testimonium quod dixit Jesus de rebus divinis quas audivit a Patre; Hofmann: “the truth of salvation witnessed by Christ” [10] ), but the objective (de Wette, Wiesinger).
The connection between this and the preceding thought is brought out by Bengel’s words: timorem pudor comitatur; victo timore, fugit pudor malus.
] Paul places himself in immediate connection with the gospel, as he was a prisoner because of his witness of Christ; and the reason of the special mention of himself lies in the summons to Timothy to come to him at Rome. [11] Paul calls himself here and at Eph 3:1 , Phm 1:9 , because he bore his bonds for Christ’s sake; or better, because “Christ (Christ’s cause) had brought him into imprisonment and was keeping him there” (Winer, p. 178 [E. T. p. 236]; Meyer on Eph 3:1 ; Wiesinger). The expression in Phm 1:13 : , forbids the explanation: “a prisoner belonging to Christ.” Hofmann is inaccurate: “a prisoner whose bonds are part of his relation to Christ.”
] “ but suffer with ( sc. me) for the gospel ;” the verb, occurring only here and perhaps at 2Ti 2:3 (the simple form at 2Ti 2:9 , 2Ti 4:5 ; Jas 5:13 ), is limited more precisely by the reference to the previous . Luther (“suffer with the gospel, as I do”) refers the to the dative following; but against this there is the unsuitable collocation of person and thing. Chrysostom rightly says: , , , , . The dative . is to be taken as dativus commodi (Mack, Matthies, Wiesinger, van Oosterzee, Plitt, Hofmann), as in Phi 1:27 : ; in Heb 11:25 : , the dative has another meaning.
] These words do not belong, as Heinrichs thinks possible, to , in the sense: doctrina cui inest , but to the preceding verb. The meaning, however, is not: “strengthened through God’s aid” (Heydenreich), but denotes the suitability: “in accordance with the power of God which is effectual in thee,” or “which will not fail thee” (Hofmann). is not here “the power produced by God,” nor is it “God’s own power” (Wiesinger), in the sense of an abstract idea apart from its actual working in the believer.
[10] Hofmann for this explanation appeals wrongly to 1Co 1:6 ; 1Co 2:1 ; besides, does not mean “truth of salvation,” unless it is so defined.
[11] Wiesinger: “Here the twofold contents of the epistle are set forth as the theme; for the contents of the epistle are simply the general duties laid on Timothy as a preacher of the gospel, and the particular service of love which he was to render to the imprisoned apostle.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
Ver. 8. Afflictions of the gospel ] Affliction is Evangelii genius, a type of the gospel, saith Calvin; hence it is called “the word of Christ’s patience,” Rev 2:2 ; Rev 2:19
According to the power of God ] For unless he supports us by his power, we shall never bear up in affliction.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] Be not then (seeing that God gave us such a Spirit, not the other) ashamed of (for construction see reff. I cannot see, with Ellic., that the aor. subjunc. with , ‘ne te pudeat unquam,’ as Leo, implies in matter of fact that “Timothy had as yet evinced no such feeling.” Surely, granting that such is the primary constructional inference from the words, it would be just in keeping with the delicate tact of the Apostle, to use such form of admonition, when in fact the blame had been already partly incurred. See note on 2Ti 1:1 ) the testimony of our Lord (i.e. the testimony which thou art to give concerning our Lord, gen. objective: not ‘ the testimony which He bore ,’ gen. subjective, as Corn.-a-lap., al., nor, as Chrys. (apparently), ‘ the martyrdom of our Lord ,’ nor must we, with Mack, lay stress on , and understand the to be especially this, that Jesus is the Lord . The is added, hardly for the reason Bengel gives, ‘hunc opponit Csari, quem sui sic appellabant,’ which would hardly have been thus expressed, requiring more prominence to be given to , but because, being about to introduce himself , he binds by this word Timotheus and himself together), nor of me His prisoner (I would hardly say, with De W., Huther, al., that this refers only to the services which the Apostle expected from Timotheus in coming to him at Rome: such thought may have been in his mind, and may have mingled with his motive in making the exhortation: but I believe the main reference to be to his duty as upholding St. Paul and his teaching in the face of personal danger and persecution. It is impossible to deny that the above personal reference does enter again and again: but I cannot believe it to be more than secondary. On the expression, , see Eph 3:1 note: the gen. implies not possession, but the reason for which he was imprisoned, cf. Phm 1:13 , ), but suffer hardship with me for the Gospel (this is the meaning (ref.), and not ‘ suffer hardship together with the Gospel ,’ as Thdrt. ( ), Calv. (?), Grot. (‘ evangelium, eique sensum tribuit, quomodo alibi legi, morti, peccato’): for St. Paul, speaking of his own bonds, ch. 2Ti 2:9 , says, . This extends the sphere of his fellow-suffering with the Apostle beyond his mere visiting Rome) according to the power of God ( what power? that which God has manifested in our salvation, as described below (gen. subj.), or that which God imparts to us (gen. obj.), God’s power , or the power which we get from God? On all grounds, the former seems to me the juster and worthier sense: the former, as implying indeed the latter fortiori that God, who by his strong hand and mighty arm has done all this for us, will help us through all trouble incurred for Him. Chrys. gives this meaning very finely: , , , , , . , . . , . , . , ), who saved us (all believers: there is no reason for limiting this to Paul and Timotheus. It is painful to see such Commentators as De Wette so blinded by a preconceived notion of the spuriousness of the Epistle, as to call this which follows ‘ eine ganz allgemeine berflssige Erinnerung an die christlichen Heilsthatsachen .’ I need hardly say to the reader who has been hitherto following the course and spirit of the passage, that it is in the strictest coherence, as indeed is shewn by Chrys. above. ‘Be not cowardly nor ashamed of the Gospel, but join me in endurance on its behalf, according to God’s power, who has given such proofs of that power and of its exercise towards us, in saving us, calling us in Christ, destroying death &c., of which endurance I am an example (11 13) which example do thou follow’ (13, 14)), and called us (this, as indeed the whole context, shews that it is the Father who is spoken of: see note on Gal 1:6 ), with an holy ( , , Chrys. expressing the state , rather than merely the summoning into it (as does ‘ vocation ’ also), is its quality) calling (see Eph 4:1 ; Eph 1:18 ; Rom 8:28-30 , and notes), not according to (after the measure of, in accordance with) our works: but according to (after the measure of, in pursuance of) his own purpose ( , , , , Chrys. , , Thdrt. “Originem tam vocationis nostr quam totius salutis designat: non enim erant nobis opera quibus Deum prveniremus: sed totum a gratuito ejus proposito et electione pendet.” Calv.), and (according to) the grace which was given to us (this expression, which properly belongs only to an actual imparting , is used, because, as De W., that which God determines in Eternity, is as good as already accomplished in time. No weakening of into destinatam must be thought of) in Christ Jesus (as its element and condition, see Eph 1:4 ; Eph 3:11 ) before the periods of ages (see reff.; , , Chrys. It is hardly possible in the presence of Scripture analogy to take the expression as ‘meaning (? Conyb.) the Jewish dispensation:’ still less, as Dr. Burton, that ‘the scheme of redemption was arranged by God immediately after the fall, before any ages or dispensations.’ Even Calvin’s interpretation, ‘perpetuam annorum seriem a mundo condito,’ fails to reach the full meaning. In the parallel, Rom 16:25 , the mystery of redemption is described as having been , which obviously includes ages previous to the as well as after it; see Eph 3:11 , compared with 2Ti 1:4 ; 1Co 2:7 ), but (contrast to the concealment from eternity in the manifestation in time) manifested now ( , Thdrt. See Col 1:26 ; Tit 1:3 ) by the appearing (in the flesh: here only used thus, see reff.: but not referring to the birth only: ‘His whole manifestation’) of our Saviour Jesus Christ, who abolished (‘ when he made of none effect ,’ Ellic., objecting to my rendering, as confounding an anarthrous participle with one preceded by the article. But, pace tanti viri , and recognizing to the full the distinction, I must hold that the slightly ratiocinative force of the anarthrous participle is more accurately represented by “who abolished,” than by introducing the temporal element contained in “when He.” The bald literal rendering, ‘ abolishing (not, ‘ having abolished ;’ the aor. participles are synchronous throughout) as He did ,’ is most nearly approached by ‘ who abolished :’ and it is an approximation to the sense, not grammatical purism, which must be our object) (indeed) death (cf. especially 1Co 15:26 . By the death of Christ, Death has lost his sting, and is henceforth of no more account: consequently the mere act of natural death is evermore treated by the Lord Himself and his Apostles as of no account: cf. Joh 11:26 ; Rom 8:2 ; Rom 8:38 ; 1Co 15:55 ; Heb 2:14 ; and its actual and total abolition foretold, Rev 21:4 . must be kept here to its literal sense, and its spiritual only so far understood as involved in the other. The delivering from the fear of death is manifestly not to the purpose, even did . belong to both participles. Notice . As Bengel says, ‘Articulus notanter positus.’ As if he had said, ‘Orcum illum.’ and below have no articles), but (contrast to the gloom involved in ) brought to light (threw light upon, see ref. 1 Cor., and thus made visible what was before hidden: , Thdrt.) life (i.e. the new and glorious life of the Spirit, begun here below and enduring for ever: the only life worthy of being so called) and incorruptibility (immortality of the new life, not merely of the risen body: that is not in question here, but is, though a glorious yet only a secondary consequence of this ; see Rom 8:11 ) by means of the (preaching of the) Gospel (which makes these glorious things known to men. These words are better taken as belonging only to . . . ., not to . . For this former is an absolute act of Christ, the latter a manifestation to those who see it), for which (viz. the , the publication of this good news to men) I was appointed a herald, and an apostle, and a teacher of the Gentiles (see the same expression, and note, in 1Ti 2:7 . The connexion in which he here introduces himself is noticed above, on 2Ti 1:8 . It is to bring in his own example and endurance in sufferings, and grounds of trust, for a pattern to Timotheus): on which account (viz. because , as above) I also (besides doing the active work of such a mission. Or may be taken with , as Ellic., ‘even these things’) am suffering these things (viz. the things implied in , 2Ti 1:8 , and further specified by way of explanation and encouragement to Timotheus below, 2Ti 1:15 ): but I am not ashamed (cf. , 2Ti 1:8 ), for I know whom I have trusted (hardly to be formally expressed so strongly as De W. ‘ in whom I have put my trust ’ ( .), though the meaning, in the spiritual explanation, is virtually the same: the metaphor here is that of a pledge deposited, and the depositor trusting the depositary: and it is best to keep to the figure. The refers to God, as Tit 3:8 ; Act 27:25 ?), and am persuaded that He is able (reff. as used of God) to keep my deposit (how are the words to be taken, and what is meant by them? Does import, the deposit which He has entrusted to me , or the deposit which I have entrusted to Him? Let us consider the latter first. In this case is the gen. subjective. Now what is there which the Apostle can be said to have entrusted to God? Some say, (a) his eternal reward , the crown laid up for him, ch. 2Ti 4:8 ; so Thl., Beza, Calov., Wolf (‘hoc est qu dicitur , 1Pe 1:4 ; habes hic ’): but then we should have this reward represented as a matter not of God’s free grace, but of his own, delivered to God to keep: (b) his soul , as in 1Pe 4:19 ; Luk 23:46 ; so Grot. (‘Deus apud nos deponit verbum suum: nos apud Deum deponimus spiritum nostrum’), Beng. (‘anima nostra: nos ipsi, et portio nostra clestis. Paulus, decessui proximus, duo deposita habebat: alterum Domino, alterum Timotheo committendum’), Conyb. and others (see this treated below): (c) his salvation , so Ambr., Calv., Huther, al. (see ib.): (d) the believers who had been converted by his means, as Chrys. and Thl. (alt.), and as in the Ep. ad Heron. of the Pseudo-Ignatius, 7, p. 916, , which hardly needs refutation, as altogether unsupported by the context. Then, under the former head, which would make a gen. possessive, we have the following meanings assigned: (e) the Holy Spirit , as Thdrt. ( ): (f) the faith, and its proclamation to the world . So Chrys. ( ; , : but only as an alternative, see above), Ellic.; not Grot. as De W. see above: (g) the apostolic office (Corn.-a-lap., Heinrichs, De W., al.) which the Apostle regarded as a thing entrusted to him, a stewardship, 1Co 9:17 ; (h) the faithful who had been converted by him, in the (alternative in Chrys. and Thl.) view of their having been committed to him by Christ : (i) his own soul , as entrusted to him by God, as Bretschneider, al., after Josephus, B. J. iii. 8. 5, where speaking against suicide, he says, , . , , . And even more strikingly Philo, quis rerum div. hres, 26, vol. i. p. 491: , , , , , , , , , . And Hermas Pastor, ii. 3, p. 918: “qui ergo mentiuntur, abnegant Dominum, non reddentes Domino depositum, quod acceperunt.” On all these, and this view of the generally, I may remark, that we may fairly be guided by the same words in 2Ti 1:14 as to their sense here. And from this consideration I deduce an inference precisely the contrary to that of De Wette. He argues from it, that must necessarily have the same meaning in both places, without reference to the verb with which it is joined: and consequently that because in 2Ti 1:14 it signifies a matter entrusted to Timotheus, therefore here it must signify a matter entrusted to St. Paul. But this surely is a very lax and careless way of reasoning. The analogy between the two verses, if good for any thing, goes farther than this. As, in 2Ti 1:14 , is said of the subject of the sentence, viz. Timotheus, keeping a deposit entrusted to him, so here must be said of the subject of the sentence, viz. God, keeping a deposit entrusted to Him. Otherwise, while keeping the mere word to the same formal meaning in both places, we shall, most harshly and unnaturally, be requiring the phrase to bear, in two almost consecutive verses, two totally different meanings. The analogy therefore of 2Ti 1:14 , which De W. uses so abundantly for his view, makes, if thoroughly considered, entirely against it, and in fact necessitates the adoption of the first alternative, viz. the objective genitive, and the deposit committed by the Apostle to God . And when we enquire what this deposit was, we have the reply, I conceive, in the previous words, (see this especially shewn in the quotation from Philo above, where the is God , not man). He had entrusted HIMSELF, body, soul, and spirit, to the keeping of his heavenly Father, and lay safe in his hands, confident of His abiding and effectual care. A strong confirmation of this view is gained, notwithstanding what Ellic. says of the moral reference there, and not here: for the parallel is to be sought not between and , but between and , which is a very close one, from 1Th 5:23 , , ) for (with reference to, as an object; ‘against,’ as we say, in a temporal sense: not simply ‘ until ’) that day (viz. the day of the ; see reff., and cf. especially ch. 2Ti 4:8 ).
