Titus 2:1

1.But speak thou the things which become sound doctrine He points out the remedy for driving away fables, namely, that Titus should devote himself to edification. He gives the appellation of sound doctrine to that which may instruct men to godliness; for all trifles vanish away, when that which is solid is taught. When he enjoins him to speak those things which agree with “sound doctrine,” it is as if he had said, that Titus must be continually employed in this preaching; for to mention these things once or twice would not be enough. And Paul does not speak of the discourse of a single day; but so long as Titus shall hold the office of pastor, he wishes him to be employed in teaching this doctrine.

“Sound doctrine” is so called from the effect produced by it; as, on the contrary, he says, that unskillful men dote about questions which do no good. Sound, therefore, means wholesome, that which actually feeds souls. Thus, by a single word, as by a solemn proclamation, he banishes from the Church all speculations which serve rather to promote ostentation than to aid godliness, as he did in both of the Epistles to Timothy.

He makes “sound doctrine” to consist of two parts. The first is that which magnifies the grace of God in Christ, from which we may learn where we ought to seek our salvation; and the second is that by which the life is framed to the fear of God, and inoffensive conduct. Although the former, which includes faith, is far more excellent, and therefore ought to be more zealously inculcated; yet Paul, in writing to Timothy, was not careful about attending to order; for he had to deal with an intelligent man, to whom he would offer an insult, if he dictated to him word by word, as is usually done to apprentices or beginners. Under the person of Titus, indeed, he instructs the whole church of Crete; yet he attends to the rules of propriety, that he may not appear to distrust his prudence. Besides, the reason why he is longer in his exhortations is, that they who gave their whole attention to idle questions — needed especially to be exhorted to the practice of a good and holy life; for nothing is better fitted to restrain the wandering curiosity of men than to know in what duties they ought to be employed.

Albert Barnes

Titus 2:1

But speak thou – In thine own ministry. In the previous chapter he had given him instructions as to the kind of persons who were to be put into the sacred office. Here he gives him special instructions in regard to his own preaching. “The things which become sound doctrine.” To wit, those which he proceeds immediately to specify. On the phrase sound doctrine, see the notes at 1Ti_1:10; compare 2Ti_4:3.

John Calvin

Titus 2:2

2.That aged men be sober He begins with particular duties, that the discourse may be better adapted to the instruction of the people. And he does so, not only that he may accommodate himself to their capacity, but that he may press every one more closely; for a general doctrine produces a less powerful impression; but when by holding out a few cases, he has instructed every person about his duty, there is no one who may not easily conclude, that the Lord has sufficiently instructed him as to the work in which he ought to be employed. We must not therefore, look for a regular method here; for Paul’s design was only to state briefly what were the subjects concerning which godly teachers ought to speak, and not to undertake to treat largely of those subjects.

“Aged men” are mentioned by him in the first place. He wishes them to be “sober,” because excessive drinking is a vice too common among the old. Gravity, which he next mentions, is procured by well-regulated morals. Nothing is more shameful than for an old man to indulge in youthful wantonness, and, by his countenance, to strengthen the impudence of the young. In the life of old men, therefore, let there be displayedσεμνότης “a becoming gravity,” which shall constrain the young to modesty. This will be followed chiefly by temperance, which he immediately adds.

Sound in faith I do not know whether the word “sound” or “healthy” contains an indirect allusion to the various diseases of old men, with which he contrasts this health of the soul; at least, I think so, though I do not affirm it. With good reason does he include in these three parts — faith, love, patience — the sum of Christian perfection. By faith we worship God; for neither calling upon him, nor any exercises of godliness, can be separated from it. Love extends to all the commandments of the second table. Next follows patience as the seasoning of “faith” and “love;” for without “patience” faith would not long endure, and many occurrences are taking place every day — instances of unhandsome conduct or evil temper, which irritate us so much that we should not only be languid, but almost dead, to the duties of love towards our neighbor, if the same “patience” did not support us.

Jameson, Fausset, and Brown

Titus 2:2

sober — Translated “vigilant,” as sober men alone can be (1Ti_3:2). But “sober” here answers to “not given to wine,” Tit_2:3; Tit_1:7.

grave — “dignified”; behaving with reverent propriety.

temperate — “self-restrained”; “discreet” [Alford], (Tit_1:8; 1Ti_2:9).

faith … charity [love] … patience — combined in 1Ti_6:11. “Faith, hope, charity” (1Co_13:13). “Patience,” Greek, “enduring perseverance,” is the attendant on, and is supported by, “hope” (1Co_13:7; 1Th_1:3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome (Rom_5:3).

Albert Barnes

Titus 2:2

That the aged men – All aged men – for there is no reason to suppose that the apostle refers particularly to those who were in office, or who were technically elders, or Presbyters. If he had, he would have used the common word – πρεσβύτερος presbuteros – “presbyter” (see Mat_15:2; Mat_16:21; Mat_21:23; Mat_26:3, Mat_26:47, Mat_26:57, Mat_26:59; 1Ti_5:1, 1Ti_5:17, 1Ti_5:19; Tit_1:5; Jam_5:14; 1Pe_5:1), instead of the unusual word – πρεσβύτης presbutēs – an old or aged man – a word which occurs nowhere else in the New Testament except in Luk_1:18, “For I am an old man,” and Phm_1:9, “being such an one as Paul the aged.” It is in no instance applied to an office. Besides, the instructions which Titus was to give to such men was not that which especially pertained to elders as officers in the church, but to all old men. The idea is, that he was to adapt his instructions to the special character of different classes of his hearers. The aged needed special instructions, and so did the young.

Be sober – Margin, “vigilant.” See the word explained in the notes at 1Ti_3:2, where it is rendered vigilant. In 1Ti_3:11, the same word is rendered sober. -

Grave – Serious; see the notes at 1Ti_3:8; compare the notes at Phi_4:8, where the same word is rendered hottest.

Temperate – σώφρονας sōphronas. Rather, prudent, or sober-minded. See it explained in the notes, 1Ti_3:2, where it is rendered “sober.” Also Tit_1:8.

Sound in faith – 1Ti_1:10 note; Tit_1:13 note.

In charity – In love; Notes, 1 Cor. 13. The meaning is, that an old man should evince love for all, especially for those who are good. He should have overcome, at his time of life, all the fiery, impetuous, envious, wrathful passions of his early years, and his mind should be subdued into sweet benevolence to all mankind.

In patience – In the infirmities of old age – in the trials resulting from the loss of the friends of their early years – in their loneliness in the world, they should show that the effect of all God’s dealings with them has been to produce patience. The aged should submit to the trials of their advanced years, also, with resignation – for they will soon be over. A few more sighs, and they will sigh no more; a little longer bearing up under their infirmities, and they will renew their youth before the throne of God.

John Calvin

Titus 2:3

3.That aged women in like manner We very frequently see, that females advanced in age either continue to dress with the lightness of youthful years, or have something superstitious in their apparel, and seldom hit the golden mean. Paul wished to guard against both extremes, by enjoining them to follow a course that is agreeable both to outward propriety and to religion; or, if you choose to express it in simpler language, to give evidence, by their very dress, that they are holy and godly women.

He next corrects another two vices, to which they are often addicted, when he forbids them to be slanderers and slaves to much wine Talkativeness is a disease of women, and it is increased by old age. To this is added, that women never think that they are eloquent enough, if they are not given to prattling and to slander — if they do not attack the characters of all. The consequence is, that old women, by their slanderous talkativeness, as by a lighted torch, frequently set on fire may houses. Many are also given to drinking, so that, forgetting modesty and gravity, they indulge in an unbecoming wantonness.

Cambridge Bible

Tit 2:3. The aged women likewise] That aged women, not of any order of women corresponding to that of ‘elders’; though this exact word is used of such an order in the 11th Laodicean Canon, ‘those that are called elder women, to wit those that preside in the church, must not be ordained’; cf. Neander, Ch. Hist., iii. 305 sqq.; and in Apocryphal Acts and Martyrdom of Matthew, Tisch. Act, apocr. apost., p. 187. It undoubtedly arose later, based upon this passage, see note on 1Ti_5:3-16.

be in behaviour] Vulg. here ‘in habitu sancto,’ and in 1Ti_2:9 ‘in habitu ornato,’ but the Greek word here more properly corresponds to the classical sense of habitus ‘settled ways and bearing,’ (comp. ‘behaviour’), while the Greek word there fits its Low Latin sense ‘raiment’ (‘arrayment’), (comp. ‘riding habit’). The translation by the earlier English versions, Wiclif ‘habite,’ Tyndal, Cranmer ‘raiment,’ makes it likely that the sense of the Vulgate was the later sense of ‘habitus’ and therefore here inadequate. R.V. rightly demeanour as covering more than the modern sense of ‘behaviour,’—Jerome’s ‘incessus, motus, vultus, sermo, silentium.’

as becometh holiness] One word, an adjective, in the Greek, for which R.V. gives reverent, Alford ‘reverend,’ with a difference of meaning intended, though ‘reverent’ had once the sense of ‘reverend,’ e.g. Homilies, p. 345, ‘partakers of his reverent Sacraments.’ But ‘reverent’ now implies ‘with a certain dignity of sacred decorum,’ to use Jerome’s words. ‘Reverend’ occurs in English Bible only in Psa_111:9, ‘holy and reverend is his name,’ and 2Ma_15:12, ‘a virtuous and a good man, reverend in conversation.’

The Greek means literally ‘as becometh a sacred office,’ and, as the simple word and its derivatives are used especially of the priesthood, well expresses a reverential spirit of consecration, mindful of the Christian believer’s priesthood and its requirements. This passage and 1Ti_2:9 ‘that women adorn themselves … which becometh women professing godliness—through good works,’ taken with 1Pe_2:9, ‘a royal priesthood, a holy nation, a people for God’s own possession,’ and Tit_2:14, ‘a people for his own possession, zealous of good works,’ seem to supplement and explain one another. …

…Who that has known the happiness of help for Christian living from the example and service of such an elder saintly woman among his own kinsfolk or acquaintance, but will bless St Paul as Founder and Patron, through the Holy Spirit his Inspirer, of the best women’s rights, although he ‘suffered not a woman to speak in the church’?

not false accusers] As 1Ti_3:11, A.V. and R.V., not slanderers; see note.

not given to much wine] Lit. with R.V. nor enslaved to much wine, cf. Rom_6:16-18, where however the Revisers leave the weaker ‘servants’; lit. ‘ye were enslaved to Righteousness.’ Cf. 2Pe_2:19, ‘slaves of corruption, for of whom a man is overcome to the same is he also enslaved.’ The use of the word rendered ‘temperate’ in 1Ti_3:11 in conjunction with ‘not slanderers,’ and corresponding to our phrase here, defines its meaning in these Epistles as strictly literal—‘sober, as to strong drinks;’ see ver. 2…

…teachers of good things] The only other N.T. compound with this word for ‘good,’ ‘fair,’ ‘beautiful’ is in 2Th_3:13, ‘be not weary in well-doing.’ The adjective, used with ‘works,’ is specially characteristic of this Epistle; below vv. 7, 14, 3:8, 14. The emphatic repetition in 3:8 further shews that we are right in interpreting the compound here ‘teachers of good works.’ Compare the passages quoted above on ‘reverent.’ The contrast in these last four phrases of high calling and low falling is precisely parallel to that in 1Ti_3:2, and strictly in accord with the early Church history of grand saintliness and gross sin. It strengthens the argument for the literal meaning there of ‘husband of one wife.’

Marvin Vincent

Titus 2:3

Aged women (πρεσβύτιδας)

N.T.o. See on πρεσβύτεραι, 1Ti_5:2.

Behavior (καταστήματι)

N.T.o. See on καταστολή apparel, 1Ti_2:9. It means, primarily, condition or state. Once in lxx, 3 Macc 5:45, κατάστημα μανιῶδες the maddened state into which the war-elephants were excited. Hence the state in which one habitually bears himself – his deportment or demeanor.

As becometh holiness (ἱεροπρεπεῖς)

N.T.o. lxx, 4 Macc. 9:25; 11:20. In the Theages (wrongly ascribed to Plato), τῷ υἱεῖ τὸ ὄνομα ἔθου καὶ ἱεροπρεπές you have given your son (Theages) an honorable and reverend name (122 D). It means beseeming a sacred place, person, or matter. Thus Athenaeus, vii, of one who had given a sacred banquet, says that the table was ornamented ἱεροπρεπέστατα in a manner most appropriate to the sacred circumstances. The meaning here is becoming those who are engaged in sacred service. This is the more striking if, as there is reason to believe, the πρεσβύτιδες represented a quasi-official position in the church. See on 1Ti_5:3, and comp. 1Ti_2:10; Eph_5:3.

False accusers (διαβόλους)

Better, slanderers. See on Mat_4:1, and see on 1Ti_3:6, 1Ti_3:11.

Given to much wine (οἴνῳ πολλῷ δεδουλωμένας)

More correctly, enslaved to much wine. The verb only here in Pastorals. Comp. 1Ti_3:8.

Teachers of good things (καλοδιδασκάλους)

N.T.o. olxx, oClass.

John Calvin

Titus 2:4

4.That they may teach young women temperance That they may be more attentive to duty, he shows that it is not enough if their own life be decent, if they do not also train young women, by their instructions, to a decent and chaste life. He therefore adds, that by their example they should train to temperance and gravity those younger women whom the warmth of youth might otherwise lead into imprudence.

To love their husbands and their children I do not agree with those who think that this is a recapitulation of the advices which elderly women should give to those who are younger for a careful perusal of the context will enable any one easily to perceive that Paul goes on in explaining the duties of women, which apply equally to those who are older. Besides, the construction would be inappropriate, σωφρονίζωσι, σώφρονας εἶναι Yet while he instructs elderly females what they ought to be, he at the same time holds out to the younger the example which they ought to follow. Thus he indiscriminately teaches both. In short, he wishes women to be restrained, by conjugal love and affection for their children, from giving themselves up to licentious attachments, he wishes them to rule their own house in a sober and orderly manner, forbids them to wander about in public places, bids them be chaste, and at the same time modest, so as to be subject to the dominion of their husbands; for those who excel in other virtues sometimes take occasion from them to act haughtily, so as to be disobedient to their husbands.

Adam Clarke

Titus 2:4

That they may teach the young women to be sober – That it was natural for the young to imitate the old will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young. St. Jerome, taking it for granted that drunkenness and impurity are closely connected, asks this serious question: Quomodo potest docere anus adolescentulas castitatem, cum, si ebrietatem vetulae mulieris adolescentula fuerit imitata, pudica esse non possit? “How can an elderly woman teach young women chastity, when, if the young woman should imitate the drunkenness of the matron, it would be impossible for her to be chaste?”

To love their husbands – The duties recommended in this and the following verses are so plain as to need no comment; and so absolutely necessary to the character of a wife, that no one deserves the name who does not live in the practice of them.

John Calvin

Titus 2:5

When he adds, that the word of God may not be evil spoken of, it is supposed that this relates strictly to women who were married to unbelieving husbands, who might judge of the gospel from the wicked conduct of their wives; and this appears to be confirmed by 1Pe_3:1. But what if he does not speak of husbands alone? And, indeed, it is probable that he demands such strictness of life as not to bring the gospel into the contempt of the public by their vices. As to the other parts of the verse, the reader will find them explained in the Commentary on the First Epistle to Timothy.

Adam Clarke

Titus 2:5

Keepers at home – Οικουρους. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle’s advice. Instead of οικουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family.

That the word of God be not blasphemed – The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: “Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity.” These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies.

Pulpit Commentary

Tit_2:5

Sober-minded for discreet, A.V.; workers for keepers, A.V. and T.R.; kind for good, A.V.; being in subjection for obedient, A.V. Sober-minded (σώφρονας); as in Tit_2:2 and Tit_1:8; 1Ti_3:2. “Discreet” is nearer the sense than “sober-minded.” Perhaps the French sage is nearer still. Workers at home (οἰκουργούς, for the T.R. οἰκουρούς). Neither word occurs elsewhere in the New Testament or in the LXX., nor does οἰκουργός in classical Greek. But οἰκουρός, which is probably the true reading (Huther), is common in good classical Greek for “stayers at home.” It is derived from οἷκος and οὗρος, a “keeper.” Kind (ἀγαθάς). The idea of kindness or good nature seems to be the side of goodness here intended; as we say, “He was very good to me” (so Mat_20:15 and 1Pe_2:18). Kindness is the leading idea in ἀγαθός. Obedient (ὑποτασσόμενας). These identical words occur in 1Pe_3:1 (see too Eph_5:22; Col_3:18). That the Word of God be not blasphemed (see 1Ti_6:1). St. Paul complains that the Name of God was blasphemed among the Gentiles on account of the evil deeds of the Jews (Rom_2:24; see Eze_36:20-23). Our Lord, on the other hand, exhorts that Christians, by their good works, should lead men to glorify their Father which is in heaven. The passage before us shows how much the honor of Christianity is bound up with the faithful discharge by Christians of the simple domestic duties of life. In truth, the family is the chief seat, and often the main test, of Christian virtue, as it is the distinctive feature of humanity as ordained by God.

John Calvin

Titus 2:6

6Exhort likewise younger men He merely enjoins that young men be instructed to be temperate; for temperance, as Plato shows, cures the whole understanding of man. It is as if he had said, “Let them be well regulated and obedient to reason.”

Albert Barnes

Titus 2:6

Young men likewise exhort to be sober-minded – Margin, “discreet.” On the meaning of the Greek word used here (σωφρονεῖν sōphronein), see the notes at Tit_2:2, Tit_2:4. The idea is, that they should be entreated to be prudent, discreet, serious in their deportment; to get the mastery over their passions and appetites; to control the propensities to which youth are subject; and that there should be such self-government, under the influence of, religion, as to avoid excess in everything. A well-governed mind, superior to the indulgence of those passions to which the young are prone, will express the meaning of the word here. They should be “steady in their behaviour, superior to sensual temptations, and constant in the exercise of every part of self-government.” Doddridge. The reasons for this are obvious:

(1) The hopes of the church depend much on them.

(2) A young man who cannot govern himself, gives little promise of being useful or happy.

(3) Indulgence in the propensities to which young men are prone, will, sooner or later, bring ruin to the body and the soul.

(4) They are just at the period of life when they are exposed to special temptations, and when they need to exercise a special guardianship over their own conduct.

(5) Like others, they may soon die; and they should be habitually in such a frame of mind, as to be prepared to stand before God. A young man who feels that he may be soon in the eternal world, cannot but be sensible of the propriety of having a serious mind, and of living and acting as in the immediate presence of his Maker and Judge.

John Calvin

Titus 2:7

7.In all things shewing thyself For doctrine will otherwise carry little authority, if its power and majesty do not shine in the life of the bishop, as in a mirror. He wishes, therefore, that the teacher may be a pattern, which his scholars may copy.

A pattern of good works in doctrine, uprightness, gravity In the original Greek the style is here involved and obscure, and this creates ambiguity. First, he makes use of the words in doctrine, and then adds, in the accusative case, integrity, gravity, etc. Without mentioning the interpretations given by others, I shall state that which appears to me to be the most probable. First, I connect these words, of good works in doctrine; for, after having enjoined Titus that, in teaching he shall inculcate the practice of good works, he wishes that good works, which correspond to this doctrine, may be visible in his life; and consequently the preposition in means that they shall be suitable, or shall correspond, to the doctrine. What follows is in no degree obscure; for; in order that he may exhibit a representation of his doctrine in morals, he bids him be “upright and grave.”

Albert Barnes

Titus 2:7

In all things showing thyself a pattern of good works – Not merely teaching others, but showing them by example how they ought to live. On the word rendered “pattern” (τύπον tupon, type), see the Heb_9:5 note; 1Co_10:6 note; Phi_3:17 note.

In doctrine – In your manner of teaching; notes, 1Ti_4:16.

Showing uncorruptness – The word here used does not occur elsewhere in the New Testament. It means, here, the same as purity – that which is not erroneous, and which does not tend to corrupt or vitiate the morals of others, or to endanger their salvation. Everything in his teaching was to be such as to make men purer and better.

Gravity – See this word explained in the notes at 1Ti_2:2, where it is rendered “honesty;” compare the notes at 1Ti_3:4, where it is rendered “gravity.” It does not elsewhere occur; see the use of the adjective, however, in Phi_4:8; 1Ti_3:8, 1Ti_3:11; Tit_2:9. The word properly means “venerableness;” then, whatever will insure respect, in character, opinions, deportment. The sense here is, that the manner in which a preacher delivers his message, should be such as to command respect. He should evince good sense, undoubted piety, an acquaintance with his subject, simplicity, seriousness, and earnestness, in his manner.

Sincerity – See this word (ἀφθαρσι ́α aphtharsia) explained in the notes at Eph_6:24. It is rendered immortality in Rom_2:7; 2Ti_1:10; incorruption, in 1Co_15:42, 1Co_15:50, 1Co_15:53-54; and sincerity, Eph_6:24, and in the place before us. It does not elsewhere occur in the New Testament. It means incorruption, incapacity of decay; and, therefore, would be here synonymous with purity. It should be said, however, that it is wanting in many msS, and is rejected in the later editions of the New Testament by Wetstein, Tittman, and Hahn.

Adam Clarke

Titus 2:8

Sound speech – Λογον ὑγιη· Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men.

He that is of the contrary part – Whether this may refer to the Judaizing teachers in general, or to some one who might, by his false doctrine, have been disturbing the peace of the Churches in Crete, we cannot tell.

Having no evil thing to say of you – Against a person who is sound in his doctrine, and holy in his life, no evil can be justly alleged. He who reports evil of such a person must be confounded when brought to the test. Instead of περι ὑμων, of You, περι ἡμων, of Us, is the reading of CDEFG, and about forty others; with both the Syriac, all the Arabic, Slavonic, Vulgate, Itala, and several of the primitive fathers. This reading makes a better sense, and is undoubtedly genuine.

Albert Barnes

Titus 2:8

Sound speech – Notes, 1Ti_1:10. He was to use language that would be spiritually “healthful” (ὑγιῆ hugiē); that is, true, pure, uncorrupted. – This word, and its correlatives, is used in this sense, in the New Testament, only by the apostle Paul. It is commonly applied to the body, meaning that which is healthful, or whole; see Luk_5:31; Luk_6:10; Luk_7:10; Luk_15:27; Mat_12:13; Mat_15:31; Mar_3:5; Mar_5:34; Joh_5:4, Joh_5:6,Joh_5:9, Joh_5:11, Joh_5:14-15; Joh_7:23; Act_4:10; 3Jo_1:2. For Paul’s use of the word see 1Ti_1:10; 1Ti_6:3; 2Ti_1:13;2Ti_4:3; Tit_1:9, Tit_1:13; Tit_2:1-2, Tit_2:8. It does not elsewhere occur.

That cannot be condemned – Such as cannot be shown to be weak, or unsound; such that no one could find fault with it, or such as an adversary could not take hold of and blame. This direction would imply purity and seriousness of language, solidity of argument, and truth in the doctrines which he maintained.

That he that is of the contrary part may be ashamed … – Ashamed that he has opposed such views.

John Calvin

Titus 2:9

9.Servants, that they be subject to their masters It has been already said that Paul merely glances at some things by way of example, and does not explain the whole of these subjects, as if he undertook, expressly, to handle them. Accordingly, when he enjoins servants to please their masters in all things, this desire of pleasing must be limited to those things which are proper; as is evident from other passages of a similar nature, in which an exception is expressly added, to the effect that nothing should be done but according to the will of God.

It may be observed that the Apostle dwells chiefly on this point, that they who are under the authority of others shall be obedient and submissive. With good reason he does this, for nothing is more contrary to the natural disposition of man than subjection, and there was danger lest they should take the gospel as a pretext for becoming more refractory, as reckoning it unreasonable that they should be subject to the authority of unbelievers. So much the greater care and diligence ought pastors to use for either subduing or checking this rebellious spirit.

Pulpit Commentary

Tit_2:9

In subjection to for obedient unto, A.V.; be well-pleasing to them for please them well, A.V.; gainsaying for answering gain, A.V. Servants; i.e. dares (δούλους), the correlative to which is δεσπόταις, masters, who had absolute power over their slaves, and property in them. The construction is carried on from the “exhort” of Tit_2:6. Well-pleasing (εὐαρέστους); elsewhere spoken with reference to God (Rom_12:1; 2Co_5:9; Eph_5:10, etc.). In all things (ἐν πᾶσιν); nearly the same as περὶ πάντα in Tit_2:7; to be taken with εὐαρέστους. Some, however, connect the words with ὑποτα ́σσεσθαι, “to be obedient in all things.” Gainsaying (ἐντιλε ́γοντας); as in Tit_1:9 (see note). Here, however, the” answering again” of the A.V. is a better rendering. It implies, of course, a resistance to the will of their master, and impatience of any rebuke.

John Calvin

Titus 2:10

10Not thievish but shewing all good faith He censures two vices that are common among servants, petulant replies, and a propensity to steal. The comedies are full of instances of excessively ready talk, by which servants cheat their masters. Nor was it without reason that an exchange of names took place in ancient times, by which “servant “and “thief “became convertible terms. Thus prudence requires that we make our instructions apply to the morals of each individual.

Byfaith he means fidelity to their masters; and therefore, to shew all faith is to act faithfully, without using fraud or doing injury, in transacting the affairs of their masters.

That they may adorn the doctrine of God our Savior in all things This ought to be a very sharp spur of exhortation to us, when we learn that our becoming conduct adorns the doctrine of God, which, at the same time, is a mirror of his glory. And, indeed, we see that this usually happens; as, on the other hand, our wicked life brings disgrace upon it; for men commonly judge of us from our works. But this circumstance ought also to be observed, that God deigns to receive an “ornament” from shaves, whose condition was so low and mean that they were wont to be scarcely accounted men; for he does not mean “servants,” such as we have in the present day, but slaves, who were bought with money, and held as property, like oxen or horses. And if the life of those men is an ornament to the Christian name, much more let those who are in honor take care that they do not stain it by their baseness.

Adam Clarke

Titus 2:10

Not purloining – Μη νοσφιζομενους· Neither giving away, privately selling, nor in any way wasting, the master’s goods. The word signifies, not only stealing but embezzling another’s property; keeping back a part of the price of any commodity sold on the master’s account. In Act_5:2, we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very frequent; and servants were so noted for purloining and embezzling their master’s property that fur, which signifies a thief, was commonly used to signify a servant; hence that verse in Virgil, Eclog. iii. 16: -

Quid domini faciant, audent cum talia Fures?

“What may not masters do, when servants (thieves) are so bold?”

On which Servius remarks: Pro Servo Furem posuit, furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i.e. fur. “He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief.” And Terence denominates a number of servants, munipulus furum, “a bundle of thieves.” Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine: -

- Tun’, trium literarum homo,

Me vituperas? F-u-r, etiam fur trifurcifer.

“Dost thou blame me, thou man of three letters?

Thou art a thief, and the most notorious of all knaves.”

It was necessary, therefore, that the apostle should be so very particular in his directions to servants, as they were in general thieves almost by profession.

Jamieson, Fausset, & Brown

Titus 2:10

Not purloining — Greek, “Not appropriating” what does not belong to one. It means “keeping back” dishonestly or deceitfully (Act_5:2, Act_5:3).

showing — manifesting in acts.

all — all possible.

good — really good; not so in mere appearance (Eph_6:5, Eph_6:6; Col_3:22-24). “The heathen do not judge of the Christian’s doctrines from the doctrine, but from his actions and life” [Chrysostom]. Men will write, fight, and even die for their religion; but how few live for it! Translate, “That they may adorn the doctrine of our Savior God,” that is, God the Father, the originating author of salvation (compare Note, see on 1Ti_1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. “Though the service be rendered to an earthly master, the honor redounds to God, as the servant’s goodwill flows from the fear of God” [Theophylact]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being “our Savior” is the strongest ground for our adorning His doctrine by our lives. This is the force of “For” in Tit_2:11.

Albert Barnes

Titus 2:10

Not purloining – Not to appropriate to themselves what belongs to their masters. The word “purloin” means, literally, to take or carry away for oneself; and would be applied to an approbation to oneself of what pertained to a common stock, or what belonged to one in whose employ we are – as the embezzlement of public funds. Here it means that the servant was not to apply to his own use what belonged to his master; that is, was not to pilfer – a vice to which, as all know, servants, and especially slaves, are particularly exposed; see the word explained in the notes at Act_5:2.

But showing all good fidelity – In laboring, and in taking care of the property intrusted to them.

That they may adorn the doctrine of God our Saviour in all things – That they may show the fair influence of religion on them, in all respects, making them industrious, honest, kind, and obedient. They were to show that the effect of the religion which they professed was to make them better fitted to discharge the duties of their station in life, however humble; or that its influence on them was desirable in every respect. In this way, they might hope also that the minds of their masters might be reached, and that they might be brought to respect and love the gospel. Hence, learn:

(1) That one in the most humble walk of life may so live as to be an ornament to religion, as well as one favored with more advantages.

(2) That servants may do much good, by so living as to show to all around them that there is a reality in the gospel, and to lead others to love it.

(3) If in this situation of life, it is a duty so to live as to adorn religion, it cannot be less so in more elevated situations. A master should feel the obligation not to be surpassed in religious character by his servant.

John Calvin

Titus 2:11

11For the grace of God hath appeared He argues from the design of redemption, which he shews to be a desire to live a godly and upright life. Hence it follows, that the duty of a good teacher is rather to exhort to a holy life than to occupy the minds of men with useless questions. “He hath redeemed us,” says Zacharias in his song, —

“that we may serve him in holiness and righteousness all the days of our life.” (Luk_1:74.)

For the same reason Paul says, the grace of God hath appeared, teaching us; for he means that it ought to hold the place of instruction to us to regulate our life well. What is proclaimed concerning the mercy of God is seized by some as all occasion of licentiousness; while others are hindered by slothfulness from meditating on “newness of life.” But the manifestation of the grace of God unavoidably carries along with it exhortations to a holy life.

Bringing salvation to all men, That it is common to all is expressly testified by him on account of the slaves of whom he had spoken. Yet he does not mean individual men, but rather describes individual classes, or various ranks of life. And this is not a little emphatic, that the grace of God hath let itself down even to the race of slaves; for, since God does not despise men of the lowest and most degraded condition, it would be highly unreasonable that we should be negligent and slothful to embrace his goodness.

Albert Barnes

Titus 2:11

For the grace of God – The favor of God, shown to the undeserving; see the notes at Rom_1:7.

That bringeth salvation – Margin, to all men, hath appeared. That is, in the margin, “the grace which brings salvation to all men has been revealed.” The marginal reading is most in accordance with the Greek, though it will bear either construction. If that which is in the text be adopted, it means that the plan of salvation has been revealed to all classes of men; that is, that it is announced or revealed to all the race that they may be saved; compare the notes at Col_1:23. If the other rendering be adopted, it means that that plan was fitted to secure the salvation of all men; that none were excluded from the offer; that provision had been made for all, and all might come and be saved. Whichever interpretation be adopted, the sense here will not be essentially varied. It is, that the gospel was adapted to man as man, and therefore might include servants as well as masters; subjects, as well as kings; the por, as well as the rich; the ignorant, as well as the learned; see 1Ti_2:1-2 notes; Act_17:26 note.

John Calvin

Titus 2:12

12Teaching us that, denying, ungodliness He now lays down the rule for regulating our life well, and how we ought to begin, namely, with renouncing our former life, of which he enumerates two parts, “ungodliness and worldly desires.” Under ungodliness, I include not only superstitions, in which they had gone astray, but irreligious contempt of God, such as reigns in men, till they have been enlightened in the knowledge of the truth. Although they have some profession of religion, yet they never fear and reverence God sincerely and honestly, but, on the contrary, have consciences that are useless, so that nothing is further from their thoughts than that they ought to serve God.

By worldly desires he means all the affections of the flesh; because we look at nothing but the world, till the Lord has drawn us to himself. Meditation on the heavenly life begins with regeneration. Before we have been regenerated, our desires lean towards the world, and rest on the world.

That we may live temperately, and righteously, and piously As he formerly mentioned those three, when he wished to give a comprehensive summary of Christian life, so he now makes it to consist of those three, “piety, righteousness, and temperance.” “Piety” is religion towards God. “Righteousness” has place among men. He who is endowed with both of these lacks nothing for perfect virtue; and, indeed, in the law of God there is absolute perfection, to which nothing whatever can be added. But as the exercises of godliness may be regarded as appendages to the first table, so “temperance,” which Paul mentions in this passage, aims at nothing else than keeping the law, and, as I said before about patience, is added to the former as a seasoning. Nor does the Apostle contradict himself, when at one time he describes patience, and at another time temperance, as the perfection of a holy life; for they are not distinct virtues, since σωφροσύνη (here translated temperance) includes patience under it.

He adds, in this world, because the Lord has appointed the present life for the trial of our faith. Although the fruit of good actions is not yet visible, yet the hope should be sufficient for stimulating us to doing well; and this is what he immediately adds, —

Adam Clarke

Titus 2:12

Teaching us, that, denying, etc. – Παιδευουσα· Instructing us as children are instructed. Christ is the great teacher; and men, in order to learn, must become his disciples – must put themselves under his tuition, and learn of him.

Denying ungodliness – Ασεβειαν· All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general.

Worldly lusts – Such desires, affections, and appetites, as men are governed by who have their portion in this life, and live without God in the world. Gluttony, drunkenness, lasciviousness, anger, malice, and revenge; together with the immoderate love of riches, power, and fame.

We should live soberly – Having every temper, appetite, and desire, under the government of reason, and reason itself under the government of the Spirit of God.

Righteously – Rendering to every man his due, injuring no person in his body, mind, reputation, or property; doing unto all as we would they should do to us; and filling up the duties of the particular stations in which it has pleased God to fix us, committing no sin, omitting no duty.

And godly – Ευσεβως. Just the reverse of what is implied in ungodliness. See above.

In this present world – Not supposing that any thing will be purified in the world to come that is not cleansed in this. The three words above evidently include our duty to God, to our neighbor, and to ourselves.

1. We are to live soberly in respect to ourselves.

2. Righteously in respect to our neighbor. And

3. Godly, or piously, in respect to our Maker.

Albert Barnes

Titus 2:12

Teaching us – That is, the “grace of God” so teaches us; or that system of religion which is a manifestation of the grace of God, inculcates the great and important duties which Paul proceeds to state.

That denying ungodliness and worldly lusts – “That by denying ourselves of these, or refusing to practice them, we should lead a holy life.” The word ungodliness here means all that would be included under the word impiety; that is, all failure in the performance of our proper duties towards God; see the notes at Rom_1:18. The phrase “worldly lusts” refers to all improper desires pertaining to this life – the desire of wealth, pleasure, honor, sensual indulgence. It refers to such passions as the people of this world are prone to, and would include all those things which cannot be indulged in with a proper reference to the world to come. The gross passions would be of course included, and all those more refined pleasures also which constitute the characteristic and special enjoyments of those who do not live unto God.

We should live soberly – See the word “soberly” (σωφρόνως sōphronōs) explained in the notes at Tit_2:2, Tit_2:4. It means that we should exercise a due restraint on our passions and propensities.

Righteously – Justly – δικαίως dikaiōs. This refers to the proper performance of our duties to our fellow-men; and it means that religion teaches us to perform those duties with fidelity, according to all our relations in life; to all our promises and contracts; to our fellow-citizens and neighbors; to the poor, and needy, and ignorant, and oppressed; and to all those who are providentially placed in our way who need our kind offices. Justice to them would lead us to act as we would wish that they would towards us.

And godly – Piously; that is, in the faithful performance of our duties to God. We have here, then, an epitome of all that religion requires:

(1) Our duty to ourselves – included in the word “soberly” and requiring a suitable control over our evil propensities and passions;

(2) Our duty to our fellow-men in all the relations we sustain in life; and,

(3) Our duty to God – evinced in what will be properly regarded as a pious life.

He that does these things, meets all the responsibilites of his condition and relations; and the Christian system, requiring the faithful performance of these duties, shows how admirably it is adapted to man.

In this present world – That is, as long as we shall continue in it. These are the duties which we owe in the present life.

John Calvin

Titus 2:13

13Looking for that blessed hope From the hope of future immortality he draws an exhortation, and indeed, if that hope be deeply seated in our mind, it is impossible that it should not lead us to devote ourselves wholly to God. On the contrary, they who do not cease to live to the world and to the flesh never have actually tasted what is the worth of the promise of eternal life; for the Lord, by calling us to heaven, withdraws us from the earth.

Hope is here put for the thing hoped for, otherwise it would be an incorrect mode of expression. He gives this appellation to the blessed life which is laid up for us in heaven. At the same time he declares when we shall enjoy it, and what we ought to contemplate, when we desire or think of our salvation.

And the appearing of the glory of the great God and Savior I interpret the glory of God, to mean not only that by which he shall be glorious in himself, but also that by which he shall then diffuse himself on all sides, so as to make all his elect partakers of it. He calls God great, because his greatness — which men, blinded by the empty splendor of the world, now extenuate, and sometimes even annihilate, as far as lies in their power — shall be fully manifested on the last day. The luster of the world, while it appears great to our eyes, dazzles them so much that “the glory of God” is, as it were, hidden in darkness. But Christ, by his coming, shall chase away all the empty show of the world — shall no longer obscure the brightness, shall no longer lessen the magnificence, of his glory. True the Lord demonstrates his majesty every day by his works; but because men are prevented by their blindness from seeing it, it is said to be hidden in obscurity. Paul wishes that believers may now contemplate by faith that which shall be manifested on the last day, and therefore that God may be magnified, whom the world either despises, or; at least, does not esteem according to his excellence.

It is uncertain whether these words should be read together thus, “the glory of our Lord Jesus Christ, the great God and our Savior,” or separately, as of the Father and the Son, “the glory of the great God, and of our Savior, the Lord Jesus Christ.” The Arians, seizing on this latter sense, have endeavored to prove from it, that the Son is less than the Father, because here Paul calls the Father “the great God” by way of distinction from the Son. The orthodox teachers of the Church, for the purpose of shutting out this slander, eagerly contended that both are affirmed of Christ. But the Arians may be refuted in a few words and by solid argument; for Paul, having spoken of the revelation of the glory of “the great God,” immediately added “Christ,” in order to inform us, that that revelation of glory will be in his person; as if he had said that, when Christ shall appear, the greatness of the divine glory shall then be revealed to us.

Hence we learn, first, that there is nothing that ought to render us more active or cheerful in doing good than the hope of the future resurrection; and, secondly, that believers ought always to have their eyes fixed on it, that they may not grow weary in the right course; for, if we do not wholly depend upon it, we shall continually be carried away to the vanities of the world. But, since the coming of the Lord to judgment might excite terror in us, Christ is held out to us as our “Savior,” who will also be our judge.

Cambridge Bible

13. looking for that blessed hope] The blessed hope, cf. Rom_8:24, where it is both the hope and the object of the hope; Col_1:5, ‘ “for the hope,” i.e. looking to the hope which is stored up; the sense of “hope,” as of the corresponding words in any language, oscillates between the subjective feeling and the objective realisation.’ Bp Lightfoot. Cf. 1Ti_1:1.

and the glorious appearing] So A.V., considering the two nouns as a Hebraism for a noun and an adjective; but R.V. better, literally, and appearing of the glory; this substantive, from the verb ‘hath appeared’ of ver. 11, is limited in N.T. use to St Paul, who has it six times, and always, except 2Ti_1:10, of the future appearing of Christ (see note on 1Ti_6:14). It comes three times in St Paul’s last letter, 2 Tim. The word has been adopted for all the epiphanies of the Son of God in O.T. days, as the angel of the covenant, at Bethlehem, to the Gentiles with ‘the doctors,’ in His miracles and parables, in the ‘infallible proofs’ of the ‘forty days,’ in ‘the powers of Pentecost,’ in the life of His Church and of each Christian soul by faith, until His ‘coming with power and great glory.’

the great God and our Saviour] So A.V., Winer, Alford, Conybeare, on the ground that St Paul’s usage is against ‘our great God Jesus Christ.’ Alford rightly says that it can be no objection to this that St Paul’s usage is also against ‘the manifestation of the Father God,’ because it is the appearing of the glory that St Paul speaks of, and this glory is certainly the Father’s and the Son’s, Mat_16:27 compared with Mat_25:31, ‘come in His Father’s glory,’ ‘come in His glory.’ Nor can the rule that the one article indicates the one subject, and that therefore the two expressions refer to one personality, be too strongly relied upon as decisive against this view. Bp Ellicott who opposes this A.V. rendering yet admits this, ‘there is a presumption in favour of it on this account, but on account of the defining genitive “of us,” nothing more;’ and in Aids to Faith (quoted in Winer, iii. § 19, 5, note), ‘the rule is sound in principle but in the case of proper names or quasi-proper names, cannot safely be pressed.’ The usage in 2Pe_1:1, and in Jud_1:4, is also doubtful: R.V. which renders there ‘our God and Saviour,’ ‘our only Master and Lord,’ but adds the marginal ‘Or, our God and the Saviour,’ ‘Or, the only Master, and our Lord,’ here too gives our great God and Saviour, but adds in the margin, ‘Or, of the great God and our Saviour.’ The early Fathers are with R.V. Ignatius, ad Ephes. i., seems to quote it ‘according to the will of the Father and Jesus Christ our God.’ See Bp Lightfoot’s note. Chrysostom asks ‘Where are they who say that the Son is less than the Father?’ Jerome, ‘Magnus Deus Jesus Christus salvator dicitur.’ Compare the long list in Bp Wordsworth’s note; Calvin, Ellicott, Fairbairn, &c. among moderns. The objection raised on the ground of St Paul’s usage will be less felt, when the strong language of 1Ti_3:15, 1Ti_3:16 with the reading ‘He who,’ and of Php_2:6, Php_2:7, Col_1:15-20 is weighed; and when the connexion of this Epistle in its language and thought with St Peter and St Jude is remembered, it may well seem that the later mode of speaking of Christ, in the now settled faith and conviction of the Church, is beginning to find place.

Jamieson, Fausset, & Brown

Titus 2:13

(Phi_3:20, Phi_3:21).

Looking for — with constant expectation (so the Greek) and with joy (Rom_8:19). This will prove the antidote to worldly lusts, and the stimulus to “live in this present world” conformably to this expectation. The Greek is translated, “waiting for,” in Luk_2:25.

that — Greek, “the.”

blessed — bringing blessedness (Rom_4:7, Rom_4:8).

hope — that is, object of hope (Rom_8:24; Gal_5:5; Col_1:5).

the glorious appearing — There is but one Greek article to both “hope” and “appearing,” which marks their close connection (the hope being about to be realized only at the appearing of Christ). Translate, “The blessed hope and manifestation (compare Note, see on Tit_2:11) of the glory.” The Greek for “manifestation” is translated “brightness” in 2Th_2:8. As His “coming” (Greek, “parousia”) expresses the fact; so “brightness, appearing,” or “manifestation” (epiphaneia) expresses His personal visibility when He shall come.

the great God and our Saviour Jesus — There is but one Greek article to “God” and “Savior,” which shows that both are predicated of one and the same Being. “Of Him who is at once the great God and our Savior.” Also (2) “appearing” (epiphaneia) is never by Paul predicated of God the Father (Joh_1:18; 1Ti_6:16), or even of “His glory” (as Alford explains it): it is invariably applied to Christ’s coming, to which (at His first advent, compare 2Ti_1:10) the kindred verb “appeared” (epephanee), Tit_2:11, refers (1Ti_6:14; 2Ti_4:1, 2Ti_4:8). Also (3) in the context (Tit_2:14) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to the Father in the exigencies of the context. Also (4) the expression “great God,” as applied to Christ, is in accordance with the context, which refers to the glory of His appearing; just as “the true God” is predicated of Christ, 1Jo_5:20. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. Deu_7:21; Deu_10:17, predicated of Jehovah, who, as their manifested Lord, led the Israelites through the wilderness, doubtless the Second Person in the Trinity. Believers now look for the manifestation of His glory, inasmuch as they shall share in it. Even the Socinian explanation, making “the great God” to be the Father, “our Savior,” the Son, places God and Christ on an equal relation to “the glory” of the future appearing: a fact incompatible with the notion that Christ is not divine; indeed it would be blasphemy so to couple any mere created being with God.

Albert Barnes

Titus 2:13

Looking for – Expecting; waiting for. That is, in the faithful performance of our duties to ourselves, to our fellow-creatures, and to God, we are patiently to wait for the coming of our Lord.

(1) We are to believe that he will return;

(2) We are to be in a posture of expectation, not knowing when he will come; and,

(3) We are to be ready for him whenever he shall come; see the Mat_24:42-44 notes; 1Th_5:4 note; Phi_3:20 note.

That blessed hope – The fulfillment of that hope so full of blessedness to us.

The glorious appearing – Notes, 2Th_2:8; compare 1Ti_6:14; 2Ti_1:10; 2Ti_4:8.

Of the great God – There can be little doubt, if any, that by “the great God” here, the apostle referred to the Lord Jesus, for it is not a doctrine of the New Testament that God himself as such, or in contradistinction from his incarnate Son, will appear at the last day. It is said, indeed, that the Saviour will come “in the glory of his Father, with his angels” Mat_16:27, but that God as such will appear is not taught in the Bible. The doctrine there is, that God will be manifest in his Son; that the divine approach to our world be through him to judge the race; and that though he will be accompanied with the appropriate symbols of the divinity, yet it will be the Son of God who will be visible. No one, accustomed to Paul’s views, can well doubt that when he used this language he had his eye throughout on the Son of God, and that he expected no other manifestation than what would be made through him.

In no place in the New Testament is the phrase ἐπιφάνειαν τοῦ Θεοῦ epiphaneian tou Theou – “the manifestation or appearing of God” – applied to any other one than Christ It is true that this is spoken of here as the “appearing of the glory – τῆς δόξης tēs doxēs – of the great God,” but the idea is that of such a manifestation as became God, or would appropriately display his glory. It is known to most persons who have attended to religious controversies, that this passage has given rise to much discussion. The ancients, in general, interpreted it as meaning” The glorious appearing of our great God and Saviour Jesus Christ.” This sense has been vindicated by the labors of Beza, Whitby, Bull, Matthaei, and Middleton (on the Greek article), and is the common interpretation of those who claim to be orthodox; see Bloomfield, Rec. Syn., and Notes, in loc. He contends that the meaning is, “the glorious appearance of that great being who is our God and Saviour.” The arguments for this opinion are well summed up by Bloomfield. Without going into a critical examination of this passage, which would not be in accordance with the design of these Notes, it may be remarked in general:

(1) That no plain reader of the New Testament, accustomed to the common language there, would have any doubt that the apostle referred here to the coming of the Lord Jesus.

(2) That the “coming” of God, as such, is not spoken of in this manner in the New Testament.

(3) That the expectation of Christians was directed to the advent of the ascended Saviour, not to the appearing of God as such.

(4) That this is just such language as one would use who believed that the Lord Jesus is divine, or that the name God might properly be applied to him.

(5) That it would naturally and obviously convey the idea that he was divine, to one who had no theory to defend.

(6) That if the apostle did not mean this, he used such language as was fitted to lead people into error.

(7) And that the fair construction of the Greek here, according to the application of the most rigid rules, abundantly sustains the interpretation which the plain reader of the New Testament would affix to it. The names above referred to are abundant proof that no violation is done to the rules of the Greek language by this interpretation, but rather that the fair construction of the original demands it. If this be so, then this furnishes an important proof of the divinity of Christ.

John Calvin

Titus 2:14

14Who gave himself for us. This is another argument of exhortation, drawn from the design or effect of the death of Christ, who offered himself for us, that he might redeem us from the bondage of sin, and purchase us to himself as his heritage. His grace, therefore, necessarily brings along with it “newness of life,” (Rom_6:4,) because they who still are the slaves of sin make void the blessing of redemption; but now we are released from the bondage of sin, in order that we may serve the righteousness of God; and, therefore, he immediately added, —

A peculiar people, zealous of good works; by which he means that, so far as concerns us, the fruit of redemption is lost, if we are still entangled by the sinful desires of the world. And in order to express more fully, that we have been consecrated to good works by the death of Christ, he makes use of the word purify; for it would be truly base in us to be again polluted by the same filth from which the Son of God hath washed us by his blood.

Adam Clarke

Titus 2:14

Who gave himself for us – Who gave his own life as a ransom price to redeem ours. This is evidently what is meant, as the words λυτρωσηται and λαον περιουσιον imply. The verb λυτροω signifies to redeem or ransom by paying a price, as I have often had occasion to observe; and περιουσιος signifies such a peculiar property as a man has in what he has purchased with his own money. Jesus gave his life for the world, and thus has purchased men unto himself; and, having purchased the slaves from their thraldom, he is represented as stripping them of their sordid vestments, cleansing and purifying them unto himself that they may become his own servants, and bringing them out of their dishonorable and oppressive servitude, in which they had no proper motive to diligence and could have no affection for the despot under whose authority they were employed. Thus redeemed, they now become his willing servants, and are zealous of good works – affectionately attached to that noble employment which is assigned to them by that Master whom it is an inexpressible honor to serve. This seems to be the allusion in the above verse.

Pulpit Commentary

Tit_2:14

A people for his own possession for a peculiar people, A.V. Who gave himself for us. The resemblance in thought and diction to 1Ti_2:3-6 has been already pointed out. “Who gave himself” (ὃς ἔδωκεν ἑαυτόν) is there expressed by ὁ δοὺς ἑαυτόν, and “that he might redeem us” (ἵνα λυτρώσηται ἡμᾶς) by ἀντίλυτρον ὑπὲρ πάντων. (For the great truths contained in the words “who gave himself,” comp. Joh_10:11, Joh_10:17, Joh_10:18; Gal_1:4; Eph_5:2, Eph_5:25; 1Pe_2:24; Heb_9:14.) The voluntary offering of himself is also implied in the office of our Lord as High Priest (Heb_9:11-14). For us (ὑπὲρ ἡμῶν); on our behalf; not exactly synonymous with ἀντὶ ἡμῶν, “in our stead.” Both phrases, however, are used of our redemption by Jesus Christ. We find ὑπὲρ in Luk_22:19, Luk_22:20; Joh_6:51 : Joh_10:11, Joh_10:15; Joh_11:50-52; Joh_15:13; Joh_18:14; Rom_5:6, Rom_5:8; Rom_8:32; 1Co_5:7; 2Co_5:14, 2Co_5:15, 2Co_5:21; Gal_1:4; Eph_5:2, Eph_5:25; 1Th_3:10; Heb_2:9; 1Pe_2:21; 1Pe_3:18; 1Pe_4:1; 1Jn_3:16 : and we find ἀντί in Mat_20:28 and Mar_10:45, and in αντίλυτρον, 1Ti_2:6. The literal meaning of ὑπὲρ is “in defense of,” and hence generally “on behalf of,” “for the good of.” The primary idea of ἄντι is “standing opposite,” and hence it denotes “exchange,” “price,” “worth,” “instead,” etc. Redeem (λυτρώσηται); as Luk_24:21 :1Pe Luk_1:18; common in classical Greek. In the middle voice, as here, it means “to release by payment of a ransom;” in the active voice, “to release on receipt of a ransom.” In 1Pe_1:18 the ransom price is stated, viz. “the precious blood of Christ;” as in Mat_20:28 it is “the life of the Son of man.” The effect of this redemption is not merely deliverance from the penalty of sin, but from its power also, as appears by the following words: “a peculiar people, zealous of good works,” and by the passage in St. Peter above referred to. Purify (καθαρίσῃ); as very frequently in the New Testament of cleansing lepers, the outside of the platter, etc., cleansing the Gentiles (Act_10:15), putting away all sin (2Co_7:1), cleansing the Church (Eph_5:26), purging the conscience (Heb_9:14), etc. The iniquity just spoken of was a defilement; the redemption from iniquity removed that defilement. The blood of Jesus Christ, the price paid for the redemption, was the instrument of cleansing (1Jn_1:7, 1Jn_1:9). A people for his own possession (καὸν περιούσιον); only here in the New Testament, but frequent in the LXX., coupled, as here, with λαός (Exo_19:5; Deu_7:6; Deu_14:2; Deu_26:18), to express the Hebrew הלָּגֻסְ or הלָּגֻסְמעַ, a people the peculiar property, or treasure, of God; “peculiar” being derived from the Latin peculium, one’s own private property, reserved for one’s own private use. The Authorized Version “peculiar” expresses the sense exactly, and the περιούσιος of our text and of the LXX., from whom it is borrowed, is meant to define either that special reserved portion of a man’s property over and above what he spends for ordinary expenses, which nobody can interfere with, or those jewels on which he sets a special value, and places safely in his treasury. In 1Pe_2:10 λαὸς εἰς περιποίησιν (“a peculiar people,” Authorized Version) means the same thing, that being the LXX. translation of the same Hebrew word, הלָּגֻסְ, in Ma 1Pe_3:17 (“jewels,” Authorized Version), “They shall be my reserved portion or possession.” The application of the phrase, λαὸν περιούσιον, descriptive in the Old Testament of Israel, to the Church of Christ, is very instructive. The passage in 1Pe_2:10 is exactly analogous, as is the phrase, “the Israel of God” (Gal_6:16). Zealous (ζηλωτής); as Act_21:20; Act_22:3; 1Co_14:12; Gal_1:14. From its special application to those who were zealous for the Law of Moses it became the name of the sect or party of the Zealots who played such a terrible part in the Jewish war (see Luk_4:15). Canaanite is the Hebrew for Ζηλωτής. Zeal for good works is the indispensable mark of God’s peculiar people, the inseparable fruit of the redemption and purification which is by the blood of Jesus Christ.

Albert Barnes

Titus 2:14

Who gave himself for us – See the notes at Eph_5:2.

That he might redeem us from all iniquity – The word here rendered “redeem” – λυτρόω lutroō, occurs only here and in Luk_24:21; 1Pe_1:18. The noun, however – λύτρον lutron, occurs in Mat_20:28; and Mar_10:45; where it is rendered “ransom;” see it explained in the notes at Mat_20:28. It is here said that the object of his giving himself was to save his people from all iniquity; see this explained in the notes at Mat_1:21.

And purify unto himself -

(1) Purify them, or make them holy. This is the first and leading object; see the notes at Heb_9:14

(2) “Unto himself;” that is, they are no longer to be regarded as their own, but as redeemed for his own service, and for the promotion of his glory; – Notes, 1Co_6:19-20.

A peculiar people – 1Pe_2:9. The word here used (περιούσιος periousios) occurs nowhere else in the New Testament. It means, properly, having abundance; and then one’s own, what is special, or peculiar (Robinson, Lexicon), and here means that they were to be regarded as belonging to the Lord Jesus. It does not mean, as the word would seem to imply – and as is undoubtedly true – that they are to be a unique people in the sense that they are to be unlike others, or to have views and principles unique to themselves; but that they belong to the Saviour in contradistinction from belonging to themselves – “peculiar” or his own in the sense that a man’s property is his own, and does not belong to others. This passage, therefore, should not be used to prove that Christians should be unlike others in their manner of living, but that they belong to Christ as his redeemed people. From that it may indeed be inferred that they should be unlike others, but that is not the direct teaching of the passage.

Zealous of good works – As the result of their redemption; that is, this is one object of their having been redeemed; Notes, Eph_2:10.

John Calvin

Titus 2:15

15Speak these things, and exhort, and reprove This conclusion is of the same meaning as if he enjoined Titus to dwell continually on that doctrine of edification, and never to grow weary, because it cannot be too much inculcated. He likewise bids him add the spurs of “exhortations and reproofs;” for men are not sufficiently admonished as to their duty, if they be not also vehemently urged to the performance of it. He who understands those things which the Apostle has formerly stated, and who has them always in his mouth, will have ground not only for teaching, but likewise for correcting.

With all authority I do not agree with Erasmus, who translates ἐπιταγή “diligence in commanding.” There is greater probability in the opinion of Chrysostom who interprets it to mean severity against more atrocious sins; through I do not think that even he has hit the Apostle’s meaning; which is, that Titus should claim authority and respect for himself in teaching these things. For men given to curious inquiries, and eager about trifles, dislike the commandments to lead a pious and holy life as being too common and vulgar. In order that Titus may meet this disdain, he is enjoined to add the weight of his authority to his doctrine. It is with the same view (in my opinion) that he immediately adds, —

Let no man despise thee Others think that Titus is instructed to gain the ear of men, and their respect for him, by the integrity of his life; and it is indeed true that holy and blameless conduct imparts authority to instruction. But Paul had another object in view; for here he addresses the people rather than Titus. Because many had ears so delicate, that they despised the simplicity of the gospel; because they had such an itch for novelty, that hardly any space was left for edification; he beats down the haughtiness of such men, and strictly charges them to desist from despising, in any way, sound and useful doctrine. This confirms the remark which I made at the outset, that this Epistle was written to the inhabitants of Crete rather than to any single individual.

Adam Clarke

Titus 2:15

These things speak – That is, teach; for λαλει, speak, has the same meaning here as διδασκε, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus.

And exhort – Παρακαλει· Repeat them again and again, and urge them on their attention and consciences.

And rebuke – Ελεγχε· Demonstrate the importance, utility, and necessity of them; and show them that God requires their obedience.

With all authority – Μετα πασης επιταγης· With all that authority with which thy office invests thee, and which thou hast received from God.

Let no man despise thee – That is: Act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit is which thou dost perform it.

1. Few portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text book of every Christian preacher. Does any man inquire what is the duty of a Gospel minister! Send him to the second chapter of the Epistle to Titus for a complete answer. There he will find what he is to believe, what he is to practice, and what he is to preach. Even his congregation is parcelled out to him. The old and the young of both sexes, and those who are in their employment, are considered to be the objects of his ministry; and a plan of teaching, in reference to those different descriptions of society, is laid down before him. He finds here the doctrine which he is to preach to them, the duties which he is required to inculcate, the motives by which his exhortations are to be strengthened, and the end which both he and his people should have invariably in view.

2. The Godhead of Jesus Christ is here laid down in a most solemn and explicit manner: He is the great God our Savior, ὁ μεγας Θεος και Σωτηρ· human language can go no higher, and the expressions are such, and are so placed, that it is impossible either to misunderstand or to misapply them. He who is the great God, higher than the highest, is our Savior; he who is our Savior is the great God; but Jesus Christ is our Savior, and Jesus Christ is here stated to be the great God.

3. The extent of human redemption is here also pointed out. The saving grace of this great God hath shone out upon every man; none has been passed by, none left uninfluenced, none without the first offer of life eternal, and a sufficiency of grace to qualify him for the state.

4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses us from all unrighteousness, it purifies us unto God, and makes us fervent and abundant in good works. This system is worthy of God, and is properly suited to the state and necessities of man. These are truths which must be preached, which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly. Awake, people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, his calling, and his flock, to God? And when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation? Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart.

Been looking for a “sibling theme” for a piece of fiction I’m working on.  Something like this more than qualifies for the movie in my head. Kerry Muzzey is the composer.

Just beautiful.

The music seems to be from Two Steps from Hell’s Invincible album and the score to The Last Airbender film by James Newton Howard.

Titus 1:1

1.A servant of God This extended and laborious commendation of his apostleship shows that Paul had in view the whole Church, and not Titus alone; for his apostleship was not disputed by Titus, and Paul is in the habit of proclaiming the titles of his calling, in order to maintain his authority. Accordingly, just as he perceives those to whom he writes to be disposed, he deals largely or sparingly in those ornaments. Here his design was, to bring into subjection those who had haughtily rebelled; and for this reason he extols his apostleship in lofty terms. He therefore writes this Epistle, not that it may be read in solitude by Titus in his closet, but that it may be openly published.

An Apostle of Jesus Christ First, he calls himself “a servant of God,” and next adds the particular kind of his ministry, namely, that he is “an Apostle of Christ;” for there are various ranks among the servants of God. Thus he descends from the general description to the particular class. We ought also to keep in remembrance what I have said elsewhere, that the word servant means something else than ordinary subjection, (on account of which all believers are called “servants of God,”) and denotes a minister who has received a particular office. In this sense the prophets were formerly distinguished by this title, and Christ himself is the chief of the prophets: “Behold my servant, I have chosen him.” (Isa_42:1.)