Fuente: Henry Alford’s Greek Testament
2Ti 1:8 . : The Saying of Jesus (Mar 8:38 = Luk 9:26 ) was probably in St. Paul’s mind. He alludes to it again, 2Ti 2:12 . The aor. subj. with forbids the supposition that Timothy had actually done what St. Paul warns him against doing (Winer-Moulton, Grammar , p. 628, and J. H. Moulton, Grammar , vol. i. p. 122 sq .). See note on 1Ti 4:14 . Personal appeals are a feature of this epistle cf. 2Ti 1:13 , 2Ti 2:3 ; 2Ti 2:15 , 2Ti 3:14 , 2Ti 4:1-2 ; 2Ti 4:5 .
. : Testimony borne by our Lord , His words, His ethical and spiritual teaching, by which Christianity has influenced the ideals and practice of society. The gen. after is best taken as subjective. See 1Co 1:6 ; 1Co 2:1 ; 2Th 1:10 .
: See note on 1Ti 1:14 .
: This does not mean one made prisoner by the Lord , but one who belongs to the Lord and is a prisoner for His sake . There is nothing figurative about . St. Paul calls himself . . . . in Eph 3:1 , . . . Phm 1:1 ; Phm 1:9 . The idea is more clearly expressed in . Eph 4:1 . He is a prisoner; he is also “in Christ”. The expression also suggests the thought that his earthly imprisonment is ordered by the Lord, not by man. The present captivity is alluded to again in 2Ti 1:16 and 2Ti 2:9 . It is not the same figure as in 2Co 2:14 , “God which always leadeth us in triumph in Christ” as His captives. See Lightfoot on Col 2:15 .
: Join us [ the Lord and me ] in our sufferings for the Gospel’s sake . More than once in this epistle St. Paul declares that he is suffering ( , 2Ti 1:12 ; , 2Ti 2:9 ). He has said, “Be not ashamed of me”; but he has just coupled the testimony of the Lord with his own; and further on (2Ti 2:8 ) Jesus Christ is noted as the great illustration of the law, “No cross, no crown”. See note there. It is best then to give a wider reference than to the in . The R.V., Suffer hardship with the gospel is needlessly harsh. The dat. is the dativus commodi .
must be connected with .; and this suggests that the power of God here means power given by God , as in 2Co 6:7 , 1Pe 1:5 , “the power that worketh in us” (Eph 3:20 ), the assured possession of which would brace Timothy to suffer hardship. Alf. and Ell., following Bengel, take it subjectively: the power of God displayed in our salvation (as in Rom 1:16 ; 1Co 1:18 ; 1Co 1:24 ; 1Co 2:5 ; 2Co 13:4 ). But St. Paul could scarcely exhort Timothy to display a degree of fortitude comparable to God’s active power. The next verse, , . . ., is not a detailed description of God’s power to save, but a recalling of the fact that Timothy had actually experienced God’s saving grace in the past. This consideration would stimulate Timothy to play the man.
Fuente: The Expositors Greek Testament by Robertson
2Ti 1:8 to 2Ti 2:2 . The leading thoughts in this section are ( a ) the Day of reward and judgment which is surely coming (2Ti 1:12 ; 2Ti 1:18 ), ( b ) the unreasonableness therefore of cowardly shame (2Ti 1:8 ; 2Ti 1:12 ; 2Ti 1:16 ), and ( c ) the necessity that Timothy should guard the deposit and hand it on (2Ti 1:14 to 2Ti 2:2 ).
Be not ashamed, therefore, of the Gospel to which our Lord was not ashamed to testify; nor be ashamed of me, who am in prison because of testimony borne to Him and it. Share our sufferings in the strength given by God, whose power is displayed in the Gospel of life of which I was appointed a preacher. This is the direct cause of my present lot; but I am not ashamed; for I know the power of Him to whom I have committed myself in trust. Do you imitate His faithfulness: guard the deposit committed to you. I am not asking you to do more than some others have done. You know Onesiphorus and his work as well as I do. When all turned their backs on me, he was not ashamed to make inquiries for me; and, finding me in prison, he constantly cheered me by his visits. May God bless him and his! Do you, then, welcome the strengthening grace of Christ, and provide for a succession of faithful teachers to preserve intact the sacred deposit of the faith.
Fuente: The Expositors Greek Testament by Robertson
not. App-105.
of. Genitive of relation, concerning.
nor. Greek. mede.
partaker of the afflictions = suffer evil with (me). Greek su nkakopatheo, Only here.
of = for.
gospel. App-120.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] Be not then (seeing that God gave us such a Spirit, not the other) ashamed of (for construction see reff. I cannot see, with Ellic., that the aor. subjunc. with , ne te pudeat unquam, as Leo, implies in matter of fact that Timothy had as yet evinced no such feeling. Surely, granting that such is the primary constructional inference from the words, it would be just in keeping with the delicate tact of the Apostle, to use such form of admonition, when in fact the blame had been already partly incurred. See note on 2Ti 1:1) the testimony of our Lord (i.e. the testimony which thou art to give concerning our Lord, gen. objective: not the testimony which He bore, gen. subjective, as Corn.-a-lap., al.,-nor, as Chrys. (apparently), the martyrdom of our Lord, nor must we, with Mack, lay stress on , and understand the to be especially this, that Jesus is the Lord. The is added, hardly for the reason Bengel gives, hunc opponit Csari, quem sui sic appellabant, which would hardly have been thus expressed, requiring more prominence to be given to ,-but because, being about to introduce himself, he binds by this word Timotheus and himself together), nor of me His prisoner (I would hardly say, with De W., Huther, al., that this refers only to the services which the Apostle expected from Timotheus in coming to him at Rome: such thought may have been in his mind, and may have mingled with his motive in making the exhortation: but I believe the main reference to be to his duty as upholding St. Paul and his teaching in the face of personal danger and persecution. It is impossible to deny that the above personal reference does enter again and again: but I cannot believe it to be more than secondary. On the expression, , see Eph 3:1 note: the gen. implies not possession, but the reason for which he was imprisoned, cf. Phm 1:13, ), but suffer hardship with me for the Gospel (this is the meaning (ref.), and not suffer hardship together with the Gospel, as Thdrt. ( ), Calv. (?), Grot. ( evangelium, eique sensum tribuit, quomodo alibi legi, morti, peccato): for St. Paul, speaking of his own bonds, ch. 2Ti 2:9, says, . This extends the sphere of his fellow-suffering with the Apostle beyond his mere visiting Rome) according to the power of God (what power? that which God has manifested in our salvation, as described below (gen. subj.), or that which God imparts to us (gen. obj.),-Gods power, or the power which we get from God? On all grounds, the former seems to me the juster and worthier sense: the former, as implying indeed the latter fortiori-that God, who by his strong hand and mighty arm has done all this for us, will help us through all trouble incurred for Him. Chrys. gives this meaning very finely: , , , , , . , . . , . , . , ), who saved us (all believers: there is no reason for limiting this to Paul and Timotheus. It is painful to see such Commentators as De Wette so blinded by a preconceived notion of the spuriousness of the Epistle, as to call this which follows eine ganz allgemeine berflssige Erinnerung an die christlichen Heilsthatsachen. I need hardly say to the reader who has been hitherto following the course and spirit of the passage, that it is in the strictest coherence, as indeed is shewn by Chrys. above. Be not cowardly nor ashamed of the Gospel, but join me in endurance on its behalf, according to Gods power, who has given such proofs of that power and of its exercise towards us, in saving us,-calling us in Christ,-destroying death-&c., of which endurance I am an example (11-13)-which example do thou follow (13, 14)), and called us (this, as indeed the whole context, shews that it is the Father who is spoken of: see note on Gal 1:6), with an holy (, , Chrys. expressing the state, rather than merely the summoning into it (as does vocation also), is its quality) calling (see Eph 4:1; Eph 1:18; Rom 8:28-30, and notes), not according to (after the measure of, in accordance with) our works: but according to (after the measure of, in pursuance of) his own purpose ( , , , , Chrys. , , Thdrt. Originem tam vocationis nostr quam totius salutis designat: non enim erant nobis opera quibus Deum prveniremus: sed totum a gratuito ejus proposito et electione pendet. Calv.), and (according to) the grace which was given to us (this expression, which properly belongs only to an actual imparting, is used, because, as De W., that which God determines in Eternity, is as good as already accomplished in time. No weakening of into destinatam must be thought of) in Christ Jesus (as its element and condition, see Eph 1:4; Eph 3:11) before the periods of ages (see reff.; , , Chrys. It is hardly possible in the presence of Scripture analogy to take the expression as meaning (? Conyb.) the Jewish dispensation: still less, as Dr. Burton, that the scheme of redemption was arranged by God immediately after the fall, before any ages or dispensations. Even Calvins interpretation, perpetuam annorum seriem a mundo condito, fails to reach the full meaning. In the parallel, Rom 16:25, the mystery of redemption is described as having been ,-which obviously includes ages previous to the as well as after it;-see Eph 3:11, compared with 2Ti 1:4; 1Co 2:7), but (contrast to the concealment from eternity in the manifestation in time) manifested now ( , Thdrt. See Col 1:26; Tit 1:3) by the appearing (in the flesh: here only used thus, see reff.: but not referring to the birth only: His whole manifestation) of our Saviour Jesus Christ, who abolished (when he made of none effect, Ellic., objecting to my rendering, as confounding an anarthrous participle with one preceded by the article. But, pace tanti viri, and recognizing to the full the distinction, I must hold that the slightly ratiocinative force of the anarthrous participle is more accurately represented by who abolished, than by introducing the temporal element contained in when He. The bald literal rendering, abolishing (not, having abolished; the aor. participles are synchronous throughout) as He did, is most nearly approached by who abolished: and it is an approximation to the sense, not grammatical purism, which must be our object) (indeed) death (cf. especially 1Co 15:26. By the death of Christ, Death has lost his sting, and is henceforth of no more account: consequently the mere act of natural death is evermore treated by the Lord Himself and his Apostles as of no account: cf. Joh 11:26; Rom 8:2; Rom 8:38; 1Co 15:55; Heb 2:14; and its actual and total abolition foretold, Rev 21:4. must be kept here to its literal sense, and its spiritual only so far understood as involved in the other. The delivering from the fear of death is manifestly not to the purpose, even did . belong to both participles. Notice . As Bengel says, Articulus notanter positus. As if he had said, Orcum illum. and below have no articles), but (contrast to the gloom involved in ) brought to light (threw light upon, see ref. 1 Cor., and thus made visible what was before hidden: , Thdrt.) life (i.e. the new and glorious life of the Spirit, begun here below and enduring for ever: the only life worthy of being so called) and incorruptibility (immortality-of the new life, not merely of the risen body: that is not in question here, but is, though a glorious yet only a secondary consequence of this ; see Rom 8:11) by means of the (preaching of the) Gospel (which makes these glorious things known to men. These words are better taken as belonging only to . . . ., not to . . For this former is an absolute act of Christ, the latter a manifestation to those who see it), for which (viz. the , the publication of this good news to men) I was appointed a herald, and an apostle, and a teacher of the Gentiles (see the same expression, and note, in 1Ti 2:7. The connexion in which he here introduces himself is noticed above, on 2Ti 1:8. It is to bring in his own example and endurance in sufferings, and grounds of trust, for a pattern to Timotheus): on which account (viz. because , as above) I also (besides doing the active work of such a mission. Or may be taken with , as Ellic.,-even these things) am suffering these things (viz. the things implied in , 2Ti 1:8, and further specified by way of explanation and encouragement to Timotheus below, 2Ti 1:15): but I am not ashamed (cf. , 2Ti 1:8), for I know whom I have trusted (hardly to be formally expressed so strongly as De W. in whom I have put my trust ( .), though the meaning, in the spiritual explanation, is virtually the same: the metaphor here is that of a pledge deposited, and the depositor trusting the depositary: and it is best to keep to the figure. The refers to God, as Tit 3:8; Act 27:25?), and am persuaded that He is able (reff. as used of God) to keep my deposit (how are the words to be taken,-and what is meant by them? Does import, the deposit which He has entrusted to me, or the deposit which I have entrusted to Him? Let us consider the latter first. In this case is the gen. subjective. Now what is there which the Apostle can be said to have entrusted to God? Some say, (a) his eternal reward, the crown laid up for him, ch. 2Ti 4:8; so Thl., Beza, Calov., Wolf (hoc est qu dicitur , 1Pe 1:4; habes hic ): but then we should have this reward represented as a matter not of Gods free grace, but of his own, delivered to God to keep: (b) his soul, as in 1Pe 4:19; Luk 23:46; so Grot. (Deus apud nos deponit verbum suum: nos apud Deum deponimus spiritum nostrum), Beng. (anima nostra: nos ipsi, et portio nostra clestis. Paulus, decessui proximus, duo deposita habebat: alterum Domino, alterum Timotheo committendum), Conyb. and others (see this treated below): (c) his salvation, so Ambr., Calv., Huther, al. (see ib.): (d) the believers who had been converted by his means, as Chrys. and Thl. (alt.), and as in the Ep. ad Heron. of the Pseudo-Ignatius, 7, p. 916,- , which hardly needs refutation, as altogether unsupported by the context. Then, under the former head, which would make a gen. possessive, we have the following meanings assigned:-(e) the Holy Spirit, as Thdrt. ( ):-(f) the faith, and its proclamation to the world. So Chrys. ( ; , : but only as an alternative, see above), Ellic.; not Grot. as De W. see above: (g) the apostolic office (Corn.