Thus David, with a view to his royal dignity calls himself “a servant of God.” Perhaps, also, it is on account of the Jews that he designates himself “a servant of God;” for they were wont to lower his authority by alleging the law against him. He therefore wishes to be accounted an Apostle of Christ in such a manner that he may likewise glory in being a servant of the eternal God. Thus he shows not only that those two titles are quite consistent with each other, but that they are joined by a bond which cannot be dissolved.

According to the faith of the elect of God If any one doubt about his apostleship, he procures credit for it by a very strong reason, connecting it with the salvation “of the elect of God.” As if he had said, “There is a mutual agreement between my apostleship and the faith of the elect of God; and, therefore, it will not be rejected by any man who is not a reprobate and opposed to the true faith.”

By “the elect” he means not only those who were at that time alive, but all that had been from the beginning of the world; for he declares that he teaches no doctrine which does not agree with the faith of Abraham and of all the fathers. So, then, if any person in the present day wishes to be accounted a successor of Paul, he must prove that he is the minister of the same doctrine. But these words contain also an implied contrast, that the gospel may suffer no damage from the unbelief and obstinacy of many; for at that time, as well as in the present day, weak minds were greatly disturbed by this scandal, that the greater part of those who boasted of the title of the Church rejected the pure doctrine of Christ. For this reason Paul shows that, though all indiscriminately boast of the name of God, there are many of that multitude who are reprobates; as he elsewhere (Rom_9:7) affirms, that not all who are descended from Abraham according to the flesh, are the lawful children of Abraham.

And the knowledge of that truth I consider the copulative and to be here equivalent to that is; so that the passage might run thus: “according to the faith of the elect of God, that is, the knowledge of that truth which is according to godliness.” This clause explains what is the nature of that “faith” which he has mentioned, though it is not a full definition of it, but a description framed so as to apply to the present context. For the purpose of maintaining that his apostleship is free from all imposture and error, he solemnly declares that it contains nothing but known and ascertained truth, by which men are instructed in the pure worship of God. But as every word has its own weight, it is highly proper to enter into a detailed explanation.

First, when “faith” is called “knowledge,” it is distinguished not only from opinion, but from that shapeless faith which the Papists have contrived; for they have forged an implicit faith destitute of all light of the understanding. But when Paul describes it to be a quality which essentially belongs to faith — to know the truth, he plainly shews that there is no faith without knowledge.

The word truth expresses still more clearly the certainty which is demanded by the nature of faith; for faith is not satisfied with probable arguments, but holds what is true. Besides, he does not speak of every kind of truth, but of the heavenly doctrine, which is contrasted with the vanity of the human understanding. As God has revealed himself to us by means of that truth, so it is alone worthy of the honor of being called “the truth” — a name which is bestowed on it in many parts of Scripture.

“And the Spirit will lead you into all truth.” (Joh_16:13.)

“Thy word is the truth.” (Joh_17:17.)

“Who hath bewitched you that ye should not obey the truth?” (Gal_3:1.)

“Having heard the word of the truth, the gospel of the Son of God.” (Col_1:5.)

“He wisheth all to come to the knowledge of the truth.” (1Ti_2:4.)

“The Church is the pillar and foundation of the truth.” (1Ti_3:15.)

In a word, that truth is the right and sincere knowledge of God, which frees us from all error and falsehood. So much the more ought it to be valued by us, since nothing is more wretched than to wander like cattle during our whole life.

Which is according to godliness. This clause especially limits “the truth” of which he had spoken, but at the same time commends the doctrine of Paul from the fruit and end of it, because it has no other object than that God should be worshipped in a right manner, and that pure religion should flourish among men. In this manner he defends his doctrine from every suspicion of vain curiosity, as he did before Felix, (Act_24:10,) and afterwards before Agrippa, (Act_26:1;) for, since all questions which do not tend to edification ought justly to be suspected and even hated by good men, the only lawful commendation of doctrine is this, that it instructs us to fear God and to bow before him with reverence. And hence we are also informed, that the greater progress any one has made in godliness, he is so much the better disciple of Christ; and that he ought to be reckoned a true theologian who edifies consciences in the fear of God.

Cambridge Bible

Titus 1:1. Paul, a servant of God] A bond-servant (as R.V. margin) or slave of God; in St Paul’s other uses of this word as his title it is ‘slave of Jesus Christ.’ The variation has been well pointed to as an evidence of genuineness; ‘a forger would not have made a deviation so very noticeable.’ The reason for the variation is probably the same as for the phrase ‘God our Saviour’ here and through these epistles; see note 1Ti_1:1. Here in the Salutation itself we have ‘God’s slave,’ ‘God’s elect,’ ‘God who cannot lie,’ ‘God our Saviour.’ Paul is the minister of the One Personal Eternal God; it is ‘faith in Him,’ full knowledge of Him that is wanted where, as Lewin remarks was the case in Crete, ‘Judaism and then Gnosticism, its offspring, had corrupted the Word, and the Gospel had become so disfigured by strange phantasies that its features could scarcely be recognised.’

and an apostle of Jesus Christ] The ‘and’ is in Vulgate ‘autem’ not ‘et’ or ‘sed,’ the exact force being almost ‘and so as a consequence.’

‘Jesus Christ’ is here the right order, as Tischendorf 8th ed. admits, though in 1Ti_1:1; 2Ti_1:1 ‘Christ Jesus’ should be read. See notes there. It is natural enough that the new order of the words should sometimes be displaced by the older and more familiar.

according to the faith] Vulg. ‘secundum’; and the R.V. keeps according to rightly enough in spite of all modern commentators who wish for the meaning ‘with a view to’ as in Php_3:14, ‘I press on toward the goal,’ and think that ‘according to’ must imply that the faith and knowledge is the rule or norma of the Apostle’s office. But surely the word is not so narrow. Its common use, e.g. in ‘The Gospel according to St Matthew,’ gives a wider sense, ‘in the sphere of,’ ‘on the side of truth where St Matthew stands and sees and teaches.’ And this sense is of course directly derived from the proper meaning of the preposition ‘along,’ ‘throughout.’ So here, the faith and full knowledge of the Cretan Christians is the sphere within which he is to execute this commission from Jesus Christ as an apostle to them. His apostleship might have other spheres for other times and other Churches. Calvin says of St Paul’s commendation of his apostleship here ‘indicat ecclesiae magis quam unius Titi habitam a Paulo rationem.’

God’s elect] Among the N.T. words corresponding to the universal later use of the word ‘Christians,’ 1Pe_4:16, are ‘those who are being saved,’ ‘the called,’ ‘the chosen’ or ‘elect,’ ‘the consecrated’ or ‘saints,’ ‘the faithful’ or ‘believers.’ The first chapter of St Peter’s first epistle touches all; ‘to the elect who are sojourners of the Dispersion’ v. 1—‘receiving now the salvation of your souls,’ v. 9—‘like the Holy One which called you, be ye yourselves also holy’ v. 15—‘who through him are believers in God’ v. 21. Cf. 2Pe_1:10 ‘make your calling and election sure,’ 1:1 ‘who have obtained faith,’ 2:21 ‘the holy commandment delivered,’ cf. Rev_17:14 ‘called and chosen and faithful.’ The name ‘faithful’ evidently means ‘those who have been made partakers of and received the faith’; and all the names describe a present state of privilege and sonship and grace, the same as that assigned to the baptized in the Catechism, ‘he hath called me to this state of salvation’—‘the Holy Ghost, who sanctifieth me and all the elect people of God,’ and in the Baptismal Services, ‘Grant that this child, now to be baptized therein, may receive the fulness of thy grace and ever remain in the number of thy faithful and elect children,’—‘walk answerably to your Christian calling.’

the acknowledging of the truth] Rather, the full knowledge, in opposition to the ‘knowledge falsely so called’ of Gnostic teachers; see v. 16 and note on 1Ti_2:5.

after godliness] The old English use of ‘after,’ according to; cf. Heb_5:6, ‘a priest for ever after the order of Melchisedec.’ The same preposition being used and in the same sense as just above ‘according to the faith.’ ‘The truth’ is not speculative but moral truth, affecting the life—that they ‘may learn the Creed, the Lord’s Prayer and the Ten Commandments, and all other things which a Christian ought to know and believe to his soul’s health.’ Pr.-Bk. Baptismal Service. For ‘godliness’ see note on 1Ti_2:2.

Jamiseon, Fausset, & Brown

Titus 1:1

Tit_1:1-16. Address: For what end Titus was left in Crete. Qualifications for elders: Gainsayers in Crete needing reproof.

servant of God — not found elsewhere in the same connection. In Rom_1:1 it is “servant of Jesus Christ” (Gal_1:10; Phi_1:1; compare Act_16:17; Rev_1:1; Rev_15:3). In Rom_1:1, there follows, “called to be an apostle,” which corresponds to the general designation of the office first, “servant of God,” here, followed by the special description, “apostle of Jesus Christ.” The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger.

according to the faith — rather, “for,” “with a view to subserve the faith”; this is the object of my apostleship (compare Tit_1:4, Tit_1:9; Rom_1:5).

the elect — for whose sake we ought to endure all things (2Ti_2:10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (2Ti_1:9; Rom_8:30-33; compare Luk_18:7; Eph_1:4; Col_3:12). Act_13:48 shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect.

and the acknowledging of the truth — “and (for promoting) the full knowledge of the truth,” that is, the Christian truth (Eph_1:13).

after godliness — that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (Tit_1:11, Tit_1:16; 1Ti_6:3); or even which has for its object mere earthly truth, not growth in the divine life. “Godliness,” or “piety,” is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to “ungodliness” (2Ti_2:16; compare Tit_2:11, Tit_2:12).

Albert Barnes

Titus 1:1

Paul, a servant of God, and an apostle of Jesus Christ – See notes at Rom_1:1; compare the notes at 1Co_9:1-5.

According to the faith of God’s elect – Compare the Rom_8:33 note; Eph_1:4 note; 2Ti_2:10 note. The meaning of the word rendered here, “according to” – κατὰ kata – is, probably, with reference to; that is, he was appointed to be an apostle with respect to the faith of those whom God had chosen, or, in order that they might be led to believe the gospel. God had chosen them to salvation, but he intended that it should be in connection with their believing, and, in order to that, he had appointed Paul to be an apostle that he might go and make known to them the gospel. It is the purpose of God to save His people, but he does not mean to save them as infidels, or unbelievers. He intends that they shall be believers first – and hence he sends his ministers that they may become such.

And the acknowledging of the truth – In order to secure the acknowledgment or recognition of the truth. The object of the apostleship, as it is of the ministry in general, is to secure the proper acknowledgment of the truth among men.

Which is after godliness – Which tends to promote piety towards God. On the word rendered godliness, see the notes at 1Ti_2:2; 1Ti_3:16. – The truth, the acknowledgment of which Paul was appointed to secure, was not scientific, historical, or political truth: it was that of religion – that which was adapted to lead men to a holy life, and to prepare them for a holy heaven.

John Calvin

Titus 1:2

2.In the hope (or, on account of the hope) of eternal life This undoubtedly denotes the cause; for that is the force of the Greek preposition ἐπί ; and therefore it may be translated, “On account of the hope,” or “On the hope.” True religion and the practice of godliness — begin with meditation on the heavenly life; and in like manner, when Paul (Col_1:5) praises the faith and love of the Colossians, he makes the cause and foundation of them to be “the hope laid up in heaven.” The Sadducees and all who confine our hope to this world, whatever they may pretend, can do nothing else than produce contempt of God, while they reduce men to the condition of cattle. Accordingly, it ought always to be the aim of a good teacher, to turn away the eyes of men from the world, that they may look up to heaven. I readily acknowledge that we ought to value the glory of God more highly than our salvation; but we are not now discussing the question which of these two ought to be first in order. All that I say is — that men never seek God in a right manner till they have confidence to approach to him; and, therefore, that we never apply our mind to godliness till we have been instructed about the hope of the heavenly life.

Which God promised before the times of ages. As Augustine translated the words, Πρὸ χρόνων αἰωνίων to mean — not “the times of ages” but “eternal times,” he gives himself great uneasiness about “the eternity of times,” till at length he explains “eternal times” as denoting those which go beyond all antiquity. As to the meaning, he and Jerome and other commentators agree, that God determined, before the creation of the world, to give that salvation which he hath now manifested by the gospel. Thus Paul would have used the word promise incorrectly instead of decree; for before men existed there was no one to whom he could promise.

For this reason, while I do not reject this exposition, yet when I take a close survey of the whole matter, I am constrained to adopt a different interpretation — that eternal life was promised to men many ages ago, and not only to those who lived at that time, but also for our own age. It was not for the benefit of Abraham alone, but with a view to all who should live after him, that God said,

“In thy seed shall all nations be blessed.” (Gen_22:18.)

Nor is this inconsistent with what he says, in another sense, (2Ti_1:9) that salvation was given to men “before the times of ages.” The meaning of the word is still the same in both passages; for, since the Greek wordαἰών, denotes an uninterrupted succession of time from the beginning to the end of the world, Paul declares, in that passage, that salvation was given or decreed for the elect of God before times began to flow. But because in this passage he treats of the promise, he does not include all ages, so as to lead us back beyond the creation of the world, but shews that many ages have elapsed since salvation was promised.

If any person prefer to view “the times of ages” as a concise expression for the ages themselves, he is at liberty to do so. But because salvation was given by the eternal election of God before it was promised, the act of giving salvation is put in that passage (2Ti_1:9) before all ages, and therefore we must supply the word all. But here it means nothing more than that the promise is more ancient than a long course of ages, because it began immediately after the creation of the world. In the same sense he shews that the gospel, which was to have been proclaimed when Christ rose from the dead, had been promised in the Scriptures by the prophets; for there is a wide difference between the promise which was formerly given to the fathers and the present exhibition of grace.

Who cannot lie. This expression ἀψευδής is added for glorifying God, and still more for confirming our faith. And, indeed, whenever the subject treated of is our salvation, we ought to recollect that it is founded on the word of Him who can neither deceive nor lie. Moreover, the only proof of the whole of religion is — the unchangeable truth of God.

Cambridge Bible

Tit 1:2. in hope of eternal life] The force of this phrase ‘in hope’ in N.T. is seen best from 1Co_9:10, ‘to plow in hope—to thresh in hope of partaking,’ or Rom_4:18, ‘who in hope believed against hope.’ It stands strongly by itself with a verb of some other strong feeling or action, equivalent to summa spe. The force of Act_26:5, Act_26:6 comes out far more clearly if we keep ‘in hope’ there too, and understand St Paul to say ‘All the Jews know me; from a boy I have been a strict Pharisee; and today I am living in hope of the promise to our fathers as I stand here on my trial—the hope to which our twelve tribes look; and about this very hope I am called to account.’ Comparing the structure as well as the subject matter of that verse, we may well connect ‘in hope’ here with ‘Paul the Apostle’ before, and with ‘the message wherewith I was entrusted’ after. St Paul is still magnifying his office, as the emphatic ego shews. ‘My commission is threefold, and ranges from (1) the first spiritual life and gifts of those who have been chosen by God, through (2) the growing life of the true man of God thoroughly furnished, to (3) all the hope of glory; how your people in Crete may be justified, sanctified, glorified, is in the message wherewith I was entrusted; against this no Judaic formalism, no Gnostic spiritualism can hold: I have taught you (1) of the Holy Catholic Church; (2) of the Communion of saints and the Forgiveness of sins; (3) of the Resurrection of the body and the Life everlasting: and you are my true child after this common faith.’

God, that cannot lie] See verse 1; ‘God’s promise, and mine as His messenger, is very different from the Cretan teachers’ word’ (v. 12). The epithet is unique in N.T.

promised before the world began] R.V. literally, ‘before times eternal’; A.V. from Vulg. ‘ante tempora saecularia.’ The parallel passages are 2Ti_1:9 ‘his own purpose and grace which was given us in Christ Jesus before times eternal,’ Rom_16:25 ‘the mystery which hath been kept in silence through times eternal,’ 1Co_2:7 ‘which God foreordained before the worlds,’ Vulg. ‘ante saecula.’ The last passage shews the meaning of the Vulgate, ‘before the times of the world’s history,’ which is definite and accepted by R.V. there, though rejected here and in 2Ti_1:9 in favour of a bare and indeed meaningless phrase. It is better to import no extraneous definiteness into aionios, and also to recognise the proper idiomatic use of the preposition as to times and dates, of which 2Co_12:2 is an instance, ‘fourteen years ago,’ not ‘before fourteen years.’ Render in eternal times gone by. There is no difficulty as to the fact here or in 2Ti_1:9; with God to purpose, to promise, to give, are all one.

Jamieson, Fausset, & Brown

Titus 1:2

In hope of eternal life — connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elect’s faith and full knowledge of the truth, is, “the hope of eternal life” (Tit_2:13; Tit_3:7; Act_23:6; Act_24:15; Act_28:20).

that cannot lie — (Rom_3:4; Rom_11:29; Heb_6:18).

promised before the world began — a contracted expression for “purposed before the world began (literally, ‘before the ages of time’), and promised actually in time,” the promise springing from the eternal purpose; as in 2Ti_1:9, the gift of grace was the result of the eternal purpose “before the world began.”

Albert Barnes

Titus 1:2

In hope of eternal life – Margin, for. Greek, ἐπ ̓ ἐλπι ́ δι ep’ elpidi. This does not mean that Paul cherished the hope of eternal life, but that the “faith of the elect,” which he aimed to secure, was in order that people might have the hope of eternal life. The whole system which he was appointed to preach was designed to secure to man a well-founded hope of salvation; compare the notes, 2Ti_1:10.

Which God, that cannot lie – On the phrase” cannot lie,” see the notes at Heb_6:13. The fact that God cannot lie; that it is his nature always to speak the truth; and that no circumstances can ever occur in which He will depart from it, is the foundation of all our hopes of salvation.

Promised – The only hope of salvation is in the promise of God. It is only as we can have evidence that He has assured us that we may be saved, that we are authorized to cherish any hope of salvation. That promise is not made to us as individuals, or by name, but it becomes ours:

(1) Because He has made a general promise that they who repent and believe shall be saved; and,

(2) Because, we may have evidence that we have repented, and do believe the gospel. If this is so, we fairly come under the promise of salvation, and may apply it to ourselves.

Before the world began – That is, the purpose was then formed, and the promise may be considered as in fact then made; – for a purpose in the mind of God, though it is not as yet made known, is equivalent to a promise; compare the Mat_25:34 note; 2Ti_1:9 note.

John Calvin

Titus 1:3

3.But hath manifested There was indeed some manifestation of this kind, when God in ancient times spake by his prophets; but because Christ publicly, displayed by his coming those thing which they had obscurely predicted, and the Gentiles were afterwards admitted into the fellowship of the covenant, in this sense Paul says that what had formerly been exhibited in part “hath now been manifested.”

In his own times This has the same meaning as “the fullness of times.” (Gal_4:4.) He reminds us that the time when it pleased the Lord to do this — must have been the most seasonable time for doing it; and he mentions this for the purpose of meeting the rashness of men, who have always the hardihood to inquire why it was not sooner, or why it is to-day rather than to-morrow. In order therefore that our curiosity may not exceed proper bounds, he shews that the “times” are placed in the hand, and at the disposal, of God, in such a manner that we ought to think that he does everything in the proper order and at the most seasonable time.

His word. Or, by his word; for it is not uncommon with Greek writers to supply the preposition by. Or, he calls Christ the Word; if it be not thought preferable to supply something for the sake of completing the sentence. Were it not that the second exposition is a little forced, in other respects I should give it the preference. Thus John says, “What we have heard, what we have seen with our eyes, what our hands have handled of the Word of life; and the life was manifested.” (1Jo_1:1.)

I therefore prefer what is a simple meaning, that God hath manifested the word concerning the life by the preaching of the gospel.

The preaching, of which he speaks, is the gospel proclaimed, as the chief thing which we hear in it is — that Christ is given to us, and that in him there is life.

Which hath been committed to me. Because all are not indiscriminately fit for so important an office, and no man ought to thrust himself into it, he asserts his calling, according to his custom. Here we ought to learn — what we have often remarked on other occasions — that the honor is not due to any man, till he has proved that God has ordained him, for even the ministers of Satan proudly boast that God has called them, but there is no truth in their words. Now Paul states nothing but what is known and proved, when he mentions his calling.

Besides, from this passage we learn for what purpose they were made apostles. It was for the sake of publishing the gospel, as he says elsewhere, “Woe to me if I preach not the gospel, for a dispensation is committed unto me.” (1Co_9:16.)

Accordingly, they who enact dumb show, in the midst of idleness and luxury, are excessively impudent in boasting that they are the successors of the apostles.

Of God our Savior He applies the same epithet to the Father and to Christ, so that each of them is our Savior, but for a different reason; for the Father is called our Savior, because he redeemed us by the death of his Son, that he might make us heirs of eternal life; and the Son, because he shed his blood as the pledge and the price of our salvation. Thus the Son hath brought salvation to us from the Father, and the Father hath bestowed it through the Son.

Cambridge Bible

Tit 1:3. but hath in due times] See note on 1Ti_6:15: and compare Gal_6:9. The phrase may well be thought the Hellenistic equivalent of the more classical form with preposition and substantive alone, Joh_5:4; Rom_5:6 ‘in due season Christ died,’ in accordance with the growing use of idios, which occurs fifteen times in the Pastoral Epistles.

manifested his word] Bp Wordsworth follows Jerome in understanding this directly of Christ ‘manifested His Word’; but such an usage has no proper support in St Paul. ‘To understand with modern interpreters “the Gospel,” he says, is a feeble tautology.’ But Col_1:26 gives us ‘to fulfil (i.e. to preach fully) the word of God, even the mystery which hath been hid … now manifested … which is Christ in you, the hope of glory, whom we proclaim.’ Compare also Rom_16:25 quoted above. So Vulg. and Theod. Mops. Lat. ‘manifestavit verbum suum.’

through preaching] Rather, as R.V. margin, in the proclamation, to define the mode of manifestation—a historic creed, ‘declaring God’s mind not by dark intimations merely or distant promises but in great facts.’ For such a ‘proclamation,’ the earliest written ‘Gospel,’ see 1Co_15:1-8. Cf. also 1Ti_3:16 and the note.

which is committed unto me] More exactly as R.V., wherewith I was intrusted, as in 1Ti_1:2.

according to the commandment] Better, as in 1Ti_1:1, where see note, by authority from. And therefore Titus is to ‘reprove with all authority,’ ch. 2:15.

of God our Saviour] The same phrase with the same force as in 1Ti_1:1 (see note), and again in this Epistle 2:10, 3:4. The reference is to God the Father, compare the Prayer for Peace and deliverance in the Prayer-Book, ‘that Thou art our Saviour and mighty Deliverer,’ while in the next verse the same title is given to God the Son. But observe the order here, as in 1Ti_2:3, our Saviour God; the closing emphasis on the word ‘God’ expresses still more forcibly than ‘God our Saviour’ the thought explained in verse 1.

Pulpit Commentary

Tit_1:3

In his own seasons for hath due times, A.V.; in the message for through preaching, A.V.; wherewith 1 was entrusted for which is committed unto me, A.V. In his own seasons. The margin, its own seasons, is preferable (see 1Ti_2:7, note). The phrase is equivalent to “the fullness of the time” (Gal_4:4). Manifested his Word. There is a change of construction. “The relative sentence passes almost imperceptibly into a primary sentence” (Buttmann in Huther); “his Word” becomes the object of the verb “made manifest,” instead of “eternal life,” as one would have expected. His Word is the whole revelation of the gospel, including the Person and work of Jesus Christ. Compare St. Peter’s address to Cornelius (Act_10:36). This “Word,” which lay in the mind of God through the ages, and was only dimly expressed in the promises given from time to time (1Pe_1:10-12), was now “made manifest,” and proclaimed openly in that preaching of the gospel of God’s grace which was entrusted to St. Paul. This same idea is frequently expressed (see Rom_16:25; Eph_1:9, Eph_1:10; Eph_3:3-11; 2Ti_1:9-11; 1Pe_1:20), In the message. Surely a poor and a false rendering. Ἐν κηρύγματι means “by the open proclamation” which St. Paul, as God’s herald, κήρυξ, was commanded to make. But this is better expressed by the word which is appropriated to the proclamation of the gospel, viz. “preaching.” So, as above quoted, Rom_16:25; 2Ti_1:11, and elsewhere frequently. According to the commandment (κατ ἐπιταγὴν κ.τ.λ..); Rom_16:26; 1Ti_1:1 (comp. Gal_1:1). God our Savior (1Ti_1:1; 1Ti_2:3; Tit_2:10; Tit_3:4; Jud 1:25; and also Luk_1:47). Elsewhere in the New Testament the term “Savior” (Σωτήρ) is always applied to our Lord Jesus Christ.

John Calvin

Titus 1:4

4To Titus, my own son, according to the common faith. Hence it is evident in what sense a minister of the word is said to beget spiritually those whom he brings to the obedience of Christ, that is, so that he himself is also begotten. Paul declares himself to be the father of Titus, with respect to his faith; but immediately adds, that this faith is common to both, so that both of them alike have the same Father in heaven. Accordingly, God does not diminish his own prerogative, when he pronounces those to be spiritual fathers along with himself, by whose ministry he regenerates whom he chooses; for of themselves they do nothing, but only by the efficacy of the Spirit. As to the remainder of the verse, the exposition of it will be found in the Commentaries on the former Epistles, and especially on the First Epistle to Timothy.

A.T. Robertson

Titus 1:4

My true child (gnēsiōi teknōi). See note on 1Ti_1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke’s brother. But one can get a clear picture of him by turning to 2Co_2:13; 2Co_7:6-15; 8:6-24; 2Co_12:16-18; Gal_2:1-3; Tit_1:4.; Tit_3:12; 2Ti_4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Tit_3:12).

After a common faith (kata Koinéēn pistin). Here kata does mean standard, not aim, but it is a faith (pistin) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jud_1:3). Koinéos does not here have the notion of unclean as in Act_10:14; Act_11:8.

John Calvin

Titus 1:5

5.For this reason I left thee in Crete This preface clearly proves, that Titus is not so much admonished on his own account as recommended to others, that no one may hinder him. Paul testifies that he has appointed him in his own room; and on that account all should acknowledge and receive him with reverence as the Apostle’s deputy. The apostles had no fixed place assigned to them, but were charged to spread the gospel through the whole world; and for this reason, when they left one city or district to go to another, they were wont to place fit men as their substitutes, to complete the work which they had begun. Thus Paul affirms that he founded the church of the Corinthians, but that there were other workmen, who must build on his foundation, that is, carry forward the building.

This, indeed, belongs to all pastors; for the churches will always stand in need of increase and progress, as long as the world shall endure. But in addition to the ordinary office of pastors, the care of organizing the church was committed to Titus. Till the churches have been already organized, and reduced to some order, pastors were not usually appointed over them. But Titus held some additional charge, which consisted in giving a form to churches that had not yet been properly arranged, and in appointing a fixed kind of government accompanied by discipline. Having laid the foundation, Paul departed; and then it became the duty of Titus to carry the work higher, that the building might have fair proportions.

This is what he calls correcting those things which are still wanting. The building of the Church is not a work so easy that it can be brought all at once to perfection. How long Paul was in Crete — is uncertain; but he had spent some time there, and had faithfully devoted his labors to erect the kingdom of Christ. He did not lack the most consummate skill that can be found in man; he was unwearied in toil; and yet he acknowledged that he left the work rough and incomplete. Hence we see the difficulty; and, indeed, we find, by experience, in the present day, that it is not the labor of one or two years to restore fallen. churches to a tolerable condition. Accordingly, those who have made diligent progress for many years — must still be attentive to correct many things.

Here it is highly proper to observe the modesty of Paul who willingly permits another person to complete the work which he had begun. And, indeed, although Titus is greatly inferior to him, he does not refuse to have him for ἐπανορθωτήν a “corrector,” to give the finishing hand to his work. Such ought to be the dispositions of godly teachers; not that every one should labor to make everything bend to his own ambitious views, but that they should strive to assist each other, and that, when any one has labored more successfully, he should be congratulated and not envied by all the rest.

And yet we must not imagine that Paul intended that Titus should correct those things which he had left undone, either through ignorance, or forgetfulness, or carelessness, but those things which he could not finish on account of the shortness of the time. In short, he enjoined Titus to make that correction which he would himself have made, if he had remained longer in Crete; not by varying — not by changing anything, but by adding what was wanting; because the difficulty of such a work does not allow every part of it to be done in a single day.

And appoint presbyters in each city In the spiritual building this nearly comes next to doctrine, that pastors be ordained, to take charge of governing the Church; and therefore Paul mentions it here in preference to everything else. It is a point which ought to be carefully observed, that churches cannot safely remain without the ministry of pastors, and that consequently, wherever there is a considerable body of people, a pastor should be appointed over it. And yet he does not say that each town shall have a pastor, so that no place shall have more than one; but he means that no towns shall be destitute of pastors

Presbyters or elders. It is well known, that it was not on account of age, that they received this appellation; for sometimes those who were still young — such as Timothy — were admitted to this rank. But in all languages it has been customary to apply this honorable designation to all rulers. Although we may conclude, from 1Ti_5:17, that there were two classes of presbyters, the context will immediately show, that here none other than teachers are meant, that is, those who were ordained to teach; for immediately afterwards, he will call the same persons “bishops.”

But it may be thought that he gives too much power to Titus, when he bids him appoint ministers for all the churches. That would be almost royal power. Besides, this method takes away from each church the right of choosing, and from the College of Pastors the power of judging; and thus the sacred administration of the Church would be almost wholly profaned. The answer is easy. He does not give permission to Titus, that he alone may do everything in this matter, and may place over the churches those whom he thinks fit to appoint to be bishops; but only bids him preside, as moderator, at the elections, which is quite necessary. This mode of expression is very common. In the same manner, a consul, or regent, or dictator is said to have created consuls, on account of having presided over the public assembly in electing them. Thus also Luke relates that Paul and Barnabas ordained elders in every church. (Act_14:23.) Not that they alone, in an authoritative manner, appointed pastors which the churches had neither approved nor known; but that they ordained fit men, who had been chosen or desired by the people. From this passage we do indeed learn, that there was not at that time such equality among the ministers of Christ but that some one had authority and deliberative voice above others; but this has nothing to do with the tyrannical and profane custom which prevails in Popery as to Collations. The apostles had a widely different mode of procedure.

Jamison, Fausset, & Brown

Titus 1:5

I left thee — “I left thee behind” [Alford] when I left the island: not implying permanence of commission (compare 1Ti_1:3).

in Crete — now Candia.

set in order — rather as Greek, “that thou mightest follow up (the work begun by me), setting right the things that are wanting,” which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter’s preaching on Pentecost (Act_2:11). The number of Jews in Crete was large (Tit_1:10), and it is likely that those scattered in the persecution of Stephen (Act_11:19) preached to them, as they did to the Jews of Cyprus, etc. Paul also was there on his voyage to Rome (Act_27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul’s later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission.

ordain — rather, “appoint,” “constitute.”

in every city — “from city to city.”

as I … appointed thee — that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called “elders” here are called “bishops” in Tit_1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the “faithful word.”

Pulpit Commentary

Tit_1:5

Were for are, A.V.; appoint for ordain, A.V.; gave thee charge for had appointed thee, A.V. Left I thee in Crete. We have no account of St. Paul’s visit to Crete, nor do we know how the gospel was first brought to Crete. It may have been by some of those “Cretes” who were at Jerusalem on the Day of Pentecost, and heard the apostles speak in their tongue “the wonderful works of God” (Act_2:11), or by other Christian Jews visiting the Jewish community in Crete (note to Tit_1:1). If St. Paul was returning from Spain, and travelling by ship eastward, Crete would be on his way. The importance of the island, with which he made some acquaintance on his voyage from Caesarea to Rome (Act_27:7, Act_27:8), and the large Jewish colony there, may naturally have inclined him to visit it. How long he remained there we do not know, but he did not stay long enough to organize the Church there completely. There were still things “wanting” (τὰ λείποντα), as it follows. This mention of Crete is an important chronological mark. The order of St. Paul’s progress, as gathered from the three pastoral Epistles, is very distinct—Crete, Miletus, Troas, Macedonia, Corinth, Nicopolis, Rome. He dropped Titus at Crete, and left Timothy behind at Ephesus. The Epistle to Titus, therefore, is the first of the three pastoral Epistles, and this is borne out by another circumstance. When he wrote to Titus he had not made up his mind whether he should send Artemas or Tychicus to take his place in Crete when he rejoined the apostle (Tit_3:12). But when he wrote 2 Timothy he had sent Tychicus to Ephesus to replace Timothy (2Ti_4:12), and Titus had already joined him, and been sent on by him to Dalmatia, presumably from Nicopolis. Set in order (ἐπιδιορθώσῃ); only here in the New Testament, and not found in the LXX. nor in classical Greek, except as a technical word in the art of rhetoric. But διορθόω is very common in classical Greek (see ἐπανόρθωσις, 2Ti_3:16). The force of ἐπί in the compound here is “further,” or “in addition.” St. Paul had set the Church in order up to a certain point. But there were still certain things wanting, τὰ λείποντα (see Tit_3:13; Luk_18:22); and these Titus was to supply and give the finishing touch to. Appoint (καταστήσῃς). This is a better rendering than the A.V. “ordain,” because it is a general word for “to appoint, make.” Probably the A.V. “ordain” was not intended to be taken in a strictly technical sense, but is used as in Heb_5:1; Heb_8:3. The technical word was usually “to order.” “The Ordering of Deacons,” or “of Priests,” is the title of the service in the Book of Common Prayer. “Meet to be ordered,” “shall surcease from ordering,” occur repeatedly in the rubrics, Elders (πρεσβυτέρους); i.e. presbyters, or priests (comp. Act_14:23; and see Act_11:30, note). In every city (κατὰ πόλιν); city by city. The phrase has a peculiar significance in Crete, which used to be famous for its hundred cities. It shows, too, that Christianity was widely spread among the cities of the island. The germ of the episcopal office, one bishop and many presbyters, is here very conspicuous.

Marvin Vincent

Titus 1:5

In Crete

Crete is one of the largest islands in the Mediterranean. By the mythological writers it was called Aeria, Doliche, Idaea, Telchinia. According to tradition, Minos first gave laws to the Cretans, conquered the Aegean pirates, and established a navy. After the Trojan war the principal cities of the island formed themselves into several republics, mostly independent. The chief cities were Cnossus, Cydonia, Gortyna, and Lyctus. Crete was annexed to the Romans Empire b.c. 67. About Paul’s visiting the island we have no information whatever beyond the hints in this Epistle. There is no absolute proof that Paul was ever there before the voyage to Rome. Although on that voyage some time appears to have been spent at Crete, there is no notice of Paul having received any greeting from the members of the Christian churches there. According to this Epistle, Paul and Titus had worked there together. Paul went away, and left Titus to organize the churches founded by himself. He sent this letter by Zenas and Apollos (Tit_3:13), and announced in it the coming of Artemas or of Tychicus. On their arrival Titus was to join Paul at Nicopolis, where Paul was proposing to winter.

Shouldst set in order (ἐπιδιορθώσῃ)

N.T.o. Lit. to set straight besides or farther; that is, should arrange what remained to be set in order after Paul’s departure. Used by medical writers of setting broken limbs or straightening crooked ones. Διόρθωσις reformation, Heb_9:10 : διόρθωμα correction, Act_24:3.

Ordain elders (καταστήσῃς πρεσβυτέρους)

Καθιστάναι appoint or constitute. In Paul only Rom_5:19. For the sense here comp. Mat_24:45, Mat_24:47; Luk_12:14; Act_6:3. The meaning of the injunction is, that Titus should appoint, out of the number of elderly men of approved Christian reputation, certain ones to be overseers (ἐπίσκοποι) of the churches in the several cities. The eldership was not a distinct church office. See on 1Ti_5:1.

I had appointed (διεταξάμην)

Better, I gave thee charge. Mostly in Luke and Acts.

Albert Barnes

Titus 1:5

For this cause left I thee in Crete – Compare the notes, 1Ti_1:3. On the situation of Crete, see the Introduction, Section 2.

That thou shouldest set in order the things that are wanting – Margin, “left undone.” The Greek is: “the things that are left;” that is, those which were left unfinished; referring, doubtless, to arrangements which had been commenced, but which for some cause had been left incomplete. Whether this had occurred because he had been driven away by persecution, or called away by important duties demanding his attention elsewhere, cannot now be determined. The word rendered “set in order”, ἐπιδιορθώσῃ epidiorthōsē, occurs nowhere else in the New Testament. It means, properly, “to make straight upon, and then to put further to rights, to arrange further.” Robinson, Lexicon – There were things left unfinished which he was to complete. One of these things, and perhaps the principal, was to appoint elders in the various cities where the gospel had been preached.

And ordain – The word “ordain” has now acquired a technical signification which it cannot be shown that it has in the New Testament. It means, in common usage, to “invest with a ministerial function or sacerdotal power; to introduce, and establish, and settle in the pastoral office with the customary forms and solemnities” (Webster); and it may be added, with the idea always connected with it, of the imposition of hands. But the word used here does not necessarily convey this meaning, or imply that Titus was to go through what would now be called an ordination service. It means to set, place, or constitute; then, to set over anything, as a steward or other officer (see Mat_24:45; Luk_12:42; Act_6:3), though without reference to any particular mode of investment with an office; see the word, “ordain,” explained in the notes at Act_1:22; Act_14:23. Titus was to appoint or set them over the churches, though with what ceremony is now unknown. There is no reason to suppose that he did this except as the result of the choice of the people; compare the notes at Act_6:3.

Elders – Greek: Presbyters; see the word explained in the notes at Act_14:23. These “elders,” or “Presbyters,” were also called “bishops” (compare the notes at 1Ti_3:1), for Paul immediately, in describing their qualifications, calls them bishops: – “ordain elders in every city – if any be blameless – for a bishop must be blameless,” etc. If the elders and bishops in the times of the apostles were of different ranks, this direction would be wholly unmeaningful. It would be the same as if the following direction were given to one who was authorized to appoint officers over an army: “Appoint captains over each company, who shall be of good character, and acquainted with military tactics, for a Brigadier General must be of good character, and acquainted with the rules of war.” – That the same rank is denoted also by the terms Presbyter and Bishop here, is further apparent because the qualifications which Paul states as requisite for the “bishop” are not those which pertain to a prelate or a diocesan bishop, but to one who was a pastor of a church, or an evangelist. It is clear, from Tit_1:7, that those whom Titus was to appoint were “bishops,” and yet it is absurd to suppose that the apostle meant prelatical bishops, for no one can believe that such bishops were to be appointed in “every city” of the island. According to all modern notions of Episcopacy, one such bishop would have been enough for such an island as Crete, and indeed it has been not infrequently maintained that Titus himself was in fact the Bishop of that Diocese. But if these were not prelates who were to be ordained by Titus, then it is clear that the term “bishop” in the New Testament is given to the Presbyters or elders; that is, to all ministers of the gospel. That usage should never have been departed from.

In every city – Crete was anciently celebrated for the number of its cities. In one passage Homer ascribes to the island 100 cities (Iliad ii. 649), in another, 90 cities (Odyssey xix. 174). It may be presumed that many of these cities were towns of not very considerable size, and yet it would seem probable that each one was large enough to have a church, and to maintain the gospel. Paul, doubtless, expected that Titus would travel over the whole island, and endeavor to introduce the gospel in every important place.

As I had appointed thee – As I commanded thee, or gave thee direction – διεταξάμην dietaxamēn – This is a different word from the one used in the former part of the verse – and rendered “ordain” – καθίστημι kathistēmi. It does not mean that Titus was to ordain elders in the same manner as Paul had ordained him, but that he was to set them over the cities as he had directed him to do. He had, doubtless, given him oral instructions, when he left him, as to the way in which it was to be done.

John Calvin

Titus 1:6

6.If any one is blameless In order that no one may be angry with Titus, as if he were too rigorous or severe in rejecting any, Paul takes the whole blame to himself; for he declares that he has expressly commanded, that no one may be admitted, unless he be such a person as is here described. Accordingly, as he testified, a little before, that he had invested Titus with authority to preside in the appointment of pastors, that others might allow to him that right; so he now relates the injunction which he had given, lest the severity of Titus should be exposed to the illwill of the ignorant, or the slanders of wicked men.

As this passage presents to us a lively portrait of a lawful bishop, we ought to observe it carefully; but, on the other hand, as almost everything that is here contained has been explained by me in the Commentary on the First Epistle to Timothy, it will be enough at present to touch on it slightly. When he says, that a bishop must be ἀνέγκληος , blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation.

The husband of one wife The reason why this rule is laid down — has been explained by us in the Commentary on the First Epistle to Timothy. Polygamy was so common among the Jews, that the wicked custom had nearly passed into a law. If any man had married two wives before he made a profession of Christianity, it would have been cruel to compel him to divorce one of them; and therefore the apostles endured what was in itself faulty, because they could not correct it. Besides, they who had involved themselves by marrying more than one wife at a time, even though they had been prepared to testify their repentance by retaining but one wife, had, nevertheless, given a sign of their incontinence, which might have been a brand on their good name. The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage — had been satisfied with having a single wife, and had forbidden those who had manifested the power of lust by marrying many wives. At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted “the husband of one wife;” for the apostle does not say, that they shall choose him who has been, but him who is, “the husband of one wife.”

Having believing children Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house — be able to govern the church! Besides, not only must the bishop himself be free from reproach, but his whole family ought to be a sort of mirror of chaste and honorable discipline; and, therefore, in the First Epistle to Timothy, he not less strictly enjoins their wives what they ought to be.

First, he demands that the children shall be “believers;” whence it is obvious that they have been educated in the sound doctrine of godliness, and in the fear of the Lord. Secondly, that they shall not be devoted to luxury, that they may be known to have been educated to temperance and frugality. Thirdly, that they shall not be disobedient; for he who cannot obtain from his children any reverence or subjection — will hardly be able to restrain the people by the bridle of discipline.

Cambridge Bible

Tit 1:6. if any be blameless, the husband of one wife] ‘Blameless’; the word has occurred 1Ti_3:10, to the same effect as ‘without reproach’ in 1Ti_3:2, that word describing a character ‘such as cannot be laid hold of,’ this denoting a life ‘such as cannot be called in question,’ Vulg. ‘sine crimine.’ For the importance of this primary qualification see note on 1Ti_5:7. It fits exactly with the next, ‘husband of one wife.’ This also was what the ordinands were to be before they were appointed presbyters; hence ‘husband of one wife’ refers to the prevalent polygamy, and has nothing to do with prohibition of a second marriage after ordination. We see in this here as elsewhere in the Pastoral Epistles (see note on 1Ti_3:2) ‘a solemn demand for purity and blamelessness in the marriage relation amid widespread concubinage and licence.’ Dr Reynolds, Expositor, Vol. viii. p. 74. Technically, ‘not a bigamist.’

having faithful children] ‘Faithful’ is ambiguous, implying either ‘trustworthy’ or ‘believing’; no doubt the latter is intended; the presbyter’s household must not be one where the influence and teaching have been such that the children have still remained heathen; nor yet one where ‘faith’ and ‘duty’ have been severed; for they must also be neither chargeable with riotous living nor unruly, but living ‘in temperance, soberness and chastity,’ and submitting themselves ‘to all that are put in authority.’ ‘Riotous living’ is perhaps better than R.V. ‘riot’ (which is also substituted for the A.V. rendering of the same word ‘excess’ in Eph_5:18), as recalling the typical instance of the character in the ‘Prodigal Son,’ Luk_15:13. ‘The prodigal is one who cannot save or spare, to use Spenser’s word, ‘scatterling.’ The word forms part of Aristotle’s ethical terminology, the truly liberal man being one who keeps the golden mean between the two extremes, prodigality on one side and stinginess on the other.’ Trench, N.T. Syn. § 16.

Albert Barnes

Titus 1:6

If any be blameless, the husband of one wife – See the notes at 1Ti_3:2.

Having faithful children – See the notes at 1Ti_3:4-5. That is, having a family well-governed, and well-trained in religion. The word here – πιστὰ pista – applied to the children, and rendered faithful, does not necessarily mean that they should be truly pious, but it is descriptive of those who had been well-trained, and were in due subordination. If a man’s family were not of his character – if his children were insubordinate, and opposed to religion – if they were decided infidels or scoffers, it would show that there was such a deficiency in the head of the family that he could not be safely entrusted with the government of the church; compare the notes at 1Ti_3:5. It is probably true, also, that the preachers at that time would be selected, as far as practicable, from those whose families were all Christians. There might be great impropriety in placing a man over a church, a part of whose family were Jews or heathens.

Not accused of riot – That is, whose children were not accused of riot. This explains what is meant by faithful. The word rendered “riot” – ἀσωτία asōtia – is translated excess in Eph_5:18, and riot in Tit_1:6; 1Pe_4:4. It does not elsewhere occur in the New Testament, though the word riotous is found in Luk_15:13; see it explained in the notes at Eph_5:18. The meaning here is, that they should not be justly accused of this; this should not be their character. It would, doubtless, be a good reason now why a man should not be ordained to the ministry that he had a dissipated and disorderly family.

Or unruly – Insubordinate; ungoverned; see the notes, 1Ti_1:9; Luk_3:4.

John Calvin

Titus 1:7

7.For a bishop ought to be blameless, as a governor of the house of God He again repeats, that they who aspire to the office of a bishop ought to retain an unspotted reputation; and he confirms it by this argument, that, because the Church is the house of God, every person who is appointed to govern it — is constituted, as it were, governor of the house of God. Now, he would be ill spoken of among men, who should take a scandalous and infamous person, and make him his steward; and therefore it would be far more base and intolerable to appoint such persons to be rulers of the household of God. The Latin word dispensator (steward or manager) — employed in the old translation, and retained by Erasmus — does not at all express Paul’s meaning; for, in order that greater care may be exercised in the election, he adorns the office of a bishop within this honorable eulogy, that it is a government of the house of God, as he says to Timothy, “That thou mayest know how thou oughtest to conduct thyself in the house of the living God, the pillar and foundation of truth.” (1Ti_3:15.)

This passage plainly shows that there is no distinction between a presbyter and a bishop; for he now calls indiscriminately, by the latter name, those whom he formerly he employs both names in the same sense, without any distinction; as Jerome has remarked, both in his Commentary on this passage, and in his Epistle to Evagrius. And hence we may perceive how much greater deference has been paid to the opinions of men than ought to have been paid to them; for the language of the Holy Spirit, has been set aside, and the custom introduced by the arbitrary will of man has prevailed. For my own part, I do not find fault with the custom which has existed from the very beginning of the Church, that each assembly of bishops shall have one moderator; but that the name of office which God has given to all, shall be conveyed to one alone, and that all the rest shall be deprived of it, is both unreasonable and absurd. Besides, to pervert the language of the Holy Spirit — in such a manner that the same words shall have a different meaning from what he intended — is excessive and profane hardihood.

Not self-willed With good reason does he condemn this vice in a bishop, whose duty it is not only to receive kindly those who come to him of their own accord, but also to allure those who withdraw themselves, that he may conduct all in like manner to Christ. Now, αὐθάδεια (as Plato says in one of his Epistles to Dion)τὢς ἐρημίας ἐστὶ ξύνοικος that is, “self-will is closely allied to solitude;” for society and friendship cannot be cherished, when every man pleases himself to such an extent as to refuse to yield and accommodate himself to others. And, indeed, every (αὐθάδης) “self-willed” person, as soon as an occasion presents itself, will instantly become a fanatic.

Cambridge Bible

Tit 1:7. For a bishop must be blameless] Or, as R.V., the bishop. Both are correct and idiomatic; note on 1Ti_3:2. ‘Bishop’ here is admitted to refer to the ‘presbyter’ of verse 5, ‘bishop’ describing the nature of the duties assigned, viz. superintendence and pastoral oversight, while ‘presbyter’ refers rather to station and character; the one is official the other personal. See note on 1Ti_3:1, Introduction, pp. 15-19, and Appendix, C. Bp Wordsworth well paraphrases here, ‘For he who has the oversight of others ought to be blameless.’

as the steward of God] ‘The director of the house of God; Timothy had been told how he was to conduct himself in “the house of God,” and now Titus is told that every bishop or elder, has similar responsibilities.’ Dr Reynolds. Cf. 1Co_4:1, 1Co_4:2; 1Pe_4:10. An approved settled Christian life was essential, because recent converts from heathenism might endanger the Christian Church by bringing into it the relics of their heathen life. Even in the 4th century Chrysostom complains that men came to the Holy Communion hustling and kicking one another.

not self-willed, not soon angry] ‘Self-willed,’ ‘headstrong,’ ‘unfeeling,’ occurs only here and 2Pe_2:10 in N.T. Theophrastus (Char. xv.) describes the character in a way which shews the idea conveyed by the word to be worse than our English ‘self-willed’ implies. He describes it as ‘A certain roughness that shews itself in a man’s whole conversation and behaviour. Ask one of this savage temper if he has seen such a person lately, he answers you, Prithee, friend, don’t be impertinent. If you desire to know the price of anything he has to sell, he grows surly, and asks what fault you find with it? He is inexorable upon the slightest offence; do but chance to tread upon his foot, or push him with your elbow, and he’ll never forget you as long as he lives. If a friend desires to borrow some money of him he at first gives him a flat denial, but upon second thoughts brings it to him, and throwing it down in a churlish manner, Well, here ’tis, says he, but I never expect to see it again. If he stumbles against a stone in the street, he looks back and falls a cursing it.’ Burgell’s Trans. ‘Soon angry,’ ‘irascible,’ ‘choleric,’ only here in N.T., not as Theod. Mops, ‘reminiscentem iram et per longi temporis spatia tenentem,’ i.e. ‘bearing malice.’ The form of the word denotes rather ‘liable to,’ ‘with frequent fits of.’ So the word occurs in the Teaching of the Twelve Apostles, iii. 1, ‘Be not soon angry, for anger leadeth to murder.’ The word for ‘jesting,’ Eph_5:4, is from an adjective of similar form, ‘quick at banter.’

not given to wine, no striker] As in 1Ti_3:3, not quarrelsome over wine, no striker; see notes there.

not given to filthy lucre] As of the deacons in 1Ti_3:8, where see note; elsewhere in N.T. only the adverb, 1Pe_5:2. Vulg. ‘non turpis lucri cupidum.’ Bp Ellicott (following Huther) refers it especially to ‘dishonesty with the alms of the Church, or any abuse of a spiritual office for purposes of gain.’ The similarly formed word ‘filthy communication,’ Col_3:8, is in R.V. ‘shameful speaking’; and it would be clearer to render here not given to unfair gains. ‘Fair gains’ are the parson’s right for fair pains, 1Ti_5:18; 2Ti_2:6. The phrase ‘filthy lucre’ has come to bear a meaning as if, according to a right and high standard, money per se, rents, tithes, and fees, were all ‘of the earth’ worldly, and unfit to be pressed for by any clergyman who professed to set an example.

John Calvin

Titus 1:8

8.But hospitable, devoted to kindness Hence it is evident how destructive is that plague which tears the Church by quarrels. With this vice he contrasts, first, docility, and next, gentleness and modesty towards all; for a bishop will never teach well, who is not also ready to learn. Augustine praises highly a saying of Cyprian: “Let him be as patient to learn as skillful to teach.” Besides, bishops often need advice and warnings. If they refuse to be admonished, if they reject good advices, they will immediately fall headlong to the grievous injury of the Church. The remedy against these evils, therefore, is, that they be not wise to themselves.

I have chosen to translate φιλάγαθον devoted to kindness, rather than with Erasmus, “a lover of good things;” for this virtue, accompanied by hospitality, appears to be contrasted by Paul with covetousness and niggardliness. He calls that man just, who lives among men without doing harm to any one. Holiness has reference to God; for even Plato draws this distinction between the two words.

Albert Barnes

Titus 1:8

But a lover of hospitality – Notes, 1Ti_3:2.

A lover of good men – Margin, “or things.” The Greek (φιλάγαθος philagathos) means, a lover of good, and may apply to any thing that is good. It may refer to good men, as included under the general term good; and there is no more essential qualification of a bishop than this. A man who sustains the office of a minister of the gospel, should love every good object, and be ever ready to promote it; and he should love every good man, no matter in what denomination or country he may be found – no matter what his complexion, and no matter what his rank in life; compare the notes at Phi_4:8.

Sober – Notes, 1Ti_1:2.

Just – Upright in his dealings with all. A minister can do little good who is not; compare the notes at Phi_4:8.

Holy – Pious, or devout. Faithful in all his duties to God; Notes, 1Ti_2:8.

Temperate – ἐγκρατῆ egkratē. Having power or control over all his passions. We apply the term now with reference to abstinence from intoxicating liquors. In the Scriptures, it includes not only that, but also much more. It implies control over all our passions and appetites. See it explained in the notes at Act_24:25; compare 1Co_7:9; 1Co_9:25; Gal_5:23.

John Calvin

Titus 1:9

9.Holding fast the faithful word This is the chief gift in a bishop, who is elected principally for the sake of teaching; for the Church cannot be governed in any other way than by the word. “The faithful word” is the appellation which he gives to that doctrine which is pure, and which has proceeded from the mouth of God. He wishes that a bishop should hold it fast, so as not only to be well instructed in it, but to be constant in maintaining it. There are some fickle persons who easily suffer themselves to be carried away to various kinds of doctrine; while others are cast down by fear, or moved by any occurrence to forsake the defense of the truth. Paul therefore enjoins that those persons shall be chosen who, having cordially embraced the truth of God, and holding it firmly, never allow it to be wrested from them, or can be torn from it. And, indeed, nothing is more dangerous than that fickleness of which I have spoken, when a pastor does not stedfastly adhere to that doctrine of which he ought to be the unshaken defender. In short, in a pastor there is demanded not only learning, but such zeal for pure doctrine as never to depart from it.

But what is meant by according to instruction or doctrine? The meaning is, that it is useful for the edification of the Church; for Paul is not wont to give the name of “doctrine” to anything that is learned and known without promoting any advancement of godliness; but, on the contrary, he condemns as vain and unprofitable all the speculations which yield no advantage, however ingenious they may be in other respects. Thus, “He that teacheth, let him do it in doctrine;” that is, let him labor to do good to the hearers. (Rom_12:7.) In short, the first thing required in a pastor is, that he be well instructed in the knowledge of sound doctrine; the second is, that, with unwavering firmness of courage, he hold by the confession of it to the last; and the third is, that he make his manner of teaching tend to edification, and do not, through motives of ambition, fly about through the subtleties of frivolous curiosity, but seek only the solid advantage of the Church.

That he may be able The pastor ought to have two voices: one, for gathering the sheep; and another, for warding off and driving away wolves and thieves. The Scripture supplies him with the means of doing both; for he who is deeply skilled in it will be able both to govern those who are teachable, and to refute the enemies of the truth. This twofold use of Scripture Paul describes when he says, That he may be able to exhort and to convince adversaries And hence let us learn, first, what is the true knowledge of a bishop, and, next, to what purpose it ought to be applied. That bishop is truly wise, who holds the right faith; and he makes a proper use of his knowledge, when he applies it to the edification of the people.

This is remarkable applause bestowed on the word of God, when it is pronounced to be sufficient, not only for governing the teachable, but for subduing the obstinacy of enemies. And, indeed, the power of truth revealed by the Lord is such that it easily vanquishes all falsehoods. Let the Popish bishops now go and boast of being the successors of the apostles, seeing that the greater part of them are so ignorant of all doctrine, as to reckon ignorance to be no small part of their dignity.

Pulpit Commentary

Tit_1:9

Holding to for holding fast, A.V.; which is according to the teaching for as he hath been taught, A.V.; both to exhort in the sound doctrine for by sound doctrine, both to exhort, A.V.; convict for convince, A.V. Holding to (ἀντεχόμενος). Holding fast is a better and more forcible rendering than holding to. It answers to the Latin adherere, to cling to. The faithful word which is according to the teaching is awkwardly expressed. Ἠ διδασή is “the Christian truth” as taught by the apostles, and “the faithful” or “sure word” to which Titusus is to cleave is described as being” according to that truth” (comp. Tit_1:1, ἀληθείας τῆς κατ εὐσέβειαν). The A.V. gives substantially the apostle’s meaning. The result of this adhesion to the faithful word is that he will be able to comfort and encourage believers by (ἐν) his wholesome teaching, and also to convict the opposers of the truth. The gainsayers; or, contradictors (τοὺς ἀντιλέγοντας); such as those Jews described in Act_13:45 and Act_28:19 as “contradicting and blaspheming.”

Albert Barnes

Titus 1:9

Holding fast the faithful word – That is, the true doctrines of the gospel. This means that he is to hold this fast, in opposition to one who would wrest it away, and in opposition to all false teachers, and to all systems of false philosophy. He must be a man who is firm in his belief of the doctrines of the Christian faith, and a man who can be relied on to maintain and defend those doctrines in all circumstances; compare notes, 2Th_2:15.

As he hath been taught – Margin, “in teaching.” Greek “According to the teaching.” The sense is, according to that doctrine as taught by the inspired teachers of religion. It does not mean as he had individually been taught; but he was to hold the faith as it was delivered by those whom the Saviour had appointed to make it known to mankind. The phrase “the doctrine,” or “the teaching,” had a sort of technical meaning, denoting the gospel as that which had been communicated to mankind, not by human reason, but by teaching.

That he may be able by sound doctrine – By sound teaching, or instruction; Notes, 1Ti_1:10; 1Ti_4:16. He was not to dictate, or to denounce; but to seek to convince by the statement of the truth; see the notes at 2Ti_2:25.

Both to exhort and to convince – To persuade them, or to bring them over to your views by kind exhortation, and by the instruction which shall convince. The former method is to be used where men know the truth, but need encouragement to follow it; the latter, where they are ignorant, or are opposed to it. Both exhortation and argument are to be used by the ministers of religion.

The gainsayers – Opposers Literally, those who speak against; that is, against the truth; Notes, Rom_10:21.

John Calvin

Titus 1:10

10For there are many unruly. After having laid down a general rule, which ought to be everywhere observed, in order that Titus may be more attentive to adhere to it, he holds out to him the urgent necessity which ought to excite him more than all things else. He warns him that he has to deal with many obstinate and incorrigible persons, that many are puffed up with vanity and idle talk, that many are deceivers; and that therefore they ought to choose, on the other hand, such leaders as are qualified and well prepared to oppose them. For, if the children of this world, when dangers arise, increase their solicitude and watchfulness, it would be disgraceful for us, when Satan is using his utmost efforts to remain careless and inactive, as if we were in a state of peace.

Unruly Instead of (inobedientes) disobedient, which is the rendering in the old translation forἀνυπότακτοι Erasmus translates it (intractabiles) incorrigible. He means those who cannot endure to be brought to obey, and who throw off the yoke of subjection. He gives the appellation of vain talkers, not only to the authors of false doctrines, but to those who, addicted to ambitious display, occupy themselves with nothing but useless subtleties. Ματαιολογία (vain talking) is contrasted with useful and solid doctrine, and therefore includes all trivial and frivolous speculations, which contain nothing but empty bombast, because they contribute nothing to piety and the fear of God. And such is all the scholastic theology that is found, in the present day, in Popery. Yet he calls the same persons deceivers of minds. It may be thought preferable to view this as relating to a different class of persons; but, for my own part, I think that it means the same class; for the teachers of such trifles entice and fascinate the minds of men, so as no longer to receive sound doctrine.