-a-lap., Heinrichs, De W., al.) which the Apostle regarded as a thing entrusted to him, a stewardship, 1Co 9:17; (h) the faithful who had been converted by him, in the (alternative in Chrys. and Thl.) view of their having been committed to him by Christ: (i) his own soul, as entrusted to him by God, as Bretschneider, al., after Josephus, B. J. iii. 8. 5, where speaking against suicide, he says, , . , , . And even more strikingly Philo, quis rerum div. hres, 26, vol. i. p. 491:- , , , , , , , , , . And Hermas Pastor, ii. 3, p. 918: qui ergo mentiuntur, abnegant Dominum, non reddentes Domino depositum, quod acceperunt. On all these, and this view of the generally, I may remark, that we may fairly be guided by the same words in 2Ti 1:14 as to their sense here. And from this consideration I deduce an inference precisely the contrary to that of De Wette. He argues from it, that must necessarily have the same meaning in both places, without reference to the verb with which it is joined: and consequently that because in 2Ti 1:14 it signifies a matter entrusted to Timotheus, therefore here it must signify a matter entrusted to St. Paul. But this surely is a very lax and careless way of reasoning. The analogy between the two verses, if good for any thing, goes farther than this. As, in 2Ti 1:14, is said of the subject of the sentence, viz. Timotheus, keeping a deposit entrusted to him,-so here must be said of the subject of the sentence, viz. God, keeping a deposit entrusted to Him. Otherwise, while keeping the mere word to the same formal meaning in both places, we shall, most harshly and unnaturally, be requiring the phrase to bear, in two almost consecutive verses, two totally different meanings. The analogy therefore of 2Ti 1:14, which De W. uses so abundantly for his view, makes, if thoroughly considered, entirely against it, and in fact necessitates the adoption of the first alternative, viz. the objective genitive,-and the deposit committed by the Apostle to God. And when we enquire what this deposit was, we have the reply, I conceive, in the previous words, (see this especially shewn in the quotation from Philo above, where the is God, not man). He had entrusted HIMSELF, body, soul, and spirit, to the keeping of his heavenly Father, and lay safe in his hands, confident of His abiding and effectual care. A strong confirmation of this view is gained,-notwithstanding what Ellic. says of the moral reference there, and not here: for the parallel is to be sought not between and , but between and , which is a very close one,-from 1Th 5:23, , ) for (with reference to, as an object;-against, as we say, in a temporal sense: not simply until) that day (viz. the day of the ; see reff., and cf. especially ch. 2Ti 4:8).
Fuente: The Greek Testament
2Ti 1:8. , be not thou therefore ashamed) Shame is the companion of fear; if fear be overcome, false shame flees away. Comp. 2Ti 1:12; 2Ti 1:16, where Paul proposes his own example and that of Onesiphorus, adding, in conjunction with this, examples of a contrary character in 2Ti 1:15.- , of our Lord) A rare Antonomasia. Elsewhere Paul either omits our, or adds the name of Jesus Christ. Now, when he says our Lord, he places Him in opposition to Csar, whom his courtiers so called.- , nor of me) The cause of the servants of God cannot be separated from the cause of God.- , His prisoner) Men are easily ashamed of those that are in prison, especially at Rome.-, but be thou partaker of the afflictions) Suffer afflictions [Endure hardness], ch. 2Ti 2:3-5 : and that too together with me and with the Gospel.-, power) This, which is far above all things beside, is nervously described, 2Ti 1:9-10; and at the same time the previous exhortation, 2Ti 1:8, is deduced from the subject itself, and derives its strength from the following description, 2Ti 1:9-10.-, of God) Jesus Christ and the Holy Spirit are mentioned, 2Ti 1:13-14.
Fuente: Gnomon of the New Testament
2Ti 1:8
Be not ashamed therefore of the testimony of our Lord,-The gospel embraces the testimony of Christ. Paul said: I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Rom 1:16.) Man might be ashamed of one who died on a cross, but of one who died to save man and conquered death and burst asunder the bonds of the grave, none should be ashamed. [This testimony of which Timothy was not to be ashamed certainly includes the sufferings and shame of Jesus. In these sufferings, before a mocking, scornful world, must Timothy glory; but the testimony includes the sufferings and shame of Christ. In these before scornful men must Timothy, as an example to the suffering Christians, rather glory, but the testimony includes much more than what relates only to the sufferings of the Lord Jesus. The Christian, in stead of being ashamed of the testimony of our Lord, must, before the sinful, persecuting world, show fearlessly that its hopes and its promises are his most precious treasures.]
nor of me his prisoner:-This does not imply that Timothy had been ashamed of Paul as a prisoner, but the exhortation is intended to brace him up amid dangers and to encourage him to be a partaker with Paul of the afflictions of the gospel. There is no evidence that Timothy had shown a lack of faith and courage; but with the defection of many whom he had trusted, and the near approach of Pauls death, it was natural for him to encourage Timothy to stand steadfast in the faith.
but suffer hardship with the gospel according to the power of God;-Our sufferings with and for Christ work out for us an exceeding and eternal weight of glory. Paul, in love for his son Timothy, desired that he might suffer with Christ, for that would work the highest good for him in the world to come. Paul gloried in his sufferings, sorrows, and self-denials. Every Christian should arm himself with the same spirit and seek as a true and faithful follower of Christ to suffer with him.
Fuente: Old and New Testaments Restoration Commentary
Chapter 2 Not Ashamed
2Ti 1:8-18
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well. (vv. 8-18)
There is so much in these verses that I was almost tempted to divide this portion into about three sections. But in one way they are all linked together, so I thought it best to consider them all at one time. They are connected by that expression not ashamed. We have it three times in these verses: first, in the admonition of Paul to Timothy; second, Pauls own declaration; and third, in that which he testifies concerning his friend, Onesiphorus.
I wish we might fix our attention upon these words, not ashamed. In Rom 1:16 we have that declaration of the Apostle, I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. Why should anybody be ashamed of the gospel? It answers every question concerning sin and its remedy that the mind of man can possibly raise. God has opened up His heart to men in the gospel. It is His message concerning His blessed Son and the salvation He has wrought out for all who believe.
It was because of his faithfulness in proclaiming the gospel that Paul was in prison. And now, writing to his younger friend, he said, Be not thou therefore ashamed of the testimony of our Lord. It is as though he said, Timothy, you have something of which you need never be ashamed as you go forth in Christs name, telling how God has given His only begotten Son up to the death of the cross that all who put their trust in Him might be redeemed from sins guilt and power. There are preachers who never seem to have anything to say about the blood of Jesus or the cross on which He died. But this is Gods own message to a lost world, and we to whom it has been committed should never be ashamed of it.