Chiefly they who are of the circumcision. He says that they are chiefly of the Jews; for it is highly requisite that such plagues shall be known by all. We ought not to listen to those who plead that we should spare the reputation of this or that individual, when the matter in question is the great danger of the whole Church. And so much the greater danger was to be apprehended from that nation, because it claimed superiority above others on account of the sacredness of its lineage. This is therefore the reason why Paul reproves the Jews more sharply, in order to take from them the power of doing injury.

Marvin Vincent

Titus 1:10

Vain talkers (ματαιολόγοι)

N.T.o. olxx, oClass. See on vain jangling, 1Ti_1:6.

Deceivers (φρεναπάται)

N.T.o. olxx, oClass. See on φρεναπατᾶν to deceive, Gal_6:3.

They of the circumcision (οἱ ἐκ τῆς περιτομῆς)

The phrase only here in Pastorals. Ὁι ἐκ περιτομῆς Act_10:45; Act_11:2; Rom_4:12; Gal_2:12; Col_4:11. There can be no doubt of the presence of Jews in Crete. Tacitus (Hist. v. 2) even makes the absurd statement that the Jews were Cretan exiles; and that from their residence in the vicinity of the Cretan Mount Ida they were called Idaei, whence Judaei. There appears to have been some confusion between the Palestinians and the Philistines – the Cherethim or Cherethites, who, in Eze_25:16; Zep_2:5 are called in lxx Κρῆτες Jews were in the island in considerable numbers between the death of Alexander and the final destruction of Jerusalem. In 1 Macc. 15:23 the Cretan city of Gortyna is mentioned among the places to which letters were written by Lucius, the Roman consul, on behalf of the Jews when Simon Maccabaeus renewed the treaty which his brother Judas had made with Rome. Josephus (Ant. 17:12, 1; Bell. Jud. 2:7, 1) says that Herod’s pseudo-son Alexander imposed on the Cretan Jews on his way to Italy. Philo (Leg. ad Cai. § 36) makes the Jewish envoys say to Caligula that all the principal islands of the Mediterranean, including Crete, were full of Jews.

John Calvin

Titus 1:11

11Whose mouth must be stopped A good pastor ought therefore to be on the watch, so as not to give silent permission to wicked and dangerous doctrines to make gradual progress, or to allow wicked men an opportunity of spreading them. But it may be asked, “How is it possible for a bishop to constrain obstinate and self-willed men to be silent? For such persons, even though they are vanquished in argument, still do not hold their peace; and it frequently happens that, the more manifestly they are refuted and vanquished, they become the more insolent; for not only is their malice strengthened and inflamed, but they give themselves up to indolence.” I reply, when they have been smitten down by the sword of God’s word, and overwhelmed by the force of the truth, the Church may command them to be silent; and if they persevere, they may at least be banished from the society of believers, so that they shall have no opportunity of doing harm. (227) Yet by “shutting the mouth” Paul simply means — “to refute their vain talking,” even though they should not cease to make a noise; for he who is convicted by the word of God, however he may chatter, has nothing to say.

Who overturn whole houses. If the faith of one individual were in danger of being overturned, (for we are speaking of the perdition of a single soul redeemed by the blood of Christ) the pastor should immediately gird himself for the combat; how much less tolerable is it to see whole houses overturned?

Teaching things which they ought not. The manner in which they were overturned is described in these words. Hence we may infer how dangerous it is to make even the smallest departure from sound doctrine; for he does not say that the doctrines, by which they overturned the faith of many, were openly wicked; but we may understand by this designation every kind of corruptions, when there is a turning aside from the desire of edification. Thus it is in reality, that, amidst so great weakness of the flesh, we are exceedingly prone to fall; and hence it arises, that Satan easily and speedily destroys, by his ministers, what godly teachers had reared with great and long-continued toil.

He next points out the source of the evil, a desire of dishonest gain; by which he reminds us how destructive a plague avarice is in teachers; for, as soon as they give themselves up to the pursuit of gain, they must labor to obtain the favor and countenance of men. This is quickly followed by the corruption of pure doctrine.

Albert Barnes

Titus 1:11

Whose mouths must be stopped – The word here rendered stopped – ἐπιστομιζειν epistomizein – occurs nowhere else in the New Testament. It means, properly, to check, or curb, as with a bridle; to restrain, or bridle in; and then, to put to silence. It is, of course, implied here that this was to be done in a proper way, and in accordance with the spirit of the gospel. The apostle gives Timothy no civil power to do it, nor does he direct him to call in the aid of the civil arm. All the agency which he specifies as proper for this, is that of argument and exhortation. These are the proper means of silencing the advocates of error; and the history of the church shows that the ministers of religion can be safely entrusted with no other; compare Psa_32:8-9.

Who subvert whole houses – Whole families; compare Mat_23:14; 2Ti_3:6. That is, they turn them aside from the faith.

Teaching things which they ought not, for filthy lucre’s sake – For gain. That is, they inculcate such doctrines as will make themselves popular, and as will give them access to the confidence of the people. They make it their first object to acquire influence as ministers of religion, and then abuse that in order to obtain money from the people. This they would doubtless do under many pretences; such as that it was needful for the support of the gospel, or for the relief of the poor, or perhaps for the assistance of distant Christians in persecution. Religion is the most powerful principle that ever governs the mind; and if a man has the control of that, it is no difficult thing to induce men to give up their worldly possessions. In all ages, there have been impostors who have taken advantage of the powerful principle of religion to obtain money from their deluded followers. No people can be too vigilant in regard to pretended religious teachers; and while it is undoubtedly their duty to contribute liberally for the support of the gospel, and the promotion of every good cause, it is no less their duty to examine with care every proposed object of benevolence, and to watch with an eagle eye those who have the disbursement of the charities of the church. It is very rare that ministers ought to have much to do with disposing of the funds given for benevolent purposes; and when they do, they should in all cases be associated with their lay brethren; see Paley’s Horae Paulinae, chap. iv., No. 1, 3, note; compare 1Co_16:3. On the phrase “filthy lucre,” see the notes at 1Ti_3:3.

John Calvin

Titus 1:12

12One of themselves, a prophet of their own I have no doubt that he who is here spoken of is Epimenides, who was a native of Crete; for, when the Apostle says that this author was “one of themselves,” and was “a prophet of their own,” he undoubtedly means that he belonged to the nation of the Cretans. Why he calls him a Prophet–is doubtful. Some think that the reason is, that the book from which Paul borrowed this passage bears the title Περὶ Χρησμῶν “concerning oracles.” Others are of opinion that Paul speaks ironically, by saying that they have such a Prophet — a Prophet worthy of a nation which refuses to listen to the servants of God. But as poets are sometimes called by the Greeks (προφὢται) “prophets,” and as the Latin authors call them Vates , I consider it to denote simply a teacher. The reason why they were so called appears to have been, that they were always reckoned to be (γένος θεῖον καὶ ἐνθουσιαστικόν)“ a divine race and moved by divine inspiration.” Thus also Adimantus, in the Second Book of Plato’s treatise Περὶ Πολιτείας after having called the poets υἵους Θεῶν “sons of the gods,” adds, that they also became their prophets. For this reason I think that Paul accommodates his style to the ordinary practice. Nor is it of any importance to inquire on what occasion Epimenides calls his countrymen liars, namely, because they boast of having the sepulcher of Jupiter; but seeing that the poet takes it from an ancient and well-known report, the Apostle quotes it as a proverbial saying.

From this passage we may infer that those persons are superstitious, who do not venture to borrow anything from heathen authors. All truth is from God; and consequently, if wicked men have said anything that is true and just, we ought not to reject it; for it has come from God. Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose? But on this subject the reader may consult Basil’s discourse πρὸς τοὺς νέους, ὅπως ἂν ἐξ ἑλλ κ.τ.λ

Cambridge Bible

12. One of themselves] Rather, one of them, there being nothing to indicate emphasis till the next two words come, a prophet of their own; the force is, ‘there is a Cretan saying—and by a prophet of their own:’ for the adjective see v. 3.

Epimenides was a poet priest and prophet of Gnossus in Crete, who was invited to Athens about 596 b.c. to purify the city after the pollution of Cylon, and is said to have died at Lacedaemon soon after, aged 150 years. This hexameter verse is from his ‘Oracles,’ and the first part was quoted by Callimachus in his ‘Hymn to Zeus’—

‘ “Cretans are always liars”; thy grave has been claimed by the Cretans,

Thine, O King immortal, who livest and reignest for ever.’

Peile quotes Calvin’s Latin hexameter rendering

‘Mendax, venter iners, semper mala bestia Cres est,’ and it would run in English

‘Cretans are always liars, are wild beasts, do-nothing gluttons.’

Their general character was well known from the proverb of ‘The three worst Ks, Kretans, Kappadocians, Kilicians,’ and from the word which meant ‘to play the Cretan’ coming to mean ‘to play the cheat and liar,’ as ‘to play the Corinthian’ was ‘to play the prodigal and libertine.’

For their ferocity and greed and falseness cf. Polyb. vi. 46, 47, ‘The Cretans, on account of their innate avarice live in a perpetual state of private quarrel and public feud and civil strife.… and you will hardly find anywhere characters more tricky and deceitful than those of the Cretans.’

In favour of the Cretans may be said that they sacrificed to their stern mentor Epimenides as a god, and that Titus, who was to adopt and enforce this severe censure of St Paul, has been honoured to this day as the apostle of Crete. See Pashley’s Travels in Crete, vol. 1. p. 175. Cf. Appendix, I.

13. This witness is true] Not to be taken, as Dr Farrar says, au pied de la lettre, as though the Cretans were indiscriminately wicked. Nor to be taken as authority for ‘scolding’ in the modern sermon. The spirit of St Paul and of Titus must be taken with the letter: and the counsel of Bp Wilberforce remembered, ‘speak straight to them, as you would beg your life, or counsel your son, or call your dearest friend from a burning house, in plain, strong, earnest words’ (Ordination Charge, 1846).

Adam Clarke

Titus 1:12

One of themselves, even a prophet of their own – This was Epimenides, who was born at Gnossus, in Crete, and was reckoned by many the seventh wise man of Greece, instead of Periander, to whom that honor was by them denied. Many fabulous things are related of this poet, which are not proper to be noticed here. He died about 538 years before the Christian era. When St. Paul calls him a prophet of their own, he only intimates that he was, by the Cretans, reputed a prophet. And, according to Plutarch, (in Solone), the Cretans paid him divine honors after his death. Diogenes Laertius mentions some of his prophecies: beholding the fort of Munichia, which guarded the port of Athens, he cried out: “O ignorant men! if they but knew what slaughters this fort shall occasion, they would pull it down with their teeth!” This prophecy was fulfilled several years after, when the king, Antipater, put a garrison in this very fort, to keep the Athenians in subjection. See Diog. Laert., lib. i. p. 73.

Plato, De Legibus, lib. ii., says that, on the Athenians expressing great fear of the Persians, Epimenides encouraged them by saying “that they should not come before ten years, and that they should return after having suffered great disasters.” This prediction was supposed to have been fulfilled in the defeat of the Persians in the battles of Salamis and Marathon.

He predicted to the Lacedemonians and Cretans the captivity to which they should one day be reduced by the Arcadians. This took place under Euricrates, king of Crete, and Archidamus, king of Lacedemon; vide Diog. Laert., lib. i. p. 74, edit. Meibom.

It was in consequence of these prophecies, whether true or false, that his countrymen esteemed him a prophet; that he was termed ανηρ αθειος, a divine man, by Plato; and that Cicero, De Divin., lib. i., says he was futura praesciens, et vaticinans per furorem: “He knew future events, and prophesied under a divine influence.” These things are sufficient to justify the epithet of prophet, given him here by St. Paul. It may also be remarked that vates and poeta, prophet and poet, were synonymous terms among the Romans.

The Cretians are always liars – The words quoted here by the apostle are, according to St. Jerome, Socrates, Nicephorus, and others, taken from a work of Epimenides, now no longer extant, entitled Περι χρησμων· Concerning Oracles. The words form a hexameter verse: -

Κρητες αει ψευσται, κακα θηρια, γαστερες αργαι.

The Cretans are always liars; destructive wild beasts; sluggish gluttons.

That the Cretans were reputed to be egregious liars, several of the ancients declare; insomuch that Κρητιζειν, to act like a Cretan, signifies to lie; and χρησθαι Κρητισμῳ, to deceive. The other Greeks reputed them liars, because they said that among them was the sepulchre of Jupiter, who was the highest object of the Greek and Roman worship. By telling this truth, which all others would have to pass for a lie, the Cretans showed that the object of their highest admiration was only a dead man.

Evil beasts – Ferocious and destructive in their manners.

Slow bellies – Addicted to voluptuousness, idleness, and gluttony; sluggish or hoggish men.

Marvin Vincent

Titus 1:12

One of themselves (τις ἐξ αὐτῶν)

Ἁυτῶν refers to the gainsayers, Tit_1:9, Tit_1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father’s order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians’ offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Act_17:22, Act_17:23.

The Cretans, etc.

The words Κρῆτες – ἀργαί form a hexameter line.

Always (ἀεὶ)

Habitually.

Liars (ψεῦσται)

In Pastorals here and 1Ti_1:10. Once in Paul, Rom_3:4. Mostly in John. The Cretan habit of lying passed into a verb, κρητίζειν to speak like a Cretan = to lie: also into a noun, κρητισμός Cretan behavior = lying. Similarly, the licentiousness of Corinth appeared in the verb κορινθιάζεσθαι to practice whoredom, and in the noun κορινθιαστής a whoremonger. Comp. Ov. Artis Amat. i. 296.

“non hoc, centum quae sustinet urbes

Quamvis sit mendax, Creta negare potest.”

“Crete, which a hundred cities doth maintain,

Cannot deny this, though to lying given.”

A familiar saying was τρία κάππα κάκιστα the three worst K’s, Κρῆτες, Καππάδοκαι, Κίλικες Cretans, Cappadocians, Cilicians.

Evil beasts (κακὰ θηρία)

Rude, cruel, and brutal.

Slow-bellies (γαστέρες ἀργαί)

Better, idle-bellies. Rev. gives the correct idea, idle gluttons. They are so given to gluttony that they are mere bellies. Comp. Phi_3:19. Γαστὴρ, elsewhere in N.T. always in connection with childbearing. So mostly in lxx, but in a few instances as here. See Job_20:23; Psa_17:14; Sir. 37:5. In Job_20:14 as the rendering of קֶרֶב, bowels. Ἁργός idle, oP. However such words may have befitted the pagan seer, it is not pleasant to regard them as taken up and endorsed by the great Christian apostle, who thus is made to stigmatise as liars, beasts, and gluttons a whole people, among whom he had himself so successfully labored that several churches had been founded in a short time. They are strange words from a venerable Christian minister to a younger minister to whom he had intrusted the care of those very souls; and, in any case, are superfluous, as addressed to one who must have known the characteristics of the Cretans quite as well as the writer himself.

John Calvin

Titus 1:13

13.This testimony is true. How worthiness soever the witness may have been, yet the truth which has been spoken by him is acknowledged by Paul. The inhabitants of Crete, of whom he speaks with such sharpness were undoubtedly very wicked. The Apostle, who is wont to reprove mildly those who deserved to be treated with extreme severity, would never have spoken so harshly of the Cretans, if he had not been moved by very strong reasons. What term more reproachful than these opprobrious epithets can be imagined; that they were “lazy, devoted to the belly, destitute of truth, evil beasts?” Nor are these vices charged against one or a few persons, but he condemns the whole nation.

It was truly a wonderful purpose of God, that he called a nation so depraved, and so infamous on account of its vices, to be among the first who should partake of the gospel; but his goodness is not less worthy of admiration, in having bestowed heavenly grace on those who did not even deserve to live in this world. In that country so corrupt, as if in the midst of hell, the Church of Christ held a position, and did not cease to be extended, though it was infected by the corruption of the evils which prevailed there; for here Paul not only reproves those who were strangers to the faith, but expressly reproves those who had made a profession of Christianity. Perceiving that these vices so hateful have already taken root, and are spreading far and wide, he does not spare the reputation of the whole nation, that he may attempt the care of those whom there was some hope of healing.

Wherefore rebuke them sharply Of that circumspection and prudence with which a bishop ought to be endowed, it is not the least part, that he regulate his manner of teaching by the dispositions and conduct of men. We must not deal with obstinate and unruly persons in the same manner as with those who are meek and teachable; for, in instructing the latter, we ought to use such mildness as is suitable to their teachable disposition, while the stubbornness of the former must be severely corrected, and (as the saying is) for a bad knot there must be a bad wedge. The reason why Titus ought to be more sharp and severe in rebuking them has been already stated, namely, that they are “evil beasts.”

That they may be sound in the faith Whether the “soundness” or “healthfulness” is here contrasted with the diseases which he has mentioned, or whether he simply commands them to remain in the sound faith, is uncertain. I prefer the latter view. As they already are exceedingly vicious, and may easily be corrupted more and more, he wishes them to be more closely and strictly kept within the pure faith.

Albert Barnes

Titus 1:13

This witness is true – That is, this testimony long before borne by one of their own number, was true when the apostle wrote to Titus. The fact that this was the general Character of the people, was a reason why he should be on his guard in introducing men into the ministry, and in the arrangement of affairs pertaining to the church. That it was true, see proofs in Wetstein.

Wherefore rebuke them – Notes, 2Ti_4:2.

Sharply – ἀποτο ́μως apotomōs – “cuttingly, severely” – from ἀποτε ́μνω apotemnō, “to cut off.” The word is used here in the sense of severity, meaning that the reproof should be such as would be understood, and would show them plainly the wickedness of such traits of character. He was not to be mealy-mouthed, but he was to call things by their right names, and not to spare their faults. When men know that they are doing wrong, we should tell them so in few words; if they do not know it, it is necessary to teach them, in order to convince them of their error.

That they may be sound in the faith – That they may not allow the prevailing vices to corrupt their views of religion.

John Calvin

Titus 1:14

14And may not listen to Jewish fables He now shews in what “sound faith” consists — when it is not corrupted by any “fables.” But in guarding against the danger he prescribes this remedy — not to give ear to them; for God wishes us to be so attentive to his word, that there shall be no entrance for trifles. And, indeed, when the truth of God has once gained admission all that can be brought against it will be so tasteless, that it will not attract our minds. If, therefore, we wish to preserve the faith uncontaminated, let us learn carefully to restrain our senses, so that they may not give themselves up to strange contrivances; for, as soon as any person shall begin to listen to fables, he will lose the purity of faith.

All trivial inventions he calls “fables,” or, as we would say, “trifles;” for what he immediately adds, about “the commandments of men,” has the same meaning. And he calls those men enemies of the truth who, not satisfied with the pure doctrine of Christ, mix up with them their own fooleries; for all that men of themselves contrive ought to be accounted “fabulous.”

He attributes this vice chiefly to the Jews, because, under the presence of the divine law, they introduced superstitious ceremonies. The Gentiles, being aware that they had been wretchedly deceived during their whole life, more easily renounced their former course of life; while the Jews, having been educated in the true religion, obstinately defended the ceremonies to which they had been accustomed, and could not be convinced that the Law had been abrogated. In this manner they disturbed all churches, because, as soon as the gospel began to make its appearance anywhere, they did not cease to corrupt its purity by mixing it with their leaven. Accordingly, Paul not only forbids them, in general terms, to degenerate from sound doctrine, but points out, as with the finger, the present evil which needed to be remedied, that they may be on their guard against it.

John Calvin

Titus 1:15

15To the pure all things indeed are pure He glances at one class of fabulous opinions; for the choice of the kinds of food, (such as was temporarily enjoined by Moses,) together with purifications and washings, were insisted on as being still necessary, and they even made holiness to consist almost wholly in these minute observances. How dangerous to the Church this was, we have already explained. First, a snare of bondage was laid on the consciences; and next, ignorant persons, bound by this superstition, had a veil drawn over their eyes, which hindered them from advancing in the pure knowledge of Christ. If any of the Gentiles refused to submit to this yoke, because he had not been accustomed to it, the Jews vehemently contended for it, as if it had been the chief article of religions. Not without good reason, therefore, does Paul firmly oppose such corrupters of the gospel. In this passage, indeed, he not only refutes their error, but wittily laughs at their folly, in laboring anxiously, any advantage, about abstaining from certain kinds of food and things of that nature

In the first clause of this verse he upholds Christian liberty, by asserting, that to believers nothing is unclean; but at the same time he indirectly censures the false apostles who set no value on inward purity, which alone is esteemed by God. He therefore rebukes their ignorance, in not understanding that Christians are pure without the ceremonies enjoined by the Law; and next he chastises their hypocrisy, in disregarding uprightness of heart, and occupying themselves with useless exercises. But as the subject now in hand is not the health of the body, but peace of conscience, he means nothing else than that the distinction of the kinds of food, which was in force under the Law, has now been abolished. For the same reason it is evident, that they do wrong, who impose religious scruples on consciences in this matter; for this is not a doctrine intended for a single age, but an eternal oracle of the Holy Spirit, which cannot lawfully be set aside by any new law.

Accordingly, this must be true till the end of the world, that there is no kind of food which is unlawful in the sight of God; and, therefore, this passage is fitly and appropriately quoted in opposition to the tyrannical law of the Pope, which forbids the eating of flesh on certain days. And yet I am not unacquainted with the sophistical arguments which they employ. They affirm, that they do not forbid the eating of flesh, because they allege that it is unclean, (for they acknowledge that all kinds of food are in themselves clean and pure,) but that abstinence from flesh is enjoined on another ground, that it has a tendency to tame the lust of the flesh; as if the Lord had forbidden to eat swine’s flesh, because he judged swine to be unclean. Even under the Law the fathers reckoned that everything which God created is in itself pure and clean; but they held that they were unclean for this reason, that the use of them was unlawful, because God had forbidden it. All things are, therefore, pronounced by the Apostle to be pure, with no other meaning than that the use of all things is free, as regards the conscience. Thus, if any law binds the consciences to any necessity of abstaining from certain kinds of food, it wickedly takes away from believers that liberty which God had given them.

But to the polluted and unbelieving nothing is pure. This is the second clause, in which he ridicules the vain and useless precautions of such instructors. He says that they gain nothing by guarding against uncleanness in certain kinds of food, because they cannot touch anything that is clean to them. Why so? Because they are “polluted,” and, therefore, by their only touching those things which were otherwise pure, they become “polluted.”

To the “polluted” he adds the “unbelieving,” not as being a different class of persons; but the addition is made for the sake of explanation. Because there is no purity in the sight of God but that of faith, it follows that all unbelievers are unclean. By no laws or rules, therefore, will they obtain that cleanness which they desire to have; because, being themselves “polluted,” they will find nothing in the world that is clean to them.

But their mind and conscience are polluted. He shows the fountain from which flows all the filth which is spread over the whole life of man; for, unless the heart be well purified, although men consider works to have great splendor, and a sweet smell, yet with God they will excite disgust by their abominable smell and by their filthiness.

“The Lord looketh on the heart,” (1Sa_16:7,) and “his eyes are on the truth.” (Jer_5:3.)

Whence it arises, that those things which are lofty before men are abomination before God.

The mind denotes the understanding, and the conscience relates rather to the affections of the heart. But here two things ought to be observed; first, that man is esteemed by God, not on account of outward works, but on account of the sincere desire of the heart; and, secondly, that the filth of infidelity is so great, that it pollutes not only the man, but everything that he touches. On this subject let the reader consult Hag_2:11. In like manner Paul teaches that “all things are sanctified by the word,” (1Ti_4:5,) because men use nothing in a pure manner till they receive it by faith from the hand of God.

Albert Barnes

Titus 1:15

Unto the pure all things are pure – See the notes at Rom_14:14, Rom_14:20. There is probably an allusion here to the distinctions made in respect to meats and drinks among the Jews. Some articles of food were regarded as “clean,” or allowed to be eaten, and some as “unclean,” or forbidden. Paul says that those distinctions ceased under the Christian dispensation, and that to those who had a conscience not easily troubled by nice and delicate questions about ceremonial observances, all kinds of food might be regarded as lawful and proper; compare the notes at 1Ti_4:4-5. If a man habitually maintains a good conscience in the sight of God, it will be accepted of him whether he do or do not abstain from certain kinds of food; compare the notes at Col_2:16. This passage, therefore, should not be interpreted as proving that all things are right and lawful for a Christian, or that whatever he may choose to do will be regarded as pure, but as primarily referring to distinctions in food, and meaning that there was no sanctity in eating one kind of food, and no sin in another, but that the mind was equally pure whatever was eaten.

The phrase has a proverbial cast, though I know not that it was so fused. The principle of the declaration is, that a pure mind – a truly pious mind – will not regard the distinctions of food and drink; of festivals, rites, ceremonies, and days, as necessary to be observed in order to promote its purity. The conscience is not to be burdened and enslaved by these things, but is to be controlled only by the moral laws which God has ordained. But there may be a somewhat higher application of the words – that every ordinance of religion, every command of God, every event that occurs in divine Providence, tends to promote the holiness of one who is of pure heart. He can see a sanctifying tendency in everything, and can derive from all that is commanded, and all that occurs, the means of making the heart more holy. While a depraved mind will turn every such thing to a pernicious use, and make it the means of augmenting its malignity and corruption, to the pure mind it will be the means of increasing its confidence in God, and of making itself more holy. To such a mind everything may become a means of grace.

But unto them that are defiled and unbelieving is nothing pure – Everything is made the means of increasing their depravity. No matter what ordinances of religion they observe; what distinctions of meats, or drinks, or days they regard, and what events of Providence occur, all are the occasion of augmented depravity. Such distinctions in food they make the means of fostering their pride and producing self-righteousness; the mercies of God they abuse to pamper their own lusts, and the afflictive events of Divine Providence they make the occasion of murmuring and rebellion. Naturally corrupt at heart, no ordinances of religion, and no events of Providence, make them any better, but all tend to deepen their depravity. A sentiment similar to this is found in the classic writers. Thus Seneca, Epis. 98. Malus animus omnia in malum vertit, etiam quae specie optimi venerunt. So again (de Beneficiis v. 12), (Quemadmodum stomachus morbo vitiatus, et colliques bilem, quoscunque acceperit cibos mutat – ita animus caecus, quicquid fill commiseris, id onus suum et perniciem facited.

But even their mind and conscience is defiled – It is not a mere external defilement – a thing which they so much dread – but a much worse kind of pollution, that which extends to the soul and the conscience. Everything which they do tends to corrupt the inner man more and more, and to make them really more polluted and abominable in the sight of God. The wicked, while they remain impenitent, are constantly becoming worse and worse. They make everything the means of increasing their depravity, and even these things which seem to pertain only to outward observances are made the occasion of the deeper corruption of the heart.

John Calvin

Titus 1:16

16They profess that they know God He treats those persons as they deserve; for hypocrites, who give their whole attention to minute observances, despise fearlessly what constitutes the chief part of the Christian life. The consequence is, that they display their vanity, while contempt of God is manifested in open crimes. And this is what Paul means; that they who wish to be seen abstaining from one kind of food — indulge in wantonness and rebellion, as if they had shaken of the yoke; that their conduct is disgraceful and full of wickedness, and that not a spark of virtue is visible in their whole life.

For they are abominable, disobedient, and to every good work reprobate. When he calls them, βδελυκτούς abominable, he seems to allude to their pretended holiness, to which they gave their earnest attention. But Paul declares that they gain no advantage, for they do not cease to be profane and detestable. With good reason does he accuse them of disobedience; for nothing can be more haughty than hypocrites, who exert themselves so laboriously about ceremonies, in order that they may have it in their power to despise with impunity the chief requirements of the law. We may appropriately interpret the word ἀδόκιμοι reprobate in an active signification; as if he had said, that they who wish to be thought so sagacious instructors in trifles — are destitute of judgment and understanding as to good works.

Adam Clarke

Titus 1:16

They profess that they know God – He still speaks concerning the unbelieving Jews, the seducing teachers, and those who had been seduced by their bad doctrine. None were so full of pretensions to the knowledge of the true God as the Jews. They would not admit that any other people could have this knowledge; nor did they believe that God ever did or ever would reveal himself to any other people; they supposed that to give the law and the prophets to the Gentiles would be a profanation of the words of God. Hence they became both proud, uncharitable, and intolerant; and in this disposition they continue till the present day.

But in works they deny him – Their profession and practice were at continual variance. Full of a pretended faith, while utterly destitute of those works by which a genuine faith is accredited and proved. Dio Cassius represents Caesar as saying of his mutinous soldiers: Ονομα Ῥωμαιων εχοντας, εργα δε Κελτων δρωντας. “Having the name of Romans, while they had the manners of the Gauls.” How near are those words to the saying of the apostle!

Being abominable – Βδελυκτοι. This word sometimes refers to unnatural lusts.

And disobedient – Απειθεις· Unpersuadable, unbelieving, and consequently disobedient. Characters remarkably applicable to the Jews through all their generations.

Unto every good work reprobate – Αδοκιμοι· Adulterate; like bad coin, deficient both in the weight and goodness of the metal, and without the proper sterling stamp; and consequently not current. If they did a good work, they did not do it in the spirit in which it should be performed. They had the name of God’s people; but they were counterfeit. The prophet said; Reprobate silver shall men call them.

1. Though the principal part of this chapter, and indeed of the whole epistle, may be found in nearly the same words in the First Epistle to Timothy, yet there are several circumstances here that are not so particularly noted in the other; and every minister of Christ will do well to make himself master of both; they should be carefully registered in his memory, and engraven on his heart.

2. The truth, which is according to godliness, in reference to eternal life, should be carefully regarded. The substantial knowledge of the truth must have faith for its foundation, godliness for its rule, and eternal life for its object and end. He who does not begin well, is never likely to finish fair. He who does not refer every thing to eternity, is never likely to live either well or happily in time.

3. There is one subject in this chapter not sufficiently attended to by those who have the authority to appoint men to ecclesiastical offices; none should be thus appointed who is not able, by sound doctrine, both to exhort and convince the gainsayers. The powers necessary for this are partly natural, partly gracious, and partly acquired.

1. If a man have not good natural abilities, nothing but a miracle from heaven can make him a proper preacher of the Gospel; and to make a man a Christian minister, who is unqualified for any function of civil life, is sacrilege before God.

2. If the grace of God do not communicate ministerial qualifications, no natural gifts, however splendid, can be of any avail. To be a successful Christian minister, a man must feel the worth of immortal souls in such a way as God only can show it, in order to spend and be spent in the work. He who has never passed through the travail of the soul in the work of regeneration in his own heart, can never make plain the way of salvation to others.

3. He who is employed in the Christian ministry should cultivate his mind in the most diligent manner; he can neither learn nor know too much. If called of God to be a preacher, (and without such a call he had better be a galley slave), he will be able to bring all his knowledge to the assistance and success of his ministry. If he have human learning, so much the better; if he be accredited, and appointed by those who have authority in the Church, it will be to his advantage; but no human learning, no ecclesiastical appointment, no mode of ordination, whether Popish, Episcopal, Protestant, or Presbyterian, can ever supply the Divine unction, without which he never can convert and build up the souls of men. The piety of the flock must be faint and languishing when it is not animated by the heavenly zeal of the pastor; they must be blind if he be not enlightened; and their faith must be wavering when he can neither encourage nor defend it.

4. In consequence of the appointment of improper persons to the Christian ministry, there has been, not only a decay of piety, but also a corruption of religion. No man is a true Christian minister who has not grace, gifts, and fruit; if he have the grace of God, it will appear in his holy life and godly conversation. If to this he add genuine abilities, he will give full proof of his ministry; and if he give full proof of his ministry, he will have fruit; the souls of sinners will be converted to God through his preaching, and believers will be built up on their most holy faith. How contemptible must that man appear in the eyes of common sense, who boasts of his clerical education, his sacerdotal order, his legitimate authority to preach, administer the Christian sacraments, etc., while no soul is benefited by his ministry! Such a person may have legal authority to take tithes, but as to an appointment from God, he has none; else his word would be with power, and his preaching the means of salvation to his perishing hearers.

Albert Barnes

Titus 1:16

They profess that they know God – That is, the Jewish teachers particularly, who are referred to in Tit_1:14. All those persons were professors of religion, and claimed that they had a special knowledge of God.

But in works they deny him – Their conduct is such as to show that they have no real acquaintance with him.

Being abominable – In their conduct. The word here used – βδελυκτοὶ bdeluktoi – occurs nowhere else in the New Testament. It means that which is detestable, or to be held in abhorrence.

And disobedient, and unto every good work reprobate – Margin, “void of judgment.” On the word here used – ἀδοκίμος adokimos – see the Rom_1:28 note; 2Co_13:5 note. It means here that in reference to everything that was good, their conduct was such that it could not be approved, or deserved disapprobation. It was for this reason; from the character of the people of the island of Crete, and of those who claimed to be teachers there enforcing the obligation of the Mosaic law, that it was so important for Titus to exercise special care in introducing men into the ministry, and in completing the arrangements contemplated in the organization of the churches there. Yet is this character confined to them? Are there none now who profess that they know God, but in works deny him; whose conduct is such that it ought to be abhorred; who are disobedient to the plain commands of God, and whose character in respect to all that pertains to true piety is to be disapproved by the truly pious, and will be by God at the last day? Alas, taking the church at large, there are many such, and the fact that there are such persons is the grand hindrance to the triumphs of religion on the earth. “The way to heaven is blocked up by dead professors of religion.”

2 Timothy 4:1

1I charge thee, therefore, before God and the Lord Jesus Christ It is proper to observe carefully the word therefore, by means of which he appropriately connects Scripture with preaching. This also refutes certain fanatics, who haughtily boast that they no longer need the aid of teachers, because the reading of scripture is abundantly sufficient. But Paul, after having spoken of the usefulness of Scripture, infers not only that all ought to read it, but that teachers ought to administer it, which is the duty enjoined on them. Accordingly, as all our wisdom is contained in the Scriptures, and neither ought we to learn, nor teachers to draw their instructions, from any other source; so he who, neglecting the assistance of the living voice, shall satisfy himself with the silent Scripture, will find how grievous an evil it is to disregard that way of learning which has been enjoined by God and Christ. Let us remember, I say, that the reading of Scripture is recommended to us in such a manner as not to hinder, in the smallest degree, the ministry of pastors; and, therefore, let believers endeavor to profit both in reading and in hearing; for not in vain hath God ordained both of them.

Here, as in a very weighty matter, Paul adds a solemn charge, exhibiting to Timothy, God as the avenger, and Christ as the judge, if he shall cease to discharge his office of teaching. And, indeed, in like manner as God showed by an inestimable pledge, when he spared not his only-begotten Son, how great is the care which he has for the Church, so he will not suffer to remain unpunished the negligence of pastors, through whom souls, which he hath redeemed at so costly a price, perish or are exposed as a prey.

Who shall judge the living and the dead More especially the Apostle fixes attention on the judgment of Christ; because, as we are his representatives, so he will demand a more strict account of evil administration. By “the living and the dead” are meant those whom he shall find still alive at his coming, and likewise those who shall have died. There will therefore be none that escape his judgment.

The appearance of Christ and his kingdom mean the same thing; for although he now reigns in heaven and earth, yet hitherto his reign is not clearly manifested, but, on the contrary, is obscurely hidden under the cross, and is violently assailed by enemies. His kingdom will therefore be established at that time when, having vanquished his enemies, and either removed or reduced to nothing every opposing power, he shall display his majesty.

Albert Barnes

2 Timothy 4:1

I charge thee therefore before God – See the notes on 1Ti_5:21.

Who shall judge the quick and the dead – That is, the Lord Jesus; for he is to be the judge of men; Mat. 25:31-46; 2Co_5:10. The word “quick” means “living” (See the Act_10:42 note; Eph_2:1 note); and the idea is, that he would be alike the judge of all who were alive when he should come, and of all who had died; see the notes on 1Th_4:16-17. In view of the fact that all, whether preachers or hearers, must give up their account to the final Judge, Paul charges Timothy to be faithful; and what is there which will more conduce to fidelity in the discharge of duty, than the thought that we must soon give up a solemn account of the manner in which we have performed it?

At his appearing – That is, the judgment shall then take place. This must refer to a judgment yet to take place, for the Lord Jesus has not yet “appeared” the second time to men; and, if this be so, then there is to be a resurrection of the dead. On the meaning of the word rendered “appearing,” see the notes on 2Th_2:8. It is there rendered “brighteness”; compare 1Ti_6:14; 2Ti_1:10; Tit_2:13.

And his kingdom – Or, at the setting up of his kingdom. The idea of his reigning, or setting up his kingdom, is not unfrequently associated with the idea of his cominG; see Mat_16:28. The meaning is, that, at his second advent, the extent and majesty of his kingdom will be fully displayed. It will be seen that he has control over the elements, over the graves of the dead, and over all the living. It will be seen that the earth and the heavens are under his sway, and that all things there acknowledge him as their sovereign Lord. In order to meet the full force of the language used by Paul here, it is not necessary to suppose that he will set up a visible kingdom on the earth, but only that there will be an illustrious display of himself as a king, and of the extent and majesty of the empire over which he presides: compare the Rom_14:11 note; Phi_2:10 note.

John Calvin

2 Timothy 4:2

2Be instant in season, out of season By these words he recommends not only constancy, but likewise earnestness, so as to overcome all hindrances and difficulties; for, being, by nature, exceedingly effeminate or slothful, we easily yield to the slightest opposition, and sometimes we gladly seek apologies for our slothfulness. Let us now consider how many arts Satan employs to stop our course, and how slow to follow, and how soon wearied are those who are called. Consequently the gospel will not long maintain its place, if pastors do not urge it earnestly.

Moreover, this earnestness must relate both to the pastor and to the people; to the pastor, that he may not devote himself to the office of teaching merely at his own times and according to his own convenience, but that, shrinking neither from toils nor from annoyances, he may exercise his faculties to the utmost. So far as regards the people, there is constancy and earnestness, when they arouse those who are asleep, when they lay their hands on those who are hurrying in a wrong direction, and when they correct the trivial occupations of the world. To explain more fully in what respects the pastor must “be instant,” the Apostle adds —

Reprove, rebuke, exhort By these words he means, that we have need of many excitements to urge us to advance in the right course; for if we were as teachable as we ought to be, a minister of Christ would draw us along by the slightest expression of his will. But now, not even moderate exhortations, to say nothing of sound advices, are sufficient for shaking off our sluggishness, if there be not increased vehemence of reproofs and threatenings.

With all gentleness and doctrine. A very necessary exception; for reproofs either fall through their own violence, or vanish into smoke, if they do not rest on doctrine Both exhortations and reproofs are merely aids to doctrine, and, therefore, have little weight without it. We see instances of this in those who have merely a large measure of zeal and bitterness, and are not furnished with solid doctrine. Such men toil very hard, utter loud cries, make a great noise, and all to no purpose, because they build without a foundation. I speak of men who, in other respects, are good, but with little learning, and excessive warmth; for they who employ all the energy that they possess in battling against sound doctrine, are far more dangerous, and do not deserve to be mentioned here at all.

In short, Paul means that reproofs are founded on doctrine, in order that they may not be justly despised as frivolous. Secondly, he means that keenness is moderated by gentleness; for nothing is more difficult than to set a limit to our zeal, when we have once become warm. Now when we are carried away by impatience, our exertions are altogether fruitless. Our harshness not only exposes us to ridicule, but also irritates the minds of the people. Besides, keen and violent men seem generally unable to endure the obstinacy of those with whom they are brought into intercourse, and cannot submit to many annoyances and insults, which nevertheless must be digested, if we are desirous to be useful. Let severity be therefore mingled with this seasoning of gentleness, that it may be known to proceed from a peaceful heart.

Jamieson, Fausset, & Brown

2 Timothy 4:2

Preach — literally, “proclaim as a herald.” The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Act_17:2, Act_17:18; Act_18:4, Act_18:19) is applied in Acts to discourses in the Christian Church. Justin Martyr [Apology, 2], describes the order of public worship, “On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen.” The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. Eusebius [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue (Luk_4:17-22; Act_13:15, Act_13:16).

be instant — that is, urgent, earnest, in the whole work of the ministry.

in season, out of season — that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. “Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us” [Chrysostom, Homily, 30, vol. 5., p. 221]. I think with Chrysostom, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day (Act_20:31), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord’s work requires it.

reprove — “convict,” “confute.”

with, etc. — Greek, “IN (the element in which the exhortation ought to have place) all long-suffering (2Ti_2:24, 2Ti_2:25; 2Ti_3:10) and teaching”; compare 2Ti_2:24, “apt to teach.” The Greek for “doctrine” here is didache, but in 2Ti_3:16, didascalia. “Didascalia” is what one receives; “didache” is what is communicated [Tittmann].

Marvin Vincent

2 Timothy 4:2

Be instant (ἐπίστηθι)

Better, be ready. Once in Paul, 1Th_5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luk_2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, “I preached at the instant request of a curate.” So N.T., Rom_12:12, “Continuing instant in prayer.”

In season (εὐκαίρως)

Only here and Mar_14:11. lxx once, Sir. 18:22. Comp. ἀκαιρεῖσθαι to have leisure or opportunity, Mar_6:31; 1Co_16:12 : εὐκαιρία opportunity, Mat_26:16 : εὔκαιρος seasonable, convenient, Mar_6:21; Heb_4:16.

Out of season (ἀκαίρως)

N.T.o. lxx once, Sir. 35:4. Comp. ἀκαιρεῖσθαι to lack opportunity, Phi_4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not.

Reprove (ἔλεγξον)

Rather, convict of their errors. See on 1Ti_5:20 and Joh_3:20. In Paul, 1Co_14:24; Eph_5:11, Eph_5:13. Comp. ἐλεγμόν conviction, 2Ti_3:16.

Rebuke (ἐπιτίμησον)

In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Mat_8:26; Luk_17:3, and charge, as Mat_12:16; Mat_16:20, commonly followed by ἵνα that or λέγων saying (Mat_20:31; Mar_1:25; Mar_3:12; Mar_8:30; Luk_4:35), but see Luk_9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty (τιμή); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment.

Exhort (παρακάλεσον)

See on consolation, Luk_6:24; see on comfort, Act_9:31. Tischendorf changes the order of the three imperatives, reading ἔλεγξον, παρακάλεσον, ἐπιτίμησον. In that case there is a climax: first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error.

With all longsuffering and doctrine (ἐν πασῃ μακροθυμίᾳ)

Πάσῃ, every possible exhibition of longsuffering, etc. For doctrine rend. teaching. The combination is suggestive. Longsuffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin: “Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave,… make no headway because they build without foundation.” Men will not be won to the truth by scolding. “They should understand what they hear, and learn by perceive why they are rebuked” (Bahnsen). Διδαχή teaching, only here and Tit_1:9 in Pastorals. The usual word is διδασκαλία. Paul uses both.

Albert Barnes

2 Timothy 4:2

Preach the word – The Word of God; the gospel. This was to be the main business of the life of Timothy, and Paul solemnly charges him in view of the certain coming of the Redeemer to judgment, to be faithful in the performance of it.

Be instant – see the notes at Rom_12:12. The meaning here is, that he should be constant in this duty. Literally, “to stand by, or to stand fast by;” that is, he was to be pressing or urgent in the performance of this work. He was always to be at his post, and was to embrace every opportunity of making known the gospel. What Paul seems to have contemplated was not merely, that he should perform the duty at stated and regular times; but that he should press the matter as one who had the subject much at heart, and never lose an opportunity of making the gospel known.

In season – εὐκαίρως eukairōs. In good time; opportunely; compare Mat_26:16; Luk_22:6; Mar_14:11. The sense is, when it could be conveniently done; when all things were favorable, and when there were no obstructions or hindrances. It may include the “stated and regular” seasons for public worship, but is not confined to them.

Out of season – ἀκαίρως akairōs. This word does not elsewhere occur in the New Testament. It is the opposite of the former, and means that a minister is to seek opportunities to preach the gospel even at such periods as might be inconvenient to himself, or when there might be hindrances and embarrassments, or when there was no stated appointment for preaching. He is not to confine himself to the appointed times of worship, or to preach only when it will be perfectly convenient for himself, but he is to have such an interest and earnestness in the work, that it will lead him to do it in the face of embarrassments and discouragements, and whenever he can find an opportunity. A man who is greatly intent on an object will seek every opportunity to promote it. He will not confine himself to stated times and places, but will present it everywhere, and at all times. A man, therefore, who merely confines himself to the stated seasons of preaching the gospel, or who merely preaches when it is convenient to himself, should not consider that he has come up to the requirement of the rule laid down by the apostle. He should preach in his private conversation, and in the intervals of his public labors, at the side of the sick bed, and wherever there is a prospect of doing good to any one. If his heart is full of love to the Saviour and to souls, he cannot help doing this.

Reprove – Or “convince;” See the notes at 2Ti_3:16. The meaning is that he was to use such arguments as would “convince” men of the truth of religion, and of their own need of it.

Rebuke – Rebuke offenders; Tit_2:15; see the use of the word in Mat_8:26; Mat_12:16, (rendered “charged”); Mat_16:22; Mat_17:18; Mat_19:13; Mat_20:31; Luk_4:35, Luk_4:39; Luk_17:13; Luk_18:15; Jud_1:9. In the New Testament the word is used to express a judgment of what is wrong or contrary to one’s will, and hence, to admonish or reprove. It implies our conviction that there is something evil, or some fault in him who is rebuked. The word in this verse rendered “reprove,” does not imply this, but merely that one may be in error, and needs to have arguments presented to convince him of the truth. That word also implies no superior authority in him who does it. He presents “reasons, or argues” the case, for the purpose of convincing. The word here rendered rebuke, implies authority or superiority, and means merely that we may say that a thing is wrong, and administer a rebuke for it, as if there were no doubt that it was wrong. The propriety of the rebuke rests on our authority for doing it, not on the arguments which we present. This is based on the presumption that men often Know that they are doing wrong, and need no arguments to convince them of it. The idea is, that the minister is not merely to reason about sin, and convince men that it is wrong, but he may solemnly admonish them not to do it, and warn them of the consequences.

Exhort – See the notes at Rom_12:8.

With all long-suffering – That is, with a patient and persevering spirit if you are opposed; see the notes on 2Ti_2:25; compare the notes on Rom_2:4; compare Rom_9:22; 2Co_6:6; Gal_5:22; Eph_4:2; Col_1:11; Col_3:12; 1Ti_1:16.

And doctrine – Teaching, or patient instruction.

John Calvin

2 Timothy 4:3

3For there will be a time From the very depravity of men he shews how careful pastors ought to be; for soon shall the gospel be extinguished, and perish from the remembrance of men, if godly teachers do not labor with all their might to defend it. But he means that we must avail ourselves of the opportunity, while there is any reverence for Christ; as if one should say that, when a storm is at hand, we must not labor remissly, but must hasten with all diligence, because there will not afterwards be an equally fit season.

When they will not endure sound doctrine This means that they will not only dislike and despise, but will even hate, sound doctrine; and he calls it “sound (or healthful) doctrine,” with reference to the effect produced, because it actually instructs to godliness. In the next verse he pronounces the same doctrine to be truth, and contrasts it with fables, that is, useless imaginations, by which the simplicity of the gospel is corrupted.

First, let us learn from it, that the more extraordinary the eagerness of wicked men to despise the doctrine of Christ, the more zealous should godly ministers be to defend it, and the more strenuous should be their efforts to preserve it entire; and not only so, but also by their diligence to ward off the attacks of Satan. And if ever this ought to have been done, the great ingratitude of men has now rendered it more than necessary; for they who at first receive the gospel warmly, and make a show of some kind of uncommon zeal, afterwards contract dislike, which is by and by followed by loathing; others, from the very outset, either reject it furiously, or, contemptuously lending an ear, treat it with mockery; while others, not suffering the yoke to be laid on their neck, kick at it, and, through hatred of holy discipline, are altogether estranged from Christ and, what is worse, from being friends become open enemies. So far from this being a good reason why we should be discouraged and give way, we ought to fight against such monstrous ingratitude, and even to strive with greater earnestness than if all were gladly embracing Christ offered to them.

Secondly, having been told that men will thus despise and even reject the word of God, we ought not to stand amazed as if it were a new spectacle, when we see actually accomplished that which the Holy Spirit tells us will happen. And indeed, being by nature prone to vanity, it is no new or uncommon timing, if we lend an ear more willingly to fables than to truth.

Lastly, the doctrine of the gospel, being plain and mean in its aspect, is unsatisfactory partly to our pride, and partly to our curiosity. And how few are there who are endued with spiritual taste, so as to relish newness of life and all that relates to it! Yet Paul foretells some greater impiety of one particular age, against which he bids Timothy be early on his guard.

Shall heap up to themselves teachers It is proper to observe the expression, heap up, by which he means that the madness of men will be so great, that they will not be satisfied with a few deceivers, but will desire to have a vast multitude; for, as there is an unsatiable longing for those things which are unprofitable and destructive, so the world seeks, on all sides and without end, all the methods that it can contrive and imagine for destroying itself; and the devil has always at hand a sufficiently large number of such teachers as the world desires to have. There has always been a plentiful harvest of wicked men, as there is in the present day; and therefore Satan never has any lack of ministers to deceive men, as he never has any lack of the means of deceiving.

Indeed, this monstrous depravity, which almost constantly prevails among men, deserves that God, and his healthful doctrine, should be either rejected or despised by them, and that they should more gladly embrace falsehood. Accordingly, that false teachers frequently abound, and that they sometimes multiply like a nest of hornets, should be ascribed by us to the righteous vengeance of God. We deserve to be covered and choked by that kind of filth, seeing that the truth of God finds no place in us, or, if it has found entrance, is immediately driven from its possession; and since we are so much addicted to fabulous notions, that we never think that we have too great a multitude of deceivers. Thus what all abomination of Monks is there in Popery! If once godly pastor were to be supported, instead of ten Monks and as many priests, we should presently hear nothing else than complaints about the great expense.

The disposition of the world is therefore such that, by “heaping up” with insatiable desire innumerable deceivers, it desires to banish all that belongs to God. Nor is there any other cause of so many errors than that men, of their own accord, choose to be deceived rather than to be properly instructed. And that is the reason why Paul adds the expression, itching ears. When he wishes to assign a cause for so great an evil, he makes use of an elegant metaphor, by which he means, that the world will have ears so refined, and so excessively desirous of novelty, that it will collect for itself various instructors, and will be incessantly carried away by new inventions. The only remedy for this vice is, that believers be instructed to adhere closely to the pure doctrine of the gospel.

Marvin Vincent

2 Timothy 4:3

For (γὰρ)

Ground for the preceding exhortations in the future opposition to sound teaching.

Endure (ἀνέξονται)

Only here in Pastorals. Mostly in Paul. Comp. Act_18:14; 2Co_11:4; Heb_13:22.

Sound doctrine (τῆς ὑγιαινούσης διδασκαλίας)

Or healthful teaching. The A.V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general. See on 1Ti_1:10.

Shall they heap to themselves teachers (ἑαυτοῖς ἐπισωρεύ σουσιν διδασκάλους)

A vigorous and graphic statement. Ἑπισωρεύειν to heap up, N.T.o. Comp. σεσωρευμένα laden, 2Ti_3:6. The word is ironical; shall invite teachers en masse. In periods of unsettled faith, skepticism, and mere curious speculation in matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people desire a calf to worship, a ministerial calf-maker is readily found. “The master of superstition is the people, and in all superstition wise men follow fools” (Bacon, Ess. 17).

Having itching ears (κνηθόμενοι τὴν ἀκοήν)

Or, being tickled in their hearing. Κνήθειν to tickle, N.T.o. olxx. Κνηθόμενοι itching. Hesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. v.). Seneca says: “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Ἁκοή, A.V. ears, in N.T. a report, as Mat_4:24; Mat_14:1; Mat_24:6 : in the plural, ears (never ear in singular), as Mar_7:35; Luk_7:1 : hearing, either the act, as Act_28:26; Rom_10:17, or the sense, 1Co_12:17, here, and 2Ti_4:4.

Albert Barnes

2 Timothy 4:3

For the time will come … – Probably referring to the time mentioned in 2Ti_3:1, following.

When they will not endure sound doctrine – Greek, “healthful doctrine;” i. e., doctrine contributing to the health of the soul, or to salvation. At that time they would seek a kind of instruction more conformable to their wishes and feelings.

But after their own lusts – They will seek such kind of preaching as will accord with their carnal desires; or such as will palliate their evil propensities, and deal gently with their vices; compare Isa_30:10. “Speak unto us smooth things; prophesy deceits.”

Shall they heap to themselves teachers, having itching ears – The word rendered “heap” – ἐπισωρεύω episōreuō – does not occur elsewhere in the New Testament. It means “to heap up upon, to accumulate;” and here “to multiply.” The word rendered “itching” – κνήθω knēthō – also occurs only in this place in the New Testament. It means “to rub, to scratch;” and then “to tickle,” and here to feel an “itching” for something pleasing or gratifying. The image is derived from the desire which we have when there is an itching sensation, to have it rubbed or scratched. Such an uneasiness would these persons have to have some kind of instruction that would allay their restless and uneasy desires, or would gratify them. In explanation of this passage we may observe,

(1) That there will be always religious teachers of some kind, and that in proportion as error and sin abound, they will be multiplied. The apostle here says, that by turning away from Timothy, and from sound instruction, they would not abandon all religious teachers, but would rather increase and multiply them. People often declaim much against a regular ministry, and call it “priest-craft;” and yet, if they were to get rid of such a ministry, they would by no means escape from all kinds of religious teachers. The deeper the darkness, and the more gross the errors, and the more prevalent the wickedness of men, the more will a certain kind of religious teachers abound, and the more it will cost to support them. Italy and Spain swarm with priests, and in every pagan nation they constitute a very numerous class of the population. The cheapest ministry on the earth is a well-educated Protestant clergy, and if society wishes to free itself from swarms of preachers, and prophets, and exhorters, it should secure the regular services of an educated and pious ministry.

(2) In such classes of persons as the apostle here refers to, there is a restless, uneasy desire to have some kind of preachers. They have “itching ears.” They will be ready to run after all kinds of public instructors. They will be little pleased with any, and this will be one reason why they will have so many. They are fickle, and unsettled, and never satisfied. A desire to hear the truth, and to learn the way of salvation, is a good desire. But this can be better gratified by far under the patient and intelligent labor of a single religious teacher, than by running after many teachers, or than by frequent changes. How much would a child learn if he was constantly running from one school to another?

(3) Such persons would have teachers according to “their own lusts;” that is, their own tastes, or wishes. They would have those who would coincide with their whims; who would foster every vagary which might enter their imagination; who would countenance every wild project for doing good; who would be the advocates of the errors which they held; and who would be afraid to rebuke their faults. These are the principles on which many persons choose their religious teachers. The true principle should be, to select those who will faithfully declare the truth, and who will not shrink from exposing and denouncing sin, wherever it may be found.

Adam Clarke

2 Timothy 4:4

And they shall turn away their ears from the truth – The truth strips them of their vices, sacrifices their idols, darts its lightnings against their easily besetting sins, and absolutely requires a conformity to a crucified Christ; therefore they turn their ears away from it.

And shall be turned unto fables – Believe any kind of stuff and nonsense; for, as one has justly observed, “Those who reject the truth are abandoned by the just judgment of God to credit the most degrading nonsense.” This is remarkably the case with most deists; their creed often exhibits what is grossly absurd.

John Calvin

2 Timothy 4:5

5But watch thou in all things. He proceeds with the former exhortation, to the effect that the more grievous the diseases are, the more earnestly Timothy may labor to cure them; and that the nearer dangers are at hand, the more diligently he may keep watch. And because the ministers of Christ, when they faithfully discharge their office, are immediately called to engage in combats, he at the same time reminds Timothy to be firm and immovable in enduring adversity.

Do the work of an Evangelist That is, “Do that which belongs to an evangelist.” Whether he denotes generally by this term any ministers of the gospel, or whether this was a special office, is doubtful; but I am more inclined to the second opinion, because from Eph_4:11 it is clearly evident that this was an intermediate class between apostles and pastors, so that the evangelists ranked as assistants next to the apostles. It is also more probable that Timothy, whom Paul had associated with himself as his closest companion in all things, surpassed ordinary pastors in rank and dignity of office, than that he was only one of their number. Besides, to mention an honorable title of office tends not only to encourage him, but to recommend his authority to others; and Paul had in view both of these objects.

Render thy ministry approved If we read this clause as in the old translation, “Fulfill thy ministry,” the meaning will be: “Thou canst not fully discharge the office intrusted to thee but by doing those things which I have enjoined. Wherefore see that you fail not in the middle of the course.” But because πληροφορεῖν commonly means “to render certain” or “to prove,” I prefer the following meaning, which is also most agreeable to the context, — that Timothy, by watching, and by patiently enduring afflictions, and by constant teaching, will succeed in having the truth of his ministry established, because from such marks all will acknowledge him to be a good and faithful minister of Christ.

Marvin Vincent

2 Timothy 4:5

Watch thou (σὺ νῆφε)

See on 1Th_5:6, and see on ἀνανήψωσιν recover, 2Ti_2:26.

Endure afflictions (κακοπάθησον)

Or suffer hardship. See on 2Ti_2:9, and comp. 2Ti_4:5.

Of an evangelist (εὐαγγελιστοῦ)

Here, Act_21:8 and Eph_4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Act_8:5-13, Act_8:26-40. A helper of the apostles. An apostle, as such, was an evangelist (1Co_1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi).

Make full proof of thy ministry (τὴν διακονίαν σου πληροφόρησον)

Better, fulfill or fully perform. In Pastorals only here and 2Ti_4:17. See on Luk_1:1. In lxx once, Ecc_8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντες τὴν διακονίαν having fulfilled their ministration, Act_12:25 : ἐπλήρου τὸν δρόμον was fulfilling his course, Act_13:25, and τὸν δρόμον I have finished the course, 2Ti_4:7. For διακονίαν ministry, see on 1Ti_1:12.

John Calvin

2 Timothy 4:6

6For I am now offered as a sacrifice He assigns the reason for the solemn protestation which he employed. As if he had said, “So long as I lived, I stretched out my hand to thee; my constant exhortations were not withheld from thee; thou hast been much aided by my advices, and much confirmed by my example; the time is now come, that thou shouldst be thine own teacher and exhorter, and shouldst begin to swim without support: beware lest any change in thee be observed at my death.”

And the time of my dissolution is at hand We must attend to the modes of expression by which he denotes his death. By the word dissolution he means that we do not altogether perish when we die; because it is only a separation of the soul from the body. Hence we infer, that death is nothing else than a departure of the soul from the body — a definition which contains a testimony of the immortality of the soul.

“Sacrifice” was a term peculiarly applicable to the death of Paul, which was inflicted on him for maintaining the truth of Christ; for, although all believers, both by their obedient life and by their death, are victims or offerings acceptable to God, yet martyrs are sacrificed in a more excellent manner, by shedding their blood for the name of Christ. Besides, the word σπένδεσθαι which Paul here employs, does not denote every kind of sacrifice, but that which serves for ratifying covenants. Accordingly, in this passage, he means the same thing which he states more clearly when he says, “But if I am offered on the sacrifice of your faith, I rejoice.” (Phi_2:17.)

For there he means that the faith of the Philippians was ratified by his death, in precisely the same manner that covenants were ratified in ancient times by sacrifices of slain beasts; not that the certainty of our faith is founded, strictly speaking, on the steadfastness of the martyrs, but because it tends greatly to confirm us. Paul has here adorned his death by a magnificent commendation, when he called it the ratification of his doctrine, that believers, instead of sinking into despondency — as frequently happens — might be more encouraged by it to persevere.

The time of dissolution This mode of expression is also worthy of notice, because he beautifully lessens the excessive dread of death by pointing out its effect and its nature. How comes it that men are so greatly dismayed at any mention of death, but because they think that they perish utterly when they die? On the contrary, Paul, by calling it “Dissolution,” affirms that man does not perish, but teaches that the soul is merely separated from the body. It is with the same object that he fearlessly declares that “the time is at hand,” which he could not have done unless he had despised death; for although this is a natural feeling, which can never be entirely taken away, that man dreads and shrinks from death, yet that terror must be vanquished by faith, that it may not prevent us from departing form this world in an obedient manner, whenever God shall call us.