The Apostle adds, Nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God. He says, Do not be ashamed of me. There might have been those who would say to Timothy, You are linked up with that fellow, Paul. I understand he came to a bad end and is now in prison. It would be easy for Timothy to say, Oh, I knew him somewhat, but I was not intimate with him. But Paul said, Do not be ashamed of me, but speak out boldly and let people know you stand for the same things for which I stand, because it is for this that I am in prison. It is for you to be partaker of the afflictions of the gospel according to the power of God.
It is a great privilege to partake of the blessings of the gospel, but God has ordained that we should not only have a part in these privileges, but that we should also be permitted to suffer for Christs sake. This is the only world in which we can do that. Nobody suffers for Christ in heaven. It is down here only that we have this blessed opportunity. We should ever count it a privilege to bear shame for His names sake when we think of what He has done for us.
In verse 9 he says, Who hath saved us. Are you sure that you have been saved? There is a lot of uncertainty with many about this question. Some people think of salvation as a process going on all through life, and eventually, if they are faithful enough, they hope to be saved. But the Apostle says, Who hath saved us.
In the epistle to the Ephesians he writes, By grace are ye saved [literally, by grace have ye been saved] through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast (2:8-9).
There is no reason why any believer in the Lord Jesus Christ should be uncertain in regard to this question of salvation.
It may sound humble to sing as John Newton wrote one time when he had a fit of despondency,
Tis a point I long to know,
Oft it causes anxious thought;
Do I love my Lord, or no?
Am I His, or am I not?
But that is not the language of faith. The man who believes God can say, He hath saved us, and called us with an holy calling, not according to our works. We do not purchase salvation by good behavior or by anything else we can do, but it is according to his own purpose and grace, which was given us in Christ Jesus before the world began-that is, before the ages began. Before sin came into the world, God had made all His plans for redemption. It was not an afterthought with God. It was all arranged. The Devil thought he was ahead of God when he caused man to sin, but God had already prepared for mans redemption, and that redemption is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death.
It is written in Heb 9:27, And as it is appointed unto men once to die, but after this the judgment. That is what makes death so terrible for the unconverted man: he has to face God in judgment after he leaves this life. But the Lord Jesus Christ has abolished death, and hath brought life and immortality to light through the gospel.
Elsewhere it is written, That through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage (Heb 2:14-15). In the Old Testament even believers had a fear of death. They did not know the blessedness of an accomplished redemption; and so many of them were left in a state of doubt and uncertainty as to what death might mean. They could not all say with Job, For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God (19:25-26). Many did not understand that. But now Jesus has gone down into death and has come up in triumph. He says, I am he that liveth, and was dead; and, behold, I am alive for evermore, and have the keys of hell and of death (Rev 1:18). Thus He delivers them who through fear of death were all their lifetime subject to bondage (Heb 2:15).
I have often used an illustration of this, and it might not be out of place to repeat it in order to make this clear. Years ago when I was preaching out in the mountains of California the Lord gave me the joy of seeing many souls saved. After they were converted it was my desire to baptize them, and I have always been very old-fashioned in my idea of baptism. I take them right down under the water. Of course, some of you may sympathize with me in my ignorance, but that is all right, I return the compliment. I have baptized in lakes, in rivers, in ponds, and even in horse-troughs.
One time we had quite a group to baptize, both men and women. It was in the winter, and winter in California is a rainy time. It was in the region where the only water available was in the Sacramento River, which runs high in the winter and is very dark because of the silt brought down from the hills. I went out the day before and scouted around to find a place that seemed to be fit. There was room for a good audience to stand on the bank. I waded out into the river to make sure it was all right. On the next day we gathered together. It had been noised around that there was to be baptizing, and so there were hundreds of people gathering from all over the countryside. We preached the gospel. I saw those who were to be baptized looking at that dark river, and away down in their hearts I am sure everyone of them wished they were Presbyterians! I could tell they did not want to walk down into the water; they did not know what kind of experience it might involve.
While the people were singing the final hymn, I left the company, walked out into the water, and went on until I reached the place suitable for the baptizing. I felt around to see that there were no deep holes or dangerous rocks. I could see that those who were to be baptized were watching me. Finally, I went back to the shore, and when I put out my hand they came one after another. They were not afraid anymore. Why? Because I had gone down into the dark river and had come up safely.
Jesus went down into the dark waters of death and came up in triumph. And those who have trusted in Him do not dread death. They know death simply means going home to be forever with the Lord.
Now the Apostle says, It is this that I was sent to preach, for which I am appointed an apostle, and a teacher of the Gentiles. For the which cause I also suffer these things. He was in prison. He was enduring much hardship. He was suffering for His names sake who gave Himself for lost mankind. And in order that he might carry that gospel to the world, he had given up all his earthly ambitions. He had given himself wholly to this one purpose of carrying the message from nation to nation, from people to people, from city to city. Now they had put him in jail, and this seemed to be the end of life, for in a little while he was going out to die for Jesus sake. But he could say, Nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Paul gloried in the privilege of suffering for Christ. He was not ashamed of his message or of his Lord.
Observe Paul does not say, I know what I have believed. He did know what he had believed. He had no doubts about that. But it is one thing to believe what, and quite another thing to believe whom. He says, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day.
Again and again the questions come to me, either by mail or from people whom I meet, Do you believe in the perseverance of saints? Do you believe that if a man is once saved he is saved forever? I generally say, I certainly do not believe in the perseverance of saints as such. I know them too well, for I am one myself. But I believe with all my heart in the perseverance of the Lord Jesus, and I am persuaded that he is able to keep that which I have committed unto him against that day.
The Apostle had committed his soul to the Lord, and he knew that He would not let him down. That is why he is able to say elsewhere, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Rom 8:38-39). Do you know anything which is neither included in things present nor things to come? Do you know anything that is not included in life or in death? Paul says that nothing in death, nothing in life, nothing present, nothing to come, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
Again he says to Timothy, Hold fast the form of sound words. In other words, he is saying, Timothy, do not let anything go that you have received from God. Cleave to the truth, and then in that day when you have to give an account you will have the Lords approval because of your faithfulness. On the other hand, he adds, Which thou hast heard of me, in faith and love which is in Christ Jesus. You know it is an easy thing to become very disagreeable and contentious, even when one is endeavoring to be faithful to truth. The servant of God is called upon to contend for the faith. He is to maintain an attitude of faithfulness to Christ and love to the brethren. As we walk in love toward our brethren and stand firmly for the truth, we will commend to others that truth which we seek to proclaim with our lips.
At the time that Timothy went into the service of the Lord, he was commended to the Lord in a special way by a group of the elder brethren at Lystra, Paul joining with them, as we have noted already. In answer to their prayers, God gave Timothy some special gift to fit him for the work. So here in verse 14 Paul says to him, That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
Paul had heard that many in Asia had turned away from the truth, the simplicity which is in Christ. Timothy was in Asia at this time where Paul had labored years before, and where many Christians had been led away from the truth by certain evil-disposed men who had gone in among them, teaching things contrary to the grace of God. Many of the saints were getting bewildered and carried away with these teachings. Some had even gone so far as to repudiate Pauls doctrine and refused to accept him as an apostle. We see that in the epistle to the Galatians. This was a great grief to him.