Cambridge Bible

2 Timothy 4:6. For I am now ready to be offered] The present tense is still more vivid, and so the personal pronoun for as to me—I am already being offered; and the Greek word means ‘am being poured out as a drink-offering.’ St Paul recalls the thought and very phrase of his letter to Philippi in the first captivity; what was then a possibility is now a certainty; Php_2:17, ‘If I am required to pour out my life-blood as a libation over the sacrificial offering of your faith, I rejoice myself and I congratulate you all therein.’ See Bp Lightfoot, who quotes the similar metaphor recorded of St Paul’s great heathen contemporary Seneca when on the point of death, ‘respergens proximos servorum addita voce, libare se liquorem illum Jovi liberatori.’ Tac. Ann. xv. 64.

my departure]. Another thought and phrase from the same time and letter, Php_1:23, ‘I am hemmed in on both sides, my own desire tending towards this, to depart and to be with Christ.’ The metaphor of verb there and noun here is of a journey either by land or sea—loosing tent-cords, or weighing anchor, for starting up to depart; this latter part of the meaning belongs to the preposition. So in Luk_12:36, ‘he will return from the wedding’ ought to be rendered ‘he will depart.’ The servants look out eagerly not merely at the moment of his return being due, but from the moment of his departure from the feast being due. Clement of Rome connects this word, used for ‘death,’ with ‘journey,’ used for life. ‘Blessed are the elders who have taken the journey before us, in that they had their departure in mature and fruitful age’ (ad Cor. c. 44). The corresponding words for arrival at the end of a stage in the journey are the same verb and noun compounded with the preposition ‘down’ instead of ‘up’: for verb see Gen_19:2, where Lot asks the angels to ‘tarry all night,’ and Luk_9:12, ‘lodge and get victuals,’ 19:7, ‘He is gone in to lodge with a man that is a sinner’; for noun Luk_2:7, ‘no room for them in the inn,’ 22:11, ‘where is the guest-chamber?’ The original meaning of the word would be ‘to loose the beasts of burden for settling down to rest.’ Our word here has become an English word, analysis, from the cognate sense of ‘breaking up’ or analysing the component parts, e.g. of a sentence.

is at hand] Rather with R.V. is come, lit. ‘stands by’ me, cf. Act_23:11, ‘the Lord stood by him and said.’ It is altogether a word of St Luke’s, being used eighteen times by him; by St Paul above, 4:2, and 1Th_5:3, and nowhere else in N.T.

Albert Barnes

2 Timothy 4:6

For I am now ready to be offered – This conviction of the apostle that he was about to die, is urged as a reason why Timothy should be laborious and faithful in the performance of the duties of his office. His own work was nearly done. He was soon to be withdrawn from the earth, and whatever benefit the world might have derived from his experience or active exertions, it was now to be deprived of it. He was about to leave a work which he much loved, and to which he had devoted the vigor of his life, and he was anxious that they who were to succeed him should carry on the work with all the energy and zeal in their power. This expresses the common feeling of aged ministers as death draws near. The word “ready” in the phrase “ready to be offered,” conveys an idea which is not in the original. It implies a willingness to depart, which, whether true or not, is not the idea conveyed by the apostle.

His statement is merely of “the fact” that he was “about” to die, or that his work “was” drawing to a close. No doubt he was ready, in the sense of being willing and prepared, but this is not the idea in the Greek. The single Greek word rendered “I am ready to be offered” – σπένδομαι spendomai – occurs nowhere else in the New Testament, except in Phi_2:17, where it is translated “if I be offered;” see it explained in the notes on that place. The allusion here, says Burder (in Rosenmuller’s A. u. n. Morgenland), is to the custom which prevailed among the pagan generally, of pouring wine and oil on the head of a victim when it was about to be offered in sacrifice. The idea of the apostle then is, that he was in the condition of the victim on whose head the wine and oil had been already poured, and which was just about to be put to death; that is, he was about to die. Every preparation had been made, and he only awaited the blow which was to strike him down.

The meaning is not that he was to be a sacrifice; it is that his death was about to occur. Nothing more remained to be done but to die. The victim was all ready, and he was sure that the blow would soon fall. What was the ground of his expectation, he has not told us. Probably there were events occurring in Rome which made it morally certain that though he had once been acquitted, he could not now escape. At all events, it is interesting to contemplate an aged and experienced Christian on the borders of the grave, and to learn what were his feelings in the prospect of his departure to the eternal world. Happily, Paul has in more places than one (compare Phi_1:23), stated his views in such circumstances, and we know that his religion then did not fail him. He found it to be in the prospect of death what he had found it to be through all his life – the source of unspeakable consolation – and he was enabled to look calmly onward to the hour which should summon him into the presence of his Judge.

And the time of my departure is at hand – Greek: “dissolving, or dissolution.” So we speak of the “dissolution” of the soul and body. The verb from which the noun (ἀνάλυσις analusis), is derived (ἀναλύω analuō), means to loosen again; to undo. It is applied to the act of unloosing or casting off the fastenings of a ship, preparatory to a departure. The proper idea in the use of the word would be, that he had been bound to the present world, like a ship to its moorings, and that death would be a release. He would now spread his sails on the broad ocean of eternity. The true idea of death is that of loosening the bands that confine us to the present world; of setting us free, and permitting the soul to go forth, as with expanded sails, on its eternal voyage. With such a view of death, why should a Christian fear to die?

John Calvin

2 Timothy 4:7

7I have fought the good fight Because it is customary to form a judgment from the event, Paul’s fight might have been condemned on the ground that it did not end happily. He therefore boasts that it is excellent, whatever may be the light in which it is regarded by the world. This declaration is a testimony of eminent faith; for not only was Paul accounted wretched in the opinion of all, but his death also was to be ignominious. Who then would not have said that he fought without success? But he does not rely on the corrupt judgments of men. On the contrary, by magnanimous courage he rises above every calamity, so that nothing opposes his happiness and glory; and therefore he declares “the fight which he fought” to be good and honorable.

I have finished my course He even congratulates himself on his death, because it may be regarded as the goal or termination of his course. We know that they who run a race have gained their wish when they have reached the goal. In this manner also he affirms that to Christ’s combatants death is desirable, because it puts an end to their labors; and, on the other hand, he likewise declares that we ought never to rest in this life, because it is of no advantage to have run well and constantly from the beginning to the middle of the course, if we do not reach the goal.

I have kept the faith This may have a twofold meaning, either that to the last he was a faithful soldier to his captain, or that he continued in the right doctrine. Both meanings will be highly appropriate; and indeed he could not make his fidelity acceptable to the Lord in any other way then by constantly professing, the pure doctrine of the gospel. Yet I have no doubt that he alludes to the solemn oath taken by soldiers; as if he had said that he was a good and faithful soldier to his captain.

Pulpit Commentary

2Ti_4:7

The for a, A.V.; the for my, A.V. I have fought the good fight; as 1Ti_6:12 (τὸν ἀγῶνα τὸν καλόν), meaning that, however honourable the contests of the games were deemed, the Christian contest was far more honourable than them all. The word “fight” does not adequately express by agora, which embraces all kinds of contests—chariot race, foot race, wrestling, etc. “I have played out the honourable game” would give the sense, though inelegantly. The course (τὸν δρόμον); Act_13:25; Act_20:24. The runner in the race had a definite δρόμος, or course to run, marked out for him. St. Paul’s life was that course, and he knew that he had run it out. I have kept the faith. St. Paul here quits metaphor and explains the foregoing figures. Through his long eventful course, in spite of all difficulties, conflicts, dangers, and temptations, he had kept the faith of Jesus Christ committed to him, inviolable, unadulterated, whole, and complete. He had not shrunk from confessing it when death stared him in the face; he had not corrupted it to meet the views of Jews or Gentiles; with courage and resolution and perseverance he had kept it to the end. Oh! let Timothy do the same.

John Calvin

2 Timothy 4:8

8Henceforth there is laid up for me the crown of righteousness Having boasted of having fought his fight and finished his course, and kept the faith, he now affirms that he has not labored in vain. Now it is possible to put forth strenuous exertion, and yet to be defrauded of the reward which is due. But Paul says that his reward is sure. This certainty arises from turning his eyes to the day of the resurrection, and this is what we also ought to do; for all around we see nothing but death, and therefore we ought not to keep our eye fixed on the outward appearance of the world, but, on the contrary, to hold out to our minds the coming of Christ. The consequences will be, that nothing can detract from our happiness.

Which the Lord the righteous Judge will render to me Because he mentions “the crown of righteousness” and “the righteous Judge,” and employs the word “render,” the Papists endeavor, by means of this passage, to build up the merits of works in opposition to the grace of God. But their reasoning is absurd. Justification by free grace, which is bestowed on us through faith, is not at variance within the rewarding of works, but, on the contrary, those two statements perfectly agree, that a man is justified freely through the grace of Christ, and yet that God will render to him the reward of works; for as soon as God has received us into favor, he likewise accepts our works, so as even to deign to give them a reward, though it is not due to them.

Here two blunders are committed by the Papists; first, in arguing that we deserve something from God, because we do well by virtue of our freewill; and secondly, in holding that God is bound to us, as if our salvation proceeded from anything else than from his grace. But it does not follow that God owes anything to us, because he renders righteously what he renders; for he is righteous even in those acts of kindness which are of free grace. And he “renders the reward” which he has promised, not because we take the lead by any act of obedience, but because, in the same course of liberality in which he has begun to act toward us, he follows up his former gifts by those which are afterwards bestowed. In vain, therefore, and to no purpose, do the Papists labor to prove from this, that good works proceed from the power of freewill; because there is no absurdity in saying that God crowns in us his own gifts. Not less absurdly and foolishly do they endeavor, by means of this passage, to destroy the righteousness of faith; since the goodness of God — by which he graciously embraces a man, not imputing to him his sins — is not inconsistent with that rewarding of works which he will render by the same kindness with which he made the promise.

And not to me only That all the rest of the believers might fight courageously along with him, he invites them to a participation of the crown; for his unshaken steadfastness could not have served for an example to us, if the same hope of obtaining the crown had not been held out to us.

To all who love his coming This is a singular mark which he employs in describing believers. And, indeed, wherever faith is strong, it will not permit their minds to fall asleep in this world, but will elevate them to the hope of the last resurrection. His meaning therefore is, that all who are so much devoted to the world, and who love so much this fleeting life, as not to care about the coming of Christ, and not to be moved by any desire of it, deprive themselves of immortal glory. Woe to our stupidity, therefore, which exercises such power over us, that we never think seriously about the coming of Christ, to which we ought to give our whole attention. Besides, he excludes from the number of believers those in whom the coming of Christ produces terror and alarm; for it cannot be loved unless it be regarded as pleasant and delightful.

Adam Clarke

2 Timothy 4:8

Henceforth there is laid up for me a crown – This I can claim as my due; but the crown I expect is not one of fading leaves, but a crown of righteousness; the reward which God, in his kindness, has promised to them who are faithful to the grace he has bestowed upon them.

The Lord, the righteous Judge – He alludes here to the brabeus, or umpire in the Grecian games, whose office it was to declare the victor, and to give the crown.

At that day – The day of judgment; the morning of the resurrection from the dead.

Unto all them also that love his appearing – All who live in expectation of the coming of Christ, who anticipate it with joyfulness, having buried the world and laid up all their hopes above. Here is a reward, but it is a reward not of debt but of grace; for it is by the grace of God that even an apostle is fitted for glory. And this reward is common to the faithful; it is given, not only to apostles, but to all them that love his appearing. This crown is laid up – it is in view, but not in possession. We must die first.

I have several times noted the allusions of St. Paul to the Greek poets, and such as seemed to argue that he quoted immediately from them. There is a passage in the Alcestis of Euripides, in which the very expressions used here by the apostle are found, and spoken on the occasion of a wife laying down her life for her husband, when both his parents had refused to do it.

Ουκ ηθελησας ουδ’ ετολμησας θανειν

Του σου προ παιδος· αλλα την δ’ ειασατε

Γυναικ’ οθνειαν, ἡν εγω και μητερα

Πατερα τε γ’ ενδικως αν ἡγοιμην μονην·

Και τοι καλον γ’ αν τανδ’ αγων’ ηγωνισω,

Του σου προ παιδος κατθανων.

Alcest. v. 644.

“Thou wouldst not, neither darest thou to die for thy son; but hast suffered this strange woman to do it, whom I justly esteem to be alone my father and mother: thou wouldst have fought a good fight hadst thou died for thy son.”

See Sophocles and Aeschylus, quoted 1Ti_6:15.

The καλος αγων, good fight, was used among the Greeks to express a contest of the most honorable kind, and in this sense the apostle uses it.

Pulpit Commentary 2 Tim 4:8.—The for a, A.V.; to me for me, A.V.; only to me for to me only, A.V.; also to all them for unto all them also, A.V.; have loved for love. Henceforth (λοιπον); as Heb. 10:13. The work of conflict being over, it only remains to receive the crown. The crown of righteousness means that crown the possession of which marks the wearer as righteous before God. The analogous phrases are, “the crown of glory” (1 Pet. 5:4) and “the crown of life” (Jas. 1:12; Rev. 2:10). The righteousness, the glory, and the life of the saints are conceived as displayed in crowns, as the kingly dignity is in the crown of royalty. The righteous Judge (κριτής). In Acts 10:42 the Lord Jesus is said to be ordained of God Κριτὴς ζώτων καὶ νεκρῶν, “the Judge of quick and dead;” and in Heb. 12:23 we read, Κριτῇ Θεῷ παίντων, “God the Judge of all.” But nowhere else, either in the Old Testament or the New Testament, is this term applied directly either to God or to Christ. Surely its use here is influenced by the preceding metaphor of the ἀγών and the δρόμος and the στέφανος; and “the righteous Judge” is the impartial βραβεύς, or “judge,” who assigned the prizes at the games to those who had fairly won them. And this is the proper meaning of κριτής, “the umpire,” applied, especially at Athens, to the “judges” at the poetic contests (Liddell and Scott). Thucydides contrasts the κριτής and the ἀγωνιστής: Aristophanes the κριταί and the θεαταί, the “spectators;” and the word “critic” is derived from this meaning of κιτής and κριτικός. The whole picture is that of the apostle running his noble race of righteousness to the very end, and of the Lord himself assigning to him the wellearned crown of victory in the presence of heaven and earth assembled for the solemnity of that great day. That have loved his appearing. It will be a characteristic of those who will be crowned at that day that all the time they were fighting the good fight they were looking forward with hope and desire for their Lord’s appearing and kingdom. “Thy kingdom come” was their desire and their petition. They will be able to say at that day, “To, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice, in his salvation” (Isa. 25:9). His appearing; as in ver. 2.

Albert Barnes

2 Timothy 4:8

Henceforth there is laid up for me – At the end of my race, as there was a crown in reserve for those who had successfully striven in the Grecian games; compare the notes on 1Co_9:25. The word “henceforth” – λοιπὸν loipon – means “what remains, or as to the rest;” and the idea is, that that was what remained of the whole career. The race had been run; the conflict had been waged; and all which was now necessary to complete the whole transaction, was merely that the crown be bestowed.

A crown of righteousness – That is, a crown won in the cause of righteousness, and conferred as the reward of his conflicts and efforts in the cause of holiness. It was not the crown of ambition; it was not a garland won in struggles for earthly distinction; it was that which was the appropriate reward of his efforts to be personally holy, and to spread the principles of holiness as far as possible through the world.

Which the Lord, the righteous Judge, shall give me – The Lord Jesus, appointed to judge the world, and to dispense the rewards of eternity. It will be seen in the last day that the rewards of heaven are not conferred in an arbitrary manner, but that they are bestowed because they ought to be, or that God is righteous and just in doing it. No man will be admitted to heaven who ought not, under all the circumstances of the case, to be admitted there; no one will be excluded who ought to have been saved.

At that day – That is, the time when he will come to judge the world; Matt. 25.

And not to me only – “Though my life has been spent in laboriously endeavoring to spread his religion; though I have suffered much, and labored long; though I have struggled hard to win the prize, and now have it full in view, yet I do not suppose that it is to be conferred on me alone. It is not like the wreath of olive, laurel, pine, or parsley (See the notes at 1Co_9:25), which could be conferred only on one victor (See the notes at 1Co_9:24); but here every one may obtain the crown who strives for it. The struggle is not between me and a competitor in such a sense that, if ‘I’ obtain the crown, ‘he’ must be excluded; but it is a crown which ‘he” can obtain as well as ‘I.’ As many as run – as many as fight the good fight – as many as keep the faith – as many as love his appearing, may win the crown as well as I.” Such is religion, and such is the manner in which its rewards differ from all others.

At the Grecian games, but one could obtain the prize; 1Co_9:24. All the rest who contended in those games, no matter how numerous they were, or how skilfully they contended, or how much effort they made, were of course subjected to the mortification of a failure, and to all the ill-feeling and envy to which such a failure might give rise. So it is in respect to all the prizes which this world can bestow. In a lottery, but one can obtain the highest prize; in a class in college, but one can secure the highest honor; in the scramble for office, no matter how numerous the competitors may be, or what may be their merits, but one can obtain it. All the rest are liable to the disappointments and mortifications of defeat. Not so in religion. No matter how numerous the competitors, or how worthy any one of them may be, or how pre-eminent above his brethren, yet all may obtain the prize; all may be crowned with a diadem of life, of equal brilliancy. No one is excluded because another is successful; no one fails of the reward because another obtains it. Who, then, would not make an effort to win the immortal crown?

Unto all them also that love his appearing – That is, unto all who desire his second coming. To believe in the second advent of the Lord Jesus to judge the world, and to desire his return, became a kind of a criterion by which Christians were known. No others but true Christians were supposed to believe in that, and no others truly desired it; compare Rev_1:7; Rev_22:20. It is so now. It is one of the characteristics of a true Christian that he sincerely desires the return of his Saviour, and would weLcome his appearing in the clouds of heaven.

John Calvin

2 Timothy 4:9

9Make haste, to come to me quickly. As he knew that the time of his death was at hand, there were many subjects — I doubt not — on which he wished to have a personal interview with Timothy for the good of the Church; and therefore he does not hesitate to desire him to come from a country beyond the sea. Undoubtedly there must have been no trivial reason why he called him away from a church over which he presided, and at so great a distance. Hence we may infer how highly important are conferences between such persons; for what Timothy had learned in a short space of time would be profitable, for a long period, to all the churches; so that the loss of half a year, or even of a whole year, was trivial compared with the compensation gained. And yet it appears from what follows, that Paul called Timothy with a view to his own individual benefit likewise; although his own personal matters were not preferred by him to the advantage of the Church, but it was because it involved the cause of the gospel, which was common to all believers; for as he defended it from a prison, so he needed the labors of others to aid in that defense.

A.T. Robertson

2 Timothy 4:9

Shortly (tacheōs). In 2Ti_4:21 he more definitely says “before winter.” Apparently the trial might drag on through its various stages.

John Calvin

2 Timothy 4:10

10Having embraced this world It was truly base in such a man to prefer the love of this world to Christ. And yet we must not suppose that he altogether denied Christ or gave himself up either to ungodliness or to the allurements of the world; but he merely preferred his private convenience, or his safety, to the life of Paul. He could not have assisted Paul without many troubles and vexations, attended by imminent risk of his life; he was exposed to many reproaches, and must have submitted to many insults, and been constrained to leave off the care of his own affairs; and, therefore being overcome by his dislike of the cross, he resolved to consult his own interests. Nor can it be doubted, that he enjoyed a propitious gale from the world. That he was one of the leading men may be conjectured on this ground, that Paul mentions him amidst a very few at (Col_4:14,) and likewise in the Epistle to Philemon, (Phl_1:24,) where also he is ranked among Paul’s assistants; and, therefore, we need not wonder if he censures him so sharply on this occasion, for having cared more about himself than about Christ.

Others, whom he afterwards mentions, had not gone away from him but for good reasons, and with his own consent. Hence it is evident that he did not study his own advantage, so as to deprive churches of their pastors, but only to obtain from them some relief. Undoubtedly he was always careful to invite to come to him, or to keep along with him, those whose absence would not be injurious to other churches. For this reason he had sent Titus to Dalmatia, and some to one place and some to another, when he invited Timothy to come to him. Not only so, but in order that the church at Ephesus may not be left destitute or forlorn during Timothy’s absence, he sends Tychicus thither, and mentions this circumstance to Timothy, that he may know that that church will not be in want of one to fill his place during his absence.

Cambridge Bible

2 Tim 4:10. Demas] Very likely a shortened form of Demetrius; two persons of the name occur in N.T., Act_19:24, the silversmith of Ephesus, and, 3Jn_1:12, the bearer possibly of that letter, one to whose character all bore testimony, which St John himself ratified. The Demetrius or Demas here seems to occupy a middle place; a Christian believer and follower, who however had lost ‘his first love,’ and forsook the Apostle in his hour of trial, to attend to the business of the world. He had been with him in the first imprisonment, Col_4:14.

hath forsaken] Forsook, so in ver. 16. The same strong compound verb and tense occur Mat_27:46, where the rendering ‘why hast thou forsaken me?’ is more correct, because the aorist is used there of what is just happening, cf. Php_2:28, Gal_6:11.

having loved] ‘Because he loved’; this verb is chosen in half-conscious irony of contrast to ver. 8 and the love set on the future appearing of the Lord.

this present world] Lit. ‘age’; cf. note on 1Ti_6:17. The other world, the world of eternity, is under the Eternal God the King of the ages, 1Ti_1:17. Cf. Luk_20:35, Luk_18:30. ‘The Apostles speak of themselves and their generation as living on the frontier of two æons, the Gospel transferring them across the border. The distinction of time between the two becomes lost in the moral and spiritual conception.’ Bp Lightfoot on Gal_1:4.

unto Thessalonica] Why, is not known, except so far as this place suggests either home or business.

Crescens to Galatia] Before the Christian era and for two centuries afterwards the form Galatia (Galatæ) is almost universally used by Greek writers to the exclusion of Gallia (Galli), when they do not employ Celtice (Celtæ), whether speaking of the people of Gaul properly so called, or of the Asiatic colony. And ‘Galatia’ here was traditionally interpreted of European Gaul. It is thus explained by Eusebius H. E. iii. 4 ‘Of the other followers of St Paul, Crescens is recorded as having been sent to Gallia,’ and by others. It is so taken also by those mss. which read Gallian for Galatian, for the former reading may be regarded as a gloss. The Churches of Vienne and Mayence both claimed Crescens as their founder. Weight is also to be attributed to this tradition in favour of western Gaul because it is not the prima facie view. From the language of Clement ad Cor. c. 5. ‘having taught righteousness through the whole world and having come to the boundary of the west’ it appears that St Paul’s intention to visit Spain (Rom_15:24) was fulfilled, and it is not improbable that this western journey included a visit to Gaul, which would make a visit of Crescens to it afterwards as natural as the visit of Titus to Dalmatia, with which it is linked. The above, representing substantially the view of Bp Lightfoot (Galatians, pp. 2, 31, Clement, p. 50) is further illustrated in Introduction, pp. 42, 44.

Titus unto Dalmatia] Dalmatia was part of the Roman province of Illyricum on the east coast of the Adriatic, now Herzegovina or Bosnia. Its capital was Salona (now Spalatro) to which place the Emperor Diocletian retired. St Paul had preached in the neighbourhood ‘round about unto Illyricum,’ possibly near Dyrrachium, now Durazzo, the scene of the great contest between Cæsar and Pompeius, and the port from Macedonia into Italy. The mission of Titus would naturally connect itself with some such labours, which still formed a part of the ‘care of all the churches,’ see Introduction,’ Life of Titus.’

Pulpit Commentary

2Ti_4:10

Forsook for hath forsaken, A.V.; went for is departed, A.V.; to for unto, A.V. (twice). Demas. Nothing more is known of Demas than what is gathered from the mention of him in Col_4:14 and Phm_1:24. We learn from those passages that he was a fellow labourer of the apostle, and it is remarkable that in them both he is coupled, as here, with Luke and Mark (Col_4:10). (See Introduction.) Having loved this present world. It would appear from this that Demas had not the faith or the courage to run the risk of sharing St. Paul’s imminent martyrdom at Rome, but left him, while he was free to do so, under pretence of an urgent call to Thessaloniea; just as Mark left Paul and Barnabas (Act_13:13). But there is no ground to believe that he was an apostate from the faith. The coupling together of Demas and Aristarchus in Phm_1:24 suggests that Demas may have been a Thessalonian, as we know that Aristarchus was (Act_20:4). Demas is thought to be a shortened form of Demarchus. If so, we have a slight additional indication of his being a Thessalonian, as compounds with archos or arches would seem to have been common in Thessalonica (compare Aristarchus and πολιτάρχης, Act_17:6, Act_17:8). Crescens (Κρήσκης); only mentioned here. It is a Latin name, like Πούδης, Pudens, in Phm_1:21. There was a cynic philosopher of this name in the second century, a great enemy of the Christians. The tradition (‘Apost. Constit.,’ 7.46) that he preached the gospel in Galatia is probably derived from this passage. Titus, etc. The last mention of Titus, not reckoning the Epistle to Titus, is that in 2Co_12:18, from which it appears that St. Paul had sent him to Corinth just before his own last visit to that city. How the interval was filled up, and where Titus passed the time, we know not. He is not once named in the Acts of the Apostles, nor in any of St. Paul’s Epistles written during his first imprisonment. But we gather from Tit_1:5 that he accompanied St. Paul to Crete, presumably after the apostle’s return from Spain; that he was left there for a time to organize the Church; that later he joined the apostle at Nicopolis (Tit_3:12),and, doubtless by St. Paul’s desire, went to Dalmatia, as mentioned in this tenth verse. And here our knowledge of him ends. Tradition pretty consistently makes him Bishop of Gortyna, in Crete, where are the ruins of a very ancient church dedicated to St. Titus, in which service is occasionally performed by priests from the neighbourhood (Dean Howson, in ‘Dict. of Bible:’ art. “Titus”).

Cambridge Bible

2 Tim 4:11. Only Luke] Lucas is a contraction of Lucanus, which occurs frequently in inscriptions, and may indicate the position of a libertus or freedman: many such, we know, were the house physicians, the profession, as such, being in very little esteem. See Plaut. Menæchm. v. 3-5, and cf. Bekker’s Gallus, p. 207. St Luke is distinguished from ‘they of the circumcision,’ Col_4:14, and so cannot be identified with Lucius St Paul’s ‘kinsman,’ Rom_16:21. He first appears as a companion of St Paul, Act_16:1, at a time very nearly that of an attack of the Apostle’s constitutional malady or ‘thorn in the flesh,’ Gal_4:13; and the words in Col_4:14 ‘the beloved physician’ seem to breathe a feeling of personal gratitude and obligation. St Luke travelled with the Apostle on his last journey to Jerusalem (Act_21:1) and also, two years later from Jerusalem to Rome (Act_27:2). The absence of his name from the greetings in Philippians may be due to his having then left Rome for a time; but he was again with him before the close of the two years, Col_4:14, Phm_1:24; and is now at his side ‘alone’ in his last hours. See Introd. p. 44. After St Paul’s death, according to Epiphanius cont. Hær. Lev_11, St Luke ‘preaches first in Dalmatia and Gallia; in Italy and Macedonia, but first in Gallia; as Paul himself says of some of his companions in his epistles “Crescens in Gallia,” for we are not to read “in Galatia” as some mistakenly think, but “in Gallia.” ’ Bithynia and Achaia are named as the place of his martyrdom somewhere between a.d. 75 and a.d. 100…

…Take Mark] A.V. varies between ‘Mark’ and ‘Marcus’ in the different passages where the name occurs. R.V. rightly throughout ‘Mark’ (Lightfoot, N. T. Rev., p. 157). ‘Marcus’ was the Latin surname for John (Johanan, the Grace of God) the son of Mary, who lived at Jerusalem, apparently with good means (Act_12:12), and ‘cousin’ of Barnabas of Cyprus (Col_4:10). He and his mother must have been well known to St Peter, who went to her house straight from the prison; and the phrase ‘Mark my son’ 1Pe_5:13 makes it probable that he was converted by that Apostle. Compare a similar phrase in 1Ti_1:2, 1Ti_1:18. He was ‘minister’ to Paul and Barnabas on the first missionary journey through Cyprus, but left them at Perga (Act_13:5, Act_13:13), possibly to escape the dangers of Asia Minor; and for this reason St Paul declined to have his help on the second journey (Act_15:38) though at the cost of breaking with St Barnabas, who took St Mark again to Cyprus. A reconciliation must have taken place before we next hear of him, as he is reckoned by St Paul in the first imprisonment at Rome as one of his ‘fellow labourers unto the kingdom’ who have been ‘a comfort’ unto him, Col_4:10. After this he seems to have joined St Peter at ‘Babylon’ (1Pe_5:13) whence he must have returned to Asia Minor, so that Timothy could now ‘take him up.’ After St Paul’s death he is said to have laboured in Egypt and to have died by martyrdom. His Gospel must have been written between a.d. 63 and a.d. 70; according to Irenæus, after the deaths of St Peter and St Paul; according to Jerome, ‘Peter relating and Mark writing.’ See Maclear’s Introduction to St Mark’s Gospel, pp. 14, 15, &c. As especially in keeping (by undesigned coincidence) with what we have seen above of St Mark’s own fall and restoration and his slow advance to settled power as a ‘fellow labourer unto the kingdom’ and ‘profitable to the ministry,’ we should observe (if it has not been noticed in this connexion before) what significance the two parables and the one miracle have which are recorded only by St Mark. They are the healing of the deaf and dumb man at Decapolis, with the five stages in his gradual cure (7:31), the healing of the blind man at Bethsaida, with the four successive stages (8:22), and the parable of the seed growing secretly and slowly, ‘first the blade, then the ear, after that the full corn in the ear’ (4:26). Among the many lessons learnt from Christ, through St Peter, this laid hold of St Mark; it fitted his need, gave him good hope and heart that he could indeed ‘rise on stepping-stones of his dead self’ to a new and higher life; and what he thus found so true in his own case he could not but put on record, to be a ‘profitable ministry’ through the Holy Spirit to very many ‘feeble-hearts,’ who like him have become ‘great-hearts’ and ‘lion-hearts’ for Christ.

profitable … for the ministry] Lit. serviceable for ministering. Observe the emphatic position of the verb ‘for he is,’ almost implying ‘whatever he once may have been’: primarily this ministering would be to himself, as Erastus and Timothy are designated ‘ministers unto him,’ Act_19:22.

2Ti_4:11

Useful for profitable, A.V.; ministering for the ministry, A.V. Luke; probably a shortened form of Lucanus. Luke was with St. Paul in his voyage to Rome (Act_27:1; Act_28:11, Act_28:16), and when he wrote the Epistles to the Colossians and Philemon (Col_4:14; Phm_1:4), having doubtless composed the Acts of the Apostles during St. Paul’s two years’ imprisonment (Act_28:30). How he spent his time between that date and the mention of him here as still with St. Paul, we have no knowledge. But it looks as if he may have been in close personal attendance upon him all the time. if he had been permitted to write a supplement to the Acts, perhaps the repeated “we” would have shown this. Take Mark. Mark had apparently been recently reconciled to St. Paul when he wrote Col_4:10, and was with him when he wrote Phm_1:24. We know nothing more of him till we learn from this passage that he was with or near to Timothy, and likely to accompany him to Rome in his last visit to St. Paul. He is mentioned again in 1Pe_5:13, as being with St. Peter at Babylon. The expression, “take” (ἀναλαβω ́ν), seems to imply that Timothy was to pick him up on the way, as the word is used in Act_20:13, Act_20:14; and, though less certainly, in Act_23:31. He is useful to me, etc. (εὔχρηστος); as Act_2:21 (where see note). This testimony to Mark’s ministerial usefulness, at a time when his faithfulness and courage would be put to a severe test, is very satisfactory. For ministering (εἰς διακονίαν). It may be doubted whether διακονία here means “the ministry,” as in the A.V. and 1Ti_1:12, or, as in the R.V., more generally “for ministering,” i.e. for acting as an assistant to me in my apostolic labours. The words, “to me,” favour the latter rendering. The sense would then be the same as that of the verb in Act_19:22, where we read that Timothy and Erastus “ministered unto him,” i.e. to St. Paul, and that of ὑπηρε ́της applied to Mark in Act_13:5.

Marvin Vincent

2 Timothy 4:11

Luke

See Introd. to Luke. His connection with Paul appears first in Act_16:10. He remained at Philippi after Paul’s departure, and was there seven years later, when Paul revisited the city (Act_20:5, Act_20:6). He accompanied Paul to Jerusalem (Act_21:15), after which we lose sight of him until he appears at Caesarea (Act_27:2), whence he accompanies Paul to Rome. He is mentioned Col_4:14 and Phm_1:24.

Take (ἀναλαβὼν)

In N.T. mostly in Acts. See on Act_23:31, and comp. Act_20:13, Act_20:14.

Mark

Mentioned Col_4:10; Phm_1:24; 1Pe_5:13. Probably John Mark (Act_12:12, Act_12:25; Act_15:37), called the cousin of Barnabas (Col_4:10). The first mention of him since the separation from Paul (Act_15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy.

Profitable for the ministry (εὔχρηστος εἰς διακονίαν)

Ἑύχρηστος profitable, only here, 2Ti_2:21, Phm_1:11. For for the ministry rend. for ministering or for service, and see on 1Ti_1:12.

Cambridge Bible

2 Tim 4:12. Tychicus] The accent of the word shews it to be formed from the noun for ‘chance’; as with us a common surname is Chance.

Tychicus, a native of proconsular Asia (Act_20:4), went with St Paul on the third missionary journey to Jerusalem, perhaps as a delegate from his own Church; was with him towards the close of the first imprisonment at Rome (Col_4:7); after the release was again with him on the way to Nicopolis (Tit_3:12); and now just before his death is sent to Ephesus. From St Paul’s reference to him in Col_4:7 as his ‘beloved brother and faithful minister’ we see the naturalness of his going on with the Apostle and St Luke to Rome.

have I sent] Rightly, if we take the tense (as is most probable) to be the epistolary aorist. Instances of this in St Paul are 2Co_8:18, 2Co_8:22, 2Co_8:9:3, Gal_6:11, Eph_6:22, Col_4:8, Php_2:25, Php_2:28, Phm_1:11. St Paul then is sending Tychicus with this letter to take Timothy’s place at Ephesus; he had therefore finally decided to send Artemas, not Tychicus, to Crete when he wanted to have Titus with him, Tit_3:12. See Introduction, pp. 43, 44.

Pulpit Commentary

2Ti_4:12

But for and, A.V.; sent for have sent, A.V. Tychicus was with St. Paul when he wrote the Epistle to the Colossians (Col_4:7), as was also Timothy (Col_1:1). The presence of Luke, Timothy, Tychicus, Mark, with Paul now, as then, is remarkable (see verse 10, note). I sent to Ephesus. Theodoret (quoted by Alford, ‘Proleg. to 2 Timothy,’ ch. 9. sect. 1) says, “It is plain from this that St. Timothy was not at this time living at Ephesus, but somewhere else.” And that certainly is the natural inference at first sight. But Bishop Ellicott suggests the possibility of Tychicus being the bearer of the First Epistle to Timothy, written not very long before, and this being merely an allusion to that well known fact. Another and more probable idea is that he was the bearer of this Epistle, that the object of his mission, like that of Artemas (Tit_3:12), was to take Timothy’s place at Ephesus during Timothy’s absence at Rome, and that he is thus mentioned in the Epistle in order to commend him to the reverent regard of the Ephesian Church (Wordsworth). It is argued against this that προ ́ς σε would have been the more natural expression after the analogy of Col_4:7 and Tit_3:12. But this objection would be removed if we suppose that the Epistle was sent by another hand, and that it was very possible that Timothy might have started for Rome before Tychicus could arrive at Ephesus. He might have orders to visit Corinth or Macedonia on his way. (For the arguments for and against Timothy being at Ephesus at this time, see Alford’s ‘Proleg.,’ as above.)

John Calvin

2 Timothy 4:13

Bring the cloak which I left at Troas As to the meaning of the word φελόνη, commentators are not agreed; for some think that it is a chest or box for containing books, and others that it is a garment used by travelers, and fitted for defending against cold and rain. Whether the one interpretation or the other be adopted, how comes it that Paul should give orders to have either a garment or a chest brought to him from a place so distant, as if there were not workmen, or as if there were not abundance both of cloth and timber? If it be said, that it was a chest filled with books, or manuscripts, or epistles, the difficulty will be solved; for such materials could not have been procured at any price. But, because many will not admit the conjecture, I willingly translate it by the word cloak. Nor is there any absurdity in saying that Paul desired to have it brought from so great a distance, because that garment, through long use, would be more comfortable for him, and he wished to avoid expense.

Yet (to own the truth) I give the preference to the former interpretation; more especially because Paul immediately afterwards mentions books and parchments. It is evident from this, that the Apostle had not given over reading, though he was already preparing for death. Where are those who think that they have made so great progress that they do not need any more exercise? Which of them will dare to compare himself with Paul? Still more does this expression refute the madness of those men who — despising books, and condemning all reading — boast of nothing but their own ἐνθουσιασμοὺς divine inspirations. But let us know that this passage gives to all believers a recommendation of constant reading, that they may profit by it.

Here some one will ask, “What does Paul mean by asking for a robe or cloak, if he perceived that his death was at hand?” This difficulty also induces me to interpret the word as denoting a chest, though there might have been some use of the “cloak” which is unknown in the present day; and therefore I give myself little trouble about these matters.

A.T. Robertson

2 Timothy 4:13

The cloke (tēn phelonēn). More common form pheilonē. By metathesis for phainolē, Latin paenula, though which language transliterated the word into the other is not known. The meaning is also uncertain, though probably “cloke” as there are so many papyri examples in that sense (Moulton and Milligan, Vocabulary). Milligan (N.T. Documents, p. 20) had previously urged “book wrap” as probable but he changed his mind and rightly so.

With Carpus (para Karpōi). “Beside Carpus,” at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul’s return from Crete.

The books (ta biblia). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books.

Especially the parchments (malista tas membranas). Latin membrana. The dressed skins were first made at Pergamum and so termed “parchments.” These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ’s sayings (Luk_1:1-4). We recall that in Act_26:24 Festus referred to Paul’s learning (ta grammata). He would not waste his time in prison.

Marvin Vincent

2 Timothy 4:13

The cloak (φελόνην)

Hesychius, however, explains as a γλωσσόκομον, originally a case for keeping the mouthpieces of wind-instruments; thence, generally, a box. Γλωσσόκομον is the word for the disciples’ treasury-chest (bag, Joh_12:6). Also a box for transporting or preserving parchments. Specimens have been found at Herculaneum. In lxx, 2Sa_6:11, the ark of the Lord (but the reading varies): in 2Ch_24:8, the chest placed by order of Joash at the gate of the temple, to receive contributions for its repair. Joseph. Ant. 6:1, 2, of the coffer into which the jewels of gold were put for a trespass-offering when the ark was sent back (1Sa_6:8). Phrynicus defines it as “a receptacle for books, clothes, silver, or anything else.” Φαιλόνης or φαινόλης a wrapper of parchments, was translated figuratively in Latin by toga or paenula “a cloak,” sometimes of leather; also the wrapping which a shopkeeper put round fish or olives; also the parchment cover for papyrus rolls. Accordingly it is claimed that Timothy is here bidden to bring, not a cloak, but a roll-case. So the Syriac Version. There seems to be no sufficient reason for abandoning the translation of A.V.

Carpus

Not mentioned elsewhere.

The books (βιβλία)

Βίβλος or, βιβλίον was the term most widely used by the Greeks for book or volume. The usual derivation is from βύβλος the Egyptian papyrus. Comp. Lat. liber “the inner bark of a tree,” also “ book.” Pliny (Nat. Hist. xiii. 11) says that the pith of the papyrus plant was cut in slices and laid in rows, over which other rows were laid crosswise, and the whole was massed by pressure. The name for the blank papyrus sheets was χάρτης (charta) paper. See on 2Jo_1:12. Timothy is here requested to bring some papyrus documents which are distinguished from the vellum manuscripts.

Parchments (μεμβράνας)

N.T.o. Manuscripts written on parchment or vellum. Strictly speaking, vellum was made from the skins of young calves and the common parchment from those of sheep, goats, or antelopes. It was a more durable material than papyrus and more expensive. The Latin name was membrana, and also pergamena or pergamina, from Pergamum in Mysia where it was extensively manufactured, and from which it was introduced into Greece. As to the character and contents of these documents which Timothy is requested to bring, we are of course entirely ignorant.

Albert Barnes

2 Timothy 4:13

The cloak that I left at Troas – On the situation of Troas, see the notes on Act_16:8. It was not on the most direct route from Ephesus to Rome, but was a route frequently taken. See also the introduction, section 2. In regard to what the “cloak” here mentioned was, there has been considerable difference of opinion. The Greek word used (φελόνης phelonēs, – variously written φαιλόνης phailonēs, φελόνης phelonēs, and φελώνης phelōnēs), occurs nowhere else in the New Testament. It is supposed to be used for a similar Greek word (φαινόλης phainolēs) to denote a cloak, or great-coat, with a hood, used chiefly on journeys, or in the army: Latin, “penula.” It is described by Eschenberg (Man. Class. Lit., p. 209) as a “cloak without sleeves, for cold or rainy weather.” See the uses of it in the quotations made by Wetstein, in loc.

Others, however, have supposed that the word means a traveling-case for books, etc. So Hesychius understands it. Bloomfield endeavors to unite the two opinions by suggesting that it may mean a “cloak-bag,” and that he had left his books and parchments in it. It is impossible to settle the precise meaning of the word here, and it is not material. The common opinion that it was a wrapper or traveling-cloak, is the most probable; and such a garment would not be undesirable for a prisoner. It should be remembered, also, that winter was approaching 2Ti_4:21, and such a cloak would be particularly needed. He had probably passed through Troas in summer, and, not needing the cloak, and not choosing to encumber himself with it, had left it at the house of a friend. On the meaning of the word, see Wetstein, Robinson, Lex., and Schleusner, Lexicon. Compare, also, Suic. Thes ii. 1422. The doubt in regard to what is here meant, is as old as Chrysostom. He says (Homily x. on this Epistle), that the word φελόνην phelonēn denotes a garment – τὸ ἱματίον to himation. But some understood by it a capsula, or bag – γλωσσόκομον glōssokomon,” (compare the notes on Joh_12:6), “in which books, etc. were carried.”

With Carpus – Carpus is not elsewhere mentioned. He was evidently a friend of the apostle, and it would seem probable that Paul had made his house his home when he was in Troas.

And the books – It is impossible to determine what books are meant here. They may have been portions of the Old Testament, or classic writings, or books written by other Christians, or by himself. It is worthy of remark that even Paul did not travel without books, and that he found them in some way necessary for the work of the ministry.

Especially the parchments – The word here used (μεμβράνας membranas, whence our word “membrane”), occurs only in this place in the New Testament, and means skin, membrane, or parchment. Dressed skins were among the earliest materials for writing, and were in common use before the art of making paper from rags was discovered. These “parchments” seem to have been something different from “books,” and probably refer to some of his own writings. They may have contained notes, memorandums, journals, or unfinished letters. It is, of course, impossible now to determine what they were. Benson supposes they were letters which he had received from the churches; Macknight, that they were the originals of the letters which he had written; Dr. Bull, that they were a kind of common-place book, in which he inserted hints and extracts of the most remarkable passages in the authors which he read. All this, however, is mere conjecture.

John Calvin

2 Timothy 4:14

14Alexander the coppersmith In this man was exhibited a shocking instance of apostasy. He had made profession of some zeal in advancing the reign of Christ, against which he afterwards carried on open war. No class of enemies is more dangerous or more envenomed than this. But from the beginning, the Lord determined that his Church should not be exempted from this evil, lest our courage should fail when we are tried by any of the same kind.

Hath done me many evil things It is proper to observe, what are the “many evils” which Paul complains that Alexander brought upon him. They consisted in this, that he opposed his doctrine. Alexander was an artificer, not prepared by the learning of the schools for being a great disputer; but domestic enemies have always been abundantly able to do injury. And the wickedness of such men always obtains credit in the world, so that malicious and impudent ignorance sometimes creates trouble and difficulty greater than the highest abilities accompanied by learning. Besides, when the Lord brings his servants into contest with persons of this low and base class, he purposely withdraws them from the view of the world, that they may not indulge in ostentatious display.

From Paul’s words, (2Ti_4:15,) for he vehemently opposed our discourses, we may infer that he had committed no greater offense than an attack on sound doctrine; for if Alexander had wounded his person, or committed an assault on him, he would have endured it patiently; but when the truth of God is assailed, his holy breast burns with indignation, because, in all the members of Christ that saying must hold good,

“The zeal of thy house hath eaten me up.” (Psa_69:9.)

And this is also the reason of the stern imprecation into which he breaks out, that the Lord may reward him according to his works. A little afterwards, when he complains that all had forsaken him, (Psa_69:9,) still he does not call down the vengeance of God on them, but, on the contrary, appears as their intercessor, pleading that they may obtain pardon. So mild and so merciful to all others, how comes it that he shows himself so harsh and inexorable towards this individual? The reason is this. Because some had fallen through fear and weakness, he desires that the Lord would forgive them; for in this manner we ought to have compassion on the weakness of brethren. But because this man rose against God with malice and sacrilegious hardihood, and openly attacked known truth, such impiety had no claim to compassion.

We must not imagine, therefore, that Paul was moved by excessive warmth of temper, when he broke out into this imprecation; for it was from the Spirit of God, and through a well regulated zeal, that he wished eternal perdition to Alexander, and mercy to the others. Seeing that it is by the guidance of the Spirit that Paul pronounces a heavenly judgment from on high, we may infer from this passage, how dear to God is his truth, for attacking which he punishes so severely. Especially it ought to be observed how detestable a crime it is, to fight with deliberate malice against the true religion

But lest any person, by falsely imitating the Apostle, should rashly utter similar imprecations, there are three things here that deserve notice. First, let us not avenge the injuries done to ourselves, lest self-love and a regard to our private advantage should move us violently, as frequently happens. Secondly, while we maintain the glory of God, let us not mingle with it our own passions, which always disturb good order. Thirdly, let us not pronounce sentence against every person without discrimination, but only against reprobates, who, by their impiety, give evidence that such is their true character; and thus our wishes will agree with God’s own judgment otherwise there is ground to fear that the same reply may be made to us that Christ made to the disciples who thundered indiscriminately against all who did not comply with their views,

“Ye know not of what spirit ye are.” (Luk_9:55.)

They thought that they had Elijah as their supporter, (2Kg_1:10,) who prayed to the Lord in the same manner; but because they differed widely from the spirit of Elijah, the imitation was absurd. It is therefore necessary, that the Lord should reveal his judgment before we burst forth into such imprecations; and wish that by his Spirit he should restrain and guide our zeal. And whenever we call to our remembrance the vehemence of Paul against a single individual, let us also recollect his amazing meekness towards those who had so basely forsaken him, that we may learn, by his example, to have compassion on the weakness of our brethren.

Here I wish to put a question to those who pretend that Peter presided over the church at Rome. Where was he at that time? According to their opinion, he was not dead; for they tell us, that exactly a year intervened between his death and that of Paul. Besides, they extend his pontificate to seven years. Here Paul mentions his first defense: his second appearance before the court would not be quite so soon. In order that Peter may not lose the title of Pope, must he endure to be charged with the guilt of so shameful a revolt? Certainly, when the whole matter has been duly examined, we shall find that everything that has been believed about his Popedom is fabulous.

Pulpit Commentary

2Ti_4:14

Will render to him for reward him, A.V. and T.R. Alexander; apparently an Ephesian, as appears by the words, “of whom be thou ware also.” It seems probable, though it is necessarily uncertain, that this Alexander is the same person as that mentioned in 1Ti_1:20 as “a blasphemer,” which agrees exactly with what is here said of him, “he greatly withstood our words” (comp. Act_13:45, “contradicted the things which were spoken by Paul, and blasphemed”). He may or may not be the same as the Alexander named in Act_19:33. Supposing the Alexander of 1Ti_1:20 and this place to be the same, the points of resemblance with the Alexander of Act_19:33 are that both resided at Ephesus, that both seem to have been Christians (see note on 1Ti_1:20), and both probably Jews, inasmuch as 1Ti_1:1-20 relates entirely to Jewish heresies (1Ti_1:4, 1Ti_1:7, 1Ti_1:8), and Act_19:33 expressly states that he was a Jew. The coppersmith (ὁ χαλκευ ̀ς; only here in the New Testament); properly, a coppersmith, but used generally of any smith—silversmith, or goldsmith, or blacksmith. Did me much evil (πολλά μοι κακὰ ἐνδείξατο). This is a purely Hellenistic idiom, and is found in the LXX. of Gen_1:15, Gen_1:17; Song of the Three Children, 19; 2 Macc. 13:9. In classical Greek the verb ἐνδει ́κυυμαι, in the middle voice, “to display,” can only be followed by a subjective quality, as “good will,” “virtue,” “long suffering,” an “opinion,” and the like (see Alford, in loc.). And so it is used in 1Ti_1:16; Tit_2:10; Tit_3:2. The question naturally arises—When and where did Alexander thus injure St. Paul?—at Ephesus or at Rome? Bengel suggests Rome, and with great probability. Perhaps he did him evil by stirring up the Jews at Rome against the apostle at the time of “his first defence;” or by giving adverse testimony before the Roman tribunal, possibly accusing him of being seditious, and bringing up the riot at Ephesus as a proof of it; or in some other way, of which the memory has perished. Will render. The R.T. has the future, ἀποδω ́σει for the optative ἀποδω ́η, “a late and incorrect form for ἀποδοι ́η” (Ellicott, in loc.).

Cambridge Bible

2 Tim 4:16. At my first answer] This should not be referred to any preliminary trial at Ephesus or elsewhere, but to the ‘prima actio’ of the main case at Rome before Nero or his representative; ‘if the matter was one of difficulty the hearing might be adjourned as often as was necessary: such respite was called ampliatio.’ See Dict. Ant. judex.

stood with me] The simpler compound is the better supported by mss., took my part, was my ‘advocatus.’ Under the emperors this word signified a person who in any way assisted in the conduct of a cause, our ‘solicitor,’ and was sometimes equivalent to ‘orator’ or ‘patronus,’ who made the speech for the client, our ‘counsel’ or ‘barrister.’ See Dict. Ant. advocatus. The verb here is generally in N. T. without any case following, in the sense of ‘to come,’ and is especially used by St Luke, occurring twenty-nine times in the Gospel and the Acts, against nine times elsewhere in N.T. The meaning of ‘support,’ with the dative, is quite classical. Cf. Æsch. Eum. 309.

all … forsook me] As in ver. 10.

laid to their charge] More exactly to their account, lit. ‘reckoned to them.’ So the line of Martial, which has been adopted as a motto for sundials and clocks, ‘horae pereunt et imputantur,’ ‘are put to our account.’

Adam Clarke

2 Timothy 4:16

At my first answer – Εν τῃ τρωτῃ μου απολογιᾳ· At my first apology; this word properly signifies a defense or vindication. To his is the meaning of what we call the apologies of the primitive fathers; they were vindications or defences of Christianity. It is generally allowed that, when St. Paul had been taken this second time by the Romans, he was examined immediately, and required to account for his conduct; and that, so odious was Christianity through the tyranny of Nero, he could procure no person to plead for him. Nero, who had himself set fire to Rome, charged it on the Christians, and they were in consequence persecuted in the most cruel manner; he caused them to be wrapped up in pitched clothes, and then, chaining them to a stake, he ordered them to be set on fire to give light in the streets after night! Tormenti genus! To this Juvenal appears to allude. Sat. i. v. 155.

Pone Tigellinum, taeda lucebis in illa

Qua stantes ardent, qui fixo gulture fumant.

“If into rogues omnipotent you rake,

Death is your doom, impaled upon a stake;

Smear’d o’er with wax, and set on blaze to light

The streets, and make a dreadful fire by night.”

Dryden.

I pray God that it may not be laid to their charge – How much more simple, elegant, and expressive are the apostle’s own words: Μη αυτοις λογισθειη· let it not be placed to their account! Let them not have to reckon for it with the supreme Judge at the great day!

Jamieson, Fausset, & Brown

2 Timothy 4:16

At my first answer — that is, “defense” in court, at my first public examination. Timothy knew nothing of this, it is plain, till Paul now informs him. But during his former imprisonment at Rome, Timothy was with him (Phi_1:1, Phi_1:7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in a.d. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradition [Eusebius, Ecclesiastical History, 2.251] that he was finally beheaded, accords with his not having been put to death in the persecution, a.d. 64, when burning to death was the mode by which the Christians were executed, but subsequently to it. His “first” trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome.

stood with me — Greek, “came forward with me” [Alford] as a friend and advocate.

may it not be laid to their charge — The position of “their,” in the Greek, is emphatic. “May it not be laid to THEIR charge,” for they were intimidated; their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (Act_7:60).

John Calvin

2 Timothy 4:17

17But the Lord assisted me He adds this, in order to remove the scandal which he saw might arise from that base desertion of his cause. Though the church at Rome had failed to perform its duty, he affirms that the gospel had suffered no loss by it, because, leaning on heavenly power, he was himself fully able to bear the whole burden, and was so far from being discouraged by the influence of that fear which seized on all, that it became only the more evident that the grace of God has no need of receiving aid from any other quarter. He does not boast of his courage, but gives thanks to the Lord; that, when reduced to extremities, he did not give way nor lose heart under so dangerous a temptation. He therefore acknowledges that he was supported by the arm of the Lord, and is satisfied with this, that the inward grace of God served for a shield to defend him against every assault. He assigns the reason —

That the proclamation might be confirmed The word “proclamation” is employed by him to denote the office of publishing the gospel among the Gentiles, which was especially assigned to him; for the preaching of others did not so much resemble a proclamation, in consequence of being confined to the Jews. And with good reason does he make use of this word in many passages. It was no small confirmation of his ministry, that, when the whole world foamed with madness against him, and on the other hand, all human assistance failed him, still he remained unshaken. Thus he gave practical demonstration that his apostleship was from Christ.

He now describes the manner of the confirmation, that all the Gentiles might hear that the Lord had so powerfully assisted him; for from this event they might infer that both their own calling and that of Paul were from the Lord.

And I was delivered out of the mouth of the lion. By the word “lion,” many suppose that he means Nero. For my part, I rather think that he makes use of this expression to denote danger in general; as if he had said, “out of a blazing fire,” or “out of the jaws of death.” He means that it was not without wonderful assistance from God, that he escaped, the danger being so great that but for this he must have been immediately swallowed up.

Albert Barnes

2 Timothy 4:17

Notwithstanding the Lord stood with me – Though all “men” forsook me, yet “God” did not. This expresses a universal truth in regard to the faithfulness of God; see Psa_27:10; compare Job_5:17-19; Isa_14:1-2.

That by me the preaching might be fully known – The word “preaching,” here probably means “the gospel as preached by him.” The word rendered “might be fully known” – πληροφορηθῃ plērophorē̄thē – means “might obtain full credence;” that is, might be fully confirmed, so that others might be assured of its truth. The apostle doubtless means that on his trial, though forsaken by all men, he was enabled to be so steadfast in his profession of the truth, and so calm in the prospect of death, that all who witnessed his trial saw that there was a reality in religion, and that the gospel was founded in truth. He had maintained as a preacher that the gospel was able to support the soul in trial, and he was now able to illustrate its power in his own case. He had proclaimed the gospel as the true system of religion, and he was now able to bear testimony to it with the prospect of approaching martyrdom.

The sentiment of this passage then is, that the truth of the gospel is made known, or that men may become fully assured of it, by the testimony which is borne to it by its friends in the near prospect of death. One of the most important means of establishing the truth of the gospel in the world has been the testimony borne to it by martyrs, and the spirit of unwavering confidence in God which they have evinced. And now, one of the most important methods of keeping up the knowledge of the value of religion in the world, and of convincing men of the truth of Christianity, is the spirit evinced by its friends when they are about to die. Men judge much, and justly, of the value of a system of religion by its power to comfort in the day of calamity, and to sustain the soul when about to enter on an untried state of being. That system is of little value to mankind which leaves us in the day of trial; that is of inestimable worth which will enable us to die with the firm hope of a brighter and better world. A Christian, having served his God faithfully in life, may, therefore, be eminently useful when he comes to die.

And that all the Gentiles might hear – Paul was at this time in Rome. His trial was before a pagan tribunal, and he was surrounded by Pagans. Rome, too, was then the center of the world, and at all times there was a great conflux of strangers there. His trial, therefore, gave him an opportunity of testifying to the truth of Christianity before Gentile rulers, and in such circumstances that the knowledge of his sufferings, and of the religion for which he suffered, might be conveyed by the strangers who witnessed it to the ends of the world. His main object in life was to make the gospel known to the Gentiles, and he had thus an opportunity of furthering that great cause, even on what he supposed might be the trial which would determine with him the question of life or death; compare the notes on Rom_1:10.

And I was delivered out of the mouth of the lion – This may either mean that he was delivered from Nero, compared with a lion, or literally that he was saved from being thrown to lions in the amphitheater, as was common in Rome; see the notes on 1Co_15:32.

It is not uncommon in the Scriptures to compare tyrants and persecutors with ravenous wild beasts; compare Psa_22:13, Psa_22:21; Jer_2:30. Nero is called a “lion” by Seneca, and it was usual among pagan writers to apply the term in various senses to princes and warriors; see Grotius, in loc. The common interpretation here has been, that this refers to Nero, and there is no improbability in the interpretation. Still, it is quite as natural to suppose that the punishment which had been appointed for him, or to which he would have been subjected, was to be thrown to lions, and that in some way, now unknown to us, he had been delivered from it. Paul attributes his deliverance entirely to the Lord – but what instrumental agency there may have been, he does not specify. It seems probable that it was his own defense; that he was enabled to plead his own cause with so much ability that he found favor even with the Roman emperor, and was discharged. If it had been through the help of a friend at court, it is hardly to be supposed that he would not have mentioned the name of him to whom he owed his deliverance.

John Calvin

2 Timothy 4:18

18And the Lord will deliver me from every evil work He declares, that he hopes the same for the future; not that he will escape death, but that he will not be vanquished by Satan, or turn aside from the right course. This is what we ought chiefly to desire, not that the interests of the body may be promoted, but that we may rise superior to every temptation, and may be ready to suffer a hundred deaths rather than that it should come into our mind to pollute ourselves by any “evil work.” Yet I am well aware, that there are some who take the expression evil work in a passive sense, as denoting the violence of wicked men, as if Paul had said, “The Lord will not suffer wicked men to do me any injury.” But the other meaning is far more appropriate, that he will preserve him pure and unblemished from every wicked action; for he immediately adds, to his heavenly kingdom, by which he means that that alone is true salvation, when the Lord — either by life or by death — conducts us into his kingdom.

This is a remarkable passage for maintaining the uninterrupted communication of the grace of God, in opposition to the Papists. After having confessed that the beginning of salvation is from God, they ascribe the continuation of it to freewill; so that in this way perseverance is not a heavenly gift, but a virtue of man. And Paul, by ascribing to God this work of “preserving us to his kingdom,” openly affirms that we are guided by his hand during the whole course of our life, till, having discharged the whole of our warfare, we obtain the victory. And we have a memorable instance of this in Demas, whom he mentioned a little before, because, from being a noble champion of Christ, he had become a base deserter. All that follows has been seen by us formerly, and therefore does not need additional exposition.

Marvin Vincent

2 Timothy 4:18

Every evil work (ἐκ ἔργου πονηρου)

Every design and attempt against him and his work. Πονηρός evil cannot be limited to evil on its active side. See on 1Co_5:13. The word is connected at the root with πένεσθαι to be needy, and πονεῖν to toil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. ἡμέρα πονηρά evil day, Eph_5:16; Eph_6:13; ἕλκος πονηρὸν a grievous sore, Rev_16:2.

Heavenly kingdom (τὴν βασιλείαν τὴν ἐπουράνιον)

The phrase N.T.o. Ἑπουράνιος heavenly only here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as 1Co_6:9, 1Co_6:10; 1Co_15:50; Luk_13:29. In the same sense, kingdom of Christ and of God, Eph_5:5; kingdom of their Father, Mat_13:43; my Father’s kingdom, Mat_26:29; kingdom prepared for you, Mat_25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2Pe_1:11.

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HT: Brian Fulthorp

2 Timothy 3:1

1But know this By this prediction he intended still more to sharpen his diligence; for, when matters go on to our wish, we become more careless; but necessity urges us keenly. Paul, therefore informs him, that the Church will be subject to terrible diseases, which will require in the pastors uncommon fidelity, diligence, watchfulness, prudence, and unwearied constancy; as if he enjoined Timothy to prepare for arduous and deeply anxious contests which awaited him. And hence we learn, that, so far from giving way, or being terrified, on account of any difficulties whatsoever, we ought, on the contrary. to arouse our hearts for resistance.

In the last days Under “the last days,” he includes the universal condition of the Christian Church. Nor does he compare his own age with ours, but, on the contrary, informs Timothy what will be the future condition of the kingdom of Christ; for many imagined some sort of condition that would be absolutely peaceful, and free from any annoyance. In short, he means that there will not be, even under the gospel, such a state of perfection, that all vices shall be banished, and virtues of every kind shall flourish; and that therefore the pastors of the Christian Church will have quite as much to do with wicked and ungodly men as the prophets and godly priests had in ancient times. Hence it follows, that there is no time for idleness or for repose.

Cambridge Bible

1. This know also] Lit., ‘take notice of this,’ the present tense. Our Lord in Luk_12:39 has the same formula.

in the last days] ‘Not only the very last days, towards the end of the world, but in general (according to the Hebrew phrase) the days to come, or the future time, whether nearer or afar off. He supposeth this would begin to happen in the age of Timothy, ver. 5 from such do thou (thou, Timothy) turn away and avoid them,’ Bp Bull, Serm. xv. init. So Calvin, ‘universum Ecclesiae Christianae statum.’

perilous times shall come] Lit. ‘difficult,’ grievous; the meaning is well seen from the only other place where it occurs in N.T. Mat_8:28, ‘two possessed with devils exceeding fierce,’ i.e. difficult to deal with, ‘so that no man could pass by that way.’ ‘Shall come,’ lit., will set in. Vulg. ‘instabunt,’ ‘will be upon us,’ ‘will be present.’ In Gal_1:4 the perfect participle is used, ‘this present evil world.’

John Calvin

2 Timothy 3:2

2For men will be It is proper to remark, first, in what he makes the hardship of those “dangerous” or “troublesome” times to consist; not in war, nor in famine, nor in diseases, nor in any calamities or inconveniences to which the body is incident, but in the wicked and depraved actions of men. And, indeed, nothing is so distressingly painful to godly men, and to those who truly fear God, as to behold such corruptions of morals; for, as there is nothing which they value more highly than the glory of God, so they cannot but suffer grievous anguish when it is attacked or despised.

Secondly, it ought to be remarked, who are the persons of whom he speaks. They whom he briefly describes are not external enemies, who openly assail the name of Christ, but domestics, who wish to be reckoned among the members of the Church; for God wishes to try his Church to such an extent as to carry within her bosom such plagues, though she abhors to entertain them. So then, if in the present day many whom we justly abhor are mingled within us, let us learn to groan patiently under that burden, when we are informed that this is the lot of the Christian Church.

Next, it is wonderful that those persons, whom Paul pronounces to be guilty of so many and so aggravated acts of wickedness, can keep up the appearance of piety, as he also declares. But daily experience shows that we ought not to regard this as so wonderful; for such is the amazing audacity and wickedness of hypocrites, that, even in excusing the grossest crimes, they are excessively impudent, after having once learned falsely to shelter themselves under the name of God. In ancient times, how many crimes abounded in the life of the Pharisees? And yet, as if they had been pure from every stain, they enjoyed a reputation of eminent holiness.

Even in the present day, although the lewdness of the Popish clergy is such that it stinks in the nostrils of the whole world, still, in spite of their wickedness, they do not cease to arrogate proudly to themselves all the rights and titles of saints. Accordingly, when Paul says that hypocrites, though they are chargeable with the grossest vices, nevertheless deceive under a mask of piety, this ought not to appear strange, when we have examples before our eyes. And, indeed, the world deserves to be deceived by those wicked scoundrels, when it either despises or cannot endure true holiness. Besides, Paul enumerates those vices which are not visible at first sight, and which are even the ordinary attendants of pretended holiness. Is there a hypocrite who is not proud, who is not a lover of himself, who is not a despiser of others, who is not fierce and cruel, who is not treacherous? But all these are concealed from the eyes of men.

To spend time in explaining every word would be superfluous; for the words do not need exposition. Only let my readers observe that φιλαυτία, self-love, which is put first, may be regarded as the source from which flow all the vices that follow afterwards. He who loveth himself claims a superiority in everything, despises all others, is cruel, indulges in covetousness, treachery, anger, rebellion against parents, neglect of what is good, and such like. As it was the design of Paul to brand false prophets with such marks, that they might be seen and known by all; it is our duty to open our eyes, that we may see those who are pointed out with the finger.

Cambridge Bible

2 Tim 3:2. For men shall be lovers of their own selves] ‘The article is generic; the men who shall live in those times,’ Alford. Self-lovers, money-lovers; the first pair of adjectives in the description go naturally together; the first of the words occurs only here in N.T., the second only in Luk_16:14, ‘the Pharisees also who were lovers of money.’ The first and an almost exact synonym of the second occur together in Ar. Pol. ii. v. where Plato’s question is being discussed whether there ought to be private property or not. ‘It is clear then that the better plan is for the property to be held separately while the produce is common. Besides even for the pleasure of the thing it makes an unspeakable difference to regard a piece of property as one’s own. Indeed it is probably no mere chance that makes each of us hold himself first in his regard. It is human nature. But being a self-lover is rightly blamed. By this is not meant loving oneself, but doing so too much; just as we speak of the man who is a money-lover, since all love what belongs to them. But to support and succour friends or guests or comrades is a very delightful thing and this requires our having property of our own. The “community” idea robs us of the virtue of generosity in the use of property.’ See note on 1Ti_6:10.

boasters, proud, blasphemers] R.V. better, boastful, haughty, railers. Theophrastus (Characters c. 23) describes (‘boastfulness’ to be ‘an endeavour to pass for a man of greater consequence than one really is.’ In the next chapter he describes ‘haughtiness’ to be ‘a contempt for every one but a man’s self.’ The climax is (1) a spirit of vain glory in themselves, (2) an overweening treatment of others, (3) actual abuse and reviling of others. The first word describes a man who sins against truth, the second a man who sins against love, the third a man who sins against both. Cf. Rom_1:30; 1Jn_2:16 (and Westcott’s note); Trench, Syn. § 29. For this general meaning of ‘railers’ rather than ‘blasphemers,’ cf. 1Ti_6:4 ‘envy, strife, railings.’

disobedient to parents] Or, in one word, unfilial; this with ‘unthankful, unholy,’ makes another triad: breakers of the fifth commandment go on to be breakers of the tenth; and thus throwing aside the second table go on to throw aside also the first, ‘unfilial, unthankful, unholy.’ The word for ‘unthankful’ occurs elsewhere only Luk_6:35 in the Sermon on the Mount. For ‘unholy’ see notes on 1Ti_1:9.

2 Timothy 3:2

2. ἔσονται γὰρ οἱ ἅνθρωποι κ.τ.λ., for men will be &c., sc. (as the presence of the article shews) the generality of men, the members generally of the Christian communities. The adjectives which follow are not arrayed in any exact logical sequence; but, nevertheless, as in the somewhat similar catalogue of Rom_1:29-31, connexion may be traced between certain of the vices which are enumerated.

φίλαυτοι, lovers of self. The word does not occur elsewhere in the LXX. or N.T. In Greek thought of an earlier age φιλαυτία had a good sense, and was expressive of the self-respect which a good man has for himself (see Aristotle Nic. Eth. IX. 8. 7). But a deeper philosophy, recognising the fact of man’s Fall, transferred the moral centre of gravity from self to God; once the sense of sin is truly felt, self-respect becomes an inadequate basis for moral theory. So Philo (de Prof. 15) speaks of those who are φίλαυτοι δὴ μᾶλλον ἢ φιλόθεοι, in a spirit quite like that of St Paul.

φιλάργυροι, lovers of money. The adjective only occurs again at Luk_16:14. See the note on φιλαργυρία, 1Ti_6:10.

ἀλαζόνες, ὑπερήφανοι, boastful, haughty, the former term referring specially to words, the latter to thoughts. The words are coupled again in the catalogue at Rom_1:30 (also by Clem. Rom. § 16); Trench (Synonyms § 29) has an admirable essay on the difference between them, and on the usage of both words in Greek literature.

βλάσφημοι, railers, or evil-speakers, in reference to their fellow men rather than to God. This is the regular force of βλάσφημος and the cognate words in the Pastoral Epistles.

γονεῦσιν ἀπειθεῖς, disobedient to parents, a characteristic also mentioned in Rom_1:30. Cp. what St Paul had said about duty to a widowed parent in 1Ti_5:8.

ἀχάριστοι, without gratitude. This follows naturally from the last mentioned characteristic, for the blackest form of ingratitude is that which repudiates the claim of parents to respect and obedience. The adjective ἀχάριστος only occurs again once in N.T., at Luk_6:35.

ἀνόσιοι. See note on 1Ti_1:9.

Marvin Vincent

2 Timothy 3:2

Lovers of their own selves (φίλαυτοι)

Better, lovers of self. N.T.^o. lxx. Aristotle, De Repub. ii. 5, says: “It is not loving one’s self, but loving it unduly, just as the love of possessions.”

Covetous (φιλάργυροι)

Better, lovers of money. Only here and Luk_16:14. For the noun φιλαργυρία love of money, see on 1Ti_6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης; see 1Co_5:10, 1Co_5:11; Eph_5:6. See on Rom_1:29.

Boasters (ἀλαζόνες)

Or swaggerers. Only here and Rom_1:30. See on ἀλαζονείαις boastings, Jam_4:16.

Proud (ὑπερήφανοι)

Or haughty. See on ὑπερηφανία pride, Mar_7:22.

Blasphemers (βλάσφημοι)

See on 1Ti_1:13. Better, railers. See also on, βλασφημία blasphemy, Mar_7:22.

Unthankful (ἀχάριστοι)

Only here and Luk_6:35.

Unholy (ἀνόσιοι)

Only here and 1Ti_1:9 (note).

Cambridge Bible

2 Tim 3:3. without natural affection, trucebreakers, false accusers] Or, unloving, unforgiving, slanderers, another triad which starts from another breach of the same fifth commandment, the rending of the family ties of love, and advances to a breach of the sixth commandment in a refusal to make peace, and further of the ninth commandment in calumnious attacks and slanders. The threefold contrary spirit is in the same Sermon on the Mount, Luk_6:27, ‘love your enemies, do good to them that hate you, bless them that curse you.’ The word for ‘unloving’ occurs only in Rom_1:31, the other similarities of which seem to suggest that St Paul may have it in his mind, and be sadly tracing the decline and fall of Christian men back to the old heathen state. The word for ‘unforgiving,’ means ‘unwilling to make a truce,’ the opposite of ‘peacemakers,’ Mat_5:9. It has been wrongly introduced in Rom_1 from this place where only in N. T. it is found, though an ordinary classical word.

incontinent, fierce, despisers of those that are good] Vicious or uncontrollable, unapproachable, unkindly to all good, a descending triad, in which the characters of the libertine, the churl, the worldling are painted. The three words occur nowhere else in N.T. But the exact opposites are found together in Tit_1:8, ‘temperate, a lover of hospitality, a lover of good.’

Adam Clarke

2 Timothy 3:3

Without natural affection – Αστοργοι· Without that affection which parents bear to their young, and which the young bear to their parents. An affection which is common to every class of animals; consequently, men without it are worse than brutes.

Truce-breakers – Ασπονδοι· From α, negative, and σπονδη, a libation, because in making treaties libations both of blood and wine were poured out. The word means those who are bound by no promise, held by no engagement, obliged by no oath; persons who readily promise any thing, because they never intend to perform.

False accusers – Διαβολοι· Devils; but properly enough rendered false accusers, for this is a principal work of the devil. Slanderers; striving ever to ruin the characters of others.

Incontinent – Ακρατεις· From α, negative, and κρατος, power. Those who, having sinned away their power of self-government, want strength to govern their appetites; especially those who are slaves to uncleanness.

Fierce – Ανημεροι· From α, negative, and ἡμερος, mild or gentle. Wild, impetuous, whatever is contrary to pliability and gentleness.

Despisers of those that are good – Αφιλαγαθοι· Not lovers of good men. Here is a remarkable advantage of the Greek over the English tongue, one word of the former expressing five or six of the latter. Those who do not love the good must be radically bad themselves.

Pulpit Commentary

2Ti_3:3

Implacable for truce breakers, A.V.; slanderers for false accusers, A.V.; without self-control for incontinent, A.V.; no lovers of good for despisers of those that are good, A.V. Without natural affection (ἄστοργοι); as in Rom_1:31, where in the T.R. it is coupled with ἄσπονδοι, as here. The verb στέργω is “to love,” used primarily of the natural affection of parents to their children and children to their parents. And στοργή is that natural love. These persons were without this στοργή, of which Plato says, “A child loves his parents, and is loved by them;” and so, according to St. Paul’s judgment in 1Ti_5:8, were “worse than infidels.” Implacable (ἄσπονδοι); only here according to the R.T., not at all in the LXX., but frequent in classical Greek. Σπονδή was a solemn truce made over a libation to the gods. Ἁσπονδος at first merely expresses that anything was done, or any person was left, without such a truce. But, in a secondary sense, applied to a war, it meant an internecine war admitting of no truce; and thence, as here, applied to a person, it means “implacable,” one who will make no truce or treaty with his enemy. The sense “truce breakers” is not justified by any example. Slanderers (διάβολοι); as 1Ti_3:11 and Tit_2:3. The arch-slanderer is ὁ διάβολος, the devil, “the accuser of the brethren (ὁ κατήγορυς τῶν ἀδελφῶν)” (Rev_12:10; see Joh_6:70). Without self-control (ἀκρατεῖς); here only in the New Testament, not in the LXX. but frequent in classical Greek, in the sense of intemperate in the pursuit or use of anything, e.g. money, the tongue, pleasure, the appetite, etc., which are put in the genitive case. Used absolutely it means generally “without self-control, as here rendered in the R.V. The A.V. “incontinent” expresses only one part of the meaning (see ἀκρασία, Mat_23:25). Fierce (from ferns, wild, savage); ἀνήμεροι; only here in the New Testament, and not found in the LXX., but frequent in the Greek tragedians and others, of persons, countries, plants, etc.; e.g. “Beware of the Chalubes, for they are savage (ἀνήμεροι), and cannot be approached by strangers”. It corresponds with ἀνελεήμονες, unmerciful (Rom_1:31). No lovers of good (ἀφιλάγαθοι); only here in the New Testament, and not at all in the LXX. or in classical Greek. But φιλάγαθος is found in Wis. 7:22, and in Aristotle, in the sense of “lovers of that which is good;” and in Tit_1:8. The R.V. seems therefore to be right in rendering here “no lovers of good,” rather than as the A.V. “despisers of those which are good,” after the Vulgate and the new version of Sanctes Pagninus.

Albert Barnes

2 Timothy 3:3

Without natural affection – see the notes at Rom_1:31.

Trucebreakers – The same word in Rom_1:31, is rendered “implacable;” see the notes at that verse. It properly means “without treaty;” that is, those who are averse to any treaty or compact. It may thus refer to those who are unwilling to enter into any agreement; that is, either those who are unwilling to be reconciled to others when there is a variance – implacable; or those who disregard treaties or agreements. In either case, this marks a very corrupt condition of society. Nothing would be more indicative of the lowest state of degradation, than that in which all compacts and agreements were utterly disregarded.

False accusers – Margin, “makebates.” The word “makebate” means one who excites contentions and quarrels. Webster. The Greek here is διάβολοι  diaboloi – “devils” – the primitive meaning of which is, “calumniator, slanderer, accuser;” compare the notes at 1Ti_3:11, where the word is rendered “slanderers.”

Incontinent – 1Co_7:5. Literally, “without strength;” that is, without strength to resist the solicitations of passion, or who readily yield to it.

Fierce – The Greek word used here – ἀνήμερος anēmeros – does not elsewhere occur in the New Testament. It means “ungentle, harsh, severe,” and is the opposite of gentleness and mildness. Religion produces gentleness; the want of it makes men rough, harsh, cruel; compare the notes at 2Ti_2:24.

Despisers of those that are good – In Tit_1:8, it is said of a bishop that he must be “a lover of good men.” This, in every condition of life, is a virtue, and hence, the opposite of it is here set down as one of the characteristics of that evil age of which the apostle speaks.

Cambridge Bible

2 Tim 3:4. traitors, heady, highminded] The last triad again descending, false and forward and full of conceit, the spirit of one who ‘with a light heart’ (1) betrays old friends, and (2) rushes headlong on new faiths, and (3) remains to the end impenetrably wrapped in clouds of self-esteem. The second word only occurs Act_19:36, ‘to do nothing rash’; the third has been explained 1Ti_6:4; cf. 1Ti_3:6; a purely ‘pastoral’ phrase in N.T., though thoroughly classical. Note the weight and force of the perfect participle closing the list of epithets. Cf. 2:25. The A.V. ‘highminded’ has entirely changed its meaning, as Rom_11:20 shews, ‘be not highminded, but fear.’ Cf. Lightfoot, Revision of N. T. p. 175; and see note on 1Ti_6:17.

lovers of pleasures more than lovers of God] Both compounds only occurring here, like the similar compounds ‘self-lovers’ and ‘money-lovers’ with which the passage opens. The word for ‘pleasures’ is always in a bad sense in N.T., Luk_8:14 ‘choked with … pleasures of this life.’ So Jam_4:1, Jam_4:3; 2Pe_2:13.

Albert Barnes

2 Timothy 3:4

Traitors – This word is used in the New Testament only here and in Luk_6:16; Act_7:52. It means any one who betrays – whether it be a friend or his country. Treason has been in all ages regarded as one of the worst crimes that man can commit.

Heady – The same word in Act_19:36, is rendered rashly. It occurs only there and in this place in the New Testament. It properly means “falling forwards; prone, inclined, ready to do anything; then precipitate, headlong, rash.” It is opposed to that which is deliberate and calm, and here means that men would be ready to do anything without deliberation, or concern for the consequences. They would engage in enterprises which would only disturb society, or prove their own ruin.

High-minded – Literally, “puffed up;” compare the notes at 1Ti_3:6, where the same word is rendered “lifted up with pride.” The meaning is, that they would be inflated with pride or self-conceit.

Lovers of pleasures more than lovers of God – That is, of sensual pleasures, or vain amusements. This has been, and is, the characteristic of a great part of the world, and has often distinguished even many who profess religion. Of a large portion of mankind it may be said that this is their characteristic, that they live for pleasure; they have no serious pursuits; they brook no restraints which interfere with their amusements, and they greatly prefer the pleasures to be found in the gay assembly, in the ball-room, or in the place of low dissipation, to the friendship of their Creator.

John Calvin

2 Timothy 3:5

5From those turn away. This exhortation sufficiently shows that Paul does not speak of a distant posterity, nor foretell what would happen many ages afterwards; but that, by pointing out present evils, he applies to his own age what he had said about “the last times;” for how could Timothy “turn away” from those who were not to arise till many centuries afterwards? So then, from the very beginning of the gospel, the Church must have begun to be affected by such corruptions.

Cambridge Bible

2 Tim 3:5. having a form of godliness] The word for ‘form’ is strictly ‘formation,’ its ending implying process rather than result, the producing of the form; hence in Rom_2:20 ‘thou hast the ideally perfect presentation of knowledge and truth.’ ‘The Jew believed that he had in the law the sole embodiment, the forming, of knowledge and truth, that he could give to knowledge and truth their right form, and so was the proper teacher of the world.’ Gifford. So here holding to a presentment of godliness; full ‘profession’ though there is little enough of the substance; ‘still making out that there is the real nature of godliness.’ The stress lies on the making out, the representation, whether as here the inner reality is absent or as Rom_2:20 present. Similarly ‘a professor of divinity’ is credited with exhibiting real truth and knowledge; not so ‘a religious professor.’ Compare too our Lord’s ‘I will profess to you I never knew you,’ Mat_7:23, with the account of ‘the defiled and unbelieving’ who ‘profess that they know God, but by their works they deny him,’ Tit_1:16. The Greek word for ‘form,’ of which our word is the causative process, means ‘embodied substance,’ standing between ‘unclothed essence’ and ‘unsubstantial appearance’; see Lightfoot, Revision of N.T. p. 77.

denying the power thereof] The power lies in the production of ‘works’ as in Tit_1:16. Cf. Bp Bull ‘to deny the power of godliness is for a man by indecent and vicious actions to contradict his outward show or profession of godliness’ Serm. xv. p. 376 (Oxf. 1846). The force of the perfect pass, participle is noted 2:25 living in denial of its power.

from such turn away] The conjunction emphasises the ‘such,’ but not without affecting also the verb turn away,’ cf. ver. 9; ‘offenders of the first degree try to win back; but from these men, hardened in error, make it your habit to turn away,’ see ver. 1. In harmony with this direction is the conduct of St John at Ephesus some 10 or 15 years later, according to the tradition. ‘John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bathhouse without bathing, crying out, “Let us fly, lest even the bathhouse fall on us, because Cerinthus the enemy of the truth is within” (Iren. iii. iii. 4). Epiphanius substitutes Ebion for Cerinthus. Both Cerinthus and the Ebionites denied the reality of the Incarnation.’ Plummer, St John (Gosp.), Introduction, p. 15.

Albert Barnes

2 Timothy 3:5

Having a form of godliness – That is, they profess religion, or are in connection with the church. This shows that the apostle referred to some great corruption in the church; and there can be little doubt that he had his eye on the same great apostasy to which he refers in 2 Thes. 2:, and 1 Tim. 4: All these things to which he refers here have been practiced and tolerated in that apostate church, while no body of men, at any time, have been more zealous in maintaining “a form of godliness;” that is, in keeping up the forms of religion.

But denying the power thereof – Opposing the real power of religion; not allowing it to exert any influence in their lives. It imposes no restraint on their passions and carnal propensities, but in all respects, except in the form of religion, they live as if they had None. This has been common in the world. The most regular and bigoted adherence to the forms of religion furnishes no evidence in itself that there is any true piety at heart, or that true religion has any actual control over the soul. It is much easier for people to observe the forms of religion than it is to bring the heart under its controlling influence.

From such turn away – Have no contact with them as if they were Christians; show no countenance to their religion; do not associate with them; compare 2Jo_1:10-11; see the notes at 2Co_6:17.

John Calvin

2 Timothy 3:6

6Of those are they who creep into families You would say, that here Paul intentionally draws a lively picture of the order of monks. But without saying a single word about monks, those marks by which Paul distinguishes false and pretended teachers are sufficiently clear; creeping into houses, snares for catching silly women, mean flattery, imposing upon people by various superstitions. These marks it is proper to observe carefully, if we wish to distinguish between useless drones and faithful ministers of Christ. These former are here marked by so black a coal, that it is of no use for them to shuffle. To “creep into families” means to enter stealthily, or to seek an entrance by cunning methods.

And lead captive silly women laden with sins Now, he speaks of “women” rather than men, because the former are more liable to be led astray in this manner. He says that they “are led captive,” because false prophets of this sort, through various tricks, gain their ear, partly by prying curiously into all their affairs, and partly by flattery. And this is what he immediately adds, “laden with sins;” for, if they had not been bound by the chain of a bad conscience, they would not have allowed themselves to be led away, in every possible manner, at the will of others.

By various sinful desires I consider “sinful desires” to denote generally those foolish and light desires by which women, who do not seek God sincerely, and yet wish to be reckoned religious and holy, are carried away. There is no end of the methods adopted by them, when, departing from a good conscience, they are constantly assuming new masks. Chrysostom is more disposed to refer it to disgraceful and immodest desires; but, when I examine the context, I prefer the former exposition; for it immediately follows —

Pulpit Commentary

2Ti_3:6

These for this sort, A.V.; that for which, A.V.; take for lead, A.V.; by for with, A.V. Creep into (ἐνδύνοντες); here only in the New Testament. It has the sense of “sneaking into,” “insinuating themselves into,” as in Xenophon, ‘Cyrop.,’ 2. 1. 13. Take captive (αἰχμαλωτεύοντες); as in Eph_4:3. The other form, αἰχμαλωτίζοντες which is that of the R.T., is in Luk_21:24; Rom_7:23; 2Co_10:5. The word well describes the blind surrender of the will and conscience to such crafty teachers. Silly women (τὰ γυναικάρια, diminutive of γυνή); nowhere else in the New Testament or LXX., but is used by some late Greek authors. It is a term of contempt—he will not call them γυναῖκας—they are only γυναικάρια. In the passages quoted by Alford from Irenaeus and Epiphanius, the women made use of by the later Gnostics are called γυναικάρια. See, too, the striking quotation in the same note from Jerome, specifying by name the women whom Nicolas of Antioch, Marcion, Montanus, and others employed as their instruments in spreading their abominable heresies. So true is St. Paul’s forecast in the text. Laden with sins (σεσωρευμένα ἁμαρτίαις); elsewhere only in Rom_12:20, “heap coals of fire.” It occurs in Aristotle and other Greek writers in the sense of heaping one thing upon another, and heaping up anything with something else. The last is the sense in which it is here used. It seems to convey the idea of passive helplessness. Led away (ἀγόμενα); with a strong intimation of unresisting weakness. Lusts (ἐπιθυμίαις); all kinds of carnal and selfish desires (see Mat_4:19; Joh_8:44; Rom_1:24; Rom_6:12; Rom_7:7, Rom_7:8; Gal_5:24; Eph_2:3; Eph_4:22; Col_3:5; 1Ti_6:9; 2Ti_2:22; 2Ti_4:3 : Tit_2:12; fit. 3; 1Pe_1:14, etc.; 2Pe_2:18; 1Jn_2:16, etc.).

John Calvin

2 Timothy 3:7

7Always learning, while yet they never can come to the knowledge of the truth That fluctuation between various desires, of which he now speaks, is when, having nothing solid in themselves, they are tossed about in all directions. They “learn,” he says, as people do who are under the influence of curiosity, and with a restless mind, but in such a manner as never to arrive at any certainty or truth. It is ill-conducted study, and widely different from knowledge. And yet such persons think themselves prodigiously wise; but what they know is nothing, so long as they do not hold the truth, which is the foundation of all knowledge.

Albert Barnes

2 Timothy 3:7

Ever learning – That is, these “silly women;” for so the Greek demands. The idea is, that they seeM to be disciples. They put themselves wholly under the care of these professedly religious teachers, but they never acquire the true knowledge of the way of salvation.

And never able to come to the knowledge of the truth – They may learn many things, but the true nature of religion they do not learn. There are many such persons in the world, who, whatever attention they may pay to religion, never understand its nature. Many obtain much speculative acquaintance with the “doctrines” of Christianity, but never become savingly acquainted with the system; many study the constitution and government of the church, but remain strangers to practical piety; many become familiar with the various philosophical theories of religion, but never become truly acquainted with what religion is; and many embrace visionary theories, who never show that they are influenced by the spirit of the gospel. Nothing is more common than for persons to be very busy and active in religion, and even to “learn” many things about it, who still remain strangers to the saving power of the gospel.

John Calvin

2 Timothy 3:8

8And as Jannes and Jambres resisted Moses This comparison confirms what I have already said about the “last times”, for he means that the same thing happens to us under the gospel, which the Church experienced almost from her very commencement, or at least since the law was published. In like manner the Psalmist also speaks largely about the unceasing battles of the Church.

“Often did they fight against me from my youth, now let Israel say. The wicked ploughed upon my back, they made long their furrows.” (Psa_129:1)

Paul reminds us, that we need not wonder if adversaries rise up against Christ to oppose his gospel, since Moses likewise had those who contended with him; for these examples drawn from a remote antiquity yield us strong consolation.

It is generally believed; that the two who are mentioned, “Jannes and Jambres,” were magicians put forward by Pharaoh. But from what source Paul learned their names is doubtful, except that it is probable, that many things relating to those histories were handed down, the memory of which God never permitted to perish. It is also possible that in Paul’s time there were commentaries on the prophets that gave more fully those narratives which Moses touches very briefly. However that may be, it is not at random that he calls them by their names. The reason why there were two of them may be conjectured to have been this, that, because the Lord had raised up for his people two leaders, Moses and Aaron, Pharaoh determined to place against them the like number of magicians.

Cambridge Bible

2 Tim 3:8. Now as Jannes and Jambres] And like as; the conjunction should be translated ‘now’ only when there is more of a fresh departure; the present is only a small additional paragraph. Jannes and Jambres are nowhere else mentioned in Scripture. The Targum of Jonathan inserts their names in Exo_7:11, Mambres which the Vulgate reads here being sometimes a later form for Jambres in the Jewish Commentaries. They were held to be the magicians who first imitated the wonders wrought by Moses and Aaron (see ver. 13 ‘impostors’ or ‘magicians’) but afterwards failing confessed that the power of God was with those whom they had withstood. Pliny, Hist. Nat. xxx. i. 2, mentions their story ‘est et alia magices factio a Mose et Jamne et Jotape Judæis pendens.’ He could not have derived his information from St Paul. There must have been an oral tradition or a lost book of Israelitish early history. Mr Poole (Art. Dict. Bib. from which this account is mainly taken) inclines to the latter supposition as more likely to preserve the exact names. That they are exact he thinks probable; since (1) the termination in Jambres or Mambres is like that of many Egyptian compounds ending with ra “the Sun,” as Men-kau-ra, (2) Jannes appears to be a transcription of the Egyptian name Aan, that of a king of the 15th dynasty who was probably the second predecessor of Joseph’s Pharaoh, and the most prevalent names among the Egyptians were those of kings then reigning or not long dead. The Rabbins state that Jannes and Jambres were sons of Balaam, and prophesied to Pharaoh the birth of Moses, and were authors of much mischief, subsequently perishing either in the Red Sea or in the tumult over the golden calf.

resist the truth] Rather, withstand, keeping the word.

of corrupt minds] Implies too much a natural viciousness; the perfect passive participle implies ‘having come to a corrupt state and remaining in it’ as above. In itself the word ‘corrupt’ from the Latin participle (cf. the Vulg. ‘corrupti mente)’ should have just this force, but in usage it is a mere adjective; render corrupted in mind.

reprobate] Just as in Tit_1:16, where see note.

Pulpit Commentary

2Ti_3:8

And like for now, A.V.; withstand for resist, A.V.; corrupted in mind for of corrupt minds, A.V. And; but would be better. Jannes and Jambres; the traditional names of the magicians who opposed Moses; and, if Origen can be trusted, there was an apocryphal book called by their names. But Theodoret ascribes their names to an unwritten Jewish tradition. Their names are found in the Targum of Jonathan on Exo_7:11; Exo_22:22; and are also mentioned, in conjunction with Moses, with some variation in the name of Jambres, by Pliny (‘Hist. Nat.,’ Exo_31:2), who probably got his information from a work of Sergius Paulus off magic, of which the materials were furnished by Elymas the sorcerer (Act_13:6-8). Withstood (ἀντέστησαν); the same word as is used of Elymas in Act_13:8 (so Act_4:15 and elsewhere). Corrupted in mind (κατεφθαρμένα τὸν νοῦν); elsewhere only in 2Pe_2:12, in the sense of” perishing,” being “utterly destroyed,” which is the proper meaning of καταφθείρομαι Here in a moral sense κατεφθαρμένοι τὸν νοῦν means men whose understanding is gone, and perished, as διεφθαρμένος τὴν ἀκοήν means one whose hearing has perished—who is deaf. In 1Ti_6:5 St. Paul uses the more common διεφθαρμένων. Reprobate (ἀδόκιμα); as Tit_1:16, and elsewhere frequently in St. Paul’s Epistles. It is just the contrary to δόκιμος (2Ti_2:15, note).

Albert Barnes

2 Timothy 3:8

Now as Jannes and Jambres withstood Moses – The names of these two men are not elsewhere mentioned in the Bible. They are supposed to have been two of the magicians who resisted Moses (Exo_7:11, et al.), and who opposed their miracles to those of Moses and Aaron. It is not certain where the apostle obtained their names; but they are frequently mentioned by the Hebrew writers, and also by other writers; so that there can be no reasonable doubt that their names were correctly handed down by tradition. Nothing is more probable than that the names of the more distinguished magicians who attempted to imitate the miracles of Moses, would be preserved by tradition; and though they are not mentioned by Moses himself, and the Jews have told many ridiculous stories respecting them, yet this should not lead us to doubt the truth of the tradition respecting their names. A full collection of the Jewish statements in regard to them may be found in Wetstein, in loc.

They are also mentioned by Pliny, Nat. Hist. 30:7; and by Numenius, the philosopher, as quoted by Eusebius, 9:8, and Origen, against Celsus, p. 199. See Wetstein. By the rabbinical writers, they are sometimes mentioned as Egyptian magicians who opposed Moses in Egypt, and sometimes as the sons of Balaam. The more common account is, that they were the princes of the Egyptian magicians. One of the Jewish rabbins represents them as having been convinced by the miracles of Moses, and as having become converts to the Hebrew religion. There is no reason to doubt that these were in fact the leading men who opposed Moses in Egypt, by attempting to work counter-miracles. The point of the remark of the apostle here, is, that they resisted Moses by attempting to imitate his miracles, thus neutralizing the evidence that he was sent from God. In like manner, the persons here referred to, opposed the progress of the gospel by setting up a similar claim to that of the apostles; by pretending to have as much authority as they had; and by thus neutralizing the claims of the true religion, and leading off weak-minded persons from the truth. This is often the most dangerous kind of opposition that is made to religion.

Men of corrupt minds; – compare the notes at 1Ti_6:5.

Reprobate concerning the faith – So far as the Christian faith is concerned. On the word rendered “reprobate,” see the Rom_1:28 note; 1Co_9:27 note, rendered “cast-away;” 2Co_13:5 note. The margin here is, “of no judgment.” The meaning is, that in respect to the Christian faith, or the doctrines of religion, their views could not be approved, and they were not to be regarded as true teachers of religion.

John Calvin

2 Timothy 3:9

9But they shall not proceed further He encourages Timothy for the contest, by the confident hope of victory; for, although false teachers give him annoyance, he promises that they shall be, within a short time, disgracefully ruined. Yet the event does not agree with this promise; and the Apostle appears to make a totally different declaration, a little afterwards, when he says that they will grow worse and worse. Nor is there any force in the explanation given by Chrysostom, that they will grow worse every day, but will do no injury to any person; for he expressly adds, “deceived and deceiving;” and, indeed, the truth of this is proved by experience. It is more correct to say, that he looked at them in various aspects; for the affirmation, that they will not make progress, is not universal; but he only means, that the Lord will discover their madness to many whom they had, at first, deceived by their enchantments.

For their folly shall be manifest to all When he says, to all, it is by a figure of speech, in which the whole is taken for a part. And, indeed, they who are most successful in deceiving do, at first, make great boasting, and obtain loud applause; and, in short, it appears as if nothing were beyond their power. But speedily their tricks vanish into air; for the Lord opens the eyes of many, so that they begin to see what was concealed from them for a time. Yet never is the “folly” of false prophets discovered to such an extent as to be known to all. Besides, no sooner is one error driven away than new errors continually spring up.

Both admonitions are therefore necessary. That godly teachers may not despair, as if it were in vain for them to make war against error, they must be instructed about the prosperous success which the Lord will give to his doctrine. But that they may not think, on the other hand, that they are discharged from future service, after one or two battles, they must be reminded that there will always be new occasion for fighting. But on this second point we shall speak afterwards; at present, let it suffice us, that he holds out to Timothy the sure hope of a successful issue, that he may be time more encouraged to fight, And he confirms this by the example which he had quoted; for, as the truth of God prevailed against the tricks of the magicians, so he promises that the doctrine of the gospel shall be victorious against every kind of errors that may be invented.

Albert Barnes

2 Timothy 3:9

But they shall proceed no further – There is a certain point beyond which they will not be allowed to go. Their folly will become manifest, and the world will understand it. The apostle does not say how far these false teachers would be allowed to go, but that they would not be suffered always to prosper and prevail. They might be plausible at first, and lead many astray; they might, by art and cunning, cover up the real character of their system; but there would be a fair development of it, and it would be seen to be folly. The apostle here may be understood as declaring a general truth in regard to error. It often is so plausible at first, that it seems to be true. It wins the hearts of many persons, and leads them astray. It flatters them personally, or it flatters them with the hope of a better state of things in the church and the world. But the time will always come when men will see the folly of it. Error will advance only to a certain point, when it will be “seen” to be falsehood and folly, and when the world will arise and cast it off. In some cases, this point may be slower in being reached than in others; but there “is” a point, beyond which error will not go. At the reformation under Luther, that point had been reached, when the teachings of the great apostasy were seen to be “folly,” and when the awakened intellect of the world would allow it to “proceed no farther,” and aroused itself and threw it off. In the workings of society, as well as by the direct appointment of God, there is a point beyond which error cannot prevail; and hence, there is a certainty that truth will finally triumph.

For their folly shall be manifest unto all men – The world will see and understand what they are, and what they teach. By smooth sophistry, and cunning arts, they will not be able always to deceive mankind.

As their’s also was – That of Jannes and Jambres. That is, it became manifest to all that they could not compete with Moses and Aaron; that their claims to the power of working miracles were the mere arts of magicians, and that they had set up pretensions which they could not sustain; compare Exo_8:18-19. In regard to the time to which the apostle referred in this description, it has already been observed (see the notes at 2Ti_3:1), that it was probably to that great apostasy of the “latter days,” which he has described in 2 Thes. 2: and 1 Tim. 4: But there seems to be no reason to doubt that he had his eye immediately on some persons who had appeared then, and who had evinced some of the traits which would characterize the great apostasy, and whose conduct showed that the great “falling away” had already commenced. In 2Th_2:7, he says that the “mystery of iniquity” was already at work, or was even then manifesting itself; and there can be no doubt that the apostle saw that there had then commenced what he knew would yet grow up into the great defection from the truth. In some persons, at that time, who had the form of godliness, but who denied its power; who made use of insinuating arts to proselyte the weak and the credulous; who endeavor to imitate the true apostles, perhaps by attempting to work miracles, as Jannes and Jambres did, he saw the “germ” of what was yet to grow up into so gigantic a system of iniquity as to overshadow the world. Yet he consoled Timothy with the assurance that there was a point beyond which the system of error would not be allowed to go, but where its folly must be seen, and where it would be arrested.

John Calvin

2 Timothy 3:10

10But thou hast followed In order to urge Timothy, he employs this argument also, that he is not an ignorant and untaught soldier, because Paul carried him through a long course of training. Nor does he speak of doctrine only; for those things which he likewise enumerates add much weight, and he gives to us, in this sentence, a very lively picture of a good teacher, as one who does not, by words only, train and instruct his disciples, but, so to speak, opens his very breast to them, that they may know, that whatever he teaches, he teaches sincerely. This is what is implied in the word purpose He likewise adds other proofs of sincere and unfeigned affection, such as faith, mildness, love, patience Such were the early instructions which had been imparted to Timothy in the school of Paul. Yet he does not merely bring to remembrance what he had learned from him, but bears testimony to his former life, that in this manner he may urge him to perseverance; for he praises him as an imitator of his own virtues; as if he had said, “Thou hast been long accustomed to follow my instructions; I ask nothing more than that thou shouldst go on as thou hast begun.” It is his wish, however; that the example of his “faith, love, and patience” should be constantly before the eyes of Timothy; and for that reason he dwells chiefly on his persecutions, which were best known to him.

Cambridge Bible

2 Tim 3:10. But thou hast fully known my doctrine] The ms. authority on the whole favours the aorist, which suits also the aorists of ver. 14 and does not assert, as the perfect would, the certainty of Timothy’s settled continuance in ‘following.’ The perfect may have come in from 1Ti_4:6, where it is more appropriate in connexion with the present participle ‘being continuously nourished.’ On the meaning of the word see note there: thou didst closely follow.

my doctrine; manner of life] Again, teaching; cf. 1Ti_1:10. ‘Manner of life’ is a word occurring here only in N.T., a substantive derived from the verb used above ‘led’ ver. 6 and Rom_8:14, which shews how conduct is the natural derived sense; cf. Gifford’s note ‘all who are moved and guided by the Spirit and follow His guidance.’ The word is classical in the general sense of ‘guidance,’ ‘course,’ ‘training’; and occurs Ar. Eth. N. x. vii. 3, as here.

purpose] In 1:9, and wherever else it is used in St Paul’s epistles, refers to God’s purpose and plan of salvation. It occurs four times in N.T. to render’ the shew-bread.’ But in Act_11:23 it is used of Barnabas who ‘exhorted them all that with purpose of heart they would cleave unto the Lord,’ and this is exactly the force here.

faith] In the same general and usual sense as in 2:22; 1Ti_6:11, where ‘love’ and ‘brave patience’ also occur; for this last see also note on 2:10.

longsuffering] Occurs with ‘brave patience’ or ‘endurance’ in Col_1:11, where Lightfoot distinguishes thus: ‘While “endurance” is the temper which does not easily succumb under suffering, “long-suffering” is the self-restraint which does not hastily retaliate a wrong. The one is opposed to cowardice or despondency, the other to wrath or revenge (Pro_15:18).’ In 1Ti_6:11 this ‘endurance’ is coupled with ‘meekness of heart’ which is rather the opposite of ‘rudeness,’ ‘harshness.’ See 2:25, and note.

charity] As throughout N.T., love.

Pulpit Commentary

2Ti_3:10

Didst follow my teaching for hast fully known my doctrine, A.V. and T.R.; conduct for manner of life, A.V.; love for charity, A.V. Didst follow (παρηκολούθησας, which is the R.T. for παρηκολούθηκας, in the perfect, which is the T.R.). The evidence for the two readings is nicely balanced. But St. Paul uses the perfect in l Timothy 2Ti_4:6 (where see note), and it seems highly improbable that he here used the aorist in order to convey a rebuff to Timothy by insinuating that he had once followed, but that he was doing so no longer. The sentence, “thou didst follow,” etc., is singularly insipid. The A.V. “thou hast fully known” gives the sense fully and clearly. Timothy had fully known St. Paul’s whole career, partly from what he had heard, and partly from what he had been an eyewitness of. My teaching. How different from that of those impostors! Conduct (ἀγωγῇ); here only in the New Testament, but found in the LXX. in Est_2:20 (τὴν ἀγωγὴν αὐτῆς, “her manner of life”—her behaviour towards Mordecai, where there is nothing to answer to it in the Hebrew text); 2 Macc 4:16 (τὰς ἀγωγάς); 6:8; 11:24. Aristotle uses ἀγωγή for “conduct,” or “mode of life” (‘Ethics’), and Polybius (4:74, 14), quoted by Alford, has ἀγωγὴ and ἀγωγαὶ τοῦ βίου, “way” or “manner of life.” The A.V. “manner of life” is a very good rendering. Purpose (πρόθεσιν); that which a person sets before him as the end to be attained (Act_11:23; Act_27:13; 2Ma Act_3:8; and in Aristotle, Polybius, and others). Used often of God’s eternal purpose, as e.g. 2Ti_1:9; Eph_1:11, etc. In enumerating these and the following,” faith, long suffering, charity, and patience,” St. Paul doubtless had in view, not self-glorification, which was wholly alien to his earnest, self-denying character, but the mention of those qualities which he saw were most needed by Timothy. Long suffering (τῇ μακροθυμίᾳ); as 1Ti_1:16, of the long suffering of Jesus Christ towards himself, and elsewhere frequently of human patience and forbearance towards others. Patience (τῇ ὑπομονῇ). This is exercised in the patient endurance of afflictions for Christ’s sake. It is coupled, as here, with μακροθυμία, long suffering, in Col_1:11.

John Calvin

2 Timothy 3:11

11But out of them all the Lord delivered me It is a consolation which mitigates the bitterness of afflictions, that they always have a happy and joyful end. If it be objected, that the success of which he boasts is not always visible, I acknowledge that this is true, so far as relates to the feeling of the flesh; for Paul had not yet been delivered. But when God sometimes delivers us, he testifies, in this manner, that he is present with us, and will always be present; for from the feeling, or actual knowledge, of present aid, our confidence ought to be extended to the future. The meaning, therefore, is as if he had said, “Thou hast known by experience that God hath never forsaken me, so that thou hast no right to hesitate to follow my example.”

Cambridge Bible

2 Tim 3:11. afflictions, which came unto me] It is better to make the ‘afflictions’ go with the preceding, and make a new clause commence with the relative. So R.V. sufferings; what things befell me; what persecutions.

The Antioch meant is that in Pisidia, originally planted by the Magnesians. Seleucus the son of Antiochus re-settled it, and called it Antioch after the name of his father: which name it kept, though under Augustus made a colony with the additional name of Cæsarea. Plin. N.H. v. xxvii. 24 ‘Pisidæ … quorum colonia Cæsarea, eadem Antiochia.’ Its ruins are still to be seen, one of the most striking objects being a very perfect aqueduct of twenty-one arches. See Lewin, Life of St Paul, i. 137. For the work and sufferings at Antioch see Act_13:14-50. The place usually understood by Antioch would be the large and important city of Antioch in Syria; but in writing to Timothy, whose home was in that district, St Paul would use the word with its well-known local meaning.

Iconium lies S.E. of Antioch at a distance of sixty miles, on the dusty highroad connecting Ephesus with Antioch of Syria. It is still called Cogni, and, like Damascus, is an oasis in the desert, by the dry plains of Lycaonia. See Act_13:51-6.

Lystra lies about forty miles to the south of Iconium, on the same road, in a hollow, on the north side of which rises Kara Dagh or the Black Mountain. Its ruins remain and are called ‘the thousand and one churches,’ it having been an episcopal see under the Byzantine emperors. This was Timothy’s birth-place. See Act_14:6-20.

St Paul mentions these places and his sufferings there, (1) because they were the first, in his first period of ministry, (2) they were well known to Timothy and may well have led him to cast in his lot with the Apostle. See Introduction, pp. 57, 59, 62.

but out of them all] Rather, and, yet with an ascending force which marks a contrast, so that ‘and yet’ is hardly too strong; though the more exact rendering is to lay stress on ‘all’ and on ‘delivered,’ cf. Winer, iii. § 53, 3.

Adam Clarke

2 Timothy 3:11

Persecutions – which came unto me at Antioch – The Antioch mentioned here was Antioch in Pisidia, to which place Paul and Barnabas came in their first apostolic progress, and where Paul delivered that memorable discourse which is preserved in the 13th chapter of Acts, Acts 13:16-43. In this city, it is said, the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts; but they shook of the dust of their feet against them, and came to Iconium, Act_13:50, Act_13:51. Here there was an assault made both of the Gentiles and also of the Jews with their rulers, to treat them despitefully, and to stone them, and they fled unto Lystra and Derbe; and there came thither certain Jews, who persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead. The historian informs us that his life was miraculously restored, and that he departed thence, and came to Derbe, and afterwards returned to Lystra, Iconium, and Antioch, where they had lately been so grievously persecuted. See Act_14:5, Act_14:6, Act_14:19-21. These are the persecutions, etc., to which the apostle alludes; and we find that he mentions them here precisely in the same order in which, according to the relation of St. Luke, they occurred. Now it is said here that Timothy fully knew all these things; and we may naturally suppose they could not be unknown to him, when it is evident he was either a native of, or resided in, those parts; for when the apostle, sometime after the above, visited Derbe and Lystra, behold, a certain disciple was there named Timotheus, well reported of by the brethren that were at Lystra and Iconium; Act_16:1, Act_16:2. As these things happened in his own neighborhood, Timothy must have known them; for a person who had such a religious education as he had could not be unacquainted with these persecutions, especially as we may believe that his mother and grandmother had been converts to Christianity at that time. See several useful remarks in Dr. Paley’s Horae Paulinae, on these circumstances, page 312.

John Calvin

2 Timothy 3:12

12And all who wish to live a godly life Having mentioned his own persecutions, he likewise adds now, that nothing has happened to him which does not await all the godly. And he says this, partly that believers may prepare themselves for submitting to this condition, and partly that good men may not view him with suspicion on account of the persecutions which he endures from wicked persons; as it frequently happens that the distresses to which men are subjected lead to unfavorable opinions concerning them; for he whom men regard with aversion is immediately declared by the common people to be hated by God.

By this general statement, therefore, Paul classes himself with the children of God, and, at the same time, exhorts all the children of God to prepare for enduring persecutions; for, if this condition is laid down for “all who wish to live a godly life in Christ,” they who wish to be exempt from persecutions must necessarily renounce Christ. In vain shall we endeavor to detach Christ from his cross; for it may be said to be natural that the world should hate Christ even in his members. Now hatred is attended by cruelty, and hence arise persecutions. In short, let us know that we are Christians on this condition, that we shall be liable to many tribulations and various contests.

But it is asked, Must all men be martyrs? for it is evident that there have been many godly persons who have never suffered banishment, or imprisonment, or flight, or any kind of persecution. I reply, it is not always in one way that Satan persecutes the servants of Christ. But yet it is absolutely unavoidable that all of them shall have the world for their enemy in some form or other, that their faith may be tried and their steadfastness proved; for Satan, who is the continual enemy of Christ, will never suffer any one to be at peace during his whole life; and there will always be wicked men that are thorns in our sides. Moreover, as soon as zeal for God is manifested by a believer, it kindles the rage of all ungodly men; and, although they have not a drawn sword, yet they vomit out their venom, either by murmuring, or by slander, or by raising a disturbance, or by other methods. Accordingly, although they are not exposed to the same assaults, and do not engage in the same battles, yet they have a warfare in common, and shall never be wholly at peace and exempt from persecutions.

Albert Barnes

2 Timothy 3:12

Yea, and all that will live godly in Christ Jesus shall suffer persecution – Paul takes occasion from the reference to his own persecutions, to say that his case was not unique. It was the common lot of all who endeavored to serve their Redeemer faithfully; and Timothy himself, therefore, must not hope to escape from it. The apostle had a particular reference, doubtless, to his own times; but he has put his remark into the most general form, as applicable to all periods. It is undoubtedly true at all times, and will ever be, that they who are devoted Christians – who live as the Saviour did – and who carry out his principles always, will experience some form of persecution. The “essence” of persecution consists in “subjecting a person to injury or disadvantage on account of his opinions.” It is something more than meeting his opinions by argument, which is always right and proper; it is inflicting some injury on him; depriving him of some privilege, or right; subjecting him to some disadvantage, or placing him in less favorable circumstances, on account of his sentiments.

This may be either an injury done to his feelings, his family, his reputation, his property, his liberty, his influence; it may be by depriving him of an office which he held, or preventing him from obtaining one to which he is eligible; it may be by subjecting him to fine or imprisonment, to banishment, torture, or death. If, in any manner, or in any way, he is subjected to disadvantage on account of his religious opinions, and deprived of any immunities and rights to which he would be otherwise entitled, this is persecution. Now, it is doubtless as true as it ever was, that a man who will live as the Saviour did, will, like him, be subjected to some such injury or disadvantage. On account of his opinions, he may be held up to ridicule, or treated with neglect, or excluded from society to which his attainments and manners would otherwise introduce him, or shunned by those who might otherwise value his friendship. These things may be expected in the best times, and under the most favorable circumstances; and it is known that a large part of the history of the world, in its relation to the church, is nothing more than a history of persecution. It follows from this:

(1) That they who make a profession of religion, should come prepared to be persecuted. It should be considered as one of the proper qualifications for membership in the church, to be willing to bear persecution, and to resolve not to shrink from any duty in order to avoid it.

(2) They who are persecuted for their opinions, should consider that this may be one evidence that they have the spirit of Christ, and are his true friends. They should remember that, in this respect, they are treated as the Master was, and are in the goodly company of the prophets, apostles, and martyrs; for they were all persecuted. Yet,

(3) If we are persecuted, we should carefully inquire, before we avail ourselves of this consolation, whether we are persecuted because we “live godly in Christ Jesus,” or for some other reason. A man may embrace some absurd opinion, and call it religion; he may adopt some mode of dress irresistibly ludicrous, from the mere love of singularity, and may call it “conscience;” or he may be boorish in his manners, and uncivil in his deportment, outraging all the laws of social life, and may call this “deadness to the world;” and for these, and similar things, he may be contemned, ridiculed, and despised. But let him not infer, “therefore,” that he is to be enrolled among the martyrs, and that he is certainly a real Christian. That persecution which will properly furnish any evidence that we are the friends of Christ, must be only that which is “for righteousness sake” Mat_5:10, and must be brought upon us in an honest effort to obey the commands of God.

(4) Let those who have never been persecuted in any way, inquire whether it is not an evidence that they have no religion. If they had been more faithful, and more like their Master, would they have always escaped? And may not their freedom from it prove that they have surrendered the principles of their religion, where they should have stood firm, though the world were arrayed against them? It is easy for a professed Christian to avoid persecution, if he yields every point in which religion is opposed to the world. But let not a man who will do this, suppose that he has any claim to be numbered among the martyrs, or even entitled to the Christian name.

John Calvin

2 Timothy 3:13

13But wicked men and impostors This is the most bitter of all persecutions, when we see wicked men, with their sacrilegious hardihood, with their blasphemies and errors, gathering strength. Thus Paul says elsewhere, that Ishmael persecuted Isaac, not by the sword, but by mockery (Gal_4:29.) Hence also we may conclude, that in the preceding verse, it was not merely one kind of persecution that was described, but that the Apostle spoke, in general terms, of those distresses which the children of God are compelled to endure, when they contend for the glory of their Father.

I stated, a little before, in what respect they shall grow worse and worse; for he foretells not only that they will make obstinate resistance, but that they will succeed in injuring and corrupting others. One worthless person will always be more effectual in destroying, than ten faithful teachers in building, though they labor with all their might. Nor are there ever wanting the tares which Satan sows for injuring the pure corn; and even when we think that false prophets are driven away, others continually spring up in other directions.

Again, as to the power of doing injury, it is not because falsehood, in its own nature, is stronger than truth, or that the tricks of Satan exceed the energy of the Spirit of God; but because men, being naturally inclined to vanity and errors, embrace far more readily what agrees with their natural disposition, and also because, being blinded by a righteous vengeance of God, they are led, as captive slaves, at the will of Satan. And the chief reason, why the plague of wicked doctrines is so efficacious, is, that the ingratitude of men deserves that it should be so. It is highly necessary for godly teachers to be reminded of this, that they may be prepared for uninterrupted warfare, and may not be discouraged by delay, or yield to the haughtiness and insolence of adversaries.

Cambridge Bible

2 Tim 3:13. But evil men and seducers] The word ‘seduce’ in A.V. occurs nine times in Old and New Testament always in the general sense of ‘lead astray’; everywhere except here it is used to represent the Greek word for this cognate to the English word ‘planet’ ‘the wanderer,’ (cf. Jude’s ‘wandering stars’) and almost immediately following here ‘deceiving,’ cf. 1Ti_4:1 and note. R.V. in these places varies between ‘seduce’ and ‘lead astray.’ The word so rendered here is properly ‘enchanter,’ from the cries of incantations used. So ‘magicians,’ and more generally ‘impostors.’ Compare for the general sense, the most probable here, the use of the verb by Plato, Phæd. 81, 13, ‘the soul having served and loved the body and been bewitched by it through desires and pleasures.’ Some think there may be a reference to the magic arts, such as those of Jannes and Jambres; and certainly Ephesus had an evil repute in this respect itself, cf. Act_19:13, Act_19:10. ‘Ephesian letters’ was a common expression for charms made up of magic words and worn as amulets.

shall wax worse and worse] The same verb as in ver. 9. The ‘progress’ is a ‘rake’s progress,’ step after step leading and being led astray. Compare Rev_18:23, ‘with thy sorcery were all the nations deceived,’ 2Jn_1:7, ‘many deceivers are gone forth into the world … this is the deceiver and the antichrist.’

Albert Barnes

2 Timothy 3:13

But evil men and seducers shall wax worse and worse – That is, it is the character of such men to do this; they may be expected to do it. This is the general law of depravity – that if men are not converted, they are always growing worse, and sinking deeper into iniquity. Their progress will be certain, though it may be gradual, since “nemo repente turpissimus.” The connection here is this: that Timothy was not to expect that he would be exempt from persecution 2Ti_3:12, by any change for the better in the wicked men referred to. He was to anticipate in them the operation of the general law in regard to bad men and seducers – that they would grow worse and worse. From this fact, he was to regard it as certain that he, as well as others, would be liable to be persecuted. The word rendered “seducers” – γόης  goēs – occurs nowhere else in the New Testament. It means, properly, a “juggler, or diviner;” and then, a “deceiver, or impostor.” Here it refers to those who by seductive arts, lead persons into error.

Deceiving – Making others believe that to be true and right, which is false and wrong. This was, of course, done by seductive arts.

And being deceived – Under delusion themselves. The advocates of error are often themselves as really under deception, as those whom they impose upon. They are often sincere in the belief of error, and then they are under a delusion; or, if they are insincere, they are equally deluded in supposing that they can make error pass for truth before God, or can deceive the Searcher of hearts. The worst victims of delusion are those who attempt to delude others.

John Calvin

2 Timothy 3:14

14But as for thee, continue in those things which thou hast learned Although wickedness prevail, and push its way forward, he advises Timothy nevertheless to stand firm. And undoubtedly this is the actual trial of faith, when we offer unwearied resistance to all the contrivances of Satan, and do not alter our course for every wind that blows, but remain steadfast on the truth of God, as on a sure anchor.

Knowing from whom thou hast learned them This is said for the purpose of commending the certainty of the doctrine; for, if any one has been wrong instructed, he ought not to persevere in it. On the contrary, we ought to unlearn all that we have learned apart from Christ, if we wish to be his disciples; as, for example, it is the commencement of our pure instruction in the faith to reject and forget all the instruction of Popery. The Apostle therefore does not enjoin Timothy to defend indiscriminately the doctrine which has been delivered to him, but only that which he knows to be truth; by which he means, that he must make a selection. Besides, he does not claim this as a private individual, that what he has taught shall be reckoned to be a divine revelation; but he boldly asserts his own authority to Timothy, who, he was aware, knew that his fidelity and his calling had been proved. And if he was fully convinced that he had been taught by an Apostle of Christ, he concluded that therefore it was not a doctrine of man, but of Christ.

This passage teaches us, that we ought to be as careful to guard against obstinacy in matters that are uncertain, (such as all the doctrines of men are,) as to hold within unshaken firmness the truth of God. Besides, we learn from it, that faith ought to be accompanied by prudence, that it may distinguish between the word of God and the word of men, so that we may not adopt at random everything that is brought forward. Nothing is more inconsistent with the nature of faith than light credulity, which allows us to embrace everything indiscriminately, whatever it may be, and from whomsoever it proceeds; because it is the chief foundation of faith, to know that it has God for its author.

And which have been intrusted to thee When he adds, that the doctrine had been intrusted to Timothy, this gives (αὔξησιν) additional force to the exhortation; for to “commit a thing in trust” is something more than merely to deliver it. Now Timothy had not been taught as one of the common people, but in order that he might faithfully deliver into the hands of others what he had received.