This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. Now do not misunderstand. Paul did not say they were no longer Christians, but he declared that they had turned away from him. These false teachers had come in and turned the saints away from the full gospel message that Paul had taught them, and they had repudiated him, no longer recognizing him as an apostle of Christ.
Next he mentions one who had come from Asia, who had been very faithful to him and very true. Paul speaks most tenderly concerning him. I do not know what had happened, whether he had been imprisoned or martyred for Christs sake, but something had taken place which led him to write, The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain.
Evidently this man was what we would call today a traveling man. He moved about, possibly on business, or it may be that in the work of the Lord he went from place to place. In the course of his travels he came to Rome while Paul was a prisoner there. But, when he was in Rome, he sought me out very diligently, and found me. It might not have been easy to find Paul in that great city, but Onesiphorus inquired of one and another until he found him.
Paul said, [He] was not ashamed of my chain. He was not ashamed to stand by that prisoner in the dungeon and say, He and I are friends. He and I stand for the same things. We serve the same Master.
I repeat, I do not know what had happened, but in the next verse Paul says, The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.
Not ashamed! Paul says to Timothy. I do not want you to be ashamed. Do not be ashamed of the testimony of God; do not be ashamed of those who suffer for Christs sake. Paul himself was not ashamed. Onesiphorus was not ashamed. He boldly identified himself with the prisoner of the Lord.
So I pass the word on to you who know and love the Lord. May we never be ashamed of His name.
Fuente: Commentaries on the New Testament and Prophets
ashamed: 2Ti 1:12, Psa 119:46, Isa 51:7, Mar 8:38, Luk 9:26, Act 5:41, Rom 1:16, Rom 9:33, Eph 3:13, 1Pe 4:14
the testimony: Psa 19:7, Isa 8:20, Joh 15:27, Joh 19:35, Eph 4:17, 1Ti 2:6, 1Jo 4:14, 1Jo 5:11, 1Jo 5:12, Rev 1:2, Rev 12:11, Rev 19:10
his prisoner: 2Ti 1:16, 2Ti 2:9, Eph 3:1, Eph 4:1, Phi 1:7
be thou: 2Ti 2:3, 2Ti 2:11, 2Ti 2:12, 2Ti 4:5, Rom 8:17, Rom 8:18, Rom 8:36, 1Co 4:9-13, 2Co 11:23-27, Phi 3:10, Col 1:24, 1Th 3:4, 1Pe 4:13-15, Rev 1:9, Rev 12:11
according: 2Ti 4:17, Rom 16:25, 2Co 6:7, 2Co 12:9, 2Co 12:10, Phi 4:13, Col 1:11, 1Pe 1:5, Jud 1:24
Reciprocal: Pro 27:17 – so Jer 37:21 – Thus Mat 10:18 – for a Mat 10:32 – confess me Mar 8:35 – for Joh 7:26 – he speaketh Act 4:29 – that Act 14:22 – we Act 27:35 – in 1Co 1:6 – the 1Co 2:1 – the testimony 2Co 6:4 – afflictions 2Co 6:5 – imprisonments Phi 1:28 – in Col 4:18 – Remember 1Th 3:3 – moved Phm 1:1 – a prisoner Heb 10:33 – whilst Heb 11:25 – Choosing Heb 13:23 – is set Rev 6:9 – slain
Fuente: The Treasury of Scripture Knowledge
2Ti 1:8. Timothy was still at Ephesus where there had been much encountering with false teachers. Under such conditions it was appropriate that Paul exhort him not to be ashamed to bear testimony (declare the evidences in favor of) for Christ. Nor of me his prisoner. Paul was in Rome when he wrote this epistle, having been arrested and brought into the jurisdiction of Nero Caesar the second time. Timothy was urged not to be backward about pressing the claims of the Gospel upon the people, even though the great apostle was at the time a prisoner for that very Cause. His prisoner means that Paul was being held in chains because of his devotion to Christ. To be a partaker denotes that he should be willing to endure similar persecutions for the sake of Christ, and in so doing he would be having fellowship with the apostle. According to the power of God. Rom 1:16 says that the Gospel is the “power” of God unto salvation, and it is from the same Greek word as the one in our verse. Hence a sincere belief in the Gospel will enable one to meet and overcome all persecutions for His sake.
Fuente: Combined Bible Commentary
2Ti 1:8. Be not thou therefore ashamed. The exhortation, grounded on the fact that the spiritual gifts which he had received should be allowed, as it were, free play, implies some fear that Timothy was acting as if ashamed of the testimony of Jesus.
Nor of me his prisoner. Something obviously had come to St. Pauls knowledge on this point, which had given him pain. Timothy had drawn back, as if ashamed of him, as well as of the Gospel. He adds the word prisoner as likely to appeal more strongly than aught else to Timothys feelings.
Be thou partaker of the afflictions of the gospel. Better, Be thou a partaker in my sufferings for the gospel.
According to the power of God, i.e. the power that comes from God, with special reference to the spirit of power of 2Ti 1:7.
Fuente: A Popular Commentary on the New Testament
Paul Was Not Ashamed of the Gospel Part of Paul’s ability to be content in whatever state he was in must have come from the view expressed in 2Ti 1:8 ( Php 4:11 ; Eph 3:1 ; Eph 4:1 ). He was not Nero’s or Rome’s prisoner, but the Lord’s. Wherever he was, he was serving his Master and striving to further the cause of the gospel. Christians have an internal character, as discussed in the previous verse, which allows them to not be ashamed of the gospel or our Lord. Timothy was also told, by Paul, not to be ashamed of him, as if some pressure would be put on him to do just that. Jesus suffered so that we might be saved. We can expect to suffer if we stand up for the righteousness of God. When we are suffering for the right, we can know that God’s power is there to sustain us ( 1Pe 4:16-19 ).
All those in Christ have been saved from their past sins by God’s precious gift ( 2Pe 1:9 ). We were saved when we accepted God’s calling through our obedience (compare Act 2:21 ; Act 2:37-38 ; Act 2:41 ; Act 22:16 ). Our salvation is not earned through works that we do but is bestowed upon us as a gift. Eph 2:8-10 makes this clear while at the same time showing us that God intends for our lives to be centered on doing good works. God planned, even before the world began, to extend the gift of salvation to man in Christ ( Eph 1:9-10 ; Eph 3:10-11 ). For centuries God’s plan for man’s salvation was hidden ( Rom 16:25-26 ). When Jesus appeared on the earth and carried out his purpose, God’s plan of salvation was made known. When Jesus overcame the grave, he also overthrew death by taking away its sting ( 1Co 15:51-57 ). The way of life immortal had been pitch dark until the light of the Son’s resurrection and his glorious gospel fully illuminated the way ( 2Ti 1:9-10 ).