Pulpit Commentary

2Ti_3:14

Abide for continue, A.V. Abide thou, etc. Be not like these juggling heretics, blown about by every wind of doctrine, and always seeking some new thing, but abide in the old truths which thou hast learnt from thy childhood. Hast been assured of (ἐπιστώθης); only here in the New Testament, but found in 2Ma 7:24 and 1Ki_1:36. In classical Greek it has the same sense as here (among others), “to be made sure of a thing.” Of whom thou hast learned them (παρὰ τίνος ἔμαθες, or, according to another reading of nearly equal authority, παρὰ τίνων). If τίνος is the right reading, it must refer either to God or to St. Paul. In favour of its referring to God is the expression in the Prophet Isaiah commented upon by our Lord in Joh_6:45, where παρὰ τοῦ Πατρὸς answers to παρὰ τίνος; the promise concerning the Comforter, “He shall teach you all things” (Joh_14:26, etc.); and the very similar reasoning of St. John, when he is exhorting his “little children” to stand fast in the faith, in spite of those that seduced them: “Let that therefore abide in you which ye have heard from the beginning;” for “the anointing which ye have received of him, abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things,…and even as it hath taught yon, abide in him” (1Jn_2:24-28); and other similar passages. There would obviously be great force in reminding Timothy that he had received the gospel under the immediate teaching of the Holy Spirit, and that it would be a shameful thing for him to turn aside under the influence of those impostors. If τίνων does not refer to God, it must refer to St. Paul. If, on the other hand, τίνων is the true reading (which is less probable), it must refer to Lois and Eunice, which seems rather feeble.

Albert Barnes

2 Timothy 3:14

But continue thou in the things which thou hast learned and hast been assured of – To wit, the truths of religion. Timothy had been taught those truths when a child, and he had been confirmed in them by the instructions of Paul. Amidst the errors and seductions of false teachers, Paul now exhorts him to hold fast those doctrines, whoever might oppose them, or whatever might be the consequence; compare the notes at 2Ti_1:13.

Knowing of whom thou hast learned them – To wit, of his mother 2Ti_1:5, and of Paul; 2Ti_1:13. The reference seems to be particularly to the fact that he had learned these truths first from the lips of a mother (see 2Ti_3:15); and the doctrine taught here is, “that the fact that we have received the views of truth from a parent’s lips, is a strong motive for adhering to them.” It is not to be supposed, indeed, that this is the highest motive, or that we are always to adhere to the doctrines which have been taught us, if, on maturer examination, we are convinced they are erroneous; but that this is a strong reason for adhering to what we have been taught in early life. It is so, because:

(1) A parent has no motive for deceiving a child, and it cannot be supposed that he would teach him what he knew to be false;

(2) A parent usually has had much more experience, and much better opportunities of examining what is true, than his child has;

(3) There is a degree of respect which nature teaches us to be due to the sentiments of a parent.

A child should depart very slowly from the opinions held by a father or mother; and, when it is done, it should be only as the result of prolonged examination and prayer. These considerations should have the greater weight, if a parent has been eminent for piety, and especially if that parent has been removed to heaven. A child, standing by the grave of a pious father or mother, should reflect and pray much, before he deliberately adopts opinions which he knows that father or mother would regard as wrong.

John Calvin

2 Timothy 3:15

15And that from (thy) childhood This was also no ordinary addition, that he had been accustomed, from his infancy, to the reading of the Scripture; for this long habit may make a man much more strongly fortified against every kind of deception. It was therefore a judicious caution observed in ancient times, that those who were intended for the ministry of the word should be instructed, from their infancy, in the solid doctrine of godliness, that, when they came to the performance of their office, they might not be untried apprentices. And it ought to be reckoned a remarkable instance of the kindness of God, if any person, from his earliest years, has thus acquired a knowledge of the Scriptures.

Which are able to make thee wise unto salvation It is a very high commendation of the Holy Scriptures, that we must not seek anywhere else the wisdom which is sufficient for salvation; as the next verse also expresses more fully. But he states, at the same time, what we ought to seek in the Scripture; for the false prophets also make use of it as a pretext; and therefore, in order that it may be useful to us for salvation, it is necessary to understand the right use of it.

Through faith, which is in Christ Jesus What if any one give his whole attention to curious questions? What if he adhere to the mere letter of the law, and do not seek Christ? What if he pervert the natural meaning by inventions that are foreign to it? For this reason he directs us to the faith of Christ as the design, and therefore as the sum, of the Scriptures; for on faith depends also what immediately follows.

Cambridge Bible

2 Tim 3:15. from a child] Lit. from a babe; the word occurs four times in St Luke’s ‘Gospel of the Infancy,’ ch. 1 and 2, and again 18:15; Act_7:19.

thou hast known] Lit. ‘thou knowest,’ the perfect having this present force, and the Greek idiom in a phrase like this using the present where we use the perfect definite. The meaning is that there has been a continued knowledge present always ‘from a babe’ and present now. So in Joh_15:27, ‘ye are, i.e. have been, with me from the beginning,’ cf. Winer, iii. § 40.

the holy scriptures] Lit. ‘the sacred writings’ of the Old Testament. It was a requirement of the Rabbis that a child should begin to learn the Law by heart when five years old. ‘Raf said to Samuel, the son of Schilath, a teacher, “Do not take the boy to be taught before he is six years old, but from that year receive him, and train him as you do the ox, which, day by day, bears a heavier load.” Philo, a contemporary of our Lord, says, “They are taught, so to speak, from their very swaddling clothes by their parents, masters and teachers, in the holy laws, and in the unwritten customs, and to believe in God, the one Father and Creator of the world,” (Legal. ad Caium, § 16). At the age of thirteen he became a “son of the Law,” and was bound to practise all its moral and ritual requirements.’ Geikie, Life of Christ, i. 173.

The original word for ‘scriptures’ is used of Moses’ writings Joh_5:47, where Westcott well points out that it ‘appears to mark the specific form rather than the general scope of the record’ which is denoted by the word used in ver. 16.

which are able] Present participle, in harmony with the present sense of ‘thou hast known,’ and marking the abiding continuous power of the Holy Scripture.

to make thee wise] The verb occurs here only in N.T.; its participle in 2Pe_1:16, ‘cunningly devised’; the tense is aorist according to the proper use of the aorist, to give the idea of the verb in its most general form, ‘the scriptures have this capacity of making wise.’

through faith which is in Christ Jesus] See note on 1Ti_3:13; the clause belongs to the verb ‘make wise,’ not to the noun ‘salvation.’ The doctrine and scheme of Christianity is required to illuminate the precept and history of the Old Testament. ‘In vetere Testamento latet novum, in novo vetus patet.’ Ellicott quotes Hooker, Eccl. Pol. i. 14. ‘The Old did make wise by teaching Salvation through Christ that should come, the New by teaching that Christ the Saviour is come.’ Cf. also Art. vii. in the English Prayer Book, ‘The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind by Christ.’

Marvin Vincent

2 Tim 3:15. From a child (ἀπὸ βρέφους). Mostly in Luke. ^oP. Only here in Pastorals. See on 1 Pet. 2:2. Comp. Mk. 9:21, ἐκ παιδιόθεν from a child.

The holy Scriptures (ἱερὰ γράμματα). Note particularly the absence of the article. Γράμματα is used in N. T. in several senses. Of characters of the alphabet (2 Cor. 3:7; Gal. 6:11): of a document (L. 16:6, take thy bill): of epistles (Acts 28:21): of the writings of an author collectively (J. 5:47): of learning (Acts 26:24, πολλά γράμματα much learning). In LXX, ἐπιστάμενος γράμματα knowing how to read (Isa. 29:11, 12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N. T. In LXX, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O. T. Scriptures. The words here should be rendered sacred learning. The books in the writer’s mind were no doubt the O. T. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα. He means the learning acquired from Scripture by the rabbinic methods, according to which the O. T. books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul, as 1 Cor. 9:9f.; 10:1f.; Gal. 3:16f.; 4:21f. In Acts 4:13, the council, having heard Peter’s speech, in which he interpreted Ps. 118:22 and Isa. 28:16 of Christ, at once perceived that Peter and John were ἀγράμματοι, not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the O. T., whereupon Festus exclaimed, “much learning (πολλὰ γράμματα, thy acquaintance with the exegesis of the schools) hath made thee mad” (Acts 26:24). To Agrippa, who was “expert in all customs and questions which are among the Jews” (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul’s reasoning did not appeal to him. In J. 7:15, when Jesus taught in the temple, the Jews wondered, and said: “How knoweth this man letters?” That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time.

To make thee wise (σε σοφίσαι). Only here and 2 Pet. 1:16. See note there on cunningly devised. To give thee understanding of that which lies behind the letter; to enable thee to detect in the O. T. books various hidden allusions to Christ; to draw from the O. T. the mystery of messianic salvation, and to interpret the O. T. with Christ as the key. This gives significance to the following words, through faith which is in Christ Jesus. Jesus Christ was the key of Scripture, and through faith in him Scripture became a power unto salvation. The false teachers also had their learning, but used it in expounding Jewish fables, genealogies, etc. Hence, their expositions, instead of making wise unto salvation, were vain babblings; profane and old wives’ fables (1 Tim. 4:7; 2 Tim. 2:16). Const. through faith, etc., with make wise, not with salvation.

Albert Barnes

2 Timothy 3:15

And that from a child thou hast known the holy Scriptures – That is, the Old Testament; for the New Testament was not then written; see the notes at Joh_5:39. The mother of Timothy was a pious Hebrewess, and regarded it as one of the duties of her religion to train her son in the careful knowledge of the word of God. This was regarded by the Hebrews as an important duty of religion, and there is reason to believe that it was commonly faithfully performed. The Jewish writings abound with lessons on this subject. Rabbi Judah says, “The boy of five years of age ought to apply to the study of the sacred Scriptures.” Rabbi Solomon, on Deu_11:19, says, “When the boy begins to talk, his father ought to converse with him in the sacred language, and to teach him the law; if he does not do that, he seems to bury him.” See numerous instances referred to in Wetstein, in loc. The expression used by Paul – “from a child” (ἀπὸ βρέφους  apo brephous) – does not make it certain at precisely what age Timothy was first instructed in the Scriptures, though it would denote an “early” age. The word used – βρέφος brephos – denotes:

(1) A babe unborn, Luk_1:41, Luk_1:44;

(2) An infant, babe, suckling.

In the New Testament, it is rendered “babe and babes,” Luk_1:41, Luk_1:44; Luk_2:12, Luk_2:16; 1Pe_2:2; “infants,” Luk_8:15; and “young children,” Act_7:19. It does not elsewhere occur, and its current use would make it probable that Timothy had been taught the Scriptures as soon as he was capable of learning anything. Dr. Doddridge correctly renders it here “from infancy.” It may be remarked then,

(1) That it is proper to teach the Bible to children at as early a period of life as possible.

(2) That there is reason to hope that such instruction will not be forgotten, but will have a salutary influence on their future lives. The piety of Timothy is traced by the apostle to the fact that he had been early taught to read the Scriptures, and a great proportion of those who are in the church have been early made acquainted with the Bible.

(3) It is proper to teach the “Old” Testament to children – since this was all that Timothy had, and this was made the means of his salvation.

(4) We may see the utility of Sunday schools. The great, and almost the sole object of such schools is to teach the Bible, and from the view which Paul had of the advantage to Timothy of having been early made acquainted with the Bible, there can be no doubt that if Sunday-schools had then been in existence, he would have been their hearty patron and friend.

Which are able to make thee wise unto salvation – So to instruct you in the way of salvation, that you may find the path to life. Hence, learn:

(1) That the plan of salvation may be learned from the Old Testament. It is not as clearly revealed there as it is in the New, but “it is there;” and if a man had only the Old Testament, he might find the way to be saved. The Jew, then, has no excuse if he is not saved.

(2) The Scriptures have “power.” They are “able to make one wise to salvation.” They are not a cold, tame, dead thing. There is no book that has so much “power” as the Bible; none that is so efficient in moving the hearts, and consciences, and intellects of mankind. There is no book that has moved so many minds; none that has produced so deep and permanent effects on the world.

(3) To find the way of salvation, is the best kind of wisdom; and none are wise who do not make that the great object of life.

Through faith which is in Christ Jesus; – see the Mar_16:16 note; Rom_1:17 note. Paul knew of no salvation, except through the Lord Jesus. He says, therefore, that the study of the Scriptures, valuable as they were, would not save the soul unless there was faith in the Redeemer; and it is implied, also, that the proper effect of a careful study of the “Old” Testament, would be to lead one to put his trust in the Messiah.

John Calvin

2 Timothy 3:16

16All Scripture; or, the whole of Scripture; though it makes little difference as to the meaning. He follows out that commendation which he had glanced at briefly. First, he commends the Scripture on account of its authority; and secondly, on account of the utility which springs from it. In order to uphold the authority of the Scripture, he declares that it is divinely inspired; for, if it be so, it is beyond all controversy that men ought to receive it with reverence. This is a principle which distinguishes our religion from all others, that we know that God hath spoken to us, and are fully convinced that the prophets did not speak at their own suggestion, but that, being organs of the Holy Spirit, they only uttered what they had been commissioned from heaven to declare. Whoever then wishes to profit in the Scriptures, let him first of all, lay down this as a settled point, that the Law and the Prophets are not a doctrine delivered according to the will and pleasure of men, but dictated by the Holy Spirit.

If it be objected, “How can this be known?” I answer, both to disciples and to teachers, God is made known to be the author of it by the revelation of the same Spirit. Moses and the prophets did not utter at random what we have received from their hand, but, speaking at the suggestion of God, they boldly and fearlessly testified, what was actually true, that it was the mouth of the Lord that spake. The same Spirit, therefore, who made Moses and the prophets certain of their calling, now also testifies to our hearts, that he has employed them as his servants to instruct us. Accordingly, we need not wonder if there are many who doubt as to the Author of the Scripture; for, although the majesty of God is displayed in it, yet none but those who have been enlightened by the Holy Spirit have eyes to perceive what ought, indeed, to have been visible to all, and yet is visible to the elect alone. This is the first clause, that we owe to the Scripture the same reverence which we owe to God; because it has proceeded from him alone, and has nothing belonging to man mixed with it.

And is profitable Now follows the second part of the commendation, that the Scripture contains a perfect rule of a good and happy life. When he says this, he means that it is corrupted by sinful abuse, when this usefulness is not sought. And thus he indirectly censures those unprincipled men who fed the people with vain speculations, as with wind. For this reason we may in the present day, condemn all who, disregarding edification, agitate questions which, though they are ingenious, are also useless. Whenever ingenious trifles of that kind are brought forward, they must be warded off by this shield, that “Scripture is profitable.” Hence it follows, that it is unlawful to treat it in an unprofitable manner; for the Lord, when he gave us the Scriptures, did not intend either to gratify our curiosity, or to encourage ostentation, or to give occasion for chatting and talking, but to do us good; and, therefore, the right use of Scripture must always tend to what is profitable.

For instruction Here he enters into a detailed statement of the various and manifold advantages derived from the Scriptures. And, first of all, he mentions instruction, which ranks above all the rest; for it will be to no purpose that you exhort or reprove, if you have not previously instructed. But because “instruction,” taken by itself, is often of little avail, he adds reproof and correction

It would be too long to explain what we are to learn from the Scriptures; and, in the preceding verse, he has given a brief summary of them under the word faith. The most valuable knowledge, therefore, is “faith in Christ.” Next follows instruction for regulating the life, to which are added the excitements of exhortations and reproofs. Thus he who knows how to use the Scriptures properly, is in want of nothing for salvation, or for a Holy life. Reproof and correction differ little from each other, except that the latter proceeds from the former; for the beginning of repentance is the knowledge of our sinfulness, and a conviction of the judgment of God. Instruction in righteousness means the rule of a good and holy life.

Cambridge Bible

2 Tim 3:16. All scripture] The word for ‘Scripture’ occurs fifty-one times in N.T., always, except 2Pe_3:16, of the recognised Old Testament Scriptures, the Law, the Prophets, and the Hagiographa, or of one or more of them; in 2Pe_3:16 the reference is to St Paul’s epistles and to ‘the other Scriptures.’ The A.V. of a.d. 1611 is therefore not wrong (though many printed copies have altered it) in rendering the word as ‘Scripture’ with a capital S; for it is by itself the recognised technical term.

We should translate Every Scripture probably, as is the proper rendering when there is no article. The word ‘Scripture’ is without the article also in Joh_19:37; 1Pe_2:6; 2Pe_1:20. Those who retain the rendering ‘All Scripture’ with A.V. would lay stress on the technical use of the word shewn above, so that it may be treated as a proper name, comparing Act_2:36, ‘all (the) house of Israel.’ But this is unnecessary, especially as the three places where the word occurs without the article in the singular have the meaning ‘a Book or passage of Scripture’ and they are in date as late as or later than this Epistle.

given by inspiration of God] One word in the original, a passive verbal, occurring only here in N.T., and meaning ‘filled with the breath of God’ so as to be ‘living oracles,’ Act_7:38. Cf. 2Pe_1:21, ‘holy men of God moved by the Holy Spirit.’ Compare also the following passage written about a.d. 95, at the same time as the last N.T. book, St John’s Gospel: ‘Search the Scriptures, the true Scriptures, the Scriptures of the Holy Ghost: ye know that there is nothing unrighteous, nothing counterfeit written in them.’ Clem. Rom. ad Cor. c. 45.

There are two ways of taking this adjective, either as an attribute (so R.V.) or a predicate (so A.V.); either ‘Every Scripture, inasmuch as it is inspired of God, is also useful &c.’ or ‘Every Scripture is inspired and is profitable &c.’ In the latter case the second predicate comes in tamely. In the one case inspiration is assumed, in the other it is asserted.

profitable for doctrine] For teaching.

for reproof] The noun occurs only Heb_11:1, ‘the proving of things not seen.’ The corresponding verb is used five times by St Paul in these epistles, e.g. 4:2.

correction] Only here in N.T. though a good classical word, cf. Dem. c. Timocr. 707, 7 ‘they shall lose their promotion to the Areopagus for putting down the amendment of the laws.’

for instruction in righteousness] Lit. discipline which is in righteousness; the verb ‘disciplining’ has occurred, 1Ti_1:20; 2Ti_2:25, where see notes. It occurs with ‘reprove’ in the letter to the church at Laodicea, Rev_3:19, where R.V. ‘chasten.’ ‘Which is in righteousness’ just as ‘faith which is in Christ Jesus’ above; the definite article indicates the definite sphere of exercise for the discipline and the faith. See note on 1Ti_1:2, where without the article the preposition and its case are shewn to be very nearly equivalent to an adjective. Ellicott well sums up the meaning ‘that Holy Scripture teaches the ignorant, convicts the evil and prejudiced, corrects the fallen and erring, and trains in righteousness all men, especially those that need bringing to fuller measures of perfection.’

Pulpit Commentary

2 Tim 3:16—Every Scripture inspired of God is also profitable for all Scripture is given by inspiration of God, and is profitable, A.V.; teaching for doctrine A.V.; which is in for in, A.V. Every Scripture, etc. There are two ways of construing this important passage:

(A) As in the A.V., in which θεόπνευστος is part of the predicate coupled by καὶ with the following ὠφέλιμος; (B) as in the R.V., where θεόπ́ευστος is part of the subject (as πᾶν ἒρλον ἒπλον ἀγαθόν “every good work,” 2 Cor. 9:8, and elsewhere); and the following καὶ is ascensive, and to be rendered “is also.”

Commentators are pretty equally divided, though the older ones (as Origen, Jerome (Vulgate), the versions) mostly adopt (B). In favour of (A), however, it may be said

(1) that such a sentence as that which arises from (B) necessarily implies that there are some γραφαὶ which are not θεόπνευστοι, just as Πᾶν ἒργον ἀγαθόν implies that there are some works which are not good; ρᾶσα εὐλογία πνευματική (Eph. 1:3), that there are some blessings which are not spiritual; πᾶν έρλογία πνευματική (2 Tim. 4:18), that there are some works which are not evil; and so on. But as γραφή is invariably used in the New Testament for “Scripture,” and not for any profane writing; it is not in accordance with biblical language to say, “every inspired Scripture,” because every Scripture is inspired.

(2) The sentence, taken according to (B), is an extremely awkward, and, as Alford admits, harsh construction, not supported in its entirety by one single parallel usage in the whole New Testament.

(3) The sentence, taken according to (A), is a perfectly simple one, and is exactly parallel with 1 Tim. 4:4, Πᾶν Θεοῦ καλόν καὶ οὐδέν ἀπόβλητον, “Every creature of God is good, and nothing to be refused.”

(4) It is in perfect harmony with the context. Having in the preceding verse stated the excellence of the sacred writings, he accounts for that excellence by referring to their origin and source. They are inspired of God, and hence their wide use and great power

(5) This interpretation is supported by high authority: Chrysostom, Gregory of Nyssa, etc., among the ancients (Alford); and Bengel, Wiesinger, De Wette, etc., among modern. The advocates of (B), as Bishop Ellicott, Dean Alford, etc., speak very doubtfully. With regard to the rendering of πᾶσα γραφην no doubt, strict grammar, in the absence of the article, favours the rendering in the R.V., “every Scripture,” rather than that of the A.V., “all Scripture.” But Alford’s remark on Matt. 1:20 applies with full force here: “When a word or an expression came to bear a technical conventional meaning, it was also common to use it without the article, as if it were a proper name, e.g. Θεός, νόμος, υἰὸς Θεοῦ,” etc. Therefore, just as πᾶσα Ἱεροσόλυμα (Matt. 2:3) means “all Jerusalem,” not “every Jerusalem,” so here πᾶσα λραφή means “all Scripture.” What follows of the various uses of Holy Scripture is not true of “every Scripture.” One Soripture is profitable for doctrine, another for reproof, and so on. Examples of γραφή without the article are 2 Pet. 1:20 and Rom. 1:2; and of πᾶς not followed by the article, and yet meaning “all,” are in Eph. 2:21 and 3:15. Inspired of God, etc. (θεόπνευστος); here only in the New Testament or LXX, but occasionally in classical Greek, as Plutarch. For teaching, etc. The particular uses for which Scripture is said to be profitable present no difficulty. Teaching, of which Holy Scripture is the only infallible source. Reproof (ἒλεγχον or ἐλεγμόν); only here and Heb. 11:1; but in classical Greek it means “a proof,” specially for the purpose of “refutation” of a false statement or argument. Here in the same sense for the “conviction” or “refutation” of false teachers (comp. Titus 1:9, 13), but probably including errors in living (compare in the ‘Ordering of Priests,’ “That there be no place left among you, either for error in religion or for viciousness in life”). Correction (ἐπανόρθωσιν); only here in the New Testament, but occasionally in the LXX, and frequently in classical Greek, as Aristotle, Plato, etc., in the sense of “correction,” i.e. setting a person or thing straight, “revisal,” “improvement,” “amendment,” or the like. It may be applied equally to opinions and to morals, or way of life. Instruction which is in righteousness. There is no advantage in this awkward phraseology. “Instruction in righteousness” exactly expresses the meaning. The Greek, τὴν ἐν δικαιοσύνη merely limits the παιδεία to the sphere of righteousness or Christian virtue. By the use of Holy Scripture the Christian is being continually more perfectly instructed in holy living.

Albert Barnes

2 Timothy 3:16

All Scripture – This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then written, and was included under the general name of “the Scriptures;” compare 2Pe_3:15-16. But it includes the whole of the Old Testament, and is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament.

Is given by inspiration of God – All this is expressed in the original by one word – Θεόπνευστος Theopneustos. This word occurs nowhere else in the New Testament. It properly means, God-inspired – from Θεός Theos, “God,” and πνέω pneō, “to breathe, to breathe out.” The idea of “breathing upon, or breathing into the soul,” is that which the word naturally conveys. Thus, God breathed into the nostrils of Adam the breath of life Gen_2:7, and thus the Saviour breathed on his disciples, and said, “receive ye the Holy Ghost;” Joh_20:22. The idea seems to have been, that the life was in the breath, and that an intelligent spirit was communicated with the breath. The expression was used among the Greeks, and a similar one was employed by the Romans. Plutarch ed. R. 9:p. 583. 9. τοὺς ὀνείρους τοὺς θεοπνεύστους tous oneirous tous theopneustous. Phocylid. 121. τῆς δὲ θεοπνεύστου σοφίης λόγος ἐστὶν ἄριστος  tēs de theopnoustou sophiēs logos estin aristos.

Perhaps, however, this is not an expression of Phocylides, but of the pseudo Phocylides. So it is understood by Bloomfield. Cicero, pro Arch. 8. “poetam – quasi divino quodam spiritu inflari.” The word does not occur in the Septuagint, but is found in Josephus, Contra Apion, i. 7. “The Scripture of the prophets who were taught according to the inspiration of God – κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ Θεοῦ kata tēn epipnoian tēn apo tou Theou. In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can be learned from the use of this word. It asserts a fact – that the Old Testament was composed under a divine influence, which might be represented by “breathing on one,” and so imparting life. But the language must be figurative; for God does not breathe, though the fair inference is, that those Scriptures are as much the production of God, or are as much to be traced to him, as life is; compare Mat_22:43; 2Pe_1:21. The question as to the degree of inspiration, and whether it extends to the words of Scripture, and how far the sacred writers were left to the exercise of their own faculties, is foreign to the design of these notes. All that is necessary to be held is, that the sacred writers were kept from error on those subjects which were matters of their own observation, or which pertained to memory; and that there were truths imparted to them directly by the Spirit of God, which they could never have arrived at by the unaided exercise of their own minds. Compare the introduction to Isaiah and Job.

And is profitable. – It is useful; it is adapted to give instruction, to administer reproof, etc. If “all” Scripture is thus valuable, then we are to esteem no part of the Old Testament as worthless. There is no portion of it, even now, which may not be fitted, in certain circumstances, to furnish us valuable lessons, and, consequently, no part of it which could be spared from the sacred canon. There is no part of the human body which is not useful in its place, and no part of it which can be spared without sensible loss.

For doctrine – For teaching or communicating instruction; compare the notes on 1Ti_4:16.

For reproof – On the meaning of the word here rendered “reproof” – ἐλέγγμος  elengmos – see the notes on Heb_11:1. It here means, probably, for “convincing;” that is, convincing a man of his sins, of the truth and claims of religion, etc.; see the notes on Joh_16:8.

For correction – The word here used – ἐπανόρθωσις epanorthōsis – occurs nowhere else in the New Testament. It means, properly, “a setting to rights, reparation, restoration,” (from ἐπανορθόω  epanorthoō, to right up again, to restore); and here means, the leading to a correction or amendment of life – “a reformation.” The meaning is, that the Scriptures are a powerful means of reformation, or of putting men into the proper condition in regard to morals. After all the means which have been employed to reform mankind; all the appeals which are made to them on the score of health, happiness, respectability, property, and long life, the word of God is still the most powerful and the most effectual means of recovering those who have fallen into vice. No reformation can be permanent which is not based on the principles of the word of God.

For instruction in righteousness – Instruction in regard to the principles of justice, or what is right. Man needs not only to be made acquainted with truth, to be convinced of his error, and to be reformed; but he needs to be taught what is right, or what is required of him, in order that he may lead a holy life. Every reformed and regenerated man needs instruction, and should not be left merely with the evidence that he is “reformed, or converted.” He should be followed with the principles of the word of God, to show him how he may lead an upright life. The Scriptures furnish the rules of holy living in abundance, and thus they are adapted to the whole work of recovering man, and of guiding him to heaven.

John Calvin

2 Timothy 3:17

17That the man of God may be perfect. Perfect means here a blameless person, one in whom there is nothing defective; for he asserts absolutely, that the Scripture is sufficient for perfection. Accordingly, he who is not satisfied with Scripture desires to be wiser than is either proper or desirable.

But here an objection arises. Seeing that Paul speaks of the Scriptures, which is the name given to the Old Testament, how does he say that it makes a man thoroughly perfect? for, if it be so, what was afterwards added by the apostles may be thought superfluous. I reply, so far as relates to the substance, nothing has been added; for the writings of the apostles contain nothing else than a simple and natural explanation of the Law and the Prophets, together with a manifestation of the things expressed in them. This eulogium, therefore, is not inappropriately bestowed on the Scriptures by Paul; and, seeing that its instruction is now rendered more full and clear by the addition of the Gospel, what can be said but that we ought assuredly to hope that the usefulness, of which Paul speaks, will be much more displayed, if we are willing to make trial and receive it?

Cambridge Bible

2 Tim 3:17. the man of God] As in 1Ti_6:11.

perfect] In the sense in which, for example, Confirmation is sometimes said to make ‘a perfect Christian,’ i.e. one perfectly equipped and supplied with the full measure of gifts and graces through the Holy Spirit. The word for ‘perfect’ here occurs nowhere else in N.T. It is derived from an adverb meaning ‘exactly,’ and so occurs in Homer, Il. xiv. 92, of speaking ‘exactly to the purpose,’ in Theophrastus H. P. 2. 5. 5, of being ‘full-grown.’ Complete, then, as R.V. renders, is more correct than A.V. So when the word is compounded with hand, foot, mind, we get ‘perfect of hand,’ ‘of feet,’ ‘sound of mind,’ &c.

throughly furnished] The perfect participle again expressing the resulting and abiding state; the verb is from the same root as the adjective; hence R.V. rightly preserves the play upon the words by rendering furnished completely. It only occurs again in Act_21:5, ‘we had accomplished,’ completely finished, the days. Another compound occurs Luk_6:40, ‘Every one, when he is perfected, shall be as his master.’

Pulpit Commentary

2Ti_3:17

Complete for perfect, A.V.; furnished completely for throughly furnished, A.V.; every good work for all good works, A.V. Complete (ἄρτιος); only here in the New Testament, but common in classical Greek. “Complete, perfect of its kind” (Liddell and Scott). Furnished completely (ἐξρτι σμένος, containing the same root as ἄρτιος); elsewhere in the New Testament only in Act_21:5 in the sense of “completing” a term of days. It is nearly synonymous with καταρτίζω (Ma Act_21:16; Luk_6:40; 2Co_13:11; Heb_13:21; 1Pe_5:10). In late classical Greek ἐξ ρτίζω means, as here, “to equip fully.” As regards the question whether the man of God is restricted in its meaning to the minister of Christ, or comprehends all Christians, two things seem to decide in favour of the former: the one that “the man of God” is in the Old Testament invariably applied to prophets in the immediate service of God (see 1Ti_6:11, note); the other that in 1Ti_6:11 it undoubtedly refers to Timothy in his character of chief pastor of the Church, and that here too the whole force of the description of the uses and excellence of Holy Scripture is brought to bear upon the exhortations in 1Ti_6:14, “Continue thou in the things which thou hast heard,” addressed to Timothy as the Bishop of the Ephesian Church (see, too, 1Ti_4:1-5, where it is abundantly clear that all that precedes was intended to bear directly upon Timothy’s faithful and vigorous discharge of his office as an evangelist).

Albert Barnes

2 Timothy 3:17

That the man of God may be perfect – The object is not merely to convince and to convert him; it is to furnish all the instruction needful for his entire perfection. The idea here is, not that any one is absolutely perfect, but that the Scriptures have laid down the way which leads to perfection, and that, if any one were perfect, he would find in the Scriptures all the instruction which he needed in those circumstances. There is no deficiency in the Bible for man, in any of the situations in which he may be placed in life; and the whole tendency of the book is to make him who will put himself fairly under its instructions, absolutely perfect.

Thoroughly furnished unto all good works – Margin, “perfected.” The Greek means, to bring to an end; to make complete. The idea is, that whatever good work the man of God desires to perform, or however perfect he aims to be, he will find no deficiency in the Scriptures, but will find there the most ample instructions that he needs. He can never advance so far, as to become forsaken of his guide. He can never make such progress, as to have gone in advance of the volume of revealed truth, and to be thrown upon his own resources in a region which was not thought of by the Author of the Bible. No new phase of human affairs can appear in which it will not direct him; no new plan of benevolence can be started, for which he will not find principles there to guide him; and he can make no progress in knowledge or holiness, where he will not feel that his holy counsellor is in advance of him still, and that it is capable of conducting him even yet into higher and purer regions. Let us, then, study and prize the Bible. It is a holy and a safe guide. It has conducted millions along the dark and dangerous way of life, and has never led one astray. The human mind, in its investigations of truth, has never gone beyond its teachings; nor has man ever advanced into a region so bright that its light has become dim, or where it has not thrown its beams of glory on still far distant objects. We are often in circumstances in which we feel that we have reached the outer limit of what man can teach us; but we never get into such circumstance in regard to the Word of God.

That’ll never happen in this day of 24 hour news networks.

2 Timothy 2:1

1Be strong in the grace As he had formerly commanded him to keep, by the Spirit, that which was committed to him, so now he likewise enjoins him “to be strengthened in grace.” By this expression he intends to shake off sloth and indifference; for the flesh is so sluggish, that even those who are endued with eminent gifts are found to slacken in the midst of their course, if they be not frequently aroused.

Some will say: “Of what use is it to exhort a man to ‘be strong in grace,’ unless free-will have something to do in cooperation?” I reply, what God demands from us by his word he likewise bestows by his Spirit, so that we are strengthened in the grace which he has given to us. And yet the exhortations are not superfluous, because the Spirit of God, teaching us inwardly, causes that they shall not sound in our ears fruitlessly and to no purpose. Whoever, therefore, shall acknowledge that the present exhortation could not have been fruitful without the secret power of the Spirit, will never support free-will by means of it.

Which is in Christ Jesus. This is added for two reasons; to shew that the grace comes from Christ alone, and from no other, and that no Christian will be destitute of it; for, since there is one Christ common to all, it follows that all are partakers of his grace, which is said to be in Christ, because all who belong to Christ must have it.

My son. This kind appellation, which he employs, tends much to gain the affections, that the doctrine may more effectually obtain admission into the heart.

Cambridge Bible

2 Tim 2:1. Thou therefore, my son, be strong] Rather render my child, as in 1Ti_1:2 where the difference is explained, and be strengthened, ‘be emboldened,’ because the verb is of the same class in Greek as our English verbs with the ending -en. It occurs again in the active 4:17 ‘the Lord stood by me and strengthened me.’ So the Vulg. here has the Low Latin ‘confortare,’ whence our own ‘comfort’ and ‘comforter.’

in the grace that is in Christ Jesus] ‘Christ Jesus’ here and in ver. 3 according to the order of the words as they framed themselves on the aged Apostle’s lips in these last years. See note on 1Ti_1:1. ‘In the grace,’ strengthened, that is, in those virtues and spiritual powers which in their fulness are in Christ. ‘The grace that is in Christ Jesus,’ as distinguished from ‘the Grace of Christ’ appears to be used only here. We have had ‘life that is in Christ Jesus’ 2Ti_1:1; then ‘faith and love that are in Christ Jesus,’ the first two movements and powers of that life, 1:13; and now the full ‘grace,’ all the developed activities of strong life. As a matter of language the prepositional phrase ‘that is in Christ Jesus’ may mark progress towards the adjectival phrase which we should use now, ‘the Christian life,’ ‘the Christian graces’; see note on 1Ti_1:2. But we may rejoice that the changing phrase was (as it were) crystallised for us here at a stage that shews so plainly how inward sanctification is nothing but continued and increased vital personal union with Christ.

John Calvin

2 Timothy 2:2

2And which thou hast heard from me. He again shews how earnestly desirous he is to transmit sound doctrine to posterity; and he exhorts Timothy, not only to preserve its shape and features, (as he formerly did,) but likewise to hand it down to godly teachers, that, being widely spread, it may take root in the hearts of many; for he saw that it would quickly perish if it were not soon scattered by the ministry of many persons. And, indeed, we see what Satan did, not long after the death of the Apostles; for, just as if preaching had been buried for some centuries, he brought in innumerable reveries, which, by their monstrous absurdity, surpassed the superstitions of all the heathens. We need not wonder, therefore, if Paul, in order to guard against an evil of such a nature and of such magnitude, earnestly desires that his doctrines shall be committed to all godly ministers, who shall be qualified to teach it. As if he had said, — “See that after my death there may remain a sure attestation of my doctrine; and this will be, if thou not only teach faithfully what thou hast learned from me, but take care that it be more widely published by others; therefore, whomsoever thou shalt see fitted for that work, commit to their trust this treasure.”

Commit to believing men He calls them believing men, not on account of their faith, which is common to all Christians, but on account of their pre-eminence, as possessing a large measure of faith. We might even translate it “faithful men;” for there are few who sincerely labor to preserve and perpetuate the remembrance of the doctrine intrusted to them. Some are impelled by ambition, and that of various kinds, some by covetousness, some by malice, and others are kept back by the fear of dangers; and therefore extraordinary faithfulness is here demanded.

By many witnesses He does not mean that he produced witnesses in a formal and direct manner  in the case of Timothy; but, because some might raise a controversy whether that which Timothy taught had proceeded from Paul, or had been forged by himself, he removes all doubt by this argument, that he did not speak secretly in a corner, but that there were many alive who could testify that Timothy spoke nothing which they had not formerly heard from the mouth of Paul. The doctrine of Timothy would therefore be beyond suspicion, seeing that they had many fellow-disciples, who could bear testimony to it. Hence we learn how greatly a servant of Christ should labor to maintain and defend the purity of doctrine, and not only while he lives, but as long as his care and labor can extend it.

Cambridge Bible

2 Tim 2:2. the things that thou hast heard of me among many witnesses] ‘Of’ in the sense of from as in 1:13; ‘among,’ i.e. ‘in the presence of according to the well-known use of the same preposition in Gal_3:19 ‘(the law) ordained through angels,’ i.e. ‘in the presence of,’ ‘amid the pomp of.’ Cf. Winer iii. § 47 i., ‘intervenientibus multis testibus.’ We are most probably to understand the presbyters who assisted at Timothy’s ordination. See 1Ti_4:14; and note the similar form of the statement there ‘amid the pomp of prophesying’ with the similar use of the preposition.

the same commit thou to faithful men, who shall be able] Lit., ‘who are of such a class that they will be able,’ as 1Ti_1:4, &c. St Clement of Rome, St Paul’s contemporary, thus further defines the rule of this apostolic succession, ad Cor. c. 44. ‘The Apostles appointed the above-named priests and deacons, permanence being afterwards given by them to the office in order that on the death of the first-appointed other reputed men should succeed to their ministry. Those then who were appointed either directly by the Apostles or in the second generation by other approved heads with the consent of the whole Church … we do not think can be rightly ejected from office.’ See Lightfoot’s emended text, p. 136.

Pulpit Commentary

2Ti_2:2

Which for that, A.V.; from for of, A.V. The things which thou hast heard, etc. Here we have distinctly enunciated the succession of apostolical doctrine through apostolical men. We have also set before us the partnership of the presbyterate, and, in a secondary degree, of the whole Church, with the apostles and bishops their successors, in preserving pure and unadulterated the faith once delivered to the saints. There can be little doubt that St. Paul is here alluding to Timothy’s ordination, as in 1Ti_4:14; 1Ti_6:12; 2Ti_1:6, 2Ti_1:7, 2Ti_1:13, 2Ti_1:14. Timothy had then heard from the apostle’s lips a certain “form of sound words”—something in the nature of a creed, some summary of gospel truth, which was the deposit placed in his charge; and in committing it to him, he and the presbyters present had laid their hands on him, and the whole Church had assented, and confirmed the same. “Thus through many witnesses,” whose presence and assent, like that of witnesses to the execution of a deed of transfer of land (Gen_23:10, Gen_23:16, Gen_23:18), was necessary to make the transaction valid and complete, had Timothy received his commission to preach the Word of God; and what he had received he was to hand on in like manner to faithful men, who should be able to teach the same to others also. Commit (παράθου); identifying the doctrine committed to be handed on with the deposit (παραθήκη) of 1Ti_6:20 and 2Ti_1:14. It is important to note here both the concurrence of the presbyters and the assent of the Church. The Church has ever been averse to private ordinations, and has ever associated the people as consentient parties in ordination (Thirty-first Canon; Preface to “Form and Manner of Making of Deacons,” and rubric at close—”in the face of the Church;” “Form and Manner of Ordering of Priests”—”Good people,” etc.).

A.T. Robertson

2 Timothy 2:2

From me (par’ emou). As in 2Ti_1:13. Paul was Timothy’s chief teacher of Christ.

Among many witnesses (dia pollōn marturōn). Plutarch has dia in this sense and Field (Ot. Norv.) suggests that it is a legal phrase “supported by many witnesses.” Not mere spectators, but testifiers. See Paul’s use of dia 1Th_4:2; 2Co_2:4; Rom_2:27; Rom_14:20. Paul in 1Co_15:1-8 gives many witnesses of the resurrection of Christ.

Commit thou (parathou). Second aorist middle imperative of paratithēmi (1Ti_1:18) to deposit, same metaphor as parathēkē in 2Ti_1:12, 2Ti_1:14. “Deposit thou.”

Faithful (pistois). “Trustworthy,” “reliable,” as in 1Ti_1:12 of Paul himself.

Able (hikanoi). Capable, qualified, as in 1Co_15:9; 2Co_2:16; 2Co_3:5.

Others also (kai heterous). Not necessarily “different,” but “others in addition.” This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda.

John Calvin

2 Timothy 2:3

3Do thou therefore endure afflictions Not without strong necessity has he added this second exhortation; for they who offer their obedience to Christ must be prepared for “enduring afflictions;” and thus, without patient endurance of evils, there will never be perseverance. And accordingly he adds, “as becomes a good soldier of Jesus Christ.” By this term he means that all who serve Christ are warriors, and that their condition as warriors consists, not in inflicting evils, but rather in patience.

These are matters on which it is highly necessary for us to meditate. We see how many there are every day, that throw away their spears, who formerly made a great show of valor. Whence does this arise? Because they cannot become inured to the cross. First, they are so effeminate that they shrink from warfare. Next, they do not know any other way of fighting than to contend haughtily and fiercely with their adversaries; and they cannot bear to learn what it is to “possess their souls in patience.” (Luk_21:19)

A.T. Robertson

2 Timothy 2:3

Suffer hardship with me (sunkakopathēson). See note on 2Ti_1:8 for this verb. The old preacher challenges the young one to share hardship with him for Christ.

As a good soldier (hos kalos stratiōtēs). Paul does not hesitate to use this military metaphor (this word only here for a servant of Christ) with which he is so familiar. He had already used the metaphor in 1Co_9:7; 2Co_10:3.; 1Ti_1:18. In Phi_2:25 he called Epaphroditus “my fellow-soldier” (sunstratiōtēn mou) as he did Archippus in Phm_1:2.

Albert Barnes

2 Timothy 2:3

Thou therefore endure hardness, as a good soldier of Jesus Christ – Such hardships as a soldier is called to endure. The apostle supposes that a minister of the gospel might be called to endure hardships, and that it is reasonable that he should be as ready to do it as a soldier is. On the hardships which he endured himself, see the notes at 2Co_11:23-29. Soldiers often endure great privations. Taken from their homes and friends; exposed to cold, or heat, or storms, or fatiguing marches; sustained on coarse fare, or almost destitute of food, they are often compelled to endure as much as the human frame can bear, and often indeed, sink under their burdens, and die. If, for reward or their country’s sake, they are willing to do this, the soldier of the cross should be willing to do it for his Saviour’s sake, and for the good of the human race. Hence, let no man seek the office of the ministry as a place of ease. Let no one come into it merely to enjoy himself. Let no one enter it who is not prepared to lead a soldier’s life and to welcome hardship and trial as his portion. He would make a bad soldier, who, at his enlistment, should make it a condition that he should be permitted to sleep on a bed of down, and always be well clothed and fed, and never exposed to peril, or compelled to pursue a wearisome march. Yet do not some men enter the ministry, making these the conditions? And would they enter the ministry on any other terms?

John Calvin

2 Timothy 2:4

4No man who warreth He continues to make use of the metaphor which he had borrowed from warfare. Yet, strictly speaking, he formerly called Timothy “a soldier of Christ” metaphorically; but now he compares profane warfare with spiritual and Christian warfare in this sense. “The condition of military discipline is such, that as soon as a soldier has enrolled himself under a general, he leaves his house and all his affairs, and thinks of nothing but war; and in like manner, in order that we may be wholly devoted to Christ, we must be free from all the entanglements of this world.”

With the affairs of life By “the affairs of life”,  he means the care of governing his family, and ordinary occupations; as farmers leave their agriculture, and merchants their ships and merchandise, till they have completed the time that they agreed to serve in war. We must now apply the comparison to the present subject, that every one who wishes to fight under Christ must relinquish all the hindrances and employments of the world, and devote himself unreservedly to the warfare. In short, let us remember the old proverb, Hoc age , which means, that in the worship of God, we ought to give such earnestness of attention that nothing else should occupy our thoughts and feelings. The old translation has, “No man that fights for God,” etc. But this utterly destroys Paul’s meaning.

Here Paul speaks to the pastors of the Church in the person of Timothy. The statement is general, but is specially adapted to the ministers of the word. First, let them see what things are inconsistent within their office, that, freed from those things, they may follow Christ. Next, let them see, each for himself, what it is that draws them away from Christ; that this heavenly General may not have less authority over us than that which a mortal man claims for himself over heathen soldiers who have enrolled under him.

Cambridge Bible

2 Tim 2:4. No man that warreth] More literally no one on service, as in Luk_3:18 ‘men on march’ came to St John Baptist. Carr, however, there quotes instances from the classics for the absence of the article, Eur. Ion 639, Med. 68, as shewing that possibly it may be used irregularly as a substantive, ‘no fighting man.’

entangleth himself with the affairs of this life] The verb occurs only here and in 2Pe_2:20; the noun only here: ‘affairs,’ in the sense in which we speak of a ‘man of affairs’ skilled in public business; the word has been debased and generalised since the writing of A.V. and of Shakespeare’s

‘There is a tide in the affairs of men

Which taken at the flood leads on to fortune.’

And now we use the word chiefly of ‘the affairs of every-day life’ and the like. The Vulg. has well ‘implicat se negotiis secularibus.’

who hath chosen him] Rather, who enrolled him; the word is only here in N.T., a later Greek word.

Albert Barnes

2 Timothy 2:4

No man that warreth entangleth himself with the affairs of this life – Having alluded to the soldier, and stated one thing in which the Christian minister is to resemble him, another point of resemblance is suggested to the mind of the apostle. Neither the minister nor the soldier is to be encumbered with the affairs of this life, and the one should not be more than the other. This is always a condition in becoming a soldier. He gives up his own business during the time for which he is enlisted, and devotes himself to the service of his country. The farmer leaves his plow, and the mechanic his shop, and the merchant his store, and the student his books, and the lawyer his brief; and neither of them expect to pursue these things while engaged in the service of their country. It would be wholly impracticable to carry on the plans of a campaign, if each one of these classes should undertake to prosecute his private business. See this fully illustrated from the Rules of War among the Romans, by Grotius, “in loc.” Roman soldiers were not allowed to marry, or to engage in any husbandry or trade; and they were forbidden to act as tutors to any person, or curators to any man’s estate, or proctors in the cause of other men. The general principle was, that they were excluded from those relations, agencies, and engagements, which it was thought would divert their minds from that which was to be the sole object of pursuit. So with the ministers of the gospel. It is equally improper for them to “entangle” themselves with the business of a farm or plantation; with plans of speculation and gain, and with any purpose of worldly aggrandizement. The minister of the gospel accomplishes the design of his appointment only when he can say in sincerity, that he “is not entangled with the affairs of this life;” compare the notes at 1Co_9:25-27.

That he may please him who hath chosen him to be a soldier – That is, him who has enlisted him, or in whose employ he is. His great object is to approve himself to him. It is not to pursue his own plans, or to have his own will, or to accumulate property or fame for himself. His will is absorbed in the will of his commander, and his purpose is accomplished if he meet with his approbation. Nowhere else is it so true that the will of one becomes lost in that of another, as in the case of the soldier. In an army it is contemplated that there shall be but one mind, one heart, one purpose – that of the commander; and that the whole army shall be as obedient to that as the members of the human body are to the one will that controls all. The application of this is obvious. The grand purpose of the minister of the gospel is to please Christ. He is to pursue no separate plans, and to have no separate will, of his own; and it is contemplated that the whole “Corps” of Christian ministers and members of the churches shall be as entirely subordinate to the will of Christ, as an army is to the orders of its chief.

John Calvin

2 Timothy 2:5

5And if any one strive He now speaks of perseverance, that no man may think that he has done enough when he has been engaged in one or two conflicts. He borrows a comparison from wrestlers, not one of whom obtains the prize till he has been victorious in the end. Thus he says:

“In a race all run, but one obtaineth the prize; run so that ye may obtain.” (1Co_9:24.)

If any man, therefore, wearied with the conflict, immediately withdraw from the arena to enjoy repose, he will be condemned for indolence instead of being crowned. Thus, because Christ wishes us to strive during our whole life, he who gives way in the middle of the course deprives himself of honor, even though he may have begun valiantly. To strive lawfully is to pursue the contest in such a manner and to such an extent as the law requires, that none may leave off before the time appointed.

Cambridge Bible

2 Timothy 2:5. And if a man also strive for masteries] The ‘also’ is placed by R.V. before ‘a man’ instead of after as A.V.; correctly, though awkwardly; as implying not that a man may perhaps beside soldiering also contend in the games, which is the proper inference from the position of ‘also’ in A.V., but that ‘there is first the case of a soldier, and there is also the case of an athlete.’ The verb, from which comes our ‘athlete,’ occurs here only in N.T., though the substantive in the derived sense of ‘conflict’ occurs in Heb_10:32, ‘a great conflict of sufferings.’ Render, and if again a man contend in the games. We have had the illustration from the race-course and its ‘games’ in 1Ti_6:12, and shall have it again lower down, ch. 4:7. As Eph_6 is the chief soldier’s illustration, so 1Co_9:25 sqq. is the chief athlete’s, in St Paul. The foot-race is used very strikingly also, Heb_12:1. Cf. Appendix, K.

except he strive lawfully] Except he have kept the rules of the contest. ‘The six statues of Jupiter at Olympia were made from the fines levied on athletes who had not contended lawfully.’ Pausan. v. 21. (Bp Wordsworth.) Among the rules of the Olympic games were the following; competitors had to prove to the judges that they were freemen, of pure Hellenic blood, not disfranchised, or convicted of sacrilege, and that they had gone through the ten months’ preparatory training; they, their fathers, brothers, and trainers had to take oath that they would be guilty of no misconduct in the contests; and they had then a month’s preliminary exercises in the gymnasium at Elis under the superintendence of the judges. The ‘games’ included longer and shorter foot-races for men and for boys, chariot-races, horse-races, wrestling, boxing; the pentathlon, a combination of leaping, flat-racing, discus-throwing, spear-throwing, and wrestling; and the pancration, a union of boxing and wrestling. ‘Without interruption for upwards of a thousand years the full moon after the summer solstice every fourth year witnessed the celebration of these games. b.c. 776-a.d. 394.’ Wordsworth, Greece, p. 315.

Marvin Vincent

2 Timothy 2:5

Strive for masteries (ἀθλῇ)

N.T.o. olxx. Paul uses ἀγωνίζεσθαι (see 1Co_9:25), which appears also in 1Ti_4:10; 1Ti_6:12; 2Ti_4:7. For masteries is superfluous. Rev. contend in the games; but the meaning of the verb is not limited to that. It may mean to contend in battle; and the preceding reference to the soldier would seem to suggest that meaning here. The allusion to crowning is not decisive in favor of the Rev. rendering. Among the Romans crowns were the highest distinction for service in war. The corona triumphalis of laurel was presented to a triumphant general; and the corona obsidionalis was awarded to a general by the army which he had saved from a siege or from a shameful capitulation. It was woven of grass which grew on the spot, and was also called corona graminea. The corona myrtea or ovatio, the crown of bay, was worn by the general who celebrated the lesser triumph or ovatio. The golden corona muralis, with embattled ornaments, was given for the storming of a wall; and the corona castrensis or vallaris, also of gold, and ornamented in imitation of palisades, was awarded to the soldier who first climbed the rampart of the enemy’s camp.

Is he not crowned (οὐ στεφανοῦται)

The verb only here and Heb_2:7, Heb_2:9. For στέφανος crown, see on Rev_2:9; see on Rev_4:4; see on 1Pe_5:4. Paul has στέφανον λαβεῖν, 1Co_9:25.

Lawfully (νομίμως)

Pasto. See 1Ti_1:8. According to the law of military service which requires him to abandon all other pursuits. So the law of the ministerial office requires that the minister shall not entangle himself with secular pursuits. If he fulfills this requirement, he is not to trouble himself about his worldly maintenance, for it is right that he should draw his support from his ministerial labor: nay, he has the first right to its material fruits.

John Calvin

2 Timothy 2:6

6The husbandman must labor before he receive the fruits I am well aware that others render this passage differently; and I acknowledge that they translate, word for word, what Paul has written in Greek; but he who shall carefully examine the context will assent to my view. Besides, the use of (κοπιῶντα) to labor instead of (κοπιᾷν)to labor, is a well-known Greek idiom; for Greek writers often make use of the participle in place of the infinitive.

The meaning therefore, is, that husbandmen do not gather the fruit, till they have first toiled hard in the cultivation of the soil, by sowing and by other labors. And if husbandmen do not spare their toils, that one day they may obtain fruit, and if they patiently wait for the season of harvest; how much more unreasonable will it be for us to refuse the labors which Christ enjoins upon us, while he holds out so great a reward?

Albert Barnes

2 Timothy 2:6

The husbandman that laboureth – The margin is, “labouring first, must be partaker.” The idea, according to the translation in the text, is, that there is a fitness or propriety (δει dei) that the man who cultivates the earth, should enjoy the fruits of his labor. See the same image explained in the notes at 1Co_9:10. But if this be the meaning here, it is not easy to see why the apostle introduces it. According to the marginal reading, the word “first” is introduced in connection with the word “labour” – “labouring first, must be partaker.” That is, it is a great law that the husbandman must work before be receives a harvest. This sense will accord with the purpose of the apostle. It was to remind Timothy that labor must precede reward; that if a man would reap, he must sow; that he could hope for no fruits, unless he toiled for them. The point was not that the husbandman would be the first one who would partake of the fruits; but that he must first labor before he obtained the reward. Thus understood, this would be an encouragement to Timothy to persevere in his toils, looking onward to the reward. The Greek will bear this construction, though it is not the most obvious one.

John Calvin

2 Timothy 2:7

7Understand what I say He added this, not on account of the obscurity of the comparisons which he has set forth, but that Timothy himself might ponder, how much more excellent is the warfare under the direction of Christ, and how much more abundant the reward; for, when we have studied it incessantly, we scarcely arrive at a full knowledge of it.

The Lord give thee understanding in all things The prayer, which now follows, is added by way of correction. Because our minds do not easily rise to that “incorruptible crown” (1Co_9:25) of the life to come, (164) Paul betakes himself to God, to “give understanding” to Timothy. And hence we infer, that not less are we taught in vain, if the Lord do not open our understandings, than the commandments would be given in vain, if he did not impart strength to perform them. For who could have taught better than Paul? And yet, in order that he may teach with any advantage, he prays that God may train his disciple.

Adam Clarke

2 Timothy 2:7

Consider what I say – Apply my metaphors and similitudes in a proper manner.

And the Lord give thee understanding – But instead of δῳη, may he give, ACDEFG, several others, besides versions and fathers, have δωσει he will give. Consider thou properly, and God will give thee a proper understanding of all things that concern thy own peace, and the peace and prosperity of his Church. Think as well as read.

John Calvin

2 Timothy 2:8

8Remember that Jesus Christ, being raised from the dead. He expressly mentions some part of his doctrine, which he wished to go down to posterity, entire and uncorrupted. It is probable that he glances chiefly at that part about which he was most afraid; as will also appear clearly from what follows, when he comes to speak about the error of “Hymenaeus and Philetus,” (2Ti_2:17;) for they denied the resurrection, of which we have a sure pledge in this confession, when they falsely said that it was already past.

How necessary this admonition of Paul was, the ancient histories shew; for Satan put forth all his strength, in order to destroy this article of our faith. There being two parts of it, that Christ was born “of the seed of David,” and that he rose from the dead; immediately after the time of the Apostles, arose Marcion, who labored to destroy the truth of the human nature in Christ; and afterwards he was followed by the Manichaeans; and even, in the present day, this plague is still spreading.

So far as relates to the resurrection, how many have been employed, and with what diversified schemes, in laboring to overthrow the hope of it! This attestation, therefore, means as much as if Paul had said, “Let no one corrupt or falsify my gospel by slanders; I have thus taught, I have thus preached, that Christ, who was born a man of the seed of David, rose from the dead.”

According to my gospel He calls it “his gospel,” not that he professes to be the author but the minister of it. Now, in the resurrection of Christ we all have a sure pledge of our own resurrection. Accordingly, he who acknowledges that Christ has risen affirms that the same thing will take place with us also; for Christ did not rise for himself, but for us. The head must not be separated from his members. Besides, in the resurrection of Christ is contained the fulfillment of our redemption and salvation; for it is added, from the dead. Thus Christ, who was dead, arose. Why? and for what purpose? Here we must come to ourselves, and here too is manifested the power and fruit of both, namely, of his resurrection and of his death; for we must always hold by this principle, that Scripture is not wont to speak of these things coldly, and as matters of history, but makes indirect reference to the fruit.

Of the seed of David This clause not only asserts the reality of human nature in Christ, but also claims for him the honor and name of the Messiah. Heretics deny that Christ was a real man, others imagine that his human nature descended from heaven, and others think that there was in him nothing more than the appearance of a man.  Paul exclaims, on the contrary, that he was “of the seed of David;” by which he undoubtedly declares that he was a real man, the son of a human being, that is, of Mary. This testimony is so express, that the more heretics labor to get rid of it, the more do they discover their own impudence. The Jews and other enemies of Christ deny that he is the person who was formerly promised; but Paul affirms that he is the son of David, and that he is descended from that family from which the Messiah ought to descend.

Marvin Vincent

2 Timothy 2:8

Remember that Jesus Christ – was raised, etc.

Incorrect. Rend. remember Jesus Christ raised from the dead. Μνημόνευε remember, only here in Pastorals: often in Paul. Ἑγείρειν to raise, very often in N.T., but only here in Pastorals. The perfect passive participle (ἐγηγερμένον) only here. The perfect marks the permanent condition – raised and still living.

Of the seed of David

Not referring to Christ’s human descent as a humiliation in contrast with his victory over death (ἐγηγερμένον), but only marking his human, visible nature along with his glorified nature, and indicating that in both aspects he is exalted and glorified. See the parallel in Rom_1:3, Rom_1:4, which the writer probably had in mind, and was perhaps trying to imitate. It is supposed by some that the words Jesus Christ – seed of David were a part of a confessional formula.

According to my gospel

Comp. Rom_2:16; Rom_16:25, and see 1Co_15:1; 2Co_11:7; Gal_1:11; Gal_2:2; 1Ti_1:11.

John Calvin

2 Timothy 2:9

9In which I am a sufferer This is an anticipation, for his imprisonment lessened the credit due to his gospel in the eyes of ignorant people. He, therefore, acknowledges that, as to outward appearance, he was imprisoned like a criminal; but adds, that his imprisonment did not hinder the gospel from having free course; and not only so, but that what he suffers is advantageous to the elect, because it tends to confirm them. Such is the unshaken courage of the martyrs of Christ, when the consciousness of being engaged in a good cause lifts them up above the world; so that, from a lofty position, they look down with contempt, not only on bodily pains and agonies, but on every kind of disgrace.

Moreover, all godly persons ought to strengthen themselves with this consideration, when they see the ministers of the gospel attacked and outraged by adversaries, that they may not, on that account, cherish less reverence for doctrine, but may give glory to God, by whose power they see it burst through all the hindrances of the world. And, indeed, if we were not excessively devoted to the flesh, this consolation alone must have been sufficient for us in the midst of persecutions, that, if we are oppressed by the cruelty of the wicked, the gospel is nevertheless extended and more widely diffused; for, whatever they may attempt, so far are they from obscuring or extinguishing the light of the gospel, that it burns the more brightly. Let us therefore bear cheerfully, or at least patiently, to have both our body and our reputation shut up in prison, provided that the truth of God breaks through those fetters, and is spread far and wide.

Albert Barnes

2 Timothy 2:9

Wherein I suffer trouble, as an evil-doer – as if I were a violator of the laws. That is, I am treated as if I were a criminal.

Even unto bonds – As if I were one of the words kind of malefactors; see the notes at Eph_6:20. During the apostle’s first imprisonment at Rome, he was permitted to “dwell in his own hired house,” though guarded by a soldier, and probably chained to him; see the notes at Act_28:16, Act_28:30. What was his condition in his second imprisonment, during which this Epistle was written, we have no means of knowing with certainty. It is probable, however, that he was subjected to much more rigid treatment than he had been in the first instance. The tradition is, that he and Peter were together in the Mamertine prison at Rome; and the place is still shown in which it is said that they were confined. The Mamertine prisons are of great antiquity. According to Livy, they were constructed by Ancus Martius, and enlarged by Servius Tullius. The lower prison is supposed to have been once a quarry, and to have been at one time occupied as a granary. These prisons are on the descent of the Capitoline Mount, toward the Forum. They consist of two apartments, one over the other, built with large, uncemented stones. There is no entrance to either, except by a small aperture in the roof, and by a small hole in the upper floor, leading to the cell below, without any staircase to either. The upper prison is twenty-seven feet long, by twenty wide; the lower one is elliptical, and measures twenty feet by ten. In the lower one is a small spring, which is said at Rome to have arisen at the command of Peter, to enable him to baptize his keepers, Processus and Martianus, with 47 companions, whom he converted. No certain reliance can be placed on any part of this tradition, though in itself there is no improbability in supposing that these prisons may have been used for confining Christians, and the apostle Paul among others. Dr. Burton says that a more horrible place for the confinement of a human being can scarcely be conceived.

But the word of God is not bound – This is one of Paul’s happy turns of thought; compare the notes at Act_26:29. The meaning is plain. The gospel was prospered. that could not be lettered and imprisoned. It circulated with freedom. even when he who was appointed to preach it was in chains; see Phi_1:13-14. As this was the great matter, his own imprisonment was of comparatively little consequence. What may befall us is of secondary importance. The grand thing is the triumph of truth on the earth; and well may we bear privations and sorrows, if the gospel moves on in triumph.

John Calvin

2 Timothy 2:10

10Wherefore I endure all things for the sake of the elect From the elect he shews, that his imprisonment is so far from being a ground of reproach, that it is highly profitable to the elect. When he says that he endures for the sake of the elect, this demonstrates how much more he cares for the edification of the Church than for himself; for he is prepared, not only to die, but even to be reckoned in the number of wicked men, that he may promote the salvation of the Church.

In this passage Paul teaches the same doctrine as in Col_1:24, where he says, that he “fills up what is wanting in the sufferings of Christ, for his body, which is the Church.”

Hence the impudence of the Papists is abundantly refuted, who infer from these words that the death of Paul was a satisfaction for our sins; as if he claimed anything else for his death, than that it would confirm the faith of the godly, for he immediately adds an exposition, by affirming that the salvation of believers is found in Christ alone. But if any of my readers wishes to see a more extended illustration of this subject, let him consult my Commentary on the chapter which I have just now quoted — the first of the Epistle to the Colossians.

With eternal glory This is the end of the salvation which we obtain in Christ; for our salvation is to live to God, which salvation begins with our regeneration, and is completed by our perfect deliverance, when God takes us away from the miseries of this mortal life, and gathers us into his kingdom. To this salvation is added the participation of heavenly, that is, divine glory; and, therefore, in order to magnify the grace of Christ, he gave to salvation the name of “eternal glory.”

John Calvin

2 Timothy 2:14

14Remind them of these things. The expression (ταῦτα) these things, is highly emphatic. It means that the summary of the gospel which he gave, and the exhortations which he added to it, are of so great importance, that a good minister ought never to be weary of exhibiting them; for they are things that deserve to be continually handled, and that cannot be too frequently repeated. “They are things” (he says) “which I wish you not only to teach once, but to take great pains to impress on the hearts of men by frequent repetition.” A good teacher ought to look at nothing else than edification, and to give his whole attention to that alone. On the contrary, he enjoins him not only to abstain from useless questions, but likewise to forbid others to follow them.

Solemnly charging them before the Lord, not to dispute about words. Λογομαχεῖν means to engage earnestly in contentious disputes, which are commonly produced by a foolish desire of being ingenious. Solemn charging before the Lord is intended to strike terror; and from this severity we learn how dangerous to the Church is that knowledge which leads to debates, that is, which disregards piety, and tends to ostentation; of this nature is the whole of that speculative theology, as it is called, that is found among the Papists.

For no use, On two grounds, λογομαχία, or “disputing about words,” is condemned by him. It is of no advantage, and it is exceedingly hurtful, by disturbing weak minds. Although in the version I have followed Erasmus, because it did not disagree with Paul’s meaning, yet I wish to inform my readers that Paul’s words may be explained in this manner, “That which is useful for nothing.” The Greek words are, εἰς οὐδὲν χρήσιμον, and I read χρήσιμον in the accusative case, and not in the nominative. The style will thus flow more agreeably; as if he had said, “Of what use is it, when no good comes from it, but much evil? for the faith of many is subverted.”

Let us remark, first, that, when a manner of teaching does no good, for that single reason it is justly disapproved; for God does not wish to indulge our curiosity, but to instruct us in a useful manner. Away with all speculations, therefore, which produce no edification!

But the second is much worse, when questions are raised, which are not only unprofitable, but tend to the subversion of the hearers I wish that this were attended to by those who are always armed for fighting with the tongue, and who, in every question are looking for grounds of quarreling, and who go so far as to lay snares around every word or syllable. But they are carried in a wrong direction by ambition, and sometimes by an almost fatal disease; which I have experienced in some. What the Apostle says about subverting is shown, every day, by actual observation, to be perfectly true; for it is natural, amidst disputes, to lose sight of the truth; and Satan avails himself of quarrels as a presence for disturbing weak persons, and overthrowing their faith.

Albert Barnes

2 Timothy 2:14

Of these things put them in remembrance – These great principles in regard to the kingdom of Christ. They would be as useful to others as they were for Timothy, to whom they were specially addressed.

Charging them before the Lord – In the presence of the Lord, implying that it was a very important matter; see the notes at 1Ti_1:18.

That they strive not about words to no profit; – see the notes at 1Ti_1:6; 1Ti_6:4.

But to the subverting of the hearers – Turning them away from the simplicity of faith. It is rare, indeed, that a religious controversy does not produce this effect, and this is commonly the case, where, as often happens, the matter in dispute is of little importance.

John Calvin

2 Timothy 2:15

15Study to shew thyself to be approved by God Since all disputes about doctrine arise from this source, that men are desirous to make a boast of ingenuity before the world, Paul here applies the best and most excellent remedy, when he commands Timothy to keep his eyes fixed on God; as if he had said; “Some aim at the applause of a crowded assembly, but do thou study to approve thyself and thy ministry to God.” And indeed there is nothing that tends more to check a foolish eagerness for display, than to reflect that we have to deal with God.

A workman that doth not blush Erasmus translates ἀνεπαίσχυντον “ that ought not to blush.” I do not find fault with that rendering, but prefer to explain it actively, “that doth not blush;”, both because that is the more ordinary meaning of the word as used by Greek writers, and because I consider it to agree better with the present passage. There is an implied contrast. Those who disturb the Church by contentions break out into that fierceness, because they are ashamed of being overcome, and because they reckon it disgraceful that there should be anything that they do not know. Paul, on the contrary, bids them appeal to the judgment of God.

And first, he bids them be not lazy disputants, but workmen. By this term he indirectly reproves the foolishness of those who so greatly torment themselves by doing nothing. Let us therefore be “workmen” in building the Church, and let us be employed in the work of God in such a manner that some fruit shall be seen then we shall have no cause to “blush;” for, although in debating we be not equal to talkative boasters, yet it will be enough that we excel them in the desire of edification, in industry, in courage, and in the efficacy of doctrine. In short, he bids Timothy labor diligently, that he may not be ashamed before God; whereas ambitious men dread only this kind of shame, to lose nothing of their reputation for acuteness or profound knowledge.

Dividing aright the word of truth. This is a beautiful metaphor, and one that skillfully expresses the chief design of teaching. “Since we ought to be satisfied with the word of God alone, what purpose is served by having sermons every day, or even the office of pastors? Has not every person an opportunity of reading the Bible?” But Paul assigns to teachers the duty of dividing or cutting, as if a father, in giving food to his children, were dividing the bread, by cutting it into small pieces.

He advises Timothy to “cut aright,” lest, when he is employed in cutting the surface, as unskillful people are wont to do, he leave the pith and marrow untouched. Yet by this term I understand, generally, an allotment of the word which is judicious, and which is well suited to the profit of the hearers. Some mutilate it, others tear it, others torture it, others break it in pieces, others, keeping by the outside, (as we have said,) never come to the soul of doctrine. To all these faults he contrasts time “dividing aright,” that is, the manner of explaining which is adapted to edification; for that is the rule by which we must try all interpretation of Scripture.

Adam Clarke

2 Timothy 2:15

Study to show thyself approved unto God – Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission.

Rightly dividing the word of truth – It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle’s thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have been any original ordinance among the Jews; much stress was laid upon it in later times, but from the beginning it was not so. The word ορθοτομειν signifies,

1. Simply to cut straight, or to rectify.

2. To walk in the right way; it is thus used by Gregory Nazianzen, who, in Orat. Apol. fugae, opposes ορθοτομειν to κακως ὁδευειν, walking in a right way to walking in a bad way. Thus, καινοτομειν signifies to walk in a new way, and κατευθυνειν to walk in a straight way. See Kypke.

Therefore, by rightly dividing the word of truth, we are to understand his continuing in the true doctrine, and teaching that to every person; and, according to our Lord’s simile, giving each his portion of meat in due season – milk to babes, strong meat to the full grown, comfort to the disconsolate, reproof to the irregular and careless; in a word, finding out the necessities of his hearers, and preaching so as to meet those necessities.

Albert Barnes

2 Timothy 2:15

Study to show thyself approved unto God – Give diligence 2Pe_2:10, or make an effort so to discharge the duties of the ministerial office as to meet the divine approbation. The object of the ministry is not to please men. Such doctrines should be preached, and such plans formed, and such a manner of life pursued, as God will approve. To do this demands study or care – for there are many temptations to the opposite course; there are many things the tendency of which is to lead a minister to seek popular favor rather than the divine approval. If any man please God, it will be as the result of deliberate intention and a careful life.

A workman that needeth not to be ashamed – A man faithfully performing his duty, so that when he looks over what he has done, he may not blush.

Rightly dividing the word of truth – The word here rendered “rightly dividing,” occurs nowhere else in the New Testament. It means, properly, “to cut straight, to divide right;” and the allusion here may be to a steward who makes a proper distribution to each one under his care of such things as his office and their necessities require; compare the notes at Mat_13:52. Some have supposed that there is an allusion here to the Jewish priest, cutting or dividing the sacrifice into proper parts; others, that the allusion is to the scribes dividing the law into sections; others, to a carver distributing food to the guests at a feast. Robinson (Lexicon) renders it, “rightly proceeding as to the word of truth;” that is, rightfully and skillfully teaching the word of truth. The idea seems to be, that the minister of the gospel is to make a proper distribution of that word, adapting his instructions to the circumstances and wants of his hearers, and giving to each that which will be fitted to nourish the soul for heaven.

John Calvin

2 Timothy 2:22

22Flee youthful desires. This is an inference from what goes before; for, after mentioning useless questions, and having been led by this circumstance to censure Hymenaeus and Philetus, whose ambition and vain curiosity had led them away from the right faith, he again exhorts Timothy to keep at a distance from so dangerous a plague, and for this purpose he advises him to avoid “youthful desires.”

By this term he does not mean either a propensity to uncleanness, or any of those licentious courses or sinful lusts in which young men frequently indulge, but any impetuous passions to which the excessive warmth of that age is prone. If some debate has arisen, young men more quickly grow warm, are more easily irritated, more frequently blunder through want of experience, and rush forward with greater confidence and rashness, than men of riper age. With good reason, therefore, does Paul advise Timothy, being a young man, to be strictly on his guard against the vices of youth, which otherwise might easily drive him to useless disputes.

But follow righteousness He recommends the opposite feelings, that they may restrain his mind from breaking out into any youthful excesses; as if he had said, “These are the things to which thou oughtest to give thy whole attention, and thy whole exertions.” And first he mentions righteousness, that is, the right way of living; and afterwards he adds faith and love, in which it principally consists. Peace is closely connected with the present subject; for they who delight in the questions which he forbids must be contentious and fond of debating.

With all that call on the Lord Here, by a figure of speech, in which a part is taken for the whole, “calling on God” is taken generally for worship, if it be not thought preferable to refer it to profession. But this is the chief part of the worship of God, and for that reason “calling on God” often signifies the whole of religion or the worship of God. But when he bids him seek “peace with all that call upon the Lord,” it is doubtful whether, on the one hand, he holds out all believers as an example, as if he had said, that he ought to pursue this in common with all the true worshippers of God, or, on the other hand, he enjoins Timothy to cultivate peace with them. The latter meaning appears to be more suitable.

Adam Clarke

2 Timothy 2:22

Flee also youthful lusts – Not only all irregular and sensual desires, but pride, ambition, and, above all, the lust of power, to which most men will sacrifice all other propensities, their ease, pleasure, health, etc. This is the most bewitching passion in the human heart. Both in Church and state it is ruinous; but particularly so in the former. Timothy was now between thirty and forty years of age, the very age in which ambition and the love of power most generally prevail. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age; covetousness and carking cares the crimes of old age.

Follow righteousness – Flee from sin, pursue goodness. Righteousness – whatever is just, holy, and innocent. Faith – fidelity both to God and man, improving that grace by which thy soul may be saved, and faithfully discharging the duties of thy office, that thou mayest save the souls of others. Charity – love to God and man. Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name.

Pulpit Commentary

2Ti_2:22

But flee for flee also, A.V.; and follow after for but follow, A.V.; love for charity, A.V. Youthful (νεωτερικάς); of or belonging to νεώτεροι, young men; “cupiditates adolescentiae” (Tacit., ‘Hist.,’ 2Ti_1:15). The word only occurs here in the New Testament, never in the LXX., but is found in Josephus, who speaks of αὐθαδεία νεωτερική, “youthful arrogance,” and is common in classical Greek. Lusts (ἐπιθυμίαι) include, besides the σαρκικαὶ ἐπιθυμίαι of 1Pe_2:11, all those ill-regulated passions to which youth is peculiarly liable, such as intemperance, love of company, arrogance, petulance, ambition, love of display, levity, vehemence of action, wilfulness, and the like. Timothy at this time was probably under forty (see note on q Ti 1Pe_4:12, and Ellicott on ditto). Follow after (δίωκε); as 1Ti_6:11, where, as here, it is in contrast with φεῦγε. Eagerness in pursuit, and difficulty in attainment, seem to be indicated by the word. With them, etc. (μετὰ τῶν ἐπικαλουμένων κ.τ.λ..). “With them” may mean either pursue righteousness, etc., in partnership with all who call upon the Lord; i.e. make the pursuit of righteousness, etc., your pursuit, as it is that of all who call upon the Lord; or it may be construed with εἰρήνην, so as to limit the exhortation to peace to those who call upon the Lord, εἰρήνην μετὰ τῶν ἐπικαλουμένων “peace with those that call,” etc., which is the construction in Heb_12:14 and Rom_12:18. It is, however, remarkable that in both these passages, which are referred to for the grammar, the inference from the doctrine goes rather the other way, as they teach “peace with all men.” So does the balance of the sentence here.

John Calvin

2 Timothy 2:23

23But avoid foolish and uninstructive questions He calls them foolish, because they are uninstructive; that is, they contribute nothing to godliness, whatever show of acuteness they may hold out. When we are wise in a useful manner, then alone are we truly wise. This ought to be carefully observed; for we see what foolish admiration the world entertains for silly trifles, and how eagerly it runs after them. That an ambition to please may not urge us to seek the favor of men by such display, let us always remember this remarkable testimony of Paul, that questions, which are held in high estimation, are nevertheless foolish, because they are unprofitable.

Knowing that they beget quarrels Next, he expresses the evil which they commonly produce. And here he says nothing else than what we experience every day, that they give occasion for jangling and debates. And yet the greater part of men, after having received so many instructions, do not at all profit by them.

Albert Barnes

2 Timothy 2:23

But foolish and unlearned questions avoid; – see the notes at 2Ti_2:16; compare the notes at 1Ti_1:4, 1Ti_1:6; 1Ti_4:7. The word “unlearned,” here, means “trifling; that which does not tend to edification; stupid.” The Greeks and the Hebrews were greatly given to controversies of various kinds, and many of the questions discussed pertained to points which could not be settled, or which, if settled, were of no importance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly says that the only effect of such disputes is to engender harsh contention. Points of real importance can be discussed with no injury to the temper; but people cannot safely dispute about trifles.

John Calvin

2 Timothy 2:24

24But the servant of the Lord must not fight Paul’s argument is to this effect: “The servant of God must stand aloof from contentions; but foolish questions are contentions; therefore whoever desires to be a ‘servant of God,’ and to be accounted such, ought to shun them.” And if superfluous questions ought to be avoided on this single ground, that it is unseemly for a servant of God to fight, how impudently do they act, who have the open effrontery of claiming applause for raising incessant controversies? Let the theology of the Papists now come forth; what else will be found in it than the art of disputing and fighting? The more progress any man has made in it, the more unfit will he be for serving, Christ.

But gentle towards all, qualified for teaching When he bids the servant of Christ be “gentle,” he demands a virtue which is opposite to the disease of contentions. To the same purpose is what immediately follows, that he be διδακτικός, “qualified for teaching.” There will be no room for instruction, if he have not moderation and some equability of temper. What limit will be observed by a teacher, when he is warmed for fighting? The better a man is qualified for teaching, the more earnestly does he keep aloof from quarrels and disputes.

Patient to the bad The importunity of some men may sometimes produce either irritation or weariness; and for that reason he adds, “bearing with them,” at the same time pointing out the reason why it is necessary; namely, because a godly teacher ought even to try whether it be possible for him to bring back to the right path obstinate and rebellious persons, which cannot be done without the exercise of gentleness.

Pulpit Commentary

2Ti_2:24

The Lord’s servant for the servant of the Lord, A.V.; towards all for unto all men, A.V.; forbearing for patient, A.V. The Lord’s servant (δοῦλον Κυρίου). So St. Paul repeatedly describes himself (Rom_1:1; Gal_1:10; Php_1:1; Tit_1:1), as do also the apostles James, Peter, Jude, and John (Jas_1:1; 2Pe_1:1; Jud 2Pe_1:1; Rev_1:1). The term seems, therefore, especially (though not exclusively, Eph_6:6; 1Pe_2:16; Rev_19:2, Rev_19:5; Rev_22:3) to describe those whose office it is to preach the gospel, either as apostles or as ministers (Col_4:12). Must not strive (μάχεσθαι); a conclusive reason against engaging in those foolish and ignorant questionings which necessarily engender strife. Gentle (ἤπιον); only here and in 1Th_2:7, where we see how St. Paul carried this precept into practice. A nurse does not meet the child’s waywardness by blows or threats, but by gentleness and love. It is a classical word. Apt to teach (see 1Ti_3:2, note). Forbearing (ἀνεξίκακον); only here in the New Testament, not found in the LXX., and only in late Greek. It means literally “bearing up against ill treatment,” patiently enduring it.

Albert Barnes

2 Timothy 2:24

And the servant of the Lord – Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord.

Must not strive – He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may “contend earnestly for the faith once delivered to the saints” Jud_1:3; but he may not do that which is here mentioned as strife. The Greek word – μάχεσθαι machesthai – commonly denotes, “to fight, to make war, to contend.” In Joh_6:52; Act_7:26; 2Ti_2:24;, it is rendered “strove,” and “strive;” in Jam_4:2, “fight.” It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavoring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candor; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discussion, “the bond of peace” may, if possible, be preserved; compare the notes at Rom_12:18.

But be gentle unto all men; – see the notes at 1Th_2:7. The word rendered “gentle,” does not occur elsewhere in the New Testament. It means that the Christian minister is to be meek and mild toward all, not disputatious and quarrelsome.

Apt to teach; – see the notes at 1Ti_3:2.

Patient – Margin, “forbearing.” The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lexicon. Compare the Eph_4:2 note; Col_3:13 note.

John Calvin

2 Timothy 2:25

25If sometime God grant to them repentance This expression, “If sometime,” or “If perhaps,” points out the difficulty of the case, as being nearly desperate or beyond hope. Paul therefore means that even towards the most unworthy we must exercise meekness; and although at first there be no appearance of having gained advantage, still we must make the attempt. For the same reason he mentions that “God will grant it.” Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. (1Co_3:6.) Our labors and exertions are thus of no advantage in themselves; and yet, through the grace of God, they are not fruitless.

To the knowledge of the truth We may learn from this what is the actual repentance of those who for a time were disobedient to God; for Paul declares that it begins with “the knowledge of the truth.” By this he means that the understanding of man is blinded, so long as it stands out fiercely against God and his doctrine.

Cambridge Bible

2 Tim 2:25. in meekness instructing] Meekness, gentleness of heart, the feeling as separate from the demeanour: still more clearly brought out by the use of the compound word 1Ti_6:11. The corresponding adjective is used by ‘the Lord’ Himself of Himself, ‘I am meek and lowly in heart,’ Mat_11:29. See note on Tit_3:2. A very interesting passage where it occurs is Gal_5:22, where Bp Lightfoot divides the nine fruits of the Spirit into three sets of three, and shews how each of the first two triads is arranged in an ascending scale, (1) love, joy, peace, (2) patient endurance, kindly feeling, active beneficence. May not the third triad be similarly arranged thus, (3) a childlike trust, a woman’s meekness, a man’s self-mastery?

instructing] The word is explained 1Ti_1:20 and Tit_2:12; in all but two of the thirteen places where it occurs in N.T. the sense of ‘correction,’ ‘discipline’ is clear; and in those two, Act_7:22, Act_22:3, the instruction is that of school or college, and ‘schooled’ will best express it. So here ‘correcting,’ bringing under discipline.

those that oppose themselves] Lit. ‘that are becoming contentiously disposed’; the usage of the middle is disponere aliquid, not disponere se; hence ‘oppose themselves’ must not be taken as at any rate a literal version; the word corresponding to the perfect of this verb is the well known ‘adversaries’ 1Co_16:9, used also 1Ti_5:14.

if God peradventure] Lit. ‘if God might perchance at some time,’ Lat. ‘si forte aliquando.’

will give] The optative not subjunctive mood has the best authority. The exact force then is ‘You must discipline them, in case God may give them repentance, as we wish and pray.’

repentance] The word occurs only four times in St Paul’s Epistles, though frequent in St Luke’s Gospel and Acts. Cf. Trench, N. T. Syn. p. 247, who defines it as ‘a change of mind, taking a wiser view of the past, a regret for the ill done in that past, and out of all this a change for the better.’

to the acknowledging of the truth] Better, unto the full knowledge; ‘unto’ expresses the state into which repentance is designed to bring them, as Act_11:18, ‘hath God granted repentance unto life’; ‘full knowledge’ as in 1Ti_2:4, where see note.

Albert Barnes

2 Timothy 2:25

In meekness instructing those that oppose themselves – That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently “instructing them.” Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, “calmly to show them what the truth is.” If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient. Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wiseST course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party, and, from self-respect, or pride, or anger, he will endeavor to defend his own opinions, and will not yield to yours. “Meekness” and “gentleness” are the very best things, if you wish to convince another that he is wrong. With his heart first, and then modestly and kindly show him “what the truth is,” in as few words, and with as unassuming a spirit, as possible, “and you have him.”

If God peradventure will give them repentance, … – Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth; compare Act_11:18. The word rendered “peradventure,” here – μήποτε mēpote – means, usually, “not even, never;” and then, “that never, lest ever” – the same as “lest perhaps.” It is translated “lest at any time,” Mat_4:6; Mat_5:25; Mat_13:15; Mar_4:12; Luk_21:34; “lest,” Matt, Luk_7:6; Luk_13:29; Luk_15:32; “et al.: lest haply,” Luk_14:12; Act_5:39. It does not imply that there was any CHance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution LesT something should occur; or, that anything was done, or should be done, to prevent something from happening.

It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here – as implying A hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: “In meekness instructing ‘those that oppose themselves’ (ἀντιδιατιθεμένους antidiatithemenous) ‘lest’ – μήποτε mēpote – God should give them repentance, and they should recover themselves out of the snare of the devil,” etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.

John Calvin

2 Timothy 2:26

26And deliverance from the snare of the devil Illumination is followed by deliverance from the bondage of the devil; for unbelievers are so intoxicated by Satan, that, being asleep, they do not perceive their distresses. On the other hand, when the Lord shines upon us by the light of his truth, he wakens us out of that deadly sleep, breaks asunder the snares by which we were bound, and, having removed all obstacles, trains us to obedience to him.

By whom they are held captive A truly shocking condition, when the devil has so great power over us, that he drags us, as captive slaves, here and there at his pleasure. Yet such is the condition of all those whom the pride of their heart draws away from subjection to God. And this tyrannical dominion of Satan we see plainly, every day, in the reprobate; for they would not rush with such fury and with brutal violence into every kind of base and disgraceful crimes, if they were not drawn by the unseen power of Satan. That is what we saw at Eph_2:2, that, Satan exerts his energy in unbelievers.

Such examples admonish us to keep ourselves carefully under the yoke of Christ, and to yield ourselves to be governed by his Holy Spirit. And yet a captivity of this nature does not excuse wicked men, so that they do not sin, because it is by the instigation of Satan that they sin; for, although their being carried along so resistlessly to that which is evil proceeds from the dominion of Satan, yet they do nothing by constraint, but are inclined with their whole heart to that to which Satan drives them. The result is, that their captivity is voluntary.

Cambridge Bible

2 Tim 2:26. and that they may recover themselves] Omit ‘that,’ the verb depending on ‘if perchance.’ The verb ‘recover themselves’ is literally ‘return to soberness.’ Constructed with the preposition ‘out of’ it has the pregnant force very frequent in Greek ‘become sober and escape out of.’ Cf. Winer, Gr. § 66, 2, p. 547. The simple verb occurs ch. 4:5 ‘be sober’; another compound in 1Co_15:34 ‘awake out of’ drunkenness ‘righteously.’ This compound is only here in N.T.

the snare of the devil] Has occurred 1Ti_3:7, where, as here, it is the snare laid by the devil, a state of proud self-will morally and intellectually, the very opposite to a state of obedience to God’s will.

who are taken captive by him at his will] The A.V. rendering is a mere enlargement of the idea of ‘snare,’ requires the aorist part. and refers the two different pronouns to the devil. But (1) St Paul’s use of the perfect passive participle, held captive, is very strongly in favour of a reference to the final state of ‘recovery,’ not to the previous state of ‘entanglement.’ The final clause in ver. 21, where this participle ends the sentence, expresses the final state of ‘the vessel unto honour.’ The final clause in 3:5 where the false teachers are described, has the same participle to shew their permanent rejection of vital godliness. The final clause in 3:17, where the man of God is described, is ended in the same weighty form, ‘for every good work in a state of perfect preparedness.’ Hence the force of the perfect participle (as distinguished from the aorist) required here is ‘that they may recover themselves out of the snare of the devil, continuing in the state of willing captivity into which they have been brought,’ ‘held willing captives.’

(2) St Paul’s use of the first pronoun here, rendered ‘by him,’ is strongly in favour of a reference to the ‘servant of the Lord.’ A certain person or thing is in his mind as his chief subject; and he refers to him or it after an interval, short or long, merely with this pronoun. Cf. 1Ti_4:16, ‘continue in them’—the words of the faith and of the good doctrine; Tit_3:1, ‘Put them in mind’—the aged men and women, the younger men and servants of ch. 2; 2Ti_2:17, ‘their word will eat’—‘those who strive about words,’ ver. 14.

(3) St Paul’s use of the preposition ‘unto’ for ‘into a state of,’ ‘into conformity with’ is strongly in favour of the last clause being intended to express the resulting state and condition; cf. ‘unto honour,’ ‘unto every good work,’ ver. 21; ‘unto full knowledge,’ ver. 25.

Render, therefore, held willing captives henceforth by their deliverer (the servant of the Lord) to do the will of God. So substantially the R.V. The participle is from a verb to ‘capture alive.’ Cf. Luk_5:10 the only other N.T. passage where the word occurs, and see Farrar’s note, ‘The word seems to imply the contrast between the fish that lay there glittering in dead heaps, and men who should be captured not for death (Jam_1:14) but for life.’ Both places refer to the evangelising work of the ministry.

A.T. Robertson

2 Timothy 2:26

They may recover themselves (ananēpsōsin). First aorist active subjunctive of ananēphō, late and rare word, to be sober again, only here in N.T., though nēphō is in 1Th_5:6.

Out of the snare of the devil (ek tēs tou diabolou pagidos). They have been caught while mentally intoxicated in the devil’s snare (1Ti_3:7). See note on Rom_11:9 for pagis.

Taken captive (ezōgrēmenoi). Perfect passive participle of zōgreō, old verb, to take alive (zōos, agreō), in N.T. only here and Luk_5:10 (of Peter). “Taken captive alive.”

By him unto his will (hup’ autou eis to ekeinou thelēma). This difficult phrase is understood variously. One way is to take both autou and ekeinou, to refer to the devil. Another way is to take both of them to refer to God. Another way is to take autou of the devil and ekeinou, of God. This is probably best, “taken captive by the devil” “that they may come back to soberness to do the will of God.” There are difficulties in either view.

Albert Barnes

2 Timothy 2:26

And that they may recover themselves – Margin, “awake.” The word which is rendered “recover” in the text, and “awake” in the margin -  ἀνανήψωσιν ananēpsōsin – occurs nowhere else in the New Testament. It properly means, to become sober again, as from inebriation; to awake from a deep sleep, and then, to come to a right mind, as one does who is aroused from a state of inebriety, or from sleep. The representation in this part of the verse implies that, while under the influence of error, they were like a man intoxicated, or like one in deep slumber. From this state they were to be roused as one is from sleep, or as a man is recovered from the stupor and dullness of intoxication.

Out of the snare of the devil – The snare which the devil has spread for them, and in which they have become entangled. There is a little confusion of metaphor here, since, in the first part of the verse, they are represented as asleep, or intoxicated; and, here, as taken in a snare. Yet the general idea is clear. In one part of the verse, the influence of error is represented as producing sleep, or stupor; in the other, as being taken in a snare, or net; and, in both, the idea is, that an effort was to be made that they might be rescued from this perilous condition.

Who are taken captive by him at his will – Margin, “alive.” The Greek word means, properly, to take alive; and then, to take captive, to win over Luk_5:10; and then, to ensnare, or seduce. Here it means that they had been ensnared by the arts of Satan “unto (εἰς eis) his will;” that is, they were so influenced by him, that they complied with his will. Another interpretation of this passage should be mentioned here, by which it is proposed to avoid the incongruousness of the metaphor of “awaking” one from a “snare.” It is adopted by Doddridge, and is suggested also by Burder, as quoted by Rosenmuller, “A. u. n. Morgenland.” According to this, the reference is to an artifice of fowlers, to scatter seeds impregnated with some intoxicating drugs, intended to lay birds asleep, that they may draw the snare over them more securely. There can be no doubt that such arts were practiced, and it is possible that Paul may have alluded to it. Whatever is the allusion, the general idea is clear. It is an affecting representation of those who have fallen into error. They are in a deep slumber. They are as if under the fatal influence of some stupefying potion. They are like birds taken alive in this state, and at the mercy of the fowler. They will remain in this condition, unless they shall be roused by the mercy of God; and it is the business of the ministers of religion to carry to them that gospel call, which God is accustomed to bless in showing them their danger. That message should be continually sounded in the ears of the sinner, with the prayer and the hope that God will make it the means of arousing him to seek his salvation.

2 Timothy 1:3

3I give thanks The meaning usually assigned to these words is, that Paul “gives thanks to God,” and next assigns the cause or ground of thanksgiving; namely, that he is unceasingly mindful of Timothy. But let my readers consider whether the following sense do not suit equally well and even better: “Whenever I remember thee in my prayers, (and I do so continually,) I also give thanks concerning thee;” for the particle ὡς most frequently has that meaning; and, indeed, any meaning that can be drawn from a different translation is exceedingly meager. According to this exposition, prayer will be a sign of carefulness, and thanksgiving a sign of joy; that is, he never thought of Timothy without calling to remembrance the eminent virtues with which he was adorned. Hence arises ground of thanksgiving; for the recollection of the gifts of God is always pleasant and delightful to believers. Both are proofs of real friendship. He calls the mention of him (ἀδιάλειπτον) unceasing, because he never forgets him when he prays.

Whom I worship from my ancestors This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself.

But here it may be asked, “Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation? For hence it follows, that this will be a plausible presence for excusing all superstitions, and that it will be a crime, if any one depart, in the smallest degree, from the institutions of his ancestors, whatever these are.” The answer is easy. He does not here lay down a fixed rule, that every person who follows the religion that he received from his fathers is believed to worship God aright, and, on the other hand, that he who departs from the custom of his ancestors is at all to blame for it. For this circumstance must always be taken into account, that Paul was not descended from idolaters, but from the children of Abraham, who worshipped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles, that the Jews alone maintained the true method of worship. Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion, with which he knew that he was unjustly loaded, that he had forsaken the God of Israel, and framed for himself a strange god.

In a pure conscience It is certain that Paul’s conscience was not always pure; for he acknowledges that he was deceived by hypocrisy, while he gave loose reins to sinful desire. (Rom_7:8.) The excuse which Chrysostom offers for what Paul did while he was a Pharisee, on the ground that he opposed the gospel, not through malice, but through ignorance, is not a satisfactory reply to the objection; for “a pure conscience” is no ordinary commendation, and cannot be separated from the sincere and hearty fear of God. I, therefore, limit it to the present time, in this manner, that he worships the same God as was worshipped by his ancestors, but that now he worships him with pure affection of the heart, since the time when he was enlightened by the gospel.

This statement has the same object with the numerous protestations of the apostles, as recorded in the Acts of the Apostles:

“I serve the God of my fathers, believing all things that are written in the law and in the prophets.” (Act_24:14.)

Again,

“And now I stand to be judged concerning the hope of the promise which was made to our fathers, to which hope our twelve tribes hope to come.” (Act_26:6.)

Again,

“On account of the hope of Israel I am bound with this chain.” (Act_28:20.)

In my prayers night and day Hence we see how great was his constancy in prayer; and yet he affirms nothing about himself but what Christ recommends to all his followers. We ought, therefore, to be moved and inflamed by such examples to imitate them, so far, at least, that an exercise so necessary may be more frequent among us. If any one understand this to mean the daily and nightly prayers which Paul was wont to offer at stated hours, there will be no impropriety in that view; though I give a more simple interpretation, that there was no time when he was not employed in prayer.

Cambridge Bible

2 Tim 1:3. whom I serve … with pure conscience] The verb ‘serve’ with its noun ‘service’ was specially used to render the worship of Jehovah by the covenant people; it is the same as in St Paul’s profession before Felix, Act_24:14, ‘after the way which they call a sect so serve I the God of our fathers,’ and again before Agrippa, Act_26:7. The service of the old covenant was true and real service so long as it was with a pure conscience and until the conscience was enlightened. Hence the force of the verb with its qualifying clauses in the very similar passage, Rom_1:9, ‘God is my witness whom I serve in my spirit in the Gospel of His Son.’ The old service of sacrifice and ceremonial (‘the giving of the law and the service,’ Rom_9:4) has given place to the ‘living sacrifice, the reasonable or spiritual service,’ Rom_12:1. Cf. Php_3:3.

that without ceasing I have remembrance] A.V. follows the Vulg. which has ‘quod habeam tui memoriam.’ R.V. better, ‘how unceasing is my remembrance,’ the construction being similar to Rom_1:9, ‘God is my witness how unceasing.’ It is objected to this that ‘the importunity of Paul’s prayers for Timothy could not have been the occasion of his solemn thanksgiving to God.’ But though the formal construction may seem to limit the object of the thanks, yet it is really more in accord with St Paul’s manner of thought and speech to take all the clauses to the end of v. 5 as making up his thanksgiving. The structure of the chapter is evidently, ‘I am thy dear father in life and work; I am very thankful to have a dear son in my desolateness—to remember thee at all hours, and most and best in my prayers,—to count the days and nights till I shall see thee—to think of thy tears when I left thee—and so to hope for refreshing news of thy true and trusty faith, learnt like my own, at a mother’s knee. By all this that is between us—and yet more, by that gift of gifts to thee, the Grace of Orders, when these hands of mine were laid upon thy head, and my work was thine, O Timothy my son, play the man, the minister; the man of God, God’s minister; with me and after me.’

in my prayers] More precisely, in my supplications. See note on 1Ti_2:1, from which we see that this word indicates a felt ‘want’ and a petition for its supply. St Paul sorely wanted strength and support for the last struggle, and Timothy could help him; so he prayed, not in Timothys behalf so much as for Timothy to come in his behalf.

night and day] Variously taken, with ‘my prayers,’ as A.V., or with ‘longing to see thee’ (as R.V.). The phrase in the accusative, Luk_2:37, closes the sentence; in the genitive, as here, and 1Th_2:9, 1Th_3:10, introduces it; in these latter passages the participles equally with ‘longing’ require emphasis and do not lose it by ‘night and day’ preceding; so that Dean Alford’s objection to following these here as precedent seems needless. ‘Greatly desiring’ seems a fair rendering of the verb alone, the preposition indicating in this case not ‘greatly,’ but ‘towards,’ ‘yearning towards.’ Render the clause night and day longing to see thee.

Cambridge Bible

2 Tim 1:4. being mindful of thy tears] At the close we must suppose of the visit paid him by St Paul in accordance with the intention expressed 1Ti_3:14. It seems very awkward to insert this clause as a subordinate parenthesis ‘with a faint causal force,’ ‘longing to see thee, as I remember thy tears in order that I may be filled with joy’; but this must be the effect of R.V. rendering. And again there is difficulty in either rendering of the participle in v. 5 with this construction; (1) A.V. ‘when I call to remembrance’ present, whereas we ought to read the aorist (2) R.V. ‘having been reminded,’ implying that there had been some occasion or messenger to give such news, of which we have at least no other hint. It is better to follow Drs Westcott and Hort in putting a comma after ‘tears’ and joining verses 4 and 5 thus, ‘that I may be filled with joy in being reminded.’ The thought underlying this phrase ‘to be filled with joy,’ ‘to have one’s joy fulfilled,’ is, as Dr Westcott puts it in 1Jn_1:4, that the fulfilment of Christian joy depends upon the realisation of fellowship. This fellowship may be with bodily presence, as 2Jn_1:12; Joh_3:29; or without, as Joh_15:11, Joh_15:16:24, Joh_15:17:13; 1Jn_1:4, ‘these things we write that our joy may be fulfilled.’ The joy of the apostle is secured by his ‘little children’ realising full fellowship. Similarly the thought here is an echo of St Paul’s feelings expressed 5 or 6 years before to his Philippian ‘beloved ones,’ and the expressions are an echo too. Through that letter ran the theme ‘gaudeo: gaudete’; in that, with a wonderful tenderness and delicacy St Paul shews them that ‘unity,’ ‘brotherly love,’ is ‘the one thing lacking’ to perfect their joy: the one thing that to hear of or see in them will fulfil his too. Compare Php_1:3-8, Php_1:2:1, Php_1:2, Php_1:4:4. Through this letter runs the theme ‘fidem servavi: serva’; and with the same considerate love St Paul makes the appeal to his timid son to be ‘strong in the faith’ turn first on the fulfilment of his own joy which will result.

The final conjunction ‘in order that’ depends then formally on ‘I give thanks in my supplications,’ really on the whole affectionate yearning and praying spirit of vv. 3 and 4.

John Calvin

2 Timothy 1:5

5Calling to remembrance that unfeigned faith Not so much for the purpose of applauding as of exhorting Timothy, the Apostle commends both his own faith and that of his grandmother and mother; for, when one has begun well and valiantly, the progress he has made should encourage him to advance, and domestic examples are powerful excitements to urge him forward. Accordingly, he sets before him his grandmother Lois and his mother Eunice, by whom he had been educated from his infancy in such a manner that he might have sucked godliness along with his milk. By this godly education, therefore, Timothy is admonished not to degenerate from himself and from his ancestors.

It is uncertain whether, on the one hand, these women were converted to Christ, and what Paul here applauds was the commencement of faith, or whether, on the other hand, faith is attributed to them apart from Christianity. The latter appears to me more probable; for, although at that time everything abounded with many superstitions and corruptions, yet God had always his own people, whom he did not suffer to be corrupted with the multitude, but whom he sanctified and separated to himself, that there might always exist among the Jews a pledge of this grace, which he had promised to the seed of Abraham. There is, therefore, no absurdity in saying that they lived and died in the faith of the Mediator, although Christ had not yet been revealed to them. But I do not assert anything, and could not assert without rashness.

And I am persuaded that in thee also This clause confirms me in the conjecture which I have just now stated; for, in my opinion, he does not here speak of the present faith of Timothy. It would lessen that sure confidence of the former eulogium, if he only said that he reckoned the faith of Timothy to resemble the faith of his grandmother and mother. But I understand the meaning to be, that Timothy, from his childhood, while he had not yet obtained a knowledge of the gospel, was imbued with the fear of God, and with such faith as proved to be a living seed, which afterwards manifested itself.

Cambridge Bible

2 Tim 1:5. remembrance] The noun occurs only 2Pe_1:13, 2Pe_3:1, besides in N. T.; the verb Tit_3:1, where see note, 2Pe_1:12, &c.

the unfeigned faith that is in thee] ‘Unfeigned,’ ‘true and trusty.’ Contrasted with that of Phygelus and Hermogenes and Demas, 1:15, 4:9. The word is applied to ‘love,’ Rom_12:9, and to ‘wisdom,’ Jam_3:17. It has been used with ‘faith,’ 1Ti_1:5.

which dwelt first] The pronoun may be rendered a faith such as, ‘the which faith,’ as it is rendered 1Ti_1:4. Cf. also 1Ti_3:15. ‘Dwell in,’ the verb, is used (in quotation) in 2Co_6:16 of the indwelling of the Almighty, in Rom_8:11, 2Ti_1:14 of the indwelling of the Holy Spirit, in Col_3:16 of the indwelling of ‘the word of Christ,’ the nearest passage to this; where however Bp Lightfoot explains it of ‘the presence of Christ in the heart as an inward monitor’; as Dr Westcott explains 1Jn_2:14 ‘ye are strong and the word (of God) abideth in you,’ ‘the natural endowment of energetic vigour is consecrated to a divine end by a divine voice.’ Here too, then, ‘faith’ is personified. Like ‘Heavenly Wisdom’ she ‘dwelt in’ these pious Jewesses from the first, in their early hold of the promises made to Israel, before ‘the glad news’ of Jesus Christ the ‘glory of his people Israel.’ Then, in a larger room, a clearer light within them, the Faith of their fathers in a pure conscience was ‘transfigured’ into the Unclouded Faith of Christ Jesus their Saviour and dwelt within them, and the light and love from that pure presence there passed over into the breast of son and grandson.

thy grandmother Lois] The non-Attic word is used. Eunice is referred to Act_16:1 as ‘a Jewess which believed.’

and I am persuaded that in thee also] A.V. following the Greek idiom of ellipse; R.V. ‘and, I am persuaded, in thee also,’ following the English idiom of ellipse.

Prof. Reynolds quotes here ‘the celebrated mothers of Augustine, of Chrysostom, of Basil, whose life sincerity and constancy became vicariously a glorious heritage of the universal Church.’ We may add the mother of the Wesleys.

Marvin Vincent

2 Timothy 1:5

When I call to remembrance (ὑπόμνησιν λαβὼν)

The object of χάριν ἔχω, 2Ti_1:3. Lit. having received a reminding. The phrases N.T.o. Ὑπόμνησις reminding (but sometimes intransitive, remembrance), only here, 2Pe_1:13; 2Pe_3:1. In lxx three times. As distinguished from ἀνάμνησις remembrance (1Co_11:24, 1Co_11:25) it signifies a reminding or being reminded by another; while ἀνάμνησις is a recalling by one’s self.

Unfeigned faith that is in thee (τῆς ἐν σοὶ ἀνυποκρίτου πίστεως)

See on 1Ti_1:5. For the peculiar collocation of the Greek words, comp. Act_17:28; Rom_1:12; Eph_1:15. The writer’s thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2Ti_1:3 he speaks of serving God from his forefathers. In Act_24:14 Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets.

Dwelt (ἐνῴκησεν)

Paul uses the verb with sin, the divine Spirit, God, the word of Christ, but nowhere with faith. The phrase faith dwells in, N.T.o. According to Paul, Christians are or stand in faith; but faith is not represented as dwelling in them. Christ dwells in the heart through faith (Eph_3:17).

First (πρῶτον)

With reference to Timothy, and with a comparative sense, as Mat_5:24; Mat_7:5; Mar_3:27; 1Th_4:16, etc. This is shown by the last clause of the verse. The writer merely means that faith had already dwelt in Timothy’s grandmother and mother before it did in him. How much farther back his believing ancestry went he does not say. Comp. Act_16:1.

Grandmother (μάμμῃ)

N.T. Once in lxx, 4 Macc. 16:9. Later Greek. The correct classical word is τήθη. See Aristoph. Ach. 49; Plato, Repub. 461 D. From the emphasis upon Timothy’s receiving his training from his Jewish mother, it has been inferred that his father died early. That he was the child of a mixed marriage appears from Act_16:1

I am persuaded (πέπεισμαι)

The verb in Pastorals only here and 2Ti_1:12. Often in Paul.

Albert Barnes

2 Timothy 1:5

When I call to remembrance the unfeigned faith that is in thee; – notes, 1Ti_1:5. On the faith of Timothy, see the notes at 1Ti_4:6.

Which dwelt first in thy grandmother Lois – That is, the same faith dwelt in her; or, she was a sincere believer in Christ. It would seem probable, from this, that she was the first of the family who had been converted. In the Acts of the Apostles Act_16:1, we have an account of the family of Timothy: – “Then came he to Derbe and Lystra; and behold a certain disciple was there, named Timotheus, the son of a certain woman which was a Jewess, and believed; but his father was a Greek.” In this account no mention is made of the grandmother Lois, but there is no improbability in supposing that Paul was better acquainted with the family than Luke. There is, at any rate, no contradiction between the two accounts; but the one confirms the other, and the “undesigned coincidence” furnishes an argument for the authenticity of both. See Paley’s Horae Paulinae, in loc. As the mother of Timothy was a Hebrew, it is clear that his grandmother was also. Nothing more is known of her than is mentioned here.

And in thy mother Eunice – In Act_16:1, it is said that the mother of Timothy was “a Jewess, and believed;” but her name is not mentioned. This shows that Paul was acquainted with the family, and that the statement in the Epistle to Timothy was not forged from the account in the Acts . Here is another “undesigned coincidence.” In the history in the Acts , nothing is said of the father, except that he was “a Greek,” but it is implied that he was not a believer. In the Epistle before us, nothing whatever is said of him. But the piety of his mother alone is commended, and it is fairly implied that his father was not a believer. This is one of those coincidences on which Paley has constructed his beautiful argument in the Horae Paulinae in favor of the genuineness of the New Testament.

John Calvin

2 Timothy 1:6

6For which cause I advise thee The more abundantly that Timothy had received the grace of God, the more attentive (the Apostle intimates) he ought to be in making progress from day to day. It deserves notice that the words “for which cause” introduce this advice as a conclusion from what has been already said.

To stir up the gift of God. This exhortation is highly necessary; for it usually happens, and may be said to be natural, that the excellence of gifts produces carelessness, which is also accompanied by sloth; and Satan continually labors to extinguish all that is of God in us. We ought, therefore, on the other hand, to strive to bring to perfection everything that is good in us, and to kindle what is languid; for the metaphor, which Paul employs, is taken from a fire which was feeble, or that was in course of being gradually extinguished, if strength and flame were not added, by blowing upon it and by supplying new fuel. Let us therefore remember that we ought to apply to use the gifts of God, lest, being unemployed and concealed, they gather rust. Let us also remember that we should diligently profit by them, lest they be extinguished by our slothfulness.

Which is in thee by the laying on of my hands There can be no doubt that Timothy was invited by the general voice of the Church, and was not elected by the private wish of Paul alone; but there is no absurdity in saying, that Paul ascribes the election to himself personally, because he was the chief actor in it. Yet here he speaks of ordination, that is, of the solemn act of conferring the office of the ministry, and not of election. Besides, it is not perfectly clear whether it was the custom, when any minister was to be set apart, that all laid their hands on his head, or that one only did so, in the room and name of all. I am more inclined to the conjecture, that it was only one person who laid on his hands.

So far as relates to the ceremony, the apostles borrowed it from an ancient custom of their nation; or rather, in consequence of its being in use, they retained it; for this is a part of that decent and orderly procedure which Paul elsewhere recommends. (1Co_14:40.) Yet it may be doubted if that “laying on of hands” which is now mentioned refers to ordination; because, at that time, the graces of the Spirit, of which he speaks in the 12th chapter of the Epistle to the Romans (Rom_12:0), and in the 13th of the First Epistle to the Corinthians (1Co_13:0), were bestowed on many others who were not appointed to be pastors. But, for my own part, I think that it may be easily inferred from the former Epistle, that Paul here speaks of the office of a pastor, for this passage agrees with that, “Do not neglect the grace which was given to thee with the laying on of the hands of the eldership.” (1Ti_4:14.)

That point being settled, it is asked, “Was grace given by the outward sign?” To this question I answer, whenever ministers were ordained, they were recommended to God by the prayers of the whole Church, and in this manner grace from God was obtained for them by prayer, and was not given to them by virtue of the sign, although the sign was not uselessly or unprofitably employed, but was a sure pledge of that grace which they received from God’s own hand. That ceremony was not a profane act, invented for the sole purpose of procuring credit in the eyes of men, but a lawful consecration before God, which is not performed but by the power of the Holy Spirit. Besides, Paul takes the sign for the whole matter or the whole transaction; for he declares that Timothy was endued with grace, when he was offered to God as a minister. Thus in this mode of expression there is a figure of speech, in which a part is taken for the whole.

But we are again met by another question; for if it was only at his ordination that Timothy obtained the grace necessary for discharging his office, of what nature was the election of a man not yet fit or qualified, but hitherto void and destitute of the gift of God? I answer, it was not then so given to him that he had it not before; for it is certain that he excelled both in doctrine and in other gifts before Paul ordained him to the ministry. But there is no inconsistency in saying, that, when God wished to make use of his services, and accordingly called him, he then fitted and enriched him still more with new gifts, or doubled those which he had previously bestowed. It does not therefore follow that Timothy had not formerly any gift, but it shone forth the more when the duty of teaching was laid upon him.

Cambridge Bible

2 Tim 1:6. Wherefore I put thee in remembrance] More decidedly For which cause. It will break the whole delicacy and tenderness of the exhortation, unless the cause be taken as the thankful recognition of Timothy’s living faith and likeness to his spiritual father.

put thee in remembrance] See note on the last verse. Timothy had been sent himself to ‘put the Corinthians in remembrance of St Paul’s ways that were in Christ,’ ten years before, and was then his ‘child beloved and faithful in the Lord.’ See the same word 1Co_4:17, the only other use in N.T. in the active.

that thou stir up the gift of God] The verb may be rendered fully, dwelling on the metaphor, ‘kindle the glowing embers of the gift of God,’ or as margin of R.V. ‘stir into flame.’ The ‘live coal from the altar’ had ‘touched his lips’ at his ordination; the ‘lightening with celestial fire’ from ‘the anointing Spirit’ in His ‘sevenfold gifts’ had taken place, as it has ever been invoked and bestowed at ‘The Ordering of Priests,’ cf. 5:14. According to the view taken of Timothy’s greater or less despondency and slackness, the stress may be either on the verb or on the preposition with which it is compounded; either ‘re kindle’ or ‘kindle into flame.’ Perhaps we may best adopt Dr Reynolds’s interpretation of the position. ‘We ought not to infer more than that Timothy’s work had suffered through his despondency arising from the peril and imprisonment of his master. He may have been ready to despair of the Church. The special charisma needed therefore in his case was parrhesia or a clear bold utterance of the faith that was in him.’

by the putting on of my hands] Rather, through the laying on. See note on 1Ti_4:14, where the character of this ‘laying on of hands’ is shewn. ‘My hands’ here is not inconsistent with ‘the hands of the presbytery’ there. St Paul of course was chief among the presbyters. But there the largeness of the attendant testimony, the fulness of the circle of ordaining elders, is put forward as a reason for every nerve being strained to run the race: since he is compassed with so great a cloud of witnesses, let him give all heed that his ‘progress may be manifest unto all.’ Here one chief figure, the closest and the dearest, fills all the view: ‘for my sake, my son.’

Pulpit Commentary

2Ti_1:6

For the which cause for wherefore, A.V.; through the laying for by the putting, A.V. For which cause (δι ἣν αἰτίαν); so 2Ti_1:12 and Tit_1:13, but nowhere else in St. Paul’s Epistles, though common elsewhere. The clause seems to depend upon the words immediately preceding, “I am persuaded in thee also; for which cause,” etc. Stir up (ἀναζωπυρεῖν); here only in the New Testament, but found in the LXX. of Gen_45:27 and I Ma Gen_13:7, in an intransitive sense, “to revive.” In both passages it is contrasted with a previous state of despondency (Gen_45:26) or fear (1Ma Gen_13:2). We must, therefore, conclude that St. Paul knew Timothy to be cast down and depressed by his own imprisonment and imminent danger, and therefore exhorted him to revive ‘the spirit of power, and of love, and of a sound mind,” which was given him at his ordination. The metaphor is taken from kindling slumbering ashes into a flame by the bellows, and the force of ἀνα is to show that the embers had gone down from a previous state of candescence or frame—”to rekindle, light up again.” It is a favourite metaphor in classical Greek. The gift of God (τὸ χάρισμα τοῦ Θεοῦ); as 1Ti_4:14 (where see note). The laying on of my hands, together with those of the presbytery (1Ti_4:14; comp. Act_13:2, Act_13:3). The laying on of hands was also the medium through which the Holy Ghost was given in Confirmation (Act_8:17), and in healing (Mar_16:18; comp. Num_27:18, Num_27:23).

Albert Barnes

2 Timothy 1:6

That thou stir up the gift of God – Greek, That thou “kindle up” as a fire. The original word used here denotes the kindling of a fire, as by bellows, etc. It is not uncommon to compare piety to a flame or a fire, and the image is one that is obvious when we speak of causing that to burn more brightly. The idea is, that Timothy was to use all proper means to keep the flame of pure religion in the soul burning, and more particularly his zeal in the great cause to which he had been set apart. The agency of man himself is needful to keep the religion of the heart warm and glowing. However rich the gifts which God has bestowed upon us, they do not grow of their own accord, but need to be cultivated by our own personal care.

Which is in thee by the putting on of my hands – In connection with the presbytery; see the notes at 1Ti_4:14. This proves that Paul took part in the ordination of Timothy; but it does not prove either that he performed the duty alone, or that the “ordaining virtue,” whatever that was, was imparted by him only; because:

(1) It is expressly said 1Ti_4:14, that he was ordained by the laying on of the hands of the presbytery, of which Paul was doubtless one; and,

(2) The language here used, “by the putting on of my hands,” is just such as Paul, or any other one of the presbytery, would use in referring to the ordination of Timothy, though they were all regarded as on a level. It is such an expression as an aged Presbyterian, or Congregational, or Baptist minister would address to a son whom he had assisted to ordain. Nothing would be more natural than to remind him that his own hands had been laid on him when he was set apart to the work of the ministry. It would be in the nature of a tender, pathetic, and solemn appeal, bringing all that there was in his own character, age, and relation to the other, to bear on him, in order to induce him to be faithful to his trust. On other occasions, he would naturally remind him that others had united with him in the act, and that he had derived his authority through the presbytery, just as Paul appeals to Timothy, 1Ti_4:14. But no one would now think of inferring from this, that he meant to be understood as saying that he alone had ordained him, or that all the authority for preaching the gospel had been imparted through his hands, and that those who were associated with him only expressed “concurrence;” that is, that their presence there was only an unmeaning ceremony. What was the “gift of God” which had been conferred in this way, Paul specifies in the next verse 2Ti_1:7. It is “the spirit of power, and of love, and of a sound mind.” The meaning is, that these had been conferred by God, and that the gift had been recognized by his ordination. It does not imply that any mysterious influence had gone from the hands of the ordainers, imparting any holiness to Timothy which he had not before.

John Calvin

2 Timothy 1:7

7For God hath not given to us a spirit of cowardice It is a confirmation of what he had said immediately before; and thus he continues to urge Timothy to display the power of the gifts which he had received. He makes use of this argument, that God governs his ministers by the Spirit of power, which is the opposite of cowardice. Hence it follows, that they ought not to lie down through slothfulness, but, sustained by great confidence and cheerfulness, should exhibit and display, by visible effects, that power of the Spirit.

The following passage occurs in the Epistle to the Romans: “For we have not received a spirit of bondage, to be again in terror; but we have received the spirit of adoption, by which we cry, Abba, Father.” (Rom_8:15.)

That passage is, at first sight, nearly similar to this; but yet the context shews that the meaning is different. There he treats of the confidence of adoption which all believers have; but here he speaks particularly about ministers, and exhorts them, in the person of Timothy, to arouse themselves actively to deeds of valor; because God does not wish them to perform their office in a cold and lifeless manner, but to press forward powerfully, relying on the efficacy of the Spirit.

But of power, and of love, and of soberness Hence we are taught, first, that not one of us possesses that firmness and unshaken constancy of the Spirit, which is requisite for fulfilling our ministry, until we are endued from heaven with a new power. And indeed the obstructions are so many and so great, that no courage of man will be able to overcome them. It is God, therefore, who endues us with “the spirit of power;” for they who, in other respects, give tokens of much strength, fall down in a moment, when they are not upheld by the power of the Divine Spirit.

Secondly, we gather from it, that they who have slavish meanness and cowardice, so that they do not venture to do anything in defense of the truth, when it is necessary, are not governed by that Spirit by whom the servants of Christ are guided. Hence it follows, that there are very few of those who bear the title of ministers, in the present day, who have the mark of sincerity impressed upon them; for, amongst a vast number, where do we find one who, relying on the power of the Spirit, boldly despises all the loftiness which exalts itself against Christ? Do not almost all seek their own interest and their leisure? Do they not sink down dumb as soon as any noise breaks out? The consequence is, that no majesty of God is seen in their ministry. The word Spirit is here employed figuratively, as in many other passages.

But why did he afterwards add love and soberness? In my opinion, it was for the purpose of distinguishing that power of the Spirit from the fury and rage of fanatics, who while they rush forward with reckless impulse, fiercely boast of having the Spirit of God. For that reason he expressly states that this powerful energy is moderated by “soberness and love,” that is, by a calm desire of edifying. Yet Paul does not deny that prophets and teachers were endued with the same Spirit before the publication of the gospel; but he declares that this grace ought now to be especially powerful and conspicuous under the reign of Christ.

Cambridge Bible

2 Tim 1:7. For God hath not given us] Rather, gave us; i.e. both St Paul and Timothy, at the time of their ‘setting apart’ for the ministry; this gift is of special grace for special work, more particularly the proper temper and character formed in them by the Holy Spirit; and this not a spirit of cowardice, ‘a spirit’ being preferable to ‘the spirit’ of A.V. as more plainly indicating this character, the spirit we are of in regard to ministerial work, than ‘the spirit,’ which though written with s, not S, is still liable to be mistaken by the listener or reader as though the Holy Spirit were meant. This indeed Bp Ellicott wishes, needlessly making two classes of passages, one like Eph_1:17, and this, where the reference to the gift from God is very near, and one like Gal_6:1, where it is not. But all the passages in effect suppose the working of the Holy Spirit on our human spirit so that we have a certain spirit, temper, character, resulting.

Some mss. and Versions (and so Clement and Chrysostom) have confused this verse with Rom_8:15 and read instead of deilias, ‘cowardice,’ the word that is used there in the totally different connexion, douleias, ‘slavery.’ And similarly we have there the variant deilias, ‘cowardice.’ It is quite natural that the new phrases coined for the new needs should echo the very ring of the older at times, and at times be (as we have seen) fresh-minted altogether. The noun ‘cowardice’ occurs only here in N.T.; the verb and adjective belonging to it occur only as used by our Lord Himself, Joh_14:27,’ let not your heart turn coward’; Mat_8:26, ‘why are ye cowards, O ye of little faith’ (so Mar_4:40); Rev_21:8, ‘for the cowards and unbelieving … their part shall be in the lake that burneth with fire.’ This striking usage emphasises the warning that follows not to be ‘ashamed of the testimony of our Lord.’

but of power, of love, and of a sound mind] ‘power—yes, for surely not in vain is spoken over us the consecrating word; not in vain do we go forth bearing authority from Christ … We “preach Christ crucified,”—“the power of God.” ‘Bp How, Pastoral Work, c. vi; who also well describes the ‘love’ as ‘a simple, self-forgetting, self-sacrificing love’ that can lay itself out to win even ‘the uninteresting, the hard, cold, rude, ignorant, degraded’; but for ‘sound mind’ gives a less convincing quotation from Keble’s preface to the Christian Year, ‘a sober standard of feeling in matters of practical religion.’ The R.V. gives ‘discipline,’ and in the margin as the exact rendering of the Greek, ‘sobering,’ sôphronismos differing from sôphrosynê ‘soberness,’ as logismos, ‘reasoning,’ differs from logos, ‘reason.’ But as the word is the noun of the verb rendered Tit_2:4 ‘train in purity,’ and its root is the word sôphrôn rendered 1Ti_3:2 and elsewhere in these epistles ‘pure’ (see notes), ‘training in purity’ would seem the exact force here. And though the verb (note on Tit_2:4) and therefore its noun seems in general usage to mean only ‘train,’ ‘discipline,’ yet here too, thinking of the keywords in these epistles, we shall believe that St Paul is raising the word back to its proper level of ‘moral discipline.’ So St Gregory treating of the life of the Pastor (Pastoral Charge, Pt. ii. c. 2) makes this the first qualification; ‘Rector semper cogitatione sit mundus—quia necesse est ut esse munda debeat manus quae diluere sordes curat.’ Then we find, as we should expect, that these three brief notes of the ministerial character of Timothy are expanded through the next chapter: power, 2:14-19, moral discipline, 2:20-22, love, 2:23-26.

Pulpit Commentary

2Ti_1:7

Gave us not for hath not given us, A.V.; a spirit of fearfulness for the spirit of fear, A.V.; and for of, A.V.; discipline for of a sound mind, A.V. A spirit of fearfulness; or, cowardice, as the word δειλία exactly means in classical Greek, where it is very common, though it only occurs here in the New Testament. Δειλός also has a reproachful sense, both in classical Greek, and also in the LXX., and in the New Testament. It seems certain, therefore, that St. Paul thought that Timothy’s gentle spirit was in danger of being cowed by the adversaries of the gospel. The whole tenor of his exhortation, combined as it was with words of warm affection, is in harmony with this thought. Compare with the phrase, πνεῦμα δειλίας, the πνεῦμα δουλείας εἰς φόβον of Rom_8:15. Of power and love. Power (δύναμις) is emphatically the attribute of the Holy Spirit (Luk_4:14; Act_10:38; Rom_15:13; 1Co_2:4, etc.), and that which he specially imparts to the servants of Christ (Act_1:8; Act_6:8; Eph_3:16, etc.). Love is added, as showing that the servant of Christ always uses power in conjunction with love, and only as the means of executing what love requires. Discipline (σωφρονισμοῦ); only here in the New Testament; σωφρονίζειν is found in Tit_2:4, “to teach,” A.V.; “to train,” R.V. “Discipline” is not a very happy rendering, though it gives the meaning; “correction,” or “sound instruction,” is perhaps nearer. It would seem that Timothy had shown some signs of weakness, and had not boldly reproved and instructed in their duty certain offenders, as true love for souls required him to do. The phrase from Plutarch’s ‘Life of Cato,’ quoted by Alford, exactly gives the force of σωφρονισμός: Ἐπὶ διορθώσαι καὶ σωφρονισμῷ τῶν ἄλλων, “For the amendment and correction of the rest.”

John Calvin

2 Timothy 1:8

8Be 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.

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.

Cambridge Bible

2 Tim 1:8. 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 2:2 with no case attached: the thought in both places is the same, and is again elaborated in the rhythmical refrain of 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 v. 7; God, who giveth, hath power.

Albert Barnes

2 Timothy 1:8

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.

John Calvin

2 Timothy 1:9

9Who hath saved us From the greatness of the benefit he shews how much we owe to God; for the salvation which he has bestowed on us easily swallows up all the evils that must be endured in this world. The word saved, though it admit of a general signification, is here limited, by the context, to denote eternal salvation. So then he means that they who, having obtained through Christ not a fading or transitory, but an eternal salvation, shall spare their fleeting life or honor rather than acknowledge their Redeemer; are excessively ungrateful.

And hath called us with a holy calling He places the sealing of salvation (142) in the calling; for, as the salvation of men was completed in the death of Christ, so God, by the gospel, makes us partakers of it. In order to place in a stronger light the value of this “calling,” he pronounces it to be holy. This ought to be carefully observed, because, as salvation must not be sought anywhere but in Christ; so, on the other hand, he would have died and risen again without any practical advantage, unless so far as he calls us to a participation of this grace. Thus, after having procured salvation for us, this second blessing remains to be bestowed, that, ingrafting us into his body, he may communicate his benefits to be enjoyed by us.

Not according to our works, but according to his purpose and grace He describes the source both of our calling and of the whole of our salvation. We had not works by which we could anticipate God; but the whole depends on his gracious purpose and election; for in the two words purpose and grace there is the figure of speech called Hypallage, and the latter must have the force of an objection, as if he had said, — “according to his gracious purpose.” Although Paul commonly employs the word “purpose” to denote the secret decree of God, the cause of which is in his own power, yet, for the sake of fuller explanation, he chose to add “grace,” that he might more clearly exclude all reference to works. And the very contrast proclaims loudly enough that there is no room for works where the grace of God reigns, especially when we are reminded of the election of God, by which he was beforehand with us, when we had not yet been born. On this subject I have spoken more fully in my exposition of the first chapter of the Epistle to the Ephesians; and at present I do nothing more than glance briefly at that which I have there treated more at large.

Which was given to us From the order of time he argues, that, by free grace, salvation was given to us which we did not at all deserve; for, if God chose us before the creation of the world, he could not have regard to works, of which we had none, seeing that we did not then exist. As to the cavil of the sophists, that God was moved by the works which he foresaw, it does not need a long refutation. What kind of works would those have been if God had passed us by, seeing that the election itself is the source and beginning of all good works?

This giving of grace, which he mentions, is nothing else than predestination, by which we were adopted to be the sons of God. On this subject I wished to remind my readers, because God is frequently said actually to “give” his grace to us when we receive the effect of it. But here Paul sets before us what God purposed with himself from the beginning. He, therefore, gave that which, not induced by any merit, he appointed to those who were not yet born, and kept laid up in his treasures, until he made known by the fact itself that he purposeth nothing in vain.

Before eternal ages He employs this phrase in the same sense in which he elsewhere speaks of the uninterrupted succession of years from the foundation of the world. (Tit_1:2.) For that ingenious reasoning which Augustine conducts in many passages is totally different from Paul’s design. The meaning therefore is, — “Before times began to take their course from all past ages.” Besides, it is worthy of notice, that he places the foundation of salvation in Christ; for, apart from him, there is neither adoption nor salvation; as was indeed said in expounding the first chapter of the Epistle to the Ephesians.

Cambridge Bible

2 Tim 1:9. who hath saved us] Rather, who saved us; the ‘saving’ and ‘calling’ should both be referred to the same point of time—viz. Baptism; and verses 9 and 10 are compressed by the Prayer-Book Catechism into the sentence ‘he hath called me to this state of salvation through Jesus Christ our Saviour.’ See note 1Ti_2:4.

us] Not limited to Paul and Timothy, but as in the parallel passage, Tit_3:5, embracing all the baptised, all who have ‘the faith of God’s elect.’ See generally the note there. The ‘holy calling’ here answers, in its twofold aspect of privilege and duty, to the ‘heirs of eternal life,’ and the ‘maintaining of good works,’ there.

not according to our works] More exactly, Tit_3:5, ‘not by virtue of works, works in righteousness, which we did,’ but in accordance with His own purpose and free gift given to us in Christ Jesus in eternal times gone by; see note on the parallel clause Tit_1:3, where the phrase ‘eternal times’ is explained, and the preposition ‘before.’ Theod. Mops. gives well the connecting thought which carries St Paul here from his appeal for boldness into another of his exulting Gospel anthems. ‘Take,’ he says in effect, ‘take great pains, bear long pains—for a gift so great, so age-long.’

Jamieson, Fausset, and Brown

2 Timothy 1:9

Who … called us — namely, God the Father (Gal_1:6). The having “saved us” in His eternal purpose of “grace, given us in Christ before the world began,” precedes his actual “calling” of us in due time with a call made effective to us by the Holy Spirit; therefore, “saved us” comes before “called us” (Rom_8:28-30).

holy calling — the actual call to a life of holiness. Heb_3:1, “heavenly calling” [Tittmann, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Eph_1:18; Eph_4:1). The call comes wholly from God and claims us wholly for God. “Holy” implies the separation of believers from the rest of the world unto God.

not according to — not having regard to our works in His election and calling of grace (Rom_9:11; Eph_2:8, Eph_2:9).

his own purpose — The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [Theodoret and Calvin].

grace … given us — in His everlasting purpose, regarded as the same as when actually accomplished in due time.

in Christ — believers being regarded by God as IN HIM, with whom the Father makes the covenant of salvation (Eph_1:4; Eph_3:11).

before the world began — Greek, “before the times (periods) of ages”; the enduring ages of which no end is contemplated (1Co_2:7; Eph_3:11).

John Calvin

2 Timothy 1:10

10But hath now been revealed by the appearing of our Savior Jesus Christ Observe how appropriately he connects the faith which we have from the gospel within God’s secret election, and assigns to each of them its own place. God has now called us by the gospel, not because he has suddenly taken counsel about our salvation, but because he had so determined from all eternity. Christ hath now “appeared” for our salvation, not because the power of saving has been recently bestowed on him, but because this grace was laid up in him for us before the creation of the world. The knowledge of those things is revealed to us by faith; and so the Apostle judiciously connects the gospel with the most ancient promises of God, that novelty may not render it contemptible.

But it is asked; “Were the fathers under the Law ignorant of this grace?” for if it was not revealed but by the coming of Christ, it follows that, before that time, it was concealed. I reply, Paul speaks of the full exhibition of the thing itself on which depended also the faith of the fathers, so that this takes nothing from them. The reason why Abel, Noah, Abraham, Moses, David, and all believers, obtained the same faith with us, was, that they placed their confidence in this “appearance.” Thus, when he says that “grace hath been revealed to us by the appearing of Christ,” he does not exclude from communion with that grace the fathers who are made partakers with us of this appearing by the same faith. Christ (Heb_13:8) was yesterday as he is today; but he did not manifest himself to us, by his death and resurrection, before the time appointed by the Father. To this, as the only pledge and accomplishment of our salvation, both our faith and that of the fathers look with one accord.

Who hath indeed destroyed death When he ascribes to the gospel the manifestation of life, he does not mean that we must begin with the word, leaving out of view the death and resurrection of Christ, (for the word, on the contrary, rests on the subject-matter,) but he only means that the fruit of this grace comes to men in no other way than by the gospel, in accordance with what is said, “God was in Christ, reconciling the world to himself, and hath committed to us the ministry of reconciliation.”(2Co_5:19.)

And hath brought to light life and immortality by the gospel It is a high and remarkable commendation of the gospel, that it “bringeth life to light.” To life he adds immortality; as if he had said, “a true and immortal life.” But, perhaps, it may be thought better, that by life we understand regeneration, that is followed by a blessed immortality which is also the object of hope. And, indeed, this is our “life,” not that which we have in common with brute beasts, but that which consists in partaking of the image of God. But because in this world “it doth not appear” (1Jo_3:2) what is the nature, or what is the value of that “life,” for the sake of more full expression he has most properly added, “immortality,” which is the revelation of that life which is now concealed.

Cambridge Bible

2 Tim 1:10. is now made manifest] but manifested now; the opposition thus put between the ‘given’ and the ‘manifested’ implies that the gift had been, in the phrase of the other parallel passage, Rom_16:25, ‘kept in silence through times eternal.’ Compare 1Ti_3:16, ‘who in flesh was manifested.’

by the appearing] The one use of the substantive ‘epiphany’ for the Incarnation, and so the authority for our use of it in the Church’s season of Epiphany. See notes on 1Ti_6:14 and Tit_2:13. The verb, with this reference, occurs again Tit_2:11 and 3:4.

our Saviour Jesus Christ] Again, with the best mss., Christ Jesus; the title now especially frequent, see note 1Ti_1:1.

who hath abolished death] More exactly, abolishing death, as he did, and bringing into light instead life and immortality. The verb for ‘abolish,’ lit. ‘to make useless, powerless,’ is used here of the Incarnation; in Heb_2:14, of the Atonement; in 1Co_15:26, of the Second Advent, as effecting this victory; at each stage the victory is assured. To us the Incarnation and the Atonement are extended through union with Christ in Holy Baptism. Compare Dr H. Macmillan, Two Worlds are Ours, p. 22. ‘Naturally, we are the creatures of days and months and years that vanish, regulated by sun and moon and stars that will perish. But, born anew in Christ, we enter into a sphere where time has no existence, where one day is as a thousand years, and a thousand years as one day; we lay hold on eternal life.’

hath brought … to light] Vulg., Th. Mops., ‘illuminavit,’ i.e. ‘shed over them a full mid-day light.’ The use of the corresponding substantive 1Co_4:4, 1Co_4:6, shews the force best, the illuminating power of the Gospel of the glory of Christ. ‘Life,’ ‘the life that is truly life,’ 1Ti_6:19, the spiritual life, which is ‘immortality;’ see notes on 1Ti_6:12, 1Ti_6:19; 1Ti_4:8. The Ember hymn well expresses the present glory of this ‘life’ thus illuminated,—‘our glory meets us ere we die.’

through the gospel] Added to the second half of the clause, as coming back to the thought of verse 8, where ‘the gospel’ personified represents the saving work of the Lord and the suffering ministry of St Paul as here.

Pulpit Commentary

2Ti_1:10

Hath now been manifested for is now made manifest, A.V.; Christ Jesus for Jesus Christ, A.V.; abolished for hath abolished, A.V.; brought for hath brought, A.V.; incorruption for immortality, A.V. Hath now been manifested (φανερωθεῖσαν); a word of very frequent use by St. Paul. The same contrast between the long time during which God’s gracious purpose lay hidden, and the present time when it was brought to light by the gospel, which is contained in this passage, is forcibly dwelt upon in Eph_3:1-12. The appearing (τῆς ἐπιφανείας), applied here, as in the name of the Festival of the Epiphany, to the first advent, but in Eph_4:1 and Tit_2:13 and elsewhere applied to the second advent, “the glorious appearing of our Saviour Jesus Christ” (Tit_2:13). Abolished (καταργήσαντος); i.e. “destroyed,” or “done away,” or “made of none effect,” as the word is variously rendered (1Co_15:26; 2Co_3:11; Gal_3:17; comp. Heb_2:14). Brought… to light (φωτίσαντος); as in 1Co_4:15. Elsewhere rather “to give light,” or “to enlighten” (see Luk_11:36; Heb_6:4; Heb_10:32, etc.). For a full description of the abolition of death and the introduction of eternal life in its stead, through the death and resurrection of Jesus Christ, see Rom_5:1-21. and 6., and especially Rom_6:8-11. Through the gospel; because the gospel both declares the death and resurrection of Christ, and calls us to share in them. These mighty glories of the gospel were good reasons why Timothy should not be ashamed of the testimony of his Lord, nor shrink from the afflictions of the gospel. They were signal evidences of the power of God.

Albert Barnes

2 Timothy 1:10

ut is now made manifest – The purpose to save us was long concealed in the divine mind, but the Saviour came that he might make it known.

Who hath abolished death – That is, he has made it so certain that death will be abolished, that it may be spoken of as already done. It is remarkable how often, in this chapter, Paul speaks of what God intends to do as so certain, that it may be spoken of as a thing that is already done. In the meaning of the expression here, see the notes at 1Co_15:54; compare the notes at Heb_2:14. The meaning is, that, through the gospel, death will cease to reign, and over those who are saved there will be no such thing as we now understand by dying.

And hath brought life and immortality to light through the gospel – This is one of the great and glorious achievements of the gospel, and one of the things by which it is distinguished from every other system. The word rendered “hath brought to light” – φωτίζω phōtizō – means to give light, to shine; then to give light to, to shine upon; and then to bring to light, to make known. Robinson, Lexicon. The sense is, that these things were before obscure or unknown, and that they have been disclosed to us by the gospel. It is, of course, not meant that there were no intimations of these truths before, or that nothing was known of them – for the Old Testament shed some light on them; but that they are fully disclosed to man in the gospel. It is there that all ambiguity and doubt are removed, and that the evidence is so clearly stated as to leave no doubt on the subject. The intimations of a future state, among the wisest of the pagan, were certainly very obscure, and their hopes very faint.

The hope of a future state is styled by Cicero, Futurorum quoddam augurium saeculorum – “a conjecture or surmise of future ages. Tusc. Q. 1. Seneca says it is “that which our wise men do promise, but they do not prove.” Epis. 102. Socrates, even at his death, said, “I hope to go hence to good men, but of that I am not very confident; nor doth it become any wise man to be positive that so it will be. I must now die, and you shall live; but which of us is in the better state, the living or the dead, only God knows.” Pliny says, “Neither soul nor body has any more sense after death, than before it was born.” Cicero begins his discourse on the subject with a profession that he intended to deliver nothing as fixed and certain, but only as probable, and as having some likelihood of truth. And, having mentioned the different sentiments of philosophers, he concludes, – “Which of these opinions is true, some god must tell us; which is most like to truth, is a great question.”

See Whitby, “in loc.” Such doubts existed in regard to the immortality of the soul; but of the resurrection and future life of the body, they had no conception whatever; compare the notes at Act_17:32. With what propriety, then, may it be said that these doctrines were brought to light through the gospel! Man would never have known them if it had not been for revelation. The word “life,” here, refers undoubtedly to life in the future world. The question was, whether man would live at all; and that question has been determined by the gospel. The word “immortality” means, properly, “incorruption, incapacity of decay;” and may be applied either to the body or the soul. See it explained in the notes at 1Co_15:42. It is used in reference to the body, in 1Co_15:42, 1Co_15:53-54; in Rom_2:7, it is applied to the future state of rewards, without special reference to the body or soul. Here it seems to refer to the future state as that in which there will be no corruption or decay.

Many suppose that the phrase “life and immortality,” here, is used by hendiadys (two things for one), as meaning immortal or incorruptible life. The gospel thus has truths not found in any other system, and contains what man never would have discovered of himself. As fair a trial had been made among the philosophers of Greece and Rome as could be made, to determine whether the unaided powers of the human mind could arrive at these great truths; and their most distinguished philosophers confessed that they could arrive at no certainty on the subject. In this state of things, the gospel comes and reveals truths worthy of all acceptation; sheds light where man had desired it; solves the great problems which had for ages perplexed the human mind, and discloses to man all that he could wish – that not only the soul will live for ever, but that the body will be raised from the grave, and that the entire man will become immortal. How strange it is that men will not embrace the gospel! Socrates and Cicero would have hailed its light, and welcomed its truths, as those which their whole nature panted to know.

John Calvin

2 Timothy 1:11

11To which I have been appointed Not without good reason does he so highly commend the gospel along with his apostleship. Satan labors, beyond all things else, to banish from our hearts, by every possible method, the faith of sound doctrine; and as it is not always easy for him to do this if he attack us in open war, he steals upon us by secret and indirect methods; for, in order to destroy the credibility of doctrine, he holds up to suspicion the calling of godly teachers. Paul, therefore, having death before his eyes, and knowing well the ancient and ordinary snares of Satan, determined to assert not only the doctrine of the gospel in general, but his own calling. Both were necessary; for, although there be uttered long discourses concerning the dignity of the gospel, they will not be of much avail to us, unless we understand what is the gospel. Many will agree as to the general principle of the undoubted authority of the gospel, who afterwards will have nothing certain that they can follow. This is the reason why Paul expressly wishes to be acknowledged to be a faithful and lawful minister of that life-giving doctrine which he had mentioned.

A herald, and an apostle, and a teacher of the Gentiles For the reasons now stated, he adorns himself with various titles for expressing one and the same thing. He calls himself a herald, whose duty it is, to publish the commands of princes and magistrates. The word apostle is here used in its ordinary and restricted meaning. Moreover, because there is a natural relation between a teacher and his disciples, he takes to himself also this third name, that they who learn from him may know that they have a master who has been appointed to them by God. And to whom does he declare that he was appointed? To the Gentiles; for the main hinge of the controversy was about them, because the Jews denied that the promises of life belonged to any others than to the fleshly children of Abraham. In order, therefore, that the salvation of the Gentiles may not be called in question, he affirms that to them he has been especially sent by God.

John Calvin

2 Timothy 1:12

12For which cause also I suffer these things It is well known that the rage of the Jews was kindled against Paul, for this reason more than any other, that he made the gospel common to the Gentiles. Yet the phrase for which cause relates to the whole verse, and therefore must not be limited to the last clause about “the Gentiles.”

But I am not ashamed That the prison in which he was bound might not in any degree lessen his authority, he contends, on the contrary, by two arguments. First, he shows that the cause, far from being disgraceful, was even honorable to him; for he was a prisoner, not on account of any evil deed, but because he obeyed God who called him. It is an inconceivable consolation, when we are able to bring a good conscience in opposition to the unjust judgments of men. Secondly, from the hope of a prosperous issue he argues that there is nothing disgraceful in his imprisonment. He who shall avail himself of this defense will be able to overcome any temptations, however great they may be. And when he says, that he “is not ashamed,” he stimulates others, by his example, to have the same courage.

For I know whom I have believed This is the only place of refuge, to which all believers ought to resort, whenever the world reckons them to be condemned and ruined men; namely, to reckon it enough that God approves of them; for what would be the result, if they depended on men? And hence we ought to infer how widely faith differs from opinion; because, when Paul says, “I know whom I have believed,” he means that it is not enough if you believe, unless you have the testimony of God, and unless you have full certainty of it. Faith, therefore, neither leans on the authority of men, nor rests on God, in such a manner as to hesitate, but must be joined with knowledge; otherwise it would not be sufficiently strong against the innumerable assaults of Satan. He who with Paul enjoys this knowledge, will know, by experience, that, on good grounds, our faith is called

“the victory that overcometh the world,” (1Jo_5:4) and that on good grounds, it was said by Christ, “The gates of hell shall not prevail against it.”(Mat_16:18.)

Amidst every storm and tempest, that man will enjoy undisturbed repose, who has a settled conviction that God, “who cannot lie,” (Tit_1:2) or deceive, hath spoken, and will undoubtedly perform what he hath promised. On the other hand, he who has not this truth sealed on his heart, will be continually shaken hither and thither like a reed.

This passage is highly worthy of attention; because it expresses admirably the power of faith, when it shows that, even in desperate affairs, we ought to give to God such glory as not to doubt that he will be true and faithful; and when it likewise shows that we ought to rely on the word as fully as if God had manifested himself to us from heaven; for he who has not this conviction understands nothing. Let us always remember that Paul does not pursue philosophical speculations in the shade, but, having the reality before his eyes, solemnly declares, how highly valuable is a confident hope of eternal life.

And am persuaded that he is able Because the power and greatness of dangers often fill us with dismay, or at least tempt our hearts to distrust, for this reason we must defend ourselves with this shield, that there is sufficient protection in the power of God. In like manner Christ, when he bids us cherish confident hope, employs this argument, “The Father, who gave you to me, is greater than all,”(Joh_10:29)

by which he means, that we are out of danger, seeing that the Lord, who hath taken us under his protection, is abundantly powerful to put down all opposition. True, Satan does not venture to suggest this thought in a direct form, that God cannot fulfill, or is prevented from fulfilling, what he has promised, (for our senses are shocked by so gross a blasphemy against God,) but, by preoccupying our eyes and understandings, he takes away from us all sense of the power of God. The heart must therefore be well purified, in order that it may not only taste that power, but may retain the taste of it amidst temptations of every kind.

Now, whenever Paul speaks of the power of God, understand by it what may be called his actual or (ἐνεργουμένμν) “effectual” power, as he calls it elsewhere. (Col_1:29) Faith always connects the power of God with the word, which it does not imagine to be at a distance, but, having inwardly conceived it, possesses and retains it. Thus it is said of Abraham: “He did not hesitate or dispute, but gave glory to God, being fully convinced that what he had promised he was able also to perform,” (Rom_4:20.)

What I have intrusted to him Observe that he employs this phrase to denote eternal life; for hence we conclude, that our salvation is in the hand of God, in the same manner as there are in the hand of a depository those things which we deliver to him to keep, relying on his fidelity. If our salvation depended on ourselves, (147) to how many dangers would it be continually exposed? But now it is well that, having been committed to such a guardian, it is out of all danger.

Cambridge Bible

2 Tim 1:12. For the which cause I also suffer these things] R.V. places ‘also’ after ‘suffer’ that the emphasis may belong as much to ‘these things’ as to ‘suffer’ according to the order of the Greek; and substitutes yet for ‘nevertheless,’ which is too emphatic for the Greek word.

am not ashamed] The reference to ver. 8 is obvious, as ‘these things’ are the chains and dungeon of ‘the Lord’s prisoner.’ Cf. Rom_1:16.

I know whom I have believed] Rather with R.V. him whom, because it is the relative not the interrogative pronoun that is used.

to keep that which I have committed unto him] R.V. places in the margin the alternative sense, according to its rule when the balance of authority is nearly even, ‘that which he hath committed unto me’; and gives the literal Greek ‘my deposit.’ The genitive of the personal pronoun rendered ‘my’ may be either subjective here or objective; hence the uncertainty, which the context does not clear up entirely. On the whole, looking to the speciality of the phrase and its use in 1Ti_6:20, and below ver. 14 of Timothy’s guarding of the sound doctrine handed on to him, and here only besides,—it seems most probable that St Paul is adopting, to describe God’s commission to him, the same words in which he describes the same commission to Timothy. And by a change very characteristic of St Paul, when we might have expected the phrase to run ‘am persuaded that I shall be enabled to guard’ it is made to run ‘am persuaded that he is able to guard.’ Cf. ‘yet not I, but Christ liveth in me’ Gal_2:20. The guarding, thus, is exactly the same, viz. God’s, in the 14th verse, ‘guard through the Holy Ghost which dwelleth in us.’ Compare Rom_7:24, Rom_7:25 with 8:9. See note on 1Ti_6:20, for a fuller account of the ‘deposit’ itself, as the commission to hand on sound doctrine. If at the end of the first epistle this had become the Apostle’s chief absorbing anxiety, much more is it so now, in the very hour of his departure.

against that day] With a view to, in readiness for, that day; cf. Jud_1:6, ‘angels … he hath kept … unto the judgment of the great day.’

Pulpit Commentary

2Ti_1:12

Suffer also for also suffer, A.V.; yet for nevertheless, A.V.; him whom for whom, A.V.; guard for keep, A.V. For the which cause (2Ti_1:6, note) I suffer also. The apostle adds the weight of his own example to the preceding exhortation. What he was exhorting Timothy to do he was actually doing himself, without any wavering or hesitation or misgiving as to the result. I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him. The ground of the apostle’s confidence, even in the hour of extreme peril, was his perfect trust in the faithfulness of God. This he expresses in a metaphor drawn from the common action of one person entrusting another with some precious deposit, to be kept for a time and restored whole and uninjured. All the words in the sentence are part of this metaphor. The verb πεπίστευκα must be taken in the sense of “entrusting” (curae ac fidei alicujus committo), as Luk_16:11. So πιστευθῆναι τὸ εὐαγγέλιον, “to be entrusted with the gospel” (1Th_2:4); οἰκονομίαν πεπιστεῦμαι, “I am entrusted with a dispensation” (1Co_9:17; see Wis. 14:5, etc.). And so in classical Greek, πιστεύειν τινί τι means “to entrust something to another” to take care of for you. Here, then, St. Paul says (not as in the R.V., “I know him whom I have believed,” which is quite inadmissible, but), “I know whom I have trusted [i.e. in whom I have placed confidence, and to whom I have committed the keeping of my deposit], and I am persuaded that he is able to keep that which I have entrusted to him (τὴν παραθήκην μου) unto that day.” The παραθηκή is the thing which Paul entrusted to his faithful guardian, one who he knew would never betray the trust, but would restore it to him safe and sound at the day of Christ. What the παραθήκη was may be difficult to express in any one word, but it comprised himself, his life, his whole treasure, his salvation, his joy, his eternal happiness—all for the sake of which he risked life and limb in this world, content to lose sight of them for a while, knowing that he should receive them all from the hands of God in the day of Christ. All thus hangs perfectly together. There can be no reasonable doubt that παραθήκην μου means, “my deposit”—that which I have deposited with him. Neither is there the slightest difficulty in the different applications of the same metaphor in Luk_16:14 and in 1Ti_6:20. For it is as true that God entrusts to his faithful servants the deposit of the faith, to be kept by them with jealous fidelity, as it is that his servants entrust to him the keeping of their souls, as knowing him to be faithful.

Marvin Vincent

2 Timothy 1:12

I am not ashamed

Comp. 2Ti_1:8, and Rom_1:16.

Whom I have believed (ᾧ πεπίστευκα)

Or, in whom I have put my trust. See on Joh_1:12; see on Joh_2:22; see on Rom_4:5.

Able (δυνατός)

Often used with a stronger meaning, as 1Co_1:26, mighty; Act_25:5, οἱδυνατοὶ the chief men: as a designation of God, ὁ δυνατός the mighty one, Luk_1:49 : of preeminent ability or power in something, as of Jesus, δυνατός ἐν ἔργῳ καὶ λόγῳ mighty in deed and word, Luk_24:19 : of spiritual agencies, “The weapons of our warfare are δυνατὰ mighty,” etc., 2Co_10:4. Very often in lxx.

That which I have committed (τὴν παραθήκην μου)

More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is 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. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1Ti_6:20). It was the form of sound words (2Ti_1:13); that which Timothy had heard from Paul (2Ti_2:2); that fair deposit (2Ti_1:14). It was the gospel to which Paul had been appointed (2Ti_1:11); which had been intrusted to him (1Ti_1:11; Tit_1:3; comp. 1Co_9:17; Gal_2:7; 1Th_2:4). The verb παρατιθέναι to commit to one’s charge is a favorite with Luke. See Luk_12:48; Act_20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit (παραθήκην) which I and Christ have committed (παρθέμεθα) to you. I commit (παρατίθημι) to you the church of the Antiochenes.”

That day (ἐκείνην τὴν ἡμέραν)

The day of Christ’s second appearing. See on 1Th_5:2. In this sense the phrase occurs in the N.T. Epistles only 2Ti_1:18; 2Ti_4:8; 2Th_1:10; but often in the Gospels, as Mat_7:22; Mat_26:29; Mar_13:32, etc. The day of the Lord’s appearing is designated by Paul as ἡ ἡμέρα, absolutely, the day, Rom_13:12; 1Co_3:13; 1Th_5:4 : ἡμέρα τοῦ κυρίου the day of the Lord, 1Co_1:8; 2Co_1:14; 1Th_5:2; 2Th_2:2 : the day of Jesus Christ or Christ, Phi_1:6, Phi_1:10; Phi_2:16: the day when God shall judge, Rom_2:16 : the day of wrath and revelation of the righteous judgment of God, Rom_2:5 : the day of redemption, Eph_4:30.

Albert Barnes

2 Timothy 1:12

For the which cause I also suffer these things – That is, I suffer on account of my purpose to carry the gospel to the Gentiles; see the notes at Col_1:24.

Nevertheless I am not ashamed – compare the notes at Rom_1:16.

For I know whom I have believed – Margin, “trusted.” The idea is, that he understood the character of that Redeemer to whom he had committed his eternal interests, and knew that he had no reason to be ashamed of confiding in him. He was able to keep all that he had intrusted to his care, and would not suffer him to be lost; see Isa_28:16.

And am persuaded that he is able to keep that which I have committed unto him – That is, the soul, with all its immortal interests. A man has nothing of higher value to intrust to another than the interests of his soul, and there is no other act of confidence like that in which he intrusts the keeping of that soul to the Son of God. Hence, learn:

(1) That religion consists in committing the soul to the care of the Lord Jesus; because:

(a) We feel that we cannot secure the soul’s salvation ourselves.

(b) The soul is by nature in danger.

(c) If not saved by him, the soul will not be saved at all.

(2) That the soul is a great and invaluable treasure which is committed to him.

(a) No higher treasure can be committed to another;

(b) In connection with that the whole question of our happiness on earth and in heaven is entrusted to him, and all depends on his fidelity.

(3) It is done by the true Christian with the most entire confidence, so that the mind is at rest. The grounds of this confidence are:

(a) What is said of the mighty power of the Saviour;

(b) His promises that he will keep all who confide in him (compare the notes at Joh_10:27-29;

(c) Experience – the fact that those who have trusted in him have found that he is able to keep them.

(4) This act of committing the soul, with all its interests, to the Saviour, is the true source of peace in the trials of life. This is so because:

(a) Having done this, we feel that our great interests are secure. If the soul is safe, why need we be disturbed by the loss of health, or property, or other temporal comforts? Those are secondary things. A man who is shipwrecked, and who sees his son or daughter safe with him on the shore, will be little concerned that a casket of jewels fell overboard – however valuable it might be:

(b) All those trials will soon pass away, and he will be safe in heaven.

(c) These very things may further the great object – the salvation of the soul. A man’s great interests may be more safe when in a prison than when in a palace; on a pallet of straw than on a bed of down; when constrained to say, “Give us this day our daily bread,” than when encompassed with the wealth of Croesus.

Against that day – The day of judgment – called “that day,” without anything further to designate it, because it is the great day; “the day for which all others days were made.” It seems to have been so much the object of thought and conversation among the early Christians, that the apostle supposed that he would be understood by merely referring to it as “that day;” that is, the day which they were always preaching about, and talking about, and thinking about.

John Calvin

2 Timothy 1:13

13Hold the form of sound words Some explain it thus: “Let thy doctrine be, as it were, a pattern which others may imitate.” I do not approve of that view. Equally removed from Paul’s meaning is Chrysostom’s exposition, that Timothy should have at hand the image of virtues engraven on his heart by Paul’s doctrine. I rather think that Paul commands Timothy to hold fast the doctrine which he had learned, not only as to substance, but as to the very form of expression; for ὑποτύπωσις — the word which Paul employs on this occasion — denotes a lively picture of objects, as if they were actually placed before the eyes. Paul knew how ready men are to depart or fall off from pure doctrine. For this reason he earnestly cautions Timothy not to turn aside from that form of teaching which he had received, and to regulate his manner of teaching by the rule which had been laid down; not that we ought to be very scrupulous about words, but because to misrepresent doctrine, even in the smallest degree, is exceedingly injurious.

Hence we see what kind of theology there is in Popery, which has degenerated so far from the pattern which Paul recommends, that it resembles the riddles of diviners or soothsayers rather than a doctrine taken from the word of God. What taste of Paul’s writings, I ask, is there in all the books of the schoolmen? This licentiousness in corrupting doctrine shews that there are great reasons why Paul invites Timothy to hold fast the original and natural form. And he contrasts sound words not only with doctrines manifestly wicked, but within useless questions, which, instead of health, bring nothing but disease.

In faith and love, which is in Christ Jesus I am aware that the preposition ἐν, agreeably to the idiom of the Hebrew language, ב is often taken for with; but here, I think, the meaning is different Paul has added this as a mark of sound doctrine, in order that we may know what it contains, and what is the summary of it, the whole of which, according to his custom, he includes under “faith and love.” He places both of them in Christ; as, indeed, the knowledge of Christ consists chiefly of these two parts; for, although the words, which is, are in the singular number, agreeing with the word love, yet it must also be understood as applying to faith.

Those who translate it, “with faith and love,” make the meaning to be, that Timothy should add to sound doctrine the affections of piety and love. I do acknowledge that no man can persevere faithfully in sound doctrine unless he is endued with true faith and unfeigned love. But the former exposition, in my opinion, is more appropriate, namely, that Paul employs these terms for describing more fully what is the nature of “sound words” and what is the subject of them. Now he says that the summary consists in “faith and love” of which the knowledge of Christ is the source and beginning.

Cambridge Bible

2 Tim 1:13. Hold fast the form of sound words] Rather, Hold to the model; the word for ‘form has occurred in 1Ti_1:16. As Bp Lightfoot points out, Clem, ad Cor. c. v. fin., the compound signifies the first roughly modelled block in the sculptor’s art; just as in the sister art the similarly formed compound hypogrammos is the pencil drawing to be traced over in ink, or the outline to be filled in and coloured. Cf. 1Pe_2:21, leaving you an example that ye should follow his steps.’ Hold to or keep to rather than ‘hold fast,’ because it is the simple not the compound verb.

sound words] Here opposed to the gangrene of Hymenæus and Philetus, ch. 2:17, see notes on 1Ti_1:10; Tit_1:9. Add the following from Dean Vaughan on ‘The Wholesome Words of Jesus Christ,’ Cambridge ‘University Sermons’ of 1866. ‘Never before through the whole volume of his letters has St Paul applied that term to the Gospel. Now it is almost his only epithet for it.… New experiences make new expressions.… St Paul himself saw the first symptoms of this morbid action of the Gospel; alternations of hectic flush and deadly pallor; of a pulse now throbbing, now torpid; of lost appetite and broken sleep; of deformed excrescence and palsied limb.… Each falsehood in religion is some overstrained onesided or isolated truth. Either free grace or free will—either faith or duty—either truth or charity—either dependence or responsibility—either the Humanity or the Divinity—not both, not all—this has been in all time the oscillation, the ebb and flow, of human doctrine; and the Gospel has been not healthy, not well, but sickly, at times almost dying, in consequence. The wholesome words are known by this sign—that in them every part of the truth is equally present, every function of the life equally vigorous. Health is the balance of the powers: a healthy Gospel is one which holds in exact equilibrium opposite forces—excluding nothing that is good, yet suffering no one good thing to engross and swallow up the whole.’

which thou hast heard of me] ‘Of’ in the sense of from, the Latin a not de; so very frequently in A.V. representing the other meaning of a, ‘by’; cf. 1Co_11:32 ‘chastened of the Lord.’

in faith and love which is in Christ Jesus] The faith and the love are both ‘in Christ Jesus,’ and are, as Fairbairn puts it, ‘the spiritual element or frame of mind in which the pattern of things exhibited to him should be remembered and applied.’ The clause belongs to ‘keep,’ not (as Alford) to ‘heard.’ So A.V. and R.V., by the insertion of the comma. St Paul had as his secret of activity and endurance the present sense of a present Saviour, and he longs for Timothy too to possess it as constantly. See note on 2:1.

Albert Barnes

2 Timothy 1:13

Hold fast the form of sound words; – see the notes at 1Ti_1:3. On the Greek word here rendered “form,” see the notes at 1Ti_1:16, where it is rendered pattern. The word means a form, sketch, or imperfect delineation – an outline. Grotius says that it here means “an exemplar, but an exemplar fixed in the mind – an idea.” Calvin says that the command is that he should adhere to the doctrine which he had learned, not only in its substance, but in its form. Dr. Tillotson explains this as meaning the profession of faith which was made by Christians at baptism. There seems to be an allusion to some summary or outline of truth which Paul had given to Timothy, though there is no evidence that it was written. Indeed, there is every presumption that, if it refers to such a summary, it was not committed to writing. If it had been, it would have been regarded as inspired, and would have taken its place in the canon of Scripture. It may be presumed that almost none of the sacred writings would have been more sacredly preserved than such a condensed summary of Christian truth. But there is no improbability in supposing that Paul, either at his ordination, or on some other occasion, may have stated the outlines of the Christian religion to Timothy, that he might have a clear and connected view of the subject. The passage, therefore, may be used as an argument for the propriety of some brief summary of doctrine as a matter of convenience, though not as having binding authority on the consciences of others. “Of sound words;” compare the notes at 1Ti_6:3. The Greek is the same in both places.

Which thou hast heard of me – This proves that he does not refer to a written creed, since what he refers to was something which he had heard.

In faith and love which is in Christ Jesus – Hold these truths with sincere faith in the Lord Jesus, and with that love which is the best evidence of attachment to him.

John Calvin

2 Timothy 1:14

14Keep the excellent thing committed to thee This exhortation is more extensive than the preceding. He exhorts Timothy to consider what God has given to him, and to bestow care and application in proportion to the high value of that which has been committed; for, when the thing is of little value, we are not wont to call any one to so strict an account.

By “that which hath been committed,” I understand him to mean both the honor of the ministry and all the gifts with which Timothy was endued. Some limit it to the ministry alone; but I think that it denotes chiefly the qualifications for the ministry, that is, all the gifts of the Spirit, in which he excelled. The word “committed” is employed also for another reason, to remind Timothy that he must, one day, render an account; for we ought to administer faithfully what God has committed to us.

Τὸ Καλόν denotes that which is of high or singular value; and, therefore, Erasmus has happily translated it (egregium ) “excellent,” for the sake of denoting its rare worth. I have followed that version. But what is the method of keeping it? It is this. We must beware lest we lose by our indolence what God has bestowed upon us, or lest it be taken away, because we have been ungrateful or have abused it; for there are many who reject the grace of God, and many who, after having received it, deprive themselves of it altogether. Yet because the difficulty of keeping it is beyond our strength, he therefore adds, —

By the Holy Spirit As if he had said, “I do ask from thee more than thou canst, for what thou hast not from thyself the Spirit of God will supply to thee.” Hence it follows, that we must not judge of the strength of men from the commandments of God; because, as he commands by words, so he likewise engraves his words on our hearts, and, by communicating strength, causes that his command shall not be in vain.

Who dwelleth in us By this he means, that the assistance of the Holy Spirit is present to believers, provided that they do not reject it when it is offered to them.

John Calvin

2 Timothy 1:15

15Thou knowest that all that are in Asia have forsaken me Those apostasies which he mentions might have shaken the hearts of many, and given rise, at the same time, to many suspicions; as we commonly look at everything in the worst light. Paul meets scandals of this kind with courage and heroism, that all good men may learn to abhor the treachery of those who had thus deserted the servant of Christ, when he alone, at the peril of his life, was upholding the common cause; and that they may not on that account give way, when they learn that Paul is not left destitute of divine assistance.

Of whom are Phygellus and Hermogenes He names two of them, who were probably more celebrated than the rest, that he may shut the door against their slanders; for it is customary with revolters and deserters from the Christian warfare, (151) in order to excuse their own baseness, to forge as many accusations as they can against the good and faithful ministers of the gospel. “Phygellus and Hermogenes,” knowing that their cowardice was justly reckoned infamous by believers, and that they were even condemned as guilty of base treachery, would not have hesitated to load Paul with false accusations, and impudently to attack his innocence. Paul, therefore, in order to take away all credit from their lies, brands them with the mark which they deserve.

Thus also, in the present day, there are many who, because they are not here admitted into the ministry, or are stripped of the honor on account of their wickedness, or because we do not choose to support them while they do nothing, or because they have committed theft or fornication, are compelled to fly, and forthwith wander through France and other countries, and, by throwing upon us all the accusations that they can, borrow from them an attestation of their innocence. And some brethren are so silly as to accuse us of cruelty, if any of us paints such persons in their true colors. But it were to be wished that all of them had their forehead marked with a hot iron, that they might be recognized at first sight.

Cambridge Bible

2 Tim 1:15. all they which are in Asia be turned away] Omit ‘be’; the tense describes a definite act, not a continuing state.
We are left to conjecture when and where this desertion took place. ‘They which are in Asia’ implies the residents in Asia, but the desertion may have been either in Asia, between the first and second imprisonments, or in Rome: perhaps the former more probably, on the ground that Timothy’s knowledge of it is appealed to, as also is his knowledge of Onesiphorus’ service at Ephesus, while the help rendered by Onesiphorus at Rome is spoken of independently. The ‘Asia’ meant is the Roman province according to most Commentators (Howson, Dict. Bib.) which embraced Lydia, Mysia, Caria, and Phrygia, as distinguished from ‘Asia Minor’ commonly so called and from the continent of Asia. Lewin however (Life and Epistles of St Paul, 1. p. 190) identifies the Asia of N.T. with Lydia alone, i.e. from the Caicus to the Mæander, with the plain of the Cayster within it, which Homer calls ‘the Asian Meadow,’ cf. Il. 11. 461, Virg. Georg. 1. 383, ‘Asia … prata Caystri’; and he makes three strong points: (1) that the ‘Mysia of Act_16:6 seems clearly separated there from ‘Asia’; (2) that ‘the seven churches which are in Asia’ on this hypothesis just cover the whole district; (3) that ‘the dwellers in Asia’ of Act_2:9 heard their own language, not three languages, Lydian, Mysian and Carian. Prof. Ramsay, the most recent authority on the geography of Asia Minor, appears to support this latter view.

of whom are Phygellus and Hermogenes] The mss. favour the form Phygelus, but nothing is known of him; or yet of Hermogenes.

Pulpit Commentary

2Ti_1:15

That are for they which are, A.V.; turned for be turned, A.V.; Phygelus for Phygellus, A.V. and T.R. Turned away from (ἀπεστράφησάν με). This verb is used, as here, governing an accusative of the person or thing turned away from, in Tit_1:14; Heb_12:25, as frequently in classical Greek. The use of the aorist here is important, as St. Paul does not mean to say that the Churches of Asia had all forsaken him, which was not true, and which it would be absurd to inform Timothy of if it were true, living as he was at Ephesus, the central city of Asia, but adverts to some occasion, probably connected with his trim before Nero, when they shrank from him in a cowardly way. Πάντες οἱ ἐν τῆ Ασίᾳ means “the whole party in Asia” connected with the particular transaction to which St. Paul is alluding, and which was known to Timothy though it is not known to us. Perhaps he had applied to certain Asiatics, whether Christians or Jews or GraecoRomans, for a testimony to his orderly conduct in Asia, and they had refused it; or they may have been at Rome at the time, and avoided St. Paul; and among them Phygelus and Hermogenes, whose conduct may have been particularly ungrateful and unexpected. Nothing is known of either of them.

A.T. Robertson

2 Timothy 1:15

Are turned away from me (apestraphēsan me). Second aorist passive (still transitive here with me) of apostrephō, for which verb see note on Tit_1:14. For the accusative with these passive deponents see Robertson, Grammar, p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial (2Ti_4:16). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy. Nothing else is known of Phygelus and Hermogenes except this shameful item.

Albert Barnes

2 Timothy 1:15

This thou knowest, that all they which are in Asia be turned away from me – That is, in that part of Asia Minor of which Ephesus was the capital. The name Asia was often given particularly to that part of Asia Minor; see the notes at Act_2:9; Act_16:6. This passage proves that Timothy was somewhere in that region when this Epistle was written to him, for otherwise he could not be supposed to Know what is here said. When Paul says that “all” were turned away from him, he must use the word in a general sense, for he immediately specifies one who had been faithful and kind to him.

Of whom are Phygellus and Hermogenes – We know nothing of these individuals but what is here mentioned. It would seem that they were prominent persons, and those from whom the apostle had a right to expect other treatment. “The ecclesiastical traditions allege that they were of the seventy disciples, and in the end became followers of Simon Magus. We imagine that this is little more than conjecture.” It is a sad thing when the only record made of a man – the only evidence which we have that he ever lived at all – is, that he turned away from a friend, or forsook the paths of true religion. And yet there are many men of whom the only thing to be remembered of them is, that they lived to do wrong.

John Calvin

2 Timothy 1:16

16May the Lord grant mercy From this prayer we infer, that the good offices done to the saints are not thrown away, even though they cannot recompense them; for, when he prays to God to reward them, this carries in it the force of a promise. At the same time, Paul testifies his gratitude, by desiring that God will grant the remuneration, because he is unable to pay. What if he had possessed abundant means of remuneration? Undoubtedly he would have manifested that he was not ungrateful.

To the family of Onesiphorus, for he often refreshed me It is worthy of attention, that although he praises the kindness of Onesiphorus alone, yet, on his account, he prays for mercy to the whole family Hence we infer, that “the blessing of God rests, not only on the head of the righteous man,” but on all his house. So great is the love of God toward his people, that it diffuses itself over all who are connected with them.

And was not ashamed of my chain This is a proof, not only of his liberality, but likewise of his zeal; seeing that he cheerfully exposed himself to danger and to the reproach of men, in order to assist Paul.

Cambridge Bible

2 Tim 1:16. The Lord give mercy] The phrase ‘give mercy’ does not occur elsewhere in N.T. As the use of the word ‘mercy’ with ‘grace and peace’ in the salutation to Timothy in both epistles marks the special intimacy and tenderness of sympathy between St Paul and his ‘son in the faith,’ so here the ‘friend in need’ is the ‘friend indeed.’

the house of Onesiphorus] The natural though not necessary inference from this phrase here and in 4:19, and from the prayer in ver. 18, is that Onesiphorus himself was dead.

he oft refreshed me, and was not ashamed of my chain] That is, ‘in Asia, before I came to Rome this last time’ or ‘when on my way hither bound.’ The clause which follows seems to prevent our referring this to anything at Rome e.g. the libera custodia of the first imprisonment Act_28:20; Eph_6:20, where the word is used, as here, in the singular. But we may refer it to a similar libera custodia, which was exchanged on arrival at Rome for that close confinement which needed Onesiphorus’ ‘zealous’ seeking out.

Pulpit Commentary

2Ti_1:16

Grant for give, A.V. Grant mercy (δώη ἔλεος). This connection of the words is only found here. The house of Onesiphorus. It is inferred from this expression, coupled with that in 2Ti_4:19, that Onesiphorus himself was no longer living; and hence 2Ti_4:18 (where see note) is thought by some to be an argument for prayers for the dead. The inference, further strengthened by the peculiar language of 2Ti_4:18, though not absolutely certain, is undoubtedly probable. The connection between this and the preceding verse is the contrast between the conduct of Phygelus and Hermogenes and that of Onesiphorus. They repudiated all acquaintance with the apostle in his day of trial; he, when he was in Rome, diligently sought him and with difficulty found him. and oft refreshed him with Christian sympathy and communion, acting with no less courage than love. He was no longer on earth to receive a prophet’s reward (Mat_10:41), but St. Paul prays that he may receive it in the day of Christ, and that meanwhile God may requite to his family the mercy he had showed to St. Paul. Refreshed me (ἀνεψυξε); literally, revived me. Only here in the New Testament, but comp. Act_3:19. Chain (ἅλυσιν); in the singular, as Eph_6:20; Act_28:20 (where see note).

Albert Barnes

2 Timothy 1:16

The Lord give mercy unto the house of Onesiphorus – The family of Onesiphorus – for so the word house is often used. He was himself still living 2Ti_1:18, but not improbably then absent from his home; compare the notes at 2Ti_4:19. He was evidently of Asia, and is the only one who is mentioned from that region who had showed the apostle kindness in his trials. He is mentioned only in this Epistle, and nothing more is known of him. The record is entirely honorable to him, and for his family the apostle felt a warm interest on account of the kindness which he had showed to him in prison. The ecclesiastical traditions also state that he was one of the seventy disciples, and was ultimately Bishop of Corone. But there is no evidence of this. There is much force in the remark of the Editor of the Pictorial Bible, that “the pretended lists of the 70 disciples seem to have been made out on the principle of including all the names incidentally mentioned in the sacred books, and not otherwise appropriated.”

For he oft refreshed me – That is, showed me kindness, and ministered to my needs.

And was not ashamed of my chain – Was not ashamed to be known as a friend of one who was a prisoner on account of religion. Paul was bound with a chain when a prisoner at Rome; Phi_1:13-14, Phi_1:16; Col_4:3, Col_4:18; Phm_1:10; see the notes at Act_28:20.

Cambridge Bible

2 Tim 1:17. when he was in Rome, he sought me out very diligently] It is the simple verb, and, according to the best mss., the positive not the comparative adverb, he sought me diligently. What ‘close confinement’ could be under the Emperor Tiberius we see from Suet. Tib. 61 (quoted by Lewin) ‘quibusdam custodiae traditis non modo studendi solatium ademptum sed etiam sermonis et colloquii usus.’ What it could be under Nero’s lieutenant Tigellinus, who succeeded Burrus as praefectus praetorii a.d. 63, we learn from Tacitus, who says of him (Hist. i. 72) ‘crudelitatem mox deinde avaritiam et virilia scelera exercuit corrupto ad omne facinus Nerone.’

Where did Onesiphorus find St Paul? Nero to screen himself had given the word for the most virulent animosity against the Christians (Tac. Ann. xv. 44). When St Paul then was brought prisoner to Rome, he must have been known as one of their chief leaders, and as such would be confined now not in any ‘hired house,’ not in any ‘guard house’ of the praetorium, or any minor state prison, such as that of Appius Claudius if it still existed, or even the ‘Stone Quarry Prison,’ lautumiae, at the furthest north-west corner of the Forum, but (we may believe) in the Carcer itself, the Tullianum or ‘Well-Dungeon,’ at the foot of the Capitol. This last with its chill vault and oozing spring was the worst, as we gather from Seneca Controv. ix. 3, where one Julius Sabinus asks to be removed from the ‘Carcer’—the Prison par excellence—to the lautumiae. See Burn, Rome and the Campagna, p. 80, and his fuller account of the ‘Carcer’ in Excursus.

Albert Barnes

2 Timothy 1:17

But when he was in Rome – What was the employment of Onesiphorus is not known. It may have been that he was a merchant, and had occasion to visit Rome on business. At all events, he was at pains to search out the apostle, and his attention was the more valuable because it cost him trouble to find him. It is not everyone, even among professors of religion, who in a great and splendid city would be at the trouble to search out a Christian brother, or even a minister, who was a prisoner, and endeavor to relieve his sorrows. This man, so kind to the great apostle, will be among those to whom the Saviour will say, at the final judgment, “I was in prison, and ye came unto me;” Mat_25:36.

John Calvin

2 Timothy 1:18

18May the Lord grant to him Some explain it thus: — “May God grant to him that he may find mercy with Christ the Judge.” And, indeed, this is somewhat more tolerable than to interpret that passage in the writings of Moses: “The Lord rained fire from the Lord,” (Gen_19:24,) as meaning, — “The Father rained from the Son.” Yet it is possible that strong feeling may have prompted Paul, as often happens, to make a superfluous repetition.

That he may find mercy with the Lord on that day This prayer shews us how much richer a recompense awaits those who, without the expectation of an earthly reward, perform kind offices to the saints, than if they received it immediately from the hand of men. And what does he pray for? “That he may find mercy;” for he who hath been merciful to his neighbors will receive such mercy from God to himself. And if this promise does not powerfully animate and encourage us to the exercise of kindness, we are worse than stupid. Hence it follows, also, that when God rewards us, it is not on account of our merits or of any excellence that is in us; but that the best and most valuable reward which he bestows upon us is, when he pardons us, and shews himself to be, not a stern judge, but a kind and indulgent Father.

Cambridge Bible

18. The Lord grant unto him that he may find mercy of the Lord in that day] The repetition of ‘the Lord’ arises apparently from the use of two clauses together which had become customary separate phrases in intercessory prayer. In its first use, as in ver. 16, with the article, understand ‘our Lord’ as in the Epistles generally, cf Winer, Pt. iii. § 19a; and in its second use ‘God the Father’ (Bp Ellicott). For a somewhat similar English use cf. Coll. for 4 S. in Advent ‘O Lord, raise up (we pray thee) thy power and come among us … through the satisfaction of thy Son our Lord.’ The sentence should be regarded, as by Revisers, as a parenthetic prayer forced from him as he recalls the love that persevered to find him ‘in the lowest pit’; though he is chiefly bent on completing the tale of benefits for Timothy’s good; ‘go thou’ he would imply ‘and do likewise.’

and in how many things he ministered unto me] Omit with the best mss. ‘unto me’; the statement is general of ministry to the Church, but the context gives a special suggestion of ministry to St Paul in his ‘overseer’s’ office there. The Greek words would well bear rendering how fully he played the deacon; but anyhow the work is more prominent than the office, that of attending to bodily needs; as St Paul uses the word diakonein of himself when carrying the alms to Jerusalem, Rom_15:25 ‘now I say I go unto Jerusalem ministering unto the saints,’ and of Onesimus with himself at Rome ‘whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel.’ Phm_1:13.

thou knowest very well] Lit. ‘better’ i.e. than that I should need to dwell upon it.

Albert Barnes

2 Timothy 1:18

The Lord grant unto him that he may find mercy of the Lord in that day – The day of judgment; notes at 2Ti_1:12. This proves that Onesiphorus was then alive, as Paul would not offer prayer for him if he was dead. The Papists, indeed, argue from this in favor of praying for the dead – assuminG from 2Ti_4:19, that Onesiphorus was then dead. But there is no evidence of that. The passage in 2Ti_4:19, would prove only that he was then absent from his family.

And in how many things he ministered unto me at Ephesus – This was the home of Onesiphorus, and his family was still there; 2Ti_4:19. When Paul was at Ephesus, it would seem that Onesiphorus had showed him great kindness. His affection for him did not change when he became a prisoner. True friendship, and especially that which is based on religion, will live in all the vicissitudes of fortune, whether we are in prosperity or adversity; whether in a home of plenty, or in a prison.

This chapter is full of interest, and may suggest many interesting reflections. We see:

(1) A holy man imprisoned and about to die. He had nearly finished his course, and had the prospect of soon departing.

(2) He was forsaken by his friends, and left to bear his sorrows alone. They on whom he might have relied, had left him; and to all his outward sufferings, there was added this, one of the keenest which his Master endured before him, that his friends forsook him, and left him to bear his sorrows alone.

(3) Yet his mind is calm, and his faith in the gospel is unshaken. He expresses no regret that he had embraced the gospel; no sorrow that he had been so zealous in it as to bring these calamities upon himself. That gospel he still loves, and his great solicitude is, that his young friend may never shrink from avowing it, though it may call him also to pass through scenes of persecution and sorrow.

(4) In the general apostasy, the turning away of those on whom he might have relied, it is refreshing and interesting, to find mention made of one unshaken friend; 2Ti_1:16. He never swerved in his affections. He had been kind to him in former years of comparative honor, and he did not leave him now in the dark day of adversity. It is always interesting to find true friendship in this world – friendship that survives all reverses, and that is willing to manifest itself when the great mass turn coldly away. There is such a thing as friendship, and there is such a thing as religion, and when they meet and mingle in the same heart, the one strengthens the other; and then neither persecution, nor poverty, nor chains, will prevent our doing good to him who is in prison and is about to die; see the notes at 2Ti_4:16.