Paul went forth as a herald, or proclaimer, for the king to tell the lost of Christ’s saving power. He was sent by the king himself, as the word “apostle” shows. His specific charge was to instruct the Gentiles in the way of salvation ( Act 9:15 ; Act 26:16-18 ). Paul was persecuted and imprisoned because he was carrying out the instructions of his commander. He was not ashamed of his suffering because he had complete trust in Jesus Christ. Roberts says the apostle went on to say, “He is able to keep my commitment.” He could have meant the Lord was able to keep his charge to preach the gospel or he could have meant his soul. Both ideas are correct and it is actually possible Paul had both in mind. Christ’s word will not fail ( Mat 24:36 ), nor will he leave his faithful servants in the grave ( 1Co 15:22-23 ). We can know that Jesus will always be with us if we are faithfully carrying out his command to teach all nations ( 2Ti 1:11-12 ).
Fuente: Gary Hampton Commentary on Selected Books
2Ti 1:8-10. Be not thou, therefore Discouraged by any dangers or trials; or ashamed of the testimony of our Lord The gospel which testifies of Christ, or of testifying the truth and importance of it to all men; nor of me his prisoner The cause of the servants of God, doing his work, cannot be separated from the cause of God himself. But be thou partaker of the afflictions of the gospel Of such afflictions as I endure for the gospels sake: or, be ready to undergo the persecutions and troubles which attend the profession and preaching of the gospel: according to the power of God That is, as God shall enable thee; who hath saved us
By faith in his Son and in his gospel, from sin and misery, present and eternal, and therefore we may the more readily endure any temporal evils for the gospel. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described. And called us with a holy calling A calling holy in regard, 1st, Of the author, God; 2d, The means, his word and Spirit; 3d, The end, holiness; not according to our works See on Rom 9:11; Rom 11:6. But according to his own purpose and grace That is, his gracious purpose; (see on Eph 3:11;) which was given us in Christ Through his mediation and grace; before the world began He being appointed, in the everlasting and unchangeable counsels of God, to be the Redeemer and Saviour of all that should believe in and obey him. But now is made manifest Is openly revealed and exhibited; by the appearing of our Saviour By his manifestation in the flesh, and the publication of the gospel of his grace. Who hath abolished death Hath obtained for persevering believers a glorious resurrection even from temporal death hereafter, and deliverance from the sting of it here; with a title to, and meetness for, the eternal life of both soul and body; so that death shall be completely swallowed up in victory. And hath brought life and immortality to light Hath clearly revealed by the gospel that immortal life which he hath purchased for us. Or, if be rendered, as it properly may, not immortality, but incorruption, the meaning will be, he hath clearly revealed the life, or existence and happiness, of the soul immediately after death, and the incorruption of the body: or rather, hath made them clear; for the word , here used, means to make a thing clear and plain which was formerly obscure, a translation which is more proper here than to bring to light. For the Israelites had an obscure knowledge of the immortality of the soul, and of the resurrection of the body, given them in the writings of Moses, as is plain from our Lords words, (Luk 20:37,) and from what is related 2Ma 7:9; 2Ma 7:14; 2Ma 7:23. Nevertheless, as these things were but obscurely revealed in the ancient oracles, the far more clear discovery of them in the gospel, but especially Christs express promise to raise the dead, and give eternal life to believers, might with the greatest propriety be called a making these things clear. The heathen also had some confused hopes of the immortality of the soul, but as they had no ground for these hopes but uncertain tradition and their own wishes, they were much in the dark concerning it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:8 “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;”
What was the testimony of the Lord? I would assume it relates to His pre-cross activities as a prisoner being brought before the courts.
Why might some be ashamed of Paul? His imprisonment. Imagine if we were in a time of persecution how quickly you would respond to your pastors call from prison to help him hopefully we would respond not being ashamed of being related to a person in prison for preaching Christ.
Note that Paul identifies himself as Christ’s prisoner rather than Caesar’s. What significance can we draw from this?
1. All bad that happens to the person walking with God good or bad – is meant to be understood as from God. Do you agree with this?
a. Rom 8:28 “And we know that all things work together for good to them that love God, to them who are the called according to [his] purpose.”
b. Would you assume based on the Romans verse that good would come from Satan? I don’t think so.
2. He knew well that he served God and does not serve man or some philosophy.
3. We should know the same as Paul, the one we serve.
4. We should also encourage other believers to this same standard. I fear one day in our own country, some believers will face prison for their faith. We are seeing more and more Christians in prison in middle eastern countries as well as in China.
Rather than be ashamed, we should be a partaker in the problems which arise from being a proper witness.
How do we do this be a partaker – with the power mentioned just prior? Our reaction to our situation will do more to witness than our speech in many cases.
One year both my wife and I faced serious medical problems in emergency rooms and hospitals. We reacted as we always do with lightness and humor – we knew God was in control and that we could do absolutely nothing about the situation – like what can you do while having a heart attack? Say no, I’m not going to have it right now – schedule me in two weeks when it is more convenient.
As we joked with one another and with the medical staff we were given a number of puzzled looks as if we didn’t know how serious things were. I think they ultimately realized that it was our confidence in God that allowed us peace.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:8 {3} Be not thou therefore ashamed of the testimony of our Lord, nor of me {e} his prisoner: but be thou partaker of the afflictions of the {f} gospel according to the {g} power of God;
(3) He proves that the ignominy or shame of the cross is not to be ashamed of, and also that it is glorious and most honourable: first, because the Gospel for which the godly are afflicted is the testimony of Christ: and secondly because at length the great virtue and power of God appears in them.
(e) For his sake.
(f) This Gospel is said to be in a way afflicted in those that preach it.
(g) Through the power of God.
Fuente: Geneva Bible Notes
B. Charges to remain loyal 1:8-14
Paul gave his young protégé exhortations to encourage him further to remain faithful to the Lord.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Exhortation to be courageous 1:8-12
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In view of the Holy Spirit’s enablement just mentioned, Paul instructed Timothy not to let others intimidate him. The aorist tense of the Greek verb translated "be ashamed" (epaischunthes) indicates that Paul was not implying that Timothy was already guilty of this. Because of opposition Timothy had evidently experienced temptation to demonstrate some sign of embarrassment with the gospel and with Paul, perhaps because he was in prison. [Note: See my comments on 4:16.] The apostle reminded Timothy that he was in prison as Christ’s prisoner. Paul consistently referred to himself as Christ’s prisoner (cf. Eph 3:1; Eph 4:1; Phm 1:1; Phm 1:9). He viewed himself as in prison for no other reason than that he served Christ. The Lord had placed him there, so there was no reason to feel ashamed about that. Rather, Timothy should join his mentor in suffering for the gospel, not by being imprisoned with him necessarily, but by proclaiming it boldly (cf. Rom 1:16). God would empower him to stand tall by His grace. [Note: See Gregory S. MaGee, "Paul’s Response to the Shame and Pain of Imprisonment in 2 Timothy," Bibliotheca Sacra 165:659 (July-September 2008):338-53.]
"Paul categorizes this behavior very strongly in terms of the values of honor and shame that were central to that culture. . . . In this setting, the point is not so much that Timothy feels embarrassment or shame and so fails to give a witness, but more that by his failure he is discrediting or shaming the ones mentioned" [Note: Towner, The Letters . . ., p. 463.]
"What the Spirit provides is power to endure the stress that comes from bearing witness to God, not removal to some safe place." [Note: Ibid., p. 466